WIPING OVER OF THE SOCKS DURING WUDU

Praise be to Allah and May the peace and blessings of Allah be upon His beloved Messenger, his family and companions, and those that follow them in righteousness till the final day.

 

It is available from Hadith,

 

“I saw the Prophet(pbuh)  passing wet hands over his turban and Khuffs (leather socks).“[1]

 

And,

 

“Jarir urinated, then performed ablution and wiped over the socks. It was said to him: “Do you do like this?” He said: “Yes, I saw that the Messenger of Allah (pbuh) urinated, then performed ablution and then wiped over his shoes.”[2] 

 

And it is reported in hadith from the book of Imam Ibn Hajr,

 

“I was with Prophet (pbuh) during an expedition. He started to perform ablution and I was about to remove his khuffs (socks), when he said, “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[3] 

 

From the above Ahadith, it is clear the wiping over of the socks, which is worn in the stage of Ablution, i.e. wudu, is one of the Sunnah of our beloved Prophet (pbuh).

 

Dr. Bilal Philips in one of his lectures told that the Mutawattir Ahadith concerning this reaches 84 in numbers. The issue of acceptance of this Sunnah was taken so strictly that Imam At-Tahawi took its acceptance as an issue of Aqeedah (Islamic Creed) in his book ‘AQEEDAH AT-TAHAWIYYAH’, to make clear identification from the deviants, the Rafidah’s, who reject this Sunnah, which is proven by Mutawattir Ahadiths.

 

Imam At-Tahawi states in his Article 85 of Islamic Creed,

 

“We believe that it is correct to wipe over leather socks, whether one is traveling or resident, as has been mentioned in the hadith.” 

 

 

In the commentary of this book[4], Imam Ibn Al-Izz, said that if anybody doubts these ahadiths, than he should even more so doubt the verses about ablution, as ahadith for wiping over are far more in numbers compared to the verses for wudu in the Quran

 

 

Hence, the matter of wiping over of the khuffs (socks) can be summed up in following views of Imam Ahmad [http://www.islamqa.com/en/ref/45535/socks];

• It is an authentic Sunnah of our Prophet pbuh.
• It is a concession from our Prophet pbuh.
• It is a means of differentiating ourselves from the people of Bi’dah, the Rafidahs and Kharijis.

 

 

 

Following are the rulings from the Sunnah of our beloved Prophet (pbuh) concerning the wiping over of the socks;

 

 

1. Concerning the material of the socks, following is narrated by Umar RA in one of the hadith,

 

“When anyone of you performs ablution and puts his socks or khuffs on, he may wipe over them, perform prayers while wearing them and not take them off, if he so wishes, except in the case of (Janabah).”[5]

 

This hadith very clearly negates differentiating between the khuffs and socks and makes the wiping over of the normal socks same as wiping over of the khuffs. Hence, the misconception of some of the scholars that the socks shall be only of leather or very thick is unwarranted. Also Shaykh Sulayman Ibn Nasir Al-Awan in his Fatwa[6] related from Fatwa of Shaykh Ul-Islam Imam Ibn Taymiyyah, that socks refer to any normal ones that people wear in daily use. And in fatwa # 13954[7], Shaykh Salih Al-Munajjad, derived from statement of early scholars including that of Ibn Hazm and a saying of Ibn Umar who stated, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).” These Fatwa’s also clarify the position that the socks may have holes unless they are more than what are ordinarily acceptable. Also it is unanimous opinion of the scholars that the shoes, khuffs or socks should at least reach the ankles for the condition of wiping to be valid.

 

 

 

2. The socks should have been worn while the person is in a state of purity.

……… “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[8] 

 

 

 

3. The wiping over of the socks shall be done on the upper part of the socks as stated in following hadith:

 “………. He wiped over the upper part of the socks and their lower part.”[9] 

 

And

 

 “If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah (peace be upon him) wiping over the upper part of his shoes.”[10] 

 

Furthermore, right foot shall be wiped first, same as the condition of ablution and it is the view of Imam Salih Al-Fawzaan[11] that wiping should be performed passing from toes towards the leg and fingers while doing so should be open. Wiping should be done only once.

 

 

 

4. The time limit allowed for khuff/socks to be kept on for wiping for a resident shall be one day and one night and for a traveler, it shall be three days and three nights. Moreover, except the case when a person goes in the state of Janabah, wherein Ghusl becomes compulsory, socks may be worn full time, even at the time of sleeping and relieving oneself. These are derived from following ahadith,

“……. The Messenger of Allah (pbuh) stipulated (the upper limit) of three days and three nights for a traveler and one day and one night for the resident.”[12] 

 

And

 

“The messenger of Allah (pbuh) used to command us, when we were traveling not to take off our socks for three days and nights. We did not remove them unless we were in a state of post-sex impurity (janabah). We did not remove them on account of relieving ourselves (defecation), passing urine or sleeping.”[13] 

 

 

Another issue is that of the point of starting of the time limit of wiping of the socks. Again, Imam Salih Al-Fawzaan[14] is of the view that the time limit start from the time one breaks the wudu after having worn the socks (at the time within the stage of ritual purity, i.e. in state of wudu). This same view is also held by Shaykh Ibn Al Uthaymeen, in his Fatwa for this issue[15].

 

 

 

5. Lastly,the socks shall not be of the materials which are disallowed and illegal, like made of Silk or acquired illegally.

 

 

 

ALLAH KNOWS THE BEST,

 

 

 

I have tried my best to present to your all authentic information with proper refernces to the best of my ability and if i have made any mistake please do correct me. Anything good is from Allah and anything bad is from me and the shaytan. May Allah forgive me for any errors.Ameen!

 

 

 

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References - 

 

[1] Sahih Hadith Bukhari, – Vol 1, Hadith no. 204, narrated by Jafar Bin Amr on the authority of his Father

 

[2] Sahih Hadith Muslim – Ch. 15, Bk. 2, Hadith no. 520,  narrated by Hummam

 

[3] Bulugh Al-Maram, Hadith no. 63, Narrated by Al-Mughrrah Bin Shubah, agreed upon by Bukhari and Muslim

 

[4] Sharh Al-Aqidah At-Tahawiyyah, page no. 344-345

 

[5] Bulugh Al-Maram, Hadith no. 69, Narrated by Umar RA, and related by Ad-Darqutni and graded Sahih by Al-Hakim

 

[6] http://www.islamqa.com/en/ref/8186/socks

 

[7] http://www.islamqa.com/en/ref/13954/socks

 

[8] Bulugh Al-Maram, Hadith no. 63, agreed upon by Bukhari and Muslim

 

[9] Sunnan Abu-Dawood, Hadith no. 84, Narrated by Al-Mughirah Ibn Shu’bah

 

[10] Sunnan Abu-Dawood, Hadith no. 83, Narrated by Ali Ibn AbuTalib

 

[11] Summary of Islamic Jurisprudence, Vol 1, page 51

 

[12] Sahih Hadith Muslim – Ch. 17, Bk no. 2, Hadith no. 537,  Narrated by Shurayh Ibn Hani

 

[13] Bulugh Al-Maram, Hadith no. 66, Narrated by Safwan Bin Assal,  and related by An-Nasai and At-Tirmidhi accepted by Bukhari

 

[14] Summary of Islamic Jurisprudence, Vol 1, page 49

 

[15] http://www.islamqa.com/en/ref/9640/socks

 

 

 

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BIBLIOGRAPHY –

 

• SUMMARY OF ISLAMIC JURISPUDENCE, VOL. 1 by Shaykh Salih Al-Fawzaan

 

• FIQH US-SUNNAH by Sayyid Sabiq

 

• BULUGH AL-MARAM MIN ADILLAT AL-AHKAM  by Imam Ibn Hajar

 

• HADITH SAHIH BUKHARI

 

• HADITH SAHIH MUSLIM

 

• ALIM EDUCATION SOFTWARE (http://alim.org/)

 

• http://www.islamqa.com/en/

 

 

 

Also read -

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=3815

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=9456&sortby=asc

 

QUNOOT in Witr Prayer – Obligatory or Sunnah??

Witr is one prayer where there are numerous opinions available in all madhabs. Be it the matters concerning the number of rakaats, or tashahhud, or Du’aa’ al-Qunoot. Imam of our local Masjid in Sharjah has shown flexibility in his prayer which was the way of the companions of our Prophet PBUH. Sometimes he prays 2 + 1 and sometimes all 3 without tashahhud in between. Last Tuesday, Imam while leading us in prayer of witr, prayed it 2 + 1 but he didn’t  do Du’aa’ al-Qunoot in the 3rd rakaat after rukoo, which made me look for opinion of some leading scholars concerning Qunoot in the Witr prayer, and i found the following rulings / opinions in this matter.

1. Sheikh Naasir-ud-Deen Albaani

In his book, ‘THE PROPHET’S PRAYER‘, Sheikh writes,

“He (sallallaahu ‘alaihi wa sallam) used to perform qunoot in the (odd) rak’ah of the Witr prayer” sometimes, and “he would perform it before rukoo’.”

In his foot note, sheikh clarifies, “We have said, “… sometimes” because the Companions who narrated the Witr prayer did not mention the qunoot in it, whereas had the Prophet (sallallaahu `alaihi wa sallam) done so always, they would have all mentioned it. However, Ubayy ibn Ka`b alone narrated the qunoot in Witr, so this shows that he used to do it sometimes. Hence, this is evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the majority of scholars. For this reason, the researching Hanafi scholar, Ibn al-Humaam, recognised in Fath al-Qadeer (1/306,359,360) that the view of it being obligatory is feeble and not substantiated by evidence. This shows his fairness and lack of party-spirit, for this view which he has supported is contrary to his madhhab !”

2. Sheikh Sayyid Sabiq

In the book , ‘FIQH US-SUNNAH’, authored by Sheikh Sayyid Sabiq, Sheikh writes,

“Ash-Shafi and others are of the opinion that the qunut in the witr prayer should be made during the latter half of the month of Ramadan. This is based on what Abu Dawud records that, ‘Umar ibn al-Khattab convoked the people in prayer, under the leadership of Ubayy ibn Kab, and they prayed together for twenty nights, and did not make the qunut except the latter half of the month of Ramadan. It is moreover related that Muhammed ibn Nasr asked Said ibn Jubair about the qunut in the witr prayer. Said answered: “Umar sent an army that suffered serious setback, which caused Umar to be alarmed, so, when it was the latter half of Ramadan, he made the qunut to supplicate for them.“

3. Sheikh Abd al-‘Azeez Ibn Baaz

On the website, ‘islamqa.com‘, following is quoted from Sheikh Ibn Baaz’s ‘Fataawa Noor ‘ala al-Darb, 2/1062,  

“There is nothing wrong with that. The du’aa’ of Qunoot is Sunnah and the Prophet (blessings and peace of Allah be upon him) used to recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al-Hasan, so it is Sunnah. If you recite it every night, there is nothing wrong with that, and if you omit it on some occasions so that the people will know that it is not obligatory, there is nothing wrong with that either. If the imam omits Qunoot on some occasions so that the people will know that is not obligatory, there is nothing wrong with that. When the Prophet (blessings and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him to omit it on some days. This indicates that if he does it persistently, there is nothing wrong with that. “ 

(http://islamqa.com/en/ref/128688/qunoot)

4. Sheikh Muhammad Salih Al-Munajjid

Following Fatwas have been published on his website,  ‘islamqa.com‘ addressing this issue,

• Fatwa no 9061 (http://islamqa.com/en/ref/9061/qunoot), “With regard to what the brother says about Qunoot being obligatory, this is not correct, because Qunoot is Sunnah. Based on this, if a worshipper omits Qunoot, his prayer is still valid.“
• Fatwa no. 14093 (http://islamqa.com/en/ref/14093/qunoot), “It is better not to recite qunoot in witr all the time, rather it should be done sometimes, because there is no evidence that the Messenger of Allaah (peace and blessings of Allaah be upon him) did it all the time.“
  

HENCE IT IS PROVEN FROM RULINGS / FATWAS OF VARIOUS SCHOLARS THAT RECITING QUNOOT IN WITR IS NOT OBLIGATORY BUT SUNNAH, AND OMITTING IT IN WITR DOES NOT INVALIDATE THE WITR PRAYER.

ALLAH KNOWS THE BEST.

AHKAM SHARI’AH & SUNNAH

AHKAM SHARI’AH

The AHkam shar’aiah are divided into:

1. The fard (compulsory),
2. The haram (prohibited),
3. The mandoob (recommended),
4. The makruh (undesirable) and
5. The Mubah (permissible).

The Hukm shari’ah is either an order to perform an action or to abstain from performing an action.

If the order (amr) to perform the action is decisive (jazim), then it is classified as fard or wajib. Both these terms are synonymous.

If the amr to do an action is indecisive, it is classified as mandoob.

If the order to abstain is decisive, it is classified as haram or maHzur which are synonymous, whereas if the order to abstainis indecisive (ghair jazim), it is classified as Makruh.

Thus, with the fard/wajib, the performer is praised and the one who abstains from it is condemned.
The person who neglects to perform the fard deserves to be punished.

The person who performs the haram is condemned and the one who abstains from it is praised.

The person who performs the haram deserves to be punished.

The person who performs the mandoob is praised and rewarded and the one who abstains is not condemned i.e. he is rewarded for performing the action and not punished for abstaining from it.

The person who does not perform the makruh action is praised and rewarded i.e. abstaining from the makruh is preferable.

The mubah is which the daleel as-Sam’ai (textual evidence) shows that the speech of the Legislator implies the choice between performing an action or abstaining from it.

SUNNAH

Linguistically Sunnah means the method. However, in terms of the Shari’ah it designates the nafilah that has been narrated from the Prophet such as the recommended rakaat (rakaat as-Sunnah) which are distinct from fard (compulsory).

It should not be understood that the action is called Sunnah because it is from the Prophet and that the fard is from Allah . The Sunnah and the fard are both from Allah ; and Rasool Allah is but a conveyor from Allah , because the Rasool Allah uttered not out of whims but only that which was revealed to him from Allah i.e. wahy. Thus, although Sunnah is narrated from the Prophet , nevertheless it is narrated as a recommended action i.e. nafilah that is why it is called sunnah; in the same way that the fard has been narrated as a compulsory action.

Hence, the two compulsory raka’at of the dawn (fajr) prayer have been narrated from the Prophet through decisive reports, known as tawatur, as being fard; and the two recommended raka’at of the fajr prayer have also been narrated through decisive reports (tawatur) as being Sunnah (nafilah); and both are from Allah and not from Rasool Allah himself.

Thus the command (amr) is either fard or nafilah in actions of worship (‘ibadat), and fard , mandoob or mubaH in other actions. In other words, nafilah is the same as mandoob, but it is called nafilah, and called as Sunnah. The Sunnah also means all the shar’ai evidences which came from Rasool Allah other than the Qur’an. This includes his speech, actions and consent (his silence upon actions performed before him).