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Here we learn about the permissability of wiping over one’s socks during wudu’, insha’Allah. We divide this page into 2 sections.

Section A: Some Frequently asked questions regarding this issue
Section B: Some Youtube videos which touch on this subject

May Allah Make us benefit from this short lesson and Guide us all on the Straight Path. Allahu ‘alam. Allah knows best.

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Section A:
 Questions & Answers

Q1) Conditions for wiping over the socks
Q2) How to wipe over the socks
Q3) Ruling on wiping over socks that have holes in them
Q4) Is it better to wipe over the socks or to wash the feet?
Q5) When does the period for wiping over the khufoof and socks begin?
Q6) It is not essential for socks to be of leather
Q7) Is it permissible to wipe over the socks for a long time because of illness?
Q8) One who is sick and one who is incontinent – can they wipe over their socks?

For more Questions regarding this topic, please click this link:
http://islamqa.info/en/search/socks/AllWords/t,q,a

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Conditions of wiping over socks

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Question 1)
What are the conditions for wiping over the socks? Please give the daleel (evidence) for that.
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Answer 1)
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Praise be to Allaah.

Four conditions apply to wiping over the socks.

The first condition:

That they should have been put on when one was in a state of tahaarah (purity, i.e., when one has wudoo’). The evidence for that is what the Prophet (peace and blessings of Allaah be upon him) said to al-Mugheerah ibn Shu’bah: “Don’t worry, because I put them one when I was clean.”

The second condition:

That the khufoof (leather slippers which cover the ankle) or socks should be taahir (pure). If they are naajis (impure) then it is not permissible to wipe over them. The daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon him) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that Jibreel had told him that there was something dirty on them. This was narrated by Ahmad from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to pray wearing anything that is naajis, because if the naajis thing is wiped over, the person will be contaminated by that najaasah (impurity), so he cannot be considered to be taahir (pure).

The third condition:

They may be wiped over when one is purifying oneself from minor impurity (i.e., doing wudoo’ after passing wind, urine or stools), not when one is in a state of janaabah (major impurity following sexual activity) or when ghusl is required. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us, when we were travelling, not to remove our khufoof for three days and three nights, except in the case of janaabah. But we could keep them on and wipe over them in the case of stools, urine and sleeping.” This was narrated by Ahmad from the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) in his Musnad. So the condition is that wiping the socks may be done when purifying oneself (doing wudoo’) from minor impurity, and it is not permissible in the case of major impurity, because of the hadeeth which we have mentioned here.

The fourth condition:

That the wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling. This is because of the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) stated one day and one night for the one who is not travelling, and three days and three nights for the one who is travelling, i.e., for wiping over the khufoof.” This was narrated by Muslim. This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo’) until ‘Isha prayer on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o’clock zawaali time , then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as he wants as long as he remains taahir, because according to the most correct scholarly opinion, wudoo’ is not broken when the time period for wiping over the socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not set a time limit for tahaarah, rather he set a time limit for wiping over the socks. Once that time limit expires, one cannot wipe over the socks again, but if a person remains in a state of tahaarah then his tahaarah is still valid, because this is what is implied by the shar’i evidence, and whatever is proven by shar’i evidence cannot be invalidated unless there is further shar’i evidence to that effect. There is no evidence to suggest that wudoo’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the case.

These are the conditions which apply to wiping over the khufoof. There are other conditions which were mentioned by some of the scholars, but some of these are subject to further debate.

I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar by Shaykh ibn al-‘Uthaymeen p.14
(Extracted from http://islamqa.info/en/ref/9640/socks)

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How to wipe over the socks
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Question 2)
My question is regarding the following hadith concerned with wiping over one’s socks while in a state of tahaarah (purity): Ibn Khuzayma said that according to Hadith narrated by Safwan Ibn Assal, “the Prophet (SAW) ordered us to wipe over khuff if we put them on in a state of purification, for 3 days during travelling and for one day and night in residency ” My question is that can I assume the statement ‘one day and one night’ in the hadith to mean 24 hours, and if so can I put my socks on in a state of tahaarah on at ANY TIME and wipe over them when I do wudu as long as the total period of time I have them on for is 24 hours? For example, can I put them on 11pm on one day and wipe over them when I do wudu up until 11pm the following day?
Also please could you tell me exactly which area of the socks has to be wiped over. I know that it is not permissible to wipe over the soles of the socks but do we have to wipe the sides and the back of our socks as well as the front of the socks?
Please do reply as this would make my life a lot easier and also because I have sensitive skin. My ignorance of the matter leads to a lot of waswaas and unsatisfaction.

Answer 2)
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Praise be to Allaah.

With regard to the beginning of the period when one may wipe over the slippers or socks, it begins from the first time one wipes over them after breaking one’s wudoo’, not from the moment one puts them on. See the answer to question no. 9640.

The way in which one wipes over them is to put one’s wet fingers on the toes then pass them over the feet to the shin; the right foot should be wiped with the right hand and the left foot with the left hand. The fingers should be spread when wiping and it should not be repeated.

(See al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/43).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This means that what should be wiped is the top of the sock, passing one’s fingers from the toes to the shin only, and one should wipe with both hands over both feet together, i.e., the right hand should wipe the right foot and the left hand should wipe the left foot at the same time, just as one wipes the ears, because this is the apparent meaning of the Sunnah, as al-Mugheerah ibn Shu’bah said, ‘Then he wiped them both.’ He did not say that he started with the right, rather that he ‘wiped them both’. So this is the apparent meaning of the Sunnah. If we assume that he cannot use one of his hands then he should start with the right before the left. Many people wipe the right foot with both hands then the left foot with both hands, but there is no basis for this as far as I know. No matter how it is done, wiping the top of the slipper (or sock) is sufficient but what we have said here is best.”

(See Fataawa al-Mar’ah al-Muslimah, vol. 1, p. 250)

You should not wipe the sides or back of the sock because there is no report concerning that.

Shaykh Ibn ‘Uthaymeen said: “Someone may say that it is the bottom of the slipper or sock that should be wiped, because this is what is in contact with dust and dirt. But if we think about it we will see that wiping the top of the sock is what makes sense, because this wiping is not for the purpose of cleaning, rather it is an act of worship; if we were to wipe the bottom of the sock that would make it more dirty.” And Allaah knows best.

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 1, p. 213.

Sheikh Muhammed Salih Al-Munajjid
(Extracted from http://islamqa.info/en/ref/12796/socks)

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Ruling on wiping over socks that have holes in them
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 Question 3)
Is it permissible to wipe over socks that have holes in them [when making wudoo’]?

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Answer 3)
Praise be to Allaah.

The correct view is that it is permissible to wipe over khuff (leather slippers which cover the foot and ankle) or socks that have holes in them. The Prophet (peace and blessings of Allaah be upon him) allowed wiping over khuff and he did not stipulate any condition that they should be whole and free of holes or tears, especially since the khuff of his companions were not free of holes or tears. If this had any effect on whether one could wipe over them, the Prophet (peace and blessings of Allaah be upon him) would have stated that clearly, for one of the basic principles of usool al-fiqh is that it is not permitted to delay explaining something when it is needed.

Imaam Sufyaan al-Thawri (may Allaah have mercy on him) said: “One may wipe over the khuff so long as it is still clinging to the feet. Were the khuff of the Muhaajireen and Ansaar anything but full of holes and tears?” (Narrated by ‘Abd al-Razzaaq in al-Musanaaf, 1/194)

Shaykh al-Islam ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (21/174): When the Messenger of Allaah (peace and blessings of Allaah be upon him) gave the command to wipe over the khuff, he knew what the normal state of affairs was, and he did not stipulate the condition that the socks should be whole and free of any faults. His command should be taken as general in meaning and it should not be restricted unless there is any shar’i evidence for doing so. What is implied by the wording is that any khuff that people wear and walk about in may be wiped over, even if they have holes or are worn out, without defining the acceptable extent for these holes and tears, because even such a definition would require evidence…”

This is also the view of Ishaaq, Ibn al-Mubaarak, Ibn ‘Uyaynah and Abu Thawr.

Imaam al-Shaafa’i and Ahmad – according to the well-known views narrated from them – said that it is not permissible to wipe over the khuff or socks so long as there are any holes or tears in the place where it is obligatory to do wudoo’. Abu Haneefah and Maalik differentiated between small holes and large holes.

But the correct view is the first view quoted above, which is that it is permissible to wipe over the khuff or socks so long as they are still clinging to the feet and it is still possible to walk in them.

It is also correct to wipe over socks through which the skin can be seen, because the permission to wipe over socks is general and no report of any restriction has been narrated. This implies that any socks which people wear may be wiped over. This is what is implied by those who say that it is permissible to wipe over khuff that are worn out, so long as it is still possible to walk in them.

Al-Nawawi (may Allaah have mercy on him) mentioned in al-Majmoo’ (1/502) that even if a person were to wear khuff made of glass, if it were possible to walk in them then it would be permissible to wipe over them, even though the skin beneath them would be visible…

And Allaah knows best.

Shaykh Sulaymaan ibn Naasir al-‘Alwaan
(Extracted from http://islamqa.info/en/ref/8186/socks )

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Question Four:
Is it better to wipe over the socks or to wash the feet?
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Answer Four:

Praise be to Allaah.

The majority of scholars, including Abu Haneefah, Maalik and al-Shaafa’i, are of the view that it is better to wash the feet. They said: that is because the basic principle is washing the feet, so that is better.

See al-Majmoo’, 1/502

Imam Ahmad was of the view that wiping over the socks is better. He gave the following evidence for that:

1 – It is easier, and the Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he chose the easier of the two, so long as it was not a sin; if it was a sin he would be the furthest removed of the people from it. Narrated by al-Bukhaari (3560) and Muslim (2327).

2 – It is a concession, and the Prophet (peace and blessings of Allaah be upon him) said: “Allaah loves concessions to be taken as He hates sin to be committed.” Narrated by Ahmad, 5832; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.

3 – Wiping over the socks involves being different from the people of bid’ah who reject it, such as the Khaarijis and Raafidis.

There are many ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which indicate that he did both: he washed his feet and he wiped over his khuffayn (leather slippers). This led some scholars to say that wiping and washing are the same. This was the view favoured by Ibn al-Mundhir (may Allaah have mercy on him).

Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim were of the view that either may be better depending on the circumstances of his feet. If a person is wearing socks it is better to wipe over them, and if his feet are bare, it is better to wash them, and he should not put socks on in order to wipe over them.

This is indicated by the hadeeth of al-Mugheerah ibn Shu’bah (may Allaah have mercy on him) who wanted to take off the Prophet’s khuffayn in order to wash his feet. The Prophet (peace and blessings of Allaah be upon him) said to him: “Leave them, for I put them on pure,” so he wiped over them.” Narrated by al-Bukhaari, 206; Muslim, 274. This indicates that wiping is better for one who is wearing socks.

This is also indicated by the report narrated by al-Tirmidhi (96) from Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell us when we were travelling not to take off our kufoof for three days and nights, except in the case of janaabah, but if one defecated, urinated or slept (there was no need to take them off). Classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 104. The command to wipe indicates that it is better, but that applies to one who is wearing socks.

Shaykh al-Islam Ibn Taymiyah said:

Conclusion: what is better for each one is that which is suited to his circumstances. For the one whose feet are bare, it is better for him to wash them, and he should not put on socks so that he can wipe over them, because the Prophet (peace and blessings of Allaah be upon him) used to wash his feet when they were bare, and he would wipe over them if he was wearing khufoof. End quote from al-Insaaf, 1/378

Ibn al-Qayyim said in Zaad al-Ma’aad (1/199):

He is not required to do more than is required with regard to the situation of his feet. If he is wearing khufoof, he should wipe over them and not take them off, and if his feet are bare he should wash them, and he should not put on socks so that he can wipe over them. This is the most correct opinion concerning the issue of whether wiping or washing is better. This is the view of our Shaykh (i.e., Shaykh al-Islam Ibn Taymiyah). End quote.

Allah knows best.

Islam Q&A
(Extracted from http://islamqa.info/en/ref/45535/socks )

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 Question 5:
When does the period for wiping over the khufoof and socks begin?
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Praise be to Allaah.

There are two well known scholarly points of view concerning this issue.

1- That it begins from the time a person breaks his wudoo’ after putting them on

2- That it begins from the time he first wipes over them after breaking his wudoo’.

The first view was held by Abu Haneefah, al-Shaafa’i and Ahmad and their companions, but we do not know of any evidence worth mentioning that they had for that, apart from their own opinions. Hence some of their companions differed from them as we shall see below. I do not know of any precedent for them among the Sahaabah, unlike the second view, for which there is the saheeh ahaadeeth and the fatwa of ‘Umar ibn al-Khattaab (may Allaah be pleased with him).

As for the Sunnah, there are the saheeh ahaadeeth which were narrated from a number of the Sahaabah in Saheeh Muslim, the four Sunans, the Musnads and elsewhere, among which is the report that the Prophet (peace and blessings of Allaah be upon him) enjoined wiping (over the socks or khufoof). In some reports it says that he granted a concession allowing wiping (over the socks or khufoof). In others it says that he made (the time period) for wiping for the non-traveller one day and one night, and for the traveller three days and three nights. It is very clear that the hadeeth is referring to the start of the period for wiping over the khufoof or socks, which begins when one wipes over them (for the first time?), and that is a refutation of the first views, because what it implies, as they stated in al-Furoo’ is that the one who prays Fajr just before the sun rises, then breaks his wudoo’ at dawn on the next day then does wudoo’ and wipes over his socks or khufoof for the first time to pray Fajr, may not do so after that, so can it be said of a person in such a case that he has wiped over them for one night and one day? But according to the second view, which is more correct, he may wipe over them until just before dawn on the third day. Indeed, they said something stranger than what we have mentioned, which is that if he breaks his wudoo’ and does not wipe (over his sock etc.) until one day and one night have passed, or three days if he is a traveller, then the time for wiping has ended and it is not permissible to wipe over the khufoof or socks after that, until he puts them on again after doing wudoo’.

So they deprived him of benefitting from this concession, based on this opinion that is contrary to the Sunnah. Hence Imam al-Nawawi did not could not but adopt a view contrary to that of his madhhab because of the strength of the evidence. After mentioning the first opinion and those who followed it, he said (1/487):

Al-Awzaa’i and Abu Thawr said: The period begins from when he first wipes over them after breaking his wudoo’. This was narrated from Ahmad and Dawood, and it is the more correct view based on the evidence. It was also favoured by Ibn al-Mundhir, and a similar view was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him). Al-Mawardi and al-Shaashi narrated from al-Hasan al-Basri that it begins from the time one puts on (the socks or khufoof), and those who say it starts from when one wipes for the first time quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him), “The traveller may wipe [over the khufoof or socks] for three days.”

These are saheeh ahaadeeth, as stated above. This clearly states that one may wipe over them for three days, and that can only apply if the period starts from the first time one wipes over them, because al-Shaafa’i (may Allaah be pleased with him) said: If a person breaks his wudoo’ when not travelling and wipes over [the socks or khufoof] when travelling, then he may complete the period that is allowed for the traveller. So he connected the ruling to wiping (i.e., the first time it is done). Our companions quoted as evidence the report narrated by al-Haafiz al-Qaasim ibn Zakariya al-Matrazi concerning a hadeeth narrated by Safwaan: “from one breaking of one’s wudoo’ to another”, which is a strange addition that is not proven, and by analogy…

I [al-Albaani] say: The analogy referred to, even if it was a sound analogy in and of itself, the condition for accepting it and using it as evidence is that it should not contradict the Sunnah. But because it does contradict the Sunnah, as you can see, then it is not permissible to pay any attention to it. Hence it was said: When there is a report, there is no room for personal opinion. So how about if it is also contrary to the words of the Rightly-Guided Caliph ‘Umar ibn al-Khattaab? I know that some of those who follow unthinkingly ignore the Sunnah when it differs from a report narrated from ‘Umar (may Allaah be pleased with him), as they did with regard to the threefold divorce, so how can they not follow his opinion when it is in accordance with the Sunnah? ‘Abd al-Razzaaq narrated in al-Musannaf (1/209, 807) that Abu ‘Uthmaan al-Nahdi said: I saw Sa’d and Ibn ‘Amr refer a dispute to ‘Umar about wiping over the khuffayn. ‘Umar said: He may wipe over them from the time he (first) wipes over them for a day and a night.

I say: Its isnaad is saheeh according to the conditions of the two Shaykhs, and it clearly shows that (the period for) wiping over the khuffayn starts when from the first time one wipes over them until the same time the next day or night. This is the apparent meaning of all the reports which have been narrated from the Sahaabah concerning the period for wiping over the khuffayn, as far as we know, which was narrated by ‘Abd al-Razzaaq and Ibn Abi Shaybah in al-Musannaf. For example, I may quote what was narrated by Ibn Abi Shaybah (1/180) from ‘Amr ibn al-Haarith who said:

I went out with ‘Abd-Allaah to al-Madaa’in and he wiped over his khuffayn for three days and did not take them off. Its isnaad is saheeh according to the conditions of the two Shaykhs.

The reports from the salaf are in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him) as we have mentioned, so adhere to them and you will be guided by Allaah’s leave.

End quote.

Risaalah Tamaam al-Nash fi Ahkaam al-Mash by Shaykh al-Albaani (may Allaah have mercy on him), p. 89, 92

And Allaah knows best.

Islam Q&A
(Extracted from http://islamqa.info/en/ref/112070/socks )

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It is not essential for socks to be of leather
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 Question Six:
What is nature of socks during wipening.? Can a person wipe on any socks or it must be leather. Give the answer in light of Quran and Hadith?

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Answer Six:
Praise be to Allaah.
It was narrated that al-Mugheerah ibn Shu’bah said: “The Prophet (peace and blessings of Allaah be upon him) did wudoo’ and wiped over his socks and shoes.” (Narrated by al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 86)

The author of al-Qaamoos said: jawrab (socks) means something that is wrapped around the feet.

Abu Bakr ibn al-‘Arabi said: jawrab means a thin cover for the feet made of wool, worn to keep the feet warm.

It was narrated that Yahyaa al-Bakka’ said: I heard Ibn ‘Umar saying, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).”

Al-Musannaf by Ibn Abi Shaybah, 1/173

Ibn Hazm said: wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.

Al-Muhalla, 1/321

Some scholars differed as to whether it is permissible to wipe over the slippers (khuffaayn). The correct view as indicated by the evidence is that it is permissible to do that, as stated above.

And Allaah knows best.

See also the answer to Question No. 8186 and 9640

Sheikh Muhammed Salih Al-Munajjid
(Extracted from http://islamqa.info/en/ref/13954/socks )

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Is it permissible to wipe over the socks for a long time because of illness?
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 Question Seven:
I am 60 years old. I am suffering from an illness in my back makes it hard for me to bend over and wash my feet during wudu’ (ablution) is it permissible for me to wipe on my socks for long period of time?

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Answer Seven:
Praise be to Allaah.

The saheeh Sunnah indicates that wiping over the socks is limited to a specific time period, which is one day and one night for the non-traveller, and three days and nights for the traveller.

Muslim (276) narrated that Shurayh ibn Haani’ said: I came to ‘Aa’ishah and asked her about wiping over the khuffayn. She said: You should go to (‘Ali) ibn Abi Taalib and ask him, for he used to travel with the Messenger of Allaah (S). So we asked him and he said: The Messenger of Allaah (S) set a limit of three days and nights for the traveller, and one day and night for one who is not travelling.

Al-Tirmidhi (95), Abu Dawood (157) and Ibn Majaah (553) narrated from Khuzaymah ibn Thaabit (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was asked about wiping over the khuffayn and he said: “For the traveller it is three (days) and for the non-traveller it is one day.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

The most correct scholarly view is that the period for wiping over the socks begins from the first time one wipes over them after breaking wudoo’, not from the time of putting them on. So if a person does wudoo’ for Fajr prayer, and puts on socks, then he breaks his wudoo’ at nine a.m. and does not do wudoo’, then he does wudoo’ at twelve o’clock, then the period begins from twelve, and lasts for one day and one night, i.e., twenty-four hours.

Al-Nawawi (may Allaah have mercy on him) said: al-Awzaa’i and Abu Thawr said: The period begins from when he wipes over his socks after breaking wudoo’. This was narrated from Ahmad and Dawood, and it is the favoured view and the most likely to be correct based on evidence. It was the view favoured by Ibn al-Mundhir, and something similar was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him). End quote from al-Majmoo’ (1/512).

Based on that, you should follow the period for wiping over the socks, and when it ends it is not permissible to wipe over the socks, until you take them off then put them on after purifying yourself fully. But the end of the period does not mean that wudoo’ become invalid, according to the more correct view, so if the period ends and you are still in a state of purity, it is permissible for you to pray with this purity until it is broken.

What you mention about it being difficult to wash the feet can be overcome by sitting on a chair and the like, or pouring water over the feet without bending down to wash them.

Al-Nawawi (may Allaah have mercy on him) said: Our view is that rubbing the limbs when doing ghusl and wudoo’ is Sunnah but is not obligatory. If a person pours water over it and does not wipe it with his hands, or immerses himself in a lot of water, that is sufficient for his wudoo’ or ghusl. This is the view of all the scholars except for Maalik and al-Muzani, who stipulated that in order for ghusl and wudoo’ to be valid. End quote from al-Majmoo’ (2/214).

See also the answer to question no. 90218.

We ask Allaah to heal you and make you well.

And Allaah knows best.

Islam Q&A
(Extracted from http://islamqa.info/en/ref/95230/socks )

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One who is sick and one who is incontinent – can they wipe over their socks?
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 Question 8:
Is it permissible to wipe over the socks that are not see-through and are somewhat thick, for the following reasons:
Cold, difficulty and sickness because of eczema in the feet, or because it is difficult to wash the feet every time one does wudoo’ because of old age and the individual is incontinent and needs to do wudoo’ several times a day?.

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Answer 8:
Praise be to Allaah.

The permissibility of wiping over the khufoof, or what takes their place of socks, is not limited to cases of sickness, cold or difficulty, because of the general meaning of the texts that were narrated about wiping over them. Indeed the person who is sick in this case may have more need than others to wipe over the khufoof.

The same applies to one who is affected by incontinence; he may wipe over the khufoof because of the general meaning of the evidence that it is permissible to wipe over the khufoof or socks, with no exceptions.

Ibn Qudaamah (may Allah have mercy on him) said:

If the woman who is suffering istihaadah (irregular vaginal bleeding), one who is affected by incontinence, and others in similar cases, do wudoo’ and put on khufoof, they may wipe over them. This was stated by Ahmad, because they are regarded as being in a state of complete tahaarah (purity). Ibn ‘Aqeel said: Because she has no choice but to avail herself of the concession, and the one who is compelled to avail himself of a concession is more entitled to do so.

End quote from al-Mughni, 1/174

Al-Mirdaawi (may Allah have mercy on him) said:

Wiping over the khufoof or socks is permissible for the woman who is suffering istihaadah (irregular vaginal bleeding) and the like, as it is for others according to the correct view, as stated by Imam Ahmad.

End quote from al-Insaaf, 1/169

It says in Fataawa al-Lajnah ad-Daa’imah (4/245):

The one who is affected by ongoing incontinence should, when the time for prayer begins, clean himself (istinja’) and put something over his private part that will prevent urine dripping, then he should do wudoo’ and pray. And he should do the same at the time of every prayer. The evidence for that is the verse in which Allah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16].

And because the Prophet (blessings and peace of Allah be upon him) instructed the woman who was suffering from istihaadah to tie a cloth (or put a pad) and do wudoo’ for each prayer. And it is permissible for the one who is suffering from incontinence, when he does wudoo’, to put on his socks and wipe over them until the end of the period during which wiping over the socks is permitted, because of the general meaning of the evidence. End quote.

Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd

We have discussed the conditions on wiping over the socks in the answer to question no. 9640.

And Allah knows best.

Islam Q&A
(Extracted from: http://islamqa.info/en/ref/162395/socks )

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Section B:
Some Youtube videos regarding this issue, insha'Allah

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