Masah (wiping) Over Regular Socks
QUESTION: What do the Ulama
(Shariah Jurists and Scholars) say in regards to making masah over
ordinary socks for performing wudu? Kindly explain on which types of
socks is it permissible to make masah (wipe)?
There appears to be differences of opinion in making masah on woolen or nylon (ordinary socks).
1. Many Fuqaha (Jurists) have ruled making masah on such
socks as permissible with certain conditions. If those conditions are
not fulfilled, it will not be permissible to make masah on the regular
socks. That will subsequently lead to many types of socks being invalid
for masah.
However, Sayyed Abul 'Aalaa Maudoodi
claims that it is unconditionally permissible to make masah on any type
of socks.
2. To those Ulama who hold the opinion that making masah
on regular socks is conditionally permissible, he responds, "I have
attempted many times and made all efforts to find the sources of these
conditions, but could not find them in the Sunnah. The Sunnah only
establishes that Rasulullah (saw) made masah over socks and shoes.
Apart from Nasai, all the Books of Sunan and Musnad Ahmed record the
Hadith narrated by Mughirah ibn Shu'bah, Radi-Allahu anhu, that Prophet
Muhammad (saw) performed ablution and made masah over his socks and
shoes. It is mentioned in Abu Dawood that Ali, Abdullah ibn Masood,
Bara ibn 'Azib, Anas ibn Malik, Abu Umamah, Suhail ibn Saad, and Umar
ibn Hurayth made masah over their socks.
"The practice of making masah over socks
is also narrated from Umar and Abbas. Moreover, Ibn Abbas and Anas ibn
Malik are reported by Uwais ibn Auws in Tahawi that the Prophet (saw)
made masah only over his shoes; socks are not even mentioned. This was
also the practice of Ali. Thus, after taking into consideration all
these narrations, it should be permissible to make masah on only socks
and socks with shoes, just as it is permissible to make masah over
leather socks. In these different narrations, the Prophet (saw) did not
make any mention of the conditions of the socks as outlined by the
jurists. Therefore, I am compelled to state that the conditions are
baseless. The Jurists are not the lawmakers of the Deen. Hence, if one
chooses not to follow these conditions, he will not be sinful."
Apart from Sayyed Abul 'Aalaa Maudoodi, Ibn taymiyyah, Hafiz Ibn Qayyim
and Allamah Ibn Hazam also have the same opinion. Respected Mufti
Sahib, I humbly request your comments on the above matter, as well as
guidance according to Shariah.
ANSWER: Al-jawab billahi at-taufeeq (the answer with Allah's guidance)
It is not permissible to make masah (wipe) over the socks that are worn
nowadays made from cotton, wool, and nylon, etc., according to any one
of the A'immah Mujtahideen (Imaams of Ijtihaad). Your assumption, that
there are differences of opinion among the Fuqaha (Jurists) in these
regards, is incorrect. On the contrary, all of the Imaams of Ijtihaad
are unanimous that it is not permissible to make masah on thin socks.
Allamah Kaasaani (R.A.) writes in Bada'e us Sana'e, first volume, page
10: "If they (the socks) are so thin that water seeps (penetrates)
through them, then it is not permissible to make masah over such socks
by the consensus of the scholars."
And Allamah ibn Nujaim (RA.) writes: "And it is not permissible to make
masah over thin socks made from yarn or hair. There are no differences
of opinion on that. However, if the socks are thick, to the extent that
one can walk one Farsakh (three miles) or more, then the jurists have
differences of opinion." (Al-Bahr-ur-Ra'iq, first volume, p.192). From
the above it is clear that to perform masah on the following types of
thin socks is not held permissible by any of the Imaams of the
madhaahib (Schools of Thought):
1. The socks are not thick, and water penetrates through them,
2. They cannot stay upright without having to tie them,
3. It is not possible for one to walk with them continuously without the socks tearing.
If not all three of the above mentioned conditions are present then
only the scholars have differences of opinion. In regards to Sayyed
Abul 'Aalaa Maudoodi, he has chosen a path apart from the majority of
the Ummah. In this specific issue he has once again gone against the
Jumhoor-e-Fuqaha (majority of the Jurists), and has been mistaken.
Upon analyzing the evidence sited in his support, I have come to this
conclusion that he did not exert himself to understand the reality of
the issue. For your satisfaction on this issue, I briefly present the
following explanation.Actually, the Qur'an has ordered us to perform
ablution (wudu) in a particular way and has expressed and explicitly
commanded the washing of the feet in Surah Al-Ma'idah, verse 6, not the
performing of masah (wiping) of the feet. Allah says, "Oh Believers,
when you stand up for prayer (i.e. when you intend to pray and are not
in the condition of wudu) then ( perform wudu and) wash your faces and
(wash) your arms including your elbows, and wipe your heads (with wet
hands) and (wash) your feet including the ankles". (Al-Maidah, 5:6).
In the above verse Allah commands us to wash our feet. Therefore to
perform masah of the feet should not be permissible in any situation,
even if the socks are made of leather. However, permissibility of
performing masah over leather socks has been approved by the consensus
of the Ummah. The consensus is based on the certainty of the matter by
Tawaatur (overwhelming number of authentic narrations from the Prophet
(saw). Had there been only two or three narration's from the Prophet
(saw), then such a few Hadith (narration's from the Prophet (saw))
would not have been sufficient to specify (or limit, taqyeed) the
generality of this Qur'anic verse, due to Akhbaar-e-Ahaad (a few
narration's from the Prophet (saw) not being influential enough to
specify or abrogate the generality of the verse).
On the contrary, the narrations in regards to masah 'alal khuffain
(performing masah on leather socks) are established by Tawaatur
(overwhelming number of narrations), thus being influential in
elaborating and specifying the verse in Surah Al-Ma'idah, that is,
washing of the feet is only specific in the case that a person is not
wearing leather socks. In regards to this, Imaam Abu Hanifah (R.A)
said, "I did not declare the validity of performing masah on leather
socks until its evidence was clear to me as daylight"
(AI-Bahr-ur-Ra'iq, vol. 1, p. 173.)
Moreover, masah 'alal khuffain is proven and established in narrations
from more than eighty companions of the Prophet (saw). Hafiz Ibn Hajar
(RA) says in Fathul-Baari, (Naylul Awtaar, vol. 1, p.176). "An
overwhelming group of the Huffaz (Experts in Hadith who had memorized
large number of ahadith) have declared that masah 'alal khuffain is
established by Tawaatur), and some of them have mentioned that they
collected and enumerated the narrations from the companions of the
Prophet (saw) and found them to be more than eighty in number, from
which ten of them are narrated by the Asharah-e-Mubasharah (the ten
companions that were given glad tidings of Paradise in a single
gathering from the Prophet (saw)." (Naylul-Awtaar, vol. 1, p. 176).
Hasan Al- Basri (R.A.) says, "I met seventy companions who participated
in the Battle of Badr, all of whom believed in the performing of masah
'alal khuffain." (Talkheesul-Habeer, vol. 1, p. 158, and Bada'e
us-Sana'e, vol, 1, p.7).
If the masah of the leather socks was not established from the Tawaatur
or Istifaadhah (overwhelming number of narration's) then Takhsees
(specification) could not have been applied on the verse of the Qur'an,
which orders us to wash our feet during wudu. In this regards, Imaam
Abu Yusuf (R.A.) says, "The command of the Qur'an can be abrogated by
the Sunnah (traditions of the Prophet (saw) only if it has reached the
level of Tawaatur or Istifadhah, such as the level of narration's of
masah 'alal khuffain." (Ahkaamul-Qur'an Lil-Jassaas, vol. 2, p.425). In
summary, Allah commands us in the Qu'ran to wash our feet when
performing wudu.
This ruling can't be specified (limited) by any condition or limited on
the basis of a few narrations from the Prophet (saw) It is necessary to
have a continuous chain of authentic narrations, like in the case of
masah 'alal khuffain. It has reached the level of Tawaatur. Also, in
regards to "KHIFFAIN" (leather socks), Tawaatur has been established
that the Prophet (saw) himself performed masah over them, and he also
gave permission to others to practice upon it. Apart from leather
socks, to perform masah on other types of socks is not established by
Tawaatur. The meaning of "KHUFF" in Arabic applies only to socks made
out of leather. Socks made from cloth are not called "KHUFF" in Arabic.
Therefore, the permission of making masah is only specific with the
leather socks. Regarding other types of socks the command of the
Qur'anic verse of washing the feet must be implemented. However, if the
material of the socks is so thick that is equal or better than leather
socks, that is (a) water does not penetrate through them, (b) they do
not have to be tied with something in order for them to stay upright,
and (c) it is possible to walk with them at least one mile. In such
types of socks there are differences of opinions among the Jurists.
Some say, since they have retained the same qualities of leather socks,
therefore it should be permissible to make masah over them. Others say
that Tawaatur is established only for wiping over leather socks, thus
it is not permissible to wipe over any other type of socks.
Socks are of three types:
1. KHUFFAIN, (Leather socks), it is permissible to make masah over them based on consensus supported by Tawaatur.
2. Thin socks, not made of leather, nor having the
qualities of leather, but are like the regular socks made from cotton,
wool, or nylon. It is not permissible to make masah on such socks as it
is not established with enough evidence that would enable one to take
leave from the order of washing the feet as mentioned in the Qur'an.
3. Thick socks, not made from leather, but have the
qualities of leather. According to some Jurists, it is permissible to
make masah over such socks, while others say it is not permissible.
In conclusion, socks not having the qualities of leather are not a
point of disagreement among the Jurists. They all agree on its
impermissibility. The reason being that the Qur'anic command ( washing
of the feet) can't be left until the establishment of performing masah
is at the level of Tawaatur, as in the case of masah 'alal khuffain.
Therefore, the conditions that are mentioned by the Fuqaha (Jurists)
are not their own made up specifications. They have verified a level to
meet the standard of leather socks.
Ahaadith on Masah Over non-leather Socks (Jowrab)
After explaining the fundamental principle and its application to the
reality of this issue, let us consider the Ahaadith concerning wiping
over (non-leather) socks (Jowrab). From all the collections of
Ahaadith, there are only three Hadith. One Hadith is narrated by Bilal,
Radi-Allahu anhu, the second by Abu Musa Ash'ari, Radi-Allahu anhu, the
third by Mughirah ibn Shu'bah, Radi-Allahu anhu. The narration of Bilal
has been recorded in M'ujam Sagheer Tabraani, and the narration of Abu
Musa in Ibn Majah and Baihaqi.
However, Hafiz Zayla'ee (a far renowned Muhaddith) in his famous works,
Nasbur-Raaya, Vol. 1, pp. 183-184. has proven that both the Sanads
(chain of narrators) are defective and weak. In regards to Abu Musa's
narration, Imaam Abu Dawood Sajastaani (R.A.), in his works of Abu
Dawood, being one book from the Sihaah Sittah (six most authentic books
of Ahaadith) has written: "It (the Hadith's sanad) is not continuous,
nor is it reliable (strong)."(Bazhlul-Mujhood, Vol. 1, p.96) Therefore,
both these narrations do not need to be further discussed.
The remaining Hadith of Mughirah ibn Shu'bah is mentioned by Imaam
Tirmizi as being a good and sound Hadith. Some other eminent
Muhadditheen have disagreed with Imaam Tirmizi. Imaam Abu Dawood
(R.A.), after recording this narration states, "And Abdur-Rahman ibn
Mahdi should not narrate this Hadith, because the authentic famous
narration from Mughirah ibn Shu'bah is that the Prophet (saw) used to
perform masah 'alal khuffain." (Bazhlul-Majhood, Vol. 1, p.96) Imaam
Nasai (R.A.) writes in Sunan Kubra', "Apart from Abu Qais no one else
has narrated this Hadith, and I don't know of any other narrator who
supports this narration. Although with certainty, Mughirah ibn Shubah's
narration about masah 'alal khuffain is sound (Sahih)." (Nasbur-Raaya,
Vol. 1, p. 183)
Many Imaams, for example, Imaam Muslim, Imaam Baihaqi, Imaam Sufyaan
Thawree, Imaam Ahmed, Imaam Yahya ibn Mu'een, Imaam Ali ibn Madinee,
and others have declared this narration as weak, due to Abu Qais and
Huzail ibn Shurjeel being defective narrators. Allamah Nawawi (R.A.),
Commentator of Sahih Muslim, (Nasbur-Raaya, Vol. I, p. 183) writes,
"If all the Muhadditheen who criticized this Hadith
as being weak were separate in their statements (i.e. not voiced
together), even then, they would be correct over the ruling of Imaam
Tirmizi, as the fundamental principle is that criticism prevails over
approval. All the Huffaz of Hadith agree that the narration is weak.
Therefore, the statement of Imaam Tirmizi, 'This
Hadith is Hasan, Sahih', is not acceptable." (Nasbur-Raaya, Vol. l,
p.l83)
This is the status of the Hadith's sanad, that people like Sayyed Abul
'Aalaa Maudoodi cite to support his claim. You can now verify and
clearly see that the majority of the Muhadditheen have declared it weak
and unacceptable to use as a daleel ( proof). Assuming the statement of
Imaam Tirmizi is correct, then too it is only one Hadith from the
entire collection of Ahaadith. Again the same question arises, can we
leave the clear command from Allah Ta'ala to wash our feet while
performing Wudhu on the basis of one Hadith? As mentioned previously,
the establishment of masah 'alal khuffain reached the level of
Tawaatur, and that Imaam Abu Yusuf said that if it hadn't reached that
level then we would not have the flexibility of specifying (limiting)
the command of Allah Ta'ala, of washing the feet. The Ahaadith about
masah 'alal jowrabain do not reach the level of Tawaatur.
In fact, in all the collections of Ahaadith we find only three
narrations, from which two are unanimously weak, and the third is
criticized by majority of the Muhadditheen, only Imaam Tirmizi declares
it as a Sahih Hadith. So to leave, restrict, or define the command of
Allah Ta'ala on the foundation of such weak narrations is not
acceptable in the Shari'ah. Imaam Abu Bakr Jassaas writes in
Ahkaamul-Qur'an Lil-Jassaas, (vol. 2, p.428) "As mentioned previously
the real objective in the verse of wudu is to wash the feet. In fact,
even performing masah over leather socks would have never been made
permissible, had it not been established by Mutawaatir Ahaadith." So
due to the fact that the narrations of masah 'alal jowrabain are not on
the same scale as the narration's of masah 'alal khuffain, the main
objective of washing of the feet must be applied.
The statement that the Sahaba (Companions of Prophet (saw)) were
reported to have wiped over their socks and permitted others to do so,
is incorrect. It is not proven in any narration or practice of the
Sahaba that they wiped over thin socks of cloth, etc. A very famous
'Aalim, Allamah Shamsul Haqq Saheb Azeem Abaadi (RA.), (popular among
the Ahle-Hadith) writes, "Socks can made out of leather, wool, cotton,
etc., everyone of them are called 'SOCKS'. It is not permissible to
wipe over any type of sock until it is not established that the Prophet
(saw) used to wipe over socks of wool, etc." ('Awnul-M'abood, vol.
1,p.62). From this, it is even more apparent that the Sahaba used to
wipe over either leather socks, or thick socks that would match
attributes of leather socks.
In regards to this there is a narration in Musannaf ibn Abi Shayba,
vol. 1, pl88, "Sayed ibn Musayyab and Hasan Al-Basri used to say that
it is permissible to wipe over socks, with the condition that they are
thick." Note, that the word, "SAFEEQ" in Qaamoos and Mukhtaar As-Sihaah
(the names of two Arabic dictionaries, means, "VERY THICK AND STRONG
CLOTH". Both of the above mentioned men were eminent Tabi'een, and they
used to issue fatawa (Shariah decrees) after seeing the practice of the
Sahaba. Therefore, the Fatwa (Shariah decree), that the socks must be
thick matching the attributes of leather is nothing new. For
convenience, I have repeated the conditions of the thickness of the
socks below:
1. water proof (water should not be able to seep through them),
2. so thick that they can stand upright without having to tie them,
3. possible to walk in continuously for at least a mile (without tearing)
With these three conditions in thick socks, they now share the same
quality as leather socks. Most of the fuqaha (Jurists) have permitted
making masah over such socks. See the following:
1. Dalaalatun-Nass, (the derived objective) from the
Hadith in masah 'alal khuffain, also applies to thick socks.
Dalaalatun-Nass remains in the category of Qat'ee-uth-Thuboot
(established on the basis of certainty), and is not the same as Qiyaas,
as mistakenly understood by some.
2. Athaar (practices) of the Sahaba Based on the above two
proofs it would be permissible to wipe over thick socks. Allamah ibn
Hamaam (R.A.) writes in Fathul-Qadeer, vol. 1, p. 109, "There is no
doubt that the permission to wipe on the khuff is Khilaaful Qiyass
(contradictory to reasoning and analogy).Therefore, to compare another
thing with it (the khuff), would be incorrect, except by using
Dalaalatun-Nass, being that the same characteristics of the khuff be
present for it to be in the same category of the khuff." Principally,
one may leave the act of washing the feet by performing Masah over them
only if the narrations reach the level and standard of Tawaatur. Masah
'alal khuffain satisfies condition. On the other hand, masah 'alal
jowrabain is not at that level.
Therefore, it is not permissible to make masah on the jowrabain.
However, if jowrabain have characteristics similar to those of leather
socks, through Dalaalatun-Nass and the practices of the Sahaba and
pious ancestors, most of the Fuqaha allow masah on such socks. After
elaborating on the attributes of the leather socks, all the Imaams of
Ijtihaad have reached a consensus about this issue. As to the opinions
of Allamah Ibn Hazam, Allamah Ibn Taymiyyah, and Allamah Ibn Qayyim,
with due respect of their status and position, they have differed from
the Jumhoorul-Fuqaha on many issues. Among others one is this issue. We
are bound to follow the ruling of the majority Fuqaha, Muhadditheen and
all of the Mujtahideen. How daring it is for one to even leave washing
of the feet, as it is the order of Allah! If someone wraps his foot in
cloth and performs masah over it, will this be permissible too?
Making Masah Over Shoes
In your question you mentioned that Sayyed Abul 'Aalaa Maudoodi also
permitted to wipe over the shoes. I wish to explain that as well. Some
Fuqaha allow performing masah over the Jowrab when it is thick, but
none of them allow making masah on shoes. Sheikh Yusuf Benori (R.A.)
writes, "None of the Imaams have given permission to make masah over
shoes." (Ma'arifus-Sunan Vol. 1, p. 347). The reason for this is the
Prophet (saw) wiped over his shoes only when he already was in the
state of wudu. He would perform a fresh wudu for every prayer. And
because he was already in the state of wudu, instead of washing his
feet he would wipe over his shoes. The proof of this is in Sahih Ibn
Khuzaimah, "It is reported from Ali, Radi-Allahu anhu, that he asked
for a glass of water, he then performed a brief ablution and wiped over
his shoes. He then said, this is how the Prophet (saw) used to perform
his wudhu when his wudhu was not broken." (Sahih Ibn Khuzaimah, Vol. 1,
Hadith 300, Chapter 154, p. 100). From this Hadith we learn that a
person who does not have wudu, can't wipe over his shoes. After the
clear evidence has been brought, there is no flexibility in the issue.
Conclusion
All reliable Fuqaha and Muitahideen agree that thin socks that allow
water to seep through them, do not stand upright without support, and
cannot be walked in continuously, are not permissible to make masah on.
Shoes are also not allowed to be wiped over. Thin socks of today that
are made out of cotton, wool, nylon, etc., do not have the features of
leather socks, therefore, it is not permissible to make masah over
them. If someone does, their wudhu will not be valid, according to Imam
Abu Hanifah, Imam Malik, Imam Shafi, Imam Ahmed ibn Hanbal, or any
other Mujtahideen.
Muhammad Taqi Uthmani Jumadul-Ulaa, 1397 Hijrah.
This fatwa was translated by Adil Khan 27 Ramadhan, 1420.
Translation checked and approved by Mufti Ebrahim Desai.
This version edited by Khalid Baig, Albalagh, for grammar and clarity.