The Conditions for Wiping over Leather Socks and Cotton Socks
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The Shaykh : Wiping over leather socks is among the mass-transmitted reports from the Messenger of Allah (peace and blessings be upon him), but it has conditions that you must pay attention to; it has conditions:
The first condition is that they must be put on while in a state of ritual purity. If they are put on while not in a state of ritual purity, there is no wiping. The evidence for this is what is established in the two Sahihs and others from al-Mughirah ibn Shu'bah, who said:.
The aspect of the evidence from the hadith is that he said:Sahih al-Bukhari 206 From this, it is known that if he had not put them on while in a state of ritual purity, he would not have wiped over them. The second condition is that this must be for minor ritual impurity, meaning for the ablution. As for the full ritual bath, there is no wiping over the leather socks.
The evidence for this is the hadith of Safwan ibn 'Assal (may Allah be pleased with him), who said:, so if a person becomes in a state of major ritual impurity while wearing the leather socks, he must take them off and wash his feet just as he washes the rest of his body.
The third condition is that this must be within the time period prescribed by the Shari'ah, which is one day and one night for the resident, and three days and their nights for the traveler.
The evidence for this is the hadith of 'Ali ibn Abi Talib (may Allah be pleased with him), which we have presented to you in its entirety, and the hadith of Safwan ibn 'Assal regarding travel. But from where does the time period begin? Is it from putting them on, or from the occurrence of ritual impurity after putting them on, or from the wiping after the ritual impurity? These are three possibilities: the first is from putting them on, the second is from the ritual impurity after putting them on, and the third is from the wiping after the ritual impurity.
The third possibility is the correct one: that the time period begins from the wiping after the ritual impurity. This is because the transmitted hadiths state that the resident wipes thus, and the traveler wipes thus, and the act of wiping is not considered to have occurred unless it actually happens. Accordingly, the time before the wiping is not counted. So if he put them on for the Fajr prayer, and his ablution was broken after the 'Isha' prayer, and he wiped at the Fajr of the second day, when does the time period begin? It begins from the Fajr of the second day. Five prayers will pass for him, none of which are counted for him. It begins from the second Fajr because that is the first wiping after the ritual impurity. If he wiped at the second Fajr and we say that he wiped at five-thirty, and the Fajr of the third day came and he wiped at five-fifteen, and the time period was completed, but he remained in a state of ritual purity for the whole day, and his ritual purity was not broken until after the 'Isha' prayer, how much time has passed while he was wearing them?
The student: ...
The Shaykh : Fifteen prayers: five prayers on the first day which was not counted, five prayers on the second day, and five prayers on the third day.
If someone says: How does he wipe on the third day? The time period has already been completed. We say: He did not wipe after the completion of the time period. For this reason, we estimated that he wiped on the first day at five-thirty and on the second day at five-fifteen, meaning before the completion of the time period.
The first condition is that they must be put on while in a state of ritual purity. If they are put on while not in a state of ritual purity, there is no wiping. The evidence for this is what is established in the two Sahihs and others from al-Mughirah ibn Shu'bah, who said:
I was with the Prophet (peace and blessings be upon him) on a journey, so he performed ablution, and I reached out to take off his leather socks, but he said: Leave them, for I put them on while in a state of ritual purity, so he wiped over them.
كنت مع النبي صلى الله عليه وسلم في سفر، فتوضّأ فأهويت لأنزع خفّيه، فقال: دعهما فإني أدخلتهما طاهرتين، فمسح عليهماThe aspect of the evidence from the hadith is that he said:
He ordered me to leave them as he had put them after performing ablution
دعهما فإني أدخلتهما طاهرتينThe evidence for this is the hadith of Safwan ibn 'Assal (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings be upon him and his family) commanded us, when we were traveling, not to take off our leather socks for three days and their nights, except for major ritual impurity, but for defecation, urination, and sleep.
أمرنا رسول الله صلى الله عليه وآله وسلم إذا كنا سفرا أن لا ننزع خفافنا ثلاثة أيام بلياليهن إلا من جنابة، ولكن من غائط وبول ونومThe third condition is that this must be within the time period prescribed by the Shari'ah, which is one day and one night for the resident, and three days and their nights for the traveler.
The evidence for this is the hadith of 'Ali ibn Abi Talib (may Allah be pleased with him), which we have presented to you in its entirety, and the hadith of Safwan ibn 'Assal regarding travel. But from where does the time period begin? Is it from putting them on, or from the occurrence of ritual impurity after putting them on, or from the wiping after the ritual impurity? These are three possibilities: the first is from putting them on, the second is from the ritual impurity after putting them on, and the third is from the wiping after the ritual impurity.
The third possibility is the correct one: that the time period begins from the wiping after the ritual impurity. This is because the transmitted hadiths state that the resident wipes thus, and the traveler wipes thus, and the act of wiping is not considered to have occurred unless it actually happens. Accordingly, the time before the wiping is not counted. So if he put them on for the Fajr prayer, and his ablution was broken after the 'Isha' prayer, and he wiped at the Fajr of the second day, when does the time period begin? It begins from the Fajr of the second day. Five prayers will pass for him, none of which are counted for him. It begins from the second Fajr because that is the first wiping after the ritual impurity. If he wiped at the second Fajr and we say that he wiped at five-thirty, and the Fajr of the third day came and he wiped at five-fifteen, and the time period was completed, but he remained in a state of ritual purity for the whole day, and his ritual purity was not broken until after the 'Isha' prayer, how much time has passed while he was wearing them?
The student: ...
The Shaykh : Fifteen prayers: five prayers on the first day which was not counted, five prayers on the second day, and five prayers on the third day.
If someone says: How does he wipe on the third day? The time period has already been completed. We say: He did not wipe after the completion of the time period. For this reason, we estimated that he wiped on the first day at five-thirty and on the second day at five-fifteen, meaning before the completion of the time period.