Review and discussion under the chapter on wiping over leather socks?
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The Shaykh : Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and companions, and those who follow them with excellence until the Day of Judgment:
The hadiths regarding wiping over leather socks are among the mass-transmitted reports from the Prophet (peace and blessings be upon him). And mass-transmitted reports, as you read in the terminology of hadith, convey certain knowledge. Does the Qur'an indicate this?
The student: Yes, O Shaykh.
The Shaykh : Yes.
The student: The Qur'an indicates it.
The Shaykh : The Qur'an indicates it in which verse?
The student: In al-Ma'idah, Surat al-Ma'idah: "And wipe your faces and your feet with it."
The Shaykh : How?
The student: with your faces with the kasrah (short vowel).
The Shaykh : No, that is for dry ablution.
The student: The leather socks, O Shaykh.
The Shaykh : The wording you just mentioned is for dry ablution. Read the verse on ablution, read[Al-Ma'idah 5:6].
The student:[Al-Ma'idah 5:6] .
The Shaykh : with the reading of the kasrah (short vowel).
Now, if someone were to say: The reading of the kasrah indicates the permissibility of wiping, and the reading of washing indicates the obligation of washing. Is it not possible to make the person have a choice between these two? Samir?
The student: We say that is not possible.
The Shaykh : That is not possible.
The student: Because what is established in the Sunnah is that the Prophet (peace and blessings be upon him) did not wipe over a bare foot.
The Shaykh : The Sunnah explains the Qur'an, and it is not reported from the Prophet (peace and blessings be upon him) that he used to wipe over his feet, but rather it is reported that he used to wipe over his legs. And based on this, the verse applies to two different states. What are they?
The student: If they are bare, they are washed, and washing is obligatory. And if they are covered with leather socks, they are wiped.
The Shaykh : If they are bare, washing is obligatory; if they are covered, wiping is permissible.
Which is more preferable—Sharafi—to wipe or to wash?
The student: The preferable thing is to do what is easier for him. So if he is wearing them, it is preferable to wipe; and if he is not wearing them, then no!
The Shaykh : Meaning, if they are covered, wiping is preferable, and if they are removed, washing is preferable?
The student: Yes.
The Shaykh : What is your evidence that wiping is preferable if they are covered?
The student: Because the Prophet (peace and blessings be upon him) did it this way, and it is not reported from him that he removed them.
The Shaykh : No, that is close, yes.
The student: His saying (peace and blessings be upon him) to al-Mughirah when he wanted to remove his leather socks:.
The Shaykh : Yes.
The student:.
The Shaykh : The complete saying: and he wiped over them. And likewise his saying: .
Now, the Shaykh al-Islam (may Allah have mercy on him) and a group of scholars hold that it is permissible for one performing ablution to wash one foot and put on the leather sock, then wash the other and put on the leather sock. To what extent is this opinion correct, Sami?
The student: It is not correct.
The Shaykh : It is not correct, why?
The student: Because it cannot be said that he put them on while in a state of purity, and the evidence is his saying (peace and blessings be upon him): And it cannot be said that he performed ablution unless he washed his second foot.
The Shaykh : Yes, correct. He said: And he also granted a dispensation to the traveler if he purifies himself and then puts on his leather socks.
The duration for the resident, Sami, what is it?
The student: One day and one night.
The Shaykh : One day and one night, and for the traveler?
The student: Three days and their nights.
The Shaykh : What is the evidence? Hmm?
The student: The hadith of Ali.
The Shaykh : The hadith of Ali (may Allah be pleased with him).
The student:Bulugh al-Maram 65.
The Shaykh : Yes.
The student:.
The Shaykh : The Prophet (peace and blessings be upon him) granted the traveler...
The student: ... .
The Shaykh : In this hadith, there is an indication that the Rafidah follow their desires in the Shari'ah of Allah. How is that? From this hadith?
The student: I was not present, O Shaykh.
The Shaykh : You were not present!! Glory be to Allah, Salim?
The student: Because they wipe over the bottom of the foot, and the wiping indicated by the Qur'an and Sunnah is over the top of it.
The Shaykh : No, no, yes, the one next to him.
The student: Because it is narrated by Ali ibn Abi Talib.
The Shaykh : Yes.
The student: And they do not accept anything except his saying.
The Shaykh : Because it is narrated by Ali ibn Abi Talib, and they claim to be his Shi'ah and followers, and yet they did not act upon it.
Now, the beginning of the duration, Abdullah ibn 'Uwaid, when does the duration begin? From the wearing?
The student: No, they differ on it.
The Shaykh : What does the Sunnah indicate? We read the book of hadith, right?
The student: In any case, regarding the beginning of the duration, it means from the first wipe.
The Shaykh : From the first wipe. Can this be taken from the hadith of Ali or from the hadith of Safwan? The point is, from which hadith is it taken?
The student: From the hadith of Ali.
The Shaykh : He granted a dispensation for wiping.
The student: He granted a dispensation for wiping.
The Shaykh : And wiping is not realized unless?
The student: Wiping is not realized unless.
The Shaykh : He actually wiped, okay, good.
Linking it to the state of impurity after wearing is not correct. Linking it to the wearing is not correct. What remains is the issue of if he wipes for renewal rather than for a state of impurity, Ihab.
The student: For renewal?
The Shaykh : Yes, meaning if a person puts on leather socks for the Fajr prayer, and when the sun rises he performs ablution for renewal without having a state of impurity, and wipes. Does the duration begin from this wipe, or do we say from the wipe after the state of impurity?
The student: It begins from the wipe after the state of impurity.
The Shaykh : Yes, this is the stronger position. And we do not know of anyone who says otherwise. If it has been said, it has a basis, because he wiped with a legally valid purity, so the duration begins from it.
In the hadith of Abu ibn 'Umarah, there is an issue. What is it?
The student: That the Prophet (peace and blessings be upon him) mentioned wiping generally.
The Shaykh : He said to him: "And as much as you wish." How do we reconcile this with the other hadiths? Yes?
The student: That it is weak.
The Shaykh : Weak, meaning if it is weak, it does not contradict the other hadiths.
Now, if one puts on leather socks without being in a state of purity, brother, yes?
The student: Without purity, it is not allowed.
The Shaykh : He does not wipe?
The student: Yes.
The Shaykh : What is the evidence?
The student: His saying (peace and blessings be upon him):.
The Shaykh : Yes, his saying (peace and blessings be upon him):.
What if he wiped and prayed, and then sought a ruling? What do we rule for him? Hmm?
The student: We rule that he must repeat the ablution.
The Shaykh : Repeat the ablution and the prayer, why?
The student: Because his ablution is not valid.
The Shaykh : Because his ablution is not valid.
Now, is wiping over a turban permissible?
The student: Yes.
The Shaykh : It is permissible over a turban, how? The evidence?
The student: The evidence is that the Messenger granted a dispensation for wiping over turbans.
The Shaykh : What? What?
The student: The Messenger granted a dispensation for wiping over turbans.
The Shaykh : Where did you get this hadith from?
The student: This is its wording.
The Shaykh : It is not with this wording.
The student: From the wording of the evidence.
The Shaykh : Bring the evidence.
The student: We were commanded to wipe over turbans.
The Shaykh : Over headwraps.
The student:.
The Shaykh : Fine.
Does it have a specific duration?
The student: No.
The Shaykh : It does not have a duration? The evidence?
The student: It is not reported that the Prophet (peace and blessings be upon him) set a time limit for it.
The Shaykh : Meaning the evidence is the absence of evidence, right? The evidence is that it does not have a fixed duration, the absence of evidence for a fixed duration. But if someone were to say: We analogize it to leather socks, what would you say?
The student: A defective analogy.
The Shaykh : Defective?
The student: Yes.
The Shaykh : Why?
The student: Because the leather sock differs from the turban...
The Shaykh : Meaning, Saleh?
The student: An analogy with a difference, O Shaykh.
The Shaykh : An analogy with a difference, why? What is the difference?
The student: The ruling for the foot is washing, unlike the head.
The Shaykh : Meaning, a dispensation was granted for the purity of the head from the start; only wiping is obligatory for it from the beginning, unlike the foot. This indicates that purifying the foot is more severe than purifying the head, so the lighter cannot be analogized to the heavier. Clear?
There is also another aspect?
That this is contrary to the apparent practice, the practice of the Prophet (peace and blessings be upon him). He used to wipe over his turban and did not set a limit for his Ummah. And if there had been a limit, the Messenger (peace and blessings be upon him) would have specified it.
Major ritual purity, which is the purity of major impurity, is there anything wiped in it?
Most of you took it, did you, Sami? Did you take it? Okay, say it.
The student: There is nothing wiped in it.
The Shaykh : There is absolutely nothing wiped in it? Yes?
The student: A bandage.
The Shaykh : Yes, a bandage, meaning there is nothing wiped in it except out of necessity, which is the bandage, okay.
As for dry ablution, it is wiping for both major and minor ritual purity, so it does not apply to it.
The invalidators of ablution, I think we do not need to discuss them because we have not talked about them.
The invalidators of ablution are its defilers.
And know that the scholars (may Allah have mercy on them) sometimes say: defilers of worship, or invalidators of worship, or invalidators of worship, or causes of worship. This is a difference in expression, and the meaning is the same. What is the principle? Is it the continuation of the ablution or its absence?
The student: The continuation of the ablution.
The Shaykh : And based on this principle?
The student: The person remains in a state of ablution.
The Shaykh : A person remains in a state of wudu' (ablution) until valid evidence indicates that the wudu' has been broken. This principle must be established: "The original state is that the wudu' is valid and remains, and this original state cannot be removed except by valid evidence". It cannot be done otherwise.
The hadiths regarding wiping over leather socks are among the mass-transmitted reports from the Prophet (peace and blessings be upon him). And mass-transmitted reports, as you read in the terminology of hadith, convey certain knowledge. Does the Qur'an indicate this?
The student: Yes, O Shaykh.
The Shaykh : Yes.
The student: The Qur'an indicates it.
The Shaykh : The Qur'an indicates it in which verse?
The student: In al-Ma'idah, Surat al-Ma'idah: "And wipe your faces and your feet with it."
The Shaykh : How?
The student:
So wipe
فامسحواover your heads and your feet
برؤوسكم وأرجلكم منهThe Shaykh : No, that is for dry ablution.
The student: The leather socks, O Shaykh.
The Shaykh : The wording you just mentioned is for dry ablution. Read the verse on ablution, read
O you who have believed, when you rise to [perform] prayer
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِThe student:
wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles
فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلِكُمْ إِلَى الْكَعْبَيْنِThe Shaykh :
and your feet
وَأَرْجُلِكُمْNow, if someone were to say: The reading of the kasrah indicates the permissibility of wiping, and the reading of washing indicates the obligation of washing. Is it not possible to make the person have a choice between these two? Samir?
The student: We say that is not possible.
The Shaykh : That is not possible.
The student: Because what is established in the Sunnah is that the Prophet (peace and blessings be upon him) did not wipe over a bare foot.
The Shaykh : The Sunnah explains the Qur'an, and it is not reported from the Prophet (peace and blessings be upon him) that he used to wipe over his feet, but rather it is reported that he used to wipe over his legs. And based on this, the verse applies to two different states. What are they?
The student: If they are bare, they are washed, and washing is obligatory. And if they are covered with leather socks, they are wiped.
The Shaykh : If they are bare, washing is obligatory; if they are covered, wiping is permissible.
Which is more preferable—Sharafi—to wipe or to wash?
The student: The preferable thing is to do what is easier for him. So if he is wearing them, it is preferable to wipe; and if he is not wearing them, then no!
The Shaykh : Meaning, if they are covered, wiping is preferable, and if they are removed, washing is preferable?
The student: Yes.
The Shaykh : What is your evidence that wiping is preferable if they are covered?
The student: Because the Prophet (peace and blessings be upon him) did it this way, and it is not reported from him that he removed them.
The Shaykh : No, that is close, yes.
The student: His saying (peace and blessings be upon him) to al-Mughirah when he wanted to remove his leather socks:
Leave them
دعهماThe Shaykh : Yes.
The student:
and he wiped over them
فمسح عليهماThe Shaykh : The complete saying:
Leave them
دعهماIf one of you purifies himself or performs wudu', let him wipe
إذا تطهر أحدكما أو توضأ فليمسحNow, the Shaykh al-Islam (may Allah have mercy on him) and a group of scholars hold that it is permissible for one performing ablution to wash one foot and put on the leather sock, then wash the other and put on the leather sock. To what extent is this opinion correct, Sami?
The student: It is not correct.
The Shaykh : It is not correct, why?
The student: Because it cannot be said that he put them on while in a state of purity, and the evidence is his saying (peace and blessings be upon him):
If one of you performs wudu' and then puts on his leather socks, let him wipe over them
إذا توضأ أحدكم فلبس خفيه فليمسح عليهماThe Shaykh : Yes, correct. He said:
When one of you performs wudu'
إذا توضأ أحدكمThe duration for the resident, Sami, what is it?
The student: One day and one night.
The Shaykh : One day and one night, and for the traveler?
The student: Three days and their nights.
The Shaykh : What is the evidence? Hmm?
The student: The hadith of Ali.
The Shaykh : The hadith of Ali (may Allah be pleased with him).
The student:
gave permission for the traveller to perform Mash (wiping) over his leather socks for three days and nights
أنه رخص للمسافر ثلاثة أيام بلياليهنThe Shaykh : Yes.
The student:
and for the resident, one day and one night
وللمقيم يوم وليلةThe Shaykh : The Prophet (peace and blessings be upon him) granted the traveler...
The student: ... .
The Shaykh : In this hadith, there is an indication that the Rafidah follow their desires in the Shari'ah of Allah. How is that? From this hadith?
The student: I was not present, O Shaykh.
The Shaykh : You were not present!! Glory be to Allah, Salim?
The student: Because they wipe over the bottom of the foot, and the wiping indicated by the Qur'an and Sunnah is over the top of it.
The Shaykh : No, no, yes, the one next to him.
The student: Because it is narrated by Ali ibn Abi Talib.
The Shaykh : Yes.
The student: And they do not accept anything except his saying.
The Shaykh : Because it is narrated by Ali ibn Abi Talib, and they claim to be his Shi'ah and followers, and yet they did not act upon it.
Now, the beginning of the duration, Abdullah ibn 'Uwaid, when does the duration begin? From the wearing?
The student: No, they differ on it.
The Shaykh : What does the Sunnah indicate? We read the book of hadith, right?
The student: In any case, regarding the beginning of the duration, it means from the first wipe.
The Shaykh : From the first wipe. Can this be taken from the hadith of Ali or from the hadith of Safwan? The point is, from which hadith is it taken?
The student: From the hadith of Ali.
The Shaykh : He granted a dispensation for wiping.
The student: He granted a dispensation for wiping.
The Shaykh : And wiping is not realized unless?
The student: Wiping is not realized unless.
The Shaykh : He actually wiped, okay, good.
Linking it to the state of impurity after wearing is not correct. Linking it to the wearing is not correct. What remains is the issue of if he wipes for renewal rather than for a state of impurity, Ihab.
The student: For renewal?
The Shaykh : Yes, meaning if a person puts on leather socks for the Fajr prayer, and when the sun rises he performs ablution for renewal without having a state of impurity, and wipes. Does the duration begin from this wipe, or do we say from the wipe after the state of impurity?
The student: It begins from the wipe after the state of impurity.
The Shaykh : Yes, this is the stronger position. And we do not know of anyone who says otherwise. If it has been said, it has a basis, because he wiped with a legally valid purity, so the duration begins from it.
In the hadith of Abu ibn 'Umarah, there is an issue. What is it?
The student: That the Prophet (peace and blessings be upon him) mentioned wiping generally.
The Shaykh : He said to him: "And as much as you wish." How do we reconcile this with the other hadiths? Yes?
The student: That it is weak.
The Shaykh : Weak, meaning if it is weak, it does not contradict the other hadiths.
Now, if one puts on leather socks without being in a state of purity, brother, yes?
The student: Without purity, it is not allowed.
The Shaykh : He does not wipe?
The student: Yes.
The Shaykh : What is the evidence?
The student: His saying (peace and blessings be upon him):
He put them in while they were pure
أدخلتهما طاهرتينThe Shaykh : Yes, his saying (peace and blessings be upon him):
He put them in while they were pure
أدخلتهما طاهرتينWhat if he wiped and prayed, and then sought a ruling? What do we rule for him? Hmm?
The student: We rule that he must repeat the ablution.
The Shaykh : Repeat the ablution and the prayer, why?
The student: Because his ablution is not valid.
The Shaykh : Because his ablution is not valid.
Now, is wiping over a turban permissible?
The student: Yes.
The Shaykh : It is permissible over a turban, how? The evidence?
The student: The evidence is that the Messenger granted a dispensation for wiping over turbans.
The Shaykh : What? What?
The student: The Messenger granted a dispensation for wiping over turbans.
The Shaykh : Where did you get this hadith from?
The student: This is its wording.
The Shaykh : It is not with this wording.
The student: From the wording of the evidence.
The Shaykh : Bring the evidence.
The student: We were commanded to wipe over turbans.
The Shaykh : Over headwraps.
The student:
over the 'asayib, which are the turbans, and over the tisasikhin, which are the leather socks
على العصائب وهي العمائم ، وعلى التساخين وهي الخفافThe Shaykh : Fine.
Does it have a specific duration?
The student: No.
The Shaykh : It does not have a duration? The evidence?
The student: It is not reported that the Prophet (peace and blessings be upon him) set a time limit for it.
The Shaykh : Meaning the evidence is the absence of evidence, right? The evidence is that it does not have a fixed duration, the absence of evidence for a fixed duration. But if someone were to say: We analogize it to leather socks, what would you say?
The student: A defective analogy.
The Shaykh : Defective?
The student: Yes.
The Shaykh : Why?
The student: Because the leather sock differs from the turban...
The Shaykh : Meaning, Saleh?
The student: An analogy with a difference, O Shaykh.
The Shaykh : An analogy with a difference, why? What is the difference?
The student: The ruling for the foot is washing, unlike the head.
The Shaykh : Meaning, a dispensation was granted for the purity of the head from the start; only wiping is obligatory for it from the beginning, unlike the foot. This indicates that purifying the foot is more severe than purifying the head, so the lighter cannot be analogized to the heavier. Clear?
There is also another aspect?
That this is contrary to the apparent practice, the practice of the Prophet (peace and blessings be upon him). He used to wipe over his turban and did not set a limit for his Ummah. And if there had been a limit, the Messenger (peace and blessings be upon him) would have specified it.
Major ritual purity, which is the purity of major impurity, is there anything wiped in it?
Most of you took it, did you, Sami? Did you take it? Okay, say it.
The student: There is nothing wiped in it.
The Shaykh : There is absolutely nothing wiped in it? Yes?
The student: A bandage.
The Shaykh : Yes, a bandage, meaning there is nothing wiped in it except out of necessity, which is the bandage, okay.
As for dry ablution, it is wiping for both major and minor ritual purity, so it does not apply to it.
The invalidators of ablution, I think we do not need to discuss them because we have not talked about them.
The invalidators of ablution are its defilers.
And know that the scholars (may Allah have mercy on them) sometimes say: defilers of worship, or invalidators of worship, or invalidators of worship, or causes of worship. This is a difference in expression, and the meaning is the same. What is the principle? Is it the continuation of the ablution or its absence?
The student: The continuation of the ablution.
The Shaykh : And based on this principle?
The student: The person remains in a state of ablution.
The Shaykh : A person remains in a state of wudu' (ablution) until valid evidence indicates that the wudu' has been broken. This principle must be established: "The original state is that the wudu' is valid and remains, and this original state cannot be removed except by valid evidence". It cannot be done otherwise.