Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
This hadith is among the hadiths of repentance that the author (may Allah have mercy on him) cited in explaining when repentance is cut off, but it contains benefits:
Among them is that Zirr ibn Hubaysh came to Safwan ibn 'Asal (may Allah be pleased with him) for the sake of knowledge, seeking knowledge. So Safwan said to him: . This is a great benefit, a great benefit that indicates the virtue of knowledge and the seeking of knowledge. What is meant here is the Shari'ah knowledge, that is, the knowledge of what the Prophet (peace and blessings be upon him) brought. As for worldly knowledge, it is for the world. But the seeking of the knowledge that the Prophet (peace and blessings be upon him) brought is that in which there is praise and commendation and exhortation in the Qur'an and the Sunnah. It is a type of jihad in the path of Allah, because this religion was established by two things: it was established by knowledge and explanation, and by the weapon, the sword and the spear. So much so that some scholars said that seeking knowledge is better than jihad in the path of Allah with weapons, because the preservation of the Shari'ah is only through knowledge, and jihad in the path of Allah, I mean with weapons, is based on knowledge. The mujahid does not travel, does not fight, does not hold back, does not divide the war spoils, and does not judge regarding the prisoners except through knowledge. So knowledge is everything. For this reason, Allah (Mighty and Majestic) said: . And the angels spread their wings for the seeker of knowledge, pleased with what he seeks, and out of respect for him and exaltation of him. It is not valid for someone to object by saying: I do not feel that. Because if the report is authentic from the Prophet (peace and blessings be upon him), it is like seeing it with one's own eyes. Have you not seen his saying (peace and blessings be upon him): ? We do not hear this speech from Allah (Mighty and Majestic), but when it is authentic from our Prophet (peace and blessings be upon him), it becomes as if we are hearing it. Therefore, it is obligatory for us to believe in what the Prophet (peace and blessings be upon him) said and what is authentic from him regarding matters of the unseen, and to be certain of them as if we see them with our eyes and hear them with our ears.
Then Zirr mentioned to Safwan ibn 'Asal (may Allah be pleased with him) that wiping over the leather socks after urination and defecation had caused him concern, meaning that Allah the Exalted mentioned in the Qur'an: . He said: It caused me concern, meaning: I had hesitation and doubt regarding wiping over the leather socks after urination and defecation. Is this permissible or not? So Safwan ibn 'Asal (may Allah be pleased with him) clarified to him that it is permissible: . This indicates the permissibility of wiping over the leather socks. In fact, wiping over the leather socks is better if a person is wearing them. It is established in *al-Bukhari and Muslim* from the hadith of al-Mughirah ibn Shu'bah (may Allah be pleased with him): . In this is clear evidence that for a person who has socks or leather socks on, it is better to wipe over them and not wash his feet. We will speak, if Allah wills, in the next lesson about the conditions of wiping over the leather socks, and the period that the Prophet (peace and blessings be upon him) specified for wiping over them. And Allah knows best.
The speech has preceded regarding the beginning of this hadith and the explanation of the virtue of striving and walking to seek knowledge, and that the angels spread their wings for the seeker of knowledge, pleased with what he seeks.
It has also preceded for us that it is recommended for a person, if something is unclear to him, to ask and search for one who is more knowledgeable about that thing, so that he does not remain with anxiety in his heart from what he heard. Because some people hear something from the Shari'ah rulings and have anxiety in themselves, remaining doubtful and hesitant, not asking anyone to remove this doubt from them. And this is an error. Rather, a person should ask until he reaches a matter he is reassured by, and no anxiety remains with him. So this Zirr ibn Hubaysh (may Allah have mercy on him) asked Safwan ibn 'Asal (may Allah be pleased with him) about wiping over the leather socks, and whether he had anything from the Messenger of Allah (peace and blessings be upon him) regarding it? He said: Yes: . So this hadith contains evidence for the establishment of wiping over the leather socks. The hadiths from the Prophet (peace and blessings be upon him) regarding this have been mass-transmitted, and the people of the Sunnah adopted this. So much so that some scholars who wrote in books of creed mentioned wiping over the leather socks in the book of creed. And that is because the Rafidah differed in this, so they did not establish wiping over the leather socks and denied it. And the wonder is that among those who narrated wiping over the leather socks is 'Ali ibn Abi Talib (may Allah be pleased with him), and yet they deny it and do not act upon it. So wiping over the leather socks is from the distinguishing marks of the people of the Sunnah, and from the matters mass-transmitted among them, in which they have no doubt from the Messenger of Allah (peace and blessings be upon him). Imam Ahmad said: “There is no doubt in my heart regarding wiping, or he said: There are forty hadiths in it from the Prophet (peace and blessings be upon him) and his Companions”. But there must be conditions for the permissibility of wiping over the leather socks:
The first condition: that he puts them on while in a state of ritual purity. That he puts them on while in a state of ritual purity. Because the Prophet (peace and blessings be upon him) said to al-Mughirah ibn Shu'bah (may Allah be pleased with him) when he wanted to remove the Prophet's (peace and blessings be upon him) leather socks, he said: . There is no difference between this ritual purity being one in which the feet were washed or one in which wiping was done over a previous leather sock. For example, if he performed a complete ablution and washed his feet, then put on the socks, meaning the stockings or leather socks, then here he put them on while in a state of ritual purity. Likewise, if he had put on socks before and wiped over them, then he needed to add a sock and put it on the first sock which he had wiped over while in a state of ritual purity, then he wipes over the second, but the beginning of the period is from the wiping over the first, not from the wiping over the second. This is the correct opinion: that if he puts on a leather sock over a wiped leather sock, he wipes over the upper one but builds upon the period of wiping over the first. It is necessary to put them on while in a state of ritual purity, and it is necessary that the ritual purity be with water. So if he put them on while in a state of ritual purity by dry ablution, he does not wipe over them. Like a traveler who does not have water, so he performed dry ablution and put on the leather socks while in a state of ritual purity by dry ablution. Then after that he found water and wanted to perform ablution. In this case, he must remove the leather socks and wash his feet when performing ablution, and it is not permissible to wipe over them in this case, because he did not put them on while in a state of ritual purity by which the feet were washed. For dry ablution is related to only two limbs, which are: the face and the hands.
The second condition: that the wiping over them is for the minor state of ritual impurity. For this reason, Safwan ibn 'Asal said: . So if a person is in a state of major ritual impurity, it is not sufficient for him to wipe over the socks or leather socks. Rather, he must remove them and wash his feet. And that is because in the major ritual purity, there is no wiping except out of dire necessity for a cast, for this reason the head is not wiped over, it must be washed with the head, even though in the minor state of ritual impurity it is wiped over. But major ritual impurity is more emphatic in its purity and its state of impurity is greater, so washing is necessary and there is no wiping over the leather sock in it, for this hadith and because the meaning and analogical reasoning require that.
The third condition: that the wiping is within the period that the Prophet (peace and blessings be upon him) specified, which is: one day and one night for the resident, and three days with their nights for the traveler. As this is also authentic from the hadith of 'Ali ibn Abi Talib (may Allah be pleased with him) in *Sahih Muslim*, he said: meaning: in wiping over the leather socks. So when the period ends, there is no wiping. It is necessary to remove the socks or leather socks and then wash the feet. But if the period ends and you are in a state of ritual purity, continue in your ritual purity, the ritual purity is not invalidated. But if you want to perform ablution after the end of the period, it is necessary to wash the feet. And Allah grants success.
In the name of Allah, the Most Gracious, the Most Merciful. We have previously discussed the beginning of this hadith and pointed out the jurisprudential rulings contained in it regarding wiping over the leather socks.