7.0 CHAPTER: WIPING OVER THE KHUFFS (LEATHER SOCKS)
It is permitted for a period of a day and a night for the resident and three days and nights for the traveller from the point he invalidates his wudhu after wearing them.
“Wiping over the khuffs ”: After completing the description of wudhu and laws pertaining to it, the author focuses on body parts that are cleaned during wudhu which are covered and where removing this cover is difficult. If one encounters difficulty in removing a garment or covering to wash his body parts for wudhu, Allah(swt) has given concessions to Muslims so that they can accomplish this more easily. They are permitted to wipe over the coverings without having to remove them. Hence, wiping the covering replaces washing the body part that is being covered. This is from the mercy of Allah(swt) for His servants.
The coverings that can be wiped over are four:
1. Wiping over the khuffs. There are rules pertaining to it.
2. Wiping over the turban for men.
3. Wiping over the khimar (head scarf) for women.
4. Wiping over the wound dressing, plaster cast or bandaging.
Evidence of wiping over the khuffs is found in the Sunnah of the Prophet(pbuh) in ahadith narrated by seventy of his Companions. There are forty authentic ahadith regarding it.( Reported by al-Bukhari (1/108) and Muslim (1/106-107) from the narration of Jarir ibn Abdullah al-Bajali. ) Imam Ahmed said, “I do not have any doubts regarding mas-ha (wiping). It has been corroborated by forty ahadith of the Messenger of Allah(pbuh).”( See al-Mughni by Ibn Qudamah (1/360) and Sharh al-Zarakshi ‘ala Mukhtasar al-Kharqi. )
Ahlus Sunnah wa al-Jama ah are of the consensus that wiping over the khuffs is a concession sanctioned in Islamic law.( See al-Ijma by Ibn al-Mundhir (p. 33). ) This view is disputed by the Rafidah, may Allah disgrace them. They claim that the feet should be wiped over. Look at their vile refutation! They wipe over the feet and even the ankles but refute wiping over the khuffs! Ahlus Sunnah wa al-Jama ah are so convinced about
the authenticity of wiping over the khuffs that they have included this issue in books on aqidah.This is to highlight the error o f those who deny this Sunnah. Denying it is tantamount to corruption of faith itself.
“It is permitted for a period of a day and a night and three days and nights for the traveller”: These limitations were set by the Prophet(pbuh) and they should be observed and not violated.
‘Ali narrated that the Prophet (pbuh) said, “The resident [is allowed to] wipe for
a day and a night and the traveller for three days and nights.”( Reported by Muslim (1/159,160), Ahmad (1 /9 6 ,1 1 3 ,1 3 4 ,1 3 6 ,1 3 9 ), Ibn Majah (552) and al-Nasai (1/84). )In another hadith, Safwan ibn Asal said, “The Prophet(pbuh) used to order us not to remove our khuffs for three days and nights whilst travelling, [this was the case] if we slept, passed urine or excretion but not if we fell into the state of janabah.”( Reported by Ahmad (4/239,240), al-Tirmidhi (96, 3535), al-Nasa’i (1/83) and Ibn Majah(478). )
“From the point he invalidates his wudhu after wearing them”: The beginning of this set period starts with the initial invalidation of wudhu. If an individual performs a complete wudhu, wears his khuffs and then later loses his wudhu, the time frame begins for the period in which he can wipe over his khuffs at the point the wudhu is broken. This is one view.(See al-Muqni’ (1/47) and al-Muharar fi al-Fiqh (1/12).) The second view is that the time frame o f the concession begins from the moment the person wipes over his khuffs for the first time after losing his wudhu.( Ibid. ) To elucidate: a person wears his khuffs after the fajr prayer and then loses his wudhu. He does not wipe over
his khuffs until after the zuhr prayer. According to the first view, the period for wiping begins from the moment he loses his wudhu until the corresponding time of the next day. According to the second view, the period begins from the zuhr time when he wipes for his prayer. Subsequently, the second view ascertains that the period stretches to zuhr time of the next day.
While it is clean, permitted, covering the prescribed area, well-fastened, khuffs or socks made of thick cloth or any footwear that is similar.
Wiping over the khuffs has a number of criteria. Four are mentioned here:
1. That the footwear must be clean.
2. That it must be a permitted form of footwear.
3. The footwear must conceal the prescribed areas.
4. The footwear should be well-fastened.
Now for the elaboration point by point:
“While it is clean”: Najis khuffs and socks cannot be considered for the wiping concession. For example, if the khuffs are made of the skin of a dead animal, skin of a carnivore or snake skin. There is inherent impurity in these which disqualifies them from wiping.
“Permitted”: Stolen footwear cannot be used as it is a transgression and a sin. Something sinful cannot be used as a tool to achieve a concession. Likewise, socks made of silk cannot be wiped over during wudhu by men. Therefore, it is forbidden for use for the wiping process. The Prophet(pbuh) has prohibited men of his Ummah from using silk.( Reported by Ahmad (1/96,115), Abu Dawud (4057), al-Nasa’i(8/160-161) and Ibn Majah (3595) from the narration of ‘Ali ibn Abi Talib. )
“Covering the prescribed area”: The areas that require washing during wudhu are covered by the footwear. Therefore it should cover the whole foot up to the ankle. If there is any opening within the footwear, then it cannot qualify for the wiping process. This is because every part of the foot up to the ankle has to be washed if exposed. And if it is covered, it shall be wiped over. Washing and wiping cannot be combined. If the khuffs do not reach the ankles, they cannot be wiped over as they do not cover the prescribed area. Khuffs and socks with holes in them cannot be considered for the wiping process as well, due to some parts o f the feet being uncovered. Similarly, khuffs and socks that are so thin that the skin can be seen through them are not permitted. They cannot be considered as covering the feet (i.e. the proscribed area). The Prophet(pbuh) used to wear khuffs which easily covered the feet up to the ankle.
“Well-fastened”: It is either fastened to the foot or wrapped to the foot with a string. If it requires another object to hold it in place or to attach it to the foot, then this type of footwear cannot be used for the wiping process as it does not meet the requirements o f the Shari’ah.
“Or socks”: Socks are permitted to be wiped over as they take the place of the khuffs. This is permitted as the Prophet(pbuh) used to wipe over his socks and sandals.( Reported by Ahmad (5/248), Abu Dawud (159), al-Tirmidhi (99), al-Nasa’i in al-Kubra (130) and Ibn Majah (559) from the narration of al-Mughirah ibn Shu’bah. )Socks are the garment manufactured for the feet, made from wool or other similar materials that are permissible.
“Made of thick cloth”: The socks cannot be so thin such that the skin can be seen through the socks.
“Or similar footwear”: I.e. footwear that satisfies the conditions, it covers the feet completely and is fastened to the feet in such a way that it removes difficulty.
And the turban ( imamah) of a man, which is also spun around the chin or that which has a tuft and the scarf (khimar) of the women spun under the neck.
“And the turban”: This is when the cloth is wrapped around the head such that it is completely or mostly covered. Not all that covers the head falls under this category. The ghutrah and shimagh are not turbans. The turban is well-known amongst the Arabs and it is a long cloth worn on the head which is spun around the lower jaw or that which has a tuft. The Prophet(pbuh) used to wipe over this type of turban ( Reported by al-Bukhari (1/62) from the narration of ‘Amr ibn Umayyah al-Dhamri who said, “I saw the Prophet(pbuh) wipe over his turban and khuffs.” And Muslim (159) from the narration of Bilal that he saw the Prophet wipe over his khuffs and turban. ) and ordered the Muslims to do likewise.(Reported by Ahmad (6/12-14) from the narration of Bilal that the Messenger of Allah(pbuh) said, “Wipe over the khuffs and turban.”)
The wiping over the turban has some conditions:
1. It is permissible only for men. Women should neither wear the turban nor wipe over it. A woman should not try to imitate the ways of men.
2. It is a turban that is spun around the chin once or twice or that which has a tuft thereby making it difficult to remove. However, that which is simply folded on the head and which is not secured without wrapping it under the chin or without having a tuft cannot be wiped over. Similarly other kinds of head gear like the cap and ghutrah cannot be wiped over.
3. It covers most of the head and reveals only that much that is a norm in society such as the forehead and the sides o f the head.
“And the scarf (khimar) of the women”: It is the third garment which is permitted in the wiping process. This is the cloth used by the woman to cover her head. The Prophet(pbuh) said, “Allah does not accept the prayer of the menstruating woman (i.e. who has reached puberty) until she wears the khimar.”( Reported by Ahmad (6/150, 218), Abu Dawud (641), al-Tirmidhi(377) and Ibn Majah (655) from the hadith of Aishah. ) Khumr being the plural of khimar. Allah the Most High and Dignified says, {And let them wear their head-coverings over their bosoms.}( Al-Nur: 31 )
“Spun under the neck”: If it is fixed to the head in such a way that removing it is a problem, then she can wipe over it. The Prophet(pbuh) thus ordered the women to do so.( Reported by Ahmad (6/12-14) from the narration of Bilal. )Umm Salamah used to do this.( Reported by Ibn Abi Shaybah in Musannaf( 1/30). )This concession is offered to women because it would be very difficult for them to remove it each time they want to make wudhu, especially in the winter or while travelling. The need for a woman to wipe over her khimar is as great as for a man to wipe over his turban.
In minor impurity.
“In minor impurity”: Wiping over the khuffs, turban and the khimar is for minor impurities only. As for the major impurities that must be cleansed with ghusl (compulsory bath), wiping cannot act as a substitute.These three items of clothing have to be removed to perform ghusl as seen in the hadith of Safwan ibn Asal who said, “We were ordered not to remove our shoes during our journey except if we were in the state of janabah.”( Reported by Ahmad (4/239-240), al-Tirmidhi (96,3535), al-Nasa’i (1/83) and Ibn Majah(478). ) This clearly indicates that the one in janabah cannot use the wiping concession and thus he must take a bath.
To recap, the conditions for wiping over the khuffs, turban and the khimar (for women) are:
1. That the person only be in the state of minor impurity.
2. That he or she wears it or puts it on after making a complete wudhu.
3. That these three things are firmly affixed to the body such that their removal is difficult.
And on the splint that does not exceed what is really necessary, even if it is a big area and without any time limitations. The splinting should be done after a complete wudhu or ghusl is performed.
“And on the splint”: This is the fourth item that can be wiped over. There can be a splint on the individual’s torso or body parts. They were originally palm leaf stalks which were placed on fractures to help mend the bones, similar to the plaster cast on fractures and bandages wrapped around wounds. If these cover the parts o f the body or the torso that have to be washed while performing wudhu or ghusl, then it is permitted to wipe over the splint or bandages. This can be done while in both minor and major impurity. The splint or band age should not be removed [for washing purposes] if there is a need for it to be affixed to the body.
During the time of the Prophet(pbuh) there was a man who went out on an expedition. A rock hit him on the head and caused him injury. During the night, he [entered the state of janabah] by ejaculating whilst sleeping. He asked the Prophet’s Companions who were with him on the expedition regarding the concession to make dry ablution owing to his injury. They gave the verdict that it was mandatory for him to perform ghusl (including washing the wound) to remove the greater impurity o f janabah. He took a bath and washed his wound on the head and he passed away as a result. When news reached the Prophet(pbuh) of this incident, he rebuked his Companions saying, “They killed him, may Allah kill them. Why did they not ask if they didn’t know. Verily the cure for ignorance is asking for clarification. It would have been sufficient for him to
wipe the head with a little bit of water. ( Reported by Abu Dawud (336) and al-Daraqutni (1/ 189-190) and al-Bayhaql (1/227 -228) from the narration of jabir ibn ‘Abdullah.The Prophet(pbuh) also added in the hadith “…And he should wash the rest of the body.” )”This is evidence that it is permissible to wipe upon the splint or bandaging. This concession is a mercy from Allah(swt).
“That does not exceed what is really necessary”: This is a condition for wiping over the splint or bandage. That is, it should not cover more than the part of the body that is necessary for the wound to heal. If the bandaging is excessive, then the parts which aren’t injured should be uncovered if possible. If this is not possible, then one can perform dry ablution upon the uninjured areas covered by the bandaging.
“And without any time limitations”: This is because a time frame has never been outlined as recovery from injuries differs case by case.
“The splinting should be done after a complete wudhu or ghusl is performed”: This can be disputed. The correct opinion is that it is not a condition that the bandaging or splint be applied upon the affected area after wudhu or ghusl has been performed. There is no proof to substantiate this claim.
Bandaging and splints differ from the aforementioned three coverings in the following ways:
1. There is no condition that a state o f purification must be attained before the injured area is covered. This is according to the correct opinion.
2. There is no time frame for wiping over it.
3. It is a must that all of the area covered by the bandage should be wiped.
4. It can be wiped over for both the minor and major impurities.
Whosoever wipes during a journey and then stays as a resident in a place or vice versa and he who is doubtful o f the boundaries which define travelling, his wiping is that o f the resident. If he broke his wudhu and then travelled before he began wiping, then his wiping is categorised as that of a traveller. He cannot wipe over caps, coverings and footwear which falls off from the feet, or that which allows the feet to be visible when worn.
The following are the situations where the wiping concession initiates.
1. If he starts wiping as a traveller and then comes to reside in a place before the concessionary period for the traveller has ended or has reached his home town again, then he shall take up the concession of a resident. If there is time left for wiping [of the wiping period of a resident], he can make use of it. Since he had discontinued travelling, the concession associated with it ceased as well. He is classified as a resident and can only use that concession, not that o f the traveller.
2. The reverse as in the point above. He was wiping as a resident and then travelled, he is still classified as a resident due to the original concession. The correct view however is that he can take up the concession of the traveller and wipes for three days and nights.( This is the madhab of Abu Hanifah. Ibn Qudamah said, “This view is that of al-Khilal and is his companion Abu Bakr.” Al-Khilal said, “Imam Ahmad retracted the former view and chose this one.” See al-M ughni (1/371). )
3. If he has doubts regarding whether he has reached a distance where he can be classified a traveller and can start to wipe as a traveller instead of a resident, then he reverts to the original status, that is of a resident. Since there is doubt as to whether he has entered the status of a traveler, we adopt the status which we are sure of, and that is of residency.
These are the three situations.
“If he broke his wudhu and then travelled before he started wiping, then his wiping is categorised as that of the traveller”: If he travels before he breaks his wudhu, then his wiping concession is that o f the traveller as evidenced by the saying of the Prophet, “The traveller wipes three days and nights.”( Reported by Muslim (1/159-160), Ahmad (1 /9 6 ,1 1 3 ,1 3 4 ,1 4 6 ,1 4 9 ), Ibn M ajah (552) and al-Nasa’i (1/84) from the narration of Ali. ) This is if he travelled before starting to wipe and so his wiping will be categorised as that o f the traveller.
“He cannot wipe over caps”: Caps without tufts that are not fastened well to the head.
“Coverings”( Shaykh al-Islam chose the opinion which allowed wiping over of the cap and leg coverings. See Majmu Al-Fatawa (21/185-186) and al-Ikhtiyarat al-Fiqhiyyah (pp. 13-14). ): Wrapped around the feet for warmth or as a protection against the scorching heat from the ground. It is not permissible to wipe over them. The concession to wipe footwear is only for the khuffs and socks. The evidence and proofs single out these and exempt the rest. Therefore, we cannot simply add to the concession.
“And footwear which falls off from the feet”: This is because the khuffayn mentioned in the hadith are something known to fasten well to the feet and which provide durability as footwear. They either fit tightly to the feet or are secured to the feet using laces or string. This is the description of the footwear which qualifies for wiping. Any footwear like flip-flops or over-sized shoes that keep falling off from the feet cannot be wiped over.
“Or that which allows the feet to be visible when worn”: If the khuffs have holes in them or they do not cover the feet well, they cannot be wiped over. This is because any part of the feet which is visible must be washed. It has to be covered completely for the concession to take effect.
If a khuff is worn over another khuff before one breaks his wudhu, then the rule applies to the outer khuff. One should wipe most of the turban.
“If a khuff is worn over another khuff before one breaks his wudhu, then the rule applies to the outer khuff: If a khuff is worn one on top o f another before the wiping process is necessary (i.e. before the initial wudhu is broken), then the person need only wipe the outer khuff. However if the wiping process had begun with his khuff before another was worn on top of it, then he must continue wiping the inner khuff as the concession applies only to the inner khuff, not the outer one.
“One should wipe most o f the turban”: All around its periphery. If some part of the head is uncovered, he should wipe his head and proceed to wipe the turban for indeed the Prophet M wiped his forehead and continued to wipe the turban.(Reported by Muslim (1/159), Ahmad (4/255), Abu Dawud (150), al-Tirmidhi (100), al-Nasa’i (1/76) from the narration of al-Mughirah ibn Shu’bah.)
Ibn al-Qayyim said, “Verily three methods of wiping have been narrated from the Prophet(pbuh):
1. He wiped his head if he wasn’t wearing a turban.
2. He wiped over his turban only. This is if the turban covered all of his head
or most of it.
3. He wiped his forehead and proceeded to wipe his turban to complete the action.(See Zad al-Ma’ad (1/199).)
Wipe the khuffs from the region of the toes to the shin area, the soles of the khuffs and the back excluded, and upon the whole of the splint.
“Wipe the khuffs from the region of the toes to the shin area, the soles of the khuffs and rear excluded”: One should wipe the top of the khuffs excluding the sides and the soles. If he wipes just the sides or the soles and does not wipe the top, the wiping process is invalid. If he wipes the whole khuff (i.e. the top, sole and the sides), it is counted as wiping over the top whilst the rest is something extra from the person. Verily, the Prophet(pbuh) wiped only the top (Reported by Ahmad (4/246,247), Abu Dawud (161), al-Tirmidhi (98) from the narration of al-Mughirah ibn Shu’bah.) and did not wipe the sides or the soles of his khuffs. ‘Ali said, “If the din was based upon opinions, then surely the soles of the khuff would be more worthy of wiping than the top. I however saw the Messenger of Allah(pbuh) wipe the top of his khuff. (Reported by Abu Dawud (162) and al-Daraqutni (1/199).) The din is not based on opinions but is substantiated with proof and evidence [from the Qur’an and Sunnah].
The method of wiping over the khuffs: One should place his right hand fingers that are wet on the top toe region of the right khuff and start wiping upwards to the shin region and then repeat this downwards. He should do likewise with his left hand and wipe the left khuff.
When the khuffs are removed or the feet become exposed due to wear and tear of the khuffs , then one should renew his wudhu properly. He should do likewise if the period of the concession for wiping expires.
The wiping concession ceases when:
1. The khuff is removed or it rips due to wear and tear such that the feet become visible. It is incumbent on him now to wash his feet during wudhu.
2. When the period for the concession as outlined by the Prophet(pbuh) expires. A day and night for the resident and three days and nights for the traveler. He should now remove his footwear and perform a complete wudhu, even if his current wudhu is still valid. This is because the state of ablution is now batil (invalid) due to the period of concession ending.
By Shaykh Salih ibn Fawzan al-Fawzan
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