Abu Dawud

Benefits and Issues:
Wiping over socks (jurabayn) and leather socks (khuffayn) is established by authentic ahadith. As for leather socks, there is no difference of opinion among anyone that wiping over them is permissible. Regarding socks (jurabayn), fundamentally, all Imams and scholars consider wiping over them permissible; the only difference is that some have stipulated certain conditions, stating that if those conditions are met, then wiping over socks is permissible, otherwise not. As you have also mentioned some conditions in your letter. However, the ahadith regarding wiping over socks do not mention any such conditions.

Below, we present those marfu‘ ahadith whose general or specific wording establishes the permissibility of wiping over socks.

First Hadith:
Imam Ahmad has narrated in his Musnad and Imam Abu Dawud in his Sunan with a sound chain that

«بعث رسول الله صلى الله عليه وسلم سرية فاصابهم البرد فلما قدمو على النبى صلى الله عليه وسلم شكوا اليه ما اصابهم من البرد فامرهم ان يمسحوا على العصائب والتساخين»
[سنن ابي داؤد 146، باب لمسح على العمامة]

“That is, the Messenger of Allah sallallahu alayhi wa sallam sent a caravan, and due to the cold weather, they suffered hardship. When they returned to the Prophet sallallahu alayhi wa sallam, they complained to him about the pain caused by the cold, so he sallallahu alayhi wa sallam ordered them to wipe over their turbans and «تساخين».”

In Arabic, «تساخين» refers to anything that keeps the feet warm, which includes both leather socks (khuffayn) and socks (jurabayn).

Second Hadith:
This hadith has been narrated by Imam Ahmad rahimahullah in his Musnad, and by Imam Tirmidhi rahimahullah and Imam Ibn Majah rahimahullah in their respective Sunan, that Hazrat Mughira bin Shu‘bah radi Allahu anhu narrates that

«ان رسول الله صلى الله عليه وسلم توضاء و مسح على الجوربين والنعلين»
[ترمذي ج ۱ باب المسح على الجورب ص ۱۵]

“The Noble Prophet sallallahu alayhi wa sallam performed ablution (wudu) and wiped over his socks (jurabayn) and shoes.”

In the «باب المسح على الجوربين» of the aforementioned books, this hadith has been narrated:

Third Hadith:
The narration of Hazrat Abu Musa Ash‘ari radi Allahu anhu has been mentioned by Imam Ibn Majah rahimahullah in his Sunan.

«ان رسول الله صلى الله عليه وسلم توضاء و مسح على الجوربين والنعلين»
[ابن ماجه ج۱ كتاب الطهارة باب ماجاء فى المسح على الجوربين والنعلين ص ۲۹۰۔ رقم الحديث ۵۶۰]

“Hazrat Abu Musa Ash‘ari radi Allahu anhu states that the Noble Prophet sallallahu alayhi wa sallam performed ablution (wudu) and wiped over his socks (jurabayn) and leather socks (khuffayn).”

In these ahadith, firstly, the word “socks” (jurabayn) is explicitly mentioned, and secondly, no conditions of any kind are mentioned alongside them.

In addition to this, wiping over socks is established from prominent personalities among the Companions radi Allahu anhum and the great Followers (Tabi‘in) rahimahullah, such as ‘Umar bin Khattab, ‘Ali bin Abi Talib, Abu Mas‘ud, Ibn ‘Abbas, Ibn ‘Umar, Bilal, Abu Musa Ash‘ari—may Allah be pleased with them all.

And among the Followers (Tabi‘in), the notable names are Qatadah, Ibn al-Musayyib, ‘Ata’, Nakha‘i, Ibn Jubayr, and Nafi‘—may Allah have mercy on them all.

On this issue, the clarification of Maulana Sayyid Abul A‘la Maududi will prove beneficial:
Which he gave in response to a student’s question. This student sent the following question to the late Maulana from Scotland:

“There is a difference of opinion among scholars regarding wiping over leather socks (khuffayn) and socks (jurabayn). I am currently residing in the northern part of Scotland for educational purposes. Here, in the winter season, it gets extremely cold, and wearing woolen socks at all times is unavoidable. Is it permissible to wipe over such socks as well? Kindly write your research in the light of the rulings of Shari‘ah.”

Maulana wrote in response:

“As far as wiping over leather socks (khuffayn) is concerned, almost all Ahl al-Sunnah agree on its permissibility. However, regarding cotton and woolen socks (jurabayn), our jurists generally stipulate that they should be thick and not transparent so that the skin of the feet is not visible from underneath, and that they should be able to stay up on their own without any fastening.

I have tried, to the best of my ability, to find the source of these conditions, but I could not find anything of the sort in the Sunnah. What is established from the Sunnah is that the Prophet sallallahu alayhi wa sallam wiped over his socks (jurabayn) and shoes. Except for al-Nasa’i, the books of Sunan and Musnad Ahmad contain the narration of Mughira bin Shu‘bah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam performed ablution (wudu) and wiped over his socks (jurabayn) and shoes. Abu Dawud states that Hazrat ‘Ali, ‘Abdullah bin Mas‘ud, Bara’ bin ‘Azib, Anas bin Malik, Abu Umamah, Sahl bin Sa‘d, and ‘Amr bin Hurayth radi Allahu anhum wiped over socks (jurabayn). Also, this act is narrated from Hazrat ‘Umar and Ibn ‘Abbas radi Allahu anhum. In fact, al-Bayhaqi has narrated from Ibn ‘Abbas and Anas bin Malik radi Allahu anhum, and al-Tahawi from Aws bin Abi Aws radi Allahu anhu, that the Prophet sallallahu alayhi wa sallam wiped only over shoes, without mentioning socks, and the same practice is also reported from Hazrat ‘Ali radi Allahu anhu. From these various narrations, it is evident that wiping over only socks, only shoes, or shoes worn over socks is just as permissible as wiping over leather socks (khuffayn). Nowhere in these narrations is it found that the Prophet sallallahu alayhi wa sallam mentioned any of the conditions stipulated by the jurists, nor is it mentioned anywhere what type of socks the Prophet sallallahu alayhi wa sallam and the aforementioned Companions radi Allahu anhum wiped over. Therefore, I am compelled to say that the conditions imposed by the jurists have no source, and since jurists are not legislators (shari‘), if someone does not act upon their conditions, he cannot be considered sinful.

Imam Shafi‘i rahimahullah and Imam Ahmad rahimahullah are of the opinion that a person may wipe over socks (jurabayn) if he is wearing shoes over them. But among the reports from the Companions radi Allahu anhum mentioned above, none of them adhered to this condition.

After reflecting on the issue of «مسح على الخفين», what I have understood is that, in reality, this is a concession (rukhsah) similar to tayammum, which has been given to the believers for situations in which they are compelled to keep their feet covered, and repeatedly washing the feet would cause them harm or hardship. The basis of this concession is not the assumption that after purification, wearing socks will keep the feet protected from impurity so that there is no longer any need to wash them; rather, its basis is Allah’s mercy, which necessitated granting ease to His servants. Therefore, anything that a person wears to protect himself from cold, dust on the road, or to safeguard a wound on the foot, and which would cause hardship if repeatedly removed and worn again, may be wiped over—whether it is a woolen sock, a cotton sock, a leather shoe, a rubber shoe, or even a piece of cloth wrapped and tied around the foot.” [بحواله رسائل ومسائل جلد دوم ص ۲۵۸]

After Maulana’s clarification, the status of the conditions mentioned in the question becomes clear. Some people unnecessarily get entangled in these issues and impose hardship on others, whereas in matters where Allah has granted concession, people should be given the opportunity to benefit from it.

«هذا ما عندي والله أعلم بالصواب»

Benefits and Issues:

First:

The wiping (masah) over leather socks (khuffayn) is established in the blessed ahadith.

As for socks (jurab), the majority of scholars have attached their ruling to that of leather socks.

According to Khalil Farahidi, the word "jurab" originally means:
“It refers to a covering for the feet.”
See: [”العين ”6/113]

Similarly, in Mawahib al-Jalil [813/1] it is stated:

“A jurab is a covering for the feet made in the form of a leather sock, but made from cotton, wool, or any other material.” End quote.

From this, the difference between jurab (sock) and khuff (leather sock) becomes clear: khuffayn are made of leather, while jurab are not made of leather but rather from wool, linen, or cotton, etc.

And nowadays, nylon socks are also available.

Second:

There is no authentic narration from the Prophet sallallahu alayhi wa sallam regarding wiping over socks (jurab).

However, the narration which al-Tirmidhi (99) has reported with the chain:
«أبي قيس عن هُزَيل بن شُرَحبيل عن المُغيرِة بن شُعبة»
That: “The Prophet sallallahu alayhi wa sallam performed ablution and wiped over his socks and sandals,”

This hadith is shaadh (anomalous) and weak.

Imam Abu Dawud rahimahullah says in Sunan Abi Dawud (159):

“Abdur Rahman ibn Mahdi rahimahullah would not narrate this hadith at all; because in the well-known narration of Mughira ibn Shu’bah from the Prophet sallallahu alayhi wa sallam, only wiping over leather socks is mentioned.” End quote.

Similarly, Imam Ali ibn al-Madini rahimahullah says:

“The hadith of Mughira ibn Shu’bah radi Allahu anhu regarding wiping has been narrated by the people of Madinah, Kufa, and Basra, but Hudhayl ibn Shurahbil opposed all of them and narrated from Mughira ibn Shu’bah the mention of wiping over socks.” End quote.

“Al-Sunan al-Kubra” by al-Bayhaqi [1/284]

Likewise, Mufaddal ibn Ghassan says:

“I asked Yahya ibn Ma’in about this hadith, and he said:

All the narrators except Abu Qays mention wiping over leather socks.” End quote.

“Al-Sunan al-Kubra” by al-Bayhaqi [1/284]

Furthermore, this narration has been declared weak by Sufyan al-Thawri, Imam Ahmad, Ibn Ma’in, Muslim, al-Nasa’i, al-‘Uqayli, al-Daraqutni, and al-Bayhaqi.

Imam Nawawi rahimahullah says:

“As for Imam Tirmidhi’s statement regarding this hadith being hasan, the opinion of those eminent experts in hadith will be given preference over it; in fact, even if there was no consensus among them, the individual opinion of any one of them would take precedence over Imam Tirmidhi’s statement. This is agreed upon by all the experts in hadith.” End quote.

“Al-Majmu’ Sharh al-Muhadhdhab” [1/500]

However, wiping over socks is established from the Companions (Sahabah) radi Allahu anhum.

Thus, Ibn al-Mundhir rahimahullah says:

“Wiping over socks is narrated from nine of the Companions of the Messenger of Allah sallallahu alayhi wa sallam. Their noble names are: Ali ibn Abi Talib, Ammar ibn Yasir, Abu Mas’ud, Anas ibn Malik, Ibn Umar, al-Bara’ ibn ‘Azib, Bilal, Abu Umamah, and Sahl ibn Sa’d radi Allahu anhum ajma’in.” End quote.

“Al-Awsat” [1/462]

Ibn al-Qayyim rahimahullah says:

“Abu Dawud increased their number, saying: Abu Umamah, Amr ibn Hurayth, Umar al-Faruq, and Ibn Abbas radi Allahu anhum are also among them.

Therefore, the evidence for wiping over socks is the practice of the Companions, not the narration of Abu Qays.

Moreover, Imam Ahmad explicitly declared wiping over socks to be permissible, but considered the narration of Abu Qays to be weak.

This is the scholarly justice and fairness of Imam Ahmad rahimahullah, that he took the practice of the Companions and clear analogy as evidence for wiping over socks; because there is no effective difference between socks and leather socks that would require their rulings to be separated.” End quote.

“Tahdhib al-Sunan” [1/187]

Ibn Qudamah rahimahullah says:

“The Companions wiped over socks, and no one in their time opposed them, so in this way, consensus (ijma’) was established on it.” End quote.

“Al-Mughni” [1/215]

Shaykh al-Islam Ibn Taymiyyah rahimahullah says:

“The only difference between socks and shoes is that socks are made of wool and shoes are made of leather.
Thus, it is clear that such a difference is not effective in legal rulings, so whether they are made of leather, cotton, linen, or wool, the ruling is the same for all.
Just as there is no difference between a black or white ihram garment... At most, leather lasts longer than wool, but this does not affect the legal ruling, nor does the strength of leather have any effect...
And this is also the reason that just as there is a need to wipe over leather socks, there is also a need to wipe over socks made of wool, etc. The need and wisdom for wiping over both are exactly the same, so if their rulings are not kept the same, it would be tantamount to making a distinction between two similar things, which is contrary to the justice established by the Book and Sunnah and the correct analogy. And whoever makes the distinction (to separate the ruling of wiping over socks and leather socks) by saying that water will seep through the sock and reach the skin but not through the leather sock, then this is an ineffective distinction.” End quote.

“Majmu’ al-Fatawa” [21/214]

Third:

Most of the scholars who permit wiping over socks say:
The socks must be thick enough that one can walk in them.

See: “Al-Mabsut” [1/102], “Al-Majmu’” [1/483], “Al-Insaf” [1/170]

Because the ruling of socks is the same as that of leather socks,
and leather socks are not transparent or thin, so only those socks will be included in the ruling of leather socks which are not transparent or thin, but are thick like leather socks.

Al-Kasani rahimahullah says:

“If the socks are thin and so fine that water seeps through them, then there is consensus that it is not permissible to wipe over them.” End quote.

“Bada’i’ al-Sana’i’” [1/10]

Similarly, Ibn Qattan al-Fasi rahimahullah says:

“There is consensus that if the socks are not thick, then it is not permissible to wipe over them.” End quote.

“Al-Iqna’ fi Masa’il al-Ijma’” [مسئله نمبر : 351]

Shaykh al-Islam Ibn Taymiyyah rahimahullah was asked:

Is it permissible to wipe over socks as over leather socks?

He replied:
“It is permissible to wipe over socks when it is possible to walk in them, whether the soles of the socks are made of leather or not.” End quote.

“Majmu’ al-Fatawa” [21/213]

He also said:

“If the socks are very thin, then it is not permissible to wipe over them; because generally, it is not possible to walk in thin socks, nor is there a need to wipe over them.” End quote.

“Sharh ‘Umdat al-Fiqh” [1/251]

Similarly, in the Permanent Committee for Fatwa (5/267):

“It is necessary for the socks to be thick so that the skin is not visible through them.” End quote.

Likewise, in another place they said:

“It is permissible to wipe over anything that is used to cover the feet, whether they are leather socks or thick socks.” End quote.

“Fatawa al-Lajnah al-Da’imah” [4/101]

In accordance with this, the fatwa of Shaykh Muhammad ibn Ibrahim rahimahullah is:

“It is permissible to wipe over socks made from the wool of sheep or camels, hair, or cotton, etc., provided they are thick and cover the area of the foot that must be washed, along with fulfilling the other conditions.” End quote.

“Fatawa wa Rasail al-Shaykh Muhammad ibn Ibrahim” [2/66]

He also said elsewhere:

“If the sock is so thin that the skin is visible... then it is not permissible to wipe over it.” End quote.

“Fatawa wa Rasail al-Shaykh Muhammad ibn Ibrahim” [2/68]

Shaykh Ibn Baz rahimahullah says:

“The condition for wiping over socks is that the socks are thick and cover the entire foot. So if the socks are transparent, then it is not permissible to wipe over them; because in that case, the foot would be considered as if it were bare.” End quote.

“Fatawa al-Shaykh Ibn Baz” [10/110]

Some scholars have declared wiping over socks to be permissible unconditionally.

Thus, Nawawi rahimahullah says:

“Our (Shafi’i) jurists have transmitted the permissibility of wiping over socks from Umar and Ali radi Allahu anhuma, even if the socks are thin, and the same has been transmitted from Abu Yusuf, Muhammad, Ishaq, and Dawud.” End quote.

“Al-Majmu’ Sharh al-Muhadhdhab” [1/500]

The position of unconditional permissibility of wiping over socks:
Shaykh al-Albani and Shaykh Ibn ‘Uthaymin rahimahum Allah consider this to be the stronger view.

But the position mentioned earlier is that of most scholars and is the stronger one; because the permissibility of wiping over socks arose when they were analogized to leather socks, but it is not possible to analogize completely thin socks to leather socks, because transparent socks are not like leather socks.

Moreover, the socks over which the Companions used to wipe were also thick; because transparent socks have only appeared recently.

Imam Ahmad says:

“Wiping over socks is only correct when the socks are thick... because the Companions wiped over socks only because those socks, in their view, were equivalent to leather socks, such that a person could easily walk in them.” End quote.

“Al-Mughni” by Ibn Qudamah [1/216]

If it is asked: Why have the scholars stipulated these conditions regarding socks?

For the answer, Mubarakpuri rahimahullah says:

“In light of the Qur’anic verse, washing the feet is the original rule, and to depart from this original rule, there must be authentic ahadith whose authenticity is agreed upon by all the scholars, such as the ahadith regarding wiping over leather socks. Thus, due to these ahadith, it became unanimously permissible to suffice with wiping over leather socks instead of washing the feet.

But the ahadith regarding wiping over socks are not authentic according to the experts in hadith, so how can it be said that it is unconditionally permissible to wipe over socks instead of washing the feet?

Therefore, the scholars have stipulated these conditions for wiping over socks so that similarity between socks and leather socks is maintained and these socks can be included under the ahadith of leather socks...

Thus, if the socks are thick and not loose, but rather cling to the feet themselves and do not need to be tied, and it is also possible to walk in them easily, then without doubt, there is no significant difference between such socks and leather socks; because they are in the ruling of leather socks. But if the socks are so thin that they need to be tied to stay on the feet and it is not possible to walk in them, then these socks will not be in the ruling of leather socks, because in this case, there is a clear difference between socks and leather socks.

Consider: If someone does not have shoes, then leather socks serve the purpose of shoes; a person can easily walk in them, go wherever he wishes, so the one who wears leather socks does not feel the need to remove them for walking, and thus he keeps them on for a day and night, not removing them, rather even for several days and nights. In such a case, it would be difficult for him to remove them for every ablution.

But the one who wears thin socks will remove them several times a day before walking, so in such a case, it will not be difficult for him to remove the socks while performing ablution.

Therefore, this difference requires that the one who wears leather socks be allowed to wipe over them, but the one who wears thin socks should not be allowed to wipe over them, and analogizing thin socks to leather socks for the purpose of wiping would be an analogy with a difference (qiyas ma‘ al-fariq).” End quote.

“Tuhfat al-Ahwadhi” [1/ 285]

In summary:
Most scholars do not permit wiping over thin and transparent socks, and if wiping over socks is permitted, it is with regard to thick socks.

«والله اعلم .»

Lexical Explanation:
«سَرِيَّةٌ» is pronounced with a fatha on the “seen,” a kasrah on the “raa,” and a shaddah on the “yaa.” It refers to a small military detachment sent into enemy territory. The scholars of maghazi (military expeditions) have defined “sariyyah” as an expedition in which the Messenger of Allah (sallallahu alayhi wa sallam) did not personally participate. If he (sallallahu alayhi wa sallam) participated as a leader, then, in the terminology of the scholars of maghazi, it is called a “ghazwah.” Here, the technical meaning is intended.

«عَصَائِب» is the plural of «عِصَابَةٌ».

«عَمَائِم» is the plural of «عِمَامَةٌ». The meaning of «عصابة» according to one narrator is “turban.” The reason for this naming is that «عصب» means “to tie,” and the head is also tied with it. «عصابة» is actually used for bandages. Here, the intended meaning is not the literal one, but the figurative one.

«تَسَاخِينَ» is the plural of «تَسْخَانٌ», and the singular has a fatha on the “taa.” According to one narrator, it means “leather socks (khuff).” Ibn Arslan said: «اَلتَّسَاخِين» refers to anything that protects the feet from cold, whether it is a leather sock (khuff) or a woolen sock (jurab).

Benefits and Issues:
➊ By “bandages” are meant those strips that are tied over wounds, or when someone’s arm or leg is broken, wooden splints are placed and tied. These are called «عصائب».
➋ When sending out for battle, giving such an instruction apparently means that during combat, those who are wounded may wipe (masah) over the bandages instead of washing the limbs required for ablution (wudu).
➌ In Abu Dawud, it is mentioned that upon returning from the expedition, the noble Companions (radi Allahu anhum) complained of the cold, so the Prophet (sallallahu alayhi wa sallam) instructed them to wipe (masah) over the turban and the leather socks (khuff). [سنن ابي داود، الطهارة، باب المسح على العمامة، حديث : 146]

Hadith Narrator:
SR Sayyiduna Thawban ibn Bujdud ibn Jahdar (radi Allahu anhu) — His kunyah was Abu Abdullah. “Thawban” is pronounced with a fatha on the “tha” and a sukun on the “waw.” In “Bujdud,” the “ba” is with a dammah, the “jeem” is sakin, the first “dal” has a dammah, and the second “dal” is sakin. In “Jahdar,” the “jeem” has a fatha, the “ha” is sakin, and the “dal” has a fatha. He was from Sarat, which is the name of a place between Makkah and Madinah. It is also said that he was from the Himyar tribe. Throughout his life, whether at home or on journeys, he remained in the company of the Messenger of Allah (sallallahu alayhi wa sallam) and rendered all kinds of service. The Prophet (sallallahu alayhi wa sallam) had purchased him and then set him free. After the Prophet’s (sallallahu alayhi wa sallam) passing, he resided in Syria, then migrated to Hims, where he passed away in 54 AH.