Bukhari

Explanation:
Regarding wiping over the turban (masah ‘ala al-‘imamah), Hazrat Allamah Shams al-Haqq Sahib Muhaddith Diyanwi, rahimahullah, states:

«قلت احاديث المسح على العمامة اخرجه البخاري ومسلم والترمذي واحمد والنسائي وابن ماجة وغيرواحد من الائمة من طرق قوية متصلة الاسانيد وذهب اليه جماعة من السلف كما عرفت وقد ثبت عن النبى صلى الله عليه وسلم انه مسح على الراس فقط و على العمامة فقط و على الراس والعمامة معا والكل صحيح ثابت عن رسول الله صلى الله عليه وسلم صلى الله عليه وسلم موجود فى كتب الائمة الصحاح والنبي صلى الله عليه وسلم مبين عن الله تبارك و تعالىٰ الخ .» [عون المعبود، ج1، ص : 56]

That is, the ahadith regarding wiping over the turban have been narrated with strong, connected chains by Bukhari, Muslim, Tirmidhi, Ahmad, Nasa’i, Ibn Majah, and many other Imams, and a group among the Salaf have accepted it. It is established from the Messenger of Allah, sallallahu alayhi wa sallam, that he wiped over his bare head, and also wiped over the turban alone, and wiped over both the head and the turban together. All three of these forms are authentically established from the Messenger of Allah, sallallahu alayhi wa sallam, and are present in the books of the noble Imams among the authentic collections. And the Prophet, sallallahu alayhi wa sallam, is the one who explains the statement of Allah Most High, «وامسحوا برؤسكم» [المائده : 6].

(Therefore, this action of his is under the category of hidden revelation [wahy khafi].) Regarding wiping over the turban, it is narrated from Hazrat Umar, radi Allahu anhu, that he said: «من لم يطهره المسح على العمامة فلاطهره الله رواه الخلال باسناده» “That is, whoever is not purified by wiping over the turban, may Allah not purify him.”

The Hanafis have made many interpretations regarding this. Some have said that wiping over the turban is an innovation (bid‘ah). Some have said that the Messenger of Allah, sallallahu alayhi wa sallam, wiped over his forehead and then adjusted his turban, which the narrator assumed to be wiping over the turban. Some have said that after performing the obligatory wiping over a quarter of the head, he, for the completion of the Sunnah, wiped over the turban instead of the remaining part of the head. Some have said that he did wipe over the turban, but that was later abrogated.

Hazrat Allamah Mawlana Muhammad Anwar Shah Sahib Deobandi:
It would be appropriate, in response to all these invalid possibilities, to quote the statement of the crown of the scholars of Deoband, Hazrat Mawlana Anwar Shah Sahib, rahimahullah, from which it can be gauged whether the issue of wiping over the turban is established and true or not. Hazrat Mawlana states:

“In my view, the clear and true matter is that wiping over the turban is established from the ahadith, and for this reason, the three Imams (who do not consider wiping over the turban alone sufficient for fulfilling the obligation) have also accepted this matter and have acknowledged it as legislated either as recommended (mustahabb) or for completeness (isti‘ab). Thus, if it had no basis at all, how could they have adopted it? I am not among those who, by clinging to mere words, make a religion out of it. Rather, in my view, the best method for determining religious matters is to ascertain the inherited practice of the Ummah and the chosen position of the Imams, because they were the guides and pillars of the religion, and it is through them that the religion has reached us. Complete trust must be placed in them regarding this, and any kind of suspicion in this matter is not appropriate. In short, to the extent that wiping over the turban is established, we must consider it a part of the religion; for this reason, we cannot dare to call it an innovation (bid‘ah), as has been written in some books.” [انوارالباري، جلد 5، ص : 192]

The brothers among the Hanafis who, without reason, continue to dispute with Ahl al-Hadith in such subsidiary issues, if they consider this statement of the late Mawlana with fairness, it will become clear to them that the subsidiary and fundamental issues of the Ahl al-Hadith school are not such that they can easily be declared abandoned or absolutely unacceptable. The foundation of the Ahl al-Hadith school is purely upon the Book and the Sunnah, in which there is no room for mere argumentation or the opinions of men. Its brief introduction is as follows:

«ما اهل حديثيم دغارانه شناسيم
صد شكر كه در مذهب ماحيله وفن نيست»

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned this narration due to the addition regarding wiping over the turban (amamah).
The condition for wiping over leather socks (khuffayn) is that they must have been worn in a state of ablution (wudu), but there is no such condition for wiping over the turban.
According to the majority, wiping only over the turban is not valid; rather, if one wipes over some part of the head and, for completion, wipes over the turban, then it will be considered valid.
Otherwise, it is not. However, the position of the majority is questionable, because it is established from the Messenger of Allah sallallahu alayhi wa sallam that he wiped over the turban absolutely (without also wiping the head).
As is found in the hadith of the chapter.
Then, besides Amr ibn Umayyah, it is also established from Sayyiduna Mughirah ibn Shu’bah radi Allahu anhu, Sayyiduna Bilal radi Allahu anhu, and Sayyiduna Abu Dharr radi Allahu anhu, among others.
For details, see:
(Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 400/2)
Therefore, the preferred opinion is that all three forms are permissible: wiping only the head, wiping part of the head and the turban, and wiping only the turban.
Some scholars have mentioned certain conditions for wiping over the turban:
(a)
The turban should have been tied after complete purification (taharah), as is the case with leather socks.
(b)
The turban should cover the entire head.
(c)
It should be tied in the manner of the Arabs, i.e., brought under the beard and tied in such a way that it does not come off by lifting or untying, i.e., in a manner similar to how socks are worn on the feet.
According to us, wiping over the turban is valid absolutely and independently.
There is no mention in the Book or the Sunnah of the conditions that have been stipulated for this.
The objection to this narration that, apart from Imam Awza’i rahimahullah, no other narrator reports this addition, and therefore the addition is shaadh (irregular),
has no weight, because Imam Awza’i rahimahullah is a trustworthy narrator, and the addition of a trustworthy narrator is accepted.
2.
Imam Bukhari rahimahullah has not mentioned any narration regarding wiping over socks (jurabayn).
It should be clear that the foundation of the religion of Islam is based on ease and the removal of hardship.
Its rulings are so easy that it is unimaginable to conceive of further facilitation.
The concession of wiping over socks is also of this nature.
Thus, in numerous hadiths, the concession of wiping over socks is transmitted.
The Companions radi Allahu anhum, the Followers (Tabi’in), the Imams of the religion, and the hadith scholars all hold the position that wiping over socks is permissible.
As references, a few hadiths are as follows:
(1)
It is narrated from Sayyiduna Mughirah ibn Shu’bah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam wiped over the socks (jurabayn) and shoes.
(Musnad Ahmad: 27/5)
Sayyiduna Abu Musa al-Ash’ari radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam once performed ablution and wiped over the socks and shoes.
I asked, “Is it permissible to wipe over them?” He replied:
“Why not! These are also socks, but they are made of wool.”
(al-Kuna wal-Asma’ by al-Dulabi: 181/1)
Sayyiduna Anas radi Allahu anhu, a Companion and of Arab origin, explained the meaning of khuff (leather sock) that it is not only made of leather, but includes anything that covers the foot.
His clarification is extremely precise in terms of meaning, because according to him, the word “jurabayn” (socks) in its linguistic and conventional sense falls under the meaning of “khuffayn” (leather socks), and there is no difference of opinion regarding wiping over khuffayn, so there is no room for any difference regarding wiping over socks either.
This narration of Sayyiduna Anas radi Allahu anhu is transmitted through multiple chains.
(Muhalla Ibn Hazm: 85/2)
The jurists have imposed heavy conditions regarding wiping over socks, for which there is no evidence in the Book or the Sunnah. For example, that they should be so thick that water does not seep through, that they should not be torn, etc.
The reality is that as long as the name and function of the sock remain, it can be wiped over, because there is no evidence for stipulating the condition that they must be intact and undamaged.
Imam Thawri rahimahullah says: As long as the socks remain on the feet, continue wiping over them; the socks of the Muhajirun and Ansar used to be torn, old, and patched.
(Muhalla Ibn Hazm: 102/2)
Similarly, as long as socks serve the purpose of protecting from dust and cold, there is no harm in wiping over them, whether they are thick or thin, even if they are torn and old.
Note:
The period for wiping over leather socks or socks does not begin from the time of wearing them, but from the first wiping after the ablution is broken.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has brought several hadiths to establish the permissibility of wiping (masah) over leather socks (khuffayn), but he has not brought any hadith regarding the time limit (tawqit) for wiping, even though the majority of scholars are of this opinion. Only regarding Imam Malik rahimahullah is there a narration that a person may continue to wipe as long as he does not remove the socks.
A similar statement has also been narrated from Umar radi Allahu anhu.
The following hadiths are narrated from Ali radi Allahu anhu and Safwan bin Assal radi Allahu anhu regarding the time limit for wiping:
Shurayh bin Hani asked Aisha radi Allahu anha about wiping over leather socks, so she replied:
Go to Ali radi Allahu anhu, for he has more knowledge about this than I do, because he used to accompany the Messenger of Allah sallallahu alayhi wa sallam during travels.
When he was asked, he said:
The Messenger of Allah sallallahu alayhi wa sallam set the duration of wiping for the traveler as three days and three nights, and for the resident as one day and one night.
(Sahih Muslim, al-Taharah, Hadith: 639 (267))
In some specific situations or due to military necessity, there is also allowance for wiping up to seven days.
(Sunan Ibn Majah, al-Taharah, Hadith: 558)
1.
Safwan bin Assal radi Allahu anhu says: The Messenger of Allah sallallahu alayhi wa sallam commanded us that when we put on the leather socks in a state of ablution (wudu), we may wipe over them for three days during travel and one day during residence.
(Sahih Ibn Khuzaymah: 99/1)
In addition to these, there is also a hadith narrated from Abu Bakrah radi Allahu anhu regarding this, which has been authenticated by Imam Shafi’i rahimahullah and others.
(Fath al-Bari: 405/1)
2.
It should also be clear that the permissibility of wiping over leather socks is specific to ablution (wudu); it has no connection with ritual bath (ghusl).
That is, in the state of major ritual impurity (janabah) and when ritual bath is required, wiping over the socks is not permissible.
As is explicitly stated in the hadith narrated from Safwan bin Assal al-Muradi radi Allahu anhu, and Imam Ibn Khuzaymah rahimahullah has also established a separate chapter on this:
“The concession of wiping over leather socks is in the minor impurity (hadath) that necessitates ablution, and there is no concession for wiping in the impurity that necessitates ritual bath.”
Zirr bin Hubaysh says: I came to Safwan bin Assal al-Muradi radi Allahu anhu and asked him about wiping over leather socks. He replied: We used to accompany the Messenger of Allah sallallahu alayhi wa sallam during travel, and he commanded us not to remove our socks for three days, except in the case of major ritual impurity (janabah).
However, this concession remained in the case of urination, defecation, and sleep. (Sahih Ibn Khuzaymah: 98/1, 99)
3.
The narration of Harb bin Shaddad mentioned in the corroborating reports is found in Sunan al-Nasa’i (Hadith 119),
and the narration of Aban bin Yazid al-‘Ata is mentioned in Musnad Ahmad (179/4) in a connected (mawsul) form.
(Fath al-Bari: 402/1)