Ibn Majah

Commentary:

➊
Imam Abu Dawud rahimahullah and some other scholars have declared this hadith to be defective (‘ma‘lul’), but Imam Tirmidhi rahimahullah and some other scholars have declared it authentic (‘sahih’).
The scholars who criticized have stated that the narration from Hudhayfah ibn al-Yaman radi Allahu anhu regarding wiping over the leather socks (khuffayn) is authentic.
The renowned Egyptian scholar al-Shaykh Ahmad Muhammad Shakir rahimahullah has stated that this criticism is not correct, because the students of Hudhayfah radi Allahu anhu have narrated various ahadith from him.
Some have narrated the hadith about wiping over the leather socks (khuffayn), some about wiping over the turban (‘imamah), and some about wiping over the socks (jurabayn).
All these ahadith are authentic.
It is not correct to consider them contradictory and to declare some of them as errors of the narrator. (Jami‘ al-Tirmidhi, al-Taharah, Chapter: What Has Been Reported Regarding Wiping Over the Socks and Sandals, Hadith: 99, footnote by Ahmad Muhammad Shakir)

➋
Imam Abu Dawud rahimahullah says:
Ali ibn Abi Talib radi Allahu anhu, Abdullah ibn Mas‘ud radi Allahu anhu, al-Bara’ ibn ‘Azib radi Allahu anhu, Anas ibn Malik radi Allahu anhu, Abu Umamah radi Allahu anhu, Sahl ibn Sa‘d radi Allahu anhu, and ‘Amr ibn Hurayth radi Allahu anhu used to wipe over the socks (jurabayn).
It is also narrated in the same way from Umar ibn al-Khattab and Abdullah ibn Abbas radi Allahu anhuma. (Sunan Abu Dawud, al-Taharah, Chapter: Wiping Over the Socks, Hadith: 195)

➌
Imam Dulaabi has narrated in (al-Kuna wa al-Asma’: 1/88) with a chain from Azraq ibn Qays rahimahullah that he said:
I saw Anas ibn Malik radi Allahu anhu, when he needed to perform ablution (wudu), he washed his face and arms and wiped over woolen socks (jurabayn).
I said:
Do you wipe over these? He replied:
These are also khuffayn, but made of wool.
Anas ibn Malik radi Allahu anhu clarified that the term khuff (leather socks) applies to socks (jurabayn) as well, meaning according to his statement, in the Arabic language, “khuff” refers to any covering that conceals the feet, whether they are leather socks or woolen or cotton socks. (For further details, see the above-mentioned footnote by Allamah Ahmad Shakir on the relevant chapter of Jami‘ al-Tirmidhi)

➍
The shoes of the Arabs were open.
There were only one or two thin pieces of leather on the sole of the shoe, so there was no need to remove the shoes in order to wipe over the socks (jurabayn).
In the case of sandals and the like, this hadith can be acted upon.

➎
The meaning of the narration is also that wiping can be done separately over the socks (jurabayn) and the shoes, i.e., the Prophet sallallahu alayhi wa sallam sometimes wiped only over the socks and sometimes only over the closed shoes.

Hadith Commentary:
1.
According to the Shia, wiping over leather socks (khuffayn) and performing prayer while wearing them is not permissible. Imam Bukhari rahimahullah has established that it is permissible to perform prayer while wearing leather socks. The second method of protecting the feet from heat and cold is to place the leather socks as a barrier between the ground and the feet. After the revelation of the verse of ablution (wudu) in Surah al-Ma'idah, some Companions became doubtful that perhaps now the permission to wipe over the socks had been abrogated and that the feet must be washed in every circumstance. When Jarir radi Allahu anhu narrated this incident, people said to him that the ruling of wiping was from before the revelation of Surah al-Ma'idah. He replied that he had embraced Islam only after the revelation of Surah al-Ma'idah. In some narrations, it is mentioned that he accepted Islam at the time of the Farewell Pilgrimage (Hajjat al-Wada‘). (Fath al-Bari: 1/641) From this, it is understood that the interpretation which the Shia have determined for the verse in Surah al-Ma'idah—that the feet must be wiped in every circumstance—is completely incorrect. Similarly, the extremism of the Khawarij is also not correct.

2.
Muhammad ibn Houshab says that when he saw Jarir radi Allahu anhu wiping over his leather socks and performing prayer in them, and upon asking, Jarir radi Allahu anhu described his observation regarding the Messenger of Allah sallallahu alayhi wa sallam, he asked him whether this observation was from before or after the revelation of Surah al-Ma'idah. He replied: I embraced Islam only after the revelation of Surah al-Ma'idah. (Jami‘ al-Tirmidhi, al-Taharah, Hadith: 94) Imam Tirmidhi rahimahullah comments on this hadith in the following words: This hadith has clarified the matter well, because those who deny wiping over leather socks claim that the concession for wiping was before the revelation of Surah al-Ma'idah, but the action of Jarir radi Allahu anhu has clarified that the mention of washing the feet at the time of ablution in Surah al-Ma'idah did not abrogate the practice of wiping over the leather socks; rather, this ruling remained until the end of time.

Note:
Other benefits related to the hadith of Mughira ibn Shu‘bah radi Allahu anhu can be seen in the previous hadith: 182.

Hadith Commentary:
➊
Serving a scholar of religion during travel carries reward, as is evident from this hadith. In the narration of Sahih al-Bukhari, it is explicitly stated that this incident occurred during a journey.
(Sahih al-Bukhari, Book of Ablution, Hadith: 182)
Furthermore, it is clarified that the aforementioned journey was the expedition of Tabuk.
(Sahih al-Bukhari, Book of Expeditions, Hadith: 4421)
➋
By combining these two narrations, it is established that during travel and during battle, it is permissible to wear a jubba (cloak), and doing so is in no way contrary to reliance (tawakkul) upon Allah.
And Allah knows best.

Hadith Commentary:
➊
Ibn Battal rahimahullah has written that this incident occurred in the 9th year of Hijrah on the occasion of the Battle of Tabuk.
At that time, the land of Sham (Greater Syria) was under the rule of disbelievers, and the cloaks (jubbas) they made had narrow sleeves.
From this, it is understood that it is permissible to pray in garments made by disbelievers and polytheists, provided one is certain that they are not contaminated with impurity.
(Sharh Ibn Battal: 25/2)

➋
Imam Bukhari rahimahullah has established his point from this hadith in the following way: the Noble Prophet sallallahu alayhi wa sallam used a jubba made in the land of disbelief and did not inquire as to who made it or whether anything impure was used in its manufacture, nor is there any mention of it being washed.
It is thus established that there is no need to investigate such matters.
As long as there is no specific evidence regarding its impurity, it may be used.
For specific evidence, either direct observation or information from a trustworthy informant is necessary.
Now, the question arises: if this was Imam Bukhari’s intended purpose, then why did he restrict the title to “Shami jubba”? The answer is that Imam Bukhari generally takes care to use the wording of the hadith itself when formulating chapter headings.

➌
What is the ruling of Shariah regarding garments used by disbelievers, polytheists, Jews, and Hindus? Since in our region, used clothing is imported from non-Muslim countries, which is referred to as “Landa goods,”
the ruling concerning them is that garments used on the upper part of the body, such as shawls, shirts, and jerseys, will be considered pure,
but garments used on the lower part of the body, such as pajamas, trousers, pants, and undergarments, should be washed before use,
because these people do not observe ritual purity and cleanliness, nor do they avoid impurity, so apparently such garments are likely to be contaminated with urine and feces.
Muwafaq Ibn Qudamah rahimahullah has written that, according to Imam Ahmad ibn Hanbal rahimahullah, if one prays in such garments, it is preferable to repeat the prayer.
Our position in this matter is also that “Landa” garments which have been used by disbelievers and polytheists on the lower part of the body can be made usable by washing them.
It is not correct to use them without washing.
And Allah knows best.

Hadith Commentary:
Wearing a cloak (jubba) with narrow sleeves is also established. There is great flexibility in Shariah regarding clothing, because the dress of every country and every nation is different. By stating a few boundaries of what is permissible or impermissible, their clothing has been left to their circumstances.

Hadith Commentary:
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) wore a cloak (jubba) with narrow sleeves during travel. Such a cloak is needed while traveling; however, at home, a cloak with wide sleeves is worn.

(2)
There is great flexibility in the Shariah regarding clothing. The dress of every country and nation is different. After stating a few boundaries of what is permissible and impermissible, it has been left to local circumstances so that people may choose their clothing at their own discretion. There are two fundamental benefits to this: it serves the purpose of covering the private parts (satr) and is a means of adornment. However, its style and tailoring, etc., a person may choose according to his own preference. And Allah knows best.

Hadith Commentary:
This heading is a continuation of the previous heading.
In it, those very hadiths will be mentioned which are related to the Battle of Tabuk. Thus, in this hadith as well, an incident is narrated that occurred on the occasion of the Battle of Tabuk. In fact, it is explicitly stated in Sahih Muslim that Hazrat Mughira (radi Allahu anhu) says:
I participated in the Battle of Tabuk with the Messenger of Allah (sallallahu alayhi wa sallam), then he narrated the incident of wiping (masah). In this hadith, there is the addition that when there was a delay in relieving oneself, the people appointed Hazrat Abdur Rahman bin Awf (radi Allahu anhu) to lead the Fajr prayer.
When you (sallallahu alayhi wa sallam) arrived, one rak‘ah had already been performed.
After the salam, you completed your missed rak‘ah and thus completed your prayer.
(Sahih Muslim, Kitab al-Salat, Hadith: 952(274))
In any case, since this hadith mentions the Battle of Tabuk, Imam Bukhari (rahimahullah) has narrated it.
And Allah knows best.

Hadith Commentary:
This hadith also refutes the position of those who, on the basis of the revelation of Surah al-Ma'idah, claim that the ruling of wiping over leather socks (khuffayn) has been abrogated, because Surah al-Ma'idah was revealed at the time of the Battle of Muraysi‘, while this incident of al-Mughirah radi Allahu anhu occurred during the Battle of Tabuk. The Battle of Tabuk took place after the Battle of Muraysi‘. Therefore, wiping over leather socks (khuffayn) has not been abrogated. (Fath al-Bari: 1/402)

This is further clarified by the following hadith:
Jarir radi Allahu anhu urinated, then performed ablution (wudu), and wiped over his leather socks (khuffayn). Some people objected to this, so he said: I saw the Messenger of Allah sallallahu alayhi wa sallam do this. Those who objected said: The Messenger of Allah sallallahu alayhi wa sallam did this before the revelation of Surah al-Ma'idah. In response, Jarir radi Allahu anhu said: I accepted Islam after the revelation of Surah al-Ma'idah, meaning I embraced Islam after the verse of ablution (wudu) was revealed, regarding which you think that after it, the permission to wipe over leather socks (khuffayn) no longer remains. (Sunan Abi Dawud, Book of Purification, Hadith: 156)

In another narration, it is mentioned that during the Battle of Tabuk, when he wiped over his leather socks (khuffayn), al-Mughirah ibn Shu‘bah radi Allahu anhu said: O Messenger of Allah sallallahu alayhi wa sallam! Have you forgotten? He replied: "I have not forgotten, rather my Lord has commanded me to do so." (Sunan Abi Dawud, Book of Purification, Hadith: 156)

Hadith Commentary:
1.
Ibn Battal has written that Umar radi Allahu anhu and Ali radi Allahu anhu considered it disliked to have someone else bring water for their ablution (wudu) and used to say that they did not want to involve anyone else in their ablution.
However, from the perspective of chain of transmission, this narration is not authentic.
In the authentic narration, it is established that Umar radi Allahu anhu did take assistance from others regarding ablution.
Imam Bukhari rahimahullah has deduced from these hadiths that a person may have someone else perform ablution for him.
All scholars agree that if a sick person does not have the ability to perform tayammum (dry ablution) himself, then another person may perform tayammum for him.
However, if the sick person does not have the ability to perform prayer, then no one else can perform the prayer on his behalf.
(Sharh Ibn Battal: 1/278)
2.
There are three forms of assistance in the matter of ablution:
(a)
To have someone bring water for ablution—there is no dislike in this; it is undoubtedly permissible.
However, Hafiz Ibn Hajar rahimahullah has considered it contrary to what is preferable (khilaf awla).
(b)
To perform ablution oneself but to take help from someone else to pour water over the limbs of ablution—this is also permissible, but it cannot be considered better.
(c)
To take help in the act of ablution itself, meaning that another person pours the water and also washes the limbs of ablution—this type of assistance is permissible only due to necessity, but to do so without any need is a disliked act.
In the chapter heading established by Imam Bukhari rahimahullah, there is scope for all types of assistance, but from the narrations he has presented, it is evident that the permissibility of the second type of assistance is intended, because in these narrations it is explicitly mentioned that Usama and Mughira bin Shu’bah radi Allahu anhuma were only pouring water, but the act of ablution itself was performed by the Messenger of Allah sallallahu alayhi wa sallam.
From this, it is understood that such services can be taken from servants.
(‘Umdat al-Qari: 2/516)
3.
In the hadith, the Messenger of Allah sallallahu alayhi wa sallam said to Usama radi Allahu anhu:
“The place of prayer is ahead of you.”
In reality, the Messenger of Allah sallallahu alayhi wa sallam was traveling from Arafat to Muzdalifah.
On the ninth of Dhul-Hijjah (the night between the ninth and tenth of Dhul-Hijjah), the Maghrib and Isha prayers are performed in Muzdalifah, so he said that today the place for Maghrib prayer is Muzdalifah, which is ahead, and both Maghrib and Isha prayers are performed together there.
Other related issues will be discussed in the Book of Hajj, in sha Allah.
4.
It should be noted that the aforementioned heading is not independent, but rather a sub-chapter, because the previous heading was that the discharge of anything from the urinary or excretory passage nullifies ablution.
Both these hadiths were also for the proof of that heading, but since a new benefit was also being derived from these hadiths, Imam Bukhari rahimahullah established a new heading to make this clear—that assistance may be taken from another in the matter of ablution.

Hadith Commentary: Benefits and Issues:
(1)
This hadith proves that after wiping over the forehead, it is permissible to wipe over the turban (imamah); it is not necessary to remove the turban in order to wipe the head. According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi'i rahimahullah, wiping only over the turban is not sufficient; rather, it is necessary that along with the turban, some part of the head is also wiped. Imam Ahmad rahimahullah and some others hold the view that it is permissible to wipe only over the turban, but the statement of the hadith takes precedence. One should wipe over some part of the head. (Sharh al-Nawawi: 1/134)
(2)
The prayer should be performed at its earliest time, because the noble Companions radi Allahu anhum began the prayer at the earliest time and did not wait for your arrival. (Sharh al-Nawawi: 1/134)
(3)
Abu Bakr radi Allahu anhu stepped back upon the arrival of the Prophet sallallahu alayhi wa sallam, because he had just begun the prayer. However, Abdur Rahman radi Allahu anhu did not step back, because he had already led one rak‘ah of the morning prayer. Therefore, if such a situation ever arises, the regular imam should not be displeased, but the followers (muqtadis) should also not act with undue haste.

Hadith Commentary: Benefits and Issues:
From this hadith, it is understood that the wiping (masah) of the head should be started from the front part of the head, and if there is a turban (imamah) on the head, then along with the front part, the wiping should also be done over the turban.

Commentary:
1:
And this narration, both in connectedness and in its chain of transmission, is Hasan Sahih (good and authentic).

2:
That is, in mentioning the words ((‘ala zahirihima)), ‘Abdur Rahman ibn Abi Zinad is unique (i.e., he is the only one who has narrated these specific words).

1:
This hadith indicates that the Prophet sallallahu alayhi wa sallam wiped both the upper and lower sides of the leather socks (khuffayn), but this narration is weak, as Imam Tirmidhi himself has explicitly stated.

2:
The author here has clearly explained the reason (‘illah) for the hadith. The summary of all this is that this hadith is not from the chain of Mughira, but rather it is narrated mursal (with a missing link) from the scribe of Mughira (a Tabi‘i).
Walid ibn Muslim made a mistake in this matter by narrating it as if it were from the musnad (connected chain) of Mughira.
Tirmidhi clarified this by saying, “No one has narrated it with an isnad from Thawr ibn Yazid except Walid ibn Muslim.”
The musnad narration from Mughira radi Allahu anhu is contrary to this, which is coming ahead and is authentic. Note: (There is a break in the chain;
the narrator Thawr ibn Yazid did not hear from Raja’ ibn Haywah;
similarly, Abu Zur‘ah and Bukhari say that Haywah also did not hear from the scribe of Mughira ibn Shu‘bah, Warad;
furthermore, this is established as a mursal narration from the scribe of Mughira.
) Note:

In Ibn Majah (550) and Abu Dawud (165), the references to Muwatta’, Musnad Ahmad, and Darimi have been given by mistake,
whereas in these books, the agreed-upon hadith of Mughira ibn Shu‘bah regarding wiping (masah) has been mentioned, in which there is no explicit mention of wiping the upper and lower sides.
Yes, in the upcoming hadith (98), there is explicit mention from Mughira that he saw the Prophet sallallahu alayhi wa sallam wiping over the upper part.

«الحمد للّٰہ ربّ العالمین والصلٰوۃ والسّلام علٰی رسولہ الأمین، أما بعد:» Allah, the Exalted, said:

﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا﴾

And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will turn him to what he has turned to and burn him in Hell—and what an evil destination it is.

(Surah an-Nisa: 115)

The Messenger of Allah (sallallahu alayhi wa sallam) said:

Allah will never unite my Ummah upon misguidance, and Allah’s hand is over the group (ijma‘).

(al-Mustadrak lil-Hakim 1/116, hadith 399, its chain is authentic; it has a supporting narration, good in itself, with at-Tabarani in al-Kabir 12/447, hadith 13623)

From this noble verse and the authentic hadith, it is established that the consensus (ijma‘) of the Ummah is a proof. (For details, see my book: Tahqiqi Maqalat, vol. 5, pp. 74–110)

The best part of the Muslim Ummah is the Companions (radi Allahu anhum ajma‘in), the rightly guided major Tabi‘in, and the group of the Tabi‘ Tabi‘in. There is consensus among the Companions and Tabi‘in that wiping (masah) over thick socks (jurabayn) is permissible. The evidences for this consensus are as follows:

……… Evidence No. 1 ………

It is narrated from Sayyiduna Amr ibn Harith (radi Allahu anhu) that:

“I saw Ali (ibn Abi Talib, radi Allahu anhu), he urinated, then performed ablution (wudu) and wiped over the socks (jurabayn).”

(al-Awsat by Ibn al-Mundhir 2/115, hadith 477, its chain is authentic; another edition 1/462, no. 479)

Al-‘Ayni al-Hanafi wrote:

“Al-jawrab is that which the people of the region of Sham wear in severe cold; it is made from twisted wool yarn, and is worn on the foot up to above the ankle.”

(al-Binayah fi Sharh al-Hidayah 1/597)

Muhammad Taqi Usmani said:

“Jawrab refers to socks made of cotton or wool. If such socks are covered with leather on both sides, they are called mujallad (leather-covered); if only the lower part is covered with leather, they are called mu‘annal (soled). If the socks are entirely made of leather, with no cotton or the like, they are called khuffayn (leather socks). Wiping is permissible by consensus over khuffayn, mujallad jawrabayn, and mu‘annal jawrabayn…”

(Dars Tirmidhi, vol. 1, pp. 334–335)

……… Evidence No. 2 ………

It is narrated from Raja’ ibn Rabi‘ah az-Zubaidi al-Kufi (rahimahullah) that:

“I saw al-Bara’ perform ablution and wipe over the socks (jurabayn).”

(Musannaf Ibn Abi Shaybah 1/189, hadith 1984, its chain is authentic)

In the chain of this narration, Sulaiman ibn Mihran al-A‘mash (rahimahullah) has explicitly stated hearing (sama‘).

……… Evidence No. 3 ………

It is narrated from Abu Wa’il Shaqiq ibn Salamah al-Asadi al-Kufi (rahimahullah) that (Abu Mas‘ud) ‘Uqbah ibn ‘Amr (al-Ansari, radi Allahu anhu) performed ablution “and wiped over the socks (jurabayn).” (Musannaf Ibn Abi Shaybah 1/189, hadith 1987, its chain is authentic)

For the benefit of the Hanafis: In the narration of Sufyan ath-Thawri (rahimahullah, a trustworthy mudallis) from Mansur ibn al-Mu‘tamir from Khalid ibn Sa‘d, it is stated that ‘Uqbah ibn ‘Amr (radi Allahu anhu) wiped over socks made of hair. (Musannaf Ibn Abi Shaybah, ed. Muhammad ‘Awwamah al-Hanafi, vol. 2, p. 274, hadith 1984)

……… Evidence No. 4 ………

It is narrated from Abu Hazim (Salamah ibn Dinar, rahimahullah) that Sahl ibn Sa‘d (radi Allahu anhu) wiped over the socks (jurabayn). (Musannaf Ibn Abi Shaybah 1/189, hadith 1990, its chain is hasan)

In the chain of this narration, both Zayd ibn Hubab and Hisham ibn Sa‘d are considered trustworthy by the majority of hadith scholars, thus they are truthful and hasan in hadith.

……… Evidence No. 5 ………

It is narrated from Abu Ghalib al-Basri al-Asbahani ar-Rasibi (rahimahullah) that:

“I saw Abu Umamah wiping over the socks (jurabayn).”

(Musannaf Ibn Abi Shaybah 1/188, hadith 1979, its chain is hasan)

Abu Ghalib is considered trustworthy by the majority, thus he is a truthful and hasan narrator.

In another narration:

“He used to wipe over the socks, the leather socks (khuffayn), and the turban (‘imamah).”

(al-Awsat by Ibn al-Mundhir 2/117, hadith 483, its chain is hasan; another edition 1/463, no. 485)

……… Evidence No. 6 ………

It is narrated from Furāt (ibn Abi ‘Abd ar-Rahman al-Qazzaz at-Tamimi al-Basri al-Kufi, rahimahullah) that:

“I saw Sa‘id ibn Jubayr (the Tabi‘i, rahimahullah) perform ablution and wipe over the socks (jurabayn) and shoes (na‘layn).”

(Musannaf Ibn Abi Shaybah, ed. ‘Awwamah, 2/278, hadith 2001, its chain is authentic)

In its chain, Abu al-‘Umays refers to ‘Utbah ibn ‘Abdullah ibn ‘Utbah ibn Mas‘ud al-Mas‘udi, a trustworthy narrator. Rahimahullah.

……… Evidence No. 7 ………

Ibn Jurayj narrated with ‘an from ‘Ata’ (ibn Abi Rabah, rahimahullah, the Tabi‘i), who said:

“Wiping over the socks (jurabayn) is like wiping over the leather socks (khuffayn).”

(Musannaf Ibn Abi Shaybah, ed. ‘Awwamah, 2/278, hadith 2002; another edition, hadith 1991)

The chain up to Ibn Jurayj is authentic, and Ibn Jurayj’s narration from ‘Ata’ is strong, whether or not there is explicit mention of hearing. See at-Tarikh al-Kabir by Ibn Abi Khaythamah (pp. 152, 157) and al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin (p. 56).

……… Evidence No. 8 ………

Ibrahim ibn Yazid an-Nakha‘i (the minor Tabi‘i, rahimahullah) said:

“The socks (jurabān) and shoes (na‘lān) are like the leather socks (khuffayn).”

(Musannaf Ibn Abi Shaybah 2/275, hadith 1987, its chain is hasan; another edition 1/188, hadith 1975)

Husayn ibn ‘Abd ar-Rahman (rahimahullah) said:

“He (Ibrahim an-Nakha‘i) used to wipe over the socks (jurabayn).”

(Musannaf Ibn Abi Shaybah 2/276, hadith 1989, its chain is authentic; another edition 1/188, hadith 1977)

……… Evidence No. 9 ………

Sufyan (ibn Sa‘id ath-Thawri, Tabi‘ Tabi‘i, rahimahullah) said:

“The shoes (na‘layn) and socks (jurabayn) are like the leather socks (khuffayn); one wipes over them, and one also wipes over the socks if there are no shoes over them.”

(at-Tarikh al-Kabir by Ibn Abi Khaythamah, p. 625, hadith 1469, its chain is authentic; another edition 3/241, hadith 4658)

‘Abd ar-Razzaq (a trustworthy mudallis) narrated with ‘an from Sufyan ath-Thawri:

“And he wipes over his socks (jurabayn).”

(Musannaf ‘Abd ar-Razzaq 1/218, hadith 848)

……… Evidence No. 10 ………

Imam at-Tirmidhi (rahimahullah) said regarding wiping over the socks (jurabayn):

“And this is the statement of more than one of the people of knowledge. Sufyan ath-Thawri, Ibn al-Mubarak, ash-Shafi‘i, Ahmad, and Ishaq say: One wipes over the socks (jurabayn) even if there are no shoes (na‘layn) over them, provided they are thick.”

(Sunan at-Tirmidhi: 99, chapter on wiping over the socks and shoes)

The statement of Sufyan ath-Thawri has already been mentioned in point 9. The statement of Ibn al-Mubarak with an authentic chain is still being sought, and the authentic chains for Imam ash-Shafi‘i’s statement are present in Kitab al-‘Ilal as-Saghir by at-Tirmidhi (p. 2, with the Sunan p. 1155).

Imam Ishaq ibn Mansur al-Kawsaj asked Imam Ahmad ibn Hanbal: If there are no shoes, should one wipe over the socks (jurabayn)?

He replied: Yes!

And Ishaq ibn Rahuyah strongly affirmed this.

(Masa’il Ahmad wa Ishaq, narration of Ishaq ibn Mansur al-Kawsaj 1/74, no. 23)

From these explicit and authentic reports, it is established that there is consensus among the noble Companions and major Tabi‘in that wiping over (thick) socks (jurabayn) is permissible.

Note that by “thick” is meant only those which are commonly called thick socks, which, when worn, the feet are not visible. Socks like georgette scarves (which some athletes and others wear), through which the feet are visible, are thin socks, and by consensus, wiping over them is not permissible.

Ibn Hazm al-Andalusi (d. 456 AH) wrote regarding the Companions:

“There was no one among the Companions who opposed those who permitted wiping (over socks).”

(al-Muhalla 2/87, issue 212)

Ibn Qudamah al-Hanbali wrote: And since the Companions wiped over the socks, and no one among them opposed this in their time, therefore there is consensus that wiping over the socks is correct. (al-Mughni 1/181, issue 426)

Ibn al-Qattan al-Fasi (d. 628 AH) wrote, referencing the book an-Nayr by Qadi Abu al-‘Abbas Ahmad ibn Muhammad ibn Salih al-Mansuri (d. ca. 350 AH), and with certainty:

“And all are agreed that if the socks are not thick, wiping over them is not permissible.”

(al-Iqna‘ fi Masa’il al-Ijma‘, vol. 1, p. 227, point 351)

No matter how much a person tries, he cannot prove with an authentic or hasan chain from any single Companion that wiping over thick socks is not permissible. Therefore, those who deny wiping over socks should consider on which paths and byways they are running, contrary to the consensus of the Companions!

If someone says that Imam Ibn al-Mundhir wrote:

A group denied wiping over the socks and disliked it. Among them are Malik ibn Anas, al-Awza‘i, ash-Shafi‘i, and Nu‘man (Abu Hanifah), and this is also the madhhab and final statement of ‘Ata’ (ibn Abi Rabah). Mujahid, ‘Amr ibn Dinar, and Hasan ibn Muslim also held this view.

(al-Awsat by Ibn al-Mundhir 1/465; another edition 2/119)

In these reports, denial of wiping over socks is not authentically established with a connected chain from Imam Malik, al-Awza‘i, Abu Hanifah Nu‘man, ‘Ata’ ibn Abi Rabah, Mujahid, ‘Amr ibn Dinar, or Hasan ibn Muslim, and the references provided by the commentator of al-Awsat are rejected due to being without chain.

Imam ash-Shafi‘i has two statements, and one statement, as referenced in at-Tirmidhi, has already been mentioned in this section (point 10). As for the narration from Nu‘man (Abu Hanifah) denying wiping over the socks, it is transmitted in the book al-Asl attributed to Ibn Farqad ash-Shaybani (1/91; another edition 1/100), but Ibn Farqad himself is considered weak in narration by the majority of hadith scholars. Also, in the same book al-Asl, it is written that according to Ibn Farqad and Qadi Abu Yusuf, wiping over socks is permissible provided they are thick and “la yashfān,” i.e., the skin is not visible through them. (vol. 1, p. 100)

Also, in al-Mabsut by as-Sarakhsi (1/102) and al-Hidayah and others, the retraction (ruju‘) of Imam Abu Hanifah, the Tabi‘ Tabi‘i, is also narrated, which is a decisive proof for the Hanafis.

It is written in al-Hidayah:

According to Abu Hanifah, wiping over socks is not permissible unless they are mujallad (leather-covered) or mu‘annal (soled), and both (his companions: Abu Yusuf and Ibn Farqad) said: If they are thick and not see-through, then wiping is permissible… And Abu Hanifah has a statement that he retracted to the statement of both of them (i.e., he became of the view that wiping over socks is permissible), and the fatwa of the Hanafis is upon this.

(First volume, p. 61, chapter on wiping over the leather socks)

From this, it is established that the fatwa of the Hanafis is that wiping over thick socks is permissible.

In this article, I have not presented any reference without a chain as evidence, and in fact, I have even omitted some narrations which are authentic according to the principles of the Hanafis. For example:

1— It is narrated from Qatadah (the Tabi‘i, rahimahullah) that Anas (ibn Malik, radi Allahu anhu) used to wipe over the socks (jurabayn). (al-Mu‘jam al-Kabir by at-Tabarani 1/244, hadith 686)

The chain of this narration up to Qatadah is authentic, and he is a trustworthy mudallis. This narration also has weak supporting narrations.

2— Sufyan ath-Thawri (rahimahullah) narrated with ‘an from Abu Qays ‘Abd ar-Rahman ibn Tharwan al-Awdi from Huzayl ibn Shurahbil from al-Mughirah ibn Shu‘bah (radi Allahu anhu) that the Prophet (sallallahu alayhi wa sallam) wiped over his socks (jurabayn). (al-Mu‘jam al-Awsat by at-Tabarani 3/310, hadith 2666)

The chain of this narration up to Sufyan ath-Thawri (a trustworthy mudallis) is completely authentic, and Abu Qays ‘Abd ar-Rahman ibn Tharwan is a narrator of Sahih al-Bukhari and, according to the majority of hadith scholars, is trustworthy and truthful, and his teacher Huzayl ibn Shurahbil is a trustworthy mukhadram.

The majority of hadith scholars have criticized this narration, but at-Tirmidhi, Ibn Khuzaymah, and Ibn Hibban have declared it authentic (i.e., this narration is disputed), and the only flaw in the chain is that Sufyan ath-Thawri narrated it with ‘an‘anah.

Note that this narration is completely authentic according to the principles of the Hanafis.

And for some Hanafis to declare this mu‘an‘an narration of Sufyan ath-Thawri weak, while declaring the mu‘an‘an narration attributed to Ibn Mas‘ud (radi Allahu anhu) regarding the abandonment of raising the hands (raf‘ al-yadayn) as authentic, is a double standard. Either declare both authentic or both weak.

3— The narration attributed to Hasan al-Basri and Sa‘id ibn al-Musayyib (rahimahumallah) that if the socks are thick, then one should wipe over them. (Musannaf Ibn Abi Shaybah 1/188, hadith 1976)

The only flaw in this is that Yunus ibn ‘Ubayd is a trustworthy mudallis and there is no explicit mention of hearing. This narration is also authentic according to the principles of the Hanafis. (See al-Mukhtasar fi ‘Ulum al-Hadith by Ibn at-Turkmani, p. 61; al-Mabsut by as-Sarakhsi 27/143; Kashf al-Asrar ‘ala Usul al-Bazdawi 3/2; and Fath al-Qadir by Ibn Humam 6/167)

Moreover, I have presented only clear and explicit evidences, and have avoided non-explicit evidences in this article. For example:

Rashid ibn Sa‘d narrated with ‘an from Sayyiduna Thawban (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) commanded him to wipe over the tasakhin. (Sunan Abi Dawud: 146; Musnad Ahmad: 5/277)

Al-Hakim declared this narration authentic according to the conditions of Muslim. (al-Mustadrak 1/169, hadith 602)

And adh-Dhahabi said: “Its chain is strong.” (Siyar A‘lam an-Nubala’ 4/491)

Imam Ahmad said in Kitab al-‘Ilal that Rashid did not hear from Thawban, but Imam al-Bukhari said in at-Tarikh al-Kabir (3/292, no. 994): “He heard from Thawban.” Rashid ibn Sa‘d is not proven to be a mudallis, and he was a contemporary of Sayyiduna Thawban (radi Allahu anhu), so this chain is authentic.

Tasakhin refers to (leather) socks, and another opinion is that “everything by which the foot is kept warm, whether it is a leather sock, a woolen sock, or anything similar.” (Sharh Sunan Abi Dawud by al-‘Ayni, vol. 1, p. 345)

If anyone has any explicit evidence from the Qur’an, hadith, consensus, or the reports of the Companions that wiping over thick socks is not permissible, let him present it; otherwise, he should immediately accept the truth and never try to present a non-explicit statement in opposition to the explicit.

Tahqiqi wa ‘Ilmi Maqalat by Shaykh Zubair Ali Zai rahimahullah (vol. 6, pp. 75–82)

Benefits and Issues:
Authentic narrations regarding wiping over the turban (pagri) and the head wrap (imamah) are transmitted in abundance, from which it is understood that the Prophet sallallahu alayhi wa sallam would sometimes wipe only over the head, sometimes only over the turban, and sometimes over both the head and the turban. [عون المعبود]

Benefits and Issues:
➊ Wearing foreign clothing is permissible on the condition that it does not go against Islamic symbols and culture, and that it is not an expression of imitation of non-Muslims.
➋ The condition for wiping over leather socks (khuffayn) is that they must have been put on after performing ablution (wudu).

Benefits and Issues:
In wiping over the socks (khuffayn), what is legislated is that the wet hand should be passed over the upper side of them. This is what is indicated by authentic ahadith, and as for those narrations in which it is mentioned that the underside of the socks was also wiped, there is criticism regarding their chains of narration. Therefore, there is neither any contradiction nor any need for reconciliation, as some individuals have attempted to combine and reconcile these reports.

Benefits and Issues:
➊ If the covering worn on the feet is made of cotton or wool, it is called «جَورَب»; if there is leather attached underneath, it is called «مُنَعّل»; if there is leather on both the top and bottom, it is called «مُجَلّد»; and if it is entirely made of leather, it is called «خُف».
➋ According to Shaykh al-Albani rahimahullah, this narration is authentic in its chain. Furthermore, from other authentic narrations, wiping (masah) over socks (jurabayn) and shoes (na‘layn) is also established. See: [المسح على الجوربين عربي ازعلامه الشام جمال الدين قاسمي اور مسنون نماز، از حافظ صلاح الدين يوسف حفظه الله]
➌ ‘Allamah Ahmad Muhammad Shakir rahimahullah states in his commentary on Sunan al-Tirmidhi that from the narration of Hudhayfah ibn al-Yaman radi Allahu anhu, the acts of ablution (wudu) and wiping (masah), and in some narrations, wiping over socks, have been transmitted. There is no contradiction or opposition in these, because these are multiple hadiths and statements regarding different occasions. His companionship with the Messenger of Allah sallallahu alayhi wa sallam lasted for five years, and it is entirely reasonable that he would have observed different practices of ablution on different occasions, so some narrators heard some things and others heard something else.
➍ Imam Abu Dawud rahimahullah has enumerated the names of those noble Companions radi Allahu anhum who used to wipe over socks, and in these narrations, there is no description of the socks, such as whether they had leather attached or were thick. “And the basic principle is that wiping over socks is valid.” ‘Allamah Dulaabi rahimahullah has narrated in Kitab al-Asma’ wa’l-Kuna [1؍181] from Azraq ibn Qays rahimahullah (a Tabi‘i), who says: I saw Anas ibn Malik radi Allahu anhu that his ablution broke, so in renewing his ablution, he washed his face, washed his hands, and wiped over his “woolen socks.” I said: Do you wipe over these as well? He replied: “These are «خُفّان», meaning they are khuffs (leather socks), even though they are made of wool.” And its chain is sound. Imam al-Tirmidhi rahimahullah says: I heard Salih ibn Muhammad al-Tirmidhi, who said: I heard Abu Muqatil al-Samarqandi, who said: I was present with Imam Abu Hanifah rahimahullah when he was ill with his final illness. He asked for water and performed ablution, and he was wearing socks, so he wiped over his socks and said: Today I have done something I did not do before—I have wiped over non-leather socks (i.e., those without leather attached). For details, see: [تعليق جامع تر مذي ازعلامه احمدمحمد شاكر، باب ماجاء فى المسح على الجوربين والنعلين، 1؍ 167۔ 169]
➎ Such socks and khuffs that become old or torn and have holes in them, but which a person, according to custom and habit, does not consider defective to wear, it is permissible to wipe over them. It is narrated from Imam Sufyan al-Thawri rahimahullah that the socks of the Muhajirun and Ansar would not remain free from being torn; if there had been any impediment in this, it would have been mentioned and a prohibition would have come. [فقه السنه، سيد سابق]

Benefit:
This narration is indeed weak; however, the issue—that is, wiping over the leather socks (khuffayn)—is established by another authentic narration.

109. Commentary:

➊ Three types of hadith are established from the Prophet sallallahu alayhi wa sallam regarding wiping (masah) over the head. One of them is this hadith, in which there is also clarification about wiping over the turban (imamah) along with the forehead. From this, it is understood that this manner is established from the Prophet sallallahu alayhi wa sallam, and this appears to be the intent of Imam al-Nasa’i rahimahullah. Merely wiping the forehead or an amount of the head equivalent to the forehead is not legislated, even though the Hanafis have taken evidence from this narration that wiping only the forehead or an amount of the head equivalent to the forehead (i.e., one-fourth of the head) is obligatory. However, if that were the case, then what need would there have been for the Prophet sallallahu alayhi wa sallam to wipe over the turban? The second method is to wipe only over the turban, and this is permissible, as Ibn al-Qayyim rahimahullah has mentioned in Zad al-Ma‘ad: (1/194) and as has been clarified in the benefits of the previous hadith (number 104). The third is to wipe over the entire head when there is no turban on the head. All three methods are established from the Prophet sallallahu alayhi wa sallam.

➋ From this, it is also understood that the follower (muqtadi) should join the imam in whatever state he finds him, and whatever part of the prayer has passed, he should complete it after the imam has given salam.

➌ When the regular imam (imam ratib) delays the prayer from its earliest time for some reason, another person may lead the prayer in his place.

82. Commentary:
➊ The beginning of ablution (wudu) is with washing the palms.
➋ From this hadith, it is understood that a superior (afdal) person can pray behind an inferior (mafzul) one. Furthermore, this incident also establishes the virtue of ‘Abdur Rahman ibn ‘Awf radi Allahu anhu, as he was granted the honor of leading the Prophet sallallahu alayhi wa sallam in prayer. He is among the ten who were given glad tidings of Paradise (asharah mubashsharah) and is an early companion in Islam. "That is the bounty of Allah; He gives it to whom He wills." ()
➌ This hadith also shows that it is permissible to use items prepared by disbelievers (kuffar) as long as they do not contain anything unlawful, because the Prophet sallallahu alayhi wa sallam was wearing a Syrian cloak, and at that time Syria was a land of disbelief (dar al-kufr).
➍ This hadith also refutes those who consider the verse of Surah al-Ma’idah regarding wiping over the leather socks (khuffayn) during ablution to be abrogated, because that verse was revealed at the time of the Battle of Muraysi‘ (Sha‘ban, 5 or 6 AH), and this incident is from the Battle of Tabuk (Rajab, 9 AH). And Allah knows best what is correct.

108. Commentary: "He placed the cloak (jubba) over his shoulders." The jubba was already being worn by him. The meaning of this sentence is that, due to the sleeves being narrow, he took his arms out from below. Now the jubba remained only on the shoulders, and the sleeves became empty of the arms. The Imam (rahimahullah) has narrated a brief version of the hadith here; the complete hadith along with its benefits has already passed earlier. See: Hadith 82.

79. Commentary:

➊ This narration has been reported from Imam Zuhri by three individuals: Imam Malik, Yunus, and Amr ibn Harith. The latter two mention ‘Urwah ibn Mughirah after ‘Abbad ibn Zayd, but Imam Malik rahimahullah does not mention him. It is evident that preference will be given to the account of the two narrators.

➋ During ablution (wudu), such assistance may be taken. This will not affect the reward of the ablution in any way, because ablution consists of washing the limbs, and this act is being performed by the one doing ablution himself. However, the one assisting will be deserving of reward according to his intention.

107. Commentary: In the chain of narration of this hadith, the narrator Bakr bin Abdullah al-Muzani has narrated from his teacher Hasan al-Basri, from which it is understood that he did not hear this narration directly from Ibn Mughira. Therefore, he clarified that initially he heard this narration through Hasan al-Basri, and later he also heard it directly from Ibn Mughira. That is why he narrated it in both ways. How admirable is the honesty and trustworthiness of the hadith scholars—rahimahumullah rahmatan wasi‘ah (may Allah have vast mercy upon them).

125. Commentary:
➊ It is recommended (mustahabb) to remain in a state of ablution (wudu) at all times.
➋ Wearing foreign clothing is permissible, provided that it does not contradict Islamic symbols and culture, and is not an expression of imitation of non-Muslims.
➌ The condition for wiping (masah) over leather socks (khuffayn) is that they must have been put on after performing ablution (wudu), as is clarified in other narrations; see: [صحیح البخاري ، الوضوء ، حدیث : 206 ، و صحیح مسلم ، الطھارۃ ، حدیث : 274]

17. Commentary:
➊ This statement is from a student of Shaykh Ibn Sunni. Shaykh Ibn Sunni was a student of Imam Nasa’i rahimahullah, who transmitted this copy of Sunan Nasa’i from the Imam and narrated it further.
➋ For relieving oneself, it is necessary to go outside the populated area or to use a closed room (latrine), so that one is out of people’s sight, they do not feel the odor, and diseases do not spread. Even the sound of relieving oneself being heard is considered improper. Nowadays, although latrines are inside houses, they fulfill all the objectives that were intended by going far away, and therefore, their use is even more appropriate.

Commentary:
(1)
It is commendable to serve elders according to their status, rank, or age, and to have their necessary items prepared in a timely manner.

(2)
It is permissible to take service from younger individuals, even if that service pertains to an act related to worship.

(3)
This hadith does not mention the complete details of ablution (wudu); only some important matters have been mentioned. The meaning is that the Prophet (sallallahu alayhi wa sallam) performed a complete ablution in the well-known manner.

(4)
From this, the permissibility of wiping over the leather socks (khuffayn) is established.

(5)
In any case, performing ablution (wudu) is necessary, even if there is some difficulty in doing so—just as the Messenger of Allah (sallallahu alayhi wa sallam) washed his arms completely for ablution, even though removing the cloak (jubba) was difficult.

Commentary:
This narration is weak; therefore, the issue of the chapter cannot be established from it. Rather, the correct ruling is that wiping (masah) will only be performed on the upper part of the leather socks (khuffayn).

Commentary:
(1)
This incident pertains to the Battle of Tabuk, as clarified in Muwatta:
(1/11, Hadith: 75).

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) would go so far for relieving himself that no one could see him:
(Sunan Ibn Majah: 232, 231)
When any companion would bring water and accompany him, he too would stop at a certain place, after which the Prophet (sallallahu alayhi wa sallam) would proceed alone, taking cover behind something or going quite far from his companion.
The same happened with Hudhayfah (radi Allahu anhu), as is evident from Sunan Ibn Majah, Hadith: 389.

Benefit:
That is, there is no need to be anxious; you did the right thing by starting the prayer on time even without me. This was the Fajr prayer. In some narrations, it is mentioned that the noble Companions (radi Allahu anhum) waited for quite a while, but then, fearing that the prayer would be missed, they stood up for prayer after considerable daylight had spread. [ابن سعد، زرقاني] From this blessed hadith, it is established that it is permissible to keep a student or someone similar with oneself for service; if one is overwhelmed by the need to relieve oneself, one should perform the prayer only after being free from it. It is permissible to wear a cloak or shirt with tight sleeves, but it is not permissible to use the excuse of not being able to raise the sleeves above the elbows to perform tayammum (dry ablution). The prayer of one who is more virtuous (afdal) can be performed behind one who is less virtuous (mafzul). Students and companions should be encouraged in their religious reasoning (ijtihad) and righteous efforts, and it is Sunnah of the Prophet (sallallahu alayhi wa sallam) to remove their anxiety and restlessness. This hadith also makes clear the status and virtue of Hazrat Mughirah bin Shu’bah (radi Allahu anhu), who was honored to be a servant of the Messenger, and also clarifies the rank and status of Hazrat Abdur Rahman bin Awf (radi Allahu anhu), who was granted the honor of leading the Prophet (sallallahu alayhi wa sallam) in prayer. This same honor was also granted to Hazrat Abu Bakr as-Siddiq (radi Allahu anhu); thus, on one occasion, Abu Bakr (radi Allahu anhu) stepped back from leading the prayer, and the Messenger of Allah (sallallahu alayhi wa sallam) began to lead the prayer upon reaching the prayer place. At that time, he (sallallahu alayhi wa sallam) had been delayed while reconciling between the people of Banu Amr bin Awf in Quba. [بخاري: 684، مسلم: 421] On one occasion during his final illness, the Prophet (sallallahu alayhi wa sallam) joined the prayer sitting as imam to the left of Abu Bakr (radi Allahu anhu). [بخاري: 683، مسلم: 418] And once, he (sallallahu alayhi wa sallam) performed the prayer sitting behind Abu Bakr (radi Allahu anhu). [ترمذي: 362، نسائي: 787 - اس كي سند صحيح هے] Hazrat Anas (radi Allahu anhu) says regarding this that this was the last prayer of the Messenger of Allah (sallallahu alayhi wa sallam) with the people, and he was wrapped in a single sheet over his blessed body. [نسائي: 786، ترمذي 363]

SB7 Note:7 Although this hadith is established with the most authentic chains, in the chain of Muwatta, Imam Malik (rahimahullah) had two misunderstandings:
➊ One is that he counted ‘Abbad bin Ziyad (rahimahullah) among the descendants of Mughirah (radi Allahu anhu), whereas this is incorrect because he was their slave and not from their descendants. In fact, according to the research of some hadith scholars, neither hearing (sama‘) nor seeing (ru’yah) of ‘Abbad (rahimahullah) from Mughirah (radi Allahu anhu) is established.
➋ The second is that the narrator between ‘Abbad (rahimahullah) and Mughirah (radi Allahu anhu) has been omitted, and that is ‘Urwah bin Mughirah (rahimahullah). In some chains, ‘Urwah’s (rahimahullah) brother Hamzah bin Mughirah (rahimahullah) is also mentioned along with him. ... Consider that in the chain of Muwatta, the name of ‘Abbad’s (rahimahullah) father is written very clearly as Ziyad, i.e., ‘Abbad bin Ziyad, but even then, later on «عن ابيه المغير» is mentioned. In short, the original chain is as follows: [عباد بن زياد، عن عروة بن المغيرة، عن ابيه المغيرة بن شعبة]

Lexical Explanation:
«بِنَاصِيَتِهِ» refers to the front part of the head where the hair begins, that is, the place adjacent to the forehead where the hair grows.
«اَلْعِمَامَةِ» refers to the cloth that is tied on the head, and to tie it on the head, it must be wrapped several times.
«اَلْخُفَّيْنِ» is the dual form of «خُفٌّ». That which is worn on the feet up to the ankles is called «خف», i.e., "moza" (leather socks), which are made from leather.

Benefits and Issues:
➊ This hadith indicates that merely wiping over the forehead is not sufficient.
➋ The majority of scholars do not accept wiping over the turban (imama).
➌ Allamah Ibn Qayyim rahimahullah has stated in Zad al-Ma'ad that the Prophet sallallahu alayhi wa sallam would sometimes wipe over his bare head, sometimes over the turban, and sometimes over both the turban and the forehead together. However, it is not established from the Prophet sallallahu alayhi wa sallam that he ever wiped only over the forehead.
➍ This hadith is also proof that wiping over leather socks (khuffayn) is permissible. Similarly, it is also proof that wiping over the turban is permissible and valid. There are two possible scenarios: the first is that part of the wiping is done on the head and part on the turban—there is no disagreement regarding this. The second scenario is that wiping is done only on the turban. This is also established by an authentic hadith transmitted in Tirmidhi. [جامع الترمذي، الطهارة، باب ما جاء فى المسح على العمامة، حديث : 100، 101]
Furthermore, besides Sayyiduna Abu Bakr, Umar, Anas, and the senior Companions radi Allahu anhum, Umar ibn Abd al-Aziz, Hasan al-Basri, Mak'hool, Abu Thawr, Imam Ahmad, Awza'i, Ishaq ibn Rahwayh, and Waki' rahimahullah and others also hold this view. Except for Imam Abu Hanifah rahimahullah, the remaining three Imams consider wiping only over the turban to be insufficient.

Narrator of the Hadith:
SR Sayyiduna Mughirah ibn Shu'bah radi Allahu anhu ER His kunyah is Abu Abd Allah or Isa. His lineage is as follows: Mughirah ibn Shu'bah ibn Mas'ud al-Thaqafi. He is a well-known and renowned Companion. He accepted Islam during the days of the Battle of the Trench (Khandaq) and migrated to Madinah. He participated in the Treaty of Hudaybiyyah, which was the first battle in which he took part. He was appointed governor of Kufa by Amir Mu'awiyah radi Allahu anhu and passed away in Kufa in the year 50 AH.

➊ Benefit:
From this hadith, it is understood that wiping (masah) over the socks (khuffayn) should be done on both the upper and lower sides. However, this narration is weak and is contrary to authentic (sahih) and good (hasan) narrations, as will be mentioned in the forthcoming ahadith. Imam Abu Dawud rahimahullah says that Thawr did not hear from Raja’, therefore this narration is weak.

Lexical Explanation:
«تَوَارٰي» disappeared. He became hidden from the eyes.

Benefit:
The action of the Prophet sallallahu alayhi wa sallam indicates that a person relieving himself should arrange for a covering, or be in such a place where no one can see him.

Benefits and Issues:
A person who has missed one or more units (rak‘ahs) with the congregation should only repeat the missed units; there is no prostration of forgetfulness (sujud as-sahw) or anything similar required of him. Shaykh al-Albani rahimahullah has declared weak the statement attributed to the Companions radi Allahu anhum that whoever catches only one rak‘ah with the congregation should, after completing the remaining rak‘ahs, also perform sujud as-sahw. According to those who hold this view, the reason is that the person who has missed part of the prayer (masbuq) sits for the tashahhud with the imam even though he has performed only one rak‘ah so far. That is, he has not yet reached the stage of sitting for tashahhud, but he is required to sit with the imam for tashahhud. However, this position is not correct, because the Messenger of Allah sallallahu alayhi wa sallam did not do so. Moreover, he sits in the tashahhud due to following the imam, not because of forgetfulness.

Benefits and Issues:
➊ The noble Companions (radi Allahu anhum ajma'in) considered closeness to, service of, and protection of the Messenger of Allah (sallallahu alayhi wa sallam) to be their necessary duty. However, in the narration of Sunan al-Nasa'i, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) himself ordered Mughira (radi Allahu anhu) to stay back. [سنن النسائي، حديث : 125]
➋ The Companions (radi Allahu anhum) would observe all the actions of the Prophet (sallallahu alayhi wa sallam), even their details, from the perspective of the Shari'ah, as in the narration of this chapter where wiping over the leather socks (khuffayn) is mentioned.
➌ The Companions (radi Allahu anhum) were accustomed to performing the prayer at its earliest time.
➍ The nature of the Messenger of Allah (sallallahu alayhi wa sallam) was such that he displayed humility by joining the rows and praying with the common Muslims, and this is also the command of the Shari'ah.
➎ It is understood from this that the superior (afdal) can pray behind the less virtuous (mafzul).
➏ The virtue and honor of 'Abdur-Rahman ibn 'Awf (radi Allahu anhu) is established by the fact that the Companions selected him for leading the prayer, and then the Messenger of Allah (sallallahu alayhi wa sallam) also prayed behind him.

Benefit:
This hadith proves that it is permissible to wear clothing made by non-Muslims. Additionally, it mentions some rulings regarding ablution (wudu). It is permissible to wipe over the head and over socks (khuffayn) and stockings (jurabayn). Some individuals deny the permissibility of wiping over stockings, even though it is established in authentic hadith that wiping over stockings is allowed.
«عـن الـمغيرة بن شعبة قال : إن النبى صلى الله عليه وسلم توضأ ، ومسح على الجوربين والنعلين»
"It is narrated from our master Mughira ibn Shu’bah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam performed ablution and wiped over his stockings (jurabayn) and shoes."
[حسن : رواه أبو داود 159، والترمذي 99، وابن ماجه 559، كـلهم من حديث سفيان عن أبـي قيـس الأودى عـن الهزيل بن شرحبيل عن المغيرة بن شعبة فذكر الحديث ورواه الامام أحمد يا 18206، وصححه ابن خزيمة 198، و ابن حبان 1338، قال الترمذي : حسن صحيح]

Benefit:
For wiping over leather socks (khuffayn) and socks (jurabayn), it is a condition that they must be worn while in a state of ablution (wudu). This condition is mentioned in this hadith.