صحيح مسلم
Muslim
كتاب الطهارةThe Book of Purification
باب التَّوْقِيتِ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ:Chapter: Time-limit for wiping over the khuff
Hadith 276
وحَدَّثَنَا إِسْحَاق بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا الثَّوْرِيُّ ، عَنْ عَمْرِو بْنِ قَيْسٍ الْمُلَائِيِّ ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ ، عَنِ الْقَاسِمِ بْنِ مُخَيْمِرَةَ ، عَنْ شُرَيْحِ بْنِ هَانِئٍ ، قَالَ : أَتَيْتُ عَائِشَةَ ، أَسْأَلُهَا عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ ؟ فَقَالَتْ : عَلَيْكَ بِابْنِ أَبِي طَالِبٍ ، فَسَلْهُ ، فَإِنَّهُ كَانَ يُسَافِرُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَسَأَلْنَاهُ ، فَقَالَ : جَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " ثَلَاثَةَ أَيَّامٍ وَلَيَالِيَهُنَّ لِلْمُسَافِرِ ، وَيَوْمًا وَلَيْلَةً لِلْمُقِيمِ " ، قَالَ : وَكَانَ سُفْيَانُ إِذَا ذَكَرَ عَمْرًا أَثْنَى عَلَيْهِ .
Shuraih bin Hani said: I came to 'A'isha to ask her about wiping over the socks. She said: You better ask ('Ali) son of Abu Talib for he used to travel with Allah's Messenger (ﷺ) . We asked him and he said: The Messenger of Allah (ﷺ) stipulated (the upper limit) of three days and three nights for a traveller and one day and one night for the resident.
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وحَدَّثَنَا إِسْحَاق ، أَخْبَرَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَمْرٍو ، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ ، عَنِ الْحَكَمِ ، بِهَذَا الإِسْنَادِ مِثْلَهُ .
This hadith is narrated by Ubaidullah bin 'Amr and Zaid bin Abu Unaisa with the same chain of transmitters.
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وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنِ الأَعْمَشِ ، عَنِ الْحَكَمِ ، عَنِ الْقَاسِمِ بْنِ مُخَيْمِرَةَ ، عَنْ شُرَيْحِ بْنِ هَانِئٍ ، قَالَ : سَأَلْتُ عَائِشَةَ عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ ، فَقَالَتْ : ائْتِ عَلِيًّا ، فَإِنَّهُ أَعْلَمُ بِذَلِكَ مِنِّي ، فَأَتَيْتُ عَلِيًّا فَذَكَرَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِهِ .
Shuraib bin Hani reported: I asked 'A'isha about wiping over the shoes. She said: You better go to 'Ali, for he knows more about this than I. I, therefore, came to 'Ali and he narrated from the Apostle (ﷺ) like this.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
(1)
From this hadith, it is understood that Aisha (radi Allahu anha) did not feel any discomfort in mentioning the name of Ali (radi Allahu anhu) or speaking well of him. Therefore, when, during the final illness of the Prophet (sallallahu alayhi wa sallam), two men supported him and took him to the mosque, mentioning the name of one and not the other was not because she disliked mentioning his name. Ahead, the name of Ali (radi Allahu anhu) is explicitly mentioned.
(2)
This hadith proves that the duration for wiping (masah) over leather socks (khuffayn) for a traveler is three days and three nights, and for a resident, it is one day and one night. However, in the case of ritual bath (ghusl), the socks must be removed. Therefore, the statement attributed to Imam Malik (rahimahullah) that there is no fixed duration for wiping is not correct.
(3)
When a scholar is asked about an issue and there is someone present who can give a better answer, he should direct the questioner to ask that person.
(1)
From this hadith, it is understood that Aisha (radi Allahu anha) did not feel any discomfort in mentioning the name of Ali (radi Allahu anhu) or speaking well of him. Therefore, when, during the final illness of the Prophet (sallallahu alayhi wa sallam), two men supported him and took him to the mosque, mentioning the name of one and not the other was not because she disliked mentioning his name. Ahead, the name of Ali (radi Allahu anhu) is explicitly mentioned.
(2)
This hadith proves that the duration for wiping (masah) over leather socks (khuffayn) for a traveler is three days and three nights, and for a resident, it is one day and one night. However, in the case of ritual bath (ghusl), the socks must be removed. Therefore, the statement attributed to Imam Malik (rahimahullah) that there is no fixed duration for wiping is not correct.
(3)
When a scholar is asked about an issue and there is someone present who can give a better answer, he should direct the questioner to ask that person.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 639
Hafiz Muhammad Ameen
129. Commentary:
➊ Instead of answering herself, Aisha (radi Allahu anha) directed the questioner to Ali (radi Allahu anhu) because the general practice of the Prophet (sallallahu alayhi wa sallam) regarding wiping (masah) was outside the home; therefore, Aisha (radi Allahu anha) might not have had complete knowledge regarding the rulings of wiping (masah).
➋ "Resident" (muqim) refers to a person who is staying in his own home or, during travel, has taken up residence somewhere with the intention of staying.
➌ If one does not know the ruling on an issue, one should ask the people of knowledge about it.
➊ Instead of answering herself, Aisha (radi Allahu anha) directed the questioner to Ali (radi Allahu anhu) because the general practice of the Prophet (sallallahu alayhi wa sallam) regarding wiping (masah) was outside the home; therefore, Aisha (radi Allahu anha) might not have had complete knowledge regarding the rulings of wiping (masah).
➋ "Resident" (muqim) refers to a person who is staying in his own home or, during travel, has taken up residence somewhere with the intention of staying.
➌ If one does not know the ruling on an issue, one should ask the people of knowledge about it.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 129
Maulana Ataullah Sajid
Commentary:
➊ From this it is understood that the duration for wiping over leather socks (khuffayn) is prescribed, and this duration is longer for a traveler than for a resident.
➋ If a traveler does not remove the leather socks, he may suffice with wiping (masah) instead of washing the feet in ablution (wudu) for three days and nights, and a resident for one day and night. In the case of removing the socks, it becomes necessary to wash the feet.
➌ The beginning of the period for wiping is counted from the first wiping after the occurrence of minor impurity (hadath).
➍ Advising the questioner to go to a greater scholar is not considered concealing knowledge; rather, it is an expression of reality and an acknowledgment of another’s knowledge and virtue, which demonstrates humility.
➊ From this it is understood that the duration for wiping over leather socks (khuffayn) is prescribed, and this duration is longer for a traveler than for a resident.
➋ If a traveler does not remove the leather socks, he may suffice with wiping (masah) instead of washing the feet in ablution (wudu) for three days and nights, and a resident for one day and night. In the case of removing the socks, it becomes necessary to wash the feet.
➌ The beginning of the period for wiping is counted from the first wiping after the occurrence of minor impurity (hadath).
➍ Advising the questioner to go to a greater scholar is not considered concealing knowledge; rather, it is an expression of reality and an acknowledgment of another’s knowledge and virtue, which demonstrates humility.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 552
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, the duration for wiping over leather socks (khuffayn) and socks (jurabayn) is mentioned: for a resident, it is one day and one night, and for a traveler, it is three days and three nights, meaning that wiping is permitted for this duration. It is also understood that directing a questioner to a scholar more knowledgeable than oneself is not considered concealing knowledge; rather, it is a means of honoring the people of knowledge and avoiding mistakes in matters of the Shari‘ah, and it is an expression of humility.
In this hadith, the duration for wiping over leather socks (khuffayn) and socks (jurabayn) is mentioned: for a resident, it is one day and one night, and for a traveler, it is three days and three nights, meaning that wiping is permitted for this duration. It is also understood that directing a questioner to a scholar more knowledgeable than oneself is not considered concealing knowledge; rather, it is a means of honoring the people of knowledge and avoiding mistakes in matters of the Shari‘ah, and it is an expression of humility.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 46
