Written by: Ibn al-Hasan Muhammadi (Hafizahullah)
Washing the feet during Wudu (ablution) is obligatory. This is a unanimously agreed upon issue among Ahl al-Sunnah wa al-Jama'ah (the mainstream Sunni scholars), and it has been the practice of the Muslim community. The Qur'an and Sunnah also provide evidence in support of this. Let us review the consensus of the Ummah and the evidences from the Qur'an and Sunnah in light of the understanding of the Salaf (early Muslim scholars).
"O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles."
[Surah Al-Ma'idah 5:6]
In this verse, Allah commands the washing of the feet. It is clear from this that washing the feet is obligatory in Wudu. This is also the correct interpretation, as:
Those who claim that the word "wa arjulakum" (and your feet) in the verse refers to wiping, are refuted by this Hadith.
"Indeed, he recited it as (وارجلكم) with Fatha (Zabar), meaning: the command in this verse is to wash the feet."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
◈ Imam Mujahid (may Allah have mercy on him), a Tabi'i, said:
"The Qur'an returns the command to washing, and he recited (وارجلكم) with Fatha."
[Sharh Ma'ani al-Athar by al-Tahawi: 1/40, and its chain is authentic]
◈ Imam al-Dhahhak bin Muzahim (may Allah have mercy on him), a Tabi'i, recited this verse with Fatha and said:
"Wash them thoroughly."
[Tafsir al-Tabari: 8/194, and its chain is authentic]
◈ It is narrated from Urwah bin Zubair (may Allah have mercy on him), a Tabi'i:
"Indeed, he recited it with Fatha (وارجلكم) and said: The command returns to washing."
[Al-Tahur by Imam al-Qasim ibn Salam: 359, and its chain is authentic]
◈ Imam Malik (may Allah have mercy on him) was asked whether to recite this verse with Fatha (Zabar) or Kasra (Zer). He replied:
"The command is for washing, not wiping. The feet are not to be wiped but rather washed."
When he was asked whether Wudu would be valid if someone wiped over the feet, he responded: "No."
[Tafsir al-Tabari: 8/194, and its chain is authentic]
◈ The reciter of Madinah, a student of Nafi, the famous Mujawwid and grammarian Isa bin Mina, known as Qalun, said:
"I recited to Nafi ibn Abd al-Rahman ibn Abi Nu'aym this recitation (وارجلكم) several times with Fatha."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/71, and its chain is Hasan]
◈ Imam al-Shafi'i (may Allah have mercy on him) said:
"We recite it as (وارجلكم) with Fatha, meaning: wash your faces, your hands, and your feet, and wipe your heads."
[Kitab al-Umm: 1/42]
◈ Imam Isma'il bin Abd al-Rahman, known as al-Suddi al-Kabir (may Allah have mercy on him), said regarding the interpretation of this verse:
"Allah commands: wash your faces, wash your feet, and wipe your heads. This is a case of reversing the order."
[Tafsir al-Tabari: 8/192, and its chain is Hasan]
◈ Imam Ibn al-Mundhir (may Allah have mercy on him) said:
"We recite it with the first recitation (وارجلكم) with Fatha. The evidence for the correctness of this recitation is the authentic reports from the Prophet of Allah (peace and blessings of Allah be upon him), which indicate that he washed his feet. The fact that he washed his feet is a clear indication of the correctness of our view, as he was the one to explain the command of Allah and its meaning (in the verse وارجلکم)."
[Al-Awsat fi al-Sunan wal-Ijma' wal-Ikhtilaf: 1/412]
◈ Sunni Imam Abu Ja'far Muhammad ibn Jarir al-Tabari (may Allah have mercy on him) stated:
"The reciters differed in the recitation of this verse. A group of reciters from Hijaz and Iraq recited (وارجلكم إلى الكعبين) with Fatha, meaning: when you rise for prayer, wash your faces, hands to the elbows, and your feet to the ankles, and wipe over your heads. If it is recited in this way (with Fatha), it is considered a case of placing a word out of order, where its meaning is intended to come before the other (i.e., wash the feet). The feet are placed in the accusative case (Fatha) in coordination with the hands. Those who recite it with Fatha interpret it to mean that Allah commanded His servants to wash their feet, not wipe them."
[Tafsir al-Tabari: 8/188]
❀ The Companion Sayyiduna Anas bin Malik (may Allah be pleased with him) said:
"The Qur'an was revealed with the wording of wiping, but the Sunnah is to wash the feet."
[Tafsir al-Tabari: 8/195, and its chain is Hasan]
This means that while the Qur'an mentioned "wiping," the true meaning, as clarified by the Prophet’s Sunnah (in word and action), is to wash the feet.
How can wiping mean washing? In the Arabic language, the term "مسح" (wiping) can also be used to indicate washing. Those who are familiar with the Arabic language understand this well. In fact, in a Sahih Hadith narrated by Nazzal bin Sabrah, the word "مسح" is used in the sense of washing, as we will mention later. Furthermore, the actions of Sayyiduna Anas bin Malik (may Allah be pleased with him) indicate this, as shown below:
◈ The famous Tabi'i Humaid al-Taweel narrated:
"Sayyiduna Anas used to wash his feet so thoroughly that water would flow from them."
[Musannaf Ibn Abi Shaybah: 1/18, Al-Awsat by Ibn al-Mundhir: 1/414, and its chain is authentic]
◈ Humaid al-Taweel also narrated:
Musa bin Anas said to Anas while we were with him: 'O Abu Hamzah! Al-Hajjaj gave us a sermon in Ahwaz, and he mentioned purification, saying: "Wash your faces, hands, and wipe your heads and your feet. There is nothing on a person closer to filth than their feet, so wash their tops, bottoms, and heels thoroughly."
Anas replied: "Allah has spoken the truth, but Al-Hajjaj has lied. Allah said: (وامسحوا برئ وسكم وارجلكم), 'Wipe your heads and feet.' Whenever Anas wiped his feet, he would drench them with water."
[Tafsir al-Tabari: 8/195, and its chain is authentic]
This shows that Sayyiduna Anas understood "wiping" in the Qur'anic verse to mean washing the feet. Hence, he adhered to this interpretation by washing his feet during Wudu.
As for Sayyiduna Anas calling Al-Hajjaj a liar, this was not because Al-Hajjaj ordered washing the feet, but because he provided a fabricated reasoning for it, claiming that the feet were closer to filth. Had Sayyiduna Anas considered washing the feet to be wrong, he would not have practiced it himself or referred to it as the Sunnah of the Prophet (peace be upon him).
"Some scholars have mentioned that there is nothing in the recitation (وارجلكم) with Kasra that necessitates wiping instead of washing. This is because, in the Arabic language, the case-ending (Kasra) may sometimes be influenced by a neighboring word, such as in the verse (عذاب يوم اليم) [Surah Hud 11:26], where 'اليوم' (the day) is given a Kasra due to its proximity to the word 'عذاب' (punishment), even though it should have had a Damma. Similarly, the Arab tribe of Tamim would say (جحر ضب خرب), where the word 'خرب' (ruined) is an adjective for 'جحر' (hole), but they gave it a Kasra because of its proximity to the word 'ضب' (lizard).
"The washing of the Prophet’s feet and his statement: 'Woe to the heels from the Fire,' is sufficient for anyone whom Allah has guided to the correct path. This Hadith is evidence that washing the feet is obligatory in Wudu, not wiping, as the Prophet (peace be upon him) was the one to explain the meaning of Allah's words in the Qur'an."
[Al-Awsat fi al-Sunan wal-Ijma wal-Ikhtilaf: 1/414]
◈ The renowned scholar of Andalus, Hafiz Ibn Abd al-Barr (may Allah have mercy on him), said:
"Even though the verse is recited with Kasra (وارجلكم), this is a grammatical proximity to the word 'رؤوسكم' (your heads), but the meaning refers to washing. The correct meaning is to wash the feet along with the faces and hands. Both recitations—Fatha (Zabar) and Kasra (Zer)—are authentic and well-established, but wiping (only) contradicts the established Sunnah of washing the feet."
[Al-Tamhid: 24/254-255]
Thus, the Kasra recitation does not negate washing, as the Arabic language sometimes allows proximity-based grammatical forms, while the meaning remains clear from the context and other proofs, such as the Sunnah.
Imam Muhammad bin Ali bin Muhammad Ibn Abi al-Izz al-Hanafi (731-792H) said:
"The words of the verse do not contradict the established Sunnah. Just as the term 'wiping' (مسح) can refer to touching, it can also be used to mean washing, just as Arabs say 'تمسحت للصلاة,' meaning 'I performed ablution for prayer.' The verse contains clues that indicate the 'wiping of the feet' does not refer to wiping in opposition to washing, but rather it refers to washing, which is a category of wiping. This is because Allah said 'إلى الكعبين' (up to the ankles), not 'إلى الكعاب' (plural form of ankles), similar to 'إلى المرافق' (up to the elbows) used for the hands. This shows that each foot has two ankles, not one like each hand has one elbow. Therefore, Allah commands washing up to the two prominent bones, which means washing the feet. If it were a literal wiping, it would only apply to the top of the feet. Mentioning the two ankles in the verse refutes the claim that the obligation is only to wipe up to the ankles, which is the view of the Rafidah (Shia). Their claim that wiping the feet is obligatory is refuted by the evidence from the Qur'an and Sunnah. The established Sunnah overrides the apparent meaning some might derive from the Qur'an, as the Prophet (peace and blessings of Allah be upon him) clarified the Qur'an's words and their meaning."
[Sharh al-Aqidah al-Tahawiyyah, pp. 386-387]
Imam of Language and Literature, Muhammad bin Ahmad bin Azhari (282-370H), said:
"The recitation with Fatha (Zabar) is the superior recitation, as it aligns with the authentic narrations from the Prophet (peace and blessings of Allah be upon him) concerning the washing of the feet. Those who recite it with Kasra (Zer) have linked it to the command to wipe over the head, but the Sunnah clarifies that wiping in this context means washing. In the Arabic language, 'wiping' can be used to mean washing or rubbing with the hand. The authentic reports indicate washing of the feet and wiping over the heads. Whoever treats the wiping of the feet the same as wiping the head by merely drawing lines over the feet with fingers has opposed the authentic statement of the Prophet (peace and blessings of Allah be upon him) where he said: 'Woe to the heels from the Fire.'”
[Ma'ani al-Qira'at, 1/326]
Hafiz Isma'il ibn Kathir (701-774H) said:
"This recitation (with Fatha) is clear in the obligation to wash the feet, as the Salaf (early Muslims) have said."
[Tafsir al-Qur'an al-Azim, 2/490]
Famous Hadith Commentator, Allama al-Tibi (d. 743H), said:
"The Shia claim that one should wipe over the feet based on Allah's statement: 'And wipe over your heads and your feet' (according to the recitation with Kasra). They argue that Allah has linked the feet with the head, so just as the head is wiped, so too must the feet be wiped. We respond by saying that it is also recited with Fatha, linking the feet with the hands (in washing). If one adopts the view of wiping, then the command of the verse is not fully acted upon, whereas washing would encompass wiping as well. Moreover, authentic reports have reached the level of Tawatur (mass transmission) supporting the recitation with Fatha, making it necessary to interpret the Kasra recitation accordingly. There are several interpretations for the Kasra recitation. One is the rule of proximity, as in the verse (عذاب يوم اليم) [Surah Hud 11:26], where 'اليم' (painful) is given Kasra due to its proximity to the word 'يوم' (day), though it is a description of 'عذاب' (punishment). Similarly, in the verse (عذاب يوم محيط) [Surah Hud 11:84], 'محيط' (encompassing) is an adjective for 'عذاب,' but takes the form of Kasra due to proximity to 'يوم.' Another interpretation is that when two verbs with similar meanings occur together, the Arabs sometimes mention only one verb and apply its ruling to both nouns."
Hadith Evidence
We have already mentioned the Hadith of the Companion Sayyiduna Amr bin Abasah (may Allah be pleased with him), who reported that the Prophet (peace and blessings of Allah be upon him) commanded washing the feet in Wudu and stated that this was the command of Allah.
Here are additional Hadiths related to this issue:
❀ Sahih Muslim adds: "Woe to the ankles from the Fire."
[Sahih Muslim: 242]
Imam Ibn Khuzaymah [163] and Imam al-Hakim authenticated this Hadith.
Hafiz Ibn Kathir [Tafsir Ibn Kathir: 2/493] also deemed its chain to be authentic.
Benefit:
Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Wail is a valley in Hell, into which a disbeliever will fall for forty years before reaching its bottom."
[Sahih Ibn Hibban: 7467, Al-Mustadrak 'Ala al-Sahihain by Al-Hakim: 2/57, 4/596, and its chain is Hasan]
Imam Al-Hakim declared this Hadith as authentic, and Hafiz al-Dhahabi agreed with him. The narration of Darraj from Abu al-Haytham is at least Hasan.
"Chapter on Washing the Feet, and Not Wiping Over the Feet."
[Sahih al-Bukhari]
◈ Imam al-Tirmidhi (may Allah have mercy on him) commented:
"The understanding of this Hadith is that wiping over the feet is not permissible unless there are leather socks or socks on them."
[Sunan al-Tirmidhi under Hadith: 41]
◈ Imam Ibn al-Mundhir (may Allah have mercy on him) said:
"The fact that the Messenger of Allah (peace and blessings of Allah be upon him) washed his feet and said, 'Woe to the heels from the Fire,' is enough for anyone whom Allah has guided to the truth. These Hadiths are clear evidence that washing the feet in Wudu is obligatory and not merely wiping over them. This is because the Prophet (peace and blessings of Allah be upon him) was the one appointed by Allah to explain the meaning of His commandments in the Qur'an."
[Al-Awsat fi al-Sunan wal-Ijma' wal-Ikhtilaf: 1/415]
◈ Imam Ibn Khuzaymah (may Allah have mercy on him) titled his chapter:
"The stern warning against neglecting to wash the soles of the feet in Wudu, and also evidence that wiping over the tops of the feet does not fulfill the obligation, contrary to what the Rafidah claim, that the obligation is to wipe over the tops of the feet and not wash them entirely."
[Sahih Ibn Khuzaymah: 1/84]
Elsewhere, he titled another chapter:
"The stern warning against neglecting to wash the heels in Wudu, and evidence that the obligation is to wash the feet when they are bare and not covered with socks or the like. Contrary to what the Rafidah claim, the obligation is to wipe the feet and not wash them. If wiping the feet fulfilled the obligation, then the one who only wiped would not have been threatened with the woe of Hell. But the Prophet (peace and blessings of Allah be upon him) said: 'Woe to the heels from the Fire,' when the one performing Wudu did not wash his heels."
[Sahih Ibn Khuzaymah: 1/83]
◈ Hafiz Ibn Abd al-Barr (may Allah have mercy on him) said:
"This Hadith indicates the obligation of washing the feet in Wudu. It is an explanation of Allah's command in the verse: 'And your feet up to the ankles' (Qur'an 5:6), clarifying that what is intended is washing, not wiping."
[Al-Tamhid: 14/254]
◈ Hafiz al-Dhahabi (may Allah have mercy on him) said:
"Washing the feet in Wudu is a mandatory Sharia ruling that the Prophet (peace and blessings of Allah be upon him) explained to us when he said, 'Woe to the heels from the Fire.' The entire Ummah practices this, and the views of those who deviate from the consensus are not considered."
[Siyar A'lam al-Nubala: 4/127]
◈ Ibn Kathir (may Allah have mercy on him) said:
"The inference from these Hadiths is clear, because if the obligation was to wipe over the feet, or if wiping was sufficient in Wudu, the Prophet (peace and blessings of Allah be upon him) would not have issued such a stern warning against not washing the feet."
[Tafsir al-Qur'an al-Azim: 2/494]
◈ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
"The Rafidi Imami claim that the obligation is to wipe over the feet up to the ankles, which they define as the joint where the foot and leg meet near the strap of the sandal. This is not supported by any reading of the Qur'an or any known Hadith from the Prophet (peace and blessings of Allah be upon him), nor is it recognized by the early scholars of the Ummah. Rather, they (the Rafidis) contradict the Qur'an, the Mutawatir Sunnah, and the consensus of the early predecessors and those who followed them with righteousness."
[Minhaj al-Sunnah al-Nabawiyyah: 4/177]
Further Hadith Evidence
⑥ Sayyiduna Umar ibn al-Khattab (may Allah be pleased with him) narrated:
"A man performed Wudu, leaving a small part of his foot unwashed, about the size of a fingernail. The Prophet (peace and blessings of Allah be upon him) saw him and said: 'Go back and perform your Wudu properly.' The man went back, performed Wudu again, and then prayed."[Sahih Muslim: 243]
⑦ Sayyiduna Anas ibn Malik (may Allah be pleased with him) narrated:
"A man came to the Prophet (peace and blessings of Allah be upon him), having performed Wudu, but he had left a small part of his foot unwashed, about the size of a fingernail. The Prophet (peace and blessings of Allah be upon him) said: 'Go back and perform your Wudu properly.'"
[Musnad Ahmad: 3/146, Sunan Abu Dawud: 173, Sunan Ibn Majah: 665, and its chain is authentic]
⑧ One of the wives of the Prophet (peace and blessings of Allah be upon him) narrated:
"The Messenger of Allah (peace and blessings of Allah be upon him) saw a man praying, and there was a spot on his foot, about the size of a dirham, that had not been touched by water. The Prophet (peace and blessings of Allah be upon him) ordered him to repeat his Wudu."[Musnad Ahmad: 3/424, Sunan Abu Dawud: 175, and its chain is Hasan]
Hafiz Ibn Kathir (may Allah have mercy on him) said: "This chain is strong, excellent, and authentic."
[Tafsir al-Qur'an al-Azim: 2/495]
⑨ Sayyiduna Abdullah bin Zaid (may Allah be pleased with him) narrated about the Wudu of the Prophet (peace and blessings of Allah be upon him):
"Then he (the Prophet, peace be upon him) washed his feet up to the ankles."
[Sunan Abu Dawud: 111, Sunan al-Nasa'i: 92, and its chain is authentic]
⑩ Abd Khayr (a Tabi'i) narrated:
"Ali (may Allah be pleased with him) came to us after having prayed. He asked for water for purification (Wudu). We asked, 'Why is he asking for water when he has already prayed? He must want to teach us how to perform Wudu.' Then a container of water and a basin were brought to him. He poured water over his right hand and washed it three times, then wiped his head once. Then he washed his right foot three times and his left foot three times, and said: 'Whoever wants to know the Wudu of the Messenger of Allah (peace and blessings of Allah be upon him), this is how it is done.'"
[Sunan Abu Dawud: 111, Sunan al-Nasa'i: 92, and its chain is authentic]
⑪ Jubayr bin Nufayr narrated:
"Abu Jubayr al-Kindi came to the Messenger of Allah (peace and blessings of Allah be upon him), and he was given water for Wudu. The Prophet (peace be upon him) said, 'Perform Wudu, O Abu Jubayr!' He started with his mouth. The Prophet (peace and blessings of Allah be upon him) said, 'Do not start with your mouth, for the disbelievers begin with their mouths.' Then the Messenger of Allah (peace be upon him) asked for water and performed Wudu three times for each limb, wiped his head, and then washed his feet."
[Sharh Ma'ani al-Athar by al-Tahawi: 1/37, Al-Sunan al-Kubra by al-Bayhaqi: 1/46-47, authenticated by Ibn Hibban: 1089, and its chain is Hasan]
⑫ Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrated about the Wudu of the Prophet (peace and blessings of Allah be upon him):
"Then he (Uthman) washed his feet up to the ankles and said: 'This is how the Messenger of Allah (peace and blessings of Allah be upon him) performed Wudu.'"
[Sahih al-Bukhari: 185, Sahih Muslim: 235]
⑬ Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrated regarding his Wudu:
"He wiped his head, then took a handful of water and poured it over his right foot and washed it. Then he took another handful of water and washed his left foot, and said: 'This is how I saw the Messenger of Allah (peace and blessings of Allah be upon him) performing Wudu.'"
[Musnad Ahmad: 1/268, Sahih al-Bukhari: 140]
⑭ Sayyiduna Al-Mustawrid bin Shaddad al-Qurashi (may Allah be pleased with him) narrated:
"I saw the Messenger of Allah (peace and blessings of Allah be upon him) rubbing the spaces between his toes with his little finger during Wudu."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/46-47, and its chain is Hasan]
◈ Imam Malik (may Allah have mercy on him) said:
"This is a Hasan (good) Hadith."
[Al-Sunan al-Kubra]
◈ Imam al-Tahawi al-Hanafi (may Allah have mercy on him) wrote:
"Such rubbing between the toes (during Wudu) can only be done when washing the feet. This cannot happen with wiping, as wiping only covers the top of the feet."
[Sharh Ma'ani al-Athar: 1/37]
⑮ Sayyiduna Laqit bin Sabrah (may Allah be pleased with him) asked the Messenger of Allah (peace and blessings of Allah be upon him): Teach me about Wudu. The Prophet (peace be upon him) said:
"Complete the Wudu thoroughly, rub between the toes, and rinse the nose well unless you are fasting."
[Sunan Abu Dawud: 142, Sunan al-Tirmidhi: 38 (who said: Hasan Sahih), Sunan Ibn Majah: 407, and its chain is Hasan. Also narrated in Ahmad: 4/211, Abu Dawud: 143, and its chain is Sahih]
↰ Imam Ibn Khuzaymah [150] and Imam al-Hakim [1054], and Imam Ibn Hibban [1/147-148] graded this Hadith as Sahih. Hafiz al-Dhahabi agreed with Imam al-Hakim.
"These reports are Mutawatir (mass transmitted) from the Messenger of Allah (peace and blessings of Allah be upon him) that he washed his feet during Wudu for prayer."
[Sharh Ma'ani al-Athar: 1/37]
◈ Imam al-Bayhaqi (384-458H) said about these Hadiths:
"These narrations unanimously agree that he (the Prophet, peace and blessings of Allah be upon him) washed his feet."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/73]
◈ Imam Mujahid bin Jabr (a Tabi'i, may Allah have mercy on him) said regarding Sayyiduna Ibn Umar (may Allah be pleased with them):
"I used to pour water for him (Ibn Umar), and he would wash his feet."
[Musannaf Ibn Abi Shaybah: 1/18, and its chain is authentic]
◈ The famous Faqih Abu Majliz Lahq bin Humayd (a Tabi'i, may Allah have mercy on him) used to:
"Wash his feet during Wudu."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
◈ Yazid bin Abu Ubayd (the servant of Sayyiduna Salamah bin al-Akwa', may Allah have mercy on him) used to:
"Wash his feet during Wudu."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
Nazzal bin Sabrah, a Tabi'i, narrates:
"We prayed the Zuhr prayer with Sayyiduna Ali (may Allah be pleased with him), and then we went to Rahbah. He called for a vessel containing water, took it, rinsed his mouth, put water in his nose, wiped his face, arms, head, and feet. He then drank the remaining water while standing and said: 'Some people dislike drinking while standing, but the Messenger of Allah (peace and blessings of Allah be upon him) did exactly as I have done, and he said: This is the Wudu of someone who has not broken his Wudu.'"[Musnad al-Tayalisi: 1/22, Hadith: 148; Musnad Ahmad: 1/153; Sahih al-Bukhari: 5615; Sunan al-Nasa'i: 130; Sahih Ibn Khuzaymah: 2/202; Sahih Ibn Hibban: 1057; Al-Sunan al-Kubra by al-Bayhaqi: 1/75, and its chain is Sahih.]
↰ This hadith cannot be taken as evidence for wiping over the feet. In fact, it clearly shows that the term "wiping" here means a light washing (ghusl khafif). This is because the narration includes wiping the face, arms, and feet, yet in other versions of the same hadith, the terms used indicate washing these body parts, not merely wiping them. For example, consider the wording from another version:
❀ The wording in Musnad al-Tayalisi says:
"He washed his face and hands."
Secondly, this hadith demonstrates that light washing can be practiced when the person is already in a state of Wudu and is performing Wudu again for educational purposes or to refresh.
◈ Imam al-Nasa'i titled the chapter:
"The Description of Wudu for One Who Has Not Broken It."
[Sunan al-Nasa'i]
◈ Imam Ibn Khuzaymah titled the chapter:
"Evidence that the Prophet (peace and blessings of Allah be upon him) wiped his feet when he was in a state of purity, not having broken his Wudu."
◈ Imam Ibn Hibban titled the chapter:
"The reason Sayyiduna Ali (may Allah be pleased with him) wiped his feet during Wudu."
[Sahih Ibn Hibban]
◈ Imam al-Bayhaqi said:
"This authentic hadith shows that if the hadith about wiping over the feet from the Prophet (peace and blessings of Allah be upon him) is authentic, it means that he did so while in a state of Wudu, not having broken it. However, some narrators summarized the hadith and did not include his saying: 'This is the Wudu of someone who has not broken his Wudu.'"
[Al-Sunan al-Kubra by al-Bayhaqi: 1/75]
Misconception 2
Abd Khayr, a Tabi'i, narrates:
"I saw Sayyiduna Ali (may Allah be pleased with him) wiping over the top of his feet, and he said: 'Had I not seen the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the tops of his feet, I would have thought that the soles deserved to be wiped more.'"
[Musnad al-Humaydi: 1/26, Hadith: 47, and its chain is Sahih.]
This hadith does not refer to wiping over bare feet but rather over footwear (khuff). We have already established that Sayyiduna Ali’s cousin, Sayyiduna Ibn Abbas (may Allah be pleased with him), affirmed that washing the feet was the Sunnah of the Prophet (peace and blessings of Allah be upon him). This is why some scholars have also declared this hadith abrogated, as mentioned by:
❀ Imam al-Humaydi commented on this hadith, saying:
"If this is referring to wiping over the khuffs, then it is Sunnah. But if it refers to wiping over bare feet, then it is abrogated."
◈ Hafiz Ibn Abd al-Barr said:
"Some scholars hold that this refers to wiping over the khuffs (leather socks). They explain that the feet mentioned here were covered by khuffs. This is the wiping that has been established from the Prophet (peace and blessings of Allah be upon him). As for wiping over bare feet, it is not proven in any way. Those scholars who take the hadith literally (for bare feet) consider it abrogated by the Prophet's (peace and blessings of Allah be upon him) statement: 'Woe to the heels from the Fire.'"
[Al-Tamhid: 11/149]
◈ Imam al-Darimi said:
"This hadith is abrogated by the verse: 'Wipe over your heads and wash your feet up to the ankles.'"
[Musnad al-Darimi: 1/195]
The correct understanding is that this hadith refers to wiping over footwear (khuff). This is further clarified as Sayyiduna Ali himself narrated the Prophet’s teaching of wiping over the khuffs, and other companions relied on him for this, as demonstrated in:
◈ Shurayh bin Hani narrated that he went to Sayyidah Aisha (may Allah be pleased with her) to ask about wiping over the khuffs. She said:
_"Go to Ibn Abi Talib (Sayyiduna Ali), for he used to travel with the Messenger of Allah (peace and blessings of Allah be upon him)." When they asked Sayyiduna Ali, he said: 'The Messenger of Allah (peace and blessings of Allah be upon him) prescribed three days and nights (for wiping) for a traveler, and one day and night for a resident.'"
[Sahih Muslim: 276]
Thus, the wiping mentioned in this narration is clearly understood as wiping over khuffs, as proven from other authentic sources.
Shia scholars oppose the well-established practice of wiping over khuffs, which has been narrated by Sayyiduna Ali himself. However, they attempt to derive wiping over the feet from this hadith, which is a misunderstanding.
◈ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
"The Sunnah of wiping over khuffs and washing the feet has been transmitted through Mutawatir (mass transmitted) reports from the Prophet (peace and blessings of Allah be upon him), yet the Rafidah (Shia) oppose this Mutawatir Sunnah."
[Minhaj al-Sunnah al-Nabawiyyah: 4/177]
Misconception 3
Aflah, the servant of Abu Ayyub al-Ansari (may Allah be pleased with him), narrated:
"He (Abu Ayyub) would order the people to wipe (over their feet), but he himself would wash his feet. When asked about this, he replied: 'It would be a terrible thing if I gave you a concession (wiping) while taking on the sin (for not doing so myself). I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping, and he commanded it. However, I prefer washing.'"
[Al-Matalib al-Aliyah by Ibn Hajar: 103, and its chain is Sahih]
This hadith does not indicate wiping over bare feet either. It refers to wiping over footwear (khuffs), but Sayyiduna Abu Ayyub al-Ansari (may Allah be pleased with him) preferred to remove his footwear and wash his feet instead.
Misconception 4
Sayyiduna Aws bin Abu Aws al-Thaqafi (may Allah be pleased with him) narrated:
"The Messenger of Allah (peace and blessings of Allah be upon him) performed Wudu and wiped over his sandals and feet."
[Sunan Abu Dawud: 60, Al-Tahur by al-Qasim ibn Salam: 388]
This narration is weak because of the narrator 'Ata' al-Amiri, whose reliability has only been affirmed by Imam Ibn Hibban [Al-Thiqat: 5/202], while no other scholars have endorsed him. Hence, he is Majhul al-Hal (unknown in reliability).
◈ Hafiz Ibn Qattan al-Fasi declared him Majhul al-Hal
[Bayan al-Wahm wal-Iham: 4/116, no. 1565]
◈ Hafiz al-Dhahabi said:
"He is only known through his son."
[Mizan al-I'tidal: 3/78]
◈ Hafiz Ibn Hajar classified him as Maqbul (unknown unless corroborated by other reports).
[Taqrib al-Tahdhib: 4609]
"Wudu involves two washings and two wipes."
[Tafsir al-Tabari: 8/195]
This narration is weak due to the presence of Muhammad bin Qais al-Khurasani in its chain, for whom no solid authentication is available. Additionally, it involves the tadlees (concealment) of Ibn Jurayj, making it unreliable.
This same narration is also found in Musannaf 'Abd al-Razzaq [1/19, Hadith 55], but there is tadlees from Imam 'Abd al-Razzaq** in this version, further weakening it.
[Tafsir al-Quran al-'Azim by Ibn Kathir: 2/491]
This narration is weak due to the presence of 'Ali bin Zayd bin Jud'an, who is considered weak by the majority of scholars, including Ibn Kathir. Therefore, it does not hold as a reliable interpretation.
"Only wiping on the feet is obligatory."
[Musannaf Ibn Abi Shaybah: 1/17-18]
This narration is weak due to the tadlees of Yunus bin 'Ubayd, which makes it unreliable.
"There is no washing of the feet; wiping was revealed for them."
[Tafsir al-Tabari: 8/196, and its chain is Hasan.]
In another narration, Imam Ayyub al-Sakhtiyani stated:
"I saw 'Ikrimah wiping his feet, and he would issue a fatwa to that effect."
[Musannaf Ibn Abi Shaybah: 1/170, and its chain is Sahih.]
Imam al-Sha'bi also said:
"Wiping over the feet is obligatory. Do you not see that the part that was required to be washed was made to be washed, and the part that was meant for wiping was neglected?"
[Tafsir al-Tabari: 8/196, and its chain is Sahih.]
Similarly, Munzir al-Thawri narrated:
"We were with Ibn al-Hanafiyyah when he intended to perform Wudu while wearing khuffs. He removed his khuffs and wiped over his feet."
[Al-Tabaqat al-Kubra by Ibn Sa'd: 5/115, and its chain is Sahih.]
Some of these reports refer to wiping over the socks (khuffs), while others use the term wiping (masḥ) to refer to a light washing (ghusl khafif). As explained:
◈ Ibn Kathir clarified:
"These are rare narrations, and wiping here means a light washing, as we will mention from the established Sunnah regarding the obligation of washing the feet... Some scholars say these narrations refer to wiping over socks... In any case, the obligation of washing the feet is mandatory, as established by the verse and the hadiths we will mention."
[Tafsir al-Quran al-'Azim: 2/491-492]
This is supported by other authentic narrations:
❀ Sayyiduna Tamim bin Zayd al-Mazni (may Allah be pleased with him) reported:
"I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform Wudu, and he wiped water over his beard and feet (i.e., washed them)."
[Musnad Ahmad: 4/40, Al-Mu'jam al-Kabir by al-Tabarani: 2/60, its chain is Sahih.]
Imam Ibn Khuzaymah declared this hadith Sahih [201].
◈ Hafiz Haythami said:
"Its narrators are trustworthy."
[Majma' al-Zawa'id: 1/234]
◈ Hafiz Ibn Hajar also affirmed:
"The critique of Ibn 'Abd al-Barr regarding this hadith is unfounded and rejected. All the narrators are those found in Sahih al-Bukhari."
[Al-Isabah: 1/490]
Thus, the term wiping (masḥ) can also be used to mean washing (ghusl). This is further evidenced by the following narrations:
❀ Sayyiduna 'Abdullah bin 'Amr bin al-'As (may Allah be pleased with him) narrated:
"The Prophet (peace and blessings of Allah be upon him) was delayed on a journey, and when he reached us, the time for 'Asr prayer was nearing. We were wiping our feet (i.e., lightly washing them), and the Prophet called out loudly, 'Woe to the heels from the Fire' two or three times."
[Musnad Ahmad: 2/211, Sahih al-Bukhari: 60, Sahih Muslim: 241]
This hadith clearly shows that wiping here refers to washing (ghusl).
❀ Similarly, Sayyiduna Rifa'ah bin Rafi' (may Allah be pleased with him) reported the Prophet (peace and blessings of Allah be upon him) said:
"He washes his face, hands up to the elbows, wipes his head, and washes his feet up to the ankles."
[Sunan Abu Dawud: 858, Musnad Ahmad: 4/340, and its chain is Sahih.]
This hadith again uses wiping (masḥ) for washing the feet, confirmed by Mutawatir reports from the Sunnah.
◈ Imam Ibn Abi al-'Izz al-Hanafi (731–792 AH) said:
"It should be said to those who reject the washing of the feet that the companions who transmitted the Prophet’s Wudu (peace and blessings of Allah be upon him) both by statement and action, who learned Wudu directly from him, performed Wudu in his presence, and conveyed this practice to the following generations, are greater in number than those who narrated the verse about Wudu. All of the companions used to wash their feet while performing Wudu in the Prophet's lifetime, as they had learned it from him. There was no precedent for such a practice in the pre-Islamic era (Jahiliyyah). They saw the Prophet perform Wudu countless times, narrating that he washed his feet in various reports. If wiping the feet had been allowed, it would have been considered merely an act of virtue, not an obligation."
[Sharh al-'Aqidah al-Tahawiyyah: 386-387]
Both readings of the Quranic verse about Wudu affirm the obligation of washing the feet. The Ummah has unanimously followed this practice.
◈ Hafiz Dhahabi (may Allah have mercy on him) stated:
"This (washing the feet in Wudu) is the practice of the Ummah, and there is no regard for those who deviate."
[Siyar A'lam al-Nubala: 4/127]
◈ Shah Waliullah Dehlavi (may Allah have mercy on him) said:
"The description of Wudu as narrated by 'Uthman, 'Ali, 'Abdullah bin Zayd, and others (may Allah be pleased with them) from the Prophet (peace and blessings of Allah be upon him) is Mutawatir (widely transmitted) from him. The entire Ummah is in agreement upon it: the one performing Wudu should wash his hands before placing them in the water, rinse his mouth, cleanse his nose by inhaling and expelling water, wash his face, and then wash his arms up to the elbows. This is as clear as the midday sun. Then, he wipes his head and washes his feet up to the ankles. There is no consideration for those who, driven by their desires, deny the washing of the feet, basing their argument on the apparent meaning of the verse.
To me, there is no difference between those who hold this view and those who deny well-established events like the battles of Badr and Uhud."
[Hujjat Allah al-Balighah: 1/175]
Shah Waliullah highlights the Mutawatir nature of the hadiths concerning Wudu and emphasizes that the entire Ummah agrees on washing the feet as part of Wudu. He criticizes those who deny this practice based on a superficial interpretation of the Quran, likening their rejection to those who deny fundamental aspects of Islamic history. This rejection of washing the feet contradicts Quran, Sunnah, and the consensus of the Ummah.
Shah Waliullah also points out that some individuals erroneously follow an un-Islamic practice, washing their feet before Wudu and then wiping over them afterward, possibly viewing their feet as impure. This is contrary to the clear commands in the Quran, the authentic Sunnah, and the consensus of scholars.
May Allah grant us the ability to follow the Quran and Sunnah as understood by the righteous predecessors and keep us firm upon the truth until our end. Ameen, Ya Rabb al-Alamin.
Washing the feet during Wudu (ablution) is obligatory. This is a unanimously agreed upon issue among Ahl al-Sunnah wa al-Jama'ah (the mainstream Sunni scholars), and it has been the practice of the Muslim community. The Qur'an and Sunnah also provide evidence in support of this. Let us review the consensus of the Ummah and the evidences from the Qur'an and Sunnah in light of the understanding of the Salaf (early Muslim scholars).
Consensus of the Ummah
- Abdul Malik bin Abu Sulaiman asked the Tabi'i Imam Ata bin Abi Rabah (may Allah have mercy on him):
"Did you know any of the companions of the Messenger of Allah (peace and blessings of Allah be upon him) who wiped over their feet?" He replied:
"By Allah, I do not know of any."
[Al-Tahur by Abu Ubayd al-Qasim ibn Salam: 357, and its chain is Hasan; Sharh Ma'ani al-Athar by al-Tahawi: 1/34, and its chain is authentic.]
Another version of the narration includes the words:
"Did you meet any of them wiping over their feet?"
He replied: "It is an innovation invented by those who came after the Companions."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is Hasan.] - Imam Hakam bin Utaibah (may Allah have mercy on him), a Tabi'i, said:
"The continuous practice of the Messenger of Allah (peace and blessings of Allah be upon him) and the Muslims is to wash the feet in Wudu."[Musannaf Ibn Abi Shaybah: 1/19-18, and its chain is Hasan.] - Imam Ibn al-Mundhir (may Allah have mercy on him) said:
"There is a consensus among the general scholars that it is obligatory to wash the feet up to the ankles for those not wearing socks. The reports from the Messenger of Allah (peace and blessings of Allah be upon him) and from his Companions regarding this are established."
[Al-Awsat fi al-Sunan wal-Ijma wal-Ikhtilaf: 1/413] - Ibn Hubayrah (d. 560H) said:
"There is agreement among Imam Ahmad, Imam al-Shafi'i, Imam Malik, and Imam Abu Hanifah that it is obligatory in Wudu to wash the entire face, the arms up to the elbows, and the feet up to the ankles, and to wipe the head."[Al-Ifsah: 1/72] - Abu Bakr Ibn al-Arabi (d. 543H), a Maliki scholar, stated:
"This is the Sunnah on which Muslims are unanimously agreed, and the scholars of authentic Hadiths have narrated it."[Aridat al-Ahwadhi: 1/58] - Hafiz al-Nawawi (631-676H) stated:
"There is consensus among scholars on the obligation of washing the face, hands, and feet, ensuring all parts are washed. The only exception is the Rafidah (Shia), who claim that wiping the feet is obligatory, which is their mistake."[Sharh Sahih Muslim: 3/107]
He also added:
"A large group of jurists from different eras and regions holds that it is obligatory to wash the feet up to the ankles in Wudu, and wiping them is not sufficient. No valid opposition to this has been recorded from any notable scholar. The Shia, however, claim that wiping the feet is obligatory, while Muhammad ibn Jarir and al-Jubba'i, the head of the Mu'tazilah, said that one has the choice between wiping and washing the feet."
[Sharh Sahih Muslim: 3/129]
Note: The Muhammad Ibn Jarir mentioned here is not the Sunni Mufassir (commentator) Ibn Jarir al-Tabari (may Allah have mercy on him) but a Shia scholar. Some people were misled by a statement attributed to the Sunni Ibn Jarir al-Tabari, suggesting the choice between wiping and washing the feet. However, this is incorrect, as explained by various scholars. - Ibn Najim al-Hanafi (d. 970H) wrote:
"There is consensus on the obligation of washing the feet, and the opposition of the Rafidah (Shia) holds no significance."
[Al-Bahr al-Ra'iq: 1/14]
Qur'anic Evidence
The Almighty says:"O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles."
[Surah Al-Ma'idah 5:6]
In this verse, Allah commands the washing of the feet. It is clear from this that washing the feet is obligatory in Wudu. This is also the correct interpretation, as:
- The Prophet (peace and blessings of Allah be upon him) is the most authoritative interpreter of the Qur'an. He explained the Qur'anic verses through his words, actions, and approvals, and he taught that the feet must be washed in Wudu, not wiped. As narrated by the Companion Amr bin Abasah (may Allah be pleased with him):
The Prophet (peace and blessings of Allah be upon him) said:
"When a person performs Wudu, washes their face, hands, and wipes their head, and then washes their feet up to the ankles as Allah has commanded, their sins fall off."[Musnad Ahmad: 4/112, Sahih Muslim: 832, Sahih Ibn Khuzaymah: 165]
From this Sahih Hadith, it is evident that Allah has commanded the washing of the feet during Wudu. This command is found in the very verse quoted earlier. - Imam al-Bayhaqi (may Allah have mercy on him) said:
"This Hadith indicates that Allah has commanded the washing of the feet."[Al-Sunan al-Kubra by al-Bayhaqi: 1/68] - Hafiz Ibn Kathir (may Allah have mercy on him) said:
"It is mentioned in this Hadith: 'Then he washes his feet as Allah has commanded.' This shows that the Qur'an orders the washing of the feet."[Tafsir al-Qur'an al-Azim: 2/495]
Those who claim that the word "wa arjulakum" (and your feet) in the verse refers to wiping, are refuted by this Hadith.
The Recitation with Fatha (Zabar)
Sayyiduna Ibn Abbas (may Allah be pleased with him) narrated regarding the verse of the Qur'an:"Indeed, he recited it as (وارجلكم) with Fatha (Zabar), meaning: the command in this verse is to wash the feet."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
◈ Imam Mujahid (may Allah have mercy on him), a Tabi'i, said:
"The Qur'an returns the command to washing, and he recited (وارجلكم) with Fatha."
[Sharh Ma'ani al-Athar by al-Tahawi: 1/40, and its chain is authentic]
◈ Imam al-Dhahhak bin Muzahim (may Allah have mercy on him), a Tabi'i, recited this verse with Fatha and said:
"Wash them thoroughly."
[Tafsir al-Tabari: 8/194, and its chain is authentic]
◈ It is narrated from Urwah bin Zubair (may Allah have mercy on him), a Tabi'i:
"Indeed, he recited it with Fatha (وارجلكم) and said: The command returns to washing."
[Al-Tahur by Imam al-Qasim ibn Salam: 359, and its chain is authentic]
◈ Imam Malik (may Allah have mercy on him) was asked whether to recite this verse with Fatha (Zabar) or Kasra (Zer). He replied:
"The command is for washing, not wiping. The feet are not to be wiped but rather washed."
When he was asked whether Wudu would be valid if someone wiped over the feet, he responded: "No."
[Tafsir al-Tabari: 8/194, and its chain is authentic]
◈ The reciter of Madinah, a student of Nafi, the famous Mujawwid and grammarian Isa bin Mina, known as Qalun, said:
"I recited to Nafi ibn Abd al-Rahman ibn Abi Nu'aym this recitation (وارجلكم) several times with Fatha."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/71, and its chain is Hasan]
◈ Imam al-Shafi'i (may Allah have mercy on him) said:
"We recite it as (وارجلكم) with Fatha, meaning: wash your faces, your hands, and your feet, and wipe your heads."
[Kitab al-Umm: 1/42]
◈ Imam Isma'il bin Abd al-Rahman, known as al-Suddi al-Kabir (may Allah have mercy on him), said regarding the interpretation of this verse:
"Allah commands: wash your faces, wash your feet, and wipe your heads. This is a case of reversing the order."
[Tafsir al-Tabari: 8/192, and its chain is Hasan]
◈ Imam Ibn al-Mundhir (may Allah have mercy on him) said:
"We recite it with the first recitation (وارجلكم) with Fatha. The evidence for the correctness of this recitation is the authentic reports from the Prophet of Allah (peace and blessings of Allah be upon him), which indicate that he washed his feet. The fact that he washed his feet is a clear indication of the correctness of our view, as he was the one to explain the command of Allah and its meaning (in the verse وارجلکم)."
[Al-Awsat fi al-Sunan wal-Ijma' wal-Ikhtilaf: 1/412]
◈ Sunni Imam Abu Ja'far Muhammad ibn Jarir al-Tabari (may Allah have mercy on him) stated:
"The reciters differed in the recitation of this verse. A group of reciters from Hijaz and Iraq recited (وارجلكم إلى الكعبين) with Fatha, meaning: when you rise for prayer, wash your faces, hands to the elbows, and your feet to the ankles, and wipe over your heads. If it is recited in this way (with Fatha), it is considered a case of placing a word out of order, where its meaning is intended to come before the other (i.e., wash the feet). The feet are placed in the accusative case (Fatha) in coordination with the hands. Those who recite it with Fatha interpret it to mean that Allah commanded His servants to wash their feet, not wipe them."
[Tafsir al-Tabari: 8/188]
The Recitation with Kasra (Zer) and its Correct Interpretation
Even though the recitation with Kasra (Zer) is also authentic, it does not negate the obligation of washing the feet. Its correct interpretation is also that the feet must be washed, as proven by the following:❀ The Companion Sayyiduna Anas bin Malik (may Allah be pleased with him) said:
"The Qur'an was revealed with the wording of wiping, but the Sunnah is to wash the feet."
[Tafsir al-Tabari: 8/195, and its chain is Hasan]
This means that while the Qur'an mentioned "wiping," the true meaning, as clarified by the Prophet’s Sunnah (in word and action), is to wash the feet.
How can wiping mean washing? In the Arabic language, the term "مسح" (wiping) can also be used to indicate washing. Those who are familiar with the Arabic language understand this well. In fact, in a Sahih Hadith narrated by Nazzal bin Sabrah, the word "مسح" is used in the sense of washing, as we will mention later. Furthermore, the actions of Sayyiduna Anas bin Malik (may Allah be pleased with him) indicate this, as shown below:
◈ The famous Tabi'i Humaid al-Taweel narrated:
"Sayyiduna Anas used to wash his feet so thoroughly that water would flow from them."
[Musannaf Ibn Abi Shaybah: 1/18, Al-Awsat by Ibn al-Mundhir: 1/414, and its chain is authentic]
◈ Humaid al-Taweel also narrated:
Musa bin Anas said to Anas while we were with him: 'O Abu Hamzah! Al-Hajjaj gave us a sermon in Ahwaz, and he mentioned purification, saying: "Wash your faces, hands, and wipe your heads and your feet. There is nothing on a person closer to filth than their feet, so wash their tops, bottoms, and heels thoroughly."
Anas replied: "Allah has spoken the truth, but Al-Hajjaj has lied. Allah said: (وامسحوا برئ وسكم وارجلكم), 'Wipe your heads and feet.' Whenever Anas wiped his feet, he would drench them with water."
[Tafsir al-Tabari: 8/195, and its chain is authentic]
This shows that Sayyiduna Anas understood "wiping" in the Qur'anic verse to mean washing the feet. Hence, he adhered to this interpretation by washing his feet during Wudu.
As for Sayyiduna Anas calling Al-Hajjaj a liar, this was not because Al-Hajjaj ordered washing the feet, but because he provided a fabricated reasoning for it, claiming that the feet were closer to filth. Had Sayyiduna Anas considered washing the feet to be wrong, he would not have practiced it himself or referred to it as the Sunnah of the Prophet (peace be upon him).
Interpretation of the Recitation with Kasra (Zer) by Scholars
◈ Imam Ibn al-Mundhir (may Allah have mercy on him) clarified:"Some scholars have mentioned that there is nothing in the recitation (وارجلكم) with Kasra that necessitates wiping instead of washing. This is because, in the Arabic language, the case-ending (Kasra) may sometimes be influenced by a neighboring word, such as in the verse (عذاب يوم اليم) [Surah Hud 11:26], where 'اليوم' (the day) is given a Kasra due to its proximity to the word 'عذاب' (punishment), even though it should have had a Damma. Similarly, the Arab tribe of Tamim would say (جحر ضب خرب), where the word 'خرب' (ruined) is an adjective for 'جحر' (hole), but they gave it a Kasra because of its proximity to the word 'ضب' (lizard).
"The washing of the Prophet’s feet and his statement: 'Woe to the heels from the Fire,' is sufficient for anyone whom Allah has guided to the correct path. This Hadith is evidence that washing the feet is obligatory in Wudu, not wiping, as the Prophet (peace be upon him) was the one to explain the meaning of Allah's words in the Qur'an."
[Al-Awsat fi al-Sunan wal-Ijma wal-Ikhtilaf: 1/414]
◈ The renowned scholar of Andalus, Hafiz Ibn Abd al-Barr (may Allah have mercy on him), said:
"Even though the verse is recited with Kasra (وارجلكم), this is a grammatical proximity to the word 'رؤوسكم' (your heads), but the meaning refers to washing. The correct meaning is to wash the feet along with the faces and hands. Both recitations—Fatha (Zabar) and Kasra (Zer)—are authentic and well-established, but wiping (only) contradicts the established Sunnah of washing the feet."
[Al-Tamhid: 24/254-255]
Thus, the Kasra recitation does not negate washing, as the Arabic language sometimes allows proximity-based grammatical forms, while the meaning remains clear from the context and other proofs, such as the Sunnah.
Imam Muhammad bin Ali bin Muhammad Ibn Abi al-Izz al-Hanafi (731-792H) said:
"The words of the verse do not contradict the established Sunnah. Just as the term 'wiping' (مسح) can refer to touching, it can also be used to mean washing, just as Arabs say 'تمسحت للصلاة,' meaning 'I performed ablution for prayer.' The verse contains clues that indicate the 'wiping of the feet' does not refer to wiping in opposition to washing, but rather it refers to washing, which is a category of wiping. This is because Allah said 'إلى الكعبين' (up to the ankles), not 'إلى الكعاب' (plural form of ankles), similar to 'إلى المرافق' (up to the elbows) used for the hands. This shows that each foot has two ankles, not one like each hand has one elbow. Therefore, Allah commands washing up to the two prominent bones, which means washing the feet. If it were a literal wiping, it would only apply to the top of the feet. Mentioning the two ankles in the verse refutes the claim that the obligation is only to wipe up to the ankles, which is the view of the Rafidah (Shia). Their claim that wiping the feet is obligatory is refuted by the evidence from the Qur'an and Sunnah. The established Sunnah overrides the apparent meaning some might derive from the Qur'an, as the Prophet (peace and blessings of Allah be upon him) clarified the Qur'an's words and their meaning."
[Sharh al-Aqidah al-Tahawiyyah, pp. 386-387]
Imam of Language and Literature, Muhammad bin Ahmad bin Azhari (282-370H), said:
"The recitation with Fatha (Zabar) is the superior recitation, as it aligns with the authentic narrations from the Prophet (peace and blessings of Allah be upon him) concerning the washing of the feet. Those who recite it with Kasra (Zer) have linked it to the command to wipe over the head, but the Sunnah clarifies that wiping in this context means washing. In the Arabic language, 'wiping' can be used to mean washing or rubbing with the hand. The authentic reports indicate washing of the feet and wiping over the heads. Whoever treats the wiping of the feet the same as wiping the head by merely drawing lines over the feet with fingers has opposed the authentic statement of the Prophet (peace and blessings of Allah be upon him) where he said: 'Woe to the heels from the Fire.'”
[Ma'ani al-Qira'at, 1/326]
Hafiz Isma'il ibn Kathir (701-774H) said:
"This recitation (with Fatha) is clear in the obligation to wash the feet, as the Salaf (early Muslims) have said."
[Tafsir al-Qur'an al-Azim, 2/490]
Famous Hadith Commentator, Allama al-Tibi (d. 743H), said:
"The Shia claim that one should wipe over the feet based on Allah's statement: 'And wipe over your heads and your feet' (according to the recitation with Kasra). They argue that Allah has linked the feet with the head, so just as the head is wiped, so too must the feet be wiped. We respond by saying that it is also recited with Fatha, linking the feet with the hands (in washing). If one adopts the view of wiping, then the command of the verse is not fully acted upon, whereas washing would encompass wiping as well. Moreover, authentic reports have reached the level of Tawatur (mass transmission) supporting the recitation with Fatha, making it necessary to interpret the Kasra recitation accordingly. There are several interpretations for the Kasra recitation. One is the rule of proximity, as in the verse (عذاب يوم اليم) [Surah Hud 11:26], where 'اليم' (painful) is given Kasra due to its proximity to the word 'يوم' (day), though it is a description of 'عذاب' (punishment). Similarly, in the verse (عذاب يوم محيط) [Surah Hud 11:84], 'محيط' (encompassing) is an adjective for 'عذاب,' but takes the form of Kasra due to proximity to 'يوم.' Another interpretation is that when two verbs with similar meanings occur together, the Arabs sometimes mention only one verb and apply its ruling to both nouns."
Hadith Evidence
We have already mentioned the Hadith of the Companion Sayyiduna Amr bin Abasah (may Allah be pleased with him), who reported that the Prophet (peace and blessings of Allah be upon him) commanded washing the feet in Wudu and stated that this was the command of Allah.
Here are additional Hadiths related to this issue:
- Sayyiduna Abdullah bin Amr (may Allah be pleased with him) narrated:
- Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated:
❀ Sahih Muslim adds: "Woe to the ankles from the Fire."
[Sahih Muslim: 242]
- Sayyidah Aisha (may Allah be pleased with her) said to her brother Abdur-Rahman bin Abu Bakr:
- Sayyiduna Abdullah bin Harith bin Jaz' al-Zubaydi (may Allah be pleased with him) narrated:
Imam Ibn Khuzaymah [163] and Imam al-Hakim authenticated this Hadith.
Hafiz Ibn Kathir [Tafsir Ibn Kathir: 2/493] also deemed its chain to be authentic.
- Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrated:
Benefit:
Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Wail is a valley in Hell, into which a disbeliever will fall for forty years before reaching its bottom."
[Sahih Ibn Hibban: 7467, Al-Mustadrak 'Ala al-Sahihain by Al-Hakim: 2/57, 4/596, and its chain is Hasan]
Imam Al-Hakim declared this Hadith as authentic, and Hafiz al-Dhahabi agreed with him. The narration of Darraj from Abu al-Haytham is at least Hasan.
The Hadith about Dry Heels and the Rulings of Jurists
Imam al-Bukhari (may Allah have mercy on him) made the following chapter heading:"Chapter on Washing the Feet, and Not Wiping Over the Feet."
[Sahih al-Bukhari]
◈ Imam al-Tirmidhi (may Allah have mercy on him) commented:
"The understanding of this Hadith is that wiping over the feet is not permissible unless there are leather socks or socks on them."
[Sunan al-Tirmidhi under Hadith: 41]
◈ Imam Ibn al-Mundhir (may Allah have mercy on him) said:
"The fact that the Messenger of Allah (peace and blessings of Allah be upon him) washed his feet and said, 'Woe to the heels from the Fire,' is enough for anyone whom Allah has guided to the truth. These Hadiths are clear evidence that washing the feet in Wudu is obligatory and not merely wiping over them. This is because the Prophet (peace and blessings of Allah be upon him) was the one appointed by Allah to explain the meaning of His commandments in the Qur'an."
[Al-Awsat fi al-Sunan wal-Ijma' wal-Ikhtilaf: 1/415]
◈ Imam Ibn Khuzaymah (may Allah have mercy on him) titled his chapter:
"The stern warning against neglecting to wash the soles of the feet in Wudu, and also evidence that wiping over the tops of the feet does not fulfill the obligation, contrary to what the Rafidah claim, that the obligation is to wipe over the tops of the feet and not wash them entirely."
[Sahih Ibn Khuzaymah: 1/84]
Elsewhere, he titled another chapter:
"The stern warning against neglecting to wash the heels in Wudu, and evidence that the obligation is to wash the feet when they are bare and not covered with socks or the like. Contrary to what the Rafidah claim, the obligation is to wipe the feet and not wash them. If wiping the feet fulfilled the obligation, then the one who only wiped would not have been threatened with the woe of Hell. But the Prophet (peace and blessings of Allah be upon him) said: 'Woe to the heels from the Fire,' when the one performing Wudu did not wash his heels."
[Sahih Ibn Khuzaymah: 1/83]
◈ Hafiz Ibn Abd al-Barr (may Allah have mercy on him) said:
"This Hadith indicates the obligation of washing the feet in Wudu. It is an explanation of Allah's command in the verse: 'And your feet up to the ankles' (Qur'an 5:6), clarifying that what is intended is washing, not wiping."
[Al-Tamhid: 14/254]
◈ Hafiz al-Dhahabi (may Allah have mercy on him) said:
"Washing the feet in Wudu is a mandatory Sharia ruling that the Prophet (peace and blessings of Allah be upon him) explained to us when he said, 'Woe to the heels from the Fire.' The entire Ummah practices this, and the views of those who deviate from the consensus are not considered."
[Siyar A'lam al-Nubala: 4/127]
◈ Ibn Kathir (may Allah have mercy on him) said:
"The inference from these Hadiths is clear, because if the obligation was to wipe over the feet, or if wiping was sufficient in Wudu, the Prophet (peace and blessings of Allah be upon him) would not have issued such a stern warning against not washing the feet."
[Tafsir al-Qur'an al-Azim: 2/494]
◈ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
"The Rafidi Imami claim that the obligation is to wipe over the feet up to the ankles, which they define as the joint where the foot and leg meet near the strap of the sandal. This is not supported by any reading of the Qur'an or any known Hadith from the Prophet (peace and blessings of Allah be upon him), nor is it recognized by the early scholars of the Ummah. Rather, they (the Rafidis) contradict the Qur'an, the Mutawatir Sunnah, and the consensus of the early predecessors and those who followed them with righteousness."
[Minhaj al-Sunnah al-Nabawiyyah: 4/177]
Further Hadith Evidence
⑥ Sayyiduna Umar ibn al-Khattab (may Allah be pleased with him) narrated:
"A man performed Wudu, leaving a small part of his foot unwashed, about the size of a fingernail. The Prophet (peace and blessings of Allah be upon him) saw him and said: 'Go back and perform your Wudu properly.' The man went back, performed Wudu again, and then prayed."[Sahih Muslim: 243]
⑦ Sayyiduna Anas ibn Malik (may Allah be pleased with him) narrated:
"A man came to the Prophet (peace and blessings of Allah be upon him), having performed Wudu, but he had left a small part of his foot unwashed, about the size of a fingernail. The Prophet (peace and blessings of Allah be upon him) said: 'Go back and perform your Wudu properly.'"
[Musnad Ahmad: 3/146, Sunan Abu Dawud: 173, Sunan Ibn Majah: 665, and its chain is authentic]
⑧ One of the wives of the Prophet (peace and blessings of Allah be upon him) narrated:
"The Messenger of Allah (peace and blessings of Allah be upon him) saw a man praying, and there was a spot on his foot, about the size of a dirham, that had not been touched by water. The Prophet (peace and blessings of Allah be upon him) ordered him to repeat his Wudu."[Musnad Ahmad: 3/424, Sunan Abu Dawud: 175, and its chain is Hasan]
Hafiz Ibn Kathir (may Allah have mercy on him) said: "This chain is strong, excellent, and authentic."
[Tafsir al-Qur'an al-Azim: 2/495]
⑨ Sayyiduna Abdullah bin Zaid (may Allah be pleased with him) narrated about the Wudu of the Prophet (peace and blessings of Allah be upon him):
"Then he (the Prophet, peace be upon him) washed his feet up to the ankles."
[Sunan Abu Dawud: 111, Sunan al-Nasa'i: 92, and its chain is authentic]
⑩ Abd Khayr (a Tabi'i) narrated:
"Ali (may Allah be pleased with him) came to us after having prayed. He asked for water for purification (Wudu). We asked, 'Why is he asking for water when he has already prayed? He must want to teach us how to perform Wudu.' Then a container of water and a basin were brought to him. He poured water over his right hand and washed it three times, then wiped his head once. Then he washed his right foot three times and his left foot three times, and said: 'Whoever wants to know the Wudu of the Messenger of Allah (peace and blessings of Allah be upon him), this is how it is done.'"
[Sunan Abu Dawud: 111, Sunan al-Nasa'i: 92, and its chain is authentic]
⑪ Jubayr bin Nufayr narrated:
"Abu Jubayr al-Kindi came to the Messenger of Allah (peace and blessings of Allah be upon him), and he was given water for Wudu. The Prophet (peace be upon him) said, 'Perform Wudu, O Abu Jubayr!' He started with his mouth. The Prophet (peace and blessings of Allah be upon him) said, 'Do not start with your mouth, for the disbelievers begin with their mouths.' Then the Messenger of Allah (peace be upon him) asked for water and performed Wudu three times for each limb, wiped his head, and then washed his feet."
[Sharh Ma'ani al-Athar by al-Tahawi: 1/37, Al-Sunan al-Kubra by al-Bayhaqi: 1/46-47, authenticated by Ibn Hibban: 1089, and its chain is Hasan]
⑫ Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrated about the Wudu of the Prophet (peace and blessings of Allah be upon him):
"Then he (Uthman) washed his feet up to the ankles and said: 'This is how the Messenger of Allah (peace and blessings of Allah be upon him) performed Wudu.'"
[Sahih al-Bukhari: 185, Sahih Muslim: 235]
⑬ Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrated regarding his Wudu:
"He wiped his head, then took a handful of water and poured it over his right foot and washed it. Then he took another handful of water and washed his left foot, and said: 'This is how I saw the Messenger of Allah (peace and blessings of Allah be upon him) performing Wudu.'"
[Musnad Ahmad: 1/268, Sahih al-Bukhari: 140]
⑭ Sayyiduna Al-Mustawrid bin Shaddad al-Qurashi (may Allah be pleased with him) narrated:
"I saw the Messenger of Allah (peace and blessings of Allah be upon him) rubbing the spaces between his toes with his little finger during Wudu."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/46-47, and its chain is Hasan]
◈ Imam Malik (may Allah have mercy on him) said:
"This is a Hasan (good) Hadith."
[Al-Sunan al-Kubra]
◈ Imam al-Tahawi al-Hanafi (may Allah have mercy on him) wrote:
"Such rubbing between the toes (during Wudu) can only be done when washing the feet. This cannot happen with wiping, as wiping only covers the top of the feet."
[Sharh Ma'ani al-Athar: 1/37]
⑮ Sayyiduna Laqit bin Sabrah (may Allah be pleased with him) asked the Messenger of Allah (peace and blessings of Allah be upon him): Teach me about Wudu. The Prophet (peace be upon him) said:
"Complete the Wudu thoroughly, rub between the toes, and rinse the nose well unless you are fasting."
[Sunan Abu Dawud: 142, Sunan al-Tirmidhi: 38 (who said: Hasan Sahih), Sunan Ibn Majah: 407, and its chain is Hasan. Also narrated in Ahmad: 4/211, Abu Dawud: 143, and its chain is Sahih]
↰ Imam Ibn Khuzaymah [150] and Imam al-Hakim [1054], and Imam Ibn Hibban [1/147-148] graded this Hadith as Sahih. Hafiz al-Dhahabi agreed with Imam al-Hakim.
The Washing of Feet in Wudu: More Authentic Hadiths
There are many more authentic Hadiths regarding the washing of the feet in Wudu. Regarding the above-mentioned Hadiths, Imam al-Tahawi al-Hanafi (238-321H) said:"These reports are Mutawatir (mass transmitted) from the Messenger of Allah (peace and blessings of Allah be upon him) that he washed his feet during Wudu for prayer."
[Sharh Ma'ani al-Athar: 1/37]
◈ Imam al-Bayhaqi (384-458H) said about these Hadiths:
"These narrations unanimously agree that he (the Prophet, peace and blessings of Allah be upon him) washed his feet."
[Al-Sunan al-Kubra by al-Bayhaqi: 1/73]
The Views of the Sahabah and Tabi'un
None of the Sahabah (may Allah be pleased with them) denied the obligation of washing the feet during Wudu. On the contrary, we have already demonstrated with evidence from many Sahabah and Tabi'un regarding the obligation of washing the feet in Wudu. Additional examples include:◈ Imam Mujahid bin Jabr (a Tabi'i, may Allah have mercy on him) said regarding Sayyiduna Ibn Umar (may Allah be pleased with them):
"I used to pour water for him (Ibn Umar), and he would wash his feet."
[Musannaf Ibn Abi Shaybah: 1/18, and its chain is authentic]
◈ The famous Faqih Abu Majliz Lahq bin Humayd (a Tabi'i, may Allah have mercy on him) used to:
"Wash his feet during Wudu."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
◈ Yazid bin Abu Ubayd (the servant of Sayyiduna Salamah bin al-Akwa', may Allah have mercy on him) used to:
"Wash his feet during Wudu."
[Musannaf Ibn Abi Shaybah: 1/19, and its chain is authentic]
Clearing Misconceptions
Misconception 1Nazzal bin Sabrah, a Tabi'i, narrates:
"We prayed the Zuhr prayer with Sayyiduna Ali (may Allah be pleased with him), and then we went to Rahbah. He called for a vessel containing water, took it, rinsed his mouth, put water in his nose, wiped his face, arms, head, and feet. He then drank the remaining water while standing and said: 'Some people dislike drinking while standing, but the Messenger of Allah (peace and blessings of Allah be upon him) did exactly as I have done, and he said: This is the Wudu of someone who has not broken his Wudu.'"[Musnad al-Tayalisi: 1/22, Hadith: 148; Musnad Ahmad: 1/153; Sahih al-Bukhari: 5615; Sunan al-Nasa'i: 130; Sahih Ibn Khuzaymah: 2/202; Sahih Ibn Hibban: 1057; Al-Sunan al-Kubra by al-Bayhaqi: 1/75, and its chain is Sahih.]
↰ This hadith cannot be taken as evidence for wiping over the feet. In fact, it clearly shows that the term "wiping" here means a light washing (ghusl khafif). This is because the narration includes wiping the face, arms, and feet, yet in other versions of the same hadith, the terms used indicate washing these body parts, not merely wiping them. For example, consider the wording from another version:
❀ The wording in Musnad al-Tayalisi says:
"He washed his face and hands."
Secondly, this hadith demonstrates that light washing can be practiced when the person is already in a state of Wudu and is performing Wudu again for educational purposes or to refresh.
◈ Imam al-Nasa'i titled the chapter:
"The Description of Wudu for One Who Has Not Broken It."
[Sunan al-Nasa'i]
◈ Imam Ibn Khuzaymah titled the chapter:
"Evidence that the Prophet (peace and blessings of Allah be upon him) wiped his feet when he was in a state of purity, not having broken his Wudu."
◈ Imam Ibn Hibban titled the chapter:
"The reason Sayyiduna Ali (may Allah be pleased with him) wiped his feet during Wudu."
[Sahih Ibn Hibban]
◈ Imam al-Bayhaqi said:
"This authentic hadith shows that if the hadith about wiping over the feet from the Prophet (peace and blessings of Allah be upon him) is authentic, it means that he did so while in a state of Wudu, not having broken it. However, some narrators summarized the hadith and did not include his saying: 'This is the Wudu of someone who has not broken his Wudu.'"
[Al-Sunan al-Kubra by al-Bayhaqi: 1/75]
Misconception 2
Abd Khayr, a Tabi'i, narrates:
"I saw Sayyiduna Ali (may Allah be pleased with him) wiping over the top of his feet, and he said: 'Had I not seen the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the tops of his feet, I would have thought that the soles deserved to be wiped more.'"
[Musnad al-Humaydi: 1/26, Hadith: 47, and its chain is Sahih.]
This hadith does not refer to wiping over bare feet but rather over footwear (khuff). We have already established that Sayyiduna Ali’s cousin, Sayyiduna Ibn Abbas (may Allah be pleased with him), affirmed that washing the feet was the Sunnah of the Prophet (peace and blessings of Allah be upon him). This is why some scholars have also declared this hadith abrogated, as mentioned by:
❀ Imam al-Humaydi commented on this hadith, saying:
"If this is referring to wiping over the khuffs, then it is Sunnah. But if it refers to wiping over bare feet, then it is abrogated."
◈ Hafiz Ibn Abd al-Barr said:
"Some scholars hold that this refers to wiping over the khuffs (leather socks). They explain that the feet mentioned here were covered by khuffs. This is the wiping that has been established from the Prophet (peace and blessings of Allah be upon him). As for wiping over bare feet, it is not proven in any way. Those scholars who take the hadith literally (for bare feet) consider it abrogated by the Prophet's (peace and blessings of Allah be upon him) statement: 'Woe to the heels from the Fire.'"
[Al-Tamhid: 11/149]
◈ Imam al-Darimi said:
"This hadith is abrogated by the verse: 'Wipe over your heads and wash your feet up to the ankles.'"
[Musnad al-Darimi: 1/195]
The correct understanding is that this hadith refers to wiping over footwear (khuff). This is further clarified as Sayyiduna Ali himself narrated the Prophet’s teaching of wiping over the khuffs, and other companions relied on him for this, as demonstrated in:
◈ Shurayh bin Hani narrated that he went to Sayyidah Aisha (may Allah be pleased with her) to ask about wiping over the khuffs. She said:
_"Go to Ibn Abi Talib (Sayyiduna Ali), for he used to travel with the Messenger of Allah (peace and blessings of Allah be upon him)." When they asked Sayyiduna Ali, he said: 'The Messenger of Allah (peace and blessings of Allah be upon him) prescribed three days and nights (for wiping) for a traveler, and one day and night for a resident.'"
[Sahih Muslim: 276]
Thus, the wiping mentioned in this narration is clearly understood as wiping over khuffs, as proven from other authentic sources.
Shia scholars oppose the well-established practice of wiping over khuffs, which has been narrated by Sayyiduna Ali himself. However, they attempt to derive wiping over the feet from this hadith, which is a misunderstanding.
◈ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
"The Sunnah of wiping over khuffs and washing the feet has been transmitted through Mutawatir (mass transmitted) reports from the Prophet (peace and blessings of Allah be upon him), yet the Rafidah (Shia) oppose this Mutawatir Sunnah."
[Minhaj al-Sunnah al-Nabawiyyah: 4/177]
Misconception 3
Aflah, the servant of Abu Ayyub al-Ansari (may Allah be pleased with him), narrated:
"He (Abu Ayyub) would order the people to wipe (over their feet), but he himself would wash his feet. When asked about this, he replied: 'It would be a terrible thing if I gave you a concession (wiping) while taking on the sin (for not doing so myself). I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping, and he commanded it. However, I prefer washing.'"
[Al-Matalib al-Aliyah by Ibn Hajar: 103, and its chain is Sahih]
This hadith does not indicate wiping over bare feet either. It refers to wiping over footwear (khuffs), but Sayyiduna Abu Ayyub al-Ansari (may Allah be pleased with him) preferred to remove his footwear and wash his feet instead.
Misconception 4
Sayyiduna Aws bin Abu Aws al-Thaqafi (may Allah be pleased with him) narrated:
"The Messenger of Allah (peace and blessings of Allah be upon him) performed Wudu and wiped over his sandals and feet."
[Sunan Abu Dawud: 60, Al-Tahur by al-Qasim ibn Salam: 388]
This narration is weak because of the narrator 'Ata' al-Amiri, whose reliability has only been affirmed by Imam Ibn Hibban [Al-Thiqat: 5/202], while no other scholars have endorsed him. Hence, he is Majhul al-Hal (unknown in reliability).
◈ Hafiz Ibn Qattan al-Fasi declared him Majhul al-Hal
[Bayan al-Wahm wal-Iham: 4/116, no. 1565]
◈ Hafiz al-Dhahabi said:
"He is only known through his son."
[Mizan al-I'tidal: 3/78]
◈ Hafiz Ibn Hajar classified him as Maqbul (unknown unless corroborated by other reports).
[Taqrib al-Tahdhib: 4609]
Misconception 5
It is attributed to Sayyiduna Ibn Abbas (may Allah be pleased with him) that he said:"Wudu involves two washings and two wipes."
[Tafsir al-Tabari: 8/195]
This narration is weak due to the presence of Muhammad bin Qais al-Khurasani in its chain, for whom no solid authentication is available. Additionally, it involves the tadlees (concealment) of Ibn Jurayj, making it unreliable.
This same narration is also found in Musannaf 'Abd al-Razzaq [1/19, Hadith 55], but there is tadlees from Imam 'Abd al-Razzaq** in this version, further weakening it.
Misconception 6
Sayyiduna Ibn Abbas (may Allah be pleased with him) is also reported to have interpreted the Quranic phrase وَأَرْجُلَكُمْ (and your feet) as masḥ (wiping).[Tafsir al-Quran al-'Azim by Ibn Kathir: 2/491]
This narration is weak due to the presence of 'Ali bin Zayd bin Jud'an, who is considered weak by the majority of scholars, including Ibn Kathir. Therefore, it does not hold as a reliable interpretation.
Misconception 7
It is narrated from Imam Hasan al-Basri that:"Only wiping on the feet is obligatory."
[Musannaf Ibn Abi Shaybah: 1/17-18]
This narration is weak due to the tadlees of Yunus bin 'Ubayd, which makes it unreliable.
Misconception 8
'Ikrimah, the freed slave of Ibn Abbas, is reported to have said:"There is no washing of the feet; wiping was revealed for them."
[Tafsir al-Tabari: 8/196, and its chain is Hasan.]
In another narration, Imam Ayyub al-Sakhtiyani stated:
"I saw 'Ikrimah wiping his feet, and he would issue a fatwa to that effect."
[Musannaf Ibn Abi Shaybah: 1/170, and its chain is Sahih.]
Imam al-Sha'bi also said:
"Wiping over the feet is obligatory. Do you not see that the part that was required to be washed was made to be washed, and the part that was meant for wiping was neglected?"
[Tafsir al-Tabari: 8/196, and its chain is Sahih.]
Similarly, Munzir al-Thawri narrated:
"We were with Ibn al-Hanafiyyah when he intended to perform Wudu while wearing khuffs. He removed his khuffs and wiped over his feet."
[Al-Tabaqat al-Kubra by Ibn Sa'd: 5/115, and its chain is Sahih.]
Some of these reports refer to wiping over the socks (khuffs), while others use the term wiping (masḥ) to refer to a light washing (ghusl khafif). As explained:
◈ Ibn Kathir clarified:
"These are rare narrations, and wiping here means a light washing, as we will mention from the established Sunnah regarding the obligation of washing the feet... Some scholars say these narrations refer to wiping over socks... In any case, the obligation of washing the feet is mandatory, as established by the verse and the hadiths we will mention."
[Tafsir al-Quran al-'Azim: 2/491-492]
This is supported by other authentic narrations:
❀ Sayyiduna Tamim bin Zayd al-Mazni (may Allah be pleased with him) reported:
"I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform Wudu, and he wiped water over his beard and feet (i.e., washed them)."
[Musnad Ahmad: 4/40, Al-Mu'jam al-Kabir by al-Tabarani: 2/60, its chain is Sahih.]
Imam Ibn Khuzaymah declared this hadith Sahih [201].
◈ Hafiz Haythami said:
"Its narrators are trustworthy."
[Majma' al-Zawa'id: 1/234]
◈ Hafiz Ibn Hajar also affirmed:
"The critique of Ibn 'Abd al-Barr regarding this hadith is unfounded and rejected. All the narrators are those found in Sahih al-Bukhari."
[Al-Isabah: 1/490]
Thus, the term wiping (masḥ) can also be used to mean washing (ghusl). This is further evidenced by the following narrations:
❀ Sayyiduna 'Abdullah bin 'Amr bin al-'As (may Allah be pleased with him) narrated:
"The Prophet (peace and blessings of Allah be upon him) was delayed on a journey, and when he reached us, the time for 'Asr prayer was nearing. We were wiping our feet (i.e., lightly washing them), and the Prophet called out loudly, 'Woe to the heels from the Fire' two or three times."
[Musnad Ahmad: 2/211, Sahih al-Bukhari: 60, Sahih Muslim: 241]
This hadith clearly shows that wiping here refers to washing (ghusl).
❀ Similarly, Sayyiduna Rifa'ah bin Rafi' (may Allah be pleased with him) reported the Prophet (peace and blessings of Allah be upon him) said:
"He washes his face, hands up to the elbows, wipes his head, and washes his feet up to the ankles."
[Sunan Abu Dawud: 858, Musnad Ahmad: 4/340, and its chain is Sahih.]
This hadith again uses wiping (masḥ) for washing the feet, confirmed by Mutawatir reports from the Sunnah.
◈ Imam Ibn Abi al-'Izz al-Hanafi (731–792 AH) said:
"It should be said to those who reject the washing of the feet that the companions who transmitted the Prophet’s Wudu (peace and blessings of Allah be upon him) both by statement and action, who learned Wudu directly from him, performed Wudu in his presence, and conveyed this practice to the following generations, are greater in number than those who narrated the verse about Wudu. All of the companions used to wash their feet while performing Wudu in the Prophet's lifetime, as they had learned it from him. There was no precedent for such a practice in the pre-Islamic era (Jahiliyyah). They saw the Prophet perform Wudu countless times, narrating that he washed his feet in various reports. If wiping the feet had been allowed, it would have been considered merely an act of virtue, not an obligation."
[Sharh al-'Aqidah al-Tahawiyyah: 386-387]
Both readings of the Quranic verse about Wudu affirm the obligation of washing the feet. The Ummah has unanimously followed this practice.
◈ Hafiz Dhahabi (may Allah have mercy on him) stated:
"This (washing the feet in Wudu) is the practice of the Ummah, and there is no regard for those who deviate."
[Siyar A'lam al-Nubala: 4/127]
◈ Shah Waliullah Dehlavi (may Allah have mercy on him) said:
"The description of Wudu as narrated by 'Uthman, 'Ali, 'Abdullah bin Zayd, and others (may Allah be pleased with them) from the Prophet (peace and blessings of Allah be upon him) is Mutawatir (widely transmitted) from him. The entire Ummah is in agreement upon it: the one performing Wudu should wash his hands before placing them in the water, rinse his mouth, cleanse his nose by inhaling and expelling water, wash his face, and then wash his arms up to the elbows. This is as clear as the midday sun. Then, he wipes his head and washes his feet up to the ankles. There is no consideration for those who, driven by their desires, deny the washing of the feet, basing their argument on the apparent meaning of the verse.
To me, there is no difference between those who hold this view and those who deny well-established events like the battles of Badr and Uhud."
[Hujjat Allah al-Balighah: 1/175]
Shah Waliullah highlights the Mutawatir nature of the hadiths concerning Wudu and emphasizes that the entire Ummah agrees on washing the feet as part of Wudu. He criticizes those who deny this practice based on a superficial interpretation of the Quran, likening their rejection to those who deny fundamental aspects of Islamic history. This rejection of washing the feet contradicts Quran, Sunnah, and the consensus of the Ummah.
Shah Waliullah also points out that some individuals erroneously follow an un-Islamic practice, washing their feet before Wudu and then wiping over them afterward, possibly viewing their feet as impure. This is contrary to the clear commands in the Quran, the authentic Sunnah, and the consensus of scholars.
Conclusion
The washing of the feet during Wudu is a well-established and agreed-upon obligation. The Quran and Sunnah, understood in the light of the consensus of the companions and scholars, provide no room for interpreting Wudu in a way that allows wiping on bare feet.May Allah grant us the ability to follow the Quran and Sunnah as understood by the righteous predecessors and keep us firm upon the truth until our end. Ameen, Ya Rabb al-Alamin.