Author: Amr bin Abdul Munim (Al-Shami)
Translation and Research: Hafiz Zubair Ali Zai
Among the innovations in Wudu (ablution) is the practice of wiping the neck (after wiping the head and ears) with the back of the hands. Many people pay a lot of attention to this practice and consider it obligatory or a highly emphasized Sunnah, whereas it is merely an undesirable and self-invented innovation.
Shaykh al-Islam Ibn Taymiyyah stated:
"The wiping of the neck in Wudu is not established from the Prophet Muhammad ﷺ, and no authentic Hadith is narrated about it. In the authentic narrations of Wudu, there is no mention of wiping the neck. Hence, the majority of scholars such as (Imam) Malik, Shafi'i, and Ahmad did not consider it recommended in their apparent religious practices. Those who have considered it recommended rely on the narration attributed to (Sayyiduna) Abu Hurairah (may Allah be pleased with him) or the weak Hadith that mentions wiping the neck along with the head. Such narrations cannot be relied upon. Opposing what is established by authentic Hadith with such narrations is not correct. Scholars agree that the Wudu of someone who did not wipe the neck is valid without any disagreement."
[Al-Fatawa al-Kubra, 1/56]
Ibn al-Qayyim writes in "Zad al-Ma'ad" (1/195):
"There is no authentic Hadith regarding the wiping of the neck."
In "Al-Manar al-Munif" (p. 120), he states:
"Similarly, the Hadith about wiping the neck during Wudu is false."
I (Amr bin Abdul Munim) say that (Imam) Nawawi and others have considered wiping the neck an innovation and the Hadith about it as fabricated. Those who permit the wiping of the neck rely on the narration from Ibn Umar (may Allah be pleased with him), which says that he wiped his neck during Wudu and said that the Prophet ﷺ said:
"Whoever performs Wudu and wipes his neck, he will not be shackled on the Day of Judgment."
This was narrated by Abu Nu'aym (al-Isbahani) in his book "Akhbar Isbahani" (2/115) with the following chain:
"Muhammad bin Ahmad bin Muhammad narrated to us: Abdulrahman bin Dawud narrated to us: Uthman bin Khurzaad narrated to us: Amr bin Muhammad bin al-Hasan al-Maktab narrated to us: Muhammad bin Amr bin Ubayd al-Ansari narrated from Anas bin Sirin, from Ibn Umar."
Ibn Iraq in his book "Tanqih al-Shari'ah" (2/75) said:
"One of the narrators of this Hadith, Abu Nu'aym's teacher Abu Bakr al-Mufid, is sufficient for the rejection of this narration."
I (the author) say that Abu Bakr al-Mufid is accused of fabricating Hadith as mentioned in "Mizan al-I'tidal" by al-Dhahabi (3/460, 461) and "Lisan al-Mizan" by Ibn Hajar (5/53).
Another chain of this narration is "Falayh bin Sulaiman from Nafi' from Ibn Umar" that the Prophet ﷺ said:
"Whoever performs Wudu and wipes his neck with both hands, he will be saved from shackles on the Day of Judgment."
This was mentioned by al-Rawiyani in "Al-Bahr" as stated in "Al-Talkhis al-Habir" (1/104, Hadith 98). Al-Rawiyani read it in the part attributed to Abu al-Husayn bin Faris, who narrated it from Falayh. Hafiz Ibn Hajar said:
"The chain between Ibn Faris and Falayh is unknown to us, thus it is invalid."
I (the author) say that Falayh had a weak memory.
The preferred opinion is that Falayh bin Sulaiman is Hasan al-Hadith. Note that he is free from the mentioned narration. Translator
This Hadith is attributed to Shu'ayb al-Shawkani in "Nayl al-Awtar" (1/246) from the "Amali" of Ahmad bin Isa and "Sharh al-Tajrid," but the chain depends on al-Husayn bin Alwan from Abu Khalid al-Wasiti. The narration is as follows:
"Whoever performs Wudu and wipes the sides and back of his neck, he will be safe from shackles on the Day of Judgment."
Al-Husayn bin Alwan is a liar and fabricator of Hadith. Ibn Ma'in and al-Nasa'i said he is a liar. Salih Jazrah said he fabricated Hadith. This statement by Salih Jazrah is not authentically proven.
[See Tarikh Baghdad, 8/63, Translator]
Abu Khalid al-Wasiti is Amr bin Khalid al-Qurashi. Hafiz Ibn Hajar said:
"He is abandoned, and Waki' accused him of lying."
In another narration, it is reported from the Prophet ﷺ:
"Wiping the neck is a protection from shackles."
Imam Nawawi said:
"This is fabricated; it is not the speech of the Prophet ﷺ."[Al-Majmu' Sharh al-Muhadhdhab, 1/489]
Hafiz Ibn Hajar writes in "Al-Talkhis" (1/103, Hadith 97):
"This Hadith was mentioned by Abu Muhammad al-Juwayni (Imam al-Haramayn), who stated that the Hadith scholars were not satisfied with its chain. Hence, there is hesitation about whether this action is Sunnah or etiquette. In response, Imam [..] stated: There is no doubt that this Hadith is weak. Qadi Abu Tayyib said: There is no proven Sunnah in this regard, which is also stated by Qadi Hussain and al-Furani. When al-Ghazali mentioned this Hadith in 'Al-Wasit,' Ibn Salah refuted it, stating: This Hadith is not known from the Prophet ﷺ (with an authentic or good chain); rather, it is a saying of some early scholars."
The "saying of some early scholars" likely refers to the narration that Abu Ubaid (al-Qasim bin Salam) narrated in his book "Al-Tahur" from Abdulrahman bin Mahdi from al-Mas'udi from al-Qasim bin Abdulrahman from Musa bin Talhah:
"Whoever wipes his nape with his head will be saved from shackles on the Day of Judgment."
I (Hafiz Ibn Hajar) said there is a possibility that although this is a suspended (or even cut-off) narration, its ruling is that of a raised (marfu') Hadith because such statements are not based on opinion. Hence, this narration is suspended.
I (the author) say this cut-off narration is found in Imam Abu Ubaid's book "Al-Tahur" (386). The chain is weak because al-Mas'udi's memory deteriorated in his later years. Ibn Mahdi's hearing from him was in his later period, and there is also inconsistency in this narration. Abu Ubaid narrated from Hajjaj, who narrated from al-Qasim bin Abdulrahman, who said: "I do not remember Musa bin Talhah's name in this narration." Thus, attributing this saying to the pious predecessors is incorrect.
Imam Bayhaqi narrated in "Al-Sunan al-Kubra" (1/60) that Abdullah bin Umar (may Allah be pleased with him) wiped his nape along with his head during Wudu. However, this is not proven because its narrator, Abu Isra'il Ismail bin Khalifah al-Malayi, is weak in Hadith. He used to curse the companions (may Allah be pleased with them all), and may Allah disgrace those who curse the companions.
Imam al-Baghawi considered wiping the neck in Wudu as recommended, but Ibn al-Rifa'ah stated: "He does not have any Hadith or statement of a companion in support of this recommendation, and this is not something to be determined by analogy." In response to Ibn al-Rifa'ah, Hafiz Ibn Hajar said: "It is possible that al-Baghawi's evidence for recommending the wiping of the neck is the Hadith narrated by Ahmad bin Hanbal and Abu Dawud from (Layth bin Abi Sulaym from) Talhah bin Musarrif from his father from his grandfather: The Prophet ﷺ wiped his head until he reached the nape and neck. However, this chain is weak."
The author of the book says that its narrator Musarrif is "unknown" (Al-Taqrib, 2/521, no. 6685), and Layth bin Abi Sulaym is weak.
From this detail, it is evident that al-Shawkani's statement in "Nayl al-Awtar" (1/246):
"This shows that Nawawi's statement that wiping the neck is an innovation and its Hadith is fabricated is false."
is itself false because all the narrations in this regard are either false or rejected. And Allah knows best.
Wiping Socks During Wudu
The most abhorrent innovation in Wudu is the restriction and denial of wiping over socks. Many people feel severe discomfort in wiping over socks after purification and Wudu, even though some of the pious predecessors considered socks equivalent to leather socks.
We termed it the most abhorrent innovation because it contradicts the authentic Hadith of the Prophet ﷺ, who wiped over his socks. It also opposes the established practice of the companions who considered socks equivalent to leather socks and wiped over them. Here are the details:
It is authentically reported from Mughirah bin Shu'bah (may Allah be pleased with him) that the Prophet ﷺ performed Wudu and wiped over his socks and shoes.
[Abu Dawud, Kitab al-Taharah, Bab al-Mash 'ala al-Jawrabayn, Hadith 159]
In this Hadith, Sufyan al-Thawri is a mudallis and narrates with 'an, making this chain weak. However, this narration is authenticated by its supporting evidence, especially with the consensus of the companions affirming it, leaving no doubt about its authenticity. Translator
This Hadith is authenticated by Ibn Hazm, and Hafiz Isma'ili stated that its chain is according to the criteria of Bukhari. Therefore, Imam Bukhari should have included it in his Sahih.
[Al-Nukat al-Ziraf, Ibn Hajar, 8/493]
Hafiz Ibn al-Qayyim in "Zad al-Ma'ad" (1/199) stated:
"The Prophet ﷺ wiped over his socks and shoes." This statement proves that in his view, the Hadith of Mughirah bin Shu'bah is authentic. There are many traces of the companions regarding this issue.
Ibn al-Mundhir al-Naysaburi narrated in "Al-Awsat" (1/464) from Imam Ahmad:
"Seven or eight companions wiped over their socks."
Some of the notable companions among them are:
[Ibn Abi Shaybah, 1/189, Hadith 1990, with a Hasan chain]
Ibn Abi Shaybah narrated with a Hasan chain from Nafi', the freed slave of Ibn Umar, and with an authentic chain from Ibrahim al-Nakha'i that socks are equivalent to leather socks. This view is also attributed to Imam Ahmad and was transmitted by Ibn al-Mundhir from Ata, Sa'id bin al-Musayyib, Ibrahim al-Nakha'i, Sa'id bin Jubair, al-A'mash, Sufyan al-Thawri, Hasan bin Salih, Ibn al-Mubarak, Zafar bin al-Hudhayl, and Ishaq bin Rahwayh.
[Al-Awsat, 1/465]
Further innovations regarding wiping over socks and leather socks include:
"You ﷺ used to wipe over the top of the socks, and no authentic chain supports wiping the bottom. The narration regarding wiping the bottom is weak and contradicts the authentic narrations."
[Zad al-Ma'ad, 1/199]
This also applies to the Hadith narrated by Mughirah (may Allah be pleased with him).
The Hadith of Jarir bin Abdullah (may Allah be pleased with him) states:
"I saw the Prophet ﷺ urinate, then perform Wudu and wipe over his leather socks."
In this Hadith, the word "over" clearly means the top, providing evidence for wiping the top of the socks or leather socks.
[Sahih al-Bukhari, Kitab al-Salah, Bab al-Salah fi al-Khuff, Hadith 387; Sahih Muslim, Kitab al-Taharah, Bab al-Mash 'ala al-Khuffayn, Hadith 272]
Abdullah bin Umar (may Allah be pleased with him) was authentically reported to wipe both the top and bottom of his leather socks with both hands once.
[Al-Awsat by Ibn al-Mundhir, 1/452, with an authentic chain. Note: Abdul Razzaq, the narrator, is a mudallis and the chain is with 'an. Bayhaqi, 1/291 narrated with a Hasan chain that Abdullah bin Umar (may Allah be pleased with him) wiped both the top and bottom of his leather socks]
This is the personal judgment of Abdullah bin Umar (may Allah be pleased with him) and not in line with the established Sunnah of the Prophet ﷺ. It is likely that this was based on the fact that the aforementioned Hadith did not reach him. This issue is well-known: some Hadiths were known to certain companions while others were unaware of them. This should be understood well.
It is also interesting to note that some narrations explicitly state that the Prophet ﷺ wiped only the top of the leather socks, but these narrations are weak in terms of their chains. We mention them here for two reasons:
Abdulrahman bin Abi al-Zinad is considered reliable (Hasan al-Hadith) in the narration of Sulaiman bin Dawood al-Hashimi and others. See my book "Noor al-Aynain," pp. 183-184, and "Siyar A'lam al-Nubala," 8/169-170. Therefore, criticizing this chain is incorrect. Translator
Another narration from Mughirah bin Shu'bah (may Allah be pleased with him) states that the Prophet ﷺ wiped both the top and bottom of his leather socks.
[Sunan Abu Dawud, Hadith 165; Sunan Tirmidhi, Hadith 97; Sunan Ibn Majah, Hadith 550; Al-Awsat by Ibn al-Mundhir, 1/453-454, with a weak chain]
Imam Tirmidhi said: "This Hadith is defective (weak). No one narrated this Hadith from Thawr bin Yazid except Walid bin Muslim. Abu Zur'ah and (Imam) Bukhari both said that this Hadith is not authentic because Abdullah bin al-Mubarak narrated it from Thawr from Rajaa bin Haywah: I was told by the scribe of Mughirah from the Prophet ﷺ as a Mursal narration without mentioning Mughirah."
Imam Abu Dawud mentioned another reason for the weakness of this Hadith: "I was informed that Thawr did not hear this narration from Rajaa bin Haywah."
Ibn al-Mundhir narrated from Imam Ahmad bin Hanbal that he considered this Hadith weak.
Unnecessary burden is prohibited in matters where both options are permissible. Anas bin Malik (may Allah be pleased with him) narrated that Umar (may Allah be pleased with him) said:
"We have been forbidden from unnecessary burden."
Imam al-Bukhari narrated in "Kitab al-I'tisam bi al-Kitab wa al-Sunnah," Bab Ma Yukrah min Kathrat al-Sual, Hadith 7293:
"We have been forbidden from unnecessary burden."
Ibn al-Qayyim stated in "Zad al-Ma'ad" (1/199):
"The Prophet ﷺ did not engage in unnecessary burden contrary to his usual practice. If he had socks, he would wipe over them without removing them, and if his feet were bare, he would wash them. The most preferred opinion is that if the feet are bare, they should be washed, and if they are covered with socks or leather socks, they should be wiped. This is also the opinion of our teacher (Imam Ibn Taymiyyah)."
I experienced a strange incident in my early days as a student. While traveling overland with my (religious) brothers from Kuwait to perform Umrah, the temperature dropped to zero degrees Celsius. I heard an announcer proclaiming: "Take off your socks and wash your feet following the strict way." I was astonished that Satan had placed this weak and corrupt opinion in his heart, making him prioritize it over the Sunnah of the Prophet ﷺ. Moreover, he was inviting others to it. Those unaware of these issues did not differentiate between concession and strictness. We complain to Allah about such people's behavior.
"Continue to wipe as long as the socks are hanging from your feet. Do you not know that the socks of the Muhajirin and Ansar were torn?"
[Musannaf Abdul Razzaq, 1/194, Hadith 753; Al-Bayhaqi, 1/283]
Shaykh al-Islam Ibn Taymiyyah chose this view, stating:
"One of the two views is that wiping over wrapped items is permissible. Ibn al-Qayyim mentioned this, and it is permissible to wipe over torn socks as long as they are still called socks and one can walk in them. This is also the old fatwa of Imam Shafi'i, adopted by scholars like Abu al-Barakat and others."
[Al-Ikhtiyarat al-Ilmiyyah, 4/390]
Among the innovations in Wudu, some students believe that it is recommended not to dry the body (limbs of Wudu) after Wudu. Some students use the statement of Ibn al-Qayyim as evidence: "The Prophet ﷺ did not dry his Wudu limbs after Wudu. There is no authentic Hadith in this regard; rather, the opposite is proven."
[Zad al-Ma'ad, 1/195]
I (the author) say that Imam Ibn al-Qayyim was a great researcher, but the principle is that the statement of anyone other than the Prophet ﷺ can be accepted or rejected. The researchers' opinion is taken into consideration. This is because it is narrated from Salman al-Farsi (may Allah be pleased with him) that he performed Wudu, then turned his woolen robe inside out and wiped his face with it. This Hadith is narrated by Ibn Majah (Hadith 3564, 468) through a reliable chain:
"The Prophet ﷺ performed Wudu and then turned his woolen robe inside out and wiped his face with it."
Al-Busiri in "Misbah al-Zujajah" (1/120) stated:
"Its chain is authentic. All its narrators are reliable. However, there is doubt about the hearing of Salman from this narration."
Although no one has explicitly stated that this narration is disconnected except Imam al-Mizzi, who said in "Tahdhib al-Kamal": "It is said that Salman al-Farsi's narration is Mursal." Al-Mizzi stated this in an uncertain manner, indicating that this view is not established. There is no evidence for this view, and no Hadith scholar has made such a statement.
Since Salman's meeting with the Prophet ﷺ is not proven, this narration is weak according to the translator's research. And Allah knows best.
There are other Hadiths regarding its permissibility, but none of them are established.
Imam Tirmidhi stated:
"No authentic Hadith is proven from the Prophet ﷺ in this chapter."
[Sunan al-Tirmidhi, Hadith 53]
Tirmidhi's statement may be due to the chain being disconnected, otherwise it is not acceptable.
As for Ibn al-Qayyim's statement "rather, the opposite is proven," he refers to the Hadith narrated by Maimunah (may Allah be pleased with her):
"A cloth was brought to the Prophet ﷺ after Wudu, but he did not take it. He kept shaking the water off his hands."
This Hadith is about Ghusl (ritual bath) and not Wudu. If it also applied to Wudu, it would not be a prohibition. Hafiz Ibn al-Mundhir stated:
"This Hadith does not indicate prohibition, as the Prophet ﷺ did not prohibit drying the Wudu limbs. Sometimes he would avoid permissible actions to prevent hardship for the Ummah."
[Al-Awsat, 1/419]
Ibn al-Mundhir's statement is excellent. Imam Ahmad's similar statement is also authentic. Abdullah bin Ahmad bin Hanbal narrated:
"I asked my father whether one could use a cloth (or towel) after Wudu. He said: Yes, there is no harm in it. I asked about the Hadith of Maimunah (may Allah be pleased with her). He replied: This narration does not clearly indicate prohibition."
Abdullah said:
"I saw my father (Imam Ahmad bin Hanbal) several times using a cloth or towel to dry his limbs after Wudu."
[Masail Abdullah, 105]
It is authentically reported from Anas (may Allah be pleased with him) that he used a cloth to dry his face after Wudu.
[Al-Awsat by Ibn al-Mundhir, 1/415, with a Hasan chain]
Some scholars who considered it disliked had no evidence. The Mursal Hadith of Salman al-Farsi (may Allah be pleased with him) and the action of Anas (may Allah be pleased with him) prove its permissibility.
Wastefulness in Wudu Water
This is an old innovation from which only those saved by Allah's special mercy are free. Remember that the Prophet's ﷺ method of Wudu (and all acts of worship) is the best and perfect way. He ﷺ used to be very economical in using water for Wudu, performing it with one Mudd (approximately a quarter of a Sa') or less.
Sufina (may Allah be pleased with him) narrated:
"The Prophet ﷺ performed Ghusl with one Sa' (approximately 2.5 kg of water) and Wudu with one Mudd (approximately a quarter of a Sa')."
[Sahih Bukhari, Kitab al-Wudu bi al-Mudd, Hadith 201; Sahih Muslim, Kitab al-Taharah, Bab al-Qadr al-Mustahab min al-Ma' fi Ghusl al-Janabah, Hadith 325]
Um Ammarah al-Ansariyah (may Allah be pleased with her) narrated:
"The Prophet ﷺ performed Wudu with approximately two-thirds of a Mudd of water." A Mudd is enough to fill a man's both hands together. Tell me, who among us today performs Wudu with such little water?
Imam Ahmad (beautifully) said:
"It is a sign of a person's lack of intelligence if they use a lot of water in Wudu." His student, Al-Maimuni, said: "I used a lot of water in Wudu, so Imam Ahmad said to me (disapprovingly): Do you adopt such a practice? Are you afflicted with doubts? So I abandoned this practice."
[Ighathat al-Lahfan by Ibn al-Qayyim, 1/161, another version, 1/141, 142. The chain of this statement is unknown.]
These were some of the innovations and incorrect practices regarding Wudu and wiping over socks. May Allah grant us all the understanding and ability to follow the correct Sunnah of the Prophet Muhammad ﷺ.
Translation and Research: Hafiz Zubair Ali Zai
Among the innovations in Wudu (ablution) is the practice of wiping the neck (after wiping the head and ears) with the back of the hands. Many people pay a lot of attention to this practice and consider it obligatory or a highly emphasized Sunnah, whereas it is merely an undesirable and self-invented innovation.
Shaykh al-Islam Ibn Taymiyyah stated:
"The wiping of the neck in Wudu is not established from the Prophet Muhammad ﷺ, and no authentic Hadith is narrated about it. In the authentic narrations of Wudu, there is no mention of wiping the neck. Hence, the majority of scholars such as (Imam) Malik, Shafi'i, and Ahmad did not consider it recommended in their apparent religious practices. Those who have considered it recommended rely on the narration attributed to (Sayyiduna) Abu Hurairah (may Allah be pleased with him) or the weak Hadith that mentions wiping the neck along with the head. Such narrations cannot be relied upon. Opposing what is established by authentic Hadith with such narrations is not correct. Scholars agree that the Wudu of someone who did not wipe the neck is valid without any disagreement."
[Al-Fatawa al-Kubra, 1/56]
Ibn al-Qayyim writes in "Zad al-Ma'ad" (1/195):
"There is no authentic Hadith regarding the wiping of the neck."
In "Al-Manar al-Munif" (p. 120), he states:
"Similarly, the Hadith about wiping the neck during Wudu is false."
I (Amr bin Abdul Munim) say that (Imam) Nawawi and others have considered wiping the neck an innovation and the Hadith about it as fabricated. Those who permit the wiping of the neck rely on the narration from Ibn Umar (may Allah be pleased with him), which says that he wiped his neck during Wudu and said that the Prophet ﷺ said:
"Whoever performs Wudu and wipes his neck, he will not be shackled on the Day of Judgment."
This was narrated by Abu Nu'aym (al-Isbahani) in his book "Akhbar Isbahani" (2/115) with the following chain:
"Muhammad bin Ahmad bin Muhammad narrated to us: Abdulrahman bin Dawud narrated to us: Uthman bin Khurzaad narrated to us: Amr bin Muhammad bin al-Hasan al-Maktab narrated to us: Muhammad bin Amr bin Ubayd al-Ansari narrated from Anas bin Sirin, from Ibn Umar."
Ibn Iraq in his book "Tanqih al-Shari'ah" (2/75) said:
"One of the narrators of this Hadith, Abu Nu'aym's teacher Abu Bakr al-Mufid, is sufficient for the rejection of this narration."
I (the author) say that Abu Bakr al-Mufid is accused of fabricating Hadith as mentioned in "Mizan al-I'tidal" by al-Dhahabi (3/460, 461) and "Lisan al-Mizan" by Ibn Hajar (5/53).
Another chain of this narration is "Falayh bin Sulaiman from Nafi' from Ibn Umar" that the Prophet ﷺ said:
"Whoever performs Wudu and wipes his neck with both hands, he will be saved from shackles on the Day of Judgment."
This was mentioned by al-Rawiyani in "Al-Bahr" as stated in "Al-Talkhis al-Habir" (1/104, Hadith 98). Al-Rawiyani read it in the part attributed to Abu al-Husayn bin Faris, who narrated it from Falayh. Hafiz Ibn Hajar said:
"The chain between Ibn Faris and Falayh is unknown to us, thus it is invalid."
I (the author) say that Falayh had a weak memory.
The preferred opinion is that Falayh bin Sulaiman is Hasan al-Hadith. Note that he is free from the mentioned narration. Translator
This Hadith is attributed to Shu'ayb al-Shawkani in "Nayl al-Awtar" (1/246) from the "Amali" of Ahmad bin Isa and "Sharh al-Tajrid," but the chain depends on al-Husayn bin Alwan from Abu Khalid al-Wasiti. The narration is as follows:
"Whoever performs Wudu and wipes the sides and back of his neck, he will be safe from shackles on the Day of Judgment."
Al-Husayn bin Alwan is a liar and fabricator of Hadith. Ibn Ma'in and al-Nasa'i said he is a liar. Salih Jazrah said he fabricated Hadith. This statement by Salih Jazrah is not authentically proven.
[See Tarikh Baghdad, 8/63, Translator]
Abu Khalid al-Wasiti is Amr bin Khalid al-Qurashi. Hafiz Ibn Hajar said:
"He is abandoned, and Waki' accused him of lying."
In another narration, it is reported from the Prophet ﷺ:
"Wiping the neck is a protection from shackles."
Imam Nawawi said:
"This is fabricated; it is not the speech of the Prophet ﷺ."[Al-Majmu' Sharh al-Muhadhdhab, 1/489]
Hafiz Ibn Hajar writes in "Al-Talkhis" (1/103, Hadith 97):
"This Hadith was mentioned by Abu Muhammad al-Juwayni (Imam al-Haramayn), who stated that the Hadith scholars were not satisfied with its chain. Hence, there is hesitation about whether this action is Sunnah or etiquette. In response, Imam [..] stated: There is no doubt that this Hadith is weak. Qadi Abu Tayyib said: There is no proven Sunnah in this regard, which is also stated by Qadi Hussain and al-Furani. When al-Ghazali mentioned this Hadith in 'Al-Wasit,' Ibn Salah refuted it, stating: This Hadith is not known from the Prophet ﷺ (with an authentic or good chain); rather, it is a saying of some early scholars."
The "saying of some early scholars" likely refers to the narration that Abu Ubaid (al-Qasim bin Salam) narrated in his book "Al-Tahur" from Abdulrahman bin Mahdi from al-Mas'udi from al-Qasim bin Abdulrahman from Musa bin Talhah:
"Whoever wipes his nape with his head will be saved from shackles on the Day of Judgment."
I (Hafiz Ibn Hajar) said there is a possibility that although this is a suspended (or even cut-off) narration, its ruling is that of a raised (marfu') Hadith because such statements are not based on opinion. Hence, this narration is suspended.
I (the author) say this cut-off narration is found in Imam Abu Ubaid's book "Al-Tahur" (386). The chain is weak because al-Mas'udi's memory deteriorated in his later years. Ibn Mahdi's hearing from him was in his later period, and there is also inconsistency in this narration. Abu Ubaid narrated from Hajjaj, who narrated from al-Qasim bin Abdulrahman, who said: "I do not remember Musa bin Talhah's name in this narration." Thus, attributing this saying to the pious predecessors is incorrect.
Imam Bayhaqi narrated in "Al-Sunan al-Kubra" (1/60) that Abdullah bin Umar (may Allah be pleased with him) wiped his nape along with his head during Wudu. However, this is not proven because its narrator, Abu Isra'il Ismail bin Khalifah al-Malayi, is weak in Hadith. He used to curse the companions (may Allah be pleased with them all), and may Allah disgrace those who curse the companions.
Imam al-Baghawi considered wiping the neck in Wudu as recommended, but Ibn al-Rifa'ah stated: "He does not have any Hadith or statement of a companion in support of this recommendation, and this is not something to be determined by analogy." In response to Ibn al-Rifa'ah, Hafiz Ibn Hajar said: "It is possible that al-Baghawi's evidence for recommending the wiping of the neck is the Hadith narrated by Ahmad bin Hanbal and Abu Dawud from (Layth bin Abi Sulaym from) Talhah bin Musarrif from his father from his grandfather: The Prophet ﷺ wiped his head until he reached the nape and neck. However, this chain is weak."
The author of the book says that its narrator Musarrif is "unknown" (Al-Taqrib, 2/521, no. 6685), and Layth bin Abi Sulaym is weak.
From this detail, it is evident that al-Shawkani's statement in "Nayl al-Awtar" (1/246):
"This shows that Nawawi's statement that wiping the neck is an innovation and its Hadith is fabricated is false."
is itself false because all the narrations in this regard are either false or rejected. And Allah knows best.
Wiping Socks During Wudu
The most abhorrent innovation in Wudu is the restriction and denial of wiping over socks. Many people feel severe discomfort in wiping over socks after purification and Wudu, even though some of the pious predecessors considered socks equivalent to leather socks.
We termed it the most abhorrent innovation because it contradicts the authentic Hadith of the Prophet ﷺ, who wiped over his socks. It also opposes the established practice of the companions who considered socks equivalent to leather socks and wiped over them. Here are the details:
It is authentically reported from Mughirah bin Shu'bah (may Allah be pleased with him) that the Prophet ﷺ performed Wudu and wiped over his socks and shoes.
[Abu Dawud, Kitab al-Taharah, Bab al-Mash 'ala al-Jawrabayn, Hadith 159]
In this Hadith, Sufyan al-Thawri is a mudallis and narrates with 'an, making this chain weak. However, this narration is authenticated by its supporting evidence, especially with the consensus of the companions affirming it, leaving no doubt about its authenticity. Translator
This Hadith is authenticated by Ibn Hazm, and Hafiz Isma'ili stated that its chain is according to the criteria of Bukhari. Therefore, Imam Bukhari should have included it in his Sahih.
[Al-Nukat al-Ziraf, Ibn Hajar, 8/493]
Hafiz Ibn al-Qayyim in "Zad al-Ma'ad" (1/199) stated:
"The Prophet ﷺ wiped over his socks and shoes." This statement proves that in his view, the Hadith of Mughirah bin Shu'bah is authentic. There are many traces of the companions regarding this issue.
Ibn al-Mundhir al-Naysaburi narrated in "Al-Awsat" (1/464) from Imam Ahmad:
"Seven or eight companions wiped over their socks."
Some of the notable companions among them are:
- Ali bin Abi Talib (may Allah be pleased with him):
Amr bin Harith said: "I saw Ali (may Allah be pleased with him) urinate, then perform Wudu and wipe over his socks."
[Ibn Abi Shaybah, 1/189, Hadith 1986 with a typographical error in the chain, and Ibn al-Mundhir, Al-Awsat, 1/462, with an authentic chain] - Al-Bara' bin 'Azib (may Allah be pleased with him):
"I saw Bara' (may Allah be pleased with him) perform Wudu and wipe over his socks."
[Musannaf Abdul Razzaq, 778; Ibn Abi Shaybah, 1/189, Hadith 1984; Al-Awsat, 1/463; Al-Sunan al-Kubra by Bayhaqi, 1/285, with a Hasan chain] - Anas bin Malik (may Allah be pleased with him):
Qatadah narrated that Anas (may Allah be pleased with him) wiped over his socks.
[Ibn Abi Shaybah, 1/188, Hadith; Al-Awsat, 1/462; Al-Mu'jam al-Kabir by Tabarani, 1/244, with an authentic chain] - Abu Mas'ud (may Allah be pleased with him):
"Abu Mas'ud (Uqbah bin Amr al-Badri al-Ansari) wiped over his socks."
[Musannaf Abdul Razzaq, 777; Ibn al-Mundhir, Al-Awsat, with a correct chain] - Abu Umamah al-Bahili (may Allah be pleased with him):
"I saw Abu Umamah wipe over his socks."
[Ibn Abi Shaybah, 1979 with a Hasan chain; Ibn al-Mundhir, Al-Awsat, 1/463]
[Ibn Abi Shaybah, 1/189, Hadith 1990, with a Hasan chain]
Ibn Abi Shaybah narrated with a Hasan chain from Nafi', the freed slave of Ibn Umar, and with an authentic chain from Ibrahim al-Nakha'i that socks are equivalent to leather socks. This view is also attributed to Imam Ahmad and was transmitted by Ibn al-Mundhir from Ata, Sa'id bin al-Musayyib, Ibrahim al-Nakha'i, Sa'id bin Jubair, al-A'mash, Sufyan al-Thawri, Hasan bin Salih, Ibn al-Mubarak, Zafar bin al-Hudhayl, and Ishaq bin Rahwayh.
[Al-Awsat, 1/465]
Further innovations regarding wiping over socks and leather socks include:
- Wiping both the top and bottom of the socks.This practice opposes the established Sunnah of the Prophet ﷺ.
"You ﷺ used to wipe over the top of the socks, and no authentic chain supports wiping the bottom. The narration regarding wiping the bottom is weak and contradicts the authentic narrations."
[Zad al-Ma'ad, 1/199]
This also applies to the Hadith narrated by Mughirah (may Allah be pleased with him).
The Hadith of Jarir bin Abdullah (may Allah be pleased with him) states:
"I saw the Prophet ﷺ urinate, then perform Wudu and wipe over his leather socks."
In this Hadith, the word "over" clearly means the top, providing evidence for wiping the top of the socks or leather socks.
[Sahih al-Bukhari, Kitab al-Salah, Bab al-Salah fi al-Khuff, Hadith 387; Sahih Muslim, Kitab al-Taharah, Bab al-Mash 'ala al-Khuffayn, Hadith 272]
Abdullah bin Umar (may Allah be pleased with him) was authentically reported to wipe both the top and bottom of his leather socks with both hands once.
[Al-Awsat by Ibn al-Mundhir, 1/452, with an authentic chain. Note: Abdul Razzaq, the narrator, is a mudallis and the chain is with 'an. Bayhaqi, 1/291 narrated with a Hasan chain that Abdullah bin Umar (may Allah be pleased with him) wiped both the top and bottom of his leather socks]
This is the personal judgment of Abdullah bin Umar (may Allah be pleased with him) and not in line with the established Sunnah of the Prophet ﷺ. It is likely that this was based on the fact that the aforementioned Hadith did not reach him. This issue is well-known: some Hadiths were known to certain companions while others were unaware of them. This should be understood well.
It is also interesting to note that some narrations explicitly state that the Prophet ﷺ wiped only the top of the leather socks, but these narrations are weak in terms of their chains. We mention them here for two reasons:
- To clarify their weakness.
- To ensure that no one claims we missed any authentic Hadiths that could serve as clear evidence for our stance.
- Al-Fadl bin Mubashir said: "I saw Jabir bin Abdullah (al-Ansari) perform Wudu, wiping only the top of his socks. Then, in this state of Wudu, he prayed the following prayers without renewing his Wudu and said: I saw the Prophet ﷺ doing this, so I do it as I saw the Prophet ﷺ."
[Al-Awsat by Ibn al-Mundhir, 1/454. This narration is also found in Sunan Ibn Majah (Hadith 511) without mentioning wiping.]
- Abdulrahman bin Abi al-Zinad narrated from his father, who narrated from Urwah bin al-Zubair, who narrated from Mughirah bin Shu'bah (may Allah be pleased with him), who said: "I saw the Prophet ﷺ wiping over the top of his leather socks."
[Sunan Abu Dawud, Hadith 161 with a Hasan chain; Sunan Tirmidhi, Hadith 98, who said: "A Hasan Hadith."]
Abdulrahman bin Abi al-Zinad is considered reliable (Hasan al-Hadith) in the narration of Sulaiman bin Dawood al-Hashimi and others. See my book "Noor al-Aynain," pp. 183-184, and "Siyar A'lam al-Nubala," 8/169-170. Therefore, criticizing this chain is incorrect. Translator
- It is narrated from Ali (may Allah be pleased with him) that he saw the Prophet ﷺ wiping over the top of his leather socks.
[Sunan Abu Dawud, Hadith 162-164, with weak chains]
Another narration from Mughirah bin Shu'bah (may Allah be pleased with him) states that the Prophet ﷺ wiped both the top and bottom of his leather socks.
[Sunan Abu Dawud, Hadith 165; Sunan Tirmidhi, Hadith 97; Sunan Ibn Majah, Hadith 550; Al-Awsat by Ibn al-Mundhir, 1/453-454, with a weak chain]
Imam Tirmidhi said: "This Hadith is defective (weak). No one narrated this Hadith from Thawr bin Yazid except Walid bin Muslim. Abu Zur'ah and (Imam) Bukhari both said that this Hadith is not authentic because Abdullah bin al-Mubarak narrated it from Thawr from Rajaa bin Haywah: I was told by the scribe of Mughirah from the Prophet ﷺ as a Mursal narration without mentioning Mughirah."
Imam Abu Dawud mentioned another reason for the weakness of this Hadith: "I was informed that Thawr did not hear this narration from Rajaa bin Haywah."
Ibn al-Mundhir narrated from Imam Ahmad bin Hanbal that he considered this Hadith weak.
- Wiping more than once over socks or leather socks.The Sunnah is to wipe only once over the socks or leather socks. Multiple wiping is not established from the Prophet ﷺ. It is authentically reported from Ibn Umar (may Allah be pleased with him) that he wiped only once as mentioned earlier (p. 56). Also, remember that wiping is different from washing. Washing involves thorough cleaning, which is not required in wiping, thus multiple wiping is incorrect.
- Unnecessarily removing socks or leather socks to wash the feet.Some people unnecessarily subject themselves to hardship, falling into compounded ignorance. The authentic Hadith mentioned earlier states:
"Indeed, Allah likes His concessions to be acted upon just as He dislikes disobedience."
Unnecessary burden is prohibited in matters where both options are permissible. Anas bin Malik (may Allah be pleased with him) narrated that Umar (may Allah be pleased with him) said:
"We have been forbidden from unnecessary burden."
Imam al-Bukhari narrated in "Kitab al-I'tisam bi al-Kitab wa al-Sunnah," Bab Ma Yukrah min Kathrat al-Sual, Hadith 7293:
"We have been forbidden from unnecessary burden."
Ibn al-Qayyim stated in "Zad al-Ma'ad" (1/199):
"The Prophet ﷺ did not engage in unnecessary burden contrary to his usual practice. If he had socks, he would wipe over them without removing them, and if his feet were bare, he would wash them. The most preferred opinion is that if the feet are bare, they should be washed, and if they are covered with socks or leather socks, they should be wiped. This is also the opinion of our teacher (Imam Ibn Taymiyyah)."
I experienced a strange incident in my early days as a student. While traveling overland with my (religious) brothers from Kuwait to perform Umrah, the temperature dropped to zero degrees Celsius. I heard an announcer proclaiming: "Take off your socks and wash your feet following the strict way." I was astonished that Satan had placed this weak and corrupt opinion in his heart, making him prioritize it over the Sunnah of the Prophet ﷺ. Moreover, he was inviting others to it. Those unaware of these issues did not differentiate between concession and strictness. We complain to Allah about such people's behavior.
- Not wiping over torn socks or leather socks.This practice contradicts the pious predecessors and the authentic scholars.
"Continue to wipe as long as the socks are hanging from your feet. Do you not know that the socks of the Muhajirin and Ansar were torn?"
[Musannaf Abdul Razzaq, 1/194, Hadith 753; Al-Bayhaqi, 1/283]
Shaykh al-Islam Ibn Taymiyyah chose this view, stating:
"One of the two views is that wiping over wrapped items is permissible. Ibn al-Qayyim mentioned this, and it is permissible to wipe over torn socks as long as they are still called socks and one can walk in them. This is also the old fatwa of Imam Shafi'i, adopted by scholars like Abu al-Barakat and others."
[Al-Ikhtiyarat al-Ilmiyyah, 4/390]
Among the innovations in Wudu, some students believe that it is recommended not to dry the body (limbs of Wudu) after Wudu. Some students use the statement of Ibn al-Qayyim as evidence: "The Prophet ﷺ did not dry his Wudu limbs after Wudu. There is no authentic Hadith in this regard; rather, the opposite is proven."
[Zad al-Ma'ad, 1/195]
I (the author) say that Imam Ibn al-Qayyim was a great researcher, but the principle is that the statement of anyone other than the Prophet ﷺ can be accepted or rejected. The researchers' opinion is taken into consideration. This is because it is narrated from Salman al-Farsi (may Allah be pleased with him) that he performed Wudu, then turned his woolen robe inside out and wiped his face with it. This Hadith is narrated by Ibn Majah (Hadith 3564, 468) through a reliable chain:
"The Prophet ﷺ performed Wudu and then turned his woolen robe inside out and wiped his face with it."
Al-Busiri in "Misbah al-Zujajah" (1/120) stated:
"Its chain is authentic. All its narrators are reliable. However, there is doubt about the hearing of Salman from this narration."
Although no one has explicitly stated that this narration is disconnected except Imam al-Mizzi, who said in "Tahdhib al-Kamal": "It is said that Salman al-Farsi's narration is Mursal." Al-Mizzi stated this in an uncertain manner, indicating that this view is not established. There is no evidence for this view, and no Hadith scholar has made such a statement.
Since Salman's meeting with the Prophet ﷺ is not proven, this narration is weak according to the translator's research. And Allah knows best.
There are other Hadiths regarding its permissibility, but none of them are established.
Imam Tirmidhi stated:
"No authentic Hadith is proven from the Prophet ﷺ in this chapter."
[Sunan al-Tirmidhi, Hadith 53]
Tirmidhi's statement may be due to the chain being disconnected, otherwise it is not acceptable.
As for Ibn al-Qayyim's statement "rather, the opposite is proven," he refers to the Hadith narrated by Maimunah (may Allah be pleased with her):
"A cloth was brought to the Prophet ﷺ after Wudu, but he did not take it. He kept shaking the water off his hands."
This Hadith is about Ghusl (ritual bath) and not Wudu. If it also applied to Wudu, it would not be a prohibition. Hafiz Ibn al-Mundhir stated:
"This Hadith does not indicate prohibition, as the Prophet ﷺ did not prohibit drying the Wudu limbs. Sometimes he would avoid permissible actions to prevent hardship for the Ummah."
[Al-Awsat, 1/419]
Ibn al-Mundhir's statement is excellent. Imam Ahmad's similar statement is also authentic. Abdullah bin Ahmad bin Hanbal narrated:
"I asked my father whether one could use a cloth (or towel) after Wudu. He said: Yes, there is no harm in it. I asked about the Hadith of Maimunah (may Allah be pleased with her). He replied: This narration does not clearly indicate prohibition."
Abdullah said:
"I saw my father (Imam Ahmad bin Hanbal) several times using a cloth or towel to dry his limbs after Wudu."
[Masail Abdullah, 105]
It is authentically reported from Anas (may Allah be pleased with him) that he used a cloth to dry his face after Wudu.
[Al-Awsat by Ibn al-Mundhir, 1/415, with a Hasan chain]
Some scholars who considered it disliked had no evidence. The Mursal Hadith of Salman al-Farsi (may Allah be pleased with him) and the action of Anas (may Allah be pleased with him) prove its permissibility.
Wastefulness in Wudu Water
This is an old innovation from which only those saved by Allah's special mercy are free. Remember that the Prophet's ﷺ method of Wudu (and all acts of worship) is the best and perfect way. He ﷺ used to be very economical in using water for Wudu, performing it with one Mudd (approximately a quarter of a Sa') or less.
Sufina (may Allah be pleased with him) narrated:
"The Prophet ﷺ performed Ghusl with one Sa' (approximately 2.5 kg of water) and Wudu with one Mudd (approximately a quarter of a Sa')."
[Sahih Bukhari, Kitab al-Wudu bi al-Mudd, Hadith 201; Sahih Muslim, Kitab al-Taharah, Bab al-Qadr al-Mustahab min al-Ma' fi Ghusl al-Janabah, Hadith 325]
Um Ammarah al-Ansariyah (may Allah be pleased with her) narrated:
"The Prophet ﷺ performed Wudu with approximately two-thirds of a Mudd of water." A Mudd is enough to fill a man's both hands together. Tell me, who among us today performs Wudu with such little water?
Imam Ahmad (beautifully) said:
"It is a sign of a person's lack of intelligence if they use a lot of water in Wudu." His student, Al-Maimuni, said: "I used a lot of water in Wudu, so Imam Ahmad said to me (disapprovingly): Do you adopt such a practice? Are you afflicted with doubts? So I abandoned this practice."
[Ighathat al-Lahfan by Ibn al-Qayyim, 1/161, another version, 1/141, 142. The chain of this statement is unknown.]
These were some of the innovations and incorrect practices regarding Wudu and wiping over socks. May Allah grant us all the understanding and ability to follow the correct Sunnah of the Prophet Muhammad ﷺ.