Chapter 5
Masah On
The Khufain
(Leather Socks)
Bahar E Shariat – Vol 2 – Purification – Taharat
Hadith 1: Imam
Ahmed and Abu Dawud reported from Mughira (May
Allah Almighty be pleased with him) wherein he says that Rasoolullaah (grace,
glory, blessings and peace be upon Him) performed masah on the leather
sock, so I said, ‘Ya Rasool’Allah ; Huzoor has not remembered!’
Huzoor said, ‘Actually, it is you who has forgotten. It is this which my
Creator has commanded.’
Hadith 2: Darqutni has reported from Abu Bakr (May Allah Almighty be pleased with him) that Rasoolullaah (grace,
glory, blessings and peace be upon Him)
permitted a Musafir (traveller) to perform masah on the leather sock for 3
days and 3 nights and he has permitted this to a Muqeem (resident) for 1 day
and 1 night on condition that he wears it with Tahaarat (purification).
Hadith 3: Tirmizi and Nasa’i reported on the authority of Safwaan bin
As’sal (May Allah Almighty be pleased with him) (who
says), ‘Whilst we were travelling, Rasoolullaah (grace, glory, blessings and peace be upon Him)
would command us not to remove our leather socks for 3 days and 3 nights;
except in the case of Janaabat and not after passing urine, stool or falling
asleep.’
Hadith 4: Abu Dawud reported that Hazrat Ali (May Allah Almighty be pleased with him) said,
‘If Deen would have been based on our own analysis then the masah of the sole
of the leather sock would be better compared to the top.’
Laws of Jurisprudence Regarding
Masah on the Leather Sock
If one who is wearing ‘Khuf’
‘leather sock’ makes masah on it instead of washing the feet then it is
permissible. It is however better to wash the feet, provided that one regards
Masah as being legitimate. Many Ahadith have been related in regards to its
permissibility which are almost at the level of ‘Tawatur’ (uninterrupted
successive narration). It is for this reason that Imam Karghi RanatUllaah 'laih has mentioned that there is risk of
the person who does not accept its permissibility becoming an unbeliever. Imam
Sheikh-ul-Islam says, ‘One who does not accept it as being permissible, is
misguided.’ Our Imam Azam (May Allah Almighty be pleased with him) was
asked in regards to the characteristic of the Ahl-e-Sunnat
Wa Jama’at and he said?
"In other words, ‘To regard Ameer ul Momineen Hazrat Abu Bakr
Siddique and Ameer ul Momineen ‘Hazrat Farooq-e-Azam (May Allah Almighty be pleased with them) as
being more exalted than all the other Sahaba and to have love for Ameer ul
Momineen Hazrat Uthman-e-Ghani and Ameer ul Momineen Hazrat Maula
Ali-eMurtuza (May Allah Almighty be pleased with them) and
to make Masah on the leather socks.’
The reason why Imam Abu Hanifa (May
Allah Almighty be pleased with him) stipulated particularly
these 3 characteristics was because he lived in Kufa and there was a
majority of raafdis there, so he mentioned these characteristics as a manner of
refuting them.
This narration does not however mean that simply possessing these
characteristics are sufficient to be regarded as a ‘Sunni’. Characteristics are
found in a thing. The thing is however not necessary for the characteristic.
An example of this is which has been mentioned in the Hadith of
Sahih Bukhari Shareef in regards to the characteristic of the wahabiya, wherein
in it mentioned: ‘Shaving their heads is one of their traits’ This however,
does not mean that merely a shaven head is sufficient to categorise someone as
a Wahhabi.
Hazrat Imam Ahmed ibn Hambal (May
Allah Almighty be pleased with him) says, ‘I have no
apprehension in regards to its permissibility (i.e. permissibility of
masah on the leather socks) for I have received numerous Hadith in this regard
on the authority of 40 Sahaba-e-Kiraam.’
Law: Performing masah on leather socks is not permissible for one
upon whom Ghusl is Fard.
Law: Even females are allowed to perform masah on leather socks.
There are certain conditions for permissibility of Masah on the Leather socks.
They are:
1. The socks should cover the ankles (i.e. it should cover the
entire foot up-to the ankles). There is no need for it to exceed this
stipulation. If it is one or two fingers shorter than this, masah will still be
regarded as permissible; on condition that the heel is not open (i.e. the heel
should not be visible).
2. It should cling to the feet (i.e. it should fit tightly),
allowing one to walk continuously properly.
3. It should be made from leather or at least the sole should be
made from leather and the rest of it can be made from any other thick layered
material etc.
Law: Masah on cotton or woollen socks etc. which are generally
worn in India (and almost everywhere else today), is impermissible. It is Fard
to remove them and wash the feet.
4. It should be worn after performing Wudu. In other words from
after wearing it till before anything which nullifies Wudu occurred, it should
be such a time that in that particular time one is in the state of Wudu be this
by wearing it after performing the complete Wudu or if one wore it after only
washing the feet and then later completed the Wudu.
Law: If one wore the leather socks after washing the feet and he
had washed his face and hands and made masah of the head before anything
which nullifies the Wudu occurred then too masah in this way is regarded as
being permissible. If a person only washed his feet and put on the leather
socks and thereafter did not perform the complete Wudu then masah will now not
be permissible when making Wudu (i.e. he will have to wash the feet by removing
the leather socks in this case).
Law: If a person wore the leather socks without performing Wudu
and then walked into water, thereby causing the feet to be washed then in this
case if he washes the remaining parts that have to be washed in Wudu and makes
masah of the head, then masah is permissible or else it is not.
Law: If a person performed Wudu and then wore the leather sock on
only one foot, not wearing the other one and that which nullifies the Wudu
occurred then in such a case, masah on even that one sock is not permissible.
It is Fard to wash both the feet (in Wudu).
Law: If one wore the leather socks after performing tayammum,
masah on them is not permissible.
Law: For a Ma’zoor (A Ma’zoor is one who is excused due to
an illness etc., on the basis of a valid reason in the Shariat. In Shariah
terminology, a Ma’zoor is basically a person suffering chronic annulment of
Wudu. The name given to this chronic annulment of Wudu in the Shariah
terminology is ‘Uzr’. Further explanation will follow in the detailed
discussion regarding a Ma’zoor) , masah on the leather sock is only permissible
during the one time (of Namaaz) in which he wore it. However, if the ‘Uzr’
(reason which excuses him) ceases to exist after he wore it and before any
Hadath (occurrence which nullifies Wudu) then in this case the duration for him
is the same which applies to a normal healthy person.
5. Neither was it worn in the state of Janaabat nor did he become
Junub after wearing it.
Law: If a Junub performed tayammum for Janaabat and then performed
Wudu and wore the leather socks, he is permitted to perform masah on the
leather socks except if the tayammum for Janaabat is nullified then in this
case the masah will not be permissible.
Law: If a Junub performed Ghusl but a portion of the body remained
dry but he wore the leather socks and then washed that area before any Hadath
then the masah is permissible. If the part which was left unwashed, was from
the limbs of Wudu, and if Hadath occurred before it was washed then the masah
is in this case is impermissible.
6. It should be worn only within the stipulated duration. The
duration for a Muqeem (resident) is 1 day and 1 night and the duration fixed
for a Musafir (traveller) is 3 days and 3 nights.
Law: The first time that one had any Hadath (i.e. from the first
time the Wudu breaks) after wearing the leather socks will be counted as the
start time of the stipulated duration for that person. For example, if one wore
the leather socks in the morning and the first Hadath occurred at the time of
Zuhr then in this case a Muqeem may perform masah on the leather socks until
the Zuhr of the following day and the Musafir will make masah until Zuhr of the
fourth day.
Law: If a Muqeem wore the leather socks and the duration of 1 day
and 1 night had not as yet expired and he embarked on a journey then in this
case he is permitted to make masah on the leathers socks for a further 3 days
and 3 nights from after the first time he has any Hadath. If a Musafir decided
to stay at any place (whereby removing him from the ruling of a Musafir) then
in such a case if the duration for which he has been wearing the leather socks
exceeds 1 day and 1 night then the masah will be nullified and to wash the feet
in Wudu will now be Fard. If he was in Namaaz (when the time expired) then the
Namaaz will be regarded as being invalid. If the 24 hour period has not been
completed then he may complete this duration.
7. No sock should be torn equivalent to the size of 3 little toes
space (i.e. little toe times three). In other words when walking 3 toes space
of the body should not be visible. If the sock is torn equivalent to the size
of 3 toes space but an area of the body which is less than 3 toes space is
visible then the masah will be permissible. If both the leather socks are torn
less than 3 toes space each and together they make up the area of 3 toes space
or more then too one is allowed to make masah. The same ruling applies if the
seam opens up, in other words, if each is opened less than 3 toes space it is
permissible to make masah on it otherwise not.
Law: If the leather sock has torn or the sutures have come loose
and wearing it in this manner does not show 3 toes of the foot but when one
walks then 3 toes are visible, so in such a case masah on it is
impermissible.
Law: If it tore in such a place or the sutures opened in
such a place that the actual toes are visible then in this case the size of the
toes will not be considered, as long as 3 toes are visible (i.e. the ruling
will apply).
Law: If the sock has numerous holes on it in different places and
the size of each hole is such that a ‘sawtali’ (i.e. instrument used to make
holes in leather) can go through it and the size of all the holes together is
less than 3 toes space, then in such a case masah is permissible otherwise
not.
Method of Performing Masah on Leather Socks
1. The 3 fingers of the right
hand should be placed on the tip of the back (i.e. top) of the right foot and
the 3 fingers of the left hand should be placed on the tip of the back of the
left foot.
2. Then pull the fingers towards the shin for at least a 3 finger
distance. It is however Sunnat to pull the fingers up-to the shin.
Law: It is necessary for the fingers to be wet. It is permissible
to make masah using the wetness (moistness) that exists after washing the
hands. If one made masah of the head and there is still wetness on the hands then
this is not sufficient. One should wet the hands with fresh water. There is no
objection even if a small portion of the palm is also included.
Law: There are 2 Fard actions in Masah of the leather socks:
1 st Fard: The masah of each leather sock should be equal to at
least the area of 3 small fingers of the hand.
2 nd Fard: The masah should be done on the back (i.e. top) of the
leather sock.
Law: If one masah of one sock equals to 2 fingers and the masah of
the other sock equal to 4 fingers then in this case the masah is not
valid.
Law: If one made masah on the sole, sides, ankle area, shin area
or heel of the sock, then the masah will be invalid.
Law: It is Sunnat to make masah using the stomachs of the entire 3
fingers; to pull the fingers up to the shin and to keep the fingers spread
apart.
Law: If one made masah using the back of the fingers, if one
pulled the fingers from the direction of the shin towards the toes, made masah
of the breadth of the sock, kept the fingers together or made masah with the
palms then in all these cases the masah will be regarded as being valid but
contrary to the Sunnat.
Law: If a person made masah with one finger thrice, wetting the
finger with fresh water each time, making masah in 3 places, it will still be
regarded as being valid. He has however not fulfilled the Sunnat in doing this.
However, if he made masah on the same spot (i.e. same place) all 3 times or if
he did not wet the finger each time; the masah will be regarded as being
invalid.
Law: If one made masah using only the tips of the fingers and if
the tips had sufficient water on them that constantly dripped over the fingers
then the masah will be valid, otherwise not.
Law: If there is an empty space close to the tip of the sock on
which there is no part of the feet then if one makes masah of this empty spot
the masah will not be valid and if one got the fingers to reach there freely
and then made the masah, then it is valid but if the foot moves from there then
the masah will immediately be nullified.
Law: In masah neither is the Niyyat (intention) Sunnat and nor is
it Sunnat to perform the action thrice. It is sufficient to perform the action
just once.
Law: If one is wearing a normal sock over the Khuf and he performs
masah on the normal sock then in this case if the wetness reaches the leather
sock then the masah will be valid, otherwise not.
Law: If one wore a leather sock and walked in dew, or if water
fell on the leather sock or drops of rain fell on it and the area on which
masah is performed becomes wet equal to 3 fingers space, then the masah will be
regarded as valid and there is even no need to run the hands over this
area.
Things That Nullify Masah on The Khufain
Law: Those things which nullify
Wudu also nullify the Masah.
Law: Once the stipulated duration has expired, the Masah becomes
nullified and in this situation, to just wash the feet is sufficient. There is
no need to repeat the entire Wudu. However, it is better to repeat the entire
Wudu.
Law: If the stipulated duration for the Masah expires and one
strongly believes that by removing the leather socks, his feet will perish
(i.e. he may lose his feet) due to the intense cold then in such a condition he
should not remove them and he should perform complete masah of the entire
leather socks right upto the ankles, not leaving any area without making masah
on it (i.e. he should make masah on the soles, top, sides and heels of the
leather sock).
Law: Removing the leather socks will cause the masah to be
nullified even if only one foot is removed. Similarly, if even one foot comes
out more than half way from the leather sock then the masah will be nullified.
In regards to removing the sock or in the case of most of the foot coming out
of the sock, refers to the part of the foot between the ankles to the tips of
the toes. The shin is not counted. In both such conditions it is Fard to wash
the feet.
Law: If the leather sock is so loose that in walking, the heel
comes out of the sock then in this case the masah will not be regarded as
invalid but if it the heel is taken out of the sock with the intention of
removing it then the masah will be nullified.
Law: If one walked into the water wearing leather socks causing
more than half of one foot to be washed or if water entered the leather sock by
some other means and more than half of the foot was washed by this then the
masah will be nullified.
Masah over the Bandage and Splints
Law: If the parts that need to be
washed in Wudu fracture or if it has an abscess or is inflicted by some other
illness and passing water over it causes one harm or immense pain then to pass
wet hands over that area is sufficient. If this causes harm as well then one
should place a cloth over the area and make masah over the cloth. If this is
harmful as well then it is excused. If some medicine has been filled into it
then there is no need to remove this medicine. To pass water over it is
sufficient.
Law: If one has tied a bandage over a sore, a wound or over an
area on which phlebotomy was performed and to open it and pass water over it,
or making masah on that area, or opening the bandage will cause harm, or if
there is none who can open or tie it then in such a case one should make masah
on the bandage. If there is no harm in opening the bandage to make masah then
to wash the said area is necessary. If one is able to perform the masah on that
particular limb then masah on the bandage is impermissible. If there is no harm
in passing water in the areas around the wound then these areas must be washed.
If doing this causes harm then masah should be performed on these
areas as well. If masah cannot be performed on these areas as well then masah
should be made on the bandage. It is better to make masah over the entire
bandage. It is however necessary to make masah on the greater portion of the
bandage. To perform the masah just once is sufficient. There is no need to do
it repeatedly. If one is not able to make masah on the bandage as well then
leave it without doing anything. When one reaches a comfort level where making
masah on the bandage will not cause any harm then immediately perform masah on
the bandage. In one recovers to the extent where one is able to pass water over
the bandage without causing any harm then one should do this. Thereafter when
one recovers to the level where one is able to perform masah on the actual limb
without causing any harm then one should do this. When one recovers to the
level where one is now able to pass water over the limb without causing any
harm then one should do so. In other words, if one has the ability and control
to do that which is greater and the more this ability increases then the more
should one strive to fulfil the greater purpose. To be simply content with the
lesser stipulation in this case is not permissible.
Law: If a splint has to be tied due to a broken bone then the
ruling is the same.
Reference: https://yaqoobmadani.files.wordpress.com/2015/02/engbahareshariat-vol2taharat.pdf
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