Fatwa ID: 07702

 

Answered by Maulana Ateiq-ur Rehman

 

 

Question:

Assalamu Alaykum.

I hope you are well.

I wanted to ask a question, actually it may be a few questions but it’s regarding the same thing.

The question is regarding Khuffain and Jawrabain

To clarify, I am Hanafi.

I have been checking online too and I have also tried to find the same from fiqh books and my questions still remain.

 

The issue:

I want to do Masah over my socks at work, it’s quite difficult having to take my socks and shoes off to do wudhu and wash my feet in the sink.

I know socks being leather is not a condition in the Hanafi school and they merely have to be thick, they also don’t necessarily have to be waterproof if I understand correctly.

 

Now my question is, what does it mean in the texts that socks should not allow water to pass through? If the texts say that? They say it doesn’t have to be waterproof but also say water shouldn’t pass through immediately?

Does that mean water doesn’t pass through when water is literally poured over?

Or does it mean water does not pass through when merely wiped with a wet hand.

Because if it is the second, there are thick socks I can buy from stores which are so thick that I am able to walk in them for miles without ripping, but they would let water pass through if I was to literally pour water over them, but they will not let water pass through all the way to my skin if I merely wiped.

Would Masah on such socks be permissible?

Do they have to be waterproof?

Just to add, I have ordered SealSkinz socks but these cost about £16 for 1 pair of socks.

And these others which are thick which are not waterproof, I can get about 5 pairs for about the same price.

Thank you a lot for your help.

 

In the name of Allah, the Most Gracious, the Most Merciful

 

 

Answer:

To briefly answer your question about Khuffain and Jowrabain, according to the Hanafi school of thought, it is permissible to do masah on both Khuffain (leather sock) and Jowrabain (thick socks) as long as the conditions are met:

• The khuff must be worn in the state of purity, after washing the foot and before the wudu is broken.
• They should cover the entire foot and ankle 
• Must be strong enough to walk in for three miles without tearing
• Must be free from any tear that is equal to the size of three of the smallest toes
• Must hold in position without being tied
• Must be waterproof

Waterproof here means that no water should penetrate the sock and reach the foot. Weather by wiping or the pouring of water over them, as the Hanafi Jurist Ibn Abideen sites in Radd al Muhtar from Imam Qadhi Khan “the material must not absorb the water nor allow the water to reach the foot”.

 

Only Allah knows best.

Written by Maulana Ateiq-ur Rehman

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

 

 

” ولا يجوز المسح على الجوربين عند أبي حنيفة إلا أن يكونا مجلدين أو منعلين وقالا يجوز إذا كانا ثخينين لا يشفان ” لما روي أن النبي عليه الصلاة والسلام مسح على جوربيه ولأنه يمكنه المشي فيه إذا كان ثخينا وهو أن يستمسك على الساق من غير أن يربط بشيء فأشبه الخف وله أنه ليس في معنى الخف لأنه لا يمكن مواظبة المشي فيه إلا إذا كان منعلا وهو محمل الحديث وعنه أنه رجع إلى قولهما وعليه الفتوى (كتاب الهداية في شرح بداية المبتدي 1:32 

وصحّ على الموق والجورب المجلّد والمنعّل والثّخين (كتاب كنز الدقائق 147)

(قَوْلُهُ ثَلَاثَةُ أُمُورٍ إلَخْ) زَادَ الشُّرُنْبُلَالِيُّ: لُبْسَهُمَا عَلَى طَهَارَةٍ، وَخُلُوُّ كُلٍّ مِنْهُمَا عَنْ الْخَرْقِ الْمَانِعِ، وَاسْتِمْسَاكَهُمَا عَلَى الرِّجْلَيْنِ مِنْ غَيْرِ شَدٍّ، وَمَنْعَهُمَا وُصُولَ الْمَاءِ إلَى الرِّجْلِ، وَأَنْ يَبْقَى مِنْ الْقَدَمِ قَدْرَ ثَلَاثَةِ أَصَابِعَ (كتاب حاشية ابن عابدين = رد المحتار261:1 ).

وَفِي بَعْضِ الْكُتُبِ: يَنْشَفُ بِالنُّونِ قَبْلَ الشَّيْنِ، مِنْ نَشِفَ الثَّوْبُ الْعَرَقَ كَسَمِعَ وَنَصَرَ شَرِبَهُ قَامُوسٌ، وَالثَّانِي أَوْلَى هُنَا لِئَلَّا يَتَكَرَّرَ مَعَ قَوْلِهِ تَبَعًا لِلزَّيْلَعِيِّ وَلَا يُرَى مَا تَحْتَهُ، لَكِنْ فُسِّرَ فِي الْخَانِيَّةِ الْأُولَى بِأَنْ لَا يَشِفَّ الْجَوْرَبُ الْمَاءَ إلَى نَفْسِهِ كَالْأَدِيمِ وَالصِّرْمِ، وَفُسِّرَ الثَّانِي بِأَنْ لَا يُجَاوِزَ الْمَاءُ إلَى الْقَدَمِ وَكَأَنَّ تَفْسِيرَهُ الْأَوَّلَ مَأْخُوذٌ مِنْ قَوْلِهِمْ اشْتَفَّ مَا فِي الْإِنَاءِ شَرِبَهُ كُلَّهُ كَمَا فِي الْقَامُوسِ، وَعَلَيْهِ فَلَا تَكْرَارَ فَافْهَمْ (قَوْلُهُ إلَّا أَنْ يَنْفُذَ) أَيْ مِنْ الْبَلَلِ، وَهَذَا رَاجِعٌ (كتاب حاشية ابن عابدين = رد المحتار1:269)

وَهُمَا قَدْرُ ثَلَاثِ أَصَابِعَ مِنْ أَصْغَرِهَا يَجُوزُ الْمَسْحُ، (كتاب حاشية ابن عابدين = رد المحتار1:273)