How vulnerable we are..

The local events in the past few days have demonstrated to us how vulnerable we as human beings really are when Allah tests us with two simple commodities - water and oil.
Water, when supply was interrupted for a great deal of inhabitants in the Klang Valley, and Oil, when the petrol subsidy was reduced by 20 cents.
Ponder upon the following:
1. The reason for water shortage in the first place was BECAUSE of oil spillage. It is as if Allah is teaching us a lesson that : these are two great blessings, and when you don't manage them responsibly and properly, disasters can happen.
How well are we managing the other blessings of Allah? Our wealth? Our families? Our good health? Our free time?
2. A small misconduct (oil spill) can have a snowball effect result in huge difficulty to many others - Don't consider our sins as insignificant, especially when it affects others.
3. How much some react over the price increase of a basic commodity, when in fact we spend so much more on unncessary things and luxuries we don't need.
4. Allah didn't even take these blessings away from us completely - some additional difficulty. What kind of response do we witness around us?
Do we remember the great trials of the Dajjal towards the End of time, as narrated by the Prophet (sallAllahu alayhi wasallam)? When there will be no food and water, and he will roam the earth with those supplies, claiming to be god? When a person will go to sleep as a believer, but wake up as a disbeliever?
What we are facing isn't half - or one tenth - as difficult as those trials, and this is the disgrunted response we have; some even going to the extent of cursing fellow Muslims..?
May Allah make us amongst the patient.. and amongst those who utilize His blessings with Thankfulness and Moderation.
اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّكُلِّ صَبَّارٍ شَكُوْرٍ
"Verily, in this there are indeed signs for those who are steadfast (patient) and grateful"
(Surah Saba' 34:19)

Wiping Over the Socks in Wudhu’ (Ablution)

1. Allah Intends Ease for His Slaves – Practicability in Worshipping Him

The Shari’ah of Islam has been revealed for man’s benefit, designed to facilitate mankind’s and societal needs in worshipping Allah. One of the pillars which Islamic legislation is based upon is the removal of difficulties wherever possible[1]. Allah says in the Qur’an:

“Allah intends for you ease, and He does not want to make things difficult for you.” (Surah Al-Baqarah 2:185)

In recognition of the difficulty in removing clothing or covering such as socks on the feet for purposes of wudhu’ (ablution, purification from minor ritual impurity), Allah facilitates ease of worship by Revealing the concession of making wudhu’ - the permissibility on wiping over socks instead of complete washing of the feet.

 

2. Evidence on the Permissibility of Wiping Over the Socks

Al-Mugheerah ibn Shu’bah said:

I was one night with the Messenger of Allah (sallAllahu alayhi wasallam) on a journey. 

He said to me: Have you any water with you? I said: Yes. He (the Holy Prophet) came down from his ride and went on till he disappeared in the darkness of night. He then came back and I poured water for him from the jar.

He washed his face, He had a woollen gown on him and he could not bring out his forearms from it (i. e. from its sleeves) and consequently he brought them out from under his gown. He washed his forearms, wiped over his head. I then bent down to take off his socks.

But he said:

‘Leave them, for my feet were clean (i.e. I had wudhu’) when I put them in,’ and he only wiped over them. [2]

The hadith above is mutafaqq ‘alaihi (agreed upon by Al-Bukhari & Muslim). The permissibility of wiping over socks for wudhu’ is well established in many mutawatir[3] and sahih (authentic) ahadith, whether the Prophet (sallAllahu alayhi wasallam) was at home or on a journey. [4]

Imam Ahmad ibn Hanbal said, “There is not a shadow of doubt in my mind concerning the legality of wiping over the khuffs (i.e. socks), as there are forty ahadith of the Prophet  indicating its permissibility” [5]

3. Way to wipe over socks

Wiping on socks (for ablution) is to be by passing one’s wet fingers from one’s toes towards one’s leg, – no complete washing necessary. 

The right foot is to be wiped over with the right hand, and vice versa. Also, one should not repeat wiping[6]

This is based on the hadith of Al-Mugheerah ibn Shu’bah who reported that the Prophet  performed Wudhu’ and he wiped over his socks and sandals. [7]

Ali ibn Abi Talib narrated: “If the religion were based on opinion, it would be more important to wipe the under part of the socks instead of than the upper; but I have seen the Messenger of Allah (sallAllahu alayhi wasallam) wiping over the upper part of his shoes.” [8]

If a person takes off his socks after wiping over them, his wudhu’ is not invalidated according to the correct view.  [9]

4. Types of socks to be wiped

In hadith of Al-Mugheerah previously, the Prophet wiped over his khuffs – a type of leather socks. It also was narrated that al-Mugheerah ibn Shu’bah said: “The Prophet did wudoo’ and wiped over his jawrab and shoes.” [10]

Abu Bakr ibn al-‘Arabi said: jawrab means a thin cover for the feet made of wool, worn to keep the feet warm.

Ibn Hazm said: wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather (referred to as “khuff”) or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.[11]

5. Conditions of Wiping Over the Socks/Khuffs

1. One must have wudhu’ (Ablutions) before putting on the socks

In the earlier quoted hadith, when Al-Mugheerah wanted to assist the Prophet (sallAllahu alayhi wasallam) to remove his khuffs for purposes of wudhu’, the Prophet had told him

“Leave them, for my feet were clean (i.e. I had wudhu’) when I put them in, and he only wiped over them “[12]

This ruling applies if the socks were put on during the state of already having wudhu’, and is not valid in a state of ritual impurity.

2. Socks must be pure (tahir)

The Messenger of Allaah (sallAllahu alayhi wasallam) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that angel Jibreel had told him that there was something dirty on them. [13]

This indicates that it is not permissible to pray wearing anything that is contaminated by that najaasah (impurity).

If socks have offensive odour (though not necessarily of impurities), it is recommended to make wudhu’ without wiping over the socks (i.e. wash the feet instead). [14]

The Prophet said, “He who eats onion and garlic and leek, should not approach our mosque for the angels are harmed by the same things as the children of Adam (i.e. offensive odour)”  [15]

 

3. Khuffs must be halal

In principle, legal permission is not applied to what is already illegal (haram). The socks to be wiped over must be lawfully obtained & acquired (i.e. halal, not obtained by force/theft), and lawfully made (i.e. cannot be of silk origin for men) [16]

4. Socks must completely cover feet up to ankles

One cannot wipe over them unless they are thick enough and covering the parts of the feet which are to be washed (i.e. up to the ankles) [17]

Regarding socks with holes, the correct view is that it is permissible to wipe over socks that have holes in them.

Ibn Taymiyah  said: “When the Messenger of Allaah  gave the command to wipe over the khuff, he knew what the normal state of affairs was, and he did not stipulate the condition that the socks should be whole and free of any faults. His command should be taken as general in meaning and it should not be restricted unless there is any shar’i evidence for doing so. What is implied by the wording is that any khuff that people wear and walk about in may be wiped over, even if they have holes or are worn out, without defining the acceptable extent for these holes and tears, because even such a definition would require evidence…”  [18]

If holes/defects to socks had any effect on permissibility of wiping over them, the Prophet  would have stated that clearly; one of the basic principles of usool al-fiqh is that it is not permitted to delay explaining something when it is needed. [19]

 

5. Wiping applicable for minor purification only – not for major purification (janabah)

Safwan ibn ‘Assaal (RAH) said: “We were on a journey, and we were commanded not to remove our Khuffs (socks) for three days and nights, unless we were in a state of Janabah (ritual impurity due to sexual discharge), but not (to remove the rocks) due to urine, sleep or stool” [20]

 

6. Wiping within the time duration

The Prophet said: “The time limit for wiping over the socks for a traveller is three days (and three nights) and for a resident it is one day and one night.” [21]

This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. [22]

There is no evidence indicating wudhu’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is until it becomes apparent that this is no longer the case.  [23]

References

1.  Muhammad Subhi bin Hasan Hallaq (2007) “Fiqh – According to the Quran and Sunnah” Darussalam: Riyadh, Saudi Arabia

2.  Dr Salih Al-Fawzan (2005) – “A summary of Islamic Jurispudence, vol.1” – Al-Maiman Publishing House: Riyadh, Saudi Arabia

3. Islam Q&A - “Rulings of Wiping Over Socks” - http://www.islam-qa.com/en/cat/2035 

4. Dr Bilal Phillips (2006) – “The Evolution of Fiqh” International Islamic Publishing House: Riyadh, Saudi Arabia

5.  Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Daud, Muwatta of Malik – accessed online at http://www.searchtruth.com

---

[1] “Evolution of Fiqh”, Section 1: ‘First Stage: Foundation’

[2] Sahih Muslim, Book #002, Hadith #0529

[3] i.e. widely narrated by numerous companions

[4] “Summary of Islamic Jurisprudence”, Chapter 8

[5] See Al-I’lam Befawa’idh Umdatul Ahkam [1/615]

[6] Dr Salih Al-Fauzan – “Summary of Islamic Jurispudence”, pg 51

[7]Sunan Abu Dawud (#159), At-Tirmidzi (99), ibn Majah (559) and others

[8] Sunan Abu Dawud Book #1, Hadith #0162; Ad-Daraqutni, Al-Baihaqi and others

[9] Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/193.

[10] At-Tirmidzi, 92; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 86

[11] Al-Muhalla, 1/321

[12] Sahih Muslim, Book #002, Hadith #0529

[13] Musnad Ahmad, narrated by Abu Said Al-Khudri

[14] Salih Al-Munajjid, Islam Q&A

[15] Sahih Muslim, Book #004, Hadith #1147

[16] Dr Salih Al-Fauzan – “Summary of Islamic Jurispudence”, pg 49

[17] Ibid. Pg 49

[18] Ibn Taymiyah, Majmu’ al-Fataawa (21/174)

[19] Salih Al-Munajjid, Islam Q&A

[20] Narrated by At-Tirmidzi (no. 96), An-Nasa’I (1/83), Ahmad (4/239) and others – At-Tirmidzi graded this hadith as Hasan-sahih, quoting Al-Bukhari – “the best hadith on the subject is the hadith of safwan”

[21] Sunan Abu Dawud Book #1, Hadith #0157; Sahih Muslim Book #002, Hadith #0537

[22] I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar by Shaykh ibn al-‘Uthaymeen p.14

[23] Ibid.

38:75-76 - the First Racist in the History of the Universe:

Are we also guilty for following in his footsteps?

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ

قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

(Allah) said: "O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands.

Are you too proud and arrogant (to fall prostrate to Adam) or are you one of the high exalted?"

[Iblis (Satan)] said: "I am better than he, You created me from fire, and You created him from clay." (38:75-76)

Iblis refused to obey a from Allah to prostrate to Adam, believing that because he was created from fire, he was more superior to Adam who was created from clay.

This refusal exposed a true disease in his heart – the first racist. The arrogance to believe in his self-superiority, which in fact wasn’t even on accord of his own actions – it was a given to him. An arrogance which would grow so great that it would eventually lead him to be condemned and accursed until the Day of Judgment & forever.

Now, there are profound lessons that we need to learn from the story of Iblis. The reality is, out of the wisdom and mercy Allah, He grants some of us certain things which are not of our own effort : our race, our family, our good looks, our intelligence, our status in society, etc. 

Because these are a GIVEN to us, we have NO right to feel superior over others because of what Allah granted us. Likewise, we shouldn’t feel INFERIOR to others who are ‘preferred’ in this sense either because this plants the seeds arrogance – that feeling that you would have been superior, if only you had been granted 'it'.

The Prophet Muhammad (sallAllahu alayhi wasallam) said:

“Whosoever has an ATOM’S WEIGHT of ARROGANCE (kibr) shall not enter Paradise –

arrogance is to deny the truth, and to scorn (look down upon) the people” (Sahih Muslim, Book #001, Hadith #0164).

So if any of us has any hopes of entering Jannah, don’t ever discriminate others on the basis of race, good looks, family stature, talents, intellectual capacity, or physical ability – If you got it, you don’t have to flaunt it: These are all gifts and a trust from Allah. What matters isn’t what Allah Granted us, rather, what we DO with what He Granted us.

Even our achievements, our wealth, our jobs, our education, our successful families, aren’t completely our efforts – there are people out there who are better and 'more deserving' than us, but are not decreed by Allah to be in the position that we are in for Wisdoms best known to Him Alone. 

We need to humble ourselves to always acknowledge Allah’s blessings and therefore live in shukr (thankfulness) of Allah; never turn Allah’s blessings into a source of Arrogance which will prevent us from entering His Paradise.

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

“And wish not for the things in which Allah has made some of you to excel others.

For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty.

Surely, Allah is Ever All-Knower of everything” (Surah An-Nisa 4:32)

Remember – at the end of the day, the most honourable in the sight of Allah is nothing to do with the ‘givens’. The most HONOURABLE is something that EVERYONE can develop without barriers – the one with the most taqwa (righteousness, consciousness and love/fear of Allah)

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. 

Verily, the most honourable of you with Allah is that (believer) who has the most Taqwa. 

Verily, Allah is All-Knowing, All-Aware.” 

(Surah Hujarat 49:13)

So let's ditch any hint of arrogance from our hearts, and strive towards what we CAN develop: TAQWA.

May Allah remove all forms of arrogance from our hearts, and make us amongst His humble and thankful slaves who strive to be of the people of taqwa .. ameen.