Published by: Madrasah Taleemuddeen

Title: Masah on socks

Published by: Madrasah Taleemuddeen

4 Third Avenue
P.O. Box 26393
Isipingo Beach
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Tel: +27 31 902 9818

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Email: [email protected]
Website: www.alhaadi.org.za
www.ihyaauddeen.co.za
First Edition: Rajab 1428 / August 2007
Second Edition: Zul-Hijjah 1432 / November 2012

2
 Contents

Views of leading Ulama .................................................................... 6

Shaikh Moulana Ni`matullah A`zami (daamat barakaatuhum) –
Ustaaz of Hadeeth, Darul Uloom Deoband .................................... 6
Moulana Fadhl-ur-Rahman A`zami (daamat barakaatuhum) –
Shaikh-ul-Hadeeth, Darul Uloom Azaadville ................................. 6
Mufti Khursheed Anwar Alkyawee (daamat barakaatuhum) –
Ustaaz, Darul Uloom Deoband ....................................................... 7
Mufti Abul Qaasim Banarasi (daamat barakaatuhum) .................. 7
Introduction....................................................................................... 9
Is it permissible to make Masah upon ordinary socks? .............. 10
Statements of the experts of Hadeeth regarding the weakness of
this Hadeeth .................................................................................. 12
This Hadeeth opposes the command of the Qur’aan .................... 12
Why is it then permissible to make masah upon khuffain? ........ 14
The Mazhab of the four Imaams .................................................... 16
The conditions of the four Imaams for the validity of masah upon
socks ................................................................................................. 17
The Hanafi Mazhab....................................................................... 17
The Shafi`ee Mazhab .................................................................... 18
The Maaliki Mazhab ..................................................................... 18
The Hambali Mazhab .................................................................... 18
Views of Other Scholars ............................................................... 19
Why did the A’immah-e-Arba`ah restrict the permissibility of
masah upon socks with certain conditions?.................................. 20
List of Sahaabah  who performed masah upon their socks: .... 21
The verdict of the renowned Ahle-Hadeeth Allaamah Shams-ul-
Haq Azeemabadi ............................................................................. 22
Masah on socks

Upon which socks did the Sahaabah  make masah on? ........... 23
Conclusion ....................................................................................... 24
Salaah - The greatest `Ibadah ........................................................ 26
Principles of Shari`ah ..................................................................... 26
Masah on the Khuffain ................................................................... 27
The views of the Fuqahaa............................................................... 27
Masah on Non-Leather Socks ........................................................ 31
Mazaahib of the Ulama who restricted the validity of masah on
socks with certain conditions: ........................................................ 32
The Hanafi Mazhab....................................................................... 32
The Shafi`ee Mazhab .................................................................... 33
The Maaliki Mazhab ..................................................................... 33
The Hambali Mazhab .................................................................... 34
Views of Other Scholars ............................................................... 35
Proofs of the Mazaahib ................................................................... 35
Ahaadeeth which apparently permit masah on jowrabain (non-
leather socks) ................................................................................... 37
The narration of Hazrat Mugheerah bin Shu`bah :.................... 37
Ulama who authenticated the Hadeeth of Mugheerah bin Shu`bah
 ................................................................................................... 40
Answers to those who regard the Hadeeth of Mugheerah bin
Shu`bah  as authentic ................................................................. 41
The narration of Hazrat Abu Musa :.......................................... 43
The authenticity of this narration .................................................. 44
The narration of Hazrat Bilaal  .................................................. 45
The authenticity of the first chain ................................................. 45
The authenticity of the second chain ............................................ 46
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Masah on socks

The narration of Hazrat Thowbaan ........................................... 47

The authenticity of this narration .................................................. 47
Conclusion .................................................................................... 48
The different kinds of Jawaarib (non leather socks) .................... 49
Thakheen socks ............................................................................. 49
Raqeeq socks ................................................................................. 49
List of Sahaabah  who performed masah upon their socks: .... 51
Conclusion .................................................................................... 52
Summary ....................................................................................... 54
Summary of Discussion .................................................................. 56

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Masah on socks

Views of leading Ulama

The following are excerpts of the views of several leading

Ulama regarding the original Arabic treatise:

Shaikh Moulana Ni`matullah A`zami (daamat

barakaatuhum) – Ustaaz of Hadeeth, Darul Uloom Deoband
I have studied this treatise titled ‚Al-Mashu `alal-Jowrabain‛
which has been compiled by Shaikh Moulana Zakariyya
(Makda) of South Africa. The author has presented the proofs
of the legalisers of making masah on all types of socks followed
with a detailed scrutiny of their proofs. In the like manner he
has produced the various views of the majority of the former
and latter Ulama together with their concrete proofs. He has
also explained the reasons of preference for their view (the
majority of the Ulama).

I congratulate the author over his notable work and I pray to

Allah Ta`ala to make this work a means of guidance for the
Muslim ummah.

Moulana Fadhl-ur-Rahman A`zami (daamat barakaatuhum)

– Shaikh-ul-Hadeeth, Darul Uloom Azaadville
I have studied this brief kitaab titled ‚Al-Mashu a`lal-
Jowrabain‛ with great scrutiny. I have found it to be extremely
beneficial. After studying this book I have concluded that the
author Moulana Zakariyya Makda had paged through many
books with a deep sense of understanding regarding this topic
and had worked tirelessly to compile this work.

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Masah on socks

This compilation entails a topic of great importance regarding

which no aalim in my knowledge from the Hanafi mazhab has
ever written on, neither in Arabic nor in Urdu.

Mufti Khursheed Anwar Alkyawee (daamat barakaatuhum)

– Ustaaz, Darul Uloom Deoband
This book which you hold in your hands is a comprehensive
and valuable book discussing the topic of masah on jowrabain.
The author, Moulana Zakariyya Makda, after presenting the
proofs of the legalisers of masah on jowrabain has very
beautifully proven that the mazhab of the Fuqahaa is correct and
rightly guided and supported by the Qur’aan and Hadeeth of
Rasulullah .
I have studied and perused through the entire treatise. I found
that the author has undertaken a thorough critical analysis of
the proofs of the opposing group and it is filled with the
various basis of preference for the correct view.

Mufti Abul Qaasim Banarasi (daamat barakaatuhum)

In the recent past under the banner of research some free
thinkers have created a new mindset and understanding of
Deen. Through this, making masah upon ordinary socks was
likened to masah on khuffain and thus it was regarded as a
substitute for washing the feet in wudhu.
This mas’alah which until recently was only regarded as an
unpractised view which was held by certain scholars, has
gained more popularity and support after several prominent
scholars attempted to prove its permissibility through the

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Masah on socks

Qur’aan and Hadeeth. This has now become a common practice

among the Salafis.
Many followers of the A’immah-e-Arba`ah (the four great
imaams of fiqh) have fallen prey to this practice of the Salafis.

It was upon the instruction of Hazrat Mufti Ebrahim Salejee

Saheb, rector of Madrasah Taleemuddeen, Isipingo Beach,
Durban, that the author decided to compile a treatise on this
topic.
This kitaab has efficiently covered every aspect of this topic
from all angles. May Allah Ta`ala accept the effort of the
author and grant him the ability to progress further in the line
of academic research and studies.

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Masah on socks

Introduction

After Imaan, Salaah enjoys the most elevated status of all the
actions of Deen. It is obligatory on every adult male and female
to perform the five daily Salaah. Salaah will be the first act
which a person will be questioned about on the Day of
Qiyaamah. Thus Nabi  described Salaah as the key to Jannah. 1

While Salaah is the ‚key to Jannah‛, Wudhu is the ‚key to

Salaah‛. 2 Without Wudhu a person cannot fulfil this great
obligation. Allah Ta`ala has clearly declared in the Qur’aan
Shareef: “O you who believe! When you stand towards Salaah, wash
your faces, your hands up to your elbows, make masah of your heads,
and wash your feet up to the ankles.” 3

Thus the obligation of performing Wudhu for Salaah is derived

directly from the Qur’aan Shareef. The four obligatory acts of
Wudhu - washing the face, washing the hands up to the
elbows, making masah of the head and washing the feet are
clearly explained in the above verse. Hence all the four great
Imaams of Fiqh and the entire Ummah are unanimous upon
these four acts being compulsory in Wudhu.

While it is unanimously accepted that the feet have to be

washed in Wudhu when not covered by any footwear, will the

1 Musnad Ahmad, 11/509

2 Tirmizi, 1/3
3 Surah Maa’idah, aayah 6

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Masah on socks

same law apply in the case where the feet are covered by some
form of footwear or will masah upon such footwear suffice?

The A’immah-e-Arba`ah (four Imaams of Fiqh) and generally all

the Fuqahaa are of the view that masah is only permissible upon
leather socks or socks of a similar nature (details of which will
follow later). Contrary to this view, a small group of scholars
have declared it permissible to make masah upon ordinary
socks made of cotton, nylon and the like. This treatise is an
attempt to thoroughly examine the latter view and ascertain
whether it is based on acceptable proofs which render the said
practice permissible or not. May Allah Ta`ala accept this
humble effort and make it a means of benefit for the Ummah,
Aameen.

Hereunder follows a summary of the actual treatise (that starts

on page 26) which will prove beneficial insha-Allah, for those
who are unable to avail themselves to study the in-depth
treatise.

Is it permissible to make Masah upon ordinary

socks?

The verse of the Qur’aan clearly instructs one to wash the feet
in wudhu. Allah Ta`ala states:
ٰۤ ٰۤ
ِ ِ‫ٰیاَیُّہَا الَّ ِر ۡینَ ٰا َمنُ ۡوا اِ َذا قُ ْمتُ ْم اِلَی الص َّٰلو ِۃ فَا ْغ ِسلُ ۡوا ُوج ُۡوہَ ُك ْم َواَ ۡی ِدیَ ُك ْم اِلَی ْال َم َساف‬
‫ق َوا ْم َسح ُۡوا‬
‫ِ ُس ُ ۡو ِ ُك ْم َو اَزْ ُجلَ ُك ْم اِلَی ْال َ ْ َ ۡ ِن‬

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Masah on socks

“Wash your faces and your hands till your elbows, perform masah of
your head and wash your feet up to your ankles.”

However, when one studies the Hadeeth he comes across the

Hadeeth of Mugheerah bin Shu`bah  which implies the
permissibility of making masah on one’s socks.

The Hadeeth reported by Mugheerah bin Shu`bah  reads as

follows:
‫ توضأ النيب صلى اهلل عليه وسلم‬: ‫عن سفيان عن أيب قيس عن هزيل بن شرحبيل عن املغرية بن شعبة قال‬
‫ومسح على اجلوربني والنعلني‬
Sufyaan Thauri reports from Abu Qais Al-Awdi, who reports from
Huzail bin Shurahbeel who reports from Mugheerah bin Shu`bah
that Nabi  performed Wudhu and made masah on his jowrabain
(socks) and shoes.

Some people in an effort to reconcile between the Qur’aan and

Hadeeth opine that the purport of the Qur’aanic verse refers to
the time when one is not wearing socks and the purport of the
Hadeeth refers to the time when one is wearing socks. Hence, in
this way there no longer exists any contradiction between the
Qur’aan and Hadeeth. However, this reconciliation based on
pure logic and reasoning is unacceptable due to the following
two reasons:

1. This Hadeeth is ruled as weak according the experts of

Hadeeth.
2. The purport of this Hadeeth opposes the command of the
Qur’aan.

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Masah on socks

Statements of the experts of Hadeeth regarding the weakness

of this Hadeeth

1. Imaam Baihaqi has classified this Hadeeth as weak. He

states: ‚This is a weak narration (‫)منكر‬. The likes of Imaam
Sufyaan Thauri, Imaam `Abdur Rahmaan bin Mahdi, Imaam
Ahmad bin Hambal ‫ َز ِ َم ُ ُم هللا‬and an entire group of leading
expert Muhadditheen have all unanimously rejected the
authenticity of this Hadeeth.‛ 4

2. Similarly, Imaam Nawawi states: ‚Each luminary from

amongst these luminaries of Ahaadeeth (all those who had
classified this Hadeeth as weak) if weighed or measured
individually, (let alone being weighed collectively) will
undoubtedly outweigh Imaam Tirmizi who rules this
Hadeeth as authentic.‛ 5

3. Hafiz Ibnu Hajar states that Imaam Bukhari

brought the Hadeeth of making masah on leather socks and
omitted the Hadeeth that permits making masah upon ordinary
socks on account of the weakness in the chain of narrators. 6

This Hadeeth opposes the command of the Qur’aan

Acting upon the Hadeeth opposes the generality of the verse of

the Qur’aan. The verse explicitly commands that the feet be

4 Hidaayat-ur-Ruwaat 1/264
5 Al-Binaayah, 1/427
6 This could be understood from Ibnu Hajar’s statement in An-Nukat-uz-Ziraaf. (Tuhfat-ul-

Ashraaf, 8/493)
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Masah on socks

washed under all circumstances, whether one is wearing socks

or not. By acting upon the Hadeeth one will necessarily leave
out practising upon the Qur’aan. Hence, we understand that
acting upon any one of the both (Qur’aan and Hadeeth) will
necessitate leaving out the other.
In view of the above, the great scholar, Abu Bakr Al-Jassas
is reported to have said, ‚We cannot practise upon the
Ahaadeeth which establish the permissibility of making masah
upon general socks independently since it is opposing the
verse of the Qur’aan.‛ 7

Imaam Muslim is reported to have said: ‚We are not

prepared to forsake the Qur’aan on account of the weak
Hadeeth of Abu Qais and Huzail (who narrate the Hadeeth of
masah on socks).‛ 8

Note: Besides the abovementioned Hadeeth (which proves

masah on ordinary socks), all the Marfoo` Ahaadeeth in the
chapter of masah upon socks have been ruled as weak on
account of the same two reasons:
1. Due to the narrators of these Ahaadeeth being criticised.
2. These Ahaadeeth oppose the command of the Qur’aan.

7 Ahkaam-ul-Qur’aan, 2/440
8 As-Sunan-ul-Kubra lil-Baihaqi, 1/284
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Masah on socks

Why is it then permissible to make masah upon

khuffain?

From the above we conclude that the Ahaadeeth which permit

masah upon the jowrabain are weak and cannot form a basis for
establishing the validity of masah upon the general socks. As
far as the Ahaadeeth that prove permissibility of masah on
khuffain are concerned, then they have reached the rank of
tawaatur.
Hafiz Ibnu Hajar states in Fath-ul-Baari (1/366): ‚The
experts of Hadeeth have confirmed that the narrations which
establish the permissibility of masah on the khuffain have
reached the level of tawaatur.‛ Hafiz Ibnu Hajar further
explains that some Muhadditheen (experts in Hadeeth) listed
eighty Sahaabah  who transmitted Ahaadeeth in connection
with masah of the khuffain. Included among these eighty
Sahaabah  were the `Asharah Mubashsharah 9 as well.

The son of Imaam Abu Haatim explained that there are

forty one Ahaadeeth reported in support of the khuffain.

Hafiz Ibnu `Abdil Barr has documented in his famous

book Al-Istizkaar that approximately forty Sahaabah 
reported Ahaadeeth with regards to masah on the khuffain.

Allaamah Ibnul Munzir quotes Imaam Hasan Basri

as having said: ‚Seventy companions of Rasulullah 

9Asharah Mubashsharah were those ten selected Sahaabah  who were collectively granted the
glad tidings of their entry into paradise by Rasulullah  in one gathering.
14
Masah on socks

personally narrated to me that Rasulullah  performed masah

upon his khuffain.‛ 10

Imaam Abu Hanifah is reported to have said: ‚I did not

hasten in passing a judgement that masah on the khuffain is
permissible (due to it outwardly opposing the Qur’aanic
injunction) until the overwhelming narrations proving its
validity became manifest to me like daylight.‛ He also said: ‚I
fear that the one who rejects the permissibility of masah on the
khuffain could be out of the fold of Islaam.‛ (Due to the
numerous Ahaadeeth which establish its permissibility having
reached the level of tawaatur) 11

The authority, Imaam Jassaas encapsulates this

discussion in Ahkaam-ul-Qur’aan. He writes: ‚The actual basis
is that the injunction in the Aayah of wudhu is of washing the
feet. This is proven (by Nass-e-Qat`ee). 12 If it were not for the
Ahaadeeth-e-Mutawaatirah (overwhelming authentic narrations)
narrated from Rasulullah  regarding masah `alal khuffain, we
would not have permitted it. Since authentic Ahaadeeth (of
mutawaatir category) have been narrated in this regard, we
used it as a proof to establish the permissibility of masah on
khuffain. As for the Ahaadeeth pertaining to masah on the
jowrabain (ordinary socks), we abandoned them due to (it
opposing) the injunction of the verse of the Qur’aan (which
commands the washing of the feet), since these Ahaadeeth did

10 Talkhees-ul-Habeer, 1/158
11 Al-Bahr-ur-Raaiq, 1/288
12 Nass-e-Qat`ee is an explicit textual proof established from a Qur’aanic verse or a Mutawaatir

Hadeeth.
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Masah on socks

not reach the rank of mutawaatir. Thus, the Qur’aanic

injunction of washing the feet was upheld and masah on
jowrabain (socks) was not permitted.‛ 13

The Mazhab of the four Imaams

As we have understood from the above that since masah upon

the khuffain is established through Ahaadeeth-e-Mutawaatirah, it
will be equal in status to the verse of the Qur’aan (and its
injunction). Hence, the A’immah-e-Arba`ah in order to reconcile
between the Qur’aan Shareef and the Sunnah, regarded the
enactment of the Qur’aanic injunction of washing the feet as
obligatory in the condition where the feet are not covered by
any footwear. As for the condition where the feet are covered
by the kuffain, they declared performing masah upon the
khuffain as permissible, acting upon the dictates of the
Ahaadeeth-e-Mutawaatirah which establish permissibility of
masah upon the khuffain. However, due to the Ahaadeeth of
jowrabain (socks) not reaching the level of tawaatur, they are
unable to establish independent validity and permission. If
masah on jowrabain (socks) is regarded as permissible despite
the Ahaadeeth not reaching the level of tawaatur, it will result in
us abandoning the Qur’aanic injunction of washing the feet.
Nevertheless, the A’immah-e-Arba`ah did not entirely disregard
the Ahaadeeth of jowrabain (socks), as is the misconception of
the Ahle-Hadeeth. Instead, they practised upon it with certain
conditions.

13 Ahkaam-ul-Qur’aan, 2/440
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Masah on socks

The conditions of the four Imaams for the validity

of masah upon socks

The Hanafi Mazhab

According to Imaam Abu Hanifah and his illustrious
students Imaam Abu Yusuf and Imaam Muhammad
, masah is only permissible on non-leather socks if they
are thakheen (thick/durable). This is the gist of the Hanafi
Mazhab. 14

What is meant by Thakheen (durable)?

Thakheen are such thick socks which have all the attributes of
leather. (They are not the normal processed and refined socks
such as nylon and cotton socks available nowadays.) The
validity of masah on thakheen is dependent on the following
conditions:
1. It is possible to walk in such socks for more than three
miles without them tearing. (N.B. The walking is without
wearing shoes.)
2. They must be of a non-porous nature.
3. They must remain firm on the foreleg without being
tied with laces, elastic, etc. (They should not slip down as
ordinary socks do.) 15

14Sharhu Ma`aanil-Aathaar, 1/77, Hidaayah, 1/61

15Ghunyat-ul-Mustamli – (Kabeeri), p. 118 - 119, Haashiyat-ut-Tahtaawi `ala Maraaqil-Falaah,
p. 129, Radd-ul-Muhtaar, 1/439 - 440
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Masah on socks

The Shafi`ee Mazhab

According to Imaam Shafi`ee , it is necessary that non-
leather socks must fulfil the following conditions for masah to
be permissible:
1. They must be strong (thick) and durable.
2. Continuous walking is possible in them without it tearing.
3. They must be of a non-porous nature. 16

The Maaliki Mazhab

The jowrab has to be covered by leather in order for masah to be
valid on it. 17
The great scholar Ibnu `Abdil Barr states in his
monumental work Al-Istizkaar: ‚Masah is only permissible on
the jowrab (sock) which is mujallad (covered with leather)
according to Abu Hanifah and Imaam Shafi`ee , and
this conforms to one of the two views of Imaam Maalik .
The other view of Imaam Maalik is that masah is
impermissible on the socks despite them being mujallad
(covered by leather).‛

The Hambali Mazhab

Imaam Ahmad states regarding masah on such socks
which do not have a (leather) sole: ‚If a person is able to walk
in them and they remain firm on the feet (without anything to
fasten them), then in this case performing masah upon them
will be permissible.‛ On another occasion, Imaam Ahmad
stated: ‚It is permissible to make masah on socks

16 Mughnil-Muhtaaj, 1/109, Tuhfat-ul-Muhtaaj, 1/298, Nihaayat-ul-Muhtaaj, 1/204

17 Haashiyat-ud-Dusooqi `ala Ash-Sharh-il-Kabeer, 1/232, Jawaahir-ul-Ikleel, 1/24
18
Masah on socks

provided it remains firmly attached to the feet.‛ In yet another

place he (Imaam Ahmad ) states: ‚If a person walks with
socks without it slipping off the foreleg and falling to the
ankles, then it is permissible to make masah on them, because if
they are not firmly attached to the feet and continuously fall,
the place of Wudhu will become exposed (rendering the masah
invalid).‛
Imaam Ahmad does not consider it necessary for the
socks to be mujallad (entirely covered in leather). However, he
does deem it imperative that the socks be of a tough and
durable nature where one can continuously walk in them.

Imaam Ahmad was once asked regarding the one who

performs masah on a sock made from pieces of thin cloth. He
(Imaam Ahmad ) did not approve of it. He once said:
‚Masah is impermissible on the socks unless it is thick (tough)
and stands upright on the feet without falling, as is the case
with the khuff (leather sock). The Sahaabah  only made masah
on the socks due to it resembling the khuff in this way that a
person would be able to continuously walk in them (without
them tearing). And it is impermissible to make masah on pieces
of thin cloth.‛ This has been clearly recorded from Imaam
Ahmad . 18

Views of Other Scholars

Apart from the four Imaams of Fiqh, other great scholars were
also of the view that masah cannot be performed on ordinary
socks. Ibnu Qudaamah states: ‚Abu Hanifah, Maalik,

18 Al-Mughni, 1/331-334
19
Masah on socks

Auzaa`ee, Mujaahid, `Amar bin Deenaar, Hasan bin Muslim

and Shafi`ee ‫ َز ِ َم ُ ُم هللا‬are all of the view that masah upon socks is
impermissible except if it (socks) is muna`al (has a leather sole),
due to the fact that in the case where the socks are not muna`al,
continuous walking in them is impossible. Therefore, masah is
impermissible as is the case with thin socks.‛

Why did the A’immah-e-Arba`ah restrict the

permissibility of masah upon socks with certain
conditions?

The A’immah-e-Arba`ah exercised extreme precaution in this

regard in order to ensure that none of the limits of Shari`ah are
transgressed, nor any injunction of Deen (i.e. the laws of the
Qur’aan Shareef or the Sunnah) be violated. (Had they –
A’immah-e-Arba`ah – given general permission for making
masah upon socks based on the few weak Ahaadeeth, they
would have opposed the Qur’aan.) As a result of this
precaution, they had restricted the validity of masah upon
socks with certain conditions. Once these conditions are met, it
will qualify the socks to enter within the purview of the
khuffain. And since permission is granted for the khuffain,
permission will also be granted for these socks which resemble
the khuffain. In this manner, independent permission is not
granted for making masah on the socks. This was considered
necessary in order to avoid any contradiction with the
injunction of the Qur’aan Shareef in relation to washing the
feet and at the same time not abandoning the Ahaadeeth of
20
Masah on socks

Rasulullah  which are reported regarding masah upon

jowrabain (socks).

List of Sahaabah  who performed masah upon

their socks:

It is authentically proven that Sahaabah  used to make masah

upon their socks. Shaikh Jamaal-ud-Deen Al-Qaasimi listed
sixteen Sahaabah  who used to perform masah upon their
socks. Allaamah Ibnul Munzir mentioned the names of
nine Sahaabah  who are known to have performed masah on
their socks.
They were:
1. Hazrat Abu Mas`ood Al-Ansaari 
2. Hazrat `Ali 
3. Hazrat Anas 
4. Hazrat Baraa bin `Aazib 
5. Hazrat `Uqbah bin `Amr 
6. Hazrat Ibnu Mas`ood 
7. Hazrat Ibnu `Umar 
8. Hazrat `Ammar 
9. Hazrat Bilaal 

We do not doubt or dispute the authority of the

aforementioned Sahaabah , for most certainly we believe that
every Sahaabi was a beacon of guidance for the entire ummah
of Rasulullah . Moreover, apart from these few Aathaar
(reports), other reports are also recorded in the books of
21
Masah on socks

Hadeeth, some of which are classified authentic and some

unauthentic according to the terminology of the Muhadditheen.
However, it is vitally important for us to comprehend that the
mere mention of any Sahaabi’s performing masah on his socks
will not afford us the permission nor warrant us the license to
execute that action until it is absolutely certain that our action
is in total compliance and conformity with what they did in
reality.

The verdict of the renowned Ahle-Hadeeth

Allaamah Shams-ul-Haq Azeemabadi

The reality is that various types of socks existed during the era
of the Sahaabah . Furthermore, the exact and complete
description of the socks upon which they used to perform
masah has not been reported in any narration. Thus, for one to
deduce permissibility from such reports is indeed incorrect.
The renowned Ahle-Hadeeth Allaamah Shams-ul-Haq
Azeemabadi states: ‚There are many types of socks (available
nowadays). Some types are produced from hides of animals,
some from the wool of sheep and similarly some are made
from cotton. Moreover, the connotation of the word ‚socks‛
equally holds true on each type of socks present today. We are
all well aware that the concession of performing masah (upon
the socks) can only be extended to all these various types of
socks after authentically establishing that the jowrabain present
today resembles the jowrabain upon which Rasulullah  or the

22
Masah on socks

Sahaabah  performed masah.‛ (But since this cannot be

proven, how can general concession ever be issued?)

Upon which socks did the Sahaabah  make masah

on?

The A’immah-e-Arba`ah – the four Imaams of fiqh (may Allah

Ta`ala reward them on behalf of the ummah) lived in the era
closest to Rasulullah  and the Sahaabah . They had either
met the illustrious Sahaabah  or the students of the Sahaabah
. They did not examine the Ahaadeeth (the Sunnah) of
Rasulullah by merely studying the words of the Hadeeth.
Rather, they witnessed the practical demonstration and the
implementation of the Sunnah in the company of the Sahaabah
 and the students of the Sahaabah . For this very reason, we
find that Imaam Ahmad bin Hambal ruled that the
jowrabain (socks) must be of such durable material that one is
able to continuously walk in them (without wearing shoes).
Imaam Ahmad further explained that it is upon this type
of jowrabain (which conformed to the above mentioned
conditions) that the Sahaabah  performed masah upon, as it
closely resembled the khuffain.
After studying this example of masah on jowrabain (socks), one
will undoubtedly realise that deducing Ahkaam from the
Qur’aan and Hadeeth is no simple task. It is extremely
challenging and poses a lot of dangers for the one who is
incapable but still adopts this path. Thus, the safest path for
one to adopt would be to ascribe to the verdicts of one of the
23
Masah on socks

four Imaams since they were the ones who were divinely
endowed with the capability of undertaking such a daunting
task.

Conclusion

While Salaah is the ‚key to Jannah‛, wudhu is the ‚key to

Salaah‛. Without wudhu a person cannot fulfil this great
obligation. Allah Ta`ala has clearly declared in the Qur’aan
Shareef: “O you who believe! When you stand towards Salaah, wash
your faces and your hands up to your elbows, make masah of your
heads, and wash your feet up to the ankles.” From this verse we
understand that washing the feet is among the four faraa’idh.
The one who does not wash his feet has omitted a Fardh of
wudhu. Hence, there is no wudhu for such a person.
How unfortunate will it be for a person who continuously
performed wudhu and made masah upon his ordinary socks
and performed Salaah throughout his life? What will he do
when he appears before Allah Ta`ala on the Day of Judgement
and does not find any Salaah in his book of deeds on account
of his wudhu (which is the condition for the acceptance of his
Salaah) being incomplete.
The overwhelming majority of scholars in every era, including
the four great Imaams of fiqh, Imaam Bukhaari, Imaam Muslim,
numerous other expert Muhadditheen as well as the likes of
Allaamah Shams-ul-Haq Azeemabadi and Shaikh ‘Abdur-
Rahman Mubaarakpuri (two of the most senior Ahle-Hadeeth

24
Masah on socks

scholars of the last century) have all clearly prohibited masah

on ordinary socks such as cotton etc.
For thirteen hundred years the entire ummah was unanimous
upon the impermissibility of masah upon non-leather socks. It
was only in the fourteenth century that this new trend was
introduced.

25
Masah on socks

Salaah - The greatest `Ibadah

After Imaan, the greatest `Ibadah (act of worship) is Salaah. It

will also be the first aspect which one will be questioned about
on the Day of Qiyaamah. However, no Salaah is valid without
first performing Wudhu. The compulsion of Wudhu, which
includes the washing of the feet, is explicitly mentioned in the
Qur’aan Shareef. Thus apparently there should be no option
besides washing the feet, as enjoined upon us in the Qur’aan.
Why have the jurists then opined that in some specific
instances (when leather socks are worn) washing the feet will
not be necessary? Rather masah will suffice. This is a
fundamental question which requires a somewhat detailed
explanation.

Principles of Shari`ah

In order to understand the answer to the above question, a

brief discussion of some principles of Shari`ah is necessary.

The Qur’aan Shareef is the first source of Shari`ah. Any explicit

injunction of the Qur’aan must be implemented accordingly. If
any Hadeeth apparently contradicts the explicit injunction of
the Qur’aan and both cannot be reconciled, the injunction of
the Qur’aan will be acted upon.

26
Masah on socks

The only exception to the above rule is a Hadeeth-e-

Mutawaatir19. The injunction of the Qur’aan may be qualified
with the Mutawaatir Hadeeth or preference could be given to
the Mutawaatir Hadeeth subject to various conditions being
fulfilled.

Masah on the Khuffain

Khuffain are leather socks. Leather socks were commonly worn

in the time of Sahaabah  and are worn to this day. The
Fuqahaa (jurists) are unanimous that masah on the khuffain is
permissible since the Ahaadeeth that permit it have reached the
rank of tawaatur.

The views of the Fuqahaa

The views of some of the eminent Fuqahaa of the Ummah

clearly elucidate the position of masah on khuffain.

Imaam Abu Hanifa is reported to have said: ‚I did not

hasten in passing a judgment that masah on the khuffain is
permissible (due to it outwardly opposing the Qur’aanic
19 Mutawaatir Hadeeth in the terminology of the Muhadditheen is that Hadeeth which is
transmitted with an unbroken chain by such a large number of people in every era, that it is
considered impossible and totally unimaginable that such a large group throughout the
centuries of Islam could have colluded and connived in fabricating such a Hadeeth. (There are
certain requirements that must be met in order for a Hadeeth to qualify as a Mutawaatir
Hadeeth. These requirements are known to the Ulama. When a Hadeeth is clarified as
Mutawaatir, it is parallel to any verse of the Qur’aan in its authenticity and strength).
27
Masah on socks

injunction) until the overwhelming narrations proving its

validity became manifest to me like daylight.‛ He also said: ‚I
fear that the one who rejects the permissibility of masah on the
khuffain could be out of the fold of Islam.‛ (Due to the
numerous Ahaadeeth which establish its permissibility having
reached the level of tawaatur) 20

Imaam Abu Yusuf is reported to have said: ‚It is

permissible to abrogate the Qur’aanic injunction through a
Hadeeth of Rasulullah  provided it (the Hadeeth) reaches the
level of tawaatur as is seen in the case of the khuffain.‛ (i.e. Due
to it fulfilling the mentioned requirements it will qualify to
abrogate the law of the Qur’aan) 21
Imaam Shafi`ee has explained this in some detail. He
states that Allah Ta`ala declares in the Qur’aan Shareef: “Wash
your faces and your hands till your elbows, perform masah of your
heads, and wash your feet up to your ankles.”
In this verse the injunction regarding ‚washing the feet in
Wudhu‛ suggests either one of two meanings:
The first meaning is that in all situations it is incumbent upon
you to wash your feet, irrespective of whether the feet are
covered by some form of footwear or not.
The second meaning is that it is only compulsory upon you to
wash your feet in the situation where the feet are not covered
by any form of footwear. However, if the feet are covered by
some form of footwear such as the khuffain or that which

20 Al-Bahr-ur-Raaiq, 1/288
21 Ahkaam-ul-Qur’aan, 2/437
28
Masah on socks

resembles the khuffain, then masah (upon the khuffain) will

suffice and washing of the feet will not remain compulsory.

Imaam Shafi`ee further contends that the latter meaning

is preferred as it is supported by numerous Ahaadeeth (which
reach the rank of tawaatur) which prove that Rasulullah 
performed masah upon his khuffain. Hence, in order to
reconcile between the Qur’aan and Sunnah, the verse of the
Qur’aan Shareef in relation to washing the feet will necessarily
apply to the one whose feet are not covered by the khuffain. 22

The view of Imaam Ahmad bin Hambal also concurs

with the above mentioned view. He states: ‚There are forty
Ahaadeeth narrated by the Sahaabah  in relation to masah on
the khuffain. The Ahaadeeth are both Marfoo`23 as well as
Mouqoof24.‛ 25 (Hence it clearly establishes the permissibility of
making masah on the khuffain.)
Hafiz Ibnu Hajar states in Fath-ul-Baari26: ‚The experts of
Hadeeth have confirmed that the narrations which establish the
permissibility of masah on the khuffain have reached the
category of tawaatur.‛ Hafiz Ibnu Hajar further explains
that some Muhadditheen (experts in Hadeeth) listed eighty
Sahaabah  who transmitted Ahaadeeth in connection with

22 Kitaab-ul-Umm, 1/32
23 A Marfoo` Hadeeth in the terminology of the Muhadditheen is that Hadeeth which conveys a
statement or practice of Rasulullah .
24 A Mouqoof Hadeeth in the terminology of the Muhadditheen is that Hadeeth which conveys a

statement or practice of a Sahaabi .

25 Talkhees-ul-Habeer, 1/158

26 Fath-ul-Baari, 1/366

29
Masah on socks

masah of the khuffain. Included among these eighty Sahaabah 

were the `Asharah Mubashsharah27 as well.

The son of Imaam Abu Haatim explained that there are

forty one Ahaadeeth reported in support of the khuffain.

Hafiz Ibnu `Abdil Barr has documented in his famous

book Al-Istizkaar that approximately forty Sahaabah 
reported Ahaadeeth with regards to masah on the khuffain.

Allaamah Ibnul Munzir quotes Imaam Hasan Basri

as having said: ‚Seventy companions of Rasulullah 
personally narrated to me that Rasulullah  performed masah
upon his khuffain.‛28

The views of the Fuqahaa mentioned above leave no doubt that

they established the permissibility of masah on khuffain on no
less than a Mutawaatir Hadeeth, the strength and authenticity of
which is parallel to the Qur’aan. Thus, they applied the
Qur’aanic injunction of washing the feet in Wudhu to the
instance when the feet are bare. However, if khuffain are worn,
masah will be permissible thereon on the basis of the
Mutawaatir Hadeeth.

27 `Asharah Mubashsharah were those ten selected Sahaabah  who were collectively granted
the glad tidings of their entry into paradise by Rasulullah  in one gathering.
28 Talkhees-ul-Habeer, 1/158

30
Masah on socks

Masah on Non-Leather Socks

Masah upon non-leather socks, which includes cotton, nylon

and socks of similar materials has recently become a very
contentious issue. Hence, a brief discussion of the historical
background to the prevalence of this practice is appropriate.
In 1332 A.H. Shaikh Jamaal-ud-Deen Al-Qaasimi received a
question from several universities in the Arab lands pertaining
to the validity of masah upon ordinary socks. The question
cited difficulties experienced by students in winter in washing
their feet due to extreme cold. As a result many students
delayed their Salaah and performed it much later as Qadha,
while many others omitted their Salaah completely. In answer
to this question Shaikh Jamaal-ud-Deen wrote a treatise in
favour of the validity of masah upon ordinary socks. The Fatwa
of the Shaikh in this treatise was based upon several Ahaadeeth
which apparently permit the performance of masah upon
ordinary socks. This Fatwa was largely responsible for this
practice becoming widespread, though many others issued
similar verdicts later on.
Thus it is barely more than a century that the practice of
performing masah on ordinary socks became prevalent. Prior
to the said Fatwa being issued, only a handful of scholars were
of this view. Among them were Ibnu Hazam Zaahiri (d.
426 A.H.) and Allaamah Shaukani (d. 1250 A.H). These
two scholars did not subscribe to any Mazhab. However, two
notable and high ranking Ahle-Hadeeth scholars, Allaamah
Mubarakpuri and Shams-ul-Haq Azeemabadi, have flatly
rejected the permissibility of masah upon ordinary socks

31
Masah on socks

declaring this practice as having no basis in the Qur’aan and

Sunnah.
Hafiz Ibnu Taymiyyah (d. 728 A.H.) and his student
Hafiz Ibnul Qayyim (d. 751 A.H.) also held the view of
masah being permissible on ordinary socks. While both these
scholars belonged to the Hambali Mazhab, their view
contradicted the view of all former scholars of the Hambali
Mazhab who believed that masah on ordinary socks is not
permissible. Apart from the above-mentioned scholars, even
after an extensive search nothing could be found about any
other notable Muhaddith or Faqeeh having declared the practice
of making masah upon ordinary socks as permissible.

Mazaahib of the Ulama who restricted the validity

of masah on socks with certain conditions:

The Hanafi Mazhab

According to Imaam Abu Hanifah and his illustrious
students Imaam Abu Yusuf and Imaam Muhammad
, masah is only permissible on non-leather socks if they
are Thakheen (thick/durable). This is the gist of the Hanafi
Mazhab.29

What is meant by Thakheen (durable)?

Thakheen are such thick socks which have all the attributes of
leather. (They are not the normal processed and refined socks
such as nylon and cotton socks available nowadays.) The
29 See Sharhu Ma`aanil-Aathaar, 1/77, Hidaayah, 1/61.
32
Masah on socks

validity of masah on thakheen is dependent on the following

conditions:
1. It is possible to walk in such socks for more than three miles
without them tearing. (N.B. The walking is without wearing
shoes.)
2. They must be of a non-porous nature.
3. They must remain firm on the foreleg without being tied
with laces, elastic, etc. (They should not slip down as ordinary
socks do.)30

The Shafi`ee Mazhab

According to Imaam Shafi`ee , it is necessary that non-
leather socks must fulfil the following conditions for masah to
be permissible:
1. They must be strong (thick) and durable.
2. Continuous walking is possible in them without it tearing.
3. They must be of a non-porous nature.31

The Maaliki Mazhab

The jowrab has to be covered by leather in order for masah to be
valid on it.32
The great scholar Ibnu `Abdil Barr states in his
monumental work Al Istizkaar: ‚Masah is only permissible on
the jowrab (sock) which is mujallad (covered with leather)
according to Abu Hanifah and Imaam Shafi`ee , and
this conforms to one of the two views of Imaam Maalik .

30 Ghunyat-ul-Mustamli – (Kabeeri), p. 118-9, Haashiyat-ut-Tahtaawi `ala Maraaqil Falaah, p.

129, Radd-ul-Muhtaar, 1/439-440
31 Mughnil-Muhtaaj, 1/109, Tuhfat-ul-Muhtaaj, 1/298, Nihaayat-ul-Muhtaaj, 1/204

32 Haashiyat-ud-Dusooqi `ala Ash-Sharh-il-Kabeer, 1/232, Jawaahir-ul-Ikleel, 1/24

33
Masah on socks

The other view of Imaam Maalik is that masah is

impermissible on the socks despite them being mujallad
(covered by leather).‛33

The Hambali Mazhab

Imaam Ahmad states regarding masah on such socks
which do not have a (leather) sole: ‚If a person is able to walk
in them and they remain firm on the feet (without anything to
fasten them), then in this case performing masah upon them
will be permissible.‛ On another occasion Imaam Ahmad
stated: ‚It is permissible to make masah on socks provided it
remains firmly attached to the feet.‛ In yet another place he
(Imaam Ahmad ) states: ‚If a person walks with socks,
without it slipping off the foreleg and falling to the ankles,
then it is permissible to make masah on them, because if they
are not firmly attached to the feet and continuously fall, the
place of Wudhu will become exposed (rendering the masah
invalid).‛
Imaam Ahmad does not consider it necessary for the
socks to be mujallad (i.e. entirely covered in leather). However,
he does deem it imperative that the socks be of a tough and
durable nature where one can continuously walk in them.
Imaam Ahmad was once asked regarding the one who
performs masah on a sock made from pieces of thin cloth. He
(Imaam Ahmad ) did not approve of it. He once said:
‚Masah is impermissible on the socks unless it is thick (tough)
and stands upright on the feet without falling, as is the case
with the khuff (leather sock). The Sahaabah  only made masah

33 Al-Istizkaar, 2/253
34
Masah on socks

on the socks due to it resembling the khuff in this way that a

person would be able to continuously walk in them (without
them tearing). And it is impermissible to make masah on pieces
of thin cloth.‛ This has been clearly recorded from Imaam
Ahmad .34

Views of Other Scholars

Apart from the four Imaams of Fiqh, other great scholars were
also of the view that masah cannot be performed on ordinary
socks. Ibnu Qudaamah states: ‚Abu Hanifah, Maalik35,
Auzaa`ee, Mujaahid, `Amar bin Deenaar, Hasan bin Muslim
and Shafi`ee ‫ َز ِ َم ُ ُم هللا‬are all of the view that masah upon socks is
impermissible except if it (socks) is muna`al (has a leather sole),
due to the fact that in the case where the socks are not muna`al,
continuous walking in them is impossible. Therefore, masah is
impermissible as is the case with thin socks.‛36

Proofs of the Mazaahib

It would have already been ascertained from the discussion

thus far that overall there are three views with regards to
masah on jowrabain (non-leather socks).

34 Al-Mughni, 1/331-334
35 N.B. This is not the preferred opinion of the Maaliki Mazhab. The details regarding the
Maaliki view has already past.
36 Al-Mughni, 1/332

35
Masah on socks

Ibnul `Arabi has explained the different views and their

proofs in detail. He writes: The Ulama have differed regarding
masah on (ordinary) socks. There are three opinions:

1. The first opinion is that one can make masah on it provided

they have leather covering up to the ankles.

2. The second opinion is that if it is of thick material together

with being muna`al (leather sole), then masah upon it is
permissible (even though it may not be mujallad [covered by
leather all around]).

3. The third opinion is that it is permissible to make masah

even though it is not mujallad or muna`al nor is it thick
material.

Those Fuqahaa who have adopted the first opinion base their
view on the fact that all the Ahaadeeth which establish the
validity of masah upon socks are weak. However, in the case
where the socks are mujallad, due to them resembling leather
socks, they will also be included under the purport of the
Ahaadeeth of the khuff. (Hence, masah upon them will be
permissible considering them as khuffain.)
The proof for the second view is that such socks are worn on
the feet, and cover them up to the ankles. Furthermore,
continuous walking is possible in them (due to them being
muna`al (leather sole) and of a durable and thick nature).
Hence, masah upon such socks is permissible.

36
Masah on socks

The proof of the third view is the apparent meaning of some

Ahaadeeth.37

Ahaadeeth which apparently permit masah on

jowrabain (non-leather socks)

Those who are of the view that masah on ordinary socks is

permissible present four Ahaadeeth as proof. A detailed
discussion of these four Ahaadeeth is necessary since it is the
cornerstone of the proponents of this view.

The narration of Hazrat Mugheerah bin Shu`bah :

The first Hadeeth presented in this regard is the narration of
Hazrat Mugheerah bin Shu`bah :
 ‫ توضأ النيب‬: ‫ قال‬ ‫عن سفيان عن أيب قيس عن هزيل بن شرحبيل عن املغرية بن شعبة‬
.‫ومسح على اجلوربني والنعلني‬
Sufyaan Thauri reports from Abu Qais Al-Awdi, who reports from
Huzail bin Shurahbeel who reports from Mugheerah bin Shu`bah 
that Nabi  performed Wudhu and made masah on his jowrabain
(socks) and shoes.

This Hadeeth is recorded in Jaami`-ut-Tirmizi (1/5) and many

other books.38

37 The details of these Ahaadeeth will follow.

38 1)As-Sunan-ul-Kubra-Nasai, 1/92
2) Sunan Abu Dawood, 1/24
3) Sunan Ibnu Maajah, 1/42
4) Musnad Ahmad, 14/103, Hadeeth No. 18122
5) Saheeh Ibnu Hibbaan (Al-Ihsaan bi Tarteebi Ibni Hibbaan), 2/314
37
Masah on socks

Though many books of Hadeeth record the Hadeeth of Hazrat

Mugheerah bin Shu`bah , the narrators of this Hadeeth have
been severely criticised by the Muhadditheen. Foremost among
them is Imaam Muslim . He says: ‚We are most certainly
not prepared to forsake and abandon the Qur’aanic injunction
on account of the weak narration of Abu Qais and Huzail.
Moreover, they have also opposed the rest of the expert
Muhadditheen who narrate this Hadeeth in regard to the khuffain
(and not jowrabain, as narrated by Abu Qais and Huzail).
Hence, this Hadeeth is deemed weak.‛39
The crux of this statement is that Abu Qais and Huzail have
erred in the narration of this Hadeeth and have mistakenly
mentioned jowrabain instead of khuffain, as has been narrated
by many high ranking Muhadditheen.

Imaam Baihaqi has also classified this Hadeeth as weak.

He states: ‚This is a weak narration (‫)منكر‬. The likes of Imaam
Sufyaan Thauri, Imaam `Abdur Rahmaan bin Mahdi, Imaam
Ahmad bin Hambal ‫ َز ِ َم ُ ُم هللا‬40 and an entire group of leading

6) Saheeh Ibnu Khuzaimah, 1/99

7) As-Sunan-ul-Kubra lil-Baihaqi, 1/284
8) Musannaf Ibnu Abi Shaibah, 1/171, Hadeeth No. 1973
9) Sharhu Ma`aanil-Aathaar, 1/76-77
10) Mawaarid-uz-Zam’aan, p. 71
39 As-Sunan-ul-Kubra lil-Baihaqi, 1/284

40 Similarly, Imaam Nawawi states: ‚Each luminary from amongst these luminaries of
Ahaadeeth (all those who had classified this Hadeeth as weak) if weighed or measured
individually, (let alone being weighed collectively) will undoubtedly outweigh Imaam Tirmizi
. Apart from this it is a well accepted principle amongst the scholars of Hadeeth that in the
situation where some scholars have criticised a narrator and others have declared him as
reliable, the opinion of those discrediting his credibility and position will be regarded as the
final verdict. (Al-Binaayah, 1/427)
38
Masah on socks

expert Muhadditheen have all unanimously rejected the

authenticity of this Hadeeth. ‛41

Another great luminary and expert on Hadeeth, Imaam Yahya

bin Ma`een , has also highlighted the error of Abu Qais in
the above narration. He writes: ‚All the narrators of this
Hadeeth report this narration regarding the khuffain. We only
find Abu Qais reporting this narration in regard to the
jowrabain.‛42 (Hence Abu Qais has contradicted the rest of the
narrators).43

With regards to the narration of Abu Qais, perhaps the most

notable statement is that of Hafiz Ibnul Qayyim . Though
he held the view that masah on jowrabain (socks) is valid, he
nevertheless states: ‚We do not regard the Hadeeth of Abu Qais
as authentic.‛44

To sum up the view of the scholars of Hadeeth with regard to

the narration of Abu Qais, the words of Hafiz Ibnu Hajar

N.B. This is not a general principle. There are exceptions to this. However, in the above
mentioned situation where we find the majority of the scholars hold to one opinion and
Imaam Tirmizi holds to another, this principle will most certainly be accepted.
41 Hidaayat-ur-Ruwaat, 1/264

42 As-Sunan-ul-Kubra lil-Baihaqi, 1/284

43 The verdict of Imaam Yahya bin Ma`een with regard to the error of Abu Qais in this
narration is very significant. Imaam Yahya bin Ma`een has elsewhere declared Abu Qais as a
reliable narrator. This general declaration is misconstrued by the Ahle-Hadeeth group as an
authentication of the Hadeeth of Hazrat Mugheerah bin Shu`bah , as reported by Abu Qais.
However, this is incorrect. Imaam Yahya bin Ma`een’s declaration of Abu Qais as reliable is a
general, overall judgement on him as a narrator of Hadeeth. This does not preclude him from
ever making a mistake. Hence, despite having declared him as reliable, the Imaam has
highlighted Abu Qais’s error in the said Hadeeth.
44 Tahzeeb-us-Sunan (Mukhtasar Sunan Abu Dawood), 1/95

39
Masah on socks

will suffice. He says: ‚This Hadeeth has been authenticated by

Imaam Tirmizi . However, Imaam Abu Dawood
reports that the great expert of Hadeeth, Imaam `Abdur
Rahmaan bin Mahdi had condemned the reporting of
such a weak narration. Furthermore, Imaam Baihaqi had
confirmed that this Hadeeth was adjudged as weak in the view
of Imaam Sufyaan Thauri, Imaam `Abdur Rahmaan bin
Mahdi, Imaam Ahmad bin Hambal ‫ َز ِ َم ُ ُم هللا‬and a large group of
expert Muhadditheen.‛45,46

Ulama who authenticated the Hadeeth of Mugheerah bin

Shu`bah 
While the overwhelming majority of Muhadditheen have
discredited the Hadeeth of Abu Qais, some scholars have
nevertheless declared it as authentic. It is therefore necessary
to closely examine the declaration of these scholars.

Foremost among them is Imaam Tirmizi . After reporting

the Hadeeth of Abu Qais, he has declared the narration as
“Hasan, Saheeh” (authentic). Imaam Ibnu Hibbaan has
also recorded this narration in his ‚Saheeh Ibnu Hibbaan‛.
Since he had undertaken to record only Saheeh Ahaadeeth in his
book, it follows that according to him this Hadeeth is Saheeh
(authentic); hence, he has included it in his book.
As for the narrators Abu Qais and Huzail who narrate the said
Hadeeth, several Muhadditheen have declared them as reliable.
45Hidaayat-ur-Ruwaat, 1/264
46Other scholars of Hadeeth who concurred that the Hadeeth of Abu Qais is not authentic are:
Imaam Ali bin Madeeni, Imaam `Uqaili, Imaam Nasai, Imaam Abu Dawood.
40
Masah on socks

Imaam Yahya bin Ma`een affirmed his reliability.47

Imaam `Ijli also declared Abu Qais as well as Huzail as
being authentic narrators.48,49
Furthermore, Imaam Bukhari has narrated a few
Ahaadeeth in Saheeh Bukhari which have been transmitted by
Abu Qais and Huzail. This confirms that Imaam Bukhari
regarded them as reliable and authentic. Hafiz Badr-ud-Deen
Al-`Aini has also confirmed this. He writes: ‚Abu Qais
and Huzail both have been ruled by Imaam `Ijli as well
as Imaam Yahya bin Ma`een as reliable narrators.
Furthermore, Imaam Bukhari had accepted their
narrations.‛

Answers to those who regard the Hadeeth of Mugheerah bin

Shu`bah  as authentic
A fundamental principle which is unanimously accepted by
the Muhadditheen must be clearly understood in order to
understand the matter in its proper perspective. The scholars
have all affirmed that the reliability of all the narrators of a
Hadeeth is not the only criterion for the Hadeeth to be regarded
as authentic. Instead, together with establishing the reliability
of the narrators, several other aspects are also closely
examined.
Among these aspects is that the Hadeeth, though transmitted
by reliable narrators, must not contradict any explicit
Qur’aanic injunction. Furthermore, the narration must not

47 Tahzeeb-ut-Tahzeeb, 6/139
48 Tahzeeb-ut-Tahzeeb, 6/139
49 Tahzeeb-ut-Tahzeeb, 11/30

41
Masah on socks

contradict what has been narrated by the majority of other

expert narrators of Hadeeth.50
While the Hadeeth of Hazrat Mugheerah bin Shu`bah  is
examined in the light of the above principle, it falls short of
both requirements. Firstly, it contradicts the clear injunction of
the Qur’aan with regard to washing the feet.
Secondly, Abu Qais and Huzail, who narrate the Hadeeth from
Hazrat Mugheerah bin Shu`bah  have indeed been declared
as reliable narrators by several Muhadditheen, contrary to other
Muhadditheen who have criticised them.
Nevertheless, despite their reliability as narrators according to
some Muhadditheen, they are the only narrators who report the
narration of Hazrat Mugheerah bin Shu`bah  with regard to
masah on jowrabain. In doing so, they have contradicted the
overwhelming majority of expert Muhadditheen who narrate
the same Hadeeth, but with regard to masah on khuffain, not
jowrabain. Thus, due to this contradiction, this specific Hadeeth
which they have narrated will be declared as weak according
to the principle unanimously accepted by all the Muhadditheen.

Therefore, contradicting the narration of the majority of expert

Muhadditheen itself weakens the narration of Abu Qais and
Huzail. The contradiction of the injunction of the Qur’aan
compounds the weakness. It is for this very reason that Imaam
Muslim clearly stated: ‚We are not prepared to forsake
and abandon the Qur’aan Shareef because of the weak
narration of Abu Qais and Huzail.‛51

50 Sharhu Nukhbatil Fikar, p. 71

51 As-Sunan-ul-Kubra lil-Baihaqi, 1/284
42
Masah on socks

Hafiz Ibnu Hajar states that Imaam Bukhari agreed

that the Hadeeth of jowrabain is weak, though he has regarded
Abu Qais as reliable. He explains that Imaam Bukhari related
the Hadeeth of Hazrat Mugheerah bin Shu`bah  regarding the
khuffain. He did not relate the Hadeeth of jowrabain nor did he
title any chapter in his book on this issue. In short, Imaam
Bukhari did not relate anything to establish the validity
of masah on jowrabain (socks). When one considers this in the
light of Imaam Bukhari’s unique method of relating Ahaadeeth,
this clearly indicates that Imaam Bukhari concurred with
the overwhelming majority of Muhadditheen that the Hadeeth of
jowrabain is weak.52
It is interesting to note that those who have rejected taqleed
(following one of the four Mazhabs) and earnestly wish to
establish the permissibility of masah on ordinary socks cite the
authentication of the aforementioned four Muhadditheen as
proof for their view. However, though these Muhadditheen
have authenticated the Hadeeth of jowrabain, none of them is of
the view that masah on jowrabain is permissible!!!

The narration of Hazrat Abu Musa :

The second proof of the Ahle-Hadeeth is the narration of Abu
Musa Ash`ari :
‫ توضأ ومسح على اجلوربني والنعلني‬ ‫ أن رسول اهلل‬ ‫عن أيب موسى األشعري‬

52This could be understood from Ibnu Hajar’s statement in An-Nukat-uz-Ziraaf. (Tuhfat-ul-

Ashraaf, 8/493)
43
Masah on socks

“It is reported on the authority of Hazrat Abu Musa Al-Ash`ari 

that Nabi  made Wudhu and performed masah on his socks and
sandals/shoes.”53

The authenticity of this narration

The Muhadditheen have generally declared this Hadeeth as
weak, thus rendering it incapable of being used as proof to
establish any law. The weakness of the narration stems from
two aspects. `Eesa bin Sinaan, one of the narrators, has been
declared weak by many expert Muhadditheen. Some of the
Muhadditheen who have discredited him are Imaam Nasai54,
Imaam Ahmad bin Hambal, Imaam Yahya bin Ma`een, Imaam
Abu Haatim55, Imaam Abu Dawood56 and Imaam Baihaqi57 ‫َز ِ َم ُ ُم‬
‫هللا‬.

Another serious deficiency in this narration is that the chain of

narrators has a missing link (i.e. one of the narrators is un-
named). Such a narration cannot be used to deduce any
injunction according to all the scholars of Hadeeth.

Hafiz Ibnu Hajar has summed up the discussion on this

Hadeeth. He says: ‚The Hadeeth of Abu Musa  which Imaam
Abu Dawood indicated towards is documented in Ibnu
Maajah. However, the Hadeeth is classified as weak apart from

53 1) Sunan Ibnu Maajah, 1/41

2) As-Sunan-ul-Kubra lil-Baihaqi, 1/284-285
3) Sharhu Ma`aanil-Aathaar, 1/76
54 Tahzeeb-ul-Kamaal, 14/544

55 Meezaan-ul-I`itidaal, 5/377

56 Sunan Abu Dawood, 1/24

57 As-Sunan-ul-Kubra lil-Baihaqi, 1/285

44
Masah on socks

the fact that there is also a missing link in the chain of

narrators.‛58

The narration of Hazrat Bilaal 

The third proof of the Ahle-Hadeeth is the Hadeeth of Hazrat
Bilaal :
‫ ميسح على اخلفني واجلوربني‬ ‫ كان رسول اهلل‬: ‫ قال‬ ‫عن بالل‬
It is reported on the authority of Hazrat Bilaal  that Nabi  used to
make masah upon his leather (socks) as well as his ordinary socks.

This Hadeeth has been transmitted through two separate

chains, both of which have been documented in Al-Mu`jam-ul-
Kabeer of Tabraani.59 However, the majority of the
Muhadditheen have denied the authenticity of both the chains
in view of various discrepancies therein.

The authenticity of the first chain

In the first chain the narrator A`mash is seen to be reporting
this Hadeeth in an unclear and incoherent pretext by using the
method of ‫`( عن‬an) which conceals the defect of the narrator not
hearing the Hadeeth personally from the one who he is
reporting from.
The experts of Hadeeth have unanimously affirmed the
esteemed position of Imaam A`mash and bore testimony
to his expertise in the field of Hadeeth. However, together with
all praise being accorded to his credit, the Muhadditheen have
also admitted that Imaam A`mash was discredited on account

58 Ad-Diraayah, (Hidaayah, 1/60)

59 Al-Mu`jam-ul-Kabeer - Tabraani, 1/351
45
Masah on socks

of his Tadlees i.e. he used to narrate certain Ahaadeeth from

such personalities regarding whom he either never met, or
though he met them, but never heard those Ahaadeeth from
them.60
Since the Hadeeth under discussion fits the above mentioned
description, it will enter under the purview of criticism of the
Muhadditheen, thereby rating it as inefficient and incapable of
being presented as an argument.

The authenticity of the second chain

In the second chain, two narrators Yazeed bin Ziyaad and Ibnu
Abi Layla, have been criticised by the Muhadditheen. Allaamah
Zayla`ee states that Yazeed bin Ziyaad and Ibnu Abi
Layla are regarded as weak despite being attributed with
truthfulness.61 Allaamah Mubarakpuri has also declared
Yazeed bin Ziyaad as one who is deemed ‚weak‛.62
Hafiz Ibnu Hajar described Yazeed bin Ziyaad in the
following words: ‚He is a weak narrator. After he attained old
age, his memory began to wane. Hence he had to be
continuously reminded and corrected. Together with this, he
was also a Shi`ah.‛63
Therefore, from the above mentioned declarations of the
Muhadditheen we conclude that the Hadeeth of Bilaal  is
classified as weak according to the experts of Hadeeth.

60 Meezaan-ul-I`itidaal, 3/316, / Tahzeeb-ut-Tahzeeb, 4/203

61 Nasb-ur-Raayah, 1/186
62 Tuhfat-ul-Ahwazi, 1/281

63 Taqreeb-ut-Tahzeeb, 2/365

46
Masah on socks

The narration of Hazrat Thowbaan 

The fourth proof of the Ahle-Hadeeth is the Hadeeth of
Thowbaan  which is reported in Sunan Abu Dawood,
Musnad Ahmad and Mustadrak Haakim.
 ‫ سرية فأصاهبم الربد فلما قدموا على رسول اهلل‬ ‫ بعث رسول اهلل‬: ‫ قال‬ ‫عن ثوبان‬
‫أمرهم أن ميسحوا على العصائب والتساخني‬
It has been reported on the authority of Hazrat Thowbaan  that
once Rasulullah  dispatched a group of Sahaabah in Jihaad. During
the journey, these Sahaabah experienced extreme difficulty due to the
cold weather conditions. When they returned to Madeenah
Munawwarah, they related their hardships to Rasulullah .
Rasulullah  permitted them (in such circumstances) to perform
masah upon their turbans and tasakheen.64

The authenticity of this narration

This Hadeeth has been authenticated by Imaam Haakim
based on the fact that it complies with the conditions of
acceptance laid down by Imaam Muslim. The authentication
of Imaam Haakim has been further corroborated by Imaam
Zahabi . The Ahle-Hadeeth define the word tasakheen in
this Hadeeth to mean socks. They attribute this definition to
Imaam Ibnul Atheer , the author of the famous kitaab An-
Nihaayah fi Ghareeb-il-Hadeeth wal Athar.

Our response to the Hadeeth of Thowbaan  is that we do not

deny its authenticity in any way. However, an in-depth study

64 1) Sunan Abu Dawood, 1/21

2) Musnad Ahmad, 16/291, Hadeeth No. 22283
3) Mustadrak Haakim, 1/275, Hadeeth No. 602
47
Masah on socks

of the word tasakheen in the Arabic lexicons will reveal a

degree of injustice perpetrated by the Ahle-Hadeeth in this
matter.

The Arabic lexicons are explicit that the word tasakheen means
khuffain and not jowrabain. Even the author of Nihaayah,
Allaamah Ibnul Atheer, to whom the incorrect meaning of
tasakheen is wrongly attributed, has confirmed that the
intended meaning of ‚tasakheen‛ is khuffain.

The following Arabic lexicons clearly establish that tasakheen

means khuffain:
An-Nihaayah fi Ghareeb-il-Hadeeth wal Athar (by Ibnul
Atheer), Majma`u Bihaar-il-Anwaar fi Gharaaib-it-Tanzeel wa
Lataaif-il- Akhbaar (by Muhammad Taahir Al-Patni), Al-Faaiq
fi Ghareeb-il- Hadeeth (by Zamakhsharee), Ghareeb-ul-
Hadeeth (by Abu `Ubaid Qaasim bin Sallaam Al-Harawi),
Taaj-ul-`Aroos (by Murtadha Zabeedee), Lisaan-ul-`Arab (by
Ibnu Manzoor Ifreeqi)

Conclusion
Each of these lexicons proves that the correct meaning of
tasakheen is khuffain and not jowrabain (socks). Similarly, all
these lexicons also quote the verdict of the author of An-
Nihaayah which clearly reveals that according to Imaam Ibnul
Atheer also, the meaning of tasakheen is khuffain.

48
Masah on socks

The different kinds of Jawaarib (non leather socks)

There are two types of Jawaarib (socks) made of material other
than leather. The two kinds are called: Thakheen and Raqeeq.

Thakheen socks
In the terminology of the Fuqahaa, Thakheen are socks of such
durable and tough material which renders them in the
category of the khuffain. (The properties of Thakheen have
already been explained).

Raqeeq socks
Non-leather socks which do not possess the properties of
Thakheen socks are called ‚Raqeeq‛ in the terminology of the
Fuqahaa.

Allaamah Shams-ul-A’immah Al-Halwaaee is reported

to have said:
There are five types of socks:
Firstly, those socks which are manufactured from the wool of
sheep.
Secondly, those socks which are manufactured from spun
thread.
Thirdly, those socks which are manufactured from the hair
(hides) of animals.
Fourthly, those socks which are manufactured from thin
leather.
Fifthly, those socks which are manufactured from cotton.

49
Masah on socks

Allaamah Shams-ul-A’immah Al-Halwaaee thereafter

explained that each of these types was at times made of thin
material and at times of durable and tough material.
Sometimes people would attach leather to the sole of these
socks or leather was sewn on the entire outer layer of the sock.
At times they would sew leather on the inner layer.65

Allaamah Tibi66, Allaamah Ibnul Manzoor67 and Allaamah

Zabeedee68 ‫ َز ِ َم ُ ُم هللا‬have defined the jowrab to be a general
covering (cloth) which is used to cover the feet. However,
Allaamah Tibi added that the cloth be of leather material.
Allaamah Qadhi Abu Bakr Ibnul `Arabi states:
Jowrab is any type of footwear produced from wool in order to
protect the feet from cold.69

Imaam Nawawi states:

Jowrab is footwear made of strong (tough) material which will
enable a musaafir to walk a considerable distance (without
wearing shoes). Hence, masah will be rendered invalid if
performed on thin socks or even that which is made from
wool.70

Shaikh `Abdul Haq Dehlawi states:

Jawaarib (socks) is a material that is worn above the khuffain
which covers the entire feet (including the ankles). The

65
Ghunyat-ul-Mustamli, p. 119
66
Sharh-ut-Tibi, 1/282
67
Lisaan-ul-`Arab, 1/584
68
Taaj-ul-`Aroos, 1/181
69
Tuhfat-ul-Ahwazi, 1/282
70
Roudat-ut-Taalibeen, 1/239
50
Masah on socks

purpose of the socks is to prevent water or dirt reaching the

khuffain and to protect the feet from cold.71,72

Note: All these various types of Jawaarib (socks) were

commonly used during the past centuries of Islam. However,
the validity of masah upon the Jawaarib (socks) is dependent
upon the explained conditions.

List of Sahaabah  who performed masah upon

their socks:

It is authentically proven that Sahaabah  used to make masah

upon their socks. Shaikh Jamaal-ud-Deen Al-Qaasimi listed
sixteen Sahaabah  who used to perform masah upon their
socks.73 Allaamah Ibnul Munzir mentioned nine
Sahaabah  who are known to have performed masah on their
socks.74 They were:

Hazrat Abu Mas`ood Al-Ansaari  75

Hazrat `Ali  76

71
Ghaayat-ul-Maqsood, 2/37
72
Apart from these above quoted excerpts there are many other definitions which are found in the
commentaries of Hadeeth (some of which have been recorded by this servant in a treatise titled Al-
Mashu `alal-Jowrabain). The Ulama explain that there is totally no contradiction between these
definitions. Instead all these definitions entail the various types of Jawaarib which were in vogue in
certain parts of the world throughout the different centuries of Islaam.
73 Al-Mashu `alal-Jowrabain, p. 52

74 Tuhfat-ul-Ahwazi, 1/277

75 1) Musannaf Ibnu Abi Shaibah, 1/171, reported from Hammam .

2) Ibid, p. 172, reported from Basheer bin `Uqbah .

3) As-Sunan-ul-Kubra lil-Baihaqi, 1/285, reported from Khaalid bin Sa`d .
4) Musannaf `Abdur Razzaaq, 1/199, reported from Khaalid bin Sa`d .
51
Masah on socks

Hazrat Anas  77
Hazrat Baraa bin `Aazib  78
Hazrat `Uqbah bin `Amr  79
Hazrat Ibnu Mas`ood  80
Hazrat Ibnu `Umar  81
Hazrat `Ammar  82
Hazrat Bilaal  83

Conclusion
We do not doubt or dispute the authority of the
aforementioned Sahaabah , for most certainly we believe that
every Sahaabi was a beacon of guidance for the entire Ummah
of Rasulullah . Moreover, apart from these few Aathaar
(reports), other reports are also recorded in the books of

76 1) Musannaf Ibnu Abi Shaibah, 1/172, reported from Ka`b bin `Abdillah.
2) Ibid, 1/172, reported from `Amr bin Kuraib / p. 172, reported from Khallaas.
3) As-Sunan-ul-Kubra lil-Baihaqi, 1/285, reported from `Abdullah bin Ka`b.
4) Ibid, reported from Ka`b bin `Abdillah with two chains of narrators.
5) Musannaf `Abdur Razzaaq, 1/199, reported from Ka`b bin `Abdillah.
77 1) Musannaf Ibnu Abi Shaibah, 1/172, reported from Qataadah.

2) Ibid, reported from `Abdullah bin Dhiraar.

3) As-Sunan-ul-Kubra lil-Baihaqi, 1/285, reported from Sa`eed bin `Abdillah.
4) Ibid, reported from Raashid bin Najeeh.
5) Musannaf `Abdur Razzaaq, 1/200, reported from Qataadah.
78 1) Musannaf Ibnu Abi Shaibah, 1/172, reported from Isma`eel bin Umayyah.

2) Ibid, reported from the father of Isma`eel bin Rajaa.

3) Musannaf `Abdur Razzaaq, 1/200, reported from the father of Isma`eel bin Rajaa.
4) As-Sunan-ul-Kubra-Baihaqi, 1/285, reported from the father of Isma`eel bin Rajaa.
79 1) Musannaf Ibnu Abi Shaibah, 1/171, reported from Khaalid bin Sa`eed.

2) Ibid, p. 172, reported from Abu Waail.

80 Musannaf `Abdur Razzaaq, 1/200-201, reported from Ibraahim An-Nakha`ee.

81 1) Musannaf `Abdur Razzaaq, 1/199, reported from Abu Julaas.

2) Ibid, p. 217, reported from Yahya Al-Bukaa`.

3) Musannaf Ibnu Abi Shaibah, 1/173, reported from Yahya Al-Bukaa`.
82 Al-Awsat fis-Sunan wal-Ijmaa` wal-Ikhtilaaf - Ibnul Munzir An-Naysaaburi, 1/463

83 Al-Awsat fis-Sunan wal-Ijmaa` wal-Ikhtilaaf - Ibnul Munzir An-Naysaaburi, 1/463

52
Masah on socks

Hadeeth, some of which are classified authentic and some

unauthentic according to the terminology of the Muhadditheen.
However, it is vitally important for us to comprehend that the
mere mention of any Sahaabi’s performing masah on his socks
will not afford us the permission nor warrant us the license to
execute that action until it is absolutely certain that our action
is in total compliance and conformity with what they did in
reality.

The reality is that various types of socks existed during the era
of the Sahaabah . Furthermore, the exact and complete
description of the socks upon which they used to perform
masah has not been reported in any narration. Thus, for one to
deduce permissibility from such reports is indeed incorrect.
The renowned Ahle-Hadeeth Allaamah Shams-ul-Haq
Azeemabadi states: There are many types of socks (available
nowadays). Some types are produced from hides of animals,
some from the wool of sheep and similarly some are made
from cotton. Moreover the connotation of the word "socks"
equally holds true on each type of socks present today. We are
all well aware that the concession of performing masah (upon
the socks) can only be extended to all these various types of
socks after authentically establishing that the jowrabain present
today resembles the jowrabain upon which Rasulullah  or the
Sahaabah  performed masah. (But since this cannot be
proven, how can general concession ever be issued?)84

84 Ghaayat-ul-Maqsood, 2/40
53
Masah on socks

Summary

* The A’immah-e-Arba`ah – The Four Imaams of Fiqh (May Allah

Ta`ala reward them on behalf of the Ummah) lived in the era
closest to Rasulullah  and the Sahaabah . They had either
met the illustrious Sahaabah  or the students of the Sahaabah
. They did not examine the Ahaadeeth (the Sunnah) of
Rasulullah  merely by studying the words of the Hadeeth.
Rather, they witnessed the practical demonstration and the
implementation of the Sunnah in the company of the Sahaabah
 and the students of the Sahaabah . For this very reason we
find that Imaam Ahmad bin Hambal ruled that the
jowrabain (socks) must be of such durable material that one is
able to continuously walk in them (without wearing shoes).
Imaam Ahmad further explained that it is upon this type
of jowrabain that the Sahaabah  performed masah, as it closely
resembled the khuffain.85

* The A’immah-e-Arba`ah exercised extreme care and

precaution to ensure that none of the limits of Shari`ah be
transgressed, nor any injunction of Deen (i.e. the laws of the
Qur’aan Shareef or Sunnah) be violated. As a result of this
precaution, they had restricted the validity of masah upon
socks with certain basic requirements which would qualify the
socks to enter within the purview of the khuffain. This was
considered necessary in order to avoid any contradiction with
the injunction of the Qur’aan Shareef in relation to washing
the feet. Imaam Muslim is reported to have stated: ‚We

85 Al-Mughni, 1/331-334
54
Masah on socks

are not prepared to abandon the Qur’aan Shareef because of

the weak narration of Abu Qais (which establishes
permissibility of masah upon the socks).‛86

* We have previously explained that since masah on the

khuffain is established through Ahaadeeth-e-Mutawaatirah, it will
qualify the generality of a Qur’aanic injunction. Hence, the
A’immah-e-Arba`ah in order to reconcile between the Qur’aan
Shareef and the Sunnah, regarded the enactment of the
Qur’aanic injunction of washing the feet as obligatory in the
condition where the feet are not covered by any footwear. As
for the condition where the feet are covered by the khuffain or
that which resembles the khuffain, they declared performing
masah upon the khuffain as permissible, acting upon the
dictates of the Ahaadeeth-e-Mutawaatirah which establish
permissibility of masah on the khuffain. However, due to the
Ahaadeeth of jowrabain not reaching the level of tawaatur, they
are unable to establish independent validity and permission. If
masah on jowrabain is regarded as permissible despite the
Ahaadeeth not reaching the level of tawaatur, it will result in us
abandoning the Qur’aanic injunction of washing the feet.
Nevertheless, the A’immah-e-Arba`ah did not entirely disregard
the Ahaadeeth of jowrabain, as is the misconception of the Ahle-
Hadeeth. Instead, they practised upon it in the case where the
explained conditions are existent.

* The Authority, Imaam Jassas encapsulates this

discussion in Ahkaam-ul-Qur’aan. He writes:

86 As-Sunan-ul-Kubra lil-Baihaqi, 1/284

55
Masah on socks

‚The actual basis is that the injunction in the Aayah of Wudhu is

of washing the feet. This is proven (by Nass-e-Qat`ee87). If it
were not for the Ahaadeeth-e-Mutawaatirah narrated from
Rasulullah  regarding Masah `Alal Kuffain, we would not
have permitted it. Since authentic Ahaadeeth (of the Mutawaatir
category) have been narrated in this regard, we used it as
proof to establish the permissibility of masah on khuffain. As for
the Ahaadeeth pertaining to masah on the jowrabain, we left
them on the basis of the injunction of the verse of the Qur’aan
(which commands washing of the feet), since these Ahaadeeth
did not reach the mutawaatir category. Thus, the Qur’aanic
injunction of washing the feet was upheld and masah on
jowrabain was not permitted.‛88

Summary of Discussion

The crux of this discussion can be summarised as follows:

1. The most important act after Imaan is Salaah. The key to
Salaah is Wudhu.
2. The Qur’aanic injunction explicitly commands the washing
of the feet in Wudhu. This injunction dictates that the feet
should always be washed in Wudhu.
3. Since the Ahaadeeth which mention the permissibility of
masah on khuffain (leather socks) have reached the level of

87 Nass-e-Qat`ee is an explicit textual proof established from a Qur’aanic verse or a Mutawaatir

Hadeeth.
88 Ahkaam-ul-Qur’aan, 2/440

56
Masah on socks

tawaatur, the scholars are unanimous that masah on khuffain is

permissible.
4. The Ahaadeeth which apparently permit masah on jowrabain
(non-leather socks) are weak and cannot be used to establish
permissibility of any aspect in Deen.
5. If the Ahaadeeth of jowrabain were authentic then too it
would not be permissible to restrict or qualify the explicit
injunction of the Qur’aan on the basis of these few Ahaadeeth.
6. The overwhelming majority of scholars in every era,
including the four great Imaams of fiqh, Imaam Bukhari, Imaam
Muslim, numerous other expert Muhadditheen as well as the
likes of Allaamah Shams-ul-Haq Azeemabadi and Shaikh
`Abdur Rahmaan Mubarakpuri (two of the most senior Ahle-
Hadeeth scholars of the last century) have all clearly prohibited
masah on ordinary socks such as cotton etc.
May Allah Ta`ala accept this humble effort and make it
beneficial for the Ummah. Aameen.

57