Mens Ladies Unisex Leather Socks Khuffs Khuffain Hajj Umrah

Product Information

It is making use of a rukhsah(allowance) granted to us by the Law-giver and as the Prophet (peace and blessings be upon him) said, “Allah loves people to make use of His allowances just as He loves them to comply with His commandments.”(Ahmad)

Leather Socks - Etsy UK

Upon expiry of the period the masah breaks. If the person wearing them was in a condition of wudu prior to that he must simply remove the khuffayn and wash his feet. It is not necessary to repeat the entire wudu.Masah will be valid on the khuffayn if they are worn after having attained complete taharah i.e. in the condition of wudu. There are two correct ways of reciting the saying of Allah ( wa arjulikum) 'and your feet' having reached us from the Messenger of Allah sallallahu 'alayhi wa sallam: In case of those who are working in offices or factories or campuses, it may even be better for them to make use of this allowance in the Shari`ah, especially where washing feet may create undue hardships or becomes a source of undue misgivings, etc.

Men Leather Socks - Etsy UK

So if we were to assume that one purified himself for fajr on Wednesday at 5am, and he remained in this state till the isha' prayer, then he slept and woke for fajr at 5am on Thursday then he has to make wudhu with washing his feet as the period has expired. But were he to make wudhu before 5am then his wiping is valid and he can pray fajr with this wiping. And he can keep praying as much as he wishes afterwards as well with that same wudhu, for the wudhu does not become void when the period of wiping ends according to the strongest opinion of the scholars. And this is because the Messenger sallallahu 'alayhi wa sallam did not set a time period for the state of purity, but he set a time period for the wiping only. As for it's legislation in the sunnah, the sunnah is mutawatir from the Messenger of Allah sallallahu 'alayhi wa sallam in this sunnah. Imam Ahmad said, "There is no aversion in my heart to wiping. There are forty ahadeeth with regards to it from the Messenger of Allah sallallahu 'alayhi wa sallam and his Companions", and the saying of the poet: Wiping must not exceed the period of one full day and night in the case of a resident and three days and nights for a traveler. There are some weak ahadith pertaining to this which some of the People of Knowledge used saying that all of them taken together raise them to a level that can be considered a proof. And from the People of Knowledge are those that say that they cannot be depended upon due to their weakness, and then they differ amongst themselves - some say that the person leave washing the place of the bandage because he is incapable of washing it, and others say that he should perform tayammum and not wipe over it.

The legislation of wiping over the khuffayn is established in the Book of Allah and the Sunnah of Messenger of Allah sallallahu 'alayhi wa sallam. As for it's legislation in the Book, then it lies in the verse, "O you who believe, when you stand for prayer, wash you faces and hands up to the elbows, and wipe your heads and feet up to the ankles." The evidence for this is the hadith of Al-Mughirah bin Shu'bah radiallahu 'anhu who said that the Prophet sallallahu 'alayhi wa sallam made wudhu. Al-Mughirah said, "I moved to remove his khuffayn and he said, 'Leave them, for indeed my feet were in a state of purity when I wore them.' So he wiped over them." All praise is due to Allah, and I invoke peace and blessings upon our Prophet Muhammad, and upon all of his Companions.

Socks | About Islam How to Do Wudu with Socks | About Islam

Are there conditions for wiping over the bandage? Meaning if the need for it was no longer present? In this state the answer is based upon what is certain, so if he is doubtful if he started wiping for dhuhur or 'asr prayers, then he should make his starting period 'asr because the basic principle is the absence of wiping. And the evidence for this is the rule that the principle remains upon what it is and that the basic principle in this case is the absence of wiping.

Subscribe to our Newsletter

I do not know if this narration is authentic or not. And I have mentioned before this that 'Ali bin Abi Talib is from those that narrated the hadith of wiping from the Messenger of Allah sallallahu 'alayhi wa sallam and he narrated it after his death, and he explained that the Messenger set it's time limits, and this indicates that this ruling is established to exist after the death of the Messenger of Allah sallallahu 'alayhi wa sallam according to him, and it is not possible to abrogate anything after the death of the Messenger. Are the rulings for wiping the same for women as for men? Or is there a difference?