From Al-Mughira ibn Shu'ba, who said: "The Messenger of Allah ﷺ wiped over his leather socks. I said: 'O Messenger of Allah, did you forget?' He replied: 'No, it was I whom my Lord had commanded to do so.'"
Allah, the Exalted, says: "O you who have believed, when you rise to pray, wash your faces and your hands to the elbows, and wipe over your heads and your feet to the ankles." (Al-Ma'idah: 6)
Possible references (unverified, pending editorial review)
Candidate: Sunan Abi Dawud 156 (unverified) 70% confidence
Confidence and text similarity are not editorial verification.
From Abu Huraira, may Allah be pleased with him, who said: "The Prophet ﷺ said to him: 'Perform wudu.' He said: 'So I brought him water for wudu. He performed wudu and wiped over his leather socks. I said: O Messenger of Allah, did you not wash your feet?' He replied: 'I put them on while they were pure.'"
From Ibn Abbas, who said: "I testify that the Messenger of Allah ﷺ wiped over his leather socks." [Narrated by Al-Bazzar]
Imam Abu Hanifa said: "I did not speak about wiping over the leather socks until I had received clear evidence, like the brightness of daylight, and I fear disbelief for anyone who does not accept wiping over the leather socks."
ہمارے امام ابو حنیفہ رضی اللہ عنہ، نے کہا کہ میں موزوں پر مسح کرنے کا قائل اس وقت تک نہیں
ہوا یہاں تک کہ میرے پاس اس مسئلہ میں تشفی بخش وضاحت روز روشن کی طرح حاصل نہ ہوگئی اور اس
شخص کے کافر ہو جانے کا اندیشہ کرتا ہوں جو موزوں پر مسح کے جائز ہونے کا عقیدہ نہ رکھتا ہو۔12
From Usama ibn Zaid, may Allah be pleased with him, who said: "The Messenger of Allah ﷺ entered with Bilal into the market. He went to relieve himself, then came out. I asked Bilal: 'What did he do?' Bilal replied: 'The Prophet ﷺ went to relieve himself, then performed wudu, washed his face and hands, wiped his head, and wiped over his leather socks, then prayed.'"
From Abad ibn Ziyad, the son of Al-Mughira ibn Shu'ba, who said: "The Prophet ﷺ went to relieve himself during the Battle of Tabuk. I went with him carrying water. The Prophet ﷺ came and I poured water over him. He washed his face, then tried to remove his hands from 1 his sleeves but could not due to their tightness. So, he pulled them out from under his garment and washed his hands, wiped his head, and wiped over his leather socks. Then the Messenger of Allah ﷺ came and prayed with them, leading them in one unit, and then completed the remaining unit. The people were startled, and he said to them: 'You did well.'"
And from Abu Bakrah, from the Prophet ﷺ: "He allowed the traveler to wipe over his socks for three days and nights, and the resident for one day and one night, if he performed ablution and then wore his socks, to wipe over them." [Narrated by Al-Athram in his Sunan, Ibn Khuzaymah, and Al-Daraqutni]
Al-Khattabi said: "The chain of narration is authentic, as stated in Al-Muntaha," and Ibn Khuzaymah confirmed it as authentic.
Possible references (unverified, pending editorial review)
Candidate: Sahih Ibn Khuzaymah 192 (unverified) 86% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
ف: موزوں پر مسح کرنے کی شرط طہارت پر موزوں کا پہن لینا ہے، واضح رہے کہ طہارت دو قسم
کی ہوتی ہے: ایک طہارت کامل جو پورے وضوء سے حاصل ہوتی ہے۔ اور دوسری غیر کامل جو صرف
پیروں کے دھولینے سے حاصل ہوجاتی ہے۔ اور ان دونوں طہارتوں میں سے کسی ایک طہارت کے بعد
موزوں کو پہن لیا گیا ہے تو موزوں پر مسح کیا جاسکتا ہے۔ ابوبکرہ رضی اللہ عنہ کی یہ حدیث جس میں
طہارت کا ذکر ہے مطلقاً ہے جو مذکورہ ہر دو قسم کی طہارتوں کو شامل ہے البتہ خفین کے پہننے کے بعد جو پہلا
حدث ہوگا اس حدث کے وقت طہارت کامل ضروری ہے، مثلاً کسی شخص نے پیر دھو کر موزے پہن لئے
اور ابھی اس نے وضوء پورا نہیں کیا تھا کہ اس کو حدث ہوگیا تو ایسا شخص موزوں پر مسح نہیں کرسکتا۔ خلاصہ
یہ ہے کہ طہارت کامل یعنی پورا وضوء موزوں کے پہننے کے وقت ضروری نہیں ہے، البتہ حدث کے وقت
طہارت کامل یعنی پورا وضو لازمی ہے تاکہ موزوں پر مسح صحیح ہو سکے۔(عمدة الرعاية)12۔
And from Shuraih bin Hani, who said: "I asked Ali ibn Abi Talib about wiping over the socks. He said: 'The Messenger of Allah ﷺ made it three days and nights for the traveler, and one day and one night for the resident.'"
And from Safwan bin Abdal, Allah be pleased with him, who said: "The Messenger of Allah ﷺ said: 'Three days and nights for the traveler, and one day and one night for the resident, and do not remove them due to sleep, urination, or defecation, except due to janabah (ritual impurity).'"
And from Anas, Allah be pleased with him, who said: "The Messenger of Allah ﷺ said: 'When one of you performs ablution and wears his socks, he should pray in them and wipe over them, then he should not remove them unless due to janabah.'"
And from Abu Usman Al-Nahdi, who said: "Sa'd and Ibn Umar disagreed about wiping over the socks. Sa'd said: 'I wipe over the socks.' Ibn Umar said: 'I do not wipe over them.' Sa'd said: 'Between me and you is your father.' We then went to Umar and mentioned this to him. Umar said: 'Your uncle knows better than you. When you wear your socks after performing ablution, then if you break your ablution, you can perform ablution and wipe over your socks, and that wiping is valid until that hour, whether it is night or day.'"
ف: موزوں پر مسح کرنے کی مدت مقیم کے لئے ایک دن اور ایک رات ہے اور مسافر کے لئے
تین دن اور تین راتیں ہیں، اس مدت کی ابتداء موزوں کے پہننے کے وقت سے نہیں ہوگی بلکہ موزوں کے
پہننے کے بعد جو پہلا حدث ہوا ہے اس وقت سے ہوگی، مثلاً ایک شخص نے صبح صادق کے وقت وضوء
کر کے موزے پہن لئے اور سورج نکلنے کے بعد اس کو حدث لاحق ہوا اور وضوء ٹوٹ گیا اور اس نے زوال
کے بعد وضوء کر کے پیروں پر مسح کیا تو مسح کی مدت سورج نکلنے کے وقت سے شروع ہوگی صبح صادق سے
نہیں ہوگی، کیونکہ اس کو پہلا حدث سورج نکلنے کے بعد لاحق ہوا ہے اور اس مثال کے لحاظ سے اگر وہ
مقیم ہے تو دوسرے دن سورج نکلنے کے بعد تک پیروں پر مسح کر سکتا ہے اور اگر مسافر ہے تو تین دن اور تین
رات تک مسح کرے گا۔ (عمدۃ الرعایۃ)۔
And from Al-Mughira bin Shu'bah, Allah be pleased with him, who said: "I saw the Messenger of Allah ﷺ urinate, then perform ablution and wipe over his socks, placing his right hand on his right sock and his left hand on his left sock, and then he wiped over the tops of them with one wipe, such that I almost saw the fingers of the Messenger of Allah ﷺ on the socks."
And from Ali, Allah be pleased with him, who said: "If religion were based on personal opinion, the bottom of the sock would be more appropriate for wiping than the top, but I saw the Messenger of Allah ﷺ wipe over the top of his socks." [Narrated by Abu Dawood with a Sahih chain, and Al-Darami narrated similarly]
According to Al-Talkhis, its chain of narration is authentic.
And from Jabir, Allah be pleased with him, who said: "The Messenger of Allah ﷺ passed by a man who was performing ablution and washing his socks. He nudged him with his foot and said: 'This is not the Sunnah. We were commanded to wipe over them like this,' and he passed his hands over his socks." [Narrated by Al-Tabarani in Al-Awsat]
In another narration, he showed him with his hands from the front of the socks to the base of the shin once, spreading his fingers apart. And in another narration from Ibn al-Mundhir, from Umar ibn al-Khattab, that he wiped over his socks until the marks of his fingers appeared on the socks.
And from Abu Musa, Allah be pleased with him, who said: "The Messenger of Allah ﷺ wiped over his two socks and sandals." [Narrated by Al-Tahawi, and similarly narrated by Ahmad, Al-Tirmidhi, Abu Dawood, and Ibn Majah]
Al-Tahawi said: "We do not see the permissibility of wiping over sandals, and one of the arguments for this is that it is possible that the Messenger of Allah ﷺ wiped over sandals that were underneath two socks, and he intended to wipe over the socks, not the sandals. And if he had been wearing only socks without sandals, it would have been permissible for him to wipe over them. Therefore, his wiping was specifically for the socks, not the sandals. Since this is the case, his wiping was for the socks which he had worn for purification, and the wiping over the sandals was an additional action.
When we consider the hadith and find that it does not serve as evidence for the permissibility of wiping over sandals, we approached it from the perspective of reasoning to determine its ruling. We found that the socks—over which wiping is permissible—are invalid for wiping if they are torn to the point that the feet are exposed or if more than the feet are visible. There is unanimous agreement that wiping is not allowed in such a case. Therefore, since wiping over socks is only permissible when they completely cover the feet, and this is not the case with sandals, it was concluded that sandals are like socks that do not completely cover the feet, and thus wiping over them is not permissible."
Possible references (unverified, pending editorial review)
Candidate: Sunan Ibn Majah 560 (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
امام طحاوی رحمۃ اللہ علیہ نے کہا ہے کہ ہمارے پاس نعلین (یعنی چپل) پر مسح جائز نہیں ہے اور اس
کی دلیل یہ ہے کہ اس حدیث میں حضور اکرم صلی اللہ علیہ وآلہ وسلم کا چپل پر مسح کرنے کا جو ذکر ہے اس
سے مراد یہ ہے کہ آپ نے چمڑے کے ان جرابوں پر مسح فرمایا جو چپل کے اندر تھے تو چپل پر مسح کرنا
دراصل جرابوں پر مسح تھا کیونکہ اگر جراب کے اوپر چپل موجود نہیں ہو تو بھی جراب ہی پر مسح کیا جاتا تو
اس طرح آپ نے چپل کو شامل کرتے ہوئے جرابوں پر مسح فرمایا اور آپ کا جراب پر مسح کرنا ہی اصل
پاکی ہے، اس طرح چپل پر مسح کرنا زائد قرار دیا جائے گا۔ جب اس حدیث میں ہماری اس وضاحت کا
احتمال موجود ہے اور اس میں چپل پر مسح کرنے کی دلیل پائی نہیں جاتی تو ہم نے بذریعہ قیاس اس کا حکم
معلوم کرنے کی کوشش کی تو ہم نے دیکھا کہ وہ موزے جن پر مسح جائز ہے جب وہ پھٹ جائیں اور ان
میں سے پنجے ظاہر ہوچکے ہوں یا پنجوں کا بڑا حصہ دکھائی دینے لگے تو سب ائمہ کرام اس بات پر متفق ہیں
کہ ایسے موزوں پر مسح جائز نہیں ہے، اس طرح جب ثابت ہوگیا کہ موزوں پر مسح اسی صورت میں جائز
ہے جبکہ دونوں پنجے موزوں میں چھپ جائیں اور موزوں پر مسح ایسی صورت میں باطل ہے جبکہ پنجے ظاہر
ہوجاتے ہوں اور یہ واضح بات ہے کہ چپل میں بھی پنجے ظاہر رہتے ہیں اور چھپنے نہیں پاتے تو چپل ان
موزوں کی طرح ہوگئے جن میں سے پنجے دکھائی دیتے ہوں اور یہ بھی بالاتفاق ثابت ہوچکا ہے کہ ایسے
موزے جن میں سے پنجے ظاہر ہوجاتے ہوں ان پر مسح باطل ہے تو چپل پر بھی مسح باطل ہوگا۔
And from Ata' bin Yasar, from Abdullah bin Rawaha and Usama bin Zayd: "The Messenger of Allah ﷺ entered the house of Hamal, and Bilal came out to them and informed them that the Messenger of Allah ﷺ had performed ablution and wiped over his shoes." Narrated by Ibn Asakir, and Ahmad and Abu Dawood narrated from Bilal, with a similar report.
And from Hisham bin Urwah, from his father: "He saw his father wiping over the tops of his socks, not the bottoms. Then he would lift his turban and wipe his head."
And it is narrated from Ibn Umar, Allah be pleased with him: "He was on a campaign and removed his socks, washed his feet, and did not repeat the ablution."
Commentary and footnotes (1)
Note 1
ہمارے امام ابو حنیفہ رضی اللہ عنہ، نے کہا کہ میں موزوں پر مسح کرنے کا قائل اس وقت تک نہیں ہوا یہاں تک کہ میرے پاس اس مسئلہ میں تشفی بخش وضاحت روز روشن کی طرح حاصل نہ ہوگئی اور اس شخص کے کافر ہو جانے کا اندیشہ کرتا ہوں جو موزوں پر مسح کے جائز ہونے کا عقیدہ نہ رکھتا ہو۔12