In the Name of Allah---the Most Beneficent, the Most Merciful.
5. Wiping Over the
Leather Socks & Bandage
Wiping over the leather socks
is permissible when the following seven conditions are fulfilled:
(i) Leather
socks would have been put on after perfect purification with water (Wudhu)
It is impermissible to wipe over the socks if one wears them after Taymmum (dry ablution).
(ii) Covering the
part that is obligatory (to wash) even if these are tied
Leather socks should cover the parts of feet that are obligatory to wash i.e. up to ankles. If the ankles and upper of the foot are not covered properly, then one is not allowed to wipe over them.
(iii)
Possibility
of walking with them customarily
One can walk usually while wearing socks. Though a minimum distance is not specified, still it should be as usual as one walks on foot customarily.
(iv)
Staying on their feet by themselves
Socks should keep intact to the feet on their own. Though binding them is allowed, but it should not require shoes to keep intact.
(v)
Leather
socks should be lawful
(vi)
These should
be made of clean material
The leather socks should not be made of unclean material like the skin of dead animals or Haram animals. If the skin is taken from a Halal animal but some filth polluted it, then it is again unlawful to wear them and wipe them over them.
(vii)
These should
not reveal the skin
Leather skin should cover the feet properly and no obligatory parts should reveal. It implies that there should be no holes in the socks.
So a resident
and a sinful traveler
may wipe over (leather socks) from breaking the ritual purity after wearing
them,
till one day and night,
while a legal traveler
(may wipe over) till three days and nights.
Who is a resident:
A person who stays in his hometown regularly or a person who intends to stay outside his hometown for more than four days is considered a resident from a religious point of view.
Narrated Ibn 'Abbas (May Allah be pleased with him):
Allah's Messenger (ﷺ) said: "Do not shorten the prayer (while traveling) for a distance of less than four Burud; from Makkah to 'Usfan." [ad-Daraqutni reported it through a weak chain of narrators, and the right opinion is that it is Mawquf (saying of a companion, i.e. Ibn 'Abbas). Ibn Khuzaima reported it as such]
Imam Ata bin Abi Ribah (May Allah have mercy on him), who was a resident of Mecca, said that he asked Abdullah bin Abbas (may Allah be pleased with him) whether he should shorten his prayers during the journey to Arafat or Mina. He said that Ibn Abbas replied that he should not shorten his prayers in this case (because the distance was less than the prescribed limit) but he should shorten his prayers while traveling to Taif or Jeddah. Shorten your prayers for a distance of a full day (24 hrs) don’t shorten less than it."
[Musannaf Abd al-Razzaq:H#4341]
Imam Ata bin Abi Ribah (May Allah have mercy on him) said: "I asked Ibn Abbas (may Allah be pleased with him), 'Should I shorten my prayer when I go to Arafat?' He said, 'No.' I asked, 'Should I shorten it when I go to Muzdalifah?' He said, 'No.' I asked, 'Should I shorten it when I go to Taif or Usfan?' He said, 'Yes, and that is at a distance of 48 (Hashimi) miles.' He held up his hands to demonstrate the distance." [Musannaf Ibn Abi Shaibah:H#8356]
However, most scholars from Salaf put one more condition for being a legal traveler, that he should spend at least one night out of his hometown.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said, "The Jumuah prayer in congregation is obligatory upon him who can return to his family by the night (after saying Jumuah prayers)." [Jami at-Tirmidhi: H#502]
Imam Ahmad declared this Hadith weak, however, it suggests that the obligation of attending the Jumuah congregational prayer applies to those who are able to return to their families after the prayer. In other words, if a person is traveling and is not able to return home after attending the Friday prayer by the night, then he is exempted from the obligation of attending it. This exemption is granted to travelers because they face additional hardships and difficulties on the road, and it is more important for them to take care of their safety and well-being during their journey.
And whoever wipes while a
traveler and then reaches his place of residence – or vice versa – or he is
doubtful about the beginning time of wiping over, he should not exceed the
period in which wiping is allowed for a resident.
The text is saying that if a person wipes over leather socks while traveling and then reaches their destination (or vice versa - if they wipe over leather socks at their destination and then begin traveling), or if they are unsure about the beginning time of the wiping over (such as if they forgot when they started wiping over their socks), they should not exceed the maximum time period that is allowed for wiping over the leather socks for a resident *one day and night)
In Hanbali jurisprudence, the maximum time period for wiping over leather socks is 24
hours for a resident (someone who is not traveling) and 72 hours for a
traveler. So if a person is unsure about the time period or if they are
transitioning between being a traveler and a resident, they should not exceed
the maximum time period for wiping over that is allowed for a resident.
Wiping over the upper of the
leather socks is required while wiping the sole or back is neither permissible
nor recommended.
Narrated ‘Ali (May Allah shower His blessings and peace on him):
If the religion were based on opinion, it would be more important to wipe over the underparts of the leather socks than the upper, but I have seen Allah’s Messenger (May Allah shower His blessings and peace on him) wiping over the upper parts of his leather socks. [Sunan Abi Dawood: H#162]
When Ghusl (Major Ablution) becomes obligatory, or some obligatory part (of
feet) is uncovered, or the wiping period is over, it invalidates Wudhu.
If the owner of the medical bandage
dressed it in a state of purity and did not exceed the location where the need
for it arose,
then washing and wiping it with water is sufficient. If not, then it is
obligatory to perform "Tayammum" (a dry ablution) for it along
with washing and wiping it.
if the owner of a medical bandage wore it while in a state of purity (meaning they had performed wudhu or ghusl before wearing it), and the bandage did not exceed the location where the need for it arose (meaning it did not cover any part of the body that was not injured or affected), then simply washing the healthy parts and wiping the bandage with water is sufficient to clean it.
However, if the bandage was worn in a state of impurity (for example, if the person did not
perform wudhu or ghusl before wearing it), or if the bandage covered a larger area than was necessary (i.e. it covered parts of the body that were not injured or affected), then in addition to washing and wiping the bandage with water, the person must perform tayammum (a dry ablution)
for the bandage as well.
If
the medical bandage dressed was not dressed in a state of purity or exceeded the
location where the need for it arose, then it should be washed, and wiped, and
"Tayammum" should be performed for it.
