[Q 131] Wiping (Masah) Over Waterproof Socks

Question

What do the respected scholars say about this issue that waterproof socks are also available here which are worn like regular socks, and they are not made of leather but quite thick, and are made of such material that water does not seep into them. And they are so strong that one can undertake a long journey wearing just them for a few miles. Is it permissible to do Masah (Wipe) over such socks?

بسم الله الرحمن الرحيم

الجواب بعون الملك الوهاب اللهم هداية الحق والصواب

Answer

The socks mentioned in the question, if they are truly so thick and strong that one can continuously walk three miles or more wearing just them without sandal/slippers or shoes, and there is experience or dominant thinking that undertaking such a journey would not tear them, then according to the most authentic opinion it is permissible to do Masah (wipe) over such socks.

The detail is that Masah is permissible over three types of socks:

(1) Mujallad (مجلد)- Such socks that have leather stitched on them above and below the ankles.

(2) Muna’al (منعل) – Such socks that have their toes made of leather or leather patches stitched on the toes.

(3) Sikhin (ثخین) – These are socks that are so thick and strong that if one wears them alone and undertake a journey of (three miles or more), they do not tear and if water falls on them, they stop it and do not let it go towards the feet immediately. They also stay on the feet without being tied by anything.

On the first two types, all our Imams permit masah, while on the third type, doing Masah is permitted according to the Sahibain, i.e Imam Abu Yusuf رحمة الله عليه and Imam Muhammad رحمة الله عليه, and the verdict (Fatwa) is on this view.

According to this detail, the socks mentioned in the question fall under the third category, and if there is experience or dominant thinking that one can undertake a journey wearing them alone, in such a case doing Masah over them would be permissible.

In Durr al-Mukhtar, it is stated:

“أو جوربيه الثخينين بحيث يمشي فرسخا ويثبت على الساق ولا يرى ما تحته ولا يشف”

Translation: Or he wipes over such thick socks that he can walk a farsakh (i.e. three miles) wearing just them and they stay on the calf (shin) and do not show the body underneath and they are not thin.

(Durr al-Mukhtar, Chapter of Wiping over the Khuffs, Volume 1, Page 269, Dar al-Fikr Beirut)

In Radd al-Mukhtar, it is stated:

“تقدم أن الفرسخ ثلاثة أميال”

Translation: It has been mentioned before that a farsakh is three miles.

(Durr al-Mukhtar and Radd al-Muhtar, Chapter of Wiping over the Khuffs, Volume 1, Page 263, Dar al-Fikr, Beirut)

It is also stated:

في الطحطاوي عن الخانية أن كل ما كان في معنى الخف في إدمان المشي عليه وقطع السفربه ولو من لبدرومي يجوز المسح علیہ

Translation: In Tahawi, it is mentioned with reference to al-Khaniyyah that every thing that is in the meaning of the Khuff in this regard that it can be walked on continuously and a journey can be made with it, even if it is made of wool or cotton, wiping over it is permissible.

(Radd al-Muhtar, Chapter of Wiping over the Khuffs, Volume 1, Page 269, Dar al-Fikr, Beirut)

In the same book, it is stated at one place:

المتبادر من كلامهم أن المراد من صلوحه لقطع المسافة أن يصلح لذلك بنفسه من غير لبس المداس فوقه فإنه قديرق أسفله ويمشي به فوق المداس أياما و هو بحيث لو مشى به وحده فرسخا تخرق قدر المانع، فعلی الشخص أن يتفقده ويعمل به بغلبة ظنه

Translation: It is apparent from the words of the Scholars that what is meant by having the ability to travel is that these socks have this ability by themselves that such a journey can be made without wearing shoes over them, because sometimes the lower part of the socks is thin but it is possible to walk for many days wearing shoes over them, whereas if such socks are worn alone and walked for a farsakh, they will tear to the extent of preventing it, therefore it is necessary for every person to look carefully and act according to his preponderance of opinion.

(Radd al-Muhtar, Chapter of Wiping over the Khuffs, Volume 1, Page 264, Dar al-Fikr, Beirut)

The Imam of Ahl Al Sunnah, Sayyidi Ala Hazrat Imam Ahmad Raza Khan رحمة الله عليه, writes:

“Cotton or woolen socks, such as those prevalent in our cities (towns, regions), are not correct for wiping in anyone’s opinion, because they are not Mujallad, meaning they do not have leather wrapped up to the ankles, nor are they Muna’al, meaning they do not have a leather sole attached, nor are they Sakhain, meaning they are not so thick and firm (thick and strong) that they can travel a distance (travel) alone wearing them without tearing (splitting) and stay on the calf (shin) due to their thickness without being tied (without tying) and do not slip and if water falls on them, they stop it and do not let it go (flow) immediately towards the feet. Those socks that are devoid of these three qualities Mujallad, Muna’al, Sakhain, wiping on them is invalid by consensus. Yes, if they sew leather on them or attach a leather sole to them, then by consensus or perhaps somewhere they make such thick ones, then wiping on them will be permissible according to the Sahibain and this is the fatwa on it.”

فی المنية والغنية: (المسح على الجوارب لا يجوز عند أبى حنيفة الا ان يكونا مجلدين) ای استوعب الجلد ما يستر القدم إلى الكعب ( او منعلین) اى جعل الجلد على ما يلى الارض منهما خاصة كالنعل للرجل (وقالا يجوز اذا كانا ثخينين لا يشفان) فان الجوارب اذا كان بحيث لا يجاوز الماء منه الى القدم فهو بمنزلة الأديم والصرم في عدم جذب الماء الى نفسه الا بعد لبث او دلك بخلاف الرقيق فانه يجذب الماء وينفذه الى الرجل فی الحال

  (وعليه) اى على قول أبي يوسف ومحمد (الفتوى والثخين ان يستمسك على الساق من غير ان يشد بشيئ ) هكذا فسروه كلهم وينبغي أن يقيد بما اذا لم يكن ضيفا فانا نشاهد ما يكون فيه ضيق يستمسک علی الساق من غیر شد والحد بعدم جذب الماء اقرب وبما يمكن فيه متابعة المشى اصوب۔

وقد ذكر نجم الدين الزاهدى عن شمس الائمة الحلواني أن الجوارب من الغزل والشعر ما كان رقيقا منها لا يجوز المسح عليه اتفاقا الا ان يكون مجلدا او منعلا وما كان ثخينا منها فان لم يكن مجلدا او منعلا فمختلف فيه وما كان فلا خلاف فيه اھ. ملتقطاً

(Fatawi Rizwiah, Volume 04, Pages 346, 347, Raza Foundation Lahore)

Answered by: Mufti Sajid Attari

Translated by: Shaheer Attari