Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/257)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

For example, if he wears two leather socks, one of them torn on top and the other torn underneath, then the foot is presently covered; but if either one were worn alone, wiping over it would not be permissible. Therefore, wiping over both of them is not permissible.

If both are intact, however, wiping over both of them is permissible, because if either one were worn alone, wiping over it would be permissible.

The correct view is that wiping over both of them is permissible without restriction, based on the view that covering the area required to be washed is not a condition, so long as the item still retains the designation of a leather sock.

If one wears a leather sock over another in a manner in which wiping is valid, then if this is done before invalidating his ablution, the ruling applies to the upper one; but if it is done after invalidating his ablution, the ruling applies to the lower one. Thus, if he puts on a leather sock, then invalidates his ablution, and then puts on another leather sock, the ruling applies to the lower one, and it is not permissible for him to wipe over the upper one.

If he puts on the upper one after invalidating his ablution and wipes over the lower one, the ruling applies to the lower one. This is like one who puts on a leather sock, then invalidates his ablution, then wipes over it, and thereafter puts another leather sock over the first while he is in a state of purity attained through wiping when he puts on the second one. The established position of the school is that the ruling applies to the lower one, because he put on the second one after invalidating his ablution.

Some scholars said: If he puts on the second one while in a state of purity, he may wipe over it (1), because it is true of him that he put his feet into them while pure. The Prophet, may Allah’s peace and blessings be upon him, said: “For I put them on while they were pure” (2). This includes purity attained through washing as well as through wiping, and this is a strong view, as you can see. It is further supported by the fact that the scholars of the school expressly stated that wiping over the two leather socks removes the state of ritual impurity. Thus, he put on the second one in a complete state of purity, so why should he not wipe over it? (3).

(1) See al-Majmu Sharh al-Muhadhdhab, 1:507. (2) Its hadith authentication has preceded; see p. 229. (3) Our shaykh, may Allah have mercy on him, said in Majmu al-Fatawa, 11:176: “Accordingly, if one performs ablution and wipes over his socks, then puts on another pair of socks or shoes over them and wipes over the upper pair, there is no problem with this according to the stronger view, so long as the prescribed period remains. However, the period is calculated from wiping over the first pair, not from wiping over the second.”

مثاله: لو لَبِسَ خُفَّين أحدُهما مخروق من فوق، والآخر مخروق من أسفل، فالسَّتر الآن حاصل، لكن لو انفرد كلُّ واحد لم يجز المسحُ عليه فلا يجوز المسح عليهما. ولو كانا سليمين جاز المسحُ عليهما، لأنَّه لو انفرد كلُّ واحد منهما جاز المسح عليه. والصَّحيح: جواز المسح عليهما مطلقاً، بناءً على أنه لا يُشترط سترُ محلِّ الفرض ما دام اسم الخُفِّ باقياً. وإِذا لَبِسَ خُفًّا على خُفٍّ على وجه يصحُّ معه المسحُ، فإِن كان قبل الحدث فالحكم للفوقاني، وإن كان بعد الحدث فالحكم للتحتاني، فلو لَبِسَ خفًّا ثم أحدث، ثم لبس خُفًّا آخر فالحكم للتحتاني، فلا يجوزُ أن يمسح على الأعلى. فإِن لَبِسَ الأعلى بعد أن أحدث، ومسح الأسفل فالحكم للأسفل، كما لو لبس خُفًّا ثم أحدث، ثم مسح عليه، ثم لبس خفًّا آخر فوق الأوَّل وهو على طهارةِ مَسْحٍ عند لبسه للثاني، فالمذهب أنَّ الحكم للتَّحتاني؛ لأنَّه لبس الثاني بعد الحَدَث. وقال بعض العلماء: إِذا لبس الثَّاني على طهارة؛ جاز له أن يمسح عليه (١)؛ لأنه يصدق عليه أنه أدخل رجليه طاهرتين، وقد قال النبيُّ ﷺ: «فإني أدخلتهما طاهرتين» (٢)، وهو شامل لطهارتهما بالغسل والمسح، وهذا قول قويٌّ كما ترى. ويؤيِّدُه: أنَّ الأصحاب ﵏ نَصُّوا على أن المسح على الخُفَّين رافع للحدث، فيكون قد لَبِسَ الثَّاني على طهارة تامَّة، فلماذا لا يمسح؟ (٣).

(١) انظر: «المجموع شرح المهذب» (١/ ٥٠٧). (٢) تقدم تخريجه، ص (٢٢٩). (٣) وقال شيخُنا ﵀ في «مجموع الفتاوى» (١١/ ١٧٦): « … وعلى هذا فلو توضأ ومسح على الجوارب، ثم لبس عليها جوارب أخرى أو «كنادر» ومسح العليا فلا بأس به على القول الراجح، ما دامت المدَّة باقية لكن تُحسب المدةُ من المسح على الأول لا من المسح على الثاني».