Issue Four – The Condition of the Leather Sock (khuff)

The jurists concur that wiping is permissible over a sound, intact khuff, but they differ concerning one that is torn.

Mālik and his companions hold that wiping is allowed provided the tear is slight. Abū Ḥanīfah specifies that “slight” means a tear that exposes less than three toes.

Another group deem it lawful to wipe over a perforated khuff so long as the article is still called a khuff, even if the tear is extensive; this view is reported from Sufyān al-Thawrī. In one of the two opinions related from al-Shāfiʿī, however, he disallows any hole in the front of the khuff through which the foot is visible, even if the hole is small.

The basis of their disagreement is whether the shift of the obligation from washing the feet to wiping over the khuff rests on the fact that the khuff covers the foot, or on the hardship involved in removing that particular type of footwear.
• Whoever considers coverage the decisive factor does not permit wiping over a torn khuff, for once any part of the foot is exposed the duty reverts from wiping to washing.
• Whoever regards hardship as the operative cause pays no attention to the tear so long as the item is still called a khuff.

Distinguishing between a large tear and a small one is an instance of juristic preference intended to relieve people of difficulty.

Al-Thawrī said, “The leather socks of the Emigrants and the Helpers were seldom free of holes, just like people’s khuffs today; had any prohibition existed, it would have been reported from them.”

I say: This question is one about which the texts are silent. Had a ruling existed—given the widespread occurrence of the issue—the Messenger, peace and blessings be upon him, would surely have clarified it, for the Exalted has said: “So that you might make clear to people what has been revealed to them” (al-Naḥl 16:44).

Issue Five – The Time Limit for Wiping

The jurists also disputed whether wiping is time-bound. Mālik maintained that it is not: the wearer may continue to wipe so long as he does not remove the khuffs or become in a state of major ritual impurity. Abū Ḥanīfah and al-Shāfiʿī, on the other hand, considered the practice subject to a specified period.

The reason for their disagreement is the divergence of the transmitted reports, for three ḥadīths address the question.

1. The ḥadīth of ʿAlī, may Allah be pleased with him, from the Prophet—peace and blessings be upon him—in which he said: “The Messenger of Allah set three days and nights for the traveler and one day and night for the resident.” Muslim recorded it.

2. The ḥadīth of Ubayy ibn ʿImārah, who asked, “O Messenger of Allah, may I wipe over the khuff?” He replied, “Yes.” He asked, “For one day?” He said, “Yes.” “And two days?” He said, “Yes.” “And three?” He said, “Yes”—and the questioner continued until he reached seven. The Prophet then said, “Wipe for as long as you wish.” Abū Dāwūd and al-Ṭaḥāwī narrated it.