Category: Jurisprudence and Rulings (Fiqh)
Fatwa#: 39552
Asked Country: Saudi Arabia

Answered Date: Mar 20,2018

Title: Sealskinz socks

Question

Assalam 0 Alaikum Mufti Sahab,

I have read the fatwa about SEALSKINZ socks that you have given. Just want to confirm one thing. There are different kind of socks with different properties and features available in their listing, is there any specific feature that must be there for it to be ok for masah. Like the waterproof feature, as it is not in all of their socks. 

 

Jazak Allah.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 

Masah/wiping over thick/non-leather socks will be permissible subject to the following conditions:

  1. They should entirely cover both the ankles.
  2. Both socks should independently be free from holes to the extent of three small toes.
  3.  Must be able to walk 3 Shari miles without tear.
  4.  They should stay upright due to thickness. [without tying them nor due to elasticity or tightness]
  5. Must not be transparent that the foot is visible.
  6. Water mustn’t seep through and reach the feet. :[1] [2] [3] [4] [5] [6]

There are various makes of SEALSKINZ socks. The above fatwa is general and without reference to any specific make of SEALSKINZ socks.

And Allah Ta’āla Knows Best

Anas Sharieff Qasmi.

Student Darul Iftaa

Hyderabad, India.

Checked and Approved by,
Mufti Ebrahim Desai.

[1]الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 269

(أو جوربيه) ولو من غزل أو شعر (الثخينين) بحيث يمشي فرسخا ويثبت على الساق ولا يرى ما تحته ولا يشف إلا أن ينفذ إلى الخف قدر الغرض.

[2]مختصر القدوري (ص: 18

 وقال أبو يوسف ومحمد رحمهما الله: يجوز المسح على الجوربين إذا كانا ثخينين لا يشفان الماء

[3]الجوهرة النيرة على مختصر القدوري (1/ 28

(قوله: وقال أبو يوسف ومحمد يجوز المسح على الجوربين إذا كانا ثخينين لا يشفان) حد الثخانة أن يقوم على الساق من غير أن يربط بشيء، وقوله لا يشفان أي لا يرى ما تحتهما من بشرة الرجل من خلاله وينشفان خطأ، قال في الذخيرة رجع أبو حنيفة إلى قولهما في آخر عمره قبل موته بسبع أيام، وقيل بثلاثة أيام وعليه الفتوى.

[4] كتاب الطهارة الفتاوى السراجية ٤٣

[5] فتاویٰ قاسمیہ ١٧٨ /٥

[6] فتح القدير (1/ 282)

( قَوْلُهُ وَلَهُ أَنَّهُ لَيْسَ فِي مَعْنَى الْخُفِّ ) لَا شَكَّ أَنَّ الْمَسْحَ عَلَى الْخُفِّ عَلَى خِلَافِ الْقِيَاسِ فَلَا يَصْلُحُ إلْحَاقُ غَيْرِهِ بِهِ إلَّا إذَا كَانَ بِطَرِيقِ الدَّلَالَةِ وَهُوَ أَنْ يَكُونَ فِي مَعْنَاهُ ، وَمَعْنَاهُ السَّاتِرُ لِمَحِلِّ الْفَرْضِ الَّذِي هُوَ بِصَدَدِ مُتَابَعَةِ الْمَشْيِ فِيهِ فِي السَّفَرِ وَغَيْرِهِ لِلْقَطْعِ بِأَنَّ تَعْلِيقَ الْمَسْحِ بِالْخُفِّ لَيْسَ لِصُورَتِهِ الْخَاصَّةِ بَلْ لِمَعْنَاهُ لِلُزُومِ الْحَرَجِ فِي النَّزْعِ الْمُتَكَرِّرِ فِي أَوْقَاتِ الصَّلَاةِ خُصُوصًا مَعَ آدَابِ السَّيْرِ ، فَإِذَا جَازَ بِالِاتِّفَاقِ الْمَسْحُ عَلَى الْمُكَعَّبِ السَّاتِرِ لِلْكَعْبِ

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