Wiping over khuffayn

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Wiping on khuffayn (Arabic: المَسْح علي الخُفَّيْن) means wiping on shoes or slippers during wudu. According to the fatwa of Shi'a jurists, wiping on footwears is invalid, and wiping during wudu must be made on the skin of the feet. Of course, in case of taqiyya (precautionary dissimulation) and emergency, it is permissible to wipe over the footwear.

For the prohibition of wiping over the footwear, Shiite jurists refer to the verse “wipe a part of your heads and your feet, up to the ankles” Qur'an 5:6. Based on this verse, they believe that wiping must be on the feet and shoes are not considered feet. There are many narrations on the prohibition of wiping on the shoes.

Sunnis agree that wiping over the footwear is permissible even in a normal situation. Sunnis believe that during wudu, the feet should be washed (wiping on the feet is not correct) or wiping on the footwear should be made.

Meaning

Mash (مَسْح) means wiping with the hand.[1] Khuffayn means two khuff, footwear and shoes that cover the feet completely.[2] Opposite to khuff is na'l, which does not cover the entire surface of the foot.[3]

Religious Ruling

According to the fatwas of Shiite jurists, wiping the feet during wudu must be done on the skin,[4] and wiping on the footwear is not permissible.[5] Of course, they have excluded two cases from the prohibition of wiping over the footwear, and consider it permissible to wipe over the footwear in case of taqiyyah[6] and emergency[7].

Sunnis agree that it is permissible to wipe over the footwear; whether in case of emergency or in a normal situation.[8]


Jurisprudential Arguments

For the prohibition of wiping over the footwear, the jurists refer to the verse “wipe a part of your heads and your feet, up to the ankles”[9].[10] According to this verse, Shiites believe that wiping must be done on the feet and shoes are not considered feet[11]; just like wiping the head should be done on the head and if it is performed on a turban or a hat, it is not enough.[12] In hadiths, the Ahl al-Bayt (a) have considered this verse as the reason why it is not permissible to wipe over the footwear.[13]

According to narrations, Imam 'Ali (a) believed that the Prophet (s) used to wipe on his shoes before the revelation of Quran 5; however, after the revelation of this verse, he (s) did not wipe over the shoes,[14] and the permission to wipe over the shoes has been abrogated by the verse of wudu.[15] There are many narrations on the prohibition of wiping over the shoes.[16]


Notes

  1. ↑ Qurashī, Qāmūs-i Qurʾān, vol. 6, p. 256.
  2. ↑ Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 473.
  3. ↑ Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 473.
  4. ↑ See: Ruḥānī, Fiqh al-Ṣādiq, vol. 1, p. 292.
  5. ↑ Āmadī, al-masḥ fī wūdūʾ al-Rasūl, p. 132.
  6. ↑ Ruḥānī, Fiqh al-Ṣādiq, vol. 1, p. 294.
  7. ↑ Khoeī, Mawsūʿat al-Imām al-Khūʾī, vol. 5, p. 207.
  8. ↑ Nawawī, al-Minhāj sharḥ ṣaḥīḥ Muslim b. Ḥajjāj, vol. 3, p. 164.
  9. ↑ Qur'an 5:6
  10. ↑ Subḥānī, Sīlsīlat al-masāʾil al-fiqhiyya, vol. 2, p. 9-12.
  11. ↑ Ṭūsī, al-Tibyān, vol. 3, p. 457.
  12. ↑ Ṭūsī, al-Tibyān, vol. 3, p. 457.
  13. ↑ Mūsawī Sabziwārī, Mawāhib al-Raḥmān, vol. 11, p. 44.
  14. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 302.
  15. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 234.
  16. ↑ Shahīd al-Awwal, al-Dhikrā al-shīʿa fī aḥkām al-sharīʿa, vol. 2, p. 157.

References

  • Āmulī, Mīrzā Hāshim. Al-Maʿālim al-maʾthūra.First edition. Qom: Nashr-i Muʾallif, 1406 AH.
  • Āmadī, Muḥammad Ḥasan. Al-masḥ fī wūdūʾ al-Rasūl. [n.p], [n.d].
  • ʿAyyāshī, Muḥammad b. Masʿūd al-. Tafsīr al-ʿAyyāshī. Edited by Rasūlī Maḥallātī. Tehran: al-Maktaba al-ʿIlmiyya al-Islāmiyya, 1380 Sh.
  • Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Mafātīḥ al-ghayb (al-Tafsīr al-Kabīr). Third edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Jazīrī, ʿAbd al-Raḥmān. Al-Fiqh ʿalā al-madhāhib al-arbaʿa. First edition. Beirut: Dār al-Thaqalayn, 1419 AH.
  • Khoeī, Sayyid Abū l-Qāsim al-. Mawsūʿat al-Imām al-Khūʾī. First edition. Qom: Muʾassisa Ihyāʾ Āthar al-Imām al-Khūʾī, 1418 AH.
  • Mūsawī Sabziwārī, Sayyīd ʿAbd al-Aʿlā. Mawāhib al-Raḥmān fī tafsīr al-Qur'ān. Beirut: Muʾassisat Ahl al-Bayt (a), 1409 AH.
  • Nawawī, Yaḥyā b. Sharaf. Al-minhāj sharḥ ṣaḥīḥ Muslim b.Ḥajjāj. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1392 AH.
  • Qurashī Bunābī, Sayyīd ʿAlī Akbar. Qāmūs-i Qurān. Sixth edition. Tehran: Dār al-Kutub al-Islāmīyya, 1371 Sh.
  • Ruḥānī, Sayyid Ṣādiq. Fiqh al-Ṣādiq. Qom: Dār al-Kitāb, 1412 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī. Al-Dhikrā al-shīʿa fī aḥkām al-sharīʿa. Qom: Muʾassisat Āl al-Bayt, 1419 AH.
  • Shāhrūdī, Sayyid Maḥmūd. Farhang-i fiqh muṭābiq bā madhhab-i Ahl al-Bayt. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1426 AH.
  • Subḥānī, Jaʿfar. Sīlsīlat al-masāʾil al-Fiqhiyya. Qom: [n.p], [n.d].
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Qom: Daftar-i Intishārāt-i Islāmī, 1417 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Edited by Aḥmad Qaṣīr al-ʿĀmilī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
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