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The Mawlid in the Scale of the Sharīʿah: Obedience, Sin—or an Innovation Without Proof?

Who Celebrated the Prophet’s ﷺ Birthday? — A Historical Examination!

The Messenger of Allāh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said: “The best among you are those who inspire hope in others and from whom others feel secure from evil. The worst among you are those from whom no good is expected, and in whose presence others are not safe.” Saheeh Sunan at-Tirmidhi, 2263 | Shaykh al-Albāni, may Allāh bestow mercy upon him | Saheeh Translation Authentic Quotes

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Explanation of Bulugh al-Maram Hadith 67 & 68 وعن طلق بن علي رضي الله عنه قال : قال رجل: مسست ذكري أو قال : الرجل يمس ذكره في الصلاة أعليه الوضوء ؟ فقال النبي صلى الله عليه وآله وسلم : « لا إنما هو بضعة منك ». Narrated Talq bin ‘Ali (رضي الله عنه): A man said: “I touched my penis” or he said, “Does a man who touch his penis during the prayer should perform Wudu (ablution)?” The Prophet (ﷺ) replied, “No, it is only a part of your body”. [Sahih] Reported by Abu Dawud, The Book of Purification, Chapter: The Concession Regarding That, Hadith no. 182; al-Tirmidhi, The Book of Purification, Hadith no. 85; al-Nasa'i, The Book of Purification, Hadith no. 165; Ibn Majah, The Book of Purification, Hadith no. 483; Ahmad, 4/23; and Ibn Hibban in (al-Mawarid), Hadith nos. 207, 209; (al-Ihsan), 2/223, Hadith no. 1116. He said on p. 224: "The report of Ṭalq ibn ʿAli that we have mentioned is abrogated, because Ṭalq ibn ʿAli came to the Prophet ﷺ in the first year of the Hijrah, when the Muslims were building the Mosque of the Messenger of Allah ﷺ in Madinah..." وعن بسرة بنت صفوان رضي الله عنها: أن رسول الله صلى الله عليه وآله وسلم قال : «من مس ذكره فليتوضأ ». Narrated Busra bint Safwan (رضي الله عنه): Allah’s Messenger (ﷺ) said: “He who touches his penis should perform ablution”. [Sahih] Reported by Abu Dawud, The Book of Purification, Chapter: Ablution from Touching the Penis, Hadith no. 181; al-Tirmidhi, The Book of Purification, Hadith no. 82; al-Nasa'i, The Book of Purification, Hadith nos. 163, 164; Ibn Majah, The Book of Purification, Hadith no. 479; Ahmad, 6/406; and Ibn Hibban in (al-Mawarid), Hadith nos. 211, 214. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ This hadith (no 68) explicitly indicates that ablution (wudu) is nullified by «مَسَّ ذَكَرَ», and this is the preferred opinion, because this is a clear and established ruling in speech, and there is no room for ijtihad (independent reasoning) in it. ➋ Imam Shafi’i, Abu Zur’ah, Abu Hatim, Darqutni, Bayhaqi, and Ibn al-Jawzi rahimahumullah have declared the hadith narrated from Sayyiduna Talq ibn Ali radi Allahu anhu to be weak, and the hadith narrated from Sayyidah Busrah bint Safwan radi Allahu anha to be authentic. As for the statement of Ibn al-Madini that the narration of Talq ibn Ali radi Allahu anhu is better than the narration of Busrah radi Allahu anha, the Imams did not accept this view. ➌ Approximately eighteen Companions radi Allahu anhum have narrated hadiths in support of the narration of Busrah radi Allahu anha. Furthermore, the narrators in the chain of transmission for the hadith of Busrah radi Allahu anha are from those found in the two Sahihs (al-Bukhari and Muslim), whereas not a single narrator in the chain of Talq ibn Ali radi Allahu anhu’s narration is among the narrators of the two Sahihs. ➍ Sayyiduna Abu Hurairah radi Allahu anhu is among those who narrate regarding the nullification of ablution by touching the private part (dhikr). He embraced Islam six years or more after the arrival of Talq ibn Ali radi Allahu anhu, who had come to Madinah at the very beginning (when the Prophet sallallahu alayhi wa sallam migrated to Madinah and the construction of the Prophet’s Mosque began), and then returned to his homeland of Yamamah. Sayyiduna Abu Hurairah radi Allahu anhu entered the fold of Islam at the end of the 6th year of Hijrah. Even in this case, the narration of the Companion who came later is preferred. Note that «مَسّ ذَكَر» (touching the private part) means that if it is touched with the hand without a barrier of clothing, such touching is not correct, and ablution is nullified by it.

Explanation of Bulugh al-Maram Hadith 66 وعن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وآله وسلم : « إذا وجد أحدكم في بطنه شيئا فأشكل عليه : أخرج منه شيء أم لا ؟ فلا يخرجن من المسجد ،‌‌‌‏ حتى يسمع صوتا أو يجد ريحا ». أخرجه مسلم. Narrated Abu Huraira (رضي الله عنه): Allah’s Messenger (ﷺ) said: “If one of you feels disturbance in his stomach and doubts whether he has released some wind or not, then he should not leave the mosque unless he hears its sound or smells (its) odour”. [Reported by Muslim]. [Sahih] Reported by Muslim, The Book of Menstruation, Chapter: Evidence that whoever is certain of purification and then doubts having invalidated it..., Hadith no. 362. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ According to this hadith, it is clear that ablution (wudu) is not nullified due to doubt. ➋ If we broaden this concept a little, it also points to a principle that everything remains upon its ruling and original state until certainty and confidence to the contrary is established. Doubt and hesitation are not considered valid.

The Virtue of al-Mu‘awwidhatayn (Surah al-Falaq & Surah al-Nas) in Authentic Ahadith https://en.tohed.com/threads/12097/

Explanation of Bulugh al-Maram Hadith 65 وعن عائشة رضي الله عنها ،‌‌‌‏ : أن النبي صلى الله عليه وآله وسلم قبل بعض نسائه ثم خرج إلى الصلاة ولم يتوضأ. أخرجه أحمد وضعفه البخاري . Narrated ‘Aisha (رضي الله عنه): The Prophet (ﷺ) kissed one of his wives and went to pray without performing (fresh) ablution. [Hasan] Narrated by Ahmad (6/210), and by al-Tirmidhi, Book of Purification (Taharah), Hadith no. 86. It also has a hasan (good) supporting narration reported by al-Bazzar (see Nasb al-Rayah, 1/74). Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ This hadith is evidence that merely touching or kissing a woman does not break ablution (wudu). ➋ This narration from Sayyidah Aisha radi Allahu anha is reported by Ibrahim al-Taymi, whereas Ibrahim did not hear anything directly from Sayyidah Aisha radi Allahu anha, so it is mursal. However, the weakness is remedied due to the multiplicity of chains, and in addition, a hadith in Sahih al-Bukhari supports it. And that is: "Sayyidah Aisha radi Allahu anha herself states that the Prophet sallallahu alayhi wa sallam used to perform the night prayer (tahajjud) in the darkness of the night. My feet would be in his place of prostration. Before going into prostration, he would touch my feet with his hand, so I would move my feet away." ➌ From this, it is understood that touching any part of a woman's body does not break ablution (wudu). Similarly, kissing or merely touching does not break ablution, whether it is done with desire or without desire. ➍ Among the Companions radi Allahu anhum, Sayyiduna Ali and Abdullah ibn Abbas radi Allahu anhum hold this view. And among the Imams, this is also the school of Imam Abu Hanifah rahimahullah. However, according to Imam al-Shafi'i rahimahullah, touching a woman breaks ablution (wudu).

Explanation of Bulugh al-Maram Hadith 64 وعن علي بن أبي طالب رضي الله عنه قال : كنت رجلا مذاء فأمرت المقداد أن يسأل رسول الله صلى الله عليه وآله وسلم ،‌‌‌‏ فسأله فقال : « فيه الوضوء ». Narrated ‘Ali bin Abi Talib (رضي الله عنه): I was one who Madhi (urethral discharge) flowed readily and asked Miqdad (his slave) to ask the Prophet (ﷺ) about it. He (the Prophet) said: “One should perform Wudu (ablution) in this case”. [Sahih] Narrated by al-Bukhari, Book of Wudu (Ablution), Chapter: The one who was too shy and therefore asked someone else to ask on his behalf, Hadith no. 132; and by Muslim, Book of Menstruation, Chapter: Concerning madhy (pre-seminal fluid), Hadith no. 303. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: The meaning is that I experience a lot of madhi. What is madhi? Madhi is a thin and sticky fluid that is discharged from a man’s private part at the time of kissing and caressing the wife, or when remembering or intending intercourse. Sayyiduna Miqdad radi Allahu anhu was asked to inquire about the issue, because Sayyiduna Ali radi Allahu anhu was married to the beloved daughter of the Messenger of Allah sallallahu alayhi wa sallam, Sayyidah Fatimah radi Allahu anha. Out of modesty, Sayyiduna Ali radi Allahu anhu refrained from asking the question directly.

Explanation of Bulugh al-Maram Hadith 63 وعن عائشة رضي الله عنها قالت : جاءت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وآله وسلم فقالت : يا رسول الله! إني امرأة أستحاض فلا أطهر ،‌‌‌‏ أفأدع الصلاة؟ قال : « لا ،‌‌‌‏ إنما ذلك عرق وليس بحيض ،‌‌‌‏ فإذا أقبلت حيضتك فدعي الصلاة ،‌‌‌‏ وإذا أدبرت فاغسلي عنك الدم ثم صلي ». متفق عليه. وللبخاري : « ثم توضأي لكل صلاة ». وأشار مسلم إلى أنه حذفها عمدا. Narrated ‘Aisha (رضي الله عنها): Fatima bint Abu Hubaish came to the Prophet (ﷺ) and said, “O Messenger of Allah, I am a woman whose blood keeps flowing (even after the menstruation). I am never purified; should I, therefore, stop praying?” He (the Prophet) said: “No, for that is only a vein, and is not menstruation. So when the menstruation comes, abstain from prayers, and when it ends wash the blood from yourself and then pray”. [Agreed upon]. Al-Bukhari’s version adds: “Then perform ablution for every prayer”. and Muslim admitted that he dropped this addition deliberately. Reported by al-Bukhari in the Book of Menstruation, Chapter: Washing Blood, Hadith nos. 228 and 320; and by Muslim in the Book of Menstruation, Chapter: The Woman with Continuous Bleeding (al-Mustahadah), Her Bathing and Her Prayer, Hadith nos. 333 and 334. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ A woman encounters three types of blood: First, menstrual (hayd) blood, which comes every month for a few specific days from the time a woman reaches puberty until old age, except during pregnancy. Its color is blackish. Second is the blood of nifas (postnatal bleeding). This is the blood that comes after childbirth, usually for about forty days, or sometimes less or more, during the period of delivery. The third is the blood of istihada. This blood is of a different nature from the previous two. ➋ This blood flows due to the rupture of a vein called “adhil” or “adhir,” and it flows continuously without any fixed time and takes the form of an illness. Its color is red, and there is no fixed or determined time for its flow. It can continue for a long period.

Explanation of Bulugh al-Maram Hadith 62 عن أنس بن مالك رضي الله عنه قال : کان أصحاب رسول الله صلى الله عليه وآله وسلم على عهده ينتظرون العشاء ،‌‌‌‏ حتى تخفق رؤوسهم ،‌‌‌‏ ثم يصلون ولا يتوضأون . Narrated Anas (رضي الله عنه): The Companions of Allah’s Messenger (ﷺ) in his lifetime used to wait for the ‘Isha (night) prayer, so much so that their heads were lowered down (by dozing). They would then pray without performing ablution. [Sahih] Reported by Abu Dawud, The Book of Purification (Kitab al-Taharah), Chapter: Ablution After Sleep, Hadith no. 200; al-Daraqutni, 1/131; and Muslim, The Book of Prayer (Kitab al-Salah), Chapter: The Evidence That the Sleep of a Person Sitting Does Not Invalidate Ablution, Hadith no. 376. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ This hadith indicates that as long as a person does not fall into deep sleep, his ablution (wudu) is not invalidated. ➋ Previously, the narration of Sayyiduna Safwan bin Assal radi Allahu anhu has been mentioned in the previous chapter, which indicates the invalidation of ablution by absolute (any) sleep. ➌ In light of this narration, that narration will be interpreted as referring to deep sleep, or it will be said that in this hadith, the Prophet sallallahu alayhi wa sallam intended a specific type of sleep (drowsiness), and the noble Companions radi Allahu anhum were aware of the type of sleep that invalidates ablution and also of the type that does not invalidate it, and thus did not consider it necessary to clarify or explain further. In any case, it is understood that if a person sleeps while reclining or resting on a cushion, and his consciousness and awareness are lost, then such sleep will invalidate ablution. And generally, consciousness is lost in such a case; otherwise, mere drowsiness does not invalidate ablution. ➍ In the state of reclining or taking support from a cushion, the joints of the body become relaxed. In such a situation, there is a strong possibility of the release of wind from the stomach, and on this basis, as a precaution, it has been ordered to renew ablution. «وَاللهُ اَعْلَمُ بالصواب»

Explanation of Bulugh al-Maram Hadith 61 وعن أبي بن عمارة رضي الله عنه أنه قال : يا رسول الله أمسح على الخفين ؟ قال : « نعم » قال: يوما ؟ قال : « نعم » قال: ويومين؟ قال : « نعم » قال : وثلاثة أيام ؟ قال : « نعم ،‌‌‌‏ وما شئت». أخرجه أبو داود ،‌‌‌‏ وقال : ليس بالقوي. Narrated Ubai bin ‘Imara (رضي الله عنه): I asked, “O Messenger of Allah, may I wipe over the Khuffain (leather socks)?” The Prophet (ﷺ) replied, “Yes”. I asked, “For one day?” He replied, “For one day”, I again asked, “And for two days?” He replied “For two days too”. I again asked “And for three days” He replied, “Yes, as long as you wish”. [Daif] Reported by Abu Dawud, The Book of Purification (Kitab al-Taharah), Chapter: Prescribed Time Limit for Wiping (over the Khuffs), Hadith no. 158. Al-Daraqutni said: "This chain of narration is not established... ʿAbd al-Rahman, Muhammad ibn Yazid, and Ayyub ibn Qaṭan are all unknown narrators (majhul)." Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ This hadith has not been accepted due to its weakness and because it contradicts the authentic (sahih) and sound (hasan) ahadith which specify the duration. ➋ The chain of narration (isnad) of this hadith is not authentic, whereas those ahadith are authentic in which the limit for a traveler is set as three days and three nights, and for a resident as one day and one night. ➌ A weak narration is disregarded in comparison to an authentic and strong hadith. ➍ Imam Nawawi rahimahullah has transmitted the consensus of the hadith scholars regarding the weakness of this hadith in Sharh al-Muhadhdhab. ➎ Imam Ahmad rahimahullah has said that its narrators are unknown, and Ibn al-Jawzi has considered this hadith to be fabricated (mawdu‘).

Explanation of Bulugh al-Maram Hadith 59 & 60 وعن عمر رضي الله عنه موقوفا ،‌‌‌‏ وعن أنس مرفوعا : « إذا توضأ أحدكم فلبس خفيه فليمسح عليهما ،‌‌‌‏ وليصل فيهما ،‌‌‌‏ ولا يخلعهما إن شاء إلا من الجنابة ». Narrated ‘Umar (رضي الله عنه), in a Mawquf (untraceable) and Anas in a Marfu (traceable) Hadith: “If one of you performs ablution and puts on his two leather socks, let him perform Mash (wipe) over them and pray in them and he may not take them off he so wishes except after ejaculation or sexual impurity. [Hasan] It was narrated by Al-Daraqutni, The Book of Purification, chapter: What has been narrated regarding wiping over the khuffs without a fixed time limit (1/203–204), and by Al-Hakim (1/181), with Al-Dhahabi's comment on it. The hadith is hasan as a mawquf narration. As for the marfuʿ narration, its chain is weak, as it contains Miqdam ibn Dawud, who is weak. The hadith is not upon its general wording; rather, it is specified by the following hadith. وعن أبي بكرة رضي الله عنه عن النبي صلى الله عليه وآله وسلم : أنه رخص للمسافر ثلاثة أيام ولياليهن ،‌‌‌‏ وللمقيم يوما وليلة ،‌‌‌‏ إذا تطهر فلبس خفيه : أن يمسح عليهما . Narrated Abu Bakra (رضي الله عنه): The Prophet (ﷺ) gave permission for the traveller to perform Mash (wiping) over his leather socks for three days and nights and for a non-traveller for a day and night, if he had put them on in a state of purity. [Hasan] It was narrated by Al-Daraqutni, The Book of Purification, chapter: What has been narrated regarding wiping over the khuffs without a fixed time limit (1/204), Ibn Khuzaymah (1/96), Hadith no. 192, and Ibn Hibban (Al-Mawarid), Hadith no. 184.

Explanation of Bulugh al-Maram Hadith 57 & Hadith 58 وعن علي بن أبي طالب رضي الله عنه قال : جعل رسول الله صلى الله عليه وآله وسلم ثلاثة أيام ولياليهن للمسافر ،‌‌‌‏ ويوما وليلة للمقيم ،‌‌‌‏ يعني في المسح على الخفين. أخرجه مسلم. Narrated ‘Ali (رضي الله عنه): The Prophet (ﷺ) fixed the period of Mash (wiping) over the leather socks (Khifaf – plural of Khuff) for three days and nights for a traveller and one day and a night for the resident person in a town. Reported by Muslim in The Book of Purification, Chapter: "The Time Limit for Wiping over the Khuffs (Leather Socks)," Hadith no. 276. وعن ثوبان رضي الله عنه قال : بعث رسول الله صلى الله عليه وآله وسلم سرية فأمرهم أن يمسحوا على العصائب ،‌‌‌‏ يعني العمائم والتساخين ،‌‌‌‏ يعني الخفاف . Narrated Thawban (رضي الله عنه): Allah’s Messenger (ﷺ) sent out a military expedition and commanded them to wipe over the turbans and leather socks. Reported by Abu Dawud in The Book of Purification, Chapter: "Wiping over the Turban," Hadith no. 146; Ahmad, vol. 5, p. 277; and al-Hakim in al-Mustadrak, vol. 1, p. 169. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: «عَمَائِم» is the plural of «عِمَامَةٌ». The meaning of «عصابة» according to one narrator is “turban.” The reason for this naming is that «عصب» means “to tie,” and the head is also tied with it. «عصابة» is actually used for bandages. Here, the intended meaning is not the literal one, but the figurative one. ➊ By “bandages” are meant those strips that are tied over wounds, or when someone’s arm or leg is broken, wooden splints are placed and tied. These are called «عصائب». ➋ When sending out for battle, giving such an instruction apparently means that during combat, those who are wounded may wipe (masah) over the bandages instead of washing the limbs required for ablution (wudu). ➌ In Abu Dawud, it is mentioned that upon returning from the expedition, the noble Companions (radi Allahu anhum) complained of the cold, so the Prophet (sallallahu alayhi wa sallam) instructed them to wipe (masah) over the turban and the leather socks (khuff). [Sunan Abi Dawud, The Book of Purification, Chapter: "Wiping over the Turban," Hadith no. 146.]

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Explanation of Bulugh al-Maram Hadith 56 وعن صفوان بن عسال رضي الله عنه قال : كان النبي صلى الله عليه وآله وسلم يأمرنا إذا كنا سفرا ؛ أن لا ننزع خفافنا ثلاثة أيام ولياليهن إلا من جنابة ،‌‌‌‏ ولكن من غائط وبول ونوم. Narrated Safwan bin ‘Assal (رضي الله عنه): When we were on a journey, the Prophet (ﷺ) used to command us to wear our leather socks for three days and three nights, whether we had to answer the call of nature or slept. However, in case of ejaculation or sexual impurity, he commanded us to remove the leather socks. [Hasan] Reported by al-Tirmidhi in The Book of Purification, under the chapter "Wiping over the Khuffs (leather socks) for the traveler and the resident," Hadith no. 96; al-Nasa'i in The Book of Purification, Hadith no. 127; and Ibn Khuzaymah in Sahih Ibn Khuzaymah, vol. 1, p. 99, Hadith no. 196. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ Wiping (masah) over the leather socks (khuffayn) is permissible without any difference of opinion. ➋ The number of Companions (radi Allahu anhum) who narrated traditions regarding wiping over the leather socks is about eighty (80), among whom are also the ten who were given glad tidings of Paradise (asharah mubashsharah). ➌ Allamah Ibn Abd al-Barr rahimahullah has transmitted consensus (ijma') on its authenticity. ➍ Imam Karakhi's opinion is that the ahadith regarding wiping over the leather socks have reached the level of tawatur (mass transmission). Regarding one who denies it, he said: "I fear for his disbelief (kufr)." ➎ The period for a resident and a traveler is different. For a traveler, the legal limit is three days and three nights, and for a resident, it is one day and one night. The beginning of the period will start from the first wiping (masah) performed after ablution (wudu) is broken and a new ablution is made, not from the time the socks are worn. For example: A person performs ablution for the Zuhr prayer and puts on the socks, and his ablution breaks in the evening; for him, the beginning of the period will be from the first wiping performed when making ablution, not from the time the ablution was broken. ➏ The method of wiping is that all five fingers of the hand should be moistened with water, and their tips should be drawn from the toes of the foot up to the beginning of the shin. ➐ If the socks are removed after a state of minor ritual impurity (hadath) occurs (i.e., after ablution is broken), the wiping (masah) becomes invalid, and it also becomes invalid after the completion of the period. And exactly the same rulings apply to wiping over socks (jurabayn). And it is permissible to wipe over every type of sock, whether thick or thin.

Explanation of Bulugh al-Maram Hadith 55 وعن علي رضي الله عنه أنه قال : لو كان الدين بالرأي لكان أسفل الخف أولى بالمسح من أعلاه ،‌‌‌‏ وقد رأيت رسول الله صلى الله عليه وآله وسلم يمسح على ظاهر خفيه. Narrated ‘Ali (رضي الله عنه): If the religion were based on opinion, it would be more important to wipe over the under parts of the leather socks than the upper, but I have seen Allah’s Messenger (ﷺ) wiping over the upper parts of his leather socks. Narrated by Abu Dawud, The Book of Purification (Al-Taharah), Chapter: How to wipe [over the leather socks], Hadith: 162; Abu Ishaq used 'an'anah [narrated ambiguously using the word 'from']. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ According to our researcher, this narration is weak in its chain of transmission; however, the matter that is stated within it is correct. Furthermore, other researchers have declared it authentic. See Sahih Sunan Abi Dawud by al-Albani, Hadith no. 162. ➋ This hadith shows that the foundation of the rulings of the religion is divine revelation (wahy), not intellect and opinion. If their basis and dependence were upon intellect, then it would have been more appropriate to wipe (masah) over the lower surface of the leather socks (khuffayn) instead of the upper surface, because the lower part is what becomes soiled with filth. Therefore, in the presence of a textual proof (nass), it is not correct to act upon intellect and opinion.

Explanation of Bulugh al-Maram Hadith 54 وللأربعة عنه إلا النسائي : أن النبي صلى الله عليه وآله وسلم مسح أعلى الخف وأسفله . وفي إسناده ضعف. Narrated by Al-Arba’a except An-Nasa’i: The Prophet (ﷺ) wiped over the upper part of the leather socks and the under part of it. [In its chain of narrators there is weakness]. [Daif] Reported by Abu Dawud in The Book of Purification, Chapter: How to Wipe (during ablution), Hadith no. 165; by al-Tirmidhi in The Book of Purification, Hadith no. 97; and by Ibn Majah in The Book of Purification, Hadith no. 550. Al-Walid ibn Muslim did not explicitly state that he heard it directly (i.e., he did not explicitly affirm direct transmission in the chain), and the hadith also has another defect (ʿillah). Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: From this hadith, it is understood that wiping (masah) over the socks (khuffayn) should be done on both the upper and lower sides. However, this narration is weak and is contrary to authentic (sahih) and good (hasan) narrations, as will be mentioned in the forthcoming ahadith. Imam Abu Dawud rahimahullah says that Thawr did not hear from Raja’, therefore this narration is weak.

Explanation of Bulugh al-Maram Hadith 53 عن المغيرة بن شعبة رضي الله عنه قال : كنت مع النبي صلى الله عليه وآله وسلم فتوضأ فأهويت لأنزع خفيه فقال:« دعهما فإني أدخلتهما طاهرتين» فمسح عليهما. Narrated Mughira bin Shu’ba (رضي الله عنه): Once I was in the company of the Prophet (ﷺ), he then performed ablution and I dashed to take off his socks. He said, “Leave them for I had put them on after performing ablution”. So he wiped over them. Narrated by al-Bukhari, The Book of Ablution (Al-Wudu), Chapter: If a man inserts his feet while they are clean, Hadith: 206; and Muslim, The Book of Purification (Al-Taharah), Chapter: Wiping over the leather socks (Al-Khuffayn), Hadith: 274. Explanation & Benefits Shaykh Safı ur-Rahman Mubarakpuri (رحمه الله) mentioned: ➊ This hadith proves that wiping over leather socks (masah on khuffayn) is only valid and permissible when they have been worn after performing ablution (wudu). ➋ In Abu Dawud and Muwatta Imam Malik, it is explicitly mentioned that this incident occurred at the time of the Fajr prayer during the expedition of Tabuk. See Sunan Abi Dawud 149