Mens Ladies Unisex Leather Socks Khuffs Khuffain Hajj Umrah

£5.745
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Mens Ladies Unisex Leather Socks Khuffs Khuffain Hajj Umrah

Mens Ladies Unisex Leather Socks Khuffs Khuffain Hajj Umrah

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Price: £5.745
£5.745 FREE Shipping

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The evidence for this is the hadith of Al-Mughirah bin Shu'bah radiallahu 'anhu who said that the Prophet sallallahu 'alayhi wa sallam made wudhu. Al-Mughirah said, "I moved to remove his khuffayn and he said, 'Leave them, for indeed my feet were in a state of purity when I wore them.' So he wiped over them." Upon expiry of the period the masah breaks. If the person wearing them was in a condition of wudu prior to that he must simply remove the khuffayn and wash his feet. It is not necessary to repeat the entire wudu.

Leather Socks Khuffs Khuffain Hajj Umrah Mens Ladies Unisex Leather Socks Khuffs Khuffain Hajj Umrah

Are there conditions for wiping over the bandage? Meaning if the need for it was no longer present? There are two correct ways of reciting the saying of Allah ( wa arjulikum) 'and your feet' having reached us from the Messenger of Allah sallallahu 'alayhi wa sallam:That it be covered by a plaster or the likes due to a need. So in this state he wipes over this covering and he does not have to wash the area covered. In case of those who are working in offices or factories or campuses, it may even be better for them to make use of this allowance in the Shari`ah, especially where washing feet may create undue hardships or becomes a source of undue misgivings, etc. There is a difference of opinion over this. So from the People of Knowledge are those that opine that if one were to wipe over one of the two k huff, be it the upper or the lower then the ruling remains with that and the wiping does not move to the second. There are some weak ahadith pertaining to this which some of the People of Knowledge used saying that all of them taken together raise them to a level that can be considered a proof. And from the People of Knowledge are those that say that they cannot be depended upon due to their weakness, and then they differ amongst themselves - some say that the person leave washing the place of the bandage because he is incapable of washing it, and others say that he should perform tayammum and not wipe over it. Clearly when it is not difficult to remove the fez then it is not permissible to wipe over it because in some aspects it resembles the skullcap, and the principle is the obligation of wiping over the head until it is made clear to man that this is from those that are permissible to wipe over. Wiping Over a Bandage / Splint What is the ruling of wiping over the bandage, and what things are included in it's meaning, and what is the evidence of it's legislation from the Book and Sunnah?

Leather Socks for Men - Etsy

Reciting it as 'wa arjulakum' with a fatha on the lam, hence linking it in meaning to 'wa wujuhakum' ( 'and your faces'), i.e. wash the feet. As for it's legislation in the sunnah, the sunnah is mutawatir from the Messenger of Allah sallallahu 'alayhi wa sallam in this sunnah. Imam Ahmad said, "There is no aversion in my heart to wiping. There are forty ahadeeth with regards to it from the Messenger of Allah sallallahu 'alayhi wa sallam and his Companions", and the saying of the poet: That it be uncovered and washing it will not harm him, then in this state washing the area is obligatory.So if we were to assume that one purified himself for fajr on Wednesday at 5am, and he remained in this state till the isha' prayer, then he slept and woke for fajr at 5am on Thursday then he has to make wudhu with washing his feet as the period has expired. But were he to make wudhu before 5am then his wiping is valid and he can pray fajr with this wiping. And he can keep praying as much as he wishes afterwards as well with that same wudhu, for the wudhu does not become void when the period of wiping ends according to the strongest opinion of the scholars. And this is because the Messenger sallallahu 'alayhi wa sallam did not set a time period for the state of purity, but he set a time period for the wiping only. That the khuffayn or jawarab be pure and clean. If they have filth on them then it is not permissible to wipe over them. And the evidence for this is that the Messenger of Allah sallallahu 'alayhi wa sallam prayed with his Companions one day in shoes, and during the prayer he removed them. Then afterwards he informed his Companions that this was because Jibril had informed him that they had filth or dirt on them. And this indicates that the prayer is not acceptable when there is something in it which is impure, and because when the wiper wipes over the filth it sullies him also, and then he is also not in a state of purity. That he be in a state of purity when he wore them. And the evidence for this is his sallallahu 'alayhi wa sallam saying to Mughirah, "Leave them, for indeed my feet were in a state of purity when I wore them."



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