Rulings of wiping over socks

Rulings of wiping over socks

Is it obligatory to wash the feet or wipe them during wudoo’?. He wiped over his socks for three days when he was not travelling. Does he have to repeat his prayers for the two days?. If he wipes over his socks then takes them off, is his wudoo’ invalidated thereby?. Is it better to wipe over the socks or to wash the feet?. How long does tahaarah last after the period for wiping over the socks ends? . Is wudoo’ broken by taking off one's socks?. Conditions of wiping over socks . Ruling on wiping over socks that have holes in them . Ruling on wiping over socks that have holes or are very thin. One who wipes his socks although he was not in a state of tahaarah (purity) when he put them on. In order to be allowed to wipe over one’s socks, they have to have been put on at the same time, after completing wudoo’ or ghusl.

Is it obligatory to wash the feet or wipe them during wudoo’?
Why does Allaah mention wiping (or rubbing) the feet during wudoo’ in the verse, “rub (by passing wet hands over) your heads, and your feet up to the ankles” [al-Maa’idah 5:6]? What we know is that we should wash our feet during wudoo’, so why does it say imsahu (rub or wipe)? My friend asked me this question and told me, “I wipe my feet when making wudoo’ and I do not wash them,” and I did not know how to answer. Is there some kind of linguistic miracle in the way the words are put together? What is the reason why it mentions wiping instead of washing?.
Praise be to Allaah.

What must be done in wudoo’ is washing the feet; it is not sufficient to wipe them. Your friend’s understanding of the verse as meaning that the feet may be wiped is not correct. 

The evidence that it is obligatory to wash the feet is the report narrated by al-Bukhaari (163) and Muslim (241) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) stayed behind us on a journey and then caught up with us, and we were late in praying ‘Asr. We started doing wudoo’ and wiping out feet, and he called out at the top of his voice: “Woe to the heels from the fire” two or three times. 

Muslim (242) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw a man who had not washed his heels and he said, “Woe to the heels from the Fire.” 

Ibn Khuzaymah said: If wiping were sufficient to discharge the obligation, there would have been no warning of the Fire in this case. 

Al-Haafiz Ibn Hajar said:  

There are mutawaatir reports from the Prophet (peace and blessings of Allaah be upon him) which describe his wudoo’ and state that he washed his feet. He is the one who explained the commands of Allaah. There is no report from anyone among the Sahaabah which differs from that, except from ‘Ali, Ibn ‘Abbaas and Anas, but it was narrated that they retracted that. ‘Abd al-Rahmaan ibn Abi Layla said: The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) are unanimously agreed that the feet should be washed. Narrated by Sa’eed ibn Mansoor. End quote. 

Fath al-Baari, 1/320 

With regard to the verse, it says (interpretation of the meaning): 

O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles”

[al-Maa’idah 5:6] 

This does not indicate that it is permissible to wipe the feet. The reason for this is that there are two readings of this verse. 

1 – Wa arjulakum (and your feet), with a fathah on the laam. In this case the word “feet” is mentioned in conjunction with the word wajh (face), and the face is to be washed, so the feet are to be washed too. So it is as if the verse is basically saying: “Wash your faces, your arms up to the elbows and your feet up to the ankles, and wipe your heads,” but mention of washing the feet is put after mention of wiping the head so as to indicate that this is the order in which the parts of the body are washed in wudoo’: washing the face, then the arms, then wiping the head, then washing the feet. 

See al-Majmoo’, 1/471 

2 – Wa arjulikum, with a kasrah on the laam. In this case it is mentioned in conjunction with the word ra’s (head), and the head is to be wiped, so the feet are to be wiped too. 

But the Sunnah shows that one may wipe over the feet only when wearing leather slippers or socks, subject to the conditions that are well known in the Sunnah. 

See al-Majmoo’, 1/450; al-Ikhtiyaaraat, p. 13 

For more information on the conditions for wiping over the socks, please see question no. 9640

Thus it is clear that in neither reading does the verse indicate that the feet may be wiped. Rather it indicates that it is obligatory to wash the feet, or to wipe over the socks if one is wearing socks. 

Some of the scholars, based on the second reading, are of the view that the reason why wiping is mentioned with regard to the feet although they are to be washed is to indicate that one should be economical in using water when washing the feet, because people are usually lavish with water when washing them. So the verse enjoins wiping in the sense of washing them without being extravagant in the use of water. 

Ibn Qudaamah said in al-Mughni, 1/186: 

It may be that what is meant by wiping is washing lightly. Abu ‘Ali al-Faarisi said: The Arabs call a light washing mash (wiping) and say tamassahtu li’l-salaah (literally “I wiped myself for prayer”) meaning I did wudoo’. End quote. 

Ibn Taymiyah said: 

Mentioning wiping with regard to the feet is an indication that one should not use too much water on the feet, because people are usually extravagant in using water for that. End quote. 

Manhaaj al-Sunnah, 4/174 

And Allaah knows best.

Islam Q&A


He wiped over his socks for three days when he was not travelling. Does he have to repeat his prayers for the two days?
I did wudoo’ for three consecutive days wearing the same socks, without taking off those socks, although the time when a person can wipe over his socks is one day and one night for one who is not travelling. Are my prayers on the second and third days valid, or do I have to repeat them because I went beyond the time when one may wipe over the socks?.
Praise be to Allaah.

The saheeh Sunnah indicates that the time for wiping over the khuffayn (leather slippers) for one who is not travelling is one day and one night, and for one who is travelling it is three days and nights. Wiping over the socks is like wiping over the khuffayn. 

Muslim (276) narrated that Shurayh ibn Haani’ said: I came to ‘Aa’ishah and asked her about wiping over the khuffayn. She said: “You should go and ask Ibn Abi Taalib, for he used to travel with the Messenger of Allaah (peace and blessings of Allaah be upon him).” So we asked him and he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stipulated three days and nights for the traveller, and one day and night for the one who is not travelling.” 

Al-Tirmidhi (95), Abu Dawood (157) and Ibn Maajah (553) narrated from Khuzaymah ibn Thaabit (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was asked about wiping over the khuffayn and he said: “For the traveller, three and for the non-traveller, one day.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi

Al-Tirmidhi (96), al-Nasaa’i (127) and Ibn Maajah (478) narrated that Safwaan ibn ‘Assaal (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to command us when we were travelling not to take off our leather slippers for three days and nights, except in the case of janaabah, but not in the case of defecating, urinating or sleeping.” This hadeeth was classed as hasan by al-Albaani. 

Secondly: 

The most correct view of the fuqaha’ is that the period begins from the first time a person wipes over his leather slippers after breaking his wudoo’, not from the time when he put them on or from the first time he broke his wudoo’ after putting them on. So if a person does wudoo’ for Fajr prayer, and puts on his leather slippers, then he breaks his wudoo’ at nine o’clock in the morning but does not do wudoo’, then he does wudoo’ at twelve o’clock, then the period for wiping over them starts at twelve o’clock, and lasts for one day and one night, or twenty-four hours. 

Al-Nawawi (may Allaah have mercy on him) said: al-Awzaa’i and Abu Thawr said: The time starts from when he wipes over them after breaking wudoo’. This was narrated from Ahmad and Dawood, and is the view which is most likely to be correct, based on the evidence. It was also the view favoured by Ibn al-Mundhir, and something similar was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him). 

End quote from al-Majmoo’, 1/512 

This is what was regarded as more likely to be correct by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), who said: Because the ahaadeeth say “the one who is not travelling may wipe” and “the traveller may wipe”, and he only comes under the heading of one who wipes after he wipes for the first time. This is the correct view. 

Al-Sharh al-Mumti’, 1/186 

Thirdly: 

A number of scholars, including Ibn Hazm and Shaykh al-Islam Ibn Taymiyah, are of the view that the state of purity does not end when the period for wiping over the socks or leather slippers ends, because there is no evidence to suggest that. Rather the state of purity comes to an end when it is invalidated by one of the things that are known to invalidate it, such as passing wind. 

Al-Muhalla, 2/151; al-Ikhtiyaaraat al-Fiqhiyyah, p. 15; al-Sharh al-Mumti’, 1/216. 

Based on this, if a person is in a state of purity and the time for wiping over the socks ends before Zuhr, he may pray Zuhr and subsequent prayers with that previous state of purity, until he breaks his wudoo’. 

Based on the above: 

If the period for wiping over the socks ended and you were not in a state of purity, then you have to repeat all the prayers that you offered after the time for wiping over the socks ended and you did not wash your feet. 

If the time for wiping over the socks ended and you were in a state of purity, then you only have to repeat the prayers from the time when you first broke your wudoo’ after that time ended. 

And Allaah knows best.

Islam Q&A


If he wipes over his socks then takes them off, is his wudoo’ invalidated thereby?
If a person who has wudoo’ wipes over his socks, then takes them off, is his wudoo’ invalidated thereby?.
Praise be to Allaah.

The scholars differed concerning the ruling on one who does wudoo’ and wipes over his socks, then takes them off. 

Some scholars say that it is sufficient for him to wash his feet, and his wudoo’ is completed thereby. 

This is a weak view, because wudoo’ requires continuity, i.e., there should not be a long time between the washing of the various parts, rather they should be washed one after another, in a continuous sequence. 

Hence Ibn Qudaamah (may Allaah have mercy on him) narrated in al-Mughni (1/367) that this view is based on the idea that there is no need for continuity in wudoo’, and this is weak. 

Others said that the person’s wudoo’ is invalidated thereby, and if he wants to pray he has to repeat his wudoo’. They quoted as evidence the fact that wiping takes the place of washing, and if the socks are removed the purity of the feet is no longer valid, because now they are unwashed and unwiped. If the purity of the feet is invalidated then the entire wudoo’ is invalidated because it cannot be divided up. This view was favoured by Ibn Baaz (may Allaah have mercy on him), as is stated in his Majmoo’ al-Fataawa, 10/113. 

Yet others said that his wudoo’ is not invalidated thereby unless he breaks his wudoo’ in some other way (by breaking wind etc). This was the view of a number of the salaf, including Qataadah, al-Hasan al-Basri and Ibn Abi Layla. It was supported by Ibn Hazm in al-Muhalla (1/105), and was the view favoured by Shaykh al-Islam Ibn Taymiyah and Ibn al-Mundhir. Al-Nawawi said in al-Majmoo’ (1/557): this is the strongest view. 

They quoted a number of things as evidence for that: 

1 – That purity is not invalidated except by hadath (breaking one's wudoo’ by breaking wind etc.) and taking off the socks is not hadath. 

2 – The purity of one who wipes over his socks is established by shar’i evidence, and it cannot be ruled to be invalid except by further shar’i evidence, and there is no evidence to indicate that purity is invalidated by taking off the socks. 

3 – The analogy with shaving the hair after doing wudoo’. If a person does wudoo’ and wipes over his hair, then shaves his head, he remains in a state of purity and it is not invalidated by that. The same applies to one who wipes over his socks then takes them off. 

Shaykh Ibn ‘Uthaymeen said: 

If a person takes off his socks after wiping over them, his wudoo’ is not invalidated thereby, and he may pray as he likes until he breaks his wudoo’ (hadath), according to the correct view.  

End quote, from Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/193. 

See also: al-Mughni, 1/366-386; al-Muhalla, 1/105; al-Ikhtiyaaraat, p. 15; al-Sharh al-Mumti’, 1/180.

Islam Q&A


Is it better to wipe over the socks or to wash the feet?
Is it better to wipe over the socks or to wash the feet?.
Praise be to Allaah.

The majority of scholars, including Abu Haneefah, Maalik and al-Shaafa’i, are of the view that it is better to wash the feet. They said: that is because the basic principle is washing the feet, so that is better. 

See al-Majmoo’, 1/502 

Imam Ahmad was of the view that wiping over the socks is better. He gave the following evidence for that: 

1 – It is easier, and the Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he chose the easier of the two, so long as it was not a sin; if it was a sin he would be the furthest removed of the people from it. Narrated by al-Bukhaari (3560) and Muslim (2327). 

2 – It is a concession, and the Prophet (peace and blessings of Allaah be upon him) said: “Allaah loves concessions to be taken as He hates sin to be committed.” Narrated by Ahmad, 5832; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564. 

3 – Wiping over the socks involves being different from the people of bid’ah who reject it, such as the Khaarijis and Raafidis. 

There are many ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which indicate that he did both: he washed his feet and he wiped over his khuffayn (leather slippers). This led some scholars to say that wiping and washing are the same. This was the view favoured by Ibn al-Mundhir (may Allaah have mercy on him). 

Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim were of the view that either may be better depending on the circumstances of his feet. If a person is wearing socks it is better to wipe over them, and if his feet are bare, it is better to wash them, and he should not put socks on in order to wipe over them. 

This is indicated by the hadeeth of al-Mugheerah ibn Shu’bah (may Allaah have mercy on him) who wanted to take off the Prophet’s khuffayn in order to wash his feet. The Prophet (peace and blessings of Allaah be upon him) said to him: “Leave them, for I put them on pure,” so he wiped over them.” Narrated by al-Bukhaari, 206; Muslim, 274. This indicates that wiping is better for one who is wearing socks. 

This is also indicated by the report narrated by al-Tirmidhi (96) from Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell us when we were travelling not to take off our kufoof for three days and nights, except in the case of janaabah, but if one defecated, urinated or slept (there was no need to take them off). Classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 104. The command to wipe indicates that it is better, but that applies to one who is wearing socks. 

Shaykh al-Islam Ibn Taymiyah said: 

Conclusion: what is better for each one is that which is suited to his circumstances. For the one whose feet are bare, it is better for him to wash them, and he should not put on socks so that he can wipe over them, because the Prophet (peace and blessings of Allaah be upon him) used to wash his feet when they were bare, and he would wipe over them if he was wearing khufoof. End quote from al-Insaaf, 1/378 

Ibn al-Qayyim said in Zaad al-Ma’aad (1/199): 

He is not required to do more than is required with regard to the situation of his feet. If he is wearing khufoof, he should wipe over them and not take them off, and if his feet are bare he should wash them, and he should not put on socks so that he can wipe over them. This is the most correct opinion concerning the issue of whether wiping or washing is better. This is the view of our Shaykh (i.e., Shaykh al-Islam Ibn Taymiyah). End quote.

Islam Q&A


How long does tahaarah last after the period for wiping over the socks ends?
I read that the period for wiping over the socks lasts for one day and one night for one who is not travelling, and three days and three nights for one who is travelling. When this time ends, is the person’s wudoo’ invalidated, or does he remain pure?.
Praise be to Allaah.  

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The correct view is that his wudoo’ is not invalidated when the period for wiping over the socks comes to an end. For example, if this times end at 12 noon, but you keep your wudoo’ until night time, you still have wudoo’. That is because there is no evidence to suggest that wudoo’ is broken by the time for wiping over the socks coming to an end. The Messenger of Allaah (peace and blessings of Allaah be upon him) set the time limit for wiping over the socks; he did not set a time limit for wudoo’. There is a principle that the seeker of knowledge should pay attention to, which is that what is proven by the shar’i evidence cannot be invalidated without further shar’i evidence, because what is proven remains as it is.

Liqa’ al-Baab al-Maftooh, 44.


Is wudoo’ broken by taking off one's socks?
If a person does wudoo’ and wipes over his socks, then during the period in which wiping over the socks is allowed he takes off his socks before he prays, should he pray and is his prayer valid, or is his wudoo’ broken by taking off his socks?
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.

If he takes off his leather slippers (khufoof) or socks after wiping over them that does not invalidate his wudoo’, according to the correct scholarly view, because when a person wipes over his socks, he has completed his wudoo’ according to what is implied by the shar’i evidence. So if he takes them off, this wudoo’ is still valid according to the shar’i evidence and cannot be broken except by something for which there is shar’i evidence. There is no evidence to indicate that taking off leather slippers or socks that have been wiped invalidates wudoo’. On this basis, then, his wudoo’ remains valid. This was the view favoured by Shaykh al-Islam Ibn Taymiyah and a group of the scholars. But if he puts his socks back on after that and breaks his wudoo’, then he wants to wipe over them again, that is not allowed, because he has to put the socks on after doing wudoo’ in which he washed his feet, according to what was stated by the scholars. And Allaah knows best.

Fiqh (jurisprudence and Islamic rulings) – al-masah ‘ala’l-Khuffayn (wiping over the leather slippers)


Conditions of wiping over socks
What are the conditions for wiping over the socks? Please give the daleel (evidence) for that.

Praise be to Allaah.  

Four conditions apply to wiping over the socks. 

The first condition:

That they should have been put on when one was in a state of tahaarah (purity, i.e., when one has wudoo’). The evidence for that is what the Prophet (peace and blessings of Allaah be upon him) said to al-Mugheerah ibn Shu’bah: “Don’t worry, because I put them one when I was clean.” 

The second condition:

That the khufoof (leather slippers which cover the ankle) or socks should be taahir (pure). If they are naajis (impure) then it is not permissible to wipe over them. The daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon him) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that Jibreel had told him that there was something dirty on them. This was narrated by Ahmad from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to pray wearing anything that is naajis, because if the naajis thing is wiped over, the person will be contaminated by that najaasah (impurity), so he cannot be considered to be taahir (pure). 

The third condition:

They may be wiped over when one is purifying oneself from minor impurity (i.e., doing wudoo’ after passing wind, urine or stools), not when one is in a state of janaabah (major impurity following sexual activity) or when ghusl is required. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us, when we were travelling, not to remove our khufoof for three days and three nights, except in the case of janaabah. But we could keep them on and wipe over them in the case of stools, urine and sleeping.” This was narrated by Ahmad from the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) in his Musnad. So the condition is that wiping the socks may be done when purifying oneself (doing wudoo’) from minor impurity, and it is not permissible in the case of major impurity, because of the hadeeth which we have mentioned here. 

The fourth condition:

That the wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling. This is because of the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) stated one day and one night for the one who is not travelling, and three days and three nights for the one who is travelling, i.e., for wiping over the khufoof.” This was narrated by Muslim. This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo’) until ‘Isha prayer on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o’clock zawaali time , then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as he wants as long as he remains taahir, because according to the most correct scholarly opinion, wudoo’ is not broken when the time period for wiping over the socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not set a time limit for tahaarah, rather he set a time limit for wiping over the socks. Once that time limit expires, one cannot wipe over the socks again, but if a person remains in a state of tahaarah then his tahaarah is still valid, because this is what is implied by the shar’i evidence, and whatever is proven by shar’i evidence cannot be invalidated unless there is further shar’i evidence to that effect. There is no evidence to suggest that wudoo’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the case.  

These are the conditions which apply to wiping over the khufoof. There are other conditions which were mentioned by some of the scholars, but some of these are subject to further debate. 

I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar by Shaykh ibn al-‘Uthaymeen p.14


Ruling on wiping over socks that have holes in them
Is it permissible to wipe over socks that have holes in them [when making wudoo’]?

Praise be to Allaah. 

The correct view is that it is permissible to wipe over khuff (leather slippers which cover the foot and ankle) or socks that have holes in them. The Prophet (peace and blessings of Allaah be upon him) allowed wiping over khuff and he did not stipulate any condition that they should be whole and free of holes or tears, especially since the khuff of his companions were not free of holes or tears. If this had any effect on whether one could wipe over them, the Prophet (peace and blessings of Allaah be upon him) would have stated that clearly, for one of the basic principles of usool al-fiqh is that it is not permitted to delay explaining something when it is needed.

Imaam Sufyaan al-Thawri (may Allaah have mercy on him) said: “One may wipe over the khuff so long as it is still clinging to the feet. Were the khuff of the Muhaajireen and Ansaar anything but full of holes and tears?” (Narrated by ‘Abd al-Razzaaq in al-Musanaaf, 1/194)

Shaykh al-Islam ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (21/174): When the Messenger of Allaah (peace and blessings of Allaah be upon him) gave the command to wipe over the khuff, he knew what the normal state of affairs was, and he did not stipulate the condition that the socks should be whole and free of any faults. His command should be taken as general in meaning and it should not be restricted unless there is any shar’i evidence for doing so. What is implied by the wording is that any khuff that people wear and walk about in may be wiped over, even if they have holes or are worn out, without defining the acceptable extent for these holes and tears, because even such a definition would require evidence…” 

This is also the view of Ishaaq, Ibn al-Mubaarak, Ibn ‘Uyaynah and Abu Thawr.

 Imaam al-Shaafa'i and Ahmad – according to the well-known views narrated from them – said that it is not permissible to wipe over the khuff or socks so long as there are any holes or tears in the place where it is obligatory to do wudoo’. Abu Haneefah and Maalik differentiated between small holes and large holes. 

But the correct view is the first view quoted above, which is that it is permissible to wipe over the khuff or socks so long as they are still clinging to the feet and it is still possible to walk in them. 

It is also correct to wipe over socks through which the skin can be seen, because the permission to wipe over socks is general and no report of any restriction has been narrated. This implies that any socks which people wear may be wiped over. This is what is implied by those who say that it is permissible to wipe over khuff that are worn out, so long as it is still possible to walk in them. 

Al-Nawawi (may Allaah have mercy on him) mentioned in al-Majmoo’ (1/502) that even if a person were to wear khuff made of glass, if it were possible to walk in them then it would be permissible to wipe over them, even though the skin beneath them would be visible… 

And Allaah knows best. 

Shaykh Sulaymaan ibn Naasir al-‘Alwaan


Ruling on wiping over socks that have holes or are very thin
What is the ruling about wiping over one’s socks if they have holes or are very thin?

Praise be to Allaah.

It is permissible to wipe over them instead of washing one's feet when doing wudoo’, if they were put on when one was in a state of tahaarah (purity), unless the holes are bigger than is ordinarily acceptable, or the socks are so thin that the feet would be judged to be naked because they show the colour of skin beneath them.

Fataawa al-Lajnah al-Daa’imah, 5/246.

Fataawa al-Lajnah al-Daa’imah, 5/246.


One who wipes his socks although he was not in a state of tahaarah (purity) when he put them on
For a while I was wiping my socks although I had not been in a state of tahaarah when I put them on, because I did not know about the ruling on this matter. What is the ruling concerning the prayers I offered during that time?

Praise be to Allaah.

You must repeat and make up those prayers which you did when you were wiping your socks although you had not been in a state of tahaarah when you put them on.

Fataawa al-Lajnah al-Daa’imah, 5/246.


In order to be allowed to wipe over one’s socks, they have to have been put on at the same time, after completing wudoo’ or ghusl
What is the ruling concerning a man who washes his right foot and puts his right sock on before he washes his left foot? Is it permissible for him to wipe over his socks?

Praise be to Allaah.

You cannot wipe over your socks in this case, because you put the first sock on before completing the act of purification (wudoo’ or ghusl).

Fataawa al-Lajnah al-Daa’imah, 5/247
Rulings of wiping over socks