Lesson (73)
“Mas-h” (wiping) of “khuffs” (thin leather foot wear that covers anklebone and heels) (with a wet hand and instead of washing one’s feet)
1-Evidence of legality
The evidence is the prophetic tradition reported by Al-bukhary and Muslem on the authority of Hammam Annakhe’yy (RA) who said, “Gareer Ebn Abdullah urinated then performed ablution and wiped his “khuffs” (without washing his feet). He was asked, ‘How could you do this after urinating (that is, after breaking ablution by urinating)?’ He answered, ‘I saw the Prophet (pbuh) doing this after urinating.’ ”
2-Legality of wiping socks (with a wet hand and instead of washing one’s feet)
It was reported that many companions of the Prophet (pbuh) wiped their socks. Abo Dawoud said, “Aly Ebn Aby Taleb, Ebn Masoud, Al-baraa’ Ebn Azeb, Anas Ebn Malek, Abo Omama, Sahl Ebn Saa’d, and Amr Ebn Horaith wiped socks.” It was also reported that Omar Ebn Al-khattab, Ebn Abbas, Abdullah Ebn Omar, Saa’d Ebn Aby Waqqas, Aby Masoud Al-badry, etc. wiped their socks.
3-Conditions of wiping “khuffs” and the like
They should have been worn in a state of purity, owing to the tradition reported by Al-mugheera Ebn Shu’ba (RA) who said, “One night, I was travelling with the Prophet (pbuh) on foot and I poured water out of a container (for him to perform ablution) so he washed his face and arms and wiped his head. Then, I attempted to take off his “khuffs” so he said, ‘leave them, I put them on in a state of purity’ so he wiped them.” (Narrated by Muslem and Ahmad)
Presented by sister Reham Quraa’a
Share it to spread the good.
Translated by Rabab Muhammad Seif
درس (73)
المسح على الخف
1-دليل مشروعيته:
ما رواه البخاري ومسلم عن همَّام النـَخـْعِي رضي اللّه عنه قال: "بال جرير بن عبد اللّه ثم توضأ ومسح على خفيه، فقيل: تفعل هذا وقد بُلتَ؟ قال: نعم رأيت رسول الله صلى الله عليه وسلم بال ثم توضأ ومسح على خُفيه ".
2-مشروعية المسح على الجَوربين:
قد روي عن كثيرٍ من الصحابة. قال أبو داود: وَمَسَحَ على الجوربين عليُّ بن أبي طالب وابنُ مسعودٍ و البراءُ بن عازبٍ، وأنسُ بن مالكٍ وأبو أُمامةَ وسهلُ بن سعدٍ، وعَمرو بن حُرَيث، وروي ذلك عن عمر بن الخطاب وابن عباس وروي أيضا عن عبد اللّه بن عمر وسعد بن أبي وقاص وأبي مسعود البدري وغيرهم.
3-شروط المسحِ على الخفينِ وما في معناهما:
يُشترط لجواز المسح أن يُلْبَسا على طَهارة لحديث المُغِيَرةِ بنِ شُعْبَةَ رضي اللّه عنه قال: كنت مع النبي صلى الله عليه وسلم ذات ليلة في مَسِيرٍ فَأفْرَغْتُ عليه من الإِداوَةِ فَغَسَلَ وجهه وذِراعيه ومَسح برأسه، ثم أهويت لأنزع خفيه فقال: "دعهما فإني أدخلتهما طاهرتين" فمسح عليهما. رواه البخاري ومسلم وأحمد
“Mas-h” (wiping) of “khuffs” (thin leather foot wear that covers anklebone and heels) (with a wet hand and instead of washing one’s feet)
1-Evidence of legality
The evidence is the prophetic tradition reported by Al-bukhary and Muslem on the authority of Hammam Annakhe’yy (RA) who said, “Gareer Ebn Abdullah urinated then performed ablution and wiped his “khuffs” (without washing his feet). He was asked, ‘How could you do this after urinating (that is, after breaking ablution by urinating)?’ He answered, ‘I saw the Prophet (pbuh) doing this after urinating.’ ”
2-Legality of wiping socks (with a wet hand and instead of washing one’s feet)
It was reported that many companions of the Prophet (pbuh) wiped their socks. Abo Dawoud said, “Aly Ebn Aby Taleb, Ebn Masoud, Al-baraa’ Ebn Azeb, Anas Ebn Malek, Abo Omama, Sahl Ebn Saa’d, and Amr Ebn Horaith wiped socks.” It was also reported that Omar Ebn Al-khattab, Ebn Abbas, Abdullah Ebn Omar, Saa’d Ebn Aby Waqqas, Aby Masoud Al-badry, etc. wiped their socks.
3-Conditions of wiping “khuffs” and the like
They should have been worn in a state of purity, owing to the tradition reported by Al-mugheera Ebn Shu’ba (RA) who said, “One night, I was travelling with the Prophet (pbuh) on foot and I poured water out of a container (for him to perform ablution) so he washed his face and arms and wiped his head. Then, I attempted to take off his “khuffs” so he said, ‘leave them, I put them on in a state of purity’ so he wiped them.” (Narrated by Muslem and Ahmad)
Presented by sister Reham Quraa’a
Share it to spread the good.
Translated by Rabab Muhammad Seif
درس (73)
المسح على الخف
1-دليل مشروعيته:
ما رواه البخاري ومسلم عن همَّام النـَخـْعِي رضي اللّه عنه قال: "بال جرير بن عبد اللّه ثم توضأ ومسح على خفيه، فقيل: تفعل هذا وقد بُلتَ؟ قال: نعم رأيت رسول الله صلى الله عليه وسلم بال ثم توضأ ومسح على خُفيه ".
2-مشروعية المسح على الجَوربين:
قد روي عن كثيرٍ من الصحابة. قال أبو داود: وَمَسَحَ على الجوربين عليُّ بن أبي طالب وابنُ مسعودٍ و البراءُ بن عازبٍ، وأنسُ بن مالكٍ وأبو أُمامةَ وسهلُ بن سعدٍ، وعَمرو بن حُرَيث، وروي ذلك عن عمر بن الخطاب وابن عباس وروي أيضا عن عبد اللّه بن عمر وسعد بن أبي وقاص وأبي مسعود البدري وغيرهم.
3-شروط المسحِ على الخفينِ وما في معناهما:
يُشترط لجواز المسح أن يُلْبَسا على طَهارة لحديث المُغِيَرةِ بنِ شُعْبَةَ رضي اللّه عنه قال: كنت مع النبي صلى الله عليه وسلم ذات ليلة في مَسِيرٍ فَأفْرَغْتُ عليه من الإِداوَةِ فَغَسَلَ وجهه وذِراعيه ومَسح برأسه، ثم أهويت لأنزع خفيه فقال: "دعهما فإني أدخلتهما طاهرتين" فمسح عليهما. رواه البخاري ومسلم وأحمد
ليست هناك تعليقات:
إرسال تعليق