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Question Summary:
Recently I saw a Imam (arab) of masjid doing masah on regular socks, I just repeat my salah….One of my friend said ok this time you saw him doing so & repeated your salah, how about you haven’t seen Imam doing so but he may do?

Question Detail:

Al-hamdulillah I never did masah on regular socks, in fact I used to tell my friends & relatives not to do masah. Your authentic Fatwa in the light of Ahadeeth & practice of Sahaba satisfied us more perfectly (Jazakallahu khairah wallahu ahsanul jaza).

One of my friend said ok this time you saw him doing so & repeated your salah, how about you haven’t seen Imam doing so but he may do?
It has become a big concern for me that, most of THE IMAMS OF HARAMAIN (Masjid-e-haram & Masjid-e-nabavi) are doing masah on regular socks. It is not at all possible to check every time who is the Imam & did he make masah or not. IN THIS CASE WHAT SHOULD I DO? SHOULD I AVOID PRAYING SALAT IN THE TWO GRAND MASJIDS?
ALSO WHAT SHOULD I DO FOR THE SALAAT I PERFORMED BEFORE IN THE GRAND MASJIDS, EVEN I DON’T KNOW THE COUNT HOW MANY?

Your gentle advice for all cases (like for the Imams of local Masjids, Imams of Grand masjids, when not seen but might have did masah & for past prayers etc.)

Answer :

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh
Firstly, it is not permissible to make masah on regular cotton socks, as was clearly stated in the previous answer sent to you. All four Imams of Fiqh are at a consensus in this matter. Therefore, if the Imam made masah on regular socks, his wudu is invalid thus making the salah invalid. If one had firm conviction that the Imam made masah and did not wash his feet, he should pray salah with the congregation to avoid fitnah and thereafter repeat it.
It is however the duty of the Imam to facilitate for all the muqtadees by washing his feet and not wiping over the socks if he has khuffayn which do not meet the requirements for the permissibility to make masah. In this matter, the muqtadees should approach the Imam and request him to facilitate for all of them.
When having a firm doubt, in this case a doubt whether the Imam did or did not wash his feet, then in principle it will be makruh tahreemi to pray behind the Imam.
As for the Imams of Haramayn in Makkah and Madinah, we cannot issue a ruling of impermissibility to pray behind them since there is no evidence to indicate whether they wipe their socks. That being said, one must assume that they wash their feet and should pray behind them with conviction that they do so. Allah Ta’ala blessed them with Imamat of the two most sacred masjids for all Muslims and we must have full trust in Allah Ta’ala that He bestowed them with proper and sufficient knowledge, including that they should wash their feet and facilitate for all Muslims since they have such a lofty position with the great responsibility of leading millions of Muslims in salah.
Therefore, you should not avoid praying salah at the Haramayn and it is not necessary to make qadhaa of previous salahs performed there.
لكن في وتر البحر إن تيقن المراعاة لم يكره ، أو عدمها لم يصح ، وإن شك كره
(Darrul Mukhtar, 1/563, HM Saeed)
 
وأما الاقتداء بالمخالف في الفروع كالشافعي فيجوز ما لم يعلم منه ما يفسد الصلاة على اعتقاد المقتدي عليه الإجماع ، إنما اختلف في الكراهة .
ا هـ فقيد بالمفسد دون غيره كما ترى .
وفي رسالة [ الاهتداء في الاقتداء ] لمنلا علي القارئ : ذهب عامة مشايخنا إلى الجواز إذا كان يحتاط في موضع الخلاف وإلا فلا .
والمعنى أنه يجوز في المراعي بلا كراهة وفي غيره معها .
ثم المواضع المهملة للمراعاة أن يتوضأ من الفصد والحجامة والقيء والرعاف ونحو ذلك ، لا فيما هو سنة عنده مكروه عندنا ؛ كرفع اليدين في الانتقالات ، وجهر البسملة وإخفائها ، فهذا وأمثاله لا يمكن فيه الخروج عن عهدة الخلاف ، فكلهم يتبع مذهبه ولا يمنع مشربه ا هـ .
وفي حاشية الأشباه للخير الرملي : الذي يميل إليه خاطري القول بعدم الكراهة ، إذا لم يتحقق منه مفسد .
ا هـ .
وبحث المحشي أنه إن علم أنه راعى في الفروض والواجبات والسنن فلا كراهة ، وإن علم تركها في الثلاثة لم يصح ، وإن لم يدر شيئا كره لأن بعض ما يجب تركه عندنا يسن فعله عنده فالظاهر أن يفعله ، وإن علم تركها في الأخيرين فقط ينبغي أن يكره لأنه إذا كره عند احتمال ترك الواجب فعند تحققه بالأولى ، وإن علم تركها في الثالث فقط ينبغي أن يقتدي به لأن الجماعة واجبة فتقدم على تركه كراهة التنزيه ا هـ وسبقه إلى نحو ذلك العلامة البيري في رسالته ، حيث ادعى أن الانفراد أفضل من الاقتداء به
(Raddul Muhtar, 1/563, HM Saeed)
 
And Allah knows best
Wassalam u Alaikum
Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

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