Are you allowed to wipe over your socks (masah) when performing wudhu, instead of washing your feet?

Masah over regular socks%0D%0A%0D%0AA Fatwa from Mufti Justice Sheikh Muhammad Taqi Uthmani (Chairman of OIC, Jeddah, Saudi Arabia)%0D%0A%0D%0AQuestion - What do the Ulama (Shariah Jurists and Scholars) say in regards to making masah over ordinary socks? Kindly explain on which types of socks is it permissible to make masah (wipe)?%0D%0A%0D%0AThere appears to be differences of opinion in making masah on woolen or nylon %0D%0A(ordinary socks). a) Many Fuqaha (Jurists) have ruled making masah on such %0D%0Asocks as permissible with certain conditions. If those conditions are not %0D%0Afulfilled, it will not be permissible to make masah on the regular socks. %0D%0AThat will subsequently lead to many types of socks being invalid for masah. %0D%0AHowever, one self-proclaimed philosopher (Mawdoodi) claims that it is %0D%0Aunconditionally permissible to make masah on any type of socks. b) To those %0D%0AUlama who hold the opinion that making masah on regular socks is %0D%0Aconditionally permissible, the self proclaimed philosopher responds, "I have %0D%0Aattempted many times and made all efforts to find the sources of these %0D%0Aconditions, but could not find them in the Sunnah. %0D%0A%0D%0A%0D%0AThe Sunnah only establishes that Rusoolullah (Sallallahu alaihi wa sallam) %0D%0Amade masah over socks and shoes. Apart from Nasai, all the Books of Sunan and %0D%0AMusnad Ahmed record the Hadith narrated by Mughirah ibn Shu'bah (Radhi Allahu %0D%0Aanhu) that Prophet Muhammad (Sallallahu alaihi wa sallam) performed ablution %0D%0Aand made masah over his socks and shoes. It is mentioned in Abu Dawood that %0D%0AAli, Abdullah ibn Masood, Bara ibn 'Azib, Anas ibn Malik, Abu Umamah, Suhail %0D%0Aibn Saad, and Umar ibn Hurayth made masah over their socks. %0D%0A%0D%0A%0D%0AThe practice of making masah over socks is also narrated from Umar and Abbas. %0D%0AMoreover, Ibn Abbas and Anas ibn Malik are reported by Uwais ibn Auws in %0D%0ATahawi that the Prophet (Sallallahu alaihi wa sallam) made masah only over %0D%0Ahis shoes, socks are not even mentioned. This was also the same practice of %0D%0AAli. Thus, after taking into consideration all these narration's, it should %0D%0Abe permissible to make masah on only socks and socks with shoes, just as it %0D%0Ais permissible to make masah over leather socks. In these different %0D%0Anarration's, the Prophet (Sallallahu alaihi wa sallam) did not make any %0D%0Amention of the conditions of the socks as outlined by the jurists. Therefore, %0D%0AI am compelled to state that the conditions are baseless. The Jurists are not %0D%0Athe lawmakers of the Deen. Hence, if one chooses not to follow these %0D%0Aconditions, he will not be sinful. Apart from the self proclaimed philosopher %0D%0A(Mawdoodi), Ibn taymiyyah, Hafiz Ibn Qayyim and Allamah Ibn Hazam also have %0D%0Athe same opinion. Respected Mufti Sahib, I humbly request your comments on %0D%0Athe above matter, as well as guidance according to Shariah.%0D%0A%0D%0A%0D%0AAnswer:--AL-JAWAB BILLAHI AT-TAUFEEQ (THE ANSWER WITH ALLAH'S GUIDANCE)%0D%0A%0D%0A%0D%0AIt is not permissible to make masah (wipe) over the socks that are worn %0D%0Anowadays made from cotton, wool, and nylon, etc., by any one of the A'immah %0D%0AMujtahideen (Imaams of Ijtihaad). Your assumption, that there are differences %0D%0Aof opinion among the Fuqaha (Jurists) in these regards, is incorrect. On the %0D%0Acontrary, all of the Imaams of Ijtihaad are unanimous that it is not %0D%0Apermissible to make masah on thin socks. Allamah Kaasaani (R.A.) writes in %0D%0ABada'e us Sana'e, first volume, page 10: "If they (the socks) are so thin %0D%0Athat water seeps (penetrates) through them, then it is not permissible to %0D%0Amake masah over such socks by the consensus of the Scholars." And Allamah ibn %0D%0ANujaim (RA.) writes in Al-Bahr-ur-Ra'iq, first volume, p. 192: "And it is not %0D%0Apermissible to make masah over thin socks made from yarn or hair. There are %0D%0Ano differences of opinion on that. %0D%0A%0D%0A%0D%0AHowever, if the socks are thick, to the extent that one can walk one Farsakh %0D%0A(three miles) or more, then the jurists have differences of opinion." From %0D%0Athe above it is clear that if (a) the socks are not thick, and water %0D%0Apenetrates through them, ( b) they can not stay upright without having to tie %0D%0Athem, %7B3 it is not possible for one to walk with them continuously without %0D%0Athe socks tearing. To perform masah on these types of thin socks is not held %0D%0Apermissible by any of the Imaams of the madhaahib (Schools of Thought). If %0D%0Aall three of the above mentioned conditions are present then only the %0D%0Ascholars have differences of opinion. In regards to Sayyed Abul 'Aalaa %0D%0AMawdoodi, he has chosen a path apart from the majority of the Ummah. In this %0D%0Aspecific issue he has once again gone against the Jumhoor-e-Fuqaha ( majority %0D%0Aof the Jurists), and has been mistaken. %0D%0A%0D%0A%0D%0AUpon analyzing the evidence sited in his support, I have come to this %0D%0Aconclusion that he did not exert himself to understand the reality of the %0D%0Aissue. For your satisfaction on this issue, I briefly present the following %0D%0Aexplanation. Actually, the Qur'an has ordered us to perform ablution (Wudhu) %0D%0Ain a particular way and has expressed and explicitly commanded the washing of %0D%0Athe feet in Surah Al-Ma'idah, verse 6, not the performing of masah (wiping) %0D%0Aof the feet. Allah Ta'ala says, "Oh Believers, when you stand up for prayer %0D%0A(i.e. when you intend to pray and are not in the condition of Wudhu) then ( %0D%0Aperform Wudhu and) wash your faces and (wash) your arms including your %0D%0Aelbows, and wipe your heads (with wet hands) and (wash) your feet including %0D%0Athe ankles". (Al-Qur'an, Surah Al-Maidah, verse 6).%0D%0A%0D%0A%0D%0AIn the above verse Allah commands us to wash our feet. Therefore to perform %0D%0Amasah of the feet should not be permissible in any situation, even if the %0D%0Asocks are made of leather. However, permissibility of performing masah over %0D%0Aleather socks has been approved by the consensus of the Ummah. The consensus %0D%0Ais based on the certainty of the matter by Tawaatur (overwhelming number of %0D%0Aauthentic narrations from the Prophet (Sallallahu alaihi wa sallam)). Had %0D%0Athere been only two or three narration's from the Prophet (Sallallahu alaihi %0D%0Awa sallam), then such a few Hadith (narration's from the Prophet (Sallallahu %0D%0Aalaihi wa sallam)) would not have been sufficient to specify (Taqyeed) the %0D%0Agenerality of this Qur'anic verse, due to Akhbaar-e-Ahaad (a few narration's %0D%0Afrom the Prophet (Sallallahu alaihi wa sallam) not being influential enough %0D%0Ato specify or abrogate the generality of the verse). %0D%0A%0D%0A%0D%0AOn the contrary, the narration's in regards to masah 'alal khuffain %0D%0A(performing masah on leather socks) are established by Tawaatur (overwhelming %0D%0Anumber of narration's), thus being influential in elaborating and specifying %0D%0Athe verse in Surah Al-Ma'idah, that is, washing of the feet is only specific %0D%0Ain the case that a person is not wearing leather socks. In regards to this, %0D%0AImaam Abu Hanifah (R.A) said, "I did not declare the validity of performing %0D%0Amasah on leather socks until its evidence was clear to me as daylight" %0D%0A(AI-Bahr-ur-Ra'iq, first volume, p. 173.) Moreover, masah 'alal khuffain is %0D%0Aproven and established in narration's from more than eighty companions of the %0D%0AProphet (Sallallahu alaihi wa sallam). Hafiz Ibn Hajar (RA) says in %0D%0AFathul-Baari, (Naylul Awtaar, first volume, p.176). "A overwhelming group of %0D%0Athe Huffaz (Experts in Hadith) have declared that masah 'alal khuffain is %0D%0Aestablished by Tawaatur), and some of them have mentioned that they collected %0D%0Aand enumerated the narration's from the companions of the Prophet (Sallallahu %0D%0Aalaihi wa sallam) and found them to be more than eighty in number, from which %0D%0Aten of them are narrated by the Asharah-e-Mubasharah (the ten companions that %0D%0Awere given glad tidings of Paradise in a single gathering from the Prophet %0D%0A(Sallallahu alaihi wa sallam)."(Naylul-Awtaar, first volume, p. 176). Hasan %0D%0AAl- Basri (R.A.) says, "I met seventy companions who participated in the %0D%0ABattle of Badr, all of whom believed in the performing of masah 'alal %0D%0Akhuffain."(Talkheesul-Habeer, first volume, p. 158, and Bada'e us-Sana'e, %0D%0Afirst volume, p.7). %0D%0A%0D%0A%0D%0AIf the masah of the leather socks was not established from the Tawaatur or %0D%0AIstifaadhah (overwhelming number of narration's) then Takhsees %0D%0A(specification) could not have been applied on the verse of the Qur'an which %0D%0Aorders us to wash our feet during Ablution. In this regards, Imaam Abu Yusuf %0D%0A(R.A.) says, "The command of the Qur'an can be abrogated by the Sunnah %0D%0A(traditions of the Prophet (Sallallahu alaihi wa sallam) only if it has %0D%0Areached the level of Tawaatur or Istifadhah, such as the level of narration's %0D%0Aof masah 'alal khuffain." (Ahkaamul-Qur'an Lil-Jassaas, second volume, %0D%0Ap.425). In summary, Allah Ta'ala commands us in the Qu'ran to wash our feet %0D%0Awhen performing Wudhu . %0D%0A%0D%0A%0D%0AThis ruling can't be specified by any condition or limited on the basis of a %0D%0Afew narrations from the Prophet (Sallallahu alaihi wa sallam). It is %0D%0Anecessary to have a continuous chain of authentic narration's, like in the %0D%0Acase of masah 'alal khuffain. It has reached the level of Tawaatur. Also, in %0D%0Aregards to "KHIJFFAIN" (leather socks), Tawaatur has been established that %0D%0Athe Prophet (Sallallahu alaihi wa sallam) himself performed masah over them, %0D%0Aand he also gave permission to others to practice upon it. Apart from leather %0D%0Asocks, to perform masah on other types of socks is not established by %0D%0ATawaatur The meaning of "KHUFF" in Arabic applies only to socks made out of %0D%0Aleather. Socks made from cloth are not called "KHUFF" in Arabic. %0D%0A%0D%0A%0D%0ATherefore, the permission of making masah is only specific with the leather %0D%0Asocks. Regarding other types of socks the command of the Qur'anic verse of %0D%0Awashing the feet must be implemented. However, if the material of the socks %0D%0Ais so thick that is equal or better than leather socks, that is(a) water does %0D%0Anot penetrate through them, (b) they do not have to be tied with something in %0D%0Aorder for them to stay upright, and %7E it is possible to walk with them at %0D%0Aleast one mile. In such types of socks there are differences of opinions %0D%0Aamong the Jurists. Some say, since they have retained the same qualities of %0D%0Aleather socks, therefore they should be permissible to make masah (wipe) over %0D%0Athem. Others say that Tawaatur is established only for wiping over leather %0D%0Asocks, thus it is not permissible to wipe over any other type of socks. %0D%0A%0D%0A%0D%0ASocks are of three types: (1)KHUFFAIN, (Leather socks), it is permissible to %0D%0Amake masah over them based on consensus supported by Tawaatur. (2)Thin socks, %0D%0Anot made of leather, nor having the qualities of leather, but are like the %0D%0Aregular socks made from cotton, wool, or nylon. It is not permissible to make %0D%0Amasah on such socks as it is not established with enough evidence that would %0D%0Aenable one the leave the order of washing the feet as mentioned in the %0D%0AQur'an. (3)Thick socks, not made from leather, but have the qualities of %0D%0Aleather. According to some Jurists, it is permissible to make masah over such %0D%0Asocks. While others say it is not permissible. In conclusion, socks not %0D%0Ahaving the qualities of leather are not a point of disagreement among the %0D%0AJurists. They all agree on its impermissibility. The reason being that the %0D%0AQur'anic command ( washing of the feet) can't be left until the establishment %0D%0Aof performing masah is at the level of Tawaatur, as in the case of masah %0D%0A'alal khuffain. Therefore, the conditions that are mentioned by the Fuqaha %0D%0A(Jurists) are not there own made up specifications. They have verified a %0D%0Alevel to meet the standard of leather socks.%0D%0A%0D%0A%0D%0AAhaadith on masah (wiping) over the socks (Jowrab) After explaining the %0D%0Afundamental principle and its application to the reality of this issue, let %0D%0Aus consider the Ahaadith concerning wiping over socks (Jowrab). From all the %0D%0Acollections of Ahaadith, there are only three Hadith. One Hadith is narrated %0D%0Aby Bilal (Radhi Allahu anhu), the second by Abu Musa Ash'ari (Radhi Allahu %0D%0Aanhu), the third by Mughirah ibn Shu'bah (Radhi Allahu anhu). The narration %0D%0Aof Bilal has been recorded in M'ujam Sagheer Tabraani, and the narration of %0D%0AAbu Musa in Ibn Majah and Baihaqi. %0D%0A%0D%0A%0D%0AHowever, Hafiz Zayla'ee (a far renowned Muhaddith) in his famous works, %0D%0ANasbur-Raaya, Vol. 1, pp. 183-184., has proven that both the Sanads (chain of %0D%0Anarrators) are defective and weak. In regards to Abu Musa's narration, Imaam %0D%0AAbu Dawood Sajastaani (R.A.), in his works of Abu Dawood, being one book from %0D%0Athe Sihaah Sittah (six most authentic books of Ahaadith) has written: "It %0D%0A(the Hadith's sanad) is not continuous, nor is it reliable %0D%0A(strong)."(Bazhlul-Mujhood, Vol. 1, p.96) Therefore, both these narration's %0D%0Ado not need to be further discussed The remaining Hadith of Mughirah ibn %0D%0AShu'bah is mentioned by Imaam Tirmizi as being a good and sound Hadith. Some %0D%0Aother eminent Muhadditheen have disagreed with Imaam Tirmizi. Imaam Abu %0D%0ADawood (R.A.), after recording this narration states, "And Abdur-Rahman ibn %0D%0AMahdi should not narrate this Hadith, because the authentic famous narration %0D%0Afrom Mughirah ibn Shu'bah is that the Prophet (Sallallahu alaihi wa sallam) %0D%0Aused to perform masah 'alal khuffain."(Bazhlul-Majhood, Vol. 1, p.96) Imaam %0D%0ANasai (R.A.) writes in Sunan Kubra', "Apart from Abu Qais no one else has %0D%0Anarrated this Hadith, and I don't know of any other narrator who supports %0D%0Athis narration. Although with certainty, Mughirah ibn Shubah's narration %0D%0Aabout masah 'alal khuffain is sound (Sahih)."(Nasbur-Raaya, Vol. 1, p. 183) %0D%0A%0D%0A%0D%0AMany Imaams, for example, Imaam Muslim, Imaam Baihaqi Imaam Sufyaan Thawree, %0D%0AImaam Ahmed, Imaam Yahya ibn Mu'een, Imaam Ali ibn Madinee, and others have %0D%0Adeclared this narration as weak, due to Abu Qais and Huzail ibn Shurjeel %0D%0Abeing defective narrators. Allamah Nawawi (R.A.), Commentator of Sahih %0D%0AMuslim, (Nasbur-Raaya, Vol. I, p. 183) writes, "H all the Muhadditheen who %0D%0Acriticized this Hadith as being weak were separate in their statements (i.e. %0D%0Anot voiced together), even then, they would be correct over the ruling of %0D%0AImaam Tirmizi, as the fundamental principle is that criticism prevails over %0D%0Aapproval. All the Huffaz of Hadith agree that the narration is weak. %0D%0A%0D%0A%0D%0ATherefore, the statement of Imaam Tirmizi, "This Hadith is Hasan, Sahih", is %0D%0Anot acceptable."(Nasbur-Raaya, Vol. l, p.l83) .This is the status of the %0D%0AHadith's sanad, that people like, Mawdoodi, sites to support his claim. You %0D%0Acan now justify and clearly see that the majority of the Muhadditheen have %0D%0Adeclared it weak and unacceptable to use as a daleel ( proof). Assuming the %0D%0Astatement of Imaam Tirmizi is correct, then too it is only one Hadith from %0D%0Athe entire collection of Ahaadith. Again the same question arises, can we %0D%0Aleave the clear command from Allah Ta'ala to wash our feet while performing %0D%0AWudhu on the basis of one Hadith. As mentioned previously, the establishment %0D%0Aof masah 'alal khuffain reached the level of Tawaatur, and that Imaam Abu %0D%0AYusuf said that if it hadn't reached that level then we would not have the %0D%0Aflexibility of specifying the command of Allah Ta'ala, of washing the feet. %0D%0AThe Ahaadith about masah 'alal jowrabain do not reach the level of Tawaatur. %0D%0A%0D%0A%0D%0AIn fact, in all the collections of Ahaadith we find only three narration's, %0D%0Afrom which two are unanimously weak, and the third is criticized by majority %0D%0Aof the Muhadditheen, only Imaam Tirmizi declares it as a Sahih Hadith. So to %0D%0Aleave, restrict, or define the command of Allah Ta'ala on the foundation of %0D%0Asuch weak narration's is not acceptable in the Shari'ah. Imaam Abu Bakr %0D%0AJassaas writes in Ahkaamul-Qur'an Lil-Jassaas, second volume, p.428, "As %0D%0Amentioned previously the real objective in the verse of Wudhu is to wash the %0D%0Afeet. In fact, even performing masah over leather socks would have never been %0D%0Amade permissible, had it not been established by Mutawaatir Ahaadith. So due %0D%0Ao the fact that the narration's of masah 'alal jowrabain are not on the same %0D%0Ascale as the narration's of masah 'alal khuffain, the main objective of %0D%0Awashing of the feet must be applied. %0D%0A%0D%0A%0D%0AThe statement that the Sahaabah (Companions of Prophet (Sallallahu alaihi wa %0D%0Asallam) were reported to have wiped over their socks and permitted others to %0D%0Ado so, is incorrect. It is not proven in any narration or practice of the %0D%0ASahaabah that they wiped over thin socks of cloth, etc. A very famous 'Aalim, %0D%0AAllamah Shamsul Haqq Saheb Azeem Abaadi (RA.), (popular among the %0D%0AAhle-Hadith) writes, "Socks can made out of leather, wool, cotton, etc., %0D%0Aeveryone of them are called "SOCKS". It is not permissible to wipe over any %0D%0Atype of sock until it is not established that the Prophet (Sallallahu alaihi %0D%0Awa sallam) used to wipe over socks of wool, etc."('Awnul-M'abood, first %0D%0Avolume,p.62). From this, it is even more apparent that the Sahaabah used to %0D%0Awipe over either leather socks, or thick socks that would match attributes of %0D%0Aleather socks. In regards to this there is a narration in Musannaf ibn Abi %0D%0AShayba, first volume, pl88, "Sayed ibn Musayyab and Hasan Al-Basri used to %0D%0Asay that it is permissible to wipe over socks, with the condition that they %0D%0Aare thick." Note, that the word, "SAFEEQ" in Qaamoos and Mukhtaar As-Sihaah %0D%0A(the names of two Arabic dictionaries, means, "VERY THICK AND STRONG CLOTH". %0D%0ABoth of the above mentioned men were eminent Tabi'een, and they used to issue %0D%0AFatawa (Shariah decrees) after seeing the practice of the Sahaabah. %0D%0ATherefore, the Fatwa (Shariah decree), that the socks must be thick matching %0D%0Athe attributes of leather is nothing new. For convenience, I have repeated %0D%0Athe conditions of the thickness of the socks below: %0D%0A%0D%0A%0D%0A%0D%0Awater proof (water should not be able to seep through them) %0D%0A%0D%0A%0D%0Aso thick that they can stand upright without having to tie them%0D%0A%0D%0A%0D%0Apossible to walk in continuously for at least a mile (without tearing)%0D%0A%0D%0A%0D%0AWith these three conditions in thick socks, they now share the same quality %0D%0Aas leather socks. Most of the Fuqaha (Jurists) have permitted making masah %0D%0Aover such socks. See the following: (1) Dalaalatun-Nass, (the derived %0D%0Aobjective) from the Hadith in masah 'alal khuffain, also applies to thick %0D%0Asocks. Dalaalatun-Nass remains in the category of Qat'ee-uth-Thuboot %0D%0A(established on the basis of certainty), and is not the same as Qiyaas, as %0D%0Amistakenly understood by some. (2) Athaar (practices) of the Sahaabah Based %0D%0Aon the above two proofs it would be permissible to wipe over thick socks. %0D%0AAllamah ibn Hamaam (R.A.) writes in Fathul-Qadeer, first volume, p. 109, %0D%0A"There is no doubt that the permission to wipe on the khuff is Khilaaful %0D%0AQiyass (contradictory to reasoning and analogy).Therefore, to compare another %0D%0Athing with it (the khuff), would be incorrect, except by using %0D%0ADalaalatun-Nass, being that the same characteristics of the khuff be present %0D%0Afor it to be in the same category of the khuff. "Principally, one may leave %0D%0Athe act of washing the feet by performing Masah over them only if the %0D%0Anarration's reach the level and standard of Tawaatur. Masah 'alal khuffain %0D%0Asatisfies condition. On the other hand, masah 'alal jowrabain is not at that %0D%0Alevel. %0D%0A%0D%0A%0D%0ATherefore, it is not permissible to make masah on the jowrabain. However, if %0D%0Ajowrabain have characteristics similar to those of leather socks, through %0D%0ADalaalatun-Nass and the practices of the Sahaabah and pious ancestors, most %0D%0Aof the Fuqaha allow masah on such socks. After elaborating on the attributes %0D%0Aof the leather socks, all the Imaams of Ijtihaad have reached a consensus %0D%0Aabout this issue. As to the opinions of Allamah Ibn Hazam, Allamah Ibn %0D%0ATaymiyyah, and Allamah Ibn Qayyim, with due respect of their status and %0D%0Aposition, they have differed from the Jumhoorul-Fuqaha on many issues. Among %0D%0Aothers one is this issue. We are bound to follow the ruling of the majority %0D%0AFuqaha, Muhaddithee4 and all of the Mujtahideen. How daring it is for one to %0D%0Aeven leave washing the feet, as it is the order of Allah Ta'ala! If someone %0D%0Awraps his foot in cloth and performs masah over it, "WILL THIS BE PERMISSIBLE %0D%0ATOO???"%0D%0A%0D%0A%0D%0AMaking masah over shoes%0D%0A%0D%0A%0D%0AIn your question you mentioned that Sayyid Abul-'Aalaa Mawdoodi also %0D%0Apermitted to wipe over the shoes. I wish to explain that as well. Some Fuqaha %0D%0Aallow performing masah over the Jowrab when it is thick, but none of them %0D%0Aallow making masah on shoes. Sheikh Yusuf Benori (R.A.) writes, "None of the %0D%0AImaams have given permission to make masah over shoes."(Ma'arifus-Sunan Vol. %0D%0A1, p. 347). The reason for this is the Prophet (Sallallahu alaihi wa sallam) %0D%0Awiped over his shoes only when he already was in the state of Wudhu. He would %0D%0Aperform a fresh Wudhu for every prayer, because he was already in the state %0D%0Aof Wudhu, instead of washing his feet he would wipe over his shoes. The proof %0D%0Aof this is in Sahih Ibn Khuzaimah, "It is reported from Ali (Radhi Allahu %0D%0Aanhu) that he asked for a glass of water, he then performed a brief ablution %0D%0Aand wiped over his shoes. He then said, this is how the Prophet (Sallallahu %0D%0Aalaihi wa sallam) used to perform his wudhu when he his wudhu was not broken. %0D%0A(Sahih Ibn Khuzaimah, Vol. 1, Hadith 300, Chapter 154, p. 100). From this %0D%0AHadith we learn that a person who does not have Wudhu, can't wipe over his %0D%0Ashoes. After the clear evidence has been brought, there is no flexibility in %0D%0Athe issue.%0D%0A%0D%0A%0D%0AConclusion%0D%0A%0D%0A%0D%0AIn conclusion, all reliable Fuqaha and Muitahideen agree that thin socks that %0D%0Aallow water to seep through them, do not stand upright without support, and %0D%0Acan not be walked in continuously, are not permissible to make masah on. %0D%0AShoes are also not allowed to be wiped over. Thin socks of today that are %0D%0Amade out of cotton, wool, nylon, etc., do not have the features of leather %0D%0Asocks, therefore, it is not permissible to make masah over them. If someone %0D%0Adoes, their wudhu will not be valid, according to Imam Abu Hanifah, Imam %0D%0AMalik, Imam Shafi, Imam Ahmed ibn Hanbal, or any other Mujtahideen.%0D%0A%0D%0A%0D%0AMuhammad Taqi Uthmani Jumadul-Ulaa, 1397 Hijrah This fatwa was translated by %0D%0AAdil Khan 27 Ramadhan, 1420.%0D%0A%0D%0A