Why the Prophet wiped his leather boots during wudu

Continuing where we left off yesterday morning in the chapter regarding the rulings and rules of wiping over footwear when making wudu instead of washing the feet. We left off with the statement of al-Hasan al-Basri rahimahullah as articulated by al-Nawawi in his book al-Minhaj fi sharhi Muslim ibn al-Hajjaj. He says.

[Silence]

Al-Hasan al-Basri says, "I have been directly told by 70 of the Messenger of Allah's companions radiyallahu anhum and sallallahu alayhi wasallam that the Messenger of Allah would consistent- consistently and practiced wiping over his footwear.".

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And there's a narration here that the author mentions, the narration of Jarir ibn Abdillah al-Bajali radiyallahu anhu who was amongst his companions of the Tabi'in. Jarir ibn Abdillah is a companion, and he was amongst some the second generation. And he relieved himself, and then he made wudu and wiped over his leather footwear. And so they asked him about this. They said, "This is a practice that you employ?" He said, "Yes. I I saw myself the.

[Arabic recitation]

Wasallam do exactly this." And so this is a critical narration for a number of reasons. Number one, Jarir ibn Abdullah is someone who accepted Islam way later. Surat al-Ma'idah was revealed during Hajjatul Wada'. In Hajj. So, in the 12th month of the 10th year after Hijrah was Hajjatul Wada'. And Surat al-Ma'idah was revealed then. Now, the ayah, the verse mentioning wudu and also hinting and mentioning outright wiping over the footwear is in Surat al-Ma'idah. And if Jarir ibn Abdullah accepted Islam after the revelation of Surat al-Ma'idah, meaning very, very late, this means that this is the last of its rulings that the Prophet salla.

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Alayhis salatu was salam. Another important point is that this is considered a Umdah. It is considered a major reference upon which the Iraqi Madhhab, the Madhhab of Ahlul Iraq, and later would be refined into the Madhhab of Abi Hanifah Rahimahullah. It hinges on this narration in this topic, which is important because Jarir was there when Ahlul Iraq and it was narrated from him by Al-A'mash an Ibrahim an Hammam. Another issue here is that you read this narration and at first glance it seems strange, right? Because.

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Anhu, he's sitting amongst his companions. He relieves himself, he goes and relieves himself, he comes back, he makes wudu, they're watching him. This is a companion of the prophet Sallallahu Alaihe Wasallam, they're learning from him whatever he saw or learned directly from the messenger, and they see him instead of taking off his footwear and washing his feet, they watch him as he wipes over his leather footwear. And so they ask him Taf'alu Hadha? Is this something that you practice consistently? Which seems strange, right? You would think that everybody knows that. This is common knowledge. No, not necessarily. Because remember, narrations how do they work? I mean, imagine right now, is this all of the community of Tucson in this masjid right now? No. And so, if I were to speak about something, who's here to see it? You guys. And then, whoever you incidentally happen to tell along the way of what I said. How long would it take for something that I say to resonate through all of the community? Could take generations. Could take an entire generation for it to reach organically every single person. Right? That's how narrations work. It wasn't every companion knows every narration immediately as soon as he says it. No. Neither is it that every companion knows every verse of the Quran immediately as soon as it's revealed, as well know. Especially taking into account that people were traveling, they were coming and going, people that left Medina, they came back, they find that it had changed. people who when they left the prophet Sallallahu alaihi wasallam was alive and well, when they came back he had passed away. And major other companions has had pushed off towards Yemen, had pushed off towards the Iraqi front, the eastern front, and the western front. And so, if we take all of this into consideration, we understand the critical na- nature of the time it takes for all narrations to become to the majority of the scholars, especially at that time in certain regions. And so, this is why they are saying to him, "Taf'aluna hadha?" They found this was something new to them or something strange. Why? Because it's not something that they had heard of before, this time.

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And then how do you say the ayah? Tukra. Al wajhain qira' sab'iyyah mutawatirah.

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Aydiyakum ila l-marafiq wamsahu bi ru'usikum.

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Bi nasb kalimat arjul alladhi huwa jam' li rijl.

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Fa huwa ma'tuf 'ala aysh? 'ala faghsilu ya'ni faghsilu wujuhakum waghsilu aydiyakum ila l-marafiq wamsahu bi ru'usikum waghsilu arjulakum ila l-ka'bayn.

[Arabic recitation]

Fi qira' sab'iyyah yaqulu.

[Arabic recitation]

You will see come the job for either Corey imagine one kind of my to fun Allah one second B be you will see come for your corner talk to you and I for you will do have come what I will see you I do you come in the matter of one second be you will see you come one second B are you going to come in the cabin have a B H be be the job because of a lamb on there what have I had my alarm and I know you will know be here women can laugh at Allah really here what I know that you will know be here Allah a religion and more general that and I you will know how to handle the religion and more general that what I know that you will know how to handle the religion and more general that and I you will know how to handle the and so an interesting point is that this verse in Surat al-Ma'idah the the verse of wudu it is recited in two ways. Both recitations are equal in the sense that both of them are legitimate recitations and that is what I do you and you them if it is recited what I do you them with a fat on the lamb this means to wash the feet and if it is recited with a custom on the lamb on the lamb what I do you like them it means to wipe over the feet and what's meant by wiping over the feet wiping over footwear because all of the agree that a person does not wipe the feet. The bare feet. The bare feet are not wiped. The bare feet are washed. This is consensus. This is beyond consensus. Right? So, what is wiped about the feet? What is wiped is the footwear that is on the feet. So, it's in the Quran. It's in the verse. It's clearly in the verse. And these narrations they go to what? Bolster that and to articulate the details, to fill in the blanks, and to fill in some of the more finer details of the verse. Now, one last thing for us to take into consideration. We just said that Al-Ma'idah is the only place that the ayah of wudu is mentioned. Wudu in its articulated full form, right? And we mentioned that Al-Ma'idah was revealed when? All the way in the last 3 months of the prophet's life, salallahu alayhi wasallam. Cuz he passed away when? Rabi' al-Awwal, correct? And so, that is 4 months. As a matter of fact, when he stood on Mountain of Arafat and said and recited Al-Yawm Akmaltu Lakum Dinakum on the 9th of Dhul-Hijjah, he lived 81 days exactly after that. 81 days. So, if we understand that and the only place where where wudu is mentioned in detail is in Al-Ma'idah, were the Muslimin making wudu before this verse was revealed or was this verse revealed upon a people who are already making will do? Do you understand the question? No, it's not the same. Very different. It's very different. Because if the verse was revealed and they were not making will do yet, that means that when the verse was revealed, they learned from the verse, this is what we put into action. Whereas if they were already making will do for decades and then the verse was revealed, now the verse it means something different because now the verse is going to be implemented based on the actions that they've already been practicing for many many years. That changes a lot in the dynamic of in the dynamic of the verse. A good example of this the mouth and nose. Is that obligatory or is it preferred in will do? Obligatory. Person may say, "Well, it's not mentioned explicitly in the verse." Right? You say, "Okay." The verse was revealed when? After they had already been making will do for years and years. So that means when the prophet alayhi wasallam taught them how to make will do, he had taught them what? The mouth and nose and never left that out. The verse now is revealed reflecting those teachings already. And this is not something that's uncommon. There are many rulings in Islam that were practiced and then a verse was revealed and made that practice a part of the recitation of the Quran and vice versa. Let's ask Allah subhanahu wa ta'ala and you alimana.