The Sunnah of Wiping over the Shoes when Performing Ablution

Shaykh al-Albaanee (may Allaah have mercy on him) said:

“With regard to wiping over the shoes [when performing ablution], it is well-known among the contemporary scholars that it is not permissible to wipe over them. And we do not know of any proof that supports this opinion of theirs except what al-Bayhaqee said in his Sunan (1/288): ‘The foundation is the obligation of washing the feet except that which the established Sunnah has specified or a consensus in which there is no differing. And wiping over the shoes and socks is not included in any one of them. And Allaah knows best.’ This is what he said.” Refer to Tamaam an-Nas’h fee Ahkaam al-Mas’h, p. 82 

The following are the authentic narrations concerning the permissibility of wiping over the shoes:

1. Al-Mugheerah bin Shu‘bah stated: “The Prophet (sallallaahu alayhi wa sallam) made ablution and wiped over the leather socks and na‘alayn (sandals or shoes).”  Graded saheeh by al-Albaanee.

2. al-Bazzaar reported on the authority of Naafi’ that Ibn ‘Umar used to perform ablution while his shoes were on his feet and he would wipe over them saying: ‘This is what the Messenger of Allaah used to do.” Shaykh al-Albaanee said it is saheeh based on the condition of Muslim.

3. Ahmad and at-Tabaraanee in al-Kabeer recorded that Aws bin Abee Aws said: “One day I saw my father performing ablution and he wiped over the shoes. So I said, ‘Why did you wipe over them? He said: “This is what I saw the Messenger of Allaah doing.” Shaykh al-Albaanee said its chain is saheeh.

4. at-Tabaraanee and others recorded on the authority of Aboo Zibyaan that he saw ‘Alee urinating while standing. Then he called for water, performed ablution and wiped over his shoes.  Thereafter, he entered the mosque, removed his shoes and prayed.” Shaykh al-Albaanee said the chain is saheeh based on the condition of al-Bukhaaree and Muslim.

Shaykh al-Albaanee stated further: “Once you have known this, it is not permissible to hesitate in accepting this concession after it has been established in the hadeeth.” Refer to Tamaam an-Nas’h fee Ahkaam al-Mas’h, p. 83