Anointment on Shoes in the Scale of Sanity and Shari’a!!

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Cabbalas are in Some GroupsFacile Shari’a (religious law)

As we said before, those who insist on denying the issue of anointment on feet during ablution and believe that washing is obligatory, also permit to perform the anointment on shoes and refer to some cabbalas quoted from Prophet (s.a.).

While generally, Ahadith of Ahl -e- Bait deny that and also several Ahadith from Ahl -e- Sonnat say explicitly averse that.

explanation is that: Consensus of Imamiyya Faqihs by following Ahadith of Ahl -e- Bait is that performing anointment on shoes is utterly forbidden, but some of Sonni Faqihs permit this in emergency situations and during travel, although some persons said it is permissible only in emergency cases.

Here questions appear, for instance:

1- How isn’t it permissible to perform anointment on feet, but it is permitted to perform anointment on shoes, whenas the discussion of washing the feet announces they say foot is dirty and it is better to wash it instead of anointment.

Can performing anointment on dirty shoes supersede washing? Lots of people have accepted the right to choose between anointment and washing.

2- Why did you leave the feature of Qur'an which says perform anointment on head and feet, and went for anointment on shoes?

3- Why don’t you consider cabbalas of Ahl -e- Bait which altogether deny anointment on shoes and holy prophet (s.a.) said that they are the means of salvation beside Qur'an?

4- It is correct that there are cabbalas which say his holiness performed anointment on shoes, but there are also other reliable cabbalas which say holy prophet (s.a.) performed anointment on the feet. Why don’t we go for verse of Qur'an in contradiction of cabbalas and do not make it the judge and as the source?

And as we investigate more in this issue we face more wonders:

We read in the book “Alfiqh ala Almazahib Alarba’a”: In case of necessity and emergency anointment on shoes is obligatory and without necessity is permitted, although washing the feet is preferred.

Then quotes from “Hanabala” that performing anointment on shoes is preferred over taking them off and washing the feet, because it is using the opportunity and thanking for the gift and also some followers of Abu Hanifa agreed with that.1

Then he claim that anointment on shoes has been proved by several cabbalas which is close to Tawatur (coming sequential).2

And more interesting is that there is an expanded discussion about conditions of these shoes and amount of anointment and its duration (how many days it is permitted to continue) and Mustahab (recommended) and Makrooh (disliked) acts and invalidators of anointment on shoes and rulings for the shoes which is worn over the other shoe and the material of shoe and the matter that it should be made from leather or other materials are enough and ruling of partly covered shoes, sandals, covered shoes and … which takes a large chapter of this book.3

5- Why don’t you construe the cabbalas of anointment of shoes in cases of emergency, travels and battles and situations that it was not possible to take of the shoes, or it was very hard? These are questions which have no answer except that prejudices have caused this scuffle about a simple matter.  

I myself was watching in Jeddah airport that one of these brothers came for ablution and washed the feet carefully instead of ablution, another one came and washed his face and hands and rubbed a hand on his shoes and went for prayer.

I amazed and said if it is possible that a sage man like Prophet (s.a.) had ordered such an act which cannot find any justification for that.

After these questions it is necessary to go for main evidences of the issue and find the main point of this Fatwa among cabbalas and also its rational solution.

***


1- Alfiqh ala Almazahib Alarba’a,vol. 1, page 135.
2- The same evidence, page 136.
3- The same evidence, pages 135 to 147.

 

 

 

 

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