I was traveling with the Prophet ﷺ one night when he asked, "Do you have any water with you?"I replied, "Yes."He dismounted from his riding animal and walked off until he disappeared from my sight in the darkness of the night. When he returned, I poured water for him from the vessel. He washed his face and his hands. He was wearing a woolen cloak, and he could not pull his arms out through its sleeves, so he drew them out from beneath the cloak. He then washed his forearms and wiped his head.I bent down to remove his leather socks, but he said, "Leave them, for I put them on while my feet were in a state of purity." Then he wiped over them.
كنت مع النبي ﷺ ذات ليلة في سفر فقال: أمعك ماء؟ قلت: نعم، فنزل عن راحلته فمشى حتى تواري عني في سواد الليل، ثم جاء فأفرغت عليه الإداوة، فغسل وجهه ويديه، وعليه جبة من صوف، فلم يستطع أن يخرج ذراعيه منها، حتى أخرجهما من أسفل الجبة، فغسل ذراعيه ثم مسح برأسه، ثم أهويت لأنزع خفيه، فقال: دعهما، فإني أدخلتهما طاهرتين، فمسح عليهما.
Bukhari narrated it in "Clothing" (5799), and Muslim in "Purification" (274:79), both through the route of Zakariya, from Amir, "Urwa bin Mughira told me, from his father," and so he related it.Note: Malik narrated it in "Purification" (41) from Ibn Shihab, from Abbad bin Ziyad - one of the descendants of Mughira bin Shuba - from his father, from Mughira bin Shuba, and he related the hadith. The two sheikhs did not include Malik's narration in their two Sahihs, but rather included it through other routes, both abridged and detailed. This, and Allah knows best, is because of an error that occurred in Malik's chain of transmission at two points, as Daraqutni said. The first is his statement "Abbad, one of the descendants of Mughira," when the correct version is "the freed slave of Mughira," as stated by Shafii, Musab Zubayri, and others. The second is the omission of Urwa and Hamza, the two sons of Mughira. End of quote.For Abbad never heard from Mughira nor did he ever see him. Rather, Zuhri relates it from Abbad, from Urwa and Hamza, the two sons of Mughira, from their father. Zuhri sometimes narrated it from Urwa alone, without Hamza. It has other routes from Mughira bin Shuba. For more, see Minna Kubra (1/170-171).In a narration with Muslim, he said, "Leave them, for I put them on while they were pure," and he wiped over them. In another narration with him, "He wiped over the two socks, the front of his head, and over his turban." In another narration with him, "He wiped over his forelock, over the turban, and over his two socks."With Nasai (109), Mughira bin Shuba said, "There are two matters I will not ask anyone about, after having witnessed the Messenger of Allah ﷺ." He said, "We were with him on a journey. He went off to relieve himself, then came and performed wudu, wiping over his forelock and the sides of his turban, and wiping over his two socks." He said, "And the prayer of the imam behind a man from among his flock. I witnessed from the Messenger of Allah ﷺ that he was on a journey and the time of prayer came. The Prophet ﷺ was delayed from them, so they set up the prayer and put Ibn Awf forward, and he led them in prayer. Then the Messenger of Allah ﷺ came and prayed behind Ibn Awf for what remained of the prayer. When Ibn Awf finished the prayer with the taslim, the Prophet ﷺ stood up and completed what he had missed."Tirmidhi said, after relating the hadith (100) under "Wiping over the socks and the turban," this is the view of more than one scholar among the companions of the Prophet ﷺ, including Abu Bakr, Umar, and Anas. Uzai, Ahmad, and Ishaq hold this view as well. They said, "One wipes over the turban."More than one scholar among the companions of the Prophet ﷺ and the successors said, "One does not wipe over the turban unless he wipes over his head along with the turban." This is the view of Sufyan Thawri, Malik bin Anas, Ibn Mubarak, and Shafii. He said, "I heard Jarud bin Muaz say, I heard Waki bin Jarra say, If one wipes over the turban, it suffices him, based on the hadith." End of quote.Khattabi related from Imam Ahmad, regarding wiping over the turban, that it came from the Prophet ﷺ through five routes. He said, "Those who permit wiping over the turban stipulate that the one wiping must have put on the turban after complete purification, just as one who intends to wipe over the socks does." He said, "Most jurists rejected wiping over the turban." They interpreted the report about wiping over the turban to mean that he limited himself to wiping part of the head, not wiping all of it, front and back, without removing his turban from his head or undoing it.They took the report of Mughira bin Shuba as explaining this, in that he described his wudu and then said, "He wiped over his forelock and over his turban," joining the wiping of the forelock to the turban. The obligatory duty of wiping the head was fulfilled by wiping the forelock, since it is part of the head, and the turban became secondary to it. End of quote.Ibn Abdul-Barr said, "It is related from a group of the early generations among the companions and successors, mentioned by the compilers Ibn Abu Shayba, Abdul-Razzaq, and Ibn Munzir, that they permitted wiping over the turban." He said, "Uzai, Abu Ubayd Qasim bin Salam, Ahmad, Ishaq, and Abu Thawr held this view as well, based on the reports transmitted concerning it, among them the hadith of Amr bin Umaya Damri in Bukhari, and by analogy with the socks, and because the head and the feet, according to them, are wiped and dropped in tayammum." He said, "As for those who did not permit wiping over the turban nor over the head-cover, they are Urwa bin Zubayr, Qasim bin Muhammad, Shaybi, Nakhai, and Hammad bin Abu Sulayman. This is the view of Malik, Abu Hanifa, Shafii, and their followers." Istidhkar (2/219).His saying, "Leave them, for I put them on while they were pure," is evidence that wiping over the socks is not permissible unless the socks were put on after purification, that is, after wudu. This is a matter on which there is near consensus among all who permit wiping over the socks, except Dawud Zahiri, for he interpreted purification to mean purification from impurity, even if it did not make prayer permissible.See Maziri, Mualim (1/239).