Mash qilish uchun etiklar kiyilayotgan vaqtda oyoqlar wudu bilan tahorat qilingan, pok bo‘lishi shart. Bu, Ibn al-Qosim orqali Molikka nisbat berilgan, Ibn Lubaba al-Muntakhab kitobida rivoyat qilgan ozgina ixtilofdan tashqari, ittifoq qilingan masaladir. Jumhur ulamo qarashining asosi al-Mug‘ira va boshqalar rivoyat qilgan hadislardir. Ularda aytilishicha, Payg‘ambar ﷺ etiklarini yechmoqchi bo‘lganlarida: “Ularni qo‘yinglar, chunki men ularni kiyganimda oyoqlarim pok edi”, degan. Jumhur qarashidan chetga chiqqanlar bu so‘zni poklikning lug‘aviy ma’nosiga ko‘ra tushunganlar.
The condition for the wiping over boots is that the feet, at the time of wearing the boot, should be clean through the purification of ablution. This is something agreed upon, except for a slight disagreement, which is attributed by Ibn al-Qasim to Malik, as reported by Ibn Lubaba in al-Muntakhab. The basis for the majority view rests on the traditions related by al-Mughira and others, which state that when the Prophet (God’s peace and blessings be upon him) wanted to take off his boots he said, “Let them be, for they (the feet) were clean when I put them on”. Those deviating from the majority view interpreted this remark according to the literal meaning of cleanliness.
Faqihlar bu masalada ihtilof qilganlar: kishi (wudu qilayotganda) oyoqlarini yuvib, mo'jalarini kiygan, so'ng wudusini tugatgan bo'lsa, keyingi safar wudu qilganda mo'jalar ustiga mash tortishi mumkinmi, degan savolda. Tartibni (wududagi) farz deb hisoblamagan va har bir a'zoning poklanishi boshqa barcha a'zolarning poklanishi tugallanmasdan ham to'g'ri bo'ladi, deb bilganlar, bunga ruxsat berganlar. Tartibni farz deb bilib, bir a'zoning poklanishi undan oldingi barcha a'zolar poklanmasdan to'g'ri emas, deganlar esa ruxsat bermaganlar. Birinchi fikrni Abu Hanifa tutgan, ikkinchi fikrni esa Molik va ash-Shofe'iy tutgan. Shu bilan birga, Molik tartib sababli bunga ruxsat bermagan; uning sababi shuki, bu a'zoning poklanishi qolgan a'zolarni yuvmasdan hosil bo'lmaydi. (Bu) Payg'ambarning ﷺ: "Men ularni (oyoqlarimni) poklik holatida kiydim", ya'ni shar'iy poklik holatida, degan so'zlariga asoslanadi. Al-Mug'iraning ba'zi rivoyatlarida so'zlar shunday: "Agar oyoqlaringizni mo'jalaringizga tiqsangiz va ular o'sha paytda pok bo'lsa, ularning ustiga mash torting". Ushbu qoidalarga asoslanib, oyog'ini yuvgandan keyin, ikkinchi oyog'ini yuvishdan oldin bitta mo'jani kiygan kishi haqidagi savolga javob shuki, Molik aytganidek, u mo'jalar ustiga mash tortmaydi, chunki uni wudu tugallanmasdan oldin kiygan. Bu fikr ash-Shofe'iy, Ahmad va Ishoqning ham fikri. Abu Hanifa, ath-Thavriy, al-Muzaniy, at-Tabariy va Dovud esa mash tortishga ruxsat berilgan, deganlar. Bu fikr Moliknинг shogirdlari guruhining ham fikri bo'lgan, ular orasida Mutarrif va boshqalar bor. Ularning hammasi kishi bir oyog'ini yuvgach, mo'jasini yechib, so'ng uni qayta kiysa, unga mash tortishga ruxsat berilishiga kelishganlar.
The jurists differed in this topic about the person who (while performing ablution) washes his feet, puts on his boots, and then completes the ablution, whether he is entitled to wipe over his boots (next time he performs ablution). Those who did not consider an ordered sequence to be obligatory (in ablution) and held that purity of each limb is valid before the purity of all the other limbs is completed, maintained that it is permissible. Those who held that a sequence is obligatory, and that purification of a limb is not valid before purification of all the limbs (preceding it), did not permit it. The first opinion was held by Abu Harnfa, while the second was held by Malik and al-ShafiT, except that Malik did not disallow this because of the sequence; he did so as the purity of this limb cannot be achieved except by washing the remaining limbs. (This is on account of) the words of the Prophet (God’s peace and blessings be upon him), “I put them on when they were clean”, meaning legal ceremonial purity. In some narrations from al-Mughira the words are: “When you slip your feet into your boots, and they were then pure, wipe over them”. On the basis of these rules the answer to the question about a person, who puts on one boot after washing his foot prior to washing the other, is provided by Malik, who said that he is not to wipe over his boots for he wore them before the completion of (ritual) purification. This is also the opinion of al-ShaficT, Ahmad, and Ishaq. Abu Harnfa, al-Thawri, al-MuzanT, al-Tabari, and Dawud said that wiping is permitted. It was also the opinion of a group of Malik’s disciples, among whom are Mutarrif and others. All of them agreed that if a person takes off one boot after washing the other foot and then puts it on, wiping is permitted to him.
Is it a condition for wiping over one boot that it should not be on a second boot (worn on top of the first soft boot)? There are two opinions about this from Malik. The reason for disagreement is whether the obligation of wiping the inner boot is transferred to the outer boot, just as the obligation of washing the foot is transferred to the boot when it covers the foot? Those who held the second transference similar to the first allowed wiping of the outer boot, while those who did not hold it to be similar and found a distinction did not permit it.
Is it a condition for wiping over one boot that it should not be on a second boot (worn on top of the first soft boot)? There are two opinions about this from Malik. The reason for disagreement is whether the obligation of wiping the inner boot is transferred to the outer boot, just as the obligation of washing the foot is transferred to the boot when it covers the foot? Those who held the second transference similar to the first allowed wiping of the outer boot, while those who did not hold it to be similar and found a distinction did not permit it.