Part 10 -The Shoes of the Prophet

Fiqh & Benefits from ‘Mukhtasir Shama’il al-Muhammadeeyah’

Characteristics & Descriptions of the Prophet Muhammad

sallAllaahu alayhi wa sallam

By Al-Hafidh Al-Imam Abu Isa at-Tirmidhi

Abridged by

Shaykh Muhammad Nasir uddeen al-Albaani

Chapter 10 What is mentioned about the shoes of the Messenger of Allaah

-sallAllaahu alayhi wa sallam

Translated & Compiled By Abbas Abu Yahya


 

Chapter 10

What is mentioned about the shoes of the

Messenger of Allaah  -sallAllaahu alayhi wa sallam


Shamail shoes 2

Contents

Introduction to Chapter 10. 2

Sitting to put on Shoes. 2

Hadeeth 60 – Footwear. 4

Hadeeth 61 – Two Straps. 4

Hadeeth 62 – Shoes of the Prophet. 5

Hadeeth 63 – Leather shoes. 6

Hadeeth 64 – Two Straps. 7

A Husband Helping his Wife with the Household Duties. 8

Walking in one Shoe. 10

Hadeeth no. 67 – Removing Shoes. 13

Praying with shoes on & the Command to do so. 14

Praying with shoes on in the Masjid.. 18

High heeled shoes. 19

Introduction to Chapter 10

AbdurRazzaq al-Abbad said:

‘What is mentioned in this chapter is similar to what is said in the chapters about clothing, that a person can wear what he wants from head covering, shirts, clothing and shoes as long as it has not been prohibited according to the Sharia. Indeed, shoes which are worn in every time differ in their description and form, according to the customs of the people and their practices, so the foundation for all of these matters is permissibility until the presence of proof of prohibition of matters.’

[Sharh Shamial an-Nabi p.97]

Sitting to put on Shoes

From Abu Hurairah, Ibn Umar, Anas and Jabir from the Prophet:

‘That he prohibited that a man should put on his shoes whilst standing.’

[Collected by Ibn Majah, Tirmidhi & Albaani said: ‘the result is that the hadeeth with all its different chains is Saheeh without doubt, and praise be to Allaah with whose blessings good deeds become complete.’ Saheehah no. 719]

Shaykh Albaani said:

A point: al-Manawi said: ‘The command in this hadeeth is for instruction; because wearing them sitting down is easier and possible. From this point, at-Taybee and others understood that the prohibition was specific to the difficulty of wearing them standing up, like certain shoes, Khuff, not like sandals and shoe covering.’

And Allaah Ta’ala knows best of the ruling of His Sharia and His prohibitions.’

[Silsilah Saheehah no.719]

Hadeeth 60 – Footwear

From Qatada who said: I asked Anas bin Malik: ‘How was the footwear / shoes of the Messenger of Allaah -sallAllaahu alayhi wa sallam?

He replied: ‘They had two straps.’

[Collected by Tirmidhi, Abu Dawood, Muslim, Nisa’ee, Bukhari and Albaani graded it Saheeh  Mukhtasir ash-Shamail al-Muhammadeeyah p.53]

AbdurRazzaq al-Abbad said:

‘The straps which tie and are a guide between toes, which help in comfort for a person when he walks and keeps the shoe firmly on the foot.’

[Sharh Shamial an-Nabi p. 97]

Hadeeth 61 – Two Straps

From Ibn Abbas who said:

‘The shoes of the Messenger of Allaah -sallAllaahu alayhi wa sallam– had two straps.’

[Collected by Ibn Majah and Albaani graded it Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.53]

Hadeeth 62 – Shoes of the Prophet

Isa bin Tahmaan said:

‘Anas bin Malik brought out to us shoes with no hair on the skin which had two straps.

Isa said: Thabit afterwards narrated to me from Anas:

They were the shoes of the Prophet -sallAllaahu alayhi wa sallam.’

[Collected by Bukhari, Ibn Majah and Albanai graded it saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.53]

Albaani said:

‘This hadeeth shows that the noble Companion Anas bin Malik would use the remnants of the Prophet -sallAllaahu alayhi wa sallam– for blessings.’

[Mukhtasir ash-Shamail al-Muhammadeeyah p.53]

What remains of the Prophet’s Belongings

AbdurRazzaq al-Abbad said:

‘It has been mentioned from the Companions -RadhiAllaahu anhum- that they used to guard these remnants, care for them and seek blessings from them. It has preceded that Umm Salamah mother of the believers -RadhiAllaahu anha- used to have a container made of silver which had some hairs from the hair of the Messenger of Allaah -sallAllaahu alayhi wa sallam and if a person was afflicted with evil eye, or suffered then they would send a container to her and she would stir hair into it and then the person would drink it and make Wudu from it.’

Ibn Hajr said: ‘The meaning is that whoever suffered, then he would send a container to Umm Salamah. She would place in it those hairs, and wash them in it and return back the container, the owner of the container would drink from it, or wash from it seeking a cure with it, so that he could acquire its blessings.’[Fath al-Bari 10/353]

Allaah designated His Prophet -sallAllaahu alayhi wa sallam– in that He placed his body to be blessed.  The Companions used to get blessings from his perspiration, with his saliva, his hair, with what remained of the water from his -sallAllaahu alayhi wa sallam– Wudu. All of these matters are affirmed in authentic Ahadeeth.

So, seeking blessings from the remnants of the Messenger of Allaah -sallAllaahu alayhi wa sallam- is an established matter. This has been narrated about the Companions -RadhiAllaahu anhum- and those followed them in goodness.  Its ruling remains legislated, so it is not limited to only the Companions and those who followed them seeking blessings from the remnants.

However, the question is, are there any remnants of our Messenger -sallAllaahu alayhi wa sallam– present in our time, whereby we have complete certainty and sure resolve that it is the hair of the Prophet -sallAllaahu alayhi wa sallam– or his shoes etc?

As for the remnants which are his Ahadeeth -sallAllaahu alayhi wa sallam– and his Sunnah, his behaviour, his manners and his dealings then these have been preserved in the books of the Sunnah with authentically established Asaneed (chains).

However, as for what is connected to his remnants, like hair, shoes, stick etc. Are there any of these things found in our time? The answer comprises of a few points:

The first point: What the Prophet -sallAllaahu alayhi wa sallam– left of remnants was very little. What shows this is what Bukhari narrated: from Amr bin al-Harith -RadhiAllaahu anhu- that he said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did not leave Dirham at the time of his death, or a Dinar, not a slave, or a slave girl, nor anything else except a white pony, his weapons and some land which he left as charity.’

The second point: indeed, a lot of these remnants were exposed t being lost over time. Due to different reasons and from them are Fitn which occurred between the Muslims. It appears in Bukhari and Muslim from Ibn Umar -RadhiAllaahu anhu- who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam took a ring made of silver and it was in his possession, then in the possession of Abu Bakr and Umar, then in the hands of Uthmaan until it fell into the Well of Arees. Its ascription was Muhammad Messenger of Allaah.’

[Collected by Bukhari, Nisa’ee, Abu Dawood & Albaani graded it Saheeh in [Mukhtasir ash-Shamail al-Muhammadeeyah p.59]

From the reasons why, these remnants were lost is, due to the bequest of some of the Companions -RadhiAllaahu anhum- that they be buried with what they had from the remnants of the Prophet -sallAllaahu alayhi wa sallam. It has been mentioned by Sahl bin Sa’ad -RadhiAllaahu anhum- that he advised with that.

Also, from the reasons why these remnants were lost is: wars, whoever researches books of history like ‘al-Bidayya wa Nihiyyah’ finds an indication to things that were lost, like the Burdah (shawl) and the Qatiffah (velvet clothing) which was lost towards the end of the Abbasid dynasty when the Tartars burnt them when they attacked Baghdad.

The third point: which is the most important of them regarding this subject – is the absence of doubtless evidence for them. A person needs doubtless evidence to affirm and confirm that such a remnant is actually a remnant from the Prophet -sallAllaahu alayhi wa sallam. That is why more than one from the people of knowledge have said, ‘Indeed it is not possible to completely affirm that these are the remnants in this time, because there is no doubtless proof to affirm that.  It is not allowed for a person to seek blessings with a thing except if he has complete certainty that this thing is from the remnants of the Prophet -sallAllaahu alayhi wa sallam.  As for mere claims, guesses and speculation, then this is not relied upon in this subject nor is it acceptable, because this status is a dangerous one.

In addition to this subject there are some people who are excessive regarding this subject with types of exaggeration and foolishness which affects the Aqeedah to a great length.’

The Shaykh continues:

‘What is also regretful is the picture which has been widely distributed on some sites which claim that it is a picture of the shoe of the Prophet -sallAllaahu alayhi wa sallam, so some of the people seek blessings from it, even though it has not been affirmed with an authentic chain, if it is affirmed that it actually is the shoe, then this is only a picture and not the actual shoe to be used for seeking blessings.

This is why it is necessary for the Muslims not to take a chance and not to risk his Deen and his Aqeedah and not let some emotions carry him to enter into slippery areas for which the outcome is not praiseworthy.

Loving the Prophet -sallAllaahu alayhi wa sallam– is a crown on the heads of the people of Eemaan and it is a medal in their hearts which is priceless and cannot be debatable. The status of the Prophet -sallAllaahu alayhi wa sallam– is great, loving him is given precedence over one’s own-self and what he values, his father, his family and all of the people. However, the Prophet -sallAllaahu alayhi wa sallam– warned the Ummah severely from exaggeration and over stepping the bounds.  From Aeysha -RadhiAllaahu anha- that the Prophet -sallAllaahu alayhi wa sallam– said: ‘He who does an act which we have not commanded, will have it rejected.’  [Collected by Muslim]

In another wording: ‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’ [Collected by Bukhari and Muslim]

There are many Ahadeeth from the Prophet -sallAllaahu alayhi wa sallam.

It is necessary for the Muslims to adhere his self to the Sunnah and apply its principles to himself and to warn against extremism and excessiveness and innovation in the Deen of Allaah the Blessed and the Most-High.

A point to note, seeking blessings from remnants is specific to the remnants of the Prophet -sallAllaahu alayhi wa sallam. Blessings are not sought from the remnants of anyone else, no matter who he is. This is why it is has not ever been conveyed from anyone of the Companions that he sought blessings from the remnants of Abu Bakr, or Umar, or Uthaman or Ali.  There is no-one in the Ummah better than them -RadhiAllaahu anhum- after the Prophet -sallAllaahu alayhi wa sallam.

[Sharh Shamial an-Nabi p. 103-106]

Hadeeth 63 – Leather shoes

From Ubayd bin Jurayj that he said to Ibn Umar: ‘I see that you are wearing tanned leather shoes.’

Ibn Umar said:

‘Indeed, I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam– wearing shoes which did not have hair upon them and he made Wudu whilst wearing them, therefore, I love wearing them.’

[Collected by Bukhari, Nisa’ee, Abu Dawood, Ibn Majah, Ahmad and Albaani graded it Saheeh, Mukhtasir ash-Shamail al-Muhammadeeyah p.54]

[made Wudu whilst wearing them]

AbdurRazzaq al-Abbad said:

‘that it was possible he -sallAllaahu alayhi wa sallam– made Wudu whilst wearing them and did not remove them, or that he made Wudu then put them on and his feet were still wet from the effects of the Wudu.’

[Sharh Shamial an-Nabi p.99]

[I love wearing them]

AbdurRazzaq al-Abbad said:

‘Abdullaah bin Umar –Radi Allaahu anhu– loved to wear tanned leather shoes because he saw the Prophet -sallAllaahu alayhi wa sallam– wearing them.’

[Sharh Shamial an-Nabi p. 99]

Hadeeth 64 – Two Straps

From Abu Hurairah who said:

‘The shoes of the Messenger of Allaah -sallAllaahu alayhi wa sallam– had two straps.’

[Albaani graded it saheeh it has a supporting hadeeth from Anas and others in this chapter Mukhtasir ash-Shamail al-Muhammadeeyah p.54]

Hadeeth 65 – Stitched Shoes

Amr bin Hurayith said:

‘I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam– praying in stitched shoes.’

[Albaani said: the hadeth is saheeh and likewise it was narrated by Ahmad, Ibn Saad and Abu Shaykh Mukhtasir ash-Shamail al-Muhammadeeyah p.55]

A Husband Helping his Wife with the Household Duties

Shaykh Muhammad said:

‘A man should help his wife with the housework and the household duties from cleaning, arranging the home and other duties, especially during the days she is pregnant with a foetus or after she has delivered the baby or when she is sick or when she has a lot of work to do.

Indeed, the Prophet sallAllaahu alayhi wa sallam used to help his family’s house duties and clean and brush his home, patch up his garment, mend his shoe and milk his sheep.

Aeysha -RadhiAllaahu anha- was asked: ‘What would the Prophet sallAllaahu alayhi wa sallam do in his home?’

She said: ‘He would help his family’s house duties -meaning assist his family- when the prayer time would come in he would go to the prayer.’[1]

In the narration of Ahmad: ‘He was a human being from amongst mankind: he would patch up his garment, milk his sheep and serve himself.’[2]

In the wording of Ibn Hibban : ‘He would do what one of you does in helping his family : mend his shoe, sew his garment and patch his leather bucket.’[3] [4]

Hadeeth 66 – Walking in one shoe

From Abu Hurairah that the Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘None of you should walk in one shoe, either wear both of them or remove both of them.’

[Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn Majah, Nisa’ee, Malik, Ahmad and Albaani graded it Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.55]

Shaykh Albaani said:

‘The wisdom for this prohibition is that it resembles the Shaytaan.  It is authentically reported in some of the narrations of this hadeeth: ‘Indeed, the Shaytaan walks in only one shoe.’

[Saheehah no. 348]

Walking in one Shoe

From Abu Hurairah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

“ إن الشيطان يمشي في النعل الواحدة “ .

‘Indeed, the Shaytaan walks in one shoe.’

[Collected by At-Tahawi in ‘Mushkill al-Athaar’  I say: ‘Its Isnaad is Saheeh.’]

Shaykh Albaani said:

The hadeeth is in Bukhari, Muslim and in other books by way of Abu Zinaad from al-Araj from Abu Hurairah with the wording:

“ لا يمش أحدكم في نعل واحدة , لينعلهما جميعا , أو ليخلعهما جميعا “ .

‘None of you should walk in one shoe, he should either wear both of them or remove both of them’

The hadeeth has a supporting narration from the hadeeth of Jabir from the Prophet with the wording:

“ لا تمش في نعل واحدة “

‘Do not walk in one shoe.’

Collected by Muslim, Ahmad and others.

I say: the hadeeth about the prohibition of walking in one Shoe is authentic and well known but I researched this hadeeth of Tahawi because it includes the reason for the prohibition, he sees one opinion from the different statements as the strongest which have been mentioned in specifying the reason.

It appears in the book ‘al-Fath’: ‘al-Khattabi said: ‘The wisdom for the prohibition of walking in one Shoe is that wearing shoes was legislated to protect the foot from what is on the ground from thorns etc.

So if a person walking singled out one foot then he would need to protect the other foot by which he could not protect the other so he would end up not able to walk naturally, and with that unable to protect himself tripping and falling.

It has been said: that he has not been just between his limbs, and perhaps it is ascribed to this person that he has deficient thought or weak opinions.

Ibn al-Arabi said: It has been said: the reason is that it is the walk of Shaytaan, and it has been said that it is not from being just.

Al-Bayhaqi said: ‘The dislike for walking in one shoe is that it could be for wanting fame, so people would stare at the one who walks whilst wearing just one shoe, and there is a mention of the prohibition of wanting fame from wearing certain clothing. Everything which causes the person to become well known for it then it is his right to keep away from it.’

I say: what is correct from these statements is what Ibn al-Arabi mentioned which is that it is the walking of the Shaytaan.

By him beginning with saying: ‘it has been said’ one feels that the narration is weak, and this means that he did not come across this authentic hadeeth and that what supports this is his saying ‘it has been said’. If he had come across the hadeeth he would have no recourse except to be certain with it.

We also feel with Al-Hafidh remaining silent about this narration that he did not come across it, otherwise he would have mentioned it in his methodology in gathering Ahadeeth and would have mentioned the beginning of the hadeeth which is appropriate for the chapter especially since specifying the reason and limiting is none other than this hadeeth.

So, take that as a great and valuable benefit which you probably may not see in any other place. The excellence for which goes to Imam Abu Jafar At-Tahawi, he is the one who collected it for us with an authentic chain in his book, rather than tens of books by others.

[From Silsilah Saheehah no. 348]

Being Just

AbdurRazzaq al-Abbad said:

‘The great scholar Ibn Q quoted in his book ‘Tuhfahtul Mawdood biAhkaam al-Mawlood’, from his Shaykh Ibn Taymeeyah -RahimuhuAllaah anhuma- some great speech in affirming this issue [of not walking in one shoe] where he said:

‘The Messenger of Allaah prohibited shaving a part of the baby’s hair and leaving some. Our Shaykh said: ‘This is the perfect love that Allaah and His Messenger have for justice. Indeed, the Prophet sallAllaahu alayhi wa sallam ordered with having justice even with a person’s own matters.  So, he prohibited shaving some of the head and leaving some of the hair, because this is oppression of the head, whereby he leaves some of his head covered and some shaved. What is similar to this is that the Prophet sallAllaahu alayhi wa sallam prohibited sitting half between the sunlight and the shade, since this is oppression of some of a person’s body. What is similar to this is a man walking in one shoe, he should either wear both or remove both.’

AbdurRazzaq al-Abbad continued:

‘It has been mentioned that Shaykh Ibn Baz -Rahimuhullaah- was asked: ‘What if one of the shoes was a little further away from me by one or two steps, can I walk towards it wearing one shoe?

The Shaykh answered: ‘If it is possible for you to not oppose the Sunnah even by one-foot step then do not do so.’

[Sharh Shamial an-Nabi p. 101]

 Hadeeth no. 67 – Prohibition of walking in one shoe

From Jabir:

‘The Prophet sallAllaahu alayhi wa sallam prohibited that a man eats with his left hand or to walk in one shoe.’

[Muslim, Abu Dawood, Nisa’ee, Ahmad, Malik, Mukhtasir ash-Shamail al-Muhammadeeyah p.55-56]

AbdurRazzaq al-Abbad said:

‘[A man] – ‘It does not mean that this ruling is specific for men. Generally, men are mentioned in the Ahadeeth of the Messenger sallAllaahu alayhi wa sallam because they are the ones usually being addressed, whereas the ruling includes men and women equally.

The prohibition of eating with the left includes the prohibition of drinking with it as well. It is not allowed to drink with the left just like it is not allowed to eat with the left.’

[Sharh Shamial an-Nabi p. 101]

Hadeeth no. 68 – Removing Shoes

From Abu Hurairah that the Prophet -sallAllaahu alayhi wa sallam– said:

‘When one of you puts on his shoe then he should start with the right, when he removes it then he should start with the left. So, begin with putting it on with the right and make it the last one to remove.’

[Bukhari, Muslim, Abu Dawood, Ibn Majah, Tirmidhi, Ahmad and Albaani graded it Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.56]

Hadeeth 69 – Beginning with the Right

From Aeysha who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam– used to love beginning with the right as much as he could, in combing his hair, wearing his shoes and washing.’

[Bukhari, Muslim, Abu Dawood, Tirmidhi, Nisa’ee, Ibn Majah and Albaani Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.56]

Hadeeth no. 70 – Da’eef

From Abu Hurairah who said:

‘The shoes of the Messenger of Allaah -sallAllaahu alayhi wa sallam– had two straps, and so did the shoes of Abu Bakr and Umar -RadhiAllaahu anhumma. The first person to have just one strap was Uthman -RadhiAllaahu anhu.’

[Shaykh Albaani graded it Da’eef Mukhtasir ash-Shamail al-Muhammadeeyah p.56-57]

Praying with shoes on & the Command to do so

Shaykh Albaani says in the ‘Original Sifat as-Salah’:

‘The Prophet used to stand in prayer sometimes barefooted and sometimes with shoes on.’

[Collected by Abu Dawood and Ibn Majah, it is a hadeeth Mutawatir as Tahawi mentioned.]

The Prophet made praying whilst wearing shoes permissible for his Ummah and he said:

‘When one of you prays then he should wear his shoes, or he should remove them and place them between his feet and not harm anyone other than himself with them.’

[Collected by al-Hakim who said ‘It is authentic upon the conditions of Muslim.’ Dhahabi agreed with him and it is as they said.]

Abu Dawood and al-Bayhaqi collected it from Abu Hurairah with the wording:

‘When one of you prays and takes his shoes off then he should not harm anyone with them or he should pray wearing them.’

This chain is upon the condition of Bukhari and Muslim.

Another hadeeth in this topic from Abu Sa’eed al-Khudri from the Prophet in the hadeeth with the wording:

‘When one of you comes to the Masjid he should turn his shoe over and check, is there any filth on them? If he finds filth, he wipes the shoes on the ground, then he should pray in them.’

This is an authentic hadeeth. Shaykh Ahmad at-Tahttawi said in ‘Hasheeyat ala Muraqi al-Falah’ : ‘In this hadeeth is proof of the recommendation of praying in clean shoes and it has been texted in the Madhab [Hanafi].’

The Prophet emphasised for his Ummah to pray in their shoes sometimes, he -sallAllaahu alayhi wa sallam–  said:

‘Differ from the Jews they do not pray in their shoes nor their Khuff.’

[Collected by Abu Dawood, al-Hakim and from his chain al-Bayhaqi from Ya’ala bin Shiddad bin Aws from his father from the Prophet. Al-Hakim said: ‘Saheeh al-Isnaad’ and Dhahabi agreed and it is as they said it is. Its narrators are all trustworthy.]

It has a supporting hadeeth from Anas from the Prophet:

‘Differ from the Jews and pray in your Khuff and shoes, indeed they do not pray in their Khuff nor in their shoes.’

[Collected by al-Bazzar]

I say: These Ahadeeth avail the recommendation of prayer whilst wearing shoes, even though what is apparent is an obligation, but this is not the intent due to the proof of the Prophet’s saying in the previous hadeeth:

‘When one of you prays then he should wear his shoes or remove them.’

This shows the choice to do so, however, it does not negate it being recommended, likewise is the hadeeth:

‘Between every two Adhans is a prayer for whoever wishes to pray.’

Shawkani said: ‘This is the more balanced of the Madhabs and the strongest of them to me.’

This is the opinion al-Hafidh held in ‘al-Fath’ whereby he said after bringing the hadeeth: ‘So it being recommended from the angle of having the intent to differ from the Jews.’

Perhaps the Prophet would remove his shoes from his feet whilst in the prayer and then continue in his prayer, as Abu Sa’eed al-Khudri said:

‘One day the Messenger of Allaah -sallAllaahu alayhi wa sallam– led us in prayer, when there was some of the prayer left he removed his shoes and placed them on his left side, when the people saw this, they also removed their shoe. After he had prayed he said: ‘What is wrong that you removed your shoes?’

They replied: ‘We saw you remove your shoes so we removed our shoe.’

So, the Prophet said:

‘Indeed, Jibra’eel came to me and informed me that there was dirt on my shoes, [or he said: something harmful] [and in another narration: filth] so that is why I removed them. When one of you comes to the Masjid then he should check his shoes, if he sees dirt on them [or he said: something harmful] [and in another narration: filth] then he should wipe them and then pray in them.’

[Collected Abu Dawood, Ibn Khuzaimah, al-Hakim authenticated it and Dhahabi and Nawawi agreed it is researched in Irwaa no.284 and Saheeh Sunnan Abu Dawood no. 657]

‘When the Prophet would take off his shoes he would place them on his left.’

[Collected by Abu Dawood, Nisa’ee, Ibn Majah, Ibn Khuzaimah and al-Hakim, & Albaani said: Indeed, it is a hadeeth with an authentic Isnad upon the conditions of Muslim.]

The Prophet used to say:

‘When one of you prays then he should not put his shoes on his right-hand side, nor on his left side because there maybe someone on his right side, and if there is someone on his left side, he should place them between his feet.’

[Collected by Ibn Khuzaimah, Abu Dawood, al-Hakim and Albaani said the hadeeth was saheeh upon the conditions of Muslim]

[Taken from the ‘Original Sifat as-Salah’ 1/108-112]

Praying with shoes on in the Masjid 

Shaykh AbdulAziz bin Baz was asked: ‘What is the ruling of praying with shoes on?’

He answered:

‘The Ruling is that it is recommended after affirming that the shoes are clean.
This is because the Prophet -sallAllaahu alayhi wa sallam– used to pray in his shoes. Also, due to the saying of the Prophet -sallAllaahu alayhi wa sallam:

( إن اليهود والنصارى لا يصلون في خفافهم ولا في نعالهم فخالفوهم )

‘Indeed, the Jews and Christians do not pray in their Khuff or shoes, so differ from them.’

Whoever prayed barefoot then there is nothing wrong with that, this is because it is established from the Prophet -sallAllaahu alayhi wa sallam– that he used to sometimes pray barefoot without wearing shoes.

If the Masjid is carpeted then it is foremost to remove the shoes, due to concern of not dirtying the carpet and causing the Muslims to run away from making Sajda upon the dirty carpet.’

[Majmoo al-Fatawa Ibn Baz]

High heeled shoes

From Abu Sa’eed that the Messenger of Allaah -sallAllaahu alayhi wa sallam who said:

“ كان في بني إسرائيل امرأة قصيرة , فصنعت رجلين من خشب , فكانت تسير بين امرأتين قصيرتين و اتخذت خاتما من ذهب و حشت تحت فصه أطيب الطيب : المسك فكانت إذا مرت بالمجلس حركته فنفنخ ريحه  ( و في رواية ) : و جعلت له غلقا فإذا مرت  بالملأ أو بالمجلس قالت به ففتحته , ففاح ريحه “ .

‘There used to be amongst the Bani Israel a short woman, so she made wooden stumps/heels and she would walk between two short women and would wear a gold ring and she cut out a place under the stone of the ring and placed in it the best perfume of Musk, so when she walked past a group of people sitting, she would move the ring and squeeze its fragrance.

(In another narration:) she placed a cover for the ring and when she passed by a group of people or by a gathering she would shake it and open it and squeeze its fragrance.’
[Collected by Ahmad and authenticated by Albaani in Saheehah no. 486]

[1] [Saheeh al-Bukhari]

[2] [Collected by Ahmad & Albaani in Saheehah no.671]

[3] [Collected by Ibn Hibban and authenticated by Albaani in Taleeqat al-Hasan no. 5647

[4] https://followingthesunnah.com/2016/07/01/day-26-husband-helping-wife-with-the-household-duties/

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