What is the authenticity of the hadith prohibiting putting on shoes while standing? And does this apply to all shoes, with evidence?
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The questioner : Many questions have come in regarding the authenticity of the hadith prohibiting putting on shoes while standing, and whether this applies to all shoes and the evidence for it. May Allah reward you with good.
The Shaykh : This hadith is undoubtedly authentic, but it appears that it does not include all shoes, rather it is specific to some shoes where the person putting them on finds some difficulty when he wants to put them on, so out of fear that he might fall on his back or fall down on his right or left side, the Prophet (peace and blessings be upon him) showed leniency with this prohibition.
As for the shoe that, as we mentioned earlier, has no straps to tie and no heel, and the person can easily step into it as if he were walking, we do not believe that the hadith intended this type among the shoes it referred to.
As for the statementThe questioner : What is the evidence? I want to draw the questioner's attention to the fact that we are often asked this question, and we say: Our brothers, the students of knowledge, should remember an undeniable scientific fact, which is: not every issue has a hadith, let alone a verse, where the hadith is detailed in a way that pleases the questioner with the clarity he wished for. This clarity does not exist in many issues. Therefore, in *Sahih al-Bukhari*, from the hadith of Abu Juhayfah al-Suwai:: This understanding is not shared by all people, nor is it shared by all scholars, let alone by all people, both students of knowledge and non-students. Rather, it is something that sparks in the heart of a scholar and does not spark in the heart of another scholar, let alone in the heart of all people. Some hadiths are like this, not so clear that all people share in knowing them. So if we say and follow the path of those who detailed that detail in understanding the hadith prohibiting putting on shoes while standing, that it is necessary to distinguish between a shoe that is easy to put on and a shoe that is difficult to put on, if we say this, the question comes: What is the evidence?!
We do not have a detailed evidence, my brother, exactly as you wish, O questioner. It is only what we see. So whoever is convinced by what we see, that is good and excellent. And our opinion, and the opinion of our great scholars, both early and late, is not binding on others, but it is a light by which others can be guided. So if Allah opens the chest of a person with such a detail in this hadith or others, and he is reassured by it, he acts upon it. Otherwise, the scope for taking other opinions is very wide. And this is what we conclude with in answering about this hadith.
The questioner : May Allah reward you with good.
The Shaykh : And you likewise.
The Shaykh : This hadith is undoubtedly authentic, but it appears that it does not include all shoes, rather it is specific to some shoes where the person putting them on finds some difficulty when he wants to put them on, so out of fear that he might fall on his back or fall down on his right or left side, the Prophet (peace and blessings be upon him) showed leniency with this prohibition.
As for the shoe that, as we mentioned earlier, has no straps to tie and no heel, and the person can easily step into it as if he were walking, we do not believe that the hadith intended this type among the shoes it referred to.
As for the statementThe questioner : What is the evidence? I want to draw the questioner's attention to the fact that we are often asked this question, and we say: Our brothers, the students of knowledge, should remember an undeniable scientific fact, which is: not every issue has a hadith, let alone a verse, where the hadith is detailed in a way that pleases the questioner with the clarity he wished for. This clarity does not exist in many issues. Therefore, in *Sahih al-Bukhari*, from the hadith of Abu Juhayfah al-Suwai:
He asked Ali ibn Abi Talib (may Allah be pleased with him), saying: Did the Messenger of Allah (peace and blessings be upon him) give you, O people of the household, something that He did not give to the people? He said: No, except what is in the sheath of this sword. And he brought out a page or a sheet written on it: "Madinah is a sanctuary" - to the end of the hadith - then he said: And otherwise - and here is the point - and otherwise, an understanding that Allah grants to a servant in His Book.
أنه سأل علي بن أبي طالب رضي الله عنه قال: هل خصكم رسول الله صلى الله عليه وآله وسلم؟ -يعني: معشر أهل البيت- بشيء دون الناس؟ قال: لا، اللهم إلا ما في قراب سيفي هذا، وأخرج صفحة أو صحيفة مكتوب عليها المدينة حرم -إلى آخر الحديث- ثم قال: وإلا -وهنا الشاهد- وإلا فهمًا يؤتيه الله عبدًا في كتابهWe do not have a detailed evidence, my brother, exactly as you wish, O questioner. It is only what we see. So whoever is convinced by what we see, that is good and excellent. And our opinion, and the opinion of our great scholars, both early and late, is not binding on others, but it is a light by which others can be guided. So if Allah opens the chest of a person with such a detail in this hadith or others, and he is reassured by it, he acts upon it. Otherwise, the scope for taking other opinions is very wide. And this is what we conclude with in answering about this hadith.
The questioner : May Allah reward you with good.
The Shaykh : And you likewise.