❖ Prohibition of Wearing Shoes While Standing: Authentic Hadith and Legal Ruling ❖
Source: Ahkam wa Masail in the Light of the Qur’an and Hadith, Volume 01, Page 507
Question by: Muhammad Hussain Kasuri
Profession: O.T. Teacher, Tehsil & District Kasur
Previously, I had heard from members of Jamaat al-Muslimeen that the Prophet ﷺ prohibited wearing shoes while standing. Today, I came across the following Hadith in Mishkat under the chapter Bab al-Ni‘al:
{عَنْ جَابِرٍ قَالَ نَہٰی رسول اﷲ صلی الله علیہ وسلم أَنْ یَنْتَعِلَ الرَّجُلُ قَائِمًا}
Please clarify:
① Is this Hadith authentic?
② Is there any contrary narration that permits wearing shoes while standing?
③ Is this ruling binding upon us?
Because shoes with laces are difficult to wear while sitting, and slippers can be worn even while walking. Kindly clarify this issue.
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد:
Your letter has been received, in which you inquired about the Hadith:
{نَہٰی رسول اﷲ صلی الله علیہ وسلم أَنْ یَنْتَعِلَ الرَّجُلُ قَائِمًا}
— whether it is authentic and, if so, whether wearing shoes while standing is prohibited.
This Hadith is authentic.
◈ The Hadith master of our era, Shaykh al-Albani (may Allah preserve him), also graded it Sahih (authentic) in his commentary on Mishkat.
◈ Although Imam al-Tirmidhi mentioned a chain in his book and critiqued it, Ibn Majah contains additional chains for this Hadith which are free from criticism.
◈ The chain in Abu Dawood has some room for critique, but the chains in Ibn Majah are sound and reliable.
Principle:
If a Hadith has multiple chains, some of which are authentic and others weak, and the Hadith is free from any irregularity (شذوذ) or a harmful defect (علت قادحہ), then the Hadith is considered authentic.
This Hadith fulfills that condition and is therefore classified as Sahih.
Allah ﷻ says:
{وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا}
[Surah al-Hashr, 7 | Part 28]
"Whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it."
Established Principle:
◈ Whatever Allah or His Messenger ﷺ prohibit becomes prohibited and impermissible.
◈ Whatever they command becomes obligatory and binding,
❖ Unless there is a separate permission (rukhṣah) provided in either case.
In the present matter, all available evidence points towards the prohibition of wearing shoes while standing.
There is no verse or authentic Hadith that permits wearing shoes in a standing posture.
There is a narration found in Tabaqat Ibn Sa'd stating that the Messenger of Allah ﷺ wore shoes both while sitting and standing.
However:
◈ This narration contains one or two unknown narrators (majhool).
◈ Hence, this report cannot be used as a valid proof to allow wearing shoes while standing.
Some scholars have stated that the prohibition is specific to shoes with laces and does not apply to all types of footwear.
However:
◈ I have found no evidence in the Qur’an or Sunnah to support this specification (takhsees).
◈ Thus, this claim remains unsupported.
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
This is what I know; and Allah knows best what is correct.
Source: Ahkam wa Masail in the Light of the Qur’an and Hadith, Volume 01, Page 507
Question by: Muhammad Hussain Kasuri
Profession: O.T. Teacher, Tehsil & District Kasur
❀ Question
Previously, I had heard from members of Jamaat al-Muslimeen that the Prophet ﷺ prohibited wearing shoes while standing. Today, I came across the following Hadith in Mishkat under the chapter Bab al-Ni‘al:
{عَنْ جَابِرٍ قَالَ نَہٰی رسول اﷲ صلی الله علیہ وسلم أَنْ یَنْتَعِلَ الرَّجُلُ قَائِمًا}
Please clarify:
① Is this Hadith authentic?
② Is there any contrary narration that permits wearing shoes while standing?
③ Is this ruling binding upon us?
Because shoes with laces are difficult to wear while sitting, and slippers can be worn even while walking. Kindly clarify this issue.
✔ Response
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد:
Your letter has been received, in which you inquired about the Hadith:
{نَہٰی رسول اﷲ صلی الله علیہ وسلم أَنْ یَنْتَعِلَ الرَّجُلُ قَائِمًا}
— whether it is authentic and, if so, whether wearing shoes while standing is prohibited.
✿ ① Regarding the Authenticity of the Hadith
This Hadith is authentic.
◈ The Hadith master of our era, Shaykh al-Albani (may Allah preserve him), also graded it Sahih (authentic) in his commentary on Mishkat.
◈ Although Imam al-Tirmidhi mentioned a chain in his book and critiqued it, Ibn Majah contains additional chains for this Hadith which are free from criticism.
◈ The chain in Abu Dawood has some room for critique, but the chains in Ibn Majah are sound and reliable.
Principle:
If a Hadith has multiple chains, some of which are authentic and others weak, and the Hadith is free from any irregularity (شذوذ) or a harmful defect (علت قادحہ), then the Hadith is considered authentic.
This Hadith fulfills that condition and is therefore classified as Sahih.
✿ ② Regarding the Ruling
Allah ﷻ says:
{وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا}
[Surah al-Hashr, 7 | Part 28]
"Whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it."
Established Principle:
◈ Whatever Allah or His Messenger ﷺ prohibit becomes prohibited and impermissible.
◈ Whatever they command becomes obligatory and binding,
❖ Unless there is a separate permission (rukhṣah) provided in either case.
In the present matter, all available evidence points towards the prohibition of wearing shoes while standing.
There is no verse or authentic Hadith that permits wearing shoes in a standing posture.
✿ ③ Regarding a Contrary Report
There is a narration found in Tabaqat Ibn Sa'd stating that the Messenger of Allah ﷺ wore shoes both while sitting and standing.
However:
◈ This narration contains one or two unknown narrators (majhool).
◈ Hence, this report cannot be used as a valid proof to allow wearing shoes while standing.
✿ ④ Regarding the Issue of Specification (Takhsees)
Some scholars have stated that the prohibition is specific to shoes with laces and does not apply to all types of footwear.
However:
◈ I have found no evidence in the Qur’an or Sunnah to support this specification (takhsees).
◈ Thus, this claim remains unsupported.
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
This is what I know; and Allah knows best what is correct.
