Part of Al-Shama'il Al-Muhammadiyah (the series is completed)
· Lesson 9 of 40
Al-Shamail Al-Muhammadiya | Episode (9) | Chapter on what was mentioned regarding the slippers and sandals of the Messenger of God, may God bless him and grant him peace
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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With pens of longing,
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And the ink of love,
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We record lines more precious than gold,
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In describing the Master of all creation,
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Peace and blessings of Allah be upon him.
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The Prophetic characteristics (Shama'il).
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Chapter: What has been narrated regarding the leather socks (khuff) of the Messenger of Allah, peace be upon him.
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On the authority of ‘Abdullah Ibn Buraydah, from his father,
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That the Negus (al-Najashi) gifted the Prophet, peace be upon him,
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Two black, plain leather socks.
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He wore them, then performed wudu,
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And wiped over them.
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In this hadith,
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The noble Companion informs us,
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Buraydah Ibn al-Husayb, may Allah be pleased with him,
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That the Negus,
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Who was the King of Abyssinia,
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And whose name was Ashama Ibn Abjar,
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Was the king of Abyssinia during the time of the Prophet, peace be upon him,
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And he embraced Islam during his lifetime,
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Though he did not migrate to him,
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And the Prophet, peace be upon him, prayed over him,
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The funeral prayer in absentia.
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His statement "gifted the Prophet, peace be upon him,"
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"Two black, plain leather socks,"
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Means their color was black,
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And "plain" (sadhijayn),
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Means they were unadorned,
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Without hair on them,
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And without any color contrasting with their own.
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His statement "he wore them,"
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Means he was in a state of purity (tahara),
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And the particle "fa" (then) implies immediacy.
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The Prophet, peace be upon him,
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Was gracious in accepting the gift,
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And hastened to make use of it,
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Which brings joy and happiness to the giver.
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And his statement,
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"Then he performed wudu and wiped over them,"
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For wiping over the leather socks, the hadiths are mutawatir (widely transmitted),
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From the Messenger of Allah, peace be upon him,
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Both while traveling and while at home.
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From al-Sha‘bi, who said:
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Al-Mughirah Ibn Shu‘bah, may Allah be pleased with him, said:
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Dihyah gifted the Prophet, peace be upon him,
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Two leather socks, and he wore them.
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In this hadith,
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It is mentioned that Dihyah al-Kalbi, may Allah be pleased with him,
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Gifted the Prophet, peace be upon him,
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Two leather socks, and he wore them,
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Peace and blessings of Allah be upon him.
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This is among the many virtues
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Of the character of the Prophet, peace be upon him,
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With his Companions,
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As he would accept their gifts,
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And reward them with something even better.
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Chapter: What has been narrated regarding the sandals (na‘l) of the Messenger of Allah, peace be upon him.
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On the authority of Qatadah, who said:
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I asked Anas Ibn Malik, may Allah be pleased with him,
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"What were the sandals of the Messenger of Allah, peace be upon him, like?"
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He said:
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"They had two straps (qibalan)."
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In this hadith,
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Anas Ibn Malik, may Allah be pleased with him, was asked
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About the nature of the sandals of the Messenger of Allah, peace be upon him,
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And he informed us that they had two straps.
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"Qibalan" is the dual form of "qibal,"
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Which is the fastener or the leather thong that is tied, the strap that goes between the two toes.
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It helps with a person's comfort in walking and the stability of the footwear on the foot.
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These sandals are closest to what people today call "zanuba" (flip-flops).
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On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
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The sandals of the Messenger of Allah, peace be upon him, had two straps,
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With double-layered thongs.
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In this hadith as well, the Companion ‘Abdullah Ibn ‘Abbas, may Allah be pleased with them both, describes
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The sandals of the Messenger of Allah, peace be upon him,
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As having two straps,
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And the meaning of "two straps" has already passed.
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"With double-layered thongs" (mathnay shirakihima),
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"Mathnay" comes from "tathniya" (doubling),
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Which is making a thing into two.
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The "shirak" is one of the straps of the sandal,
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Meaning that the sandal of the Prophet, peace be upon him, had a fastener,
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In which two thongs had been placed.
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On the authority of ‘Isa Ibn Tahman, who said:
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Anas Ibn Malik, may Allah be pleased with him, brought out to us
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Two hairless sandals,
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That had two straps.
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He said:
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Then Thabit later narrated to me from Anas, may Allah be pleased with him,
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That they were the ones worn by the Prophet, peace be upon him.
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In this hadith,
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Anas Ibn Malik, may Allah be pleased with him,
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Brought out to some of the Tabi‘un two hairless sandals,
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That had two straps.
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"Jardawayn" (hairless),
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Means there was no hair on them.
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It is said "ard jardā'" (barren land),
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Meaning there is no vegetation on it.
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Then this Tabi‘i said:
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Thabit narrated to me after that,
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From Anas, may Allah be pleased with him,
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That those two sandals belonged to the Messenger of Allah, peace be upon him,
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And Anas Ibn Malik, may Allah be pleased with him, had kept them
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After the passing of the Prophet, peace be upon him.
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On the authority of ‘Ubayd Ibn Jurayj,
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That he said to Ibn ‘Umar, may Allah be pleased with them both:
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"I see you wearing sabti sandals."
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He said:
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"I saw the Messenger of Allah, peace be upon him, wearing sandals that had no hair on them,
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And he would perform wudu while wearing them,
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So I love to wear them."
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In this hadith,
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‘Ubayd Ibn Jurayj asks
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‘Abdullah Ibn ‘Umar, may Allah be pleased with them both,
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Saying:
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"I see you wearing these sabti sandals."
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"Sabti" is attributed to "sabt,"
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Which is tanned cowhide.
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It is called "sabti,"
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Because its hair has been "subitat" (removed) from it,
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Meaning it was removed through a tanning process.
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So "sabti" sandals
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Are those made from tanned cowhide,
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From which the hair has fallen off.
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And his statement, may Allah be pleased with him,
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"I saw the Messenger of Allah, peace be upon him,
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Wearing sandals that had no hair on them,"
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This is the meaning of "sabti."
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When sandals are made from the hides of cattle,
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Sometimes the hair remains on them completely,
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Sometimes light hair remains on them,
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And sometimes it is removed entirely.
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At that point, the sandal is described as "jardā'" (hairless),
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And as "sabti."
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And his statement "he would perform wudu while wearing them,"
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It is possible that he, peace be upon him,
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Performed wudu while they were on his feet,
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And did not take them off,
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Or that he performed wudu and then put on the sandals,
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While his feet were still damp from the wudu.
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And his statement "so I love to wear them,"
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Meaning ‘Abdullah Ibn ‘Umar, may Allah be pleased with them both, loved
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To wear sabti sandals,
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Because he saw the Prophet, peace be upon him,
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Wearing them.
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And ‘Abdullah Ibn ‘Umar, may Allah be pleased with them both,
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Is known for being among the people most
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Loving and following of the Prophet, peace be upon him.
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On the authority of ‘Umar Ibn Hurayth, may Allah be pleased with him, who said:
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I saw the Messenger of Allah, peace be upon him,
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Praying in two patched sandals.
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In this hadith,
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The Companion informs us,
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That Hurayth, may Allah be pleased with him,
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Saw the Prophet, peace be upon him,
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Praying in two patched sandals,
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Meaning they were sewn and mended.
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"Khasf" and "raq'" (patching),
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Is the joining of one thing to another.
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And he, peace be upon him,
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Used to patch his own sandals with his own hands,
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As in the hadith of ‘A’ishah, may Allah be pleased with her,
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When it was said to her:
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"What did the Prophet, peace be upon him,
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Do in his house?"
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She said: "Just as one of you does;
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He would patch his sandals,
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And mend his garment."
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And in the hadith is
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His prayer, peace be upon him,
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In sandals,
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And this has been authentically established from him,
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In his Sunnah, both in word and deed.
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So there is no issue regarding its permissibility,
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When the floors of the mosques
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Are dirt and gravel,
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Or when the prayer is in the desert.
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However, after mosques were prepared with carpets,
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It is appropriate for whoever enters the mosque
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To remove his sandals out of consideration for the cleanliness of the carpets,
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And to prevent harming the worshippers
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By what might affect the carpets,
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From the impurities on the soles of the shoes,
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Even if they are technically pure.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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That the Messenger of Allah, peace be upon him, said:
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"None of you should walk
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In one sandal;
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Let him wear them both,
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Or let him take them both off."
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The author, may Allah have mercy on him, has finished
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What relates to the description of his sandals,
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Peace and blessings of Allah be upon him,
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And has begun to mention his guidance,
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Peace and blessings of Allah be upon him,
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In wearing sandals,
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So he brought forth this hadith,
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The Prophet, peace and blessings of Allah be upon him, said:
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"None of you should walk"
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"in a single sandal."
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This means in a state where
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one foot is shod
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and the other is bare.
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His statement,
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"Let him put on both of them,"
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or "let him take off both of them,"
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means that one should either walk
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with both feet shod
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or walk with both feet bare.
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As for having
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one foot bare
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and the other shod,
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this is what the Prophet,
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peace and blessings of Allah be upon him, forbade.
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It has been said
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that this is so one does not
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imitate the Shaytan,
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because it is mentioned in some narrations
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that the Shaytan walks
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with a single sandal.
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It has also been said
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that this is to avoid
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causing injustice to the body,
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for the Sharia has commanded man to be just,
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even with his own body.
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If one walks with a single sandal
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and the other foot is bare,
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and the ground is
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hot or cold,
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the bare foot is treated unjustly.
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The Sharia came
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to forbid injustice.
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It is mentioned that Sheikh
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Ibn Baz, may Allah have mercy on him,
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was asked by someone who said,
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"If the second sandal
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is a step away from me,
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or two steps,
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may I walk to it with one sandal?"
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The Sheikh replied,
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"If you are able
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not to contradict the Sunnah,
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even for a single step, then do so."
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On the authority of Jabir,
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may Allah be pleased with him,
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the Prophet, peace and blessings of Allah be upon him,
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forbade a man from eating
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with his left hand,
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or walking in a single sandal.
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This hadith indicates
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that the Prophet, peace and blessings of Allah be upon him,
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forbade a man from eating
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with his left hand.
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This ruling is not restricted
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to men only;
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rather, the address is directed to women
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as well.
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Eating with the left hand
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also includes the prohibition of drinking with it.
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For the Shaytan eats
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and drinks with his left hand.
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On the authority of Abu Hurayrah,
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may Allah be pleased with him,
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the Prophet, peace and blessings of Allah be upon him,
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said:
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"When one of you puts on sandals,
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let him begin with the right,
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and when he takes them off, let him begin with the left."
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So let the right foot
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be the first to be shod
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and the last to be unshod.
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This hadith shows
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that the right side is given precedence
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over the left in putting on footwear.
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This is why it was the practice of
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the Prophet, peace be upon him,
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to love starting with the right in matters
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that involve honor and adornment,
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such as grooming his hair,
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putting on his sandals, and all his affairs.
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He would prioritize
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the left in the opposite of that,
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such as taking off a sandal,
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entering the lavatory,
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and exiting the mosque.
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The reason for starting
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with the left when removing footwear
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is that wearing them is a form of honor,
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as it is a protection for the body.
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Since the right is
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more honorable than the left,
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it is given priority in wearing them,
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and delayed in removing them,
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so that the honor remains with it longer
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and it receives a greater share of it.
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Whoever begins
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putting on sandals with the left
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has acted poorly by contradicting
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the Sunnah,
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though it is not forbidden for him
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to wear his sandal.
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On the authority of 'Aishah, may Allah be pleased with her,
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she said:
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"The Messenger of Allah, peace and blessings of Allah be upon him,
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loved to start with the right as much as he could
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in his grooming,
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his putting on of sandals, and his purification."
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In this hadith,
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the Mother of the Believers,
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'Aishah, may Allah be pleased with her, informs us
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that the Prophet, peace and blessings of Allah be upon him,
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used to love
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starting with the right when putting on
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his sandals,
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when combing his hair,
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when grooming it,
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and in his purification,
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so he would begin with the right hand
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and the right foot.
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Her statement "as much as he could"
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is evidence for maintaining this practice
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wherever possible,
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whenever he was able,
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and when no obstacle prevented him from doing so.
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The hadith has more to follow,
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if Allah wills.
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And Allah knows best.
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Upon our Prophet Muhammad,
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and upon his family and companions,
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all of them.