No one’s life has been reported with greater details than the Prophet’s (peace be upon him). This is perfectly understandable, because his life was a model for Muslims to follow in all generations and communities. His companions realized this, and they did not merely follow his example in their private lives, but also informed us of what they saw him doing and what his answers to their questions were. They knew that it was their duty, as the privileged ones who were in his company, to preserve a complete record of what he said and did in all situations. Hence, it is not surprising that we have such a large number of Hadiths mentioning his rings as we quoted last week. Nor is it surprising that the Prophet’s companions would tell us about his shoes and other articles of clothing he used. While it is of no consequence to know what shape of shoes he preferred, other aspects of his footwear may have some significance. We read all to formulate a complete idea about him, how he appeared in public and what guidance he gave even on small matters.

Buraydah, a companion of the Prophet mentions that “Negus, the ruler of Abyssinia, sent a gift to the Prophet which included a pair of inner black shoes without marks of any sort. He put them on. When he needed to perform the ablution, he wiped over them.” (Related by Al-Tirmidhi.) This Hadith speaks of the khuff that is soft shoes worn like socks, but normally made of animal hide. Wiping over these, or over socks is a concession replacing the washing of one’s feet when performing ablution. The condition to use this concession is that we should have performed ablution in full beforehand, without invalidating it. In this case, the concession is valid for 24 hours and can be used as many times as needed during this period. When one is traveling the concession is extended to three days. Anas reports that “the Prophet used to wear shoes with a stripe between his large toes and his other toes.” (Related by Al-Bukhari.) Yazeed ibn Ziyad reports: “I saw the Prophet’s shoes trimmed in the middle, with a tongue at the top, and protruding at the heels.”

There are other reports about the shape of the Prophet’s shoes, but other Hadiths give us more important information. Saeed ibn Yazeed says: “I asked Anas ibn Malik whether the Prophet used to pray wearing his shoes, and he answered in the affirmative.” (Related by Al-Bukhari and Muslim.) Abu Dharr mentions the same thing adding some description: “I saw God’s Messenger praying while wearing a pair of shoes made of ox skin.” (Related by Abu Al-Shaykh.)

These two Hadiths confirm that the Prophet used to pray wearing his shoes. This may be surprising to many of us, because we are always keen to maintain the cleanliness of our mosques. Even at home, we keep special mats for prayer, and these are always kept clean. Over the years we developed the notion that we take off our shoes when we pray, no matter what the conditions are. To imagine that we could pray wearing our shoes may sound very surprising for many of us. The fact is that it is perfectly permissible.

Someone may ask what if we have stepped over some dirt or impurity. The answer is that it behooves any of us who wishes to pray without taking off his shoes to look at them in order to ensure that no impurity has attached to them while we are unaware. This is what the Prophet has directed us to do. Abu Saeed Al-Khudri reports: “Once the Prophet was leading the prayer and his companions were with him. At one point, he took off his shoes and put them to his left. When the congregation saw him doing this, they all took off their shoes. When he finished the prayer, he asked them why they did that. They said: ‘We saw you taking off your shoes and we did the same.’ He said: ‘It was Gabriel who came to tell me that some impurity had attached to them. When any of you arrives in the mosque, he should look. If he sees dirt or impurity, he should wipe it off, and pray wearing them.’” (Related by Ahmad and Abu Dawood.)

This is perfectly clear. Only when we are certain that an impurity has fallen on our shoes that we should clean them. Otherwise it is perfectly permissible to wear them during prayer. We also learn from the Hadith that all the Prophet’s companions were wearing shoes during this prayer. They only took them off to follow his example, but he did it for a reason. Since that reason did not apply to them, he questioned their action and taught them the proper procedure when entering the mosque.

We should know, however, that the Prophet’s Hadith indicates permissibility, not a recommendation or an obligation. In fact the Prophet was keen to indicate what is permissible, so that people would not impose unnecessary restrictions on themselves. Imran ibn Husayn reports: “The Prophet used to walk bare-footed and wearing shoes; drink while standing or seated; spit to the right or the left; and fast or abstain from fasting during travel.” (Related by Abu Al-Shaykh.) Similarly, Abu Hurayrah reports: “The Prophet used to pray sometimes wearing his shoes, and without wearing them at other times.” What these two Hadiths indicate is that all such alternatives are permissible. This means that we may choose whatever suits us to do.

Sometimes scholars of Hadith mention a Hadith under a certain heading, even though its subject matter is different. They simply mention it under that heading because of a brief reference to something relevant. They would mention it again under the heading to which it is more related. Here we have the following Hadith, mentioned under the heading on shoes, yet this is not its subject matter.

Abu Hurayrah reports: “We were sitting around God’s messenger, but he then left us for something, and was long coming back. We started to worry and rose. I was the first and went searching for him. I then reached one of the Ansar farms where I found the Prophet. He asked me what was the matter. I said: ‘You have taken long and we feared that you might be separated from us and were worried.’ He gave me his shoes and said: ‘Take them. Whoever you see behind this farm firmly believing that there is no deity other than God, tell him he will be in heaven.’ The first man I met was Umar. He asked me about the shoes and I said: ‘These belong to the Prophet. He gave them to me and I would give the happy news of admittance into paradise anyone whom I meet firmly believing that there is no deity other than God.’ He said to me to go back, and I went back to the Prophet. Umar was close on my heels. He spoke to the Prophet and asked him whether he sent me to say what I said. The Prophet confirmed that he did. Umar said: ‘Do not do that. I fear that people will use it as an excuse to remain passive. Let them do their best.’ The Prophet said: ‘Then let them.’” (Related by Muslim.)

The point about the Prophet giving his shoes to Abu Hurayrah was simply as a mark confirming that he had met him and gave him the news. Umar’s worry was sound. If people feel that all they need to do to ensure being in heaven was to say, “There is no deity other than God,” they could be negligent of their Islamic duties. Hence the Prophet’s acceptance of his advice.