Etiquettes of Wearing Shoes

* Wear the shoe of the right foot first and remove the left foot first
 * Regarding the use of only one shoe or sock
 * Certain types of shoes should be worn whilst sitting
 * Prohibition of women wearing shoes that resemble the shoes  of men
 * Regarding over adorning ones self
 * Permissibility of wearing shoes made from fur hides or those stitched  with tacks etc

Hadith 1: It is reported in Sahih Muslim from Jaabir radi allahu anhu . He says he heard Rasoolullah Sallallahu ta’ala alayhi wa sallam saying ‘Wear shoes as much as you can, for as long as a person is wearing shoes, it is as if he is on (a mode of transport)’, in other words he does not become exhausted.’

Hadith 2: It is in Sahih Bukhari from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ who says ‘I saw Rasoolullah Sallallahu ta’ala alayhi wa sallam wear a Naalain (Sacred Footwear) which had no fur (covering) on it’.

Hadith 3:  It is in Sahih Bukhari from Anas radi allahu anhu that there were two hairs in the Naalain of Rasoolullah Sallallahu ta’ala alayhi wa sallam , in other words, there were two laces (straps) between the mubaarak toes.

Hadith 4: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said that when wearing shoes, first wear the one on the right foot and when removing them, then first remove the one on the left foot, so that the right is first in being put on, and last in being removed.

Hadith 5: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Do not walk whilst only wearing one shoe. Either remove both or wear both’.

Hadith 6: It is in Sahih Muslim from Jaabir radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘If the laces (straps) of your shoes break, you should not walk whilst only wearing one shoe, but you should repair the strap; and do not walk whilst wearing only one Mauzah (sock)’.

Hadith 7: Tirmizi reported from Jaabir and Ibn Majah reported from Abu Hurairah  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam forbade the wearing of shoes whilst standing (i.e. to put them  on whilst standing). This ruling is regarding those shoes which take time to wear whilst standing (and) those which need the straps to be tied. In the same way the boots (this refers to the present day shoes) should also be worn whilst sitting, because even in these shoes, the laces have to be tied, and to tie them whilst standing is difficult. There is no harm in standing whilst putting on shoes which are not of this type, such as the Saleem Shahi 1 or the pumps 2, or the type of sandal in which there is no need to tie a strap.

Hadith 8: Tirmizi reported from Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam sometimes walked with just one Naalain. This was either to explain permissibility, or it was when he just walked one or two steps, such as to open the Door of the Hujra (Sacred Chamber).

Hadith 9: Abu Dawud reported from Ibn Abi Maleeka that someone mentioned to Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that a woman wore shoes (which resembled that of men). She (Hazrat A’isha) said that Rasoolullah Sallallahu ta’ala alayhi wa sallam cursed women who resembled men. In other words, women should not wear shoes that are like that of men. Actually this refers to all things in which men and women have distinctiveness to one another; from them, there is prohibition for each one of them to adopt the style of the other. Neither should men adopt the style of the women, and nor should the women adopt the style of the men. Read the rest of this entry »


* Regarding engraving the Musjid doing gold and silver gilding in it
* Regarding the use of cement and plaster on the Musjid Walls
* Regarding teaching (Islamic Studies) in the Musjid  
* Only a Mu’takif should eat and drink in the Musjid
* A Musjid should not be used as a pathway
* Impermissibility of selling Taweez in the Musjid  
* Performing Nikah in the Musjid is Desirable
* Etiquettes of the Musjid  
* Makruh actions in the Musjid

Law: To paint the Musjid with lime (i.e. whitewash) and to use mortar is permissible. It is also permissible to use gold and silver gilding on the engravings or carvings (in the Musjid), as long as this has been done with the wealth of an individual and not with money belonging to the Waqf 1. If the Trustee of the Mosque used the Waqf funds of the Mosque to do such gold and silver carvings (decorations etc.), then he will have to make amends (i.e. pay the penalty for this). However, if the founder of the Musjid (i.e. the one who built the Mosque) had initially done such carvings and they have been damaged, then the Mutawali 2 of the Musjid can use the Musjid’s funds to rebuild this carving (i.e. to have it repaired). Some Masha’ikh 3 have mentioned that it is Makruh to do any decorations or carving etc. on the Qibla wall of the Mosque, as the heart of the Namaazi 4 will be diverted towards it. [Durr-e-Mukhtar, Raddul Muhtar]

Law: It is permissible to use cement and to plaster the walls of the Musjid, as this allows the building to remain intact. When plastering the Musjid, or when doing plating or when using mud plaster, one should not use water that is impure. [Alamgiri]

Law: To teach (Islamic lessons) in the Musjid is permissible, even though the Musal’las 5 and grass mats of the Musjid are used at the time of teaching. To eat, and sleep in the Musjid is only permissible for a Mu’takif 6 . This is Makruh for one who is not in I’tekaaf. If a person needs to eat or sleep in the Musjid, then he should enter the Musjid with the intention  of I’tekaaf, make some Zikr or pray some Namaaz, and after this, he can do that (i.e. eat or sleep). [Alamgiri]

1. Waqf refers to an Endowment for the sake of Allah
2. Mutawali here refers to a trustee of the Musjid
3. Masha’ikh refers to Pious Predecessors
4. Namaazi is the one who is performing his Namaaz
5. Musal’la refers to a prayer mat
6. Mu’takif is a person in I’tekaaf; i.e. one secluded to the Musjid for the remembrance of Allah.  

It is common in almost all parts of India, that during the month of Ramadan people generally break their fast in the Musjid. If there is an area outside the Musjid where Iftar can be made, then Iftar should not be made inside the Musjid. Otherwise, one should make the intention of I’tekaaf on entering.  There is no objection to making Iftar inside. However, one must still be fully cautious not to soil the mats or floors of the Musjid.

Law:  The Musjid should not be made a pathway (road /walkway). For example, if there are two doors in the Musjid and one needs to go somewhere, and it is easier for him to enter from one door and exit (in that direction) through the other door, then one should not do this. If a person went in (i.e. into the Musjid) with the intention that he would enter through this door and then exit through the other door (i.e. he will  use it as a walkway), and after entering he regretted this action of his, then he should not exit through the door from which he had intended to exit, but he should use another door. And some Ulama have stated that such a person should first pray Namaaz and then exit (the Musjid), and others have said that if he does not have wudu, then he should exit from the same door through which he entered. To enter the Musjid whilst wearing shoes is Makruh. [Alamgiri]

Law: Selling of Taweez in the Jaame Musjid is not permissible, like it is done by those who do this as a business  and compel people to pay a stipulated price to get a taweez. [Alamgiri]

Law: To perform a Nikah ceremony in the Musjid is Mustahab (desirable).  [Alamgiri] However one must be cautious not to cause any disturbance or din in the Musjid or do anything therein that is contrary to the sanctity of the Musjid. If one knows that the etiquettes of the sanctity or the Musjid will be violated, then one should not have the Nikah in the Musjid.

Law: One who has any impurity on his clothing or body should not enter the Musjid. [Alamgiri]

Law: One must observe the following Etiquettes of the Musjid: Read the rest of this entry »


* Faateha

* 3 days, Forty Days, 6 months and 1 year

* Regarding recitation of Tabaarak & offering the Koonde (Kheer Puri) Niyaz in Rajab

* Erecting roadside water stalls in Muharram, or stalls for Sharbat (Sweet drink)

* Regarding preparing and distributing Kichra (Soup made from grains)

* Regarding the Faateha of Gyarwee and Chat’ee

* Regarding the Tausha of Ashaab-e-Kahf and Ghaus-e-Paak

* Regarding commemoration of Urs  

Law: To convey Esaal-e-Sawaab, means to convey the reward of the recitation of the Qur’an-e-Majeed, Durood Shareef 1 , Kalma-e-Tayyibah 2 or the reward of any other virtuous deed is permissible. One may convey the reward of either Ibaadat-eMaaliya 3 , or Ibaadat-e-Badaniyah 4 , be it Fard of Nafil, the reward for all of this can be conveyed to any other. The conveying of reward by the living benefits the deceased. The explanation with regards to this is mentioned in the Books of Fiqh 5 and Aqaa’id 6 . It has been discussed in Hidaya and Sharah Aqaa’id Nasfiya. To refer to this as Bid’at is to be obstinate. It is also proven to be permissible from the Hadith. When the mother of Hazrat Sa’ad radi allahu anhu passed away, he said, Ya Rasool’Allah Sallallahu ta’ala alayhi wa sallam ! The mother of Sa’ad (i.e. my mother) has passed away. Which Sadqa is most virtuous? He Sallallahu ta’ala alayhi wa sallam said, ‘Water’. He had a well dug and said; this well is for Umm-e-Sa’ad  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ . From this it is evident that the deceased receives reward through the deeds of the living, and they attain benefit through this.

Now, as for the matter of specifying (particular days etc) such as three days, or the forty days, then (it must be noted) that these are neither specifications that are fixed by the Shariah and nor are they regarded as being fixed to be specific by the Shariah. No one knows (or says) that the reward will only be received (if sent) on this day or that it will not be received if it is conveyed on any other day. This is simply a customary and commonly known practice which has been performed by the people, for the sake of expediency. Actually, the recitation of the Qur’an and other

1. Durood Shareef refers to sending blessings and salutation upon Rasoolullah Sallallahu ta’ala alayhi wa sallam  ‘Allahum’ma Sal’le alaa Sayyidina Wa Maulana Muhammadiw Wa alaa Aali Sayyidina Muhammadiw Wa Ashabihi Wa Baarik Wa Sal’lim’
2. Kalma-e-Tayyibah refers to the first Kalima being ‘Laa ilaaha il’lal laahu Muhammadur Rasoolullah
3. Ibaadat-e-Maaliya refers to that which is done by spending in the way of Allah, such as Zakaat etc.
4. Ibaadat-e-Badaniyah refers to that Ibaadat which is done physically, such as Namaaz etc.
5. Books of Fiqh, meaning Books of Jurisprudence
6. Aqaa’id refers to ones beliefs. We should all be Sunni Sahihul Aqida as this is the only way and correct way.

virtuous deeds are commenced immediately after the person passes away. This continues for many days at the homes of some people. So, with this occurring, what for is it said that people regard it impermissible to convey reward on  any other day except the specified days? This is merely a baseless blame against the Muslims and is a futile attempt to deprive the deceased from receiving reward and blessings conveyed to them by the living. Now, that we have explained the actual principles, the minor details in this regard can be ascertained from these principles.  ‘Sawm’, in other words the 3rd day (or three day Faateha) is that which is done on the third day after the person has passed away. (In this), The recitation of the Qur’an-eMajeed and the Kalima Shareef takes place, and the reward of this is conveyed to the deceased, and gram, puffed sugar candy or sweetmeats are distributed amongst children and the needy, and food is prepared and fed to the poor and the needy, or it is sent to their homes. These are all permissible and  virtuous. Thereafter, they also cook food on Thursdays according to their capacity and have it given or fed to the poor. Then on the fortieth day (similarly) they feed, and they again convey reward at six months and thereafter, the annual customary conveying of reward takes place. All these are branches of Esaal-e-Sawaab. All of them fall within the same category. It is however necessary that all of this should be done with a pure intention. It should not be done for pomp and show, otherwise there will be no reward for it and it will not be regarded as Esaal-e-Sawaab. Some people give invitations to their elders and close relatives during such times. This is not a time to give invitations, but it is a time to feed the poor and the needy, which will benefit the deceased. Similarly, Faateha 1 is read over Halwa 2 . To cook this Halwa is also permissible and to read the Faateha over it is also included in the category of Esaal-e-Sawaab. In certain places, during the month of Rajab, Surah Mulk is recited forty times and then blessed over ‘Rotis’ or dry dates and these are then distributed, whilst the reward of it is conveyed to the deceased. This is also permissible. Read the rest of this entry »


Allah ta’ala says

‘Assist one another on righteousness and piety, and assist not (one another) on sin and aggression.’  [Surah 5 Verse 2]

Hadith 1: It is reported in Sahih Bukhari and Muslim from Jareer bin Abdullah  that Rasoolullah Sallallahu ta’ala alayhi wa sallam  said ‘Allah ta’aala does not bestow His Mercy upon a person who is not merciful upon the people’.

Hadith 2: Imam Ahmed and Tirmizi reported from Abu Hurairah Radi Allahu anhu who says that he heard Abul Qaasim, The Truthful and the Deliverer of the Truth Sallallahu ta’ala alayhi wa sallam saying ‘Mercy is not removed, but from a wretched person’.

Hadith 3: Abu Dawud and Tirmizi reported from Abdullah ibn Amr  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Rahmaan has Mercy on those who have mercy. Be compassionate to those on the earth and He, Whose Divine Authority is over the skies, will be Merciful towards you’.

Hadith 4: Tirmizi reported from Ibn Ab’bas  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘He who shows no mercy upon our children and shows no respect to our elders, and he who does not command righteous deeds and he who does not forbid  evil, is not from amongst us’.

Hadith 5: Tirmizi reported from Anas Radi Allahu anhu that if a young person respects an elderly person due to his old-age, then Allah will appoint for him, one who will respect him in his old-age.

Hadith 6: Abu Dawud reported from Abu Musa Radi Allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘It is from the signs of Respect for Allah, to be respectful to an elderly Muslim, and to respect one who bears the Qur’an (i.e. a Hafiz) who is neither Ghaali or Jaafi 1 , and to be respectful to a Just Ruler’.

Hadith 7: Imam Ahmed and Baihaqi have reported on the authority of Abu Hurairah Radi Allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘A Momin is a sanctuary of affection, and there is no good in that person who neither shows any affection nor receives any affection’.

Hadith 8: Baihaqi reported on the authority of Anas Radi Allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Whosoever fulfils the need of someone in my Ummah with the aim of making him happy, he has pleased me and whosoever pleases me has pleased Allah, and whosoever pleases Allah, Allah will enter him into Jannat’. Read the rest of this entry »


Hadith 1: The army of souls was united (together). Those who were acquainted with one another there, they became affectionate (towards each other) in the world, and if they were unacquainted there, then here there was dispute (between them).

Hadith 2: On the Day of Qiyaamat Allah ta’aala will say ‘Where are those who used to show love to one another because of my Majesty! Today, I will keep them in my Divine Shade (of Mercy). Today, with the exception of my Divine Shade (of Mercy) there is no other Shade’.

Hadith 3: A person went to meet with his brother in a different town. Allah ta’aala appointed an Angel to sit down in his path. When he reached this Angel, the Angel asked him where he intended going to.  He said, my brother lives in that town, so I am going there to meet with him. The Angel asked ‘Does he owe you any favour for which you are going’. He said ‘No! The only reason is that I love him for the sake of Allah’. The Angel then said ‘Allah has sent me to you so that I should inform you that Allah has granted you His special closeness, because you loved him (your brother) for the sake of Allah’.

Hadith 4: A person asked ‘Ya Rasool’Allah Sallallahu ta’ala alayhi wa sallam ! What is the ruling regarding a person who loves a particular nation, yet he has neither met with them, nor received their companionship and nor has he done any deeds like theirs?’ He Sallallahu ta’ala alayhi wa sallam said ‘A person is with the one whom he loves’. From this Hadith it becomes very evident that love for the pious makes one pious and the resurrection of such a person will be with the pious, and (it also proves) that to love the nefarious, makes one nefarious and the resurrection of such a person will be amongst them.

Hadith 5: A person enquired ‘Ya Rasool’Allah Sallallahu ta’ala alayhi wa sallam ! When will Qiyaamat come?’ He Sallallahu ta’ala alayhi wa sallam replied ‘What preparation have you made for it?’ He said ‘I did not make any preparation except for this, that I love Allah ta’aala and His Beloved Rasool Sallallahu ta’ala alayhi wa sallam. He Sallallahu ta’ala alayhi wa sallam said ‘You are with those whom you love.’ Hazrat Anas Radi Allahu anhu says that after Islam, I did not see the Muslims as happy as they were when they heard these words.

Hadith 6: Allah ta’aala says ‘Those people who are affectionate (loving) to one another for my sake, and they share the companionship of each other for my sake, and associate with each other and spend their wealth, then my love has become Waajib for them’.

Hadith 7: Allah ta’aala said ‘Those who love each other for the sake of my Divine Majesty, (then) for them there shall be a pulpit of Noor Light. The Ambia and Shuhada will be in Ghabata, in regards to them’.

Hadith 8: There are certain of servants of Allah, who are neither Ambia nor Shuhada, and yet they will have such an exalted position by Allah that on the Day of Qiyaamat, the Ambia and Shuhada will be in Ghabata in regards to them. The people said ‘Ya Rasool’Allah Sallallahu ta’ala alayhi wa sallam ! Please inform us who these people are?’ He Sallallahu ta’ala alayhi wa sallam said ‘These are those who showed love to one another merely for the sake of Allah’s Mercy. Neither are they related to one another nor do they have any financial dealing with one another. By Allah! Their faces are glowing with Noor, and they themselves are on Noor. Neither will they  be in any fear, whilst the people will be in fear and nor will they be aggrieved when the others shall be grieving’ and Rasoolullah Sallallahu ta’ala alayhi wa sallam recited the verse: Read the rest of this entry »


Hadith 1: The example of a good companion and a bad companion is like that of the seller of musk and the one who blows the bellow of the blacksmith. As for the seller of musk, then either he will grant some of it to you, or you may buy some from him, or at least you will enjoy the pleasant fragrance from him. As for the one who blows the bellow of the blacksmith, then either he will burn your clothes or you will get an unpleasant smell from him.

Hadith 2: Keep only the companionship of a true believer.

Hadith 3: Sit amongst the elders and enquire from the Ulama and be friendly with the (Religious) Leaders.

Hadith 4: A Muslim, who associates with the people and is patient when they aggrieve him, is better than the Muslim who does not associate with them and is intolerant when they aggrieve him.

Hadith 5: A good companion is one, that when you remember Allah, he assists you and when you forget (to remember Allah), he reminds you.

Hadith 6: A good companion is one, that by seeing him, you remember Allah; and his conversations help you to increase your virtuous deeds and his deeds remind you of the hereafter.

Hadith 7: Do not keep the companionship of a person who does not acknowledge your position, like you acknowledge his position 1


1. In other words, do not keep the company of a person who looks down on you, or it could mean that he is aware of his rights which you are responsible for, but he does not acknowledge your rights.
Hadith 8: Hazrat Umar Radi Allahu anhu said ‘Do not involve yourself in that which is not beneficial to you; and stay away from your enemy and avoid your friend unless he is trustworthy, as there is none equivalent to one who is trustworthy and only one who fears Allah can be regarded as being trustworthy (An Ameen). And do not be in the company of a ‘Faajir’, for he will teach you sinful acts and do not discuss secretive issues before him; And in regards to your affairs, (only) take the advice  of those who fear Allah’.

Hadith 9: Hazrat Ali Radi Allahu anhu said ‘Do not establish a brotherly bond with a sinful person, for he will adorn his actions before you (i.e. make his wrongs look good), and he will desire that you too may become like him, and (in doing so), he will bring forth his worst traits, making them seem good before you. His association with you is flawed and shameless. Also, do not establish a brotherly bond (friendship) with a foolish person, for he will put himself into hardship and he will afford you no benefit, and at times, he will try to cause you benefit, but he will end up causing you loss. His silence is better than talking, and to keep him at a distance is better than his closeness, and his death is better than his life. And do not befriend a liar as well, for living with him will not bring you any benefit. He will carry your  issues to others and he will bring that which others say to you, and even if you are speaking the truth, he will not be truthful’.

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