بسم الله الرحمن الرحيم
There are two hadiths narrated on this issue.
- It was narrated from Anas رضي الله عنه that the Prophet صلى الله عليه وسلم said: “When a person is placed in his grave and his companions depart from him, he hears the sound of their shoes.”
[Bukhari #1338, Kitabul Janaaiz, Chapter: The dead hears the steps of the sandals. Muslim #2870 Abu Dawud #3231 Kitabul Janaaiz, Chapter: Walking between graves with shoes, Nasai # 2049 Kitabul Janaaiz, Chapter: Leeway (of walking between the graves) in non-sibti shoes]
- This hadith has also been narrated by Abu Hurairah رضي الله عنه.
[Tahawi’s Sharh Ma’aaniyul Aathaar # 2836]
- Basheer ibn Naheek narrated that Bashir ibnul Khasaasiyah رضي الله عنه, the freed slave of the Messenger of Allah صلى الله عليه وسلم said: “The Messenger of Allah صلى الله عليه وسلم saw a man who was walking among the graves, wearing sandals. He said: ‘O you with the sandals (sibtiyyatain), woe to you! Remove your sandals.’ The man looked, and when he recognized the Messenger of Allah صلى الله عليه وسلم he took off the sandals and threw them away.”
[Abu Dawud #3230 Kitabul Janaaiz, Chapter: Walking between graves with shoes, Nasai #2048 Kitabul Janaaiz, Chapter: Dislike of walking between the graves in sibtiyah shoes, Ibn Majah #1568 Kitabul Janaaiz Chaper concerning removing shoes in the graveyard, Hakim in Mustadrak 1/373, Baihaqi in his Sunan Kubra 4/80]
- Baihaqi stated that this hadith has only been narrated by one chain i.e. it is ghareeb. There is a narrator in it by the name of Bashir ibn Naheek concerning whom Hafiz Abu Hatim said: “His hadith cannot be used as evidence.” However giant muhadditheen, the likes of Ahmed, E’jli, Nasai, Ibn Hibban, Ibn Sa’ad and others have all considered him reliable (thiqah). Imam Bukhari and Muslim have also narrated from him in their respective “Sahihs”.
- Hafiz Abdullah ibn Uthman, Ahmed, Hakim, Ibn Hibban and Tahawi have all authenticated this hadith.
[See Tahzeebul Kamaal by Mizzi and its Ta’liq by Basshaar 4/182, Hadyus Saari by Ibn Hajr pg. 1031, Muhazzabus Sunan by Zahabi 3/1431, Sahih ibn Hibban 7/442, al-Mughni by Ibn Qudamah 3/514, Mustadrak of Hakim 1/373, Sharh Ma’aanil Aathaar of Tahawi 2/41]
Apparently the two of these hadiths seem to contradict one another. The great muhaddith and faqeeh, Imam Abu Dawud has indicated to a reconciliation between the two hadiths by narrating them both under the heading “Walking between graves with shoes”. Scholars have explained them in different ways to reconcile between the two.
Firstly there are two main opinions on the issue:
- Yazeed ibn Zurai’ and Imam Ahmed disliked walking between graves with shoes.
[See Tawdheeh by Ibn Mulaqqin 10/36, Umdatul Qari 8:212]
- Hafiz Ibn Mulaqqin writes in his momentous commentary on “Saheeh Bukhari”: “Most people of knowledge do not see anything wrong with walking between graves with shoes.” [Tawdheeh 10:36]
Allamah Badruddeen Ayni listed some of them by stating: “This is the opinion of Hasan, Ibn Sireen, Nakhae’, Thawri, Abu Hanifah, Malik, Shafee’, and majority of the Fuqaha from amongst the Tabe’een and those who came after.”
[Umdatul Qari 8:212]
Below are the argumentation and deductions which lead to these opinions:
- The scholars that consider it makrooh to walk with shoes in the graveyard argue that the first hadith of Bukhari does not mention any law. The second hadith prohibits using shoes but due to it being an issue of etiquettes the prohibition will be of karaha (reprehensibility) and not hurmah (illegality).
Allamah Khattabi had said it is permissible to wear shoes but the Messenger صلى الله عليه وسلم had commanded the Sahabi to remove the shoes due to that type being the attire of the haughty. Ibnul Jawzi refuted this by stating:
“This is far-fetched, because Ibn Umar رضي الله عنه used to wear sibti sandals. He used to wear it out of the desire to follow the Sunnah, either because the Messenger’s sandals were sibti or they were similar to sibti. Ibn Umar رضي الله عنه never intended luxury rather he intended the Sunnah.
And in this hadith (of Anas رضي الله عنه) there is nothing but the mention of the person who enters the graveyard. This does not necessitate permission or prohibition. He commanded him to take them off out of respect for the graves. This is supported by the other hadiths where he صلى الله عليه وسلم prohibited from leaning and sitting on graves.”
[See Tawdheeh by Ibn Mulaqqin 10/36 and Umdatul Qari 8/213]
Ibnul Qaiyyim Jawziyyah states:
“This (hadith of Bukhari) does not indicate that it is permissible to walk between the graves with shoes because informing about the occurrence of something does not point to it being permissible or haram nor (does it point to) any other law.”
[Tahzeebus Sunan pg. 1543]
Allamah Sidhi also indicated to this being a possible argument in his footnotes on ‘Sunan Nasai’. [4/97]
Shaikhul Islam Zakariya Ansari states that the hadith of Bukhari shows that it is permissible to walk in the graveyard with shoes; however, it is disliked due to the hadith of Abu Dawud.
[Minhatul Baari Sharh Bukhari 3/412]
Shaikh Ibnul Uthaimeen said:
“The opinion that states it is disliked to walk between the graves with shoes is the opinion of majority of the (hanbali) scholars. This is more correct according to me than the opinion of illegality. This is because the prohibition (nahi) is dealing with the respect and honouring of the graves of the Muslims. The opinion that states -it (walking with shoes) is a degradation of the graves, so he (the Messenger) forbade it- is not clear. This is why the prohibition (nahi) was reduced to being disliked (karahah).”
[See Majmooah Fatawa wa Rasaail 17/200-201]
He also said: “If there is a severe need like the ground being very hot or the presence of thorns there in etc. then there is no problem with walking in shoes.” [ibid]
Allamah Ibn Qudamah Hanbali states:
“One will remove his shoes when he enters the graveyard. This is desirable based on the hadith of Bashir… If there is an excuse for the one walking that prevents him from taking off his shoes, for instance, thorns that he fears will prick his feet or impurities that might touch them, then it is not disliked for him to walk in his shoes.”
[Al-Mughni 3/514-515]
He also mentions a similar fatwa from Imam Ahmed himself.
He further states:
“Removing leather socks does not come under the ruling of istihbaab (desirability) because it is difficult to remove. It has also been narrated from Ahmed that whenever he intended to go out to a janazah he would wear his leather socks even though he has commanded to remove shoes.” [ibid, Also see Bahuti in Kasshaaful Qinaa’ 1/612]
N.B. – The Zaharis (literalists), like in many other masail, have a rare and strange opinion on this issue. Some of them state it is totally haram to wear shoes in the grave yard while others state it is haram to wear the sibti sandals that do not have hair, specifically.
Ibn Hazm Zahiri said:
“It is not permissible to walk between graves in sibti sandals. Sibti sandals are those that do not have hair. If the sandals have hair then it is permissible to walk with them. If one sandal has hairs and the other does not then it is also permissible.” [Muhalla 5/136] Also see Shawkani in Nailul Awtar [4/107]
Imam Nasai indicates to this by the headings under which he narrated the two hadiths. [See above in the references of the two hadiths.]
However, Hafiz Ibn Hajr Asqalani refuted Ibn Hazm by stating this restriction is total (analogical) stagnation. [See Fathul Bari 4/114-115]
Even though Shaikh Bin Baz followed the literalist scholars in this issue, he has allowed wearing the shoes for the above excuses mentioned by Ibn Qudamah. He also said it is only necessary to remove the shoes if one is walking between the graves, not if the person is in other places in the graveyard. [See Majmooah Fatawa 13/355]
- The majority of scholars state that due to the hadith of Bukhari it is permissible to walk between graves with shoes. They give different reasons to why the Messenger ﷺ had ordered the Sahabi to remove his shoes.
- Wearing sibti shoes is considered a sign of pride.
- Imam Khattabi said:
“The hadith of Anas shows that it is permissible for the person visiting the graves and walking by them and in their proximity to wear sandals.
As for the hadith of the sibtiyyatain then it seems that the Messenger ﷺ disliked them for the sense of pride found in them, since the sibti sandals are from the attire of the people of luxury and opulence. The Messenger ﷺ liked that a person enters the graveyard in the attire of humility and humbleness.” [Ma-aalimus Sunan 1/317]
- The sandals were made from un-tanned skin that was derived from carrion.
- The reviver of the Sunnah Allamah Baghawi stated:
“In this hadith there is evidence that it is permissible to walk between the graves and in their proximity with shoes. Some scholars disliked walking between the graves with shoes. They said, the people in the graves are harmed by the sounds of shoes. But majority of the scholars are of the opinion that there is no reprehensibility. As for the command to take them off, then that was due to majority of the people in Jahiliyah wearing shoes that were not tanned except those who were wealthy. So he commanded him to remove them due to them being impure.”
[Sharhus Sunnah 5/413-414] Baghawi also quotes Abu Ubaid and Khattabi.
- Abu Ubaid also mentions this explanation in his [Ghareebul Hadith 1:360]
- Hafiz Ibn Hibban after narrating this hadith in his ‘Saheeh’ states:
“It is possible that the shoes were made from skin of carrion and it was not tanned. So the Messenger ﷺ disliked the wearing of the dead animal’s skin. As in his statement: ‘he hears the sound of their shoes when they depart from him,’ is evidence that it is permissible to enter the graveyard with shoes.
[Saheeh Ibn Hibban 7/443]
- There may have been impurities on the sandals.
- Imam Tahawi dedicated a complete chapter discussing this issue in his unparalleled work on comparative mathaahib, ‘Sharh Ma’aanil Aathaar’. The summary of his discussion is as follows:
“It is possible that the Messenger ﷺ commanded him to remove the shoes, not due to his dislike of walking between graves with shoes, but rather for some other reason, like some filth that he saw on them with which he was soiling the graves.
We saw that the Messenger ﷺ performed Salah in shoes and then he was commanded to take them off, which he did while performing Salah. This was not due to Salah in sandals being reprehensible, but rather it was due to the filth that was on them. It has also been authentically narrated from the Messenger ﷺ that which shows it being permissible to walk between graves with shoes.”
Tahawi then mentions a hadith narrated by Abu Hurairah similar to the hadith of Anas in Bukhari. Thereafter he states:
“This hadith contradicts the first, if one was to take the first to mean prohibition. However, we do not take it as a contradiction. We say both hadiths are authentic. The prohibition that is in the hadith of Bashir, is due to impurities that were on the shoes so that the graves don’t become impure, in the same manner as we were prohibited from excreting and urinating on graves.
The hadith of Abu Hurairah shows that it is permissible to walk with shoes that are not filthy between graves.
There are many Ahadith of the Messenger ﷺ that show he performed Salah in shoes and that he permitted people to perform Salah in shoes.”
Imam Tahawi then mentions 14 narrations to prove this. Thereafter he states:
“Since it is not reprehensible to enter the masjid with shoes and performing Salah in them is not disliked, then it should be more so concerning walking in the graveyard with shoes. This is the opinion of Imam Abu Hanifah, Abu Yusuf and Muhammad.” [Sharh Ma-aaniyul Aathaar 2/40-43]
- After discussing this issue with the arguments and counter-arguments of the scholars, Hafiz Ibn Hajr Asqalani mentioned Tahawi’s explanation at the end and remained silent. This is an indication he agrees with it.
[See Fathul Bari Sharh Bukhari 4/115]
- After Imam Baihaqi narrated both hadiths in his ‘Sunan’ he said:
“It is possible that the Prophet ﷺ saw some filth on his shoes, so he commanded him to remove them. There can also be other possibilities.”
[Sunanul Kubraa 4/80]
- Allamah Muhammad Fudhail as-Shabihi Maliki said:
“The hadith of Bukhari shows it is permissible.” Thereafter he quotes Imam Tahawi’s explanation for the hadith of sibtiyyatain.
[al-Fajrus Saate’ ala Sahih Jame’ 4/152]
He also states that, “It is befitting that one is gentle in walking and he should not stamp hard on the ground, because the deceased is like the one asleep, he is harmed by what harms the living.” [ibid 4/124]
- The great muhaddith and hadith lexicographer Allamah Abu Ubaid said:
“My opinion is that he commanded him such due to some filth he saw in his shoes. So he disliked that the man walks by the graves with them like how he disliked a person relieving himself by the graves.”
[See Sharhus Sunnah by Baghawi 5/414, Hashiyah (2) of Ghareebul Hadith 1/361]
- Allamah Sidhi summaries the reasons of the command to remove the shoes:
“He commanded him to take them off out of respect for the graves, or due to some filth on them, or due to him walking with pride. It has been said that ‘the hadith indicates that walking in the graveyard with shoes is reprehensible,’ however, that will not apply but on one of the reasons above.”
[Hashiyah Sidhi ala Ibn Majah 2/250, Hashiyah Sindhi ala Sunan Nasai 4/96]
Hazrat Maulana Khalil Ahmed Saharunpuri also mentions Allamah Sidhi’s interpretation in his commentary on Sunan Abu Dawud, [Bazlul Majhood 10/519].
Shaikh Shuaib Arnawut has also mentioned the explanations of Khattabi, Ibn Hibban, Baghawi and Sindhi in his footnotes on the different hadith books he edited.
[See his Ta’leeq on Sunan Abu Dawud 5/135, Ta’leeq on Sahih Ibn Hibban 7/443, Ta’leeq on Sunan Ibn Majah 2/510]
- Allamah Mahmood Subki states in his commentary on Sunan Abu Dawud:
“If it was prohibited generally to wear shoes in the graveyard it would have been wide spread (knowledge) amongst the Sahabah and it would not have been hidden from any of them, since it is an issue that affects all.” [Manhal Azb Mawrood 9/87]
N.B. – Hafiz Ibn Mulaqqin and Allamah Aiyni mention a narration of Hakeem Tirmithi which indicates to a possible reason why the Messenger ﷺ commanded the person to remove his shoes. “The person in the grave was being asked (questioned by the angels), so when he heard the dragging of the sibtiyyatain he listened to it and was about to be destroyed for not answering the two angels. So the Messenger ﷺ said to him: “Take them off so that the person in the grave is not harmed.”
[Tawdheeh 10/36, Umdatul Qari 8/213 {missing text} and Nukhabul Afkaar 4/693]
However after referring to ‘Nawadirul Usool’ of Hakeem Tirmithi we realize that he mentioned the above as an interpretation of the hadith and not as a narration. He does say that there is an extra wording in one narration. “Remove your shoes and do not distract your companion.” Then he mentions the above as an interpretation to this. [See Nawadirul Usool 775-776]
N.B. – Hadiths in Hakeem Tirmithi’s book Nawadirul Usool that are not found in other places are usually weak, strange or fabricated. Wallahu A’lam. He is not Abu Esa Tirmithi, author of the Sunan, one of the six authentic books of hadith. [See Bustanul Muhadditheen 94-96]
- The Preferred View:
There are two hadiths on the issue, one clearly permits the wearing of shoes in the graveyard while the other seems to prohibit it. Since there can be a number of plausible reasons for the command to remove the shoes and only one will necessitate reprehensibility, as Allamah Sindhi pointed out; and the fact that this is an issue that affects all people (umoom balwaa); coupled with the strong argument presented by Imam Tahawi, one ghareeb narration with so many plausible interpretations is not sufficient to prove reprehensibility let alone hurmah (illegality).
However, the Messenger of Allah said: “The lawful is clear and the unlawful is clear, and between those are matters that are doubtful (unclear).” [Bukhari #50]
Based on this the scholars have derived the principle that it is desirable to practice on issues in a manner that takes you out of the differences of opinion of the reliable mujtahedeen. In this case it will be best to remove your shoes in between the graves. This is why the great muhaddith and faqeeh, Raeesut Taa’ifah, Muhyis Sunnah, wa Qaami’ul Bidah Hazrat Maulana Rasheed Ahmed Gangohi said:
“The summary is that it is permissible to walk between grave with shoes but the best (action) is to take them off.” [Hashiyah of Bazlul Majhood by Hazrat Shaikh 10/519]
Hafiz Abdur Rahman ibn Mehdi said: “Once I was with Abdullah ibn Uthman in a funeral. When we reached the graveyard, I narrated this hadith (the sibtiyyatain one) to him. He replied: ‘A good hadith and a reliable narrator.’ Thereafter he removed his shoes and walked between the graves.” [Sahih Ibn Hibban 7/442]
N.B. – This issue under discussion is other than walking on the actual grave. Stepping on a grave whether with shoes or without is prohibited.
It was narrated from ‘Uqbah bin ‘Amir رضي الله عنه that the Messenger of Allah ﷺ said: “If I were to walk on a live coal or a sword; or if I were to sew my shoes to my feet, that would be better for me than walking on the grave of a Muslim. And I see no difference between relieving myself in the midst of the graves or in the middle of the marketplace (i.e. they are equally forbidden).”
[Ibn Majah # 1567]
Hafiz Boosiri rigorously authenticated it.
[Misbahuz Zujaajah from Shurooh Ibn Majah pg. 610]
Wallahu A’lam
