Shalat Wearing Shoes

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ARRAHMAH.CO.ID – Spirit of religion is indeed a positive thing. However, the spirit alone is not enough, it needs to be supported with adequate knowledge. Because people who do charity without knowledge, charity is not accepted. Especially if it is clearly wrong in a religious point of view.

“Every person who works without knowledge, his deeds are not accepted.”

Recently, a strange, strange view in the Islamic Jurisprudence perspective has recently emerged. and Sufism. A group that named itself as the most syar’i group seemed to pray together in the streets. Not a few of them are still wearing shoes.

When they considered that the shoes they wore were like “ khuf” (muzah) in the time of the Prophet. The question is then, how is the law of prayer using shoes of the present era?

As explained in almost all the basic books of Jurisprudence, that one of the conditions of the validity of prayer is sacred from unclean. Both body, clothing, place and objects that are brought during prayer.

These conditions are based on the word of Allah:

وثيابك فطهر

“And purify your clothes”. (Surah Al Muddatssir verse 4).

Therefore, it is not valid for the prayers of people who wear clothing – including shoes -, their place and body to be unclean.

Shaykh Ibn Qasim al Ghuzzi asserted:

وطهارة النجس الذي لت يعفى عنه في ثوب وبدن ومكان

“and is required to be holy from uncleanness that is not forgiven in clothing, body and place”. (Shaykh Ibn Qasim al Ghuzzi, Fathal Qarib Hamisy Hasyiyah al Bajuri, juz.1, p.138).

There are interesting traditions related to prayer using shoes. Imam Ahmad and Abu Daud narrated a hadith:

(وعن أبي سعيد عن النبي – صلى الله عليه وسلم – «أنه صلى فخلع نعليه فخلع الناس نعالهم فلما انصرف قال لهم: لم خلعتم قالوا: رأيناك خلعت فخلعنا, فقال: إن جبريل أتاني فأخبرني أن بهما خبثا, فإذا جاء أحدكم المسجدفليقلب نعليه ولينظر فيهما, فإن رأى فليمسحه بالأرض, ثم ليصل فيهما ». رواه أحمد وأبو داود)

” from Abi Said al Khudri, from the Prophet that he prayed and then removing the two sandals, then the friends followed him off their sandals. When finished praying, the Prophet said to them, “why did you remove your sandals? They replied, “we took it off because you took it off”. The Prophet said, “Indeed Gabriel came to me, he told me that on my card there was dirt. If one of you comes to the mosque, then turn the two sandals over, and should examine them, if there is dirt in it, then wipe it with soil, then pray by wearing it. (Narrated by Abu Daud and Imam Ahmad).

This hadith, lahiriyyah, seems to be a justification for validating prayer by wearing sandals or shoes which are unclean. Because, before being rebuked by Gabriel and releasing his sandals, the Prophet had time to pray with the two sandals. The Prophet was not ordered to start praying. He continued his prayer by removing his sandals. Suppose prayer with unclean sandals is invalid, Gabriel should have ordered the Prophet to initiate his prayers.

Is that so true?

Shaykh al-Umrani, one of the leaders of the Shafiq school of scholar stated that “khubts” (impurities) referred to in hadith it is possible not to lead to unclean objects. However, it could be that it is holy impurities such as snot, saliva and so on. Therefore, the hadith cannot be made hujjah. As is known in a rule of usul fiqh, if there are still some possibilities in a context of argument, then it cannot be used as evidence. “Waqai’ul ahwal idza tatharraqa ilaih ihtimal kasaha tsaubul ijmal wa saqatha biha al istidlal” .

Thus the text of the statement of al-Imam al-Umrani commented on the hadith above:

القذر الذي أصابه من المستقذرات الطاهرة ، كالنخامة ، وغيرها

“As for the above hadith, the possibility of impurities concerning the Prophet’s sandals includes holy impurities such as snot and the like”. (See in Al-Umrani, Al-Bayan Juz.2, p. 109).

From the above information it becomes very clear that the hadith cannot be made a proposition to validate prayer using shoes that are unclean.

Whereas in the context of the use of shoes in the present, shoes worn by people are shoes that are generally used for all their activities, including in and out of the bathroom.

ETHICS SHALAT
not only about legitimate and illegitimate. However, it is also necessary to consider some of its ethics and manners. Salat in the middle of the road, especially wearing shoes, if it does not interfere with traffic, places and clothing as well as shoes are truly sacred, it might be legitimate in the formal legal perspective of fiqh.

However, it would be better to pray properly and more polite. Prayers should be performed in mosques, musala, houses or other places that are more appropriate. And of course by taking off shoes. Because the standard of politeness is returned to the prevailing customs. Normally in our country, it is not polite for someone to face their Lord by wearing shoes, because that is not natural.

As stated in the books of Sufism, when praying, a servant is advised to prepare himself as best as possible, starting from his both, its proper place, its calm heart, its fresh body and several other things that reflect ethics and politeness before Allah.

When Nafi ‘prayed in an open head, Ibn Umar rebuked him loudly “Will you also go out to meet many people with your appearance like this?” Nafi ‘replied “not my master”. Ibn Umar again replied to his assistant “So surely Allah is more worthy to be shown to him by a good appearance.”

What a Muslim faces when praying is the Supreme King of the Kingdom, the ruler of the universe. When we are facing the president or leader, we really prepare the best appearance possible, how about facing the creator?

Wallah answered.

This Article Was Published On : ISLAMI.CO

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