عن أنس: نهى رسول الله أن يتنعل الرجل قائـما
“The Messenger of Allah (sallAllaahu’ alaihi wa sallam) prohibited a man from putting his shoes on while standing.” (As Saheehah: 719)
Explanation of the Hadith:
Tuhfat Al-Ukhuudhy: Al-Khataaby (rahimahullah) has said:
Indeed it has been prohibited to put one's shoes on while standing because putting them on them while sitting is easier and more practical; perhaps the ruling would be opposite if the circumstances were reversed and putting them on while standing (was easier). So he commanded with sitting and using the aid of the hands to secure one’s self.
Al-Mudhhir (rahimahullah) said:
This applies to that which can bring difficulty in putting them on (such as) the shoe that needs to be pulled around its edges.
As- Sindy (rahimahullah) said in his article about Sunnan ibn Maajah:
It has been said that this applies during the Salaah, and it has been said that it (i.e. the prohibition) is specific to shoes that are more difficult to put on while standing, such as the Khuff (leather socks), and the shoes that need to be pulled (adjusted) around their edges.
Abdul Razaaq (rahimahullah) said in his Mussannaf: Ma'mar said Yahiaa ibn Aby-Katheer (rahimahullah) said:
Indeed it is hated (makrooh) for a man to put his shoes on while standing when there's difficulty in doing so.
Al Manaawi (rahimahullah) said:
The objective is to make it easier, because, putting it on while seated is easier and more steadfast, which coincides with taking the more pleasant (route), (and it) specifically applies to those that are more difficult to wear, such as the Khuff, and not (like) the Quba-Qaab (rubber or wooden shoe-like slip-on slippers) and flip-flops.
Al-Baihaqee (rahimahullah) said in Shu'ab Al-Imaan:
(The wisdom behind) the impermissibility of wearing shoes while standing, perhaps it's so that one's foot doesn't slip while putting (them on) and then fall.” (Shu'ab Al-Imaan 5-179)
Ibn Muflih (rahimahullah) said: … “And is it hated that one puts their shoes on while standing according to the narrations.”
Indeed Ibn Tameem (rahimahullah) has chosen to label it hated (makrooh).
Ahmad (rahimahullah) said in a narration in his Jami' (compilation), “He did not put his shoes on while standing,” and he added in another narration, Ibrahim ibn Al-Harith (rahimahullah) said:
That which seems prevalent is that the narrations that point toward hatred (of this action), and that it seems he has relied on narrations that reflect its hatred.
Abu Bark Al-Khalal (rahimahullah) said: He wrote to Yousof ibn 'Abdullah (rahimahullah), and it was narrated by Al-Husain bin Ali ibn Al-Hassan (rahimahullah) , that He asked Abu Abdullah (rahimahullah) about putting on one's shoes while standing, and he (rahimahullah) said that nothing has been proven about it.
Al-Qaady (rahimahullah) said:
“It's apparent that the narrations regarding this topic are weak, and that which is correct about it is that which we have mentioned.” (Adaab Ashariah 252-4)
Ibn Al 'Uthaimeen (rahimahullah) said:
This applies to the shoes that require some effort in putting them on the feet, because if a person puts their shoes on while standing and the shoes require some effort, the person may fall if he raises his foot to fix his shoes. That which is known today is that there's no harm in putting one's shoes on while standing and that this action doesn't enter that which is haraam. This is because our present-day shoes are much easier to take off and put on, and Allah is The Muwafiq. (Sharh Riaad Assaliheen 1953-1)
Translator's note: it's vital to take into account that the Shaikh lived in Saudi Arabia at the time of the fatwa, and sandals/slippers or slip-on shoes are more prevalent than sneakers or dress shoes.
Shaikh Abd Al-Muhsin Al 'Abbaad (hafithahullah) said:
The hadith prohibits putting the shoes on while standing and it was said: the reason for that is that it can lead to the person falling if the person sought to tighten their shoes while standing as the person would need to use their hands to aid them; and that could lead to the person falling. However, if the person was seated it would be easier and the action wouldn't expose the person to strife or hardship. And those (shoes) that aren't hard to wear while standing – those that don't need to be worn by force – rather, one would enter their feet in them with ease, then there's no harm in wearing those while standing. The prohibition is upon whether or not harm can befall the individual during the process, or it can be feared that harm can result; however, if it can't be said that harm can befall (the doer), then there's no harm in that. (Sharh Sunnan Abi Dawud 217-23)