44 – Chapter on Sandals

4133 – Muhammad ibn al-Sabbāh al-Bazzāz narrated to us, Ibn Abī al-Zinād narrated to us, from Mūsā ibn ʿUqbah, from Abū al-Zubayr, from Jābir, who said: We were with the Prophet ﷺ on a journey, and he said: "Wear sandals often, for a man remains mounted as long as he is wearing sandals."(1)

4134 – Muslim ibn Ibrāhīm narrated to us, Hammām narrated to us, from Qatādah...

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Al-Munāwī said in *Fayḍ al-Qadīr* 6/328: The prohibition is due to extravagance and pride, or because spreading them out [to sit on] is the habit of tyrants and the disposition of the luxurious, or because of the impurity of the hair on them—and hair becomes impure upon death and is not purified by tanning according to the Shāfiʿīs. Impure clothing imparts an impure disposition to the heart, just as impure food does; for outward contact with something affects the inner self. For this reason, it is forbidden for men to wear silk and gold, because of the disposition they impart to the heart that is characteristic of those who wear them—women and people of vanity and pride. It also entails that it is forbidden to sit on the skin of a predator such as a lion, leopard, or cheetah—that is, one with hair—even if placed on the ground, according to the more correct view, because it is the practice of the arrogant, as has been established.

(1) Its chain is authentic. Abū al-Zubayr—who is Muḥammad ibn Muslim ibn Tadrus al-Makkī—although he did not explicitly state that he heard from Jābir in any of the chains of this hadith, is corroborated, and Muslim authenticated this hadith for him, as did Ibn Ḥibbān.

It was also recorded by Muslim (2096), and al-Nasāʾī in *al-Kubrā* (9715) via the chain of Maʿqil ibn ʿUbayd Allāh, from him.

It appears in *Musnad Aḥmad* (14626) and *Ṣaḥīḥ Ibn Ḥibbān* (5457).

It was also recorded by al-Bukhārī in *al-Tārīkh al-Kabīr* 8/44, and Ibn ʿAdī in *al-Kāmil* 6/2419 via the chain of al-Naḍr ibn Shumayl, from Mujjāʿah ibn al-Zubayr, from al-Ḥasan al-Baṣrī, from Jābir.

Mujjāʿah's narration is acceptable for corroboration. There is disagreement about him regarding the identity of the Companion—sometimes Jābir is mentioned, and sometimes ʿImrān ibn Ḥuṣayn. In both cases, al-Ḥasan al-Baṣrī did not explicitly state that he heard from them, but despite that, his narration is acceptable for consideration.