Lesson 4: Secondary Sources of Manners Flashcards
(12 cards)
What are the secondary Sources of Manners?
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The fitrah- natural inclination/disposition that ﷲ ﷻ has put into the heart of a person (natural way of doing things that ﷲ ﷻ has inspired you with.)
- even though the fitrah is something that ﷲ ﷻ gives, saying it’s human nature is close (things in-built in human nature). It is a less accurate description, as the fitrah is something given to you by ﷲ ﷻ but it is a valid point in this case. - Al ‘Aql- the intellect (the mind)
- Al ‘Urf- what is taken from the society and customs (what is accepted from society and rejected) or what people commonly agree upon
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The salaf- the early generations, the Imāms of Islām, from the past, particularly those manners that they agreed upon.
- if you wrote Ijma’, Imāms and scholars of Islam and what they agreed upon, these are all valid points and accepted as secondary sources of evidence of where we take our manners from.
Meaning of the word Salaf linguistically and technically
The word Salaf:
originally in Arabic it means:
> Something that came before
For example:
> وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُۥ كَانَ فَـٰحِشَةًۭ وَمَقْتًۭا وَسَآءَ سَبِيلًاAnd marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil wayAn Nisa 4:22
As for technically.
those who preceded us and came before us in time and had precedence in us in virtue.
But the core/true meaning of the word Salaf are the Sahaba, and those who followed them in good from the 3 virteous generations.
> خَيْرُ القُرُونِ قَرْني، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْThe best generation is my generation, then those who came after, then those who came after-Jami’ ‘Uloom wal Hikam
We are referring to those generation: the companions, and those who followed them in good.
- even though the word could still be used in a linguistic sense for someone who preceded us in time and virtue, such as a scholar much after.
- In general, we are referring to the Sahaba, and those who followed them from the generations that were honored and preferred by the prophet ﷺ.
What exactly does it mean to take manners as a secondary source from the Salaf?
Taking our Akhlaq from them, especially what they agreed upon. When we talk about what people agreed upon, this word As-Salaf is not attributing this righteousness, or correctness to a specific person. For example, there’s a difference between saying Hanbali (attributing what you’re doing to Imam Ahmed رحمه الله) and the word Salaf. Not to say 1 is wrong and the other is right, they can be used in an entirely different sense.
But the word Salaf has a particular benefit to it, that it isn’t associated with any 1 particular person. The word itself brings within it the meaning of ‘Ijmā: consensus.
You’re talking about the Salaf as a whole- the Sahaba and those who followed them in goodness, not as 1 particular person from them.
‘ijmā in a reality could be considered as a primary source, because the Qur’ān indicated ‘Ijmā is a Hujjah- evidence.
Evidence for Ijma’ in the Quran
- <aside>
> **وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا**
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> **And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination**
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> -An Nisa 4:115
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ﷲ speaks about 2 things
1. opposing the messenger ﷺ
> **وَمَن يُشَاقِقِ ٱلرَّسُولَ**
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> **And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم)**
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- the messenger ﷺ is on one side, and the disbeliever is on the other side.
1. Following a way other than the believers
> **وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ**
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> **and follows other than the believers’ way**
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- The believers when this ayah was revealed were none other than the companions رضوان الله عليهم. So, if we are giving you the meaning based on this, it would be “other than the way of the Sahaba” and they would be the first to be included (not to say the only people included, but absolutely first and foremost the first to be included).
- ﷲ ﷻ didn’t specify one person, but the believers as a whole.
- What the people of knowledge of a particular time agree upon, is Ijma’.
- As learned in Usul al Fiqh, This Ijma could be verbalised and spoken about (“we all agree on this”) or something known as:
> **الإجماع السُّكُوتِي**
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> Silent consensus
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> - manners often come like this, but this is something which no one opposes, it is well known, everyone sees it and nobody steps forward and says it’s wrong.
> - ﷲ ﷻ speaks about the ways of the believers of a whole, and that we can’t go against it.
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### Takeaways:
- importance and validity of consensus in Islām.
- Not allowed to oppose the way of the believers
- The core and most important generations in which consensus is sought, is the Sahaba رضي الله عنهم because they were the believers when this ayah was revealed (not to say others aren’t included) and because of the other verses which praise them in their actions, beliefs and so on, like the ayah:
> **فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۢ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ**
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> **So if they {the new people into Islām} believe in the same as you {Sahaba} believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allāh will be sufficient for you against them. And He is the Hearing, the Knowing.**
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> -Al Baqarah 2:137
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- when we talk about Ijma’ it could be verbalized, or it could be clear from the get-go. Such as it being a well known action/fact that nobody opposes (its rules, exceptions, principles are learned in the science of Usūl al Fiqh).
- The reason we mention this is because it will have an effect on our understandings of manners, so we will be looking at the manners that the Muslims, particularly the Sahaba رضي الله عنهم agreed upon.
</aside>
Evidence for Ijma’ in the Sunnah
Ijma’ in the Sunnah
<aside>
> **لا تَجْتَمِعُ أمَّتي على ضَلالةٍ**
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> **My Ummah will never come together upon misguidance**
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> **-رواهابن ماجه، والطبراني، وغيره**
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- disputed Hadith but meaning is generally accepted
</aside>
- we are not looking solely on the Quran and Sunnah, and in fact, the Quran and Sunnah tell us to look at Ijmā’.
- The very first thing we look at when discussing Ijma’ is the consensus of the companions رضي الله عنهم وارضا هم.
- When it comes to manners in general, you generally don’t find people differing over them, so in general we look at what the Sahaba were upon in terms of their manners.
Evidence in the Quran and Sunnah for taking manners from the companions
- > وَٱلسَّـٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَـٰنٍۢ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـٰتٍۢ تَجْرِى تَحْتَهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُAnd the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.-Surah Tawbah 9:100
- those who followed them in good are the companions who accepted later on
- Ayah is clear evidence of following their way and guidance, in all the aspects of Islam, including manners
> **خَيْرُ القُرُونِ قَرْني، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ**
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> **The best generation is my generation, then those who follow them, then those who follow them**
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> -Jami’ uloom wal hikam
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- the prophet ﷺ didn’t limit them being the best in just worship or the best in belief. Rather they are the best in belief, the best in worship, the best in manners, and the best in every aspect which can earn the pleasure of ﷲ ﷻ
</aside>
Statement of Ibn Mas’ood on why we should follow the companions
- <aside>
> **وعن ابن مسعود رضي الله عنه: مَنْ كَانَ مِنْكُمْ مُتَأَسِّيًا فَلْيَتَأَسَّ بِأَصْحَابِ مُحَمَّدٍ ﷺ، فَإِنَّهُمْ كَانُوا أَبَرَّ هَذِهِ الْأُمَّةِ قُلُوبًا، وَأَعْمَقُهَا عِلْمًا، وَأَقَلُّهَا تَكَلُّفًا، وَأَقْوَمَهَا هديًا، وَأَحْسَنَهَا حَالًا، قَوْمٌ اِخْتَارَهُمُ اللَّهُ لِصُحْبَةِ نَبِيِّهِ ﷺ وَإِقَامَةِ دِينِهِ، فَاعْرِفُوا لَهُمْ فَضْلَهُمْ، وَاتَّبِعُوهُمْ فِي آثَارِهِمْ، فَإِنَّهُمْ كَانُوا عَلَى الْهُدَى الْمُسْتَقِيمِ**
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> Narrated by Ibn Mas'ud (may Allah be pleased with him): "Whoever among you wants to follow a path (someone), let him follow the path/example of the Companions of Muhammad (peace and blessings be upon him); for they had the purest/most righteous hearts of this Ummah, the deepest knowledge, the least burdened, the most upright guidance, and the best state/condition. They were a people whom Allah chose for the companionship of His Prophet (peace and blessings be upon him) and to establish His religion, so recognize their virtue, follow their footsteps, (and follow what is reported from them) for they were upon the straight path of guidance.”
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> -Found in many sources but got it from **الاعْتِصَام**
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- They had the most righteous hearts of this ummah, they were the closest to Allah. One of the things from **الْبِرُّ**-righteousness, is good manners. They had the best Manners of all this Ummah
- The deepest in understanding.
- Many people believe the Imams of Islam who were known for Fiqh and knowledge after the Sahaba, were more knowledgeable than them. In reality, the companions were the most knowledgeable of this Ummah, and they had the deepest knowledge. This does not mean all of them narrated large amounts of narrations, rather among them were **اَلْمُكْثِرُ- the one who narrated many narrations, and among them were those who were from اَلْمُقِلّ- the one narrated few narrations. But their understanding was better and closer than the understanding of those who came after them.**
- What is meant by them having the least burden, you will find that those who came after them have a lot of **تَكَلُّف-**burden and difficulty and complexity in what they say. But when the companions speak, their statements are simpler andd easy to understand, yet they are deeper and more percise than those who followed them.
- We mentioned one of the words for manners and morals is القِيَم- upright. The companions were the most upright in their behaviours, manners, worship.
- we Mentioned Allahs religion is
- Al Aqā’id- beliefs
- Al ‘ibaādāt- acts of worship
- Al mu’āmālāt- way you deal with people
- **Al Akhlāq- Manners and morals and good behavior, etc**
All of these come under the religion of Allah. Allah chose those Sahaba to implement the religion and to be the ones who carry on and passed that religion to us.
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This statement of Ibn Mas’ood is clear in the sense that we should be looking at taking our manners, morals, behaviors, and all of the other aspects that come under manners, we should be looking to take them for the footsteps, and the reports that came from the Sahaba, they were the best of this Ummah, the most righteous of this Ummah, the most knowledgeable of this Ummah, and the ones who Allah specifically told us in the Quran that he is pleased them, a virtue solely to them, not to the 4 Imams, or any other person/group.
In Surah Fath, Allah praises them in these Ayat. We don’t have this for another person.
The teacher of these companions was none other than the prophet **ﷺ** so they learned manners directly from him, as they lived with him, saw him and as such they are the closest to him as they practiced his manners as he taught them, and so, they have the greatest of manners from this Ummah.
</aside>
Statement of Ash-Shafi’ee on the status of the companions in his book: Ar-Risalah
- <aside>
> **قَالَ الشَّافِعِيُّ ﵀ فِي رِسَالَتِهِ: «هُمْ فَوْقَنَا فِي كُلِّ عِلْمٍ وَعَقْلٍ وَدِينٍ وَفَضْلٍ وَكُلِّ سَبَبٍ يُنَالُ بِهِ عِلْمٌ أَوْ يُدْرَكُ بِهِ هُدًى وَرَأْيُهُمْ لَنَا خَيْرٌ مِنْ رَأْيِنَا لِأَنْفُسِنَا**
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> **Imam Al-Shafi'i (may Allah have mercy on him 204 AH) said in his book "Ar-Risalah": "They (the companions of the Prophet) surpass us (are above us) in every knowledge: logic, reasoning, religion, virtue, and {they are head of us of} every means by which knowledge is obtained, or guidance is achieved. Their opinions are better for us than our own opinions for ourselves."**
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> -Ar Risalah
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</aside>
Evidence for the Fitrah in the Quran and Sunnah
Fitrah in the Quran
<aside>
> **فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ**
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> **So set you (O Muhammad صلى الله عليه وسلم) your face towards the religion (of pure Islâmic Monotheism) Hanîf (worship none but Allâh Alone). Allâh’s Fitrah (i.e. Allâh’s Islâmic Monotheism) with which He has created mankind. No change let there be in Khalq-illâh (i.e. the religion of Allâh - Islâmic Monotheism): that is the straight religion, but most of men know not.[Tafsir At-Tabarî]**
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> -Ar Rum 30:30
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- It refers to the natural inclination that Allah ﷻ has put **into a person’s heart.**
- Fitrah-natural way Allah causes a person to lean to and come to through their nature.
- The fitrah does not provide details, but a general sense of right and wrong.
</aside>
Fitrah in the Sunnah
<aside>
> **حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ " ثُمَّ يَقُولُ {فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ}
Narrated Abu Huraira:**
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> Allah's Messenger (ﷺ) said, "No child is born except on Al-Fitra (natural inclination to worship Allah) and then his parents make him Jewish, Christian or Magian, as an animal produces a perfect young animal: do you see any part of its body amputated?" Then he recited, 'The religion of pure Islamic Faith (Hanifa),(i.e. to worship none but Allah), The pure Allah's Islamic nature with which He (Allah) has created mankind. Let There be no change in Allah's religion (i.e. to join none in Allah's worship). That is the straight religion; but most of men know not..." (30.30)
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> -Bukhari and Muslim
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- Applies to Akhlaq-it covers all matters of religion (manners with Allah which is worshipping him, with others, etc)
- Its known and observed Manners are affected by those around them, particularly parents.
- Allahs fitra includes certain manners, behaviors that are natural to a person.
- This can be changed by parents, society, etc and be corrupted from the natural way Allah put into a person.
</aside>
Can the Fitrah be used as evidence, and a refutation of those who use the Quran to show it as primary source.
Like the ‘Aql (intellect) in itself does not give details, rather it gives a general sense of feeling. People understand generosity is good, stingy is bad, solely from their fitrah as well as ‘Aql.
but all of the details of what it means to be her toys, how to develop generosity, what it means to be stingy, how to keep away from it is solely found in the ‘Quran and Sunnah.
For example, the stingiest person is the person who when the prophets ﷺ name is mentioned, he does not say ﷺ. This detail can’t be known from the fitrah, it would only give you a general feling/understanding that human nature, inclination of people to generosity is feeling ing good, while being stingy is something bad.
The details are only from the Quran and Sunnah, this is why the fitrah is a secondary source.
Someone could say “does ﷲ ﷻ not tell us in the Quran that it is inspired by him?
Such as the statement of ﷲ:
<aside>
> **وَنَفۡسٍ وَمَا سَوَّىٰهَا**
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> **فَأَلۡهَمَهَا فُجُورَهَا وَتَقۡوَىٰهَا**
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> **By Nafs (Adam or a person or a soul), and Him Who perfected him in proportion;**
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> **And inspired it [with discernment of] its wickedness and its righteousness**
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> -Shams 91:7-8
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When looking at this Ayah, it may seem that the fitrah on its own is enough as an evidence, even as a primary one.
In reality, if you look at the Tafsir of this ayah it is that a part of Allahs inspiration is the fitrah, but the meaning of the ayah is through the Shari’ah. ﷲ ﷻ brought the Shariah to confirm to you and teach you what it is good and bad.
As such, some of the scholars of Tafsīr Sa’id with regards to this ayah, is the way ﷲ inspired you to know what is good and bad, is through the Islamic legislation, not waking up one day knowing everything that is good, and everything that is bad.
So yes, the fitrah plays a role, and even this ayah can be used as evidence to show that a person has certain natural inclinations towards certain manners and behaviors that these are good, these are bad and so on, but ultimately, the Shariah confirms which of those manners are good, and which are bad, as well as where our Fitrah got changed, or if we remain on the natural way that Allah created us.
</aside>
What the fitrah and ‘Aql can and can’t give you, and the statement of Shaykh al Islam Ibn Taymiyyah on the ‘Aql and Naql opposing
A person can say logically we think about why for example, generosity is good, as it benefits others and the person who gives, and stinginess is bad for society as well as the one who is stingy themself.
The religion of Islam is not illogical, senseless
Statement of Shaykh al Islam Ibn Taymiyyah (728 AH) on the ‘Aql (intellect)
He is:
Taqī al-Dīn Abū al-ʿAbbās Ahmad Ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām
<aside>
> **مَا جَاءَ عَنْ النَّبِيِّ ﷺ فِي هَذَا الْبَابِ وَغَيْرِهِ كُلُّهُ حَقٌّ يُصَدِّقُ بَعْضُهُ بَعْضًا وَهُوَ مُوَافِقٌ لِفِطْرَةِ الْخَلَائِقِ وَمَا جُعِلَ فِيهِمْ مِنْ الْعُقُولِ الصَّرِيحَةِ والقصود الصَّحِيحَة لَا يُخَالِفُ الْعَقْلَ الصَّرِيحَ وَلَا الْقَصْدَ الصَّحِيحَ وَلَا الْفِطْرَةَ الْمُسْتَقِيمَةَ وَلَا النَّقْلَ الصَّحِيحَ الثَّابِتَ عَنْ رَسُولِ اللَّهِ ﷺ.**
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> **"What has come from the Prophet ﷺ in this matter and others is all true, confirming and supporting each other (the Quran and Sunnah support each other, and 1 part show the truth of the other part), and is in agreement with the natural disposition of creation and the inherent pure (uncorrupted) intellect and correct intentions that have been instilled in them. It does not contradict sound/uncorrupted reason, nor correct intent, nor the straight natural disposition, nor the authentic, established transmission from the Messenger of Allah ﷺ.”**
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> -**"الرسالة العرشية" (ص: 35) .**
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> and in his majmu’
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As for intellect taken from greeks, non Muslims, they are all corrupted just how the messenger **ﷺ** said:
> **فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ**
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> **his parents make him Jewish, Christian or Magian**
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The reason the ‘Aql and Fitrah are a secondary source, is because if a person is already upon the Fitrah- the uncorrupted disposition, and they have not been corrupted by foreign sources (be it parents, philosophy and the like) outside of islam, this will never go against the Quran and Sunnah.
where people go wrong is when they use the ‘Aql as a primary source, and it has been corrupted by educations of non-Muslims, ideas of the non-Muslims such as with regards to manners (freedom of speech, anyone should say whatever they want) which shows how corrupted the non-Muslims concept of manners is. This opposes the pure and uncorrupted ‘Aql, the upright, natural state, and the authentic transmission of the Quran and Sunnah.
</aside>
What is meant by ‘Urf being a secondary source and the statement of Imam Sufyan ibn ‘Uyaynah (198 AH) on the extent culture plays in manners
- manners may be local to an area
- in some cultures, a man uncovering his head in public
Statement of Sufyan Ibn ‘Uyaynah (198 AH) on the extent culture plays in manners
<aside>
> **قِيلَ لِسُفْيَانَ بْنِ عُيَيْنَةَ: قَدْ اسْتَنْبَطْتَ مِنَ الْقُرْآنِ كُلَّ شَيْءٍ، فَهَلْ وَجَدْتَ الْمُرُوءَةَ فِيهِ؟ فَقَالَ: نَعَمْ، فِي قَوْلِهِ تَعَالَى: خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ، يَقُولُ: فَفِيهِ الْمُرُوءَةُ وَحُسْنُ الْأَدَبِ وَمَكَارِمُ الْأَخْلَاقِ**
>
>
> **It was said to Sufyan bin 'Uyaynah, "You have deduced everything from the Quran, so have you found nobility/customs/manners in it?" He replied, "Yes, in the verse of Allah: 'Show forgiveness, enjoin what is good, and turn away from the foolish.' This verse encompasses customs, good behaviors, and noble manners.”**
>
> **-موسوعة الأخلاق الإسلامية**
>
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**الْمُرُوءَةَ** for example is stretching your feet in the direction of the Qibla, uncovering your head, these issues particular to culture, that don't necessarily always have a religious proof for them, but not accepted in cultures.
Of course it must not contradict the Quran and Sunnah:
- In some cultures, shaking a women's hand when you meet them is a part of good manners, but this is prohibited in the Quran and Sunnah.
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- **بِالْعُرْفِ has 2 meaning**
- **اَلْمَعْرُوف-that which is good**
- That which is customary
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**الْمُرُوءَةَ** here is not general manners, but behaviors in a particular situation, or a particular society or culture, that don’t contradict Islam, but are considered to be cultural norms.
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There may be disagreements about them, such as if ahat is part of Islam or if it just falls under **الْمُرُوءَةَ-**customs and culture among Muslim societies, the Ustadh is of the view it is not a part of Islam itself, but rather it is a part of **الْمُرُوءَةَ-** the customs of the prophet **ﷺ** and his people. We can follow them in this, but it is not religiously wrong for an Imam, or teacher to uncover their head in public, but it is a part of good manners from the point of **الْمُرُوءَةَ.**
This is from among the most important of secondary manners.
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In some countries, when you enter a person's home, you should remove your shoes at the door, there is no evidence in Islam to prohibit wearing shoes in the home, or an agreement of the Sahaba (most of their homes were sandy, and they would pray with shoes on) so this came from **الْمُرُوءَةَ-**customs**.**
In other countries, if you do that it is bad etiquette.
</aside>
