Bukhari

Hadith Commentary:
(1)
Wars is a yellow-colored grass that somewhat resembles saffron. It is used to dye clothes. In these hadiths, the pilgrim in the state of ihram (muhrim) is permitted to wear shoes. If the muhrim is allowed to wear them, then ordinary people are, a fortiori, permitted to do so. Thus, in a hadith narrated from Jabir radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said:
“You should wear shoes frequently, for when a person wears shoes, he is in such comfort and ease as if he were mounted on a riding animal.” (Sahih Muslim, Kitab al-Libas wa al-Zinah, Hadith: 5494 (2096))

(2)
The Messenger of Allah sallallahu alayhi wa sallam likened the one who wears shoes to a rider, because wearing them lessens the hardship of travel, reduces fatigue, and protects the feet from the difficulties of the road. (Fath al-Bari: 10/381)

Hadith Commentary:
(1)
This hadith concerns the muhrim (one in the state of ihram), that if he does not have an izar (waist-wrapper) available for ihram, then he may wear trousers (shalwar), and in the case of wearing leather socks (khuffayn), he must cut them below the ankles.
If, in the state of ihram, a man is permitted to wear trousers out of necessity, then it is all the more permissible to wear trousers or pajamas on ordinary days.
From this hadith, Imam Bukhari rahimahullah has established the permissibility of wearing trousers.

(2)
In another hadith, it is narrated that Suwayd bin Qays radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam came to us and purchased trousers from us.
(Sunan Ibn Majah, Kitab al-Libas, Hadith: 3579)
The fact that the Messenger of Allah sallallahu alayhi wa sallam bought trousers is evidence that this is a permissible garment; however, there is no authentic hadith proving that the Messenger of Allah sallallahu alayhi wa sallam actually wore trousers.
And Allah knows best.

Hadith Commentary:

Imam Ahmad, acting upon the apparent meaning of this hadith, has given the ruling that if a pilgrim in the state of ihram does not find an izar (waist-wrapper), he may wear trousers (pajama), and if he does not find shoes, he may wear leather socks (khuff). Furthermore, it is not necessary to tear the trousers or cut the leather socks.

According to the majority of scholars (jumhur ulama), it is necessary (to tear or cut them), and if one wears them as they are, then a compensatory sacrifice (fidyah) will be obligatory upon him.

Here, the fatwa of the majority is based merely on analogy (qiyas), which is not a valid proof in this matter.

Hadith Commentary:
The meaning intended here is that it is most appropriate in the state of ihram to wear an izar (waist-wrapper) and sandals on the feet. However, if someone does not have access to these items, then out of necessity, he may wear trousers (pajama) and socks (muwaz). This is because, at every step, Islam has taken ease and facilitation into consideration. Imam Ahmad (rahimahullah) has issued a legal verdict (fatwa) based on the apparent meaning of this very hadith.

Hadith Commentary:
(1)
It is appropriate in the state of ihram to wear an izar (waist-wrapper) and to have sandals on the feet, because in Hajj, Allah Ta’ala prefers this humble appearance. However, if someone does not have access to these items, then in a situation of necessity, he may also wear pajama, shalwar (trousers), and socks, because in Islam, ease has been taken into consideration at every step.

Permission to wear shalwar (trousers) is granted in the case when one has made every effort to obtain an izar and is unable to acquire it. If he has the means, he should purchase it. If that is not possible, then he may wear shalwar or pajama. But is it necessary to cut it like the socks? The majority of scholars permit wearing it after cutting it. Whoever wears it without cutting will have to offer a fidya (compensatory sacrifice).

Imam Ahmad, acting upon the apparent meaning of this hadith, has given the fatwa that there is no need to cut the shalwar, because the fatwa to cut it is based merely on analogy (qiyas).

(2)
Among the Arabs, it is customary to wear a tanurah, that is, after wrapping both ends of the sheet around the chest, an elastic is placed on top so that it does not come undone. Doing so is permissible, because what is prohibited for the muhrim (one in ihram) is such sewn clothing that is tailored according to the limbs and is worn in the usual manner.

This does not refer to every item upon which sewing has been done; therefore, if a person uses patched sheets for ihram, there is no harm in it, even if sewing was done for the purpose of patching. In a situation of necessity, clothing with this type of sewing may also be worn.

Wallahu a’lam (And Allah knows best).

1:
From this very hadith, Imam Ahmad has deduced the permissibility of wearing leather socks (khuff) without cutting them.
The Hanbalis state that cutting (the khuff) is corruption (fasad), and Allah does not like corruption.
The response to this is that corruption is that which has been prohibited in the Shari‘ah,
not that which the Shari‘ah has permitted.
Some have made an analogy (qiyas) between the khuff and trousers (pajama).
The answer to this is that analogy is not valid in the presence of a textual proof (nass).
As for the issue of whether there is a penalty (fidyah) upon the one who wears khuff in the absence of shoes, there is also a difference of opinion among the scholars regarding this.
The apparent meaning of the hadith indicates that there is no fidyah.
However, the Hanafis say that fidyah is obligatory.
In response to them, it is said that if fidyah were obligatory, the Prophet (sallallahu alayhi wa sallam) would certainly have clarified it, because “delaying clarification beyond the time of need (ta’khir al-bayan ‘an waqt al-hajah)” is not permissible.
(That is, the clarification of the ruling should be made at the time of need;
clarification and explanation cannot be postponed.)

1829. Commentary: In the case of an excuse, it is permissible to wear trousers (shalwar) and socks (moza), and there is no fidya (compensation) or anything else required for this. The discussion regarding socks has already been mentioned in the benefits of Hadith 1823.

(1) The purpose here is that if these seamless sheets are not available for the ihram, then it is permissible for men to wear trousers (shalwar). It should be noted that this is only in a situation of necessity; in normal circumstances, doing so is not correct.

(2) From this blessed hadith, this important issue is understood: if someone does not have shoes, he may wear socks (khuffayn) in their place, whether they are cut or not cut. Because this hadith is from a later period, that is, it is an incident from the Farewell Pilgrimage (Hajjat al-Wada‘). So, since there is no mention of cutting in this narration, it is evidence that the previous ruling of cutting (the socks) is abrogated; this is the opinion of the Hanabilah. The majority of the scholars (jumhur ahl al-‘ilm) are of the opinion that if a person in ihram wears socks (khuffayn), he should cut them, because in other ahadith, cutting is mentioned. And Allah knows best.

This hadith abrogates the ruling of cutting the leather socks (khuff) mentioned in Hadith: 2668. This is also the position of Imam Ahmad ibn Hanbal rahimahullah, that now the leather socks will be worn without cutting them. The majority (jumhur) are of the opinion that they should be worn after cutting. They interpret this absolute (mutlaq) hadith in light of the restricted (muqayyad) hadith of Ibn Umar radi Allahu anhu. However, applying the absolute to the restricted in this case is questionable, because the source (makhraj) of the hadith is not the same, but rather different. The first hadith is from Ibn Umar radi Allahu anhu, and this one is from Ibn Abbas radi Allahu anhu. This principle is only applicable when the source (the Companion narrating the hadith) is the same, but its routes and chains (turq wa asanid) are different. Imam Ibn al-Jawzi rahimahullah states that the ruling of cutting should be understood as permissibility (ibahah), therefore, not cutting is also permissible. The first position appears to be more correct, as has been mentioned previously. And Allah knows best.

Benefit:
From this hadith, it is understood that in the state of ihram, a person may wear both shoes and socks; when shoes are not available, socks may be worn. In the state of ihram, it is a condition that the shoe or sock should be such that the ankles remain exposed, and whoever does not have a sheet (chadar) may wear trousers (shalwar); a person in ihram (muhrim) may wear trousers.