Nasai

Hadith Commentary:
➊
All the items used by the Messenger of Allah (sallallahu alayhi wa sallam) were blessed, and seeking blessings (tabarruk) from them is permissible according to the Shari‘ah. However, using self-made images of these items for display purposes is contrary to the Shari‘ah. Thus, nowadays, some people belonging to a particular school of thought often carry cards depicting the image of the sandals (na‘layn) of the Messenger of Allah (sallallahu alayhi wa sallam) in shops and buses, and they tell people that keeping it in the home, shop, or office removes every kind of calamity and affliction.
The poverty of the poor is alleviated and the needs of the needy are fulfilled—these are all emotional claims that are against the Shari‘ah.
If the objective of the original could be achieved through an image, then one could keep a picture of the Ka‘bah (Bayt Allah) in every home and perform tawaf around it, and by praying there, one could attain the reward of a hundred thousand prayers as well? One could keep a picture of the Black Stone (Hajar al-Aswad) and kiss it, so that there would be no need to go to Makkah Mukarramah at all.
May Allah grant them understanding.

➋
The purpose of Imam Bukhari (rahimahullah) is that the sandals (na‘layn) were with Anas (radi Allahu anhu), and they were not distributed as inheritance, rather, they were left with him.
Anas (radi Allahu anhu) went to Damascus in the last part of his life.
There, the blessed sandals attributed to the Messenger of Allah (sallallahu alayhi wa sallam) were also lost at the beginning of the ninth Hijri, during the turmoil of Timur Lang.
And Allah knows best.

Benefits and Issues:
One strap passes by the side of the big toe, and the other passes between the middle and the adjacent toe, meeting the strap that runs across the instep of the foot; this is called the shirak.
Benefit: It is evident that this ruling pertains to those shoes which require the help of the hand to be worn, and as for those shoes which can be worn without difficulty, there is no reason to sit down for them.

Hadith Commentary:
From this last sentence, the second subject of the chapter is established. Abdullah ibn al-Mubarak was among the Rabbani scholars.
He was an Imam, jurist, hadith memorizer, ascetic, pious, generous, and experienced.
Allah, the Exalted, did not create any trait among the traits of goodness except that He granted it to Abdullah ibn al-Mubarak.
He taught hadith in Baghdad.
He was born in the year 118 AH and passed away in the year 181 AH.
Rabbī tawaffanī musliman wa alhiqnī bis-sālihīn (My Lord, cause me to die as a Muslim and join me with the righteous), ameen.

Hadith Commentary:
(1)
In the Prophetic era, the construction of footwear was similar to the modern-day flip-flop. In it, there was a piece of leather between the toes, and its other end was tied to the strap (zamaam). The strap is also called "qibaal." In this type of footwear, most of the foot remains exposed. The Messenger of Allah (sallallahu alayhi wa sallam) used to wash his feet without removing them, as is explicitly mentioned in the hadith. (: Sahih al-Bukhari, Book of Ablution, Hadith: 166) It is narrated from Ibn Abbas (radi Allahu anhu) that he said the sandals of the Messenger of Allah (sallallahu alayhi wa sallam) had two straps, whose laces were double. (: Sunan Ibn Majah, Book of Clothing, Hadith: 3614)

(2)
Hafiz Ibn Hajar (rahimahullah) has written that the second part of the chapter heading is established in this way: since the sandals of the Messenger of Allah (sallallahu alayhi wa sallam) had two straps, it is established that each sandal had one strap. (: Fath al-Bari: 10/385)