Tirmidhi

English Commentary:
1:
In an authentic hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Oppose the Jews, for they do not pray in their shoes."
The scholars state that if there is no impurity (najasah) on the shoes, then praying in them is recommended (mustahabb) in view of opposing the Jews; otherwise, it will be considered as a concession (rukhsah).
In consideration of the beautification and cleanliness of mosques, where mats, carpets, etc. are spread, one should remove the shoes and pray.

Chapter of Sahih Bukhari Hadith Number: 5850: «بَابُ النِّعَالِ السِّبْتِيَّةِ وَغَيْرِهَا:»
Relationship between the chapter and the hadith:
Here, the connection between the chapter heading (tarjamat al-bab) and the hadith is very difficult, because in the chapter heading there is mention of those shoes from which the hair has been removed, but under the chapter only shoes are mentioned, and there is no mention of hair in it. «سبتيّة» is a characteristic of the sandals, «سب» means “to cut,” and by «نعال سبتيّة» are meant those leather shoes whose hides have had the hair removed before making the shoes. In ancient times, both types of shoes made from hide were common: shoes were made by removing the hair from the hide—wealthy people would use such shoes—and shoes were also made without removing the hair.

«سِبْتِيَّة» (with kasrah on the sīn, sukun on the bā’, kasrah on the tā’, and an open, doubled yā’)

Shaykh Muhammad Dawood Raz rahimahullah, while explaining the appropriateness between the chapter and the hadith, writes:

“The application of this narration to the chapter heading is difficult, but Imam Bukhari rahimahullah, according to his habit, has deduced from it, because the word ‘shoe’ generally includes both types of shoes: that is, the leather shoe with hair and the one from which the hair has been removed.”

Muhammad Zakariya Kandhlawi rahimahullah, while shedding light on the purpose of the chapter heading, writes:

«و عندي أن المصنف إنها ترجم بالنعال السبتية لما يتوهم من بعض الروايات من كراهيتها و لما قال عبيد بن جريج كما فى رواية الباب من قوله: ”لم أر أحدا يصنعها“ فأشار المصنف بالترجمة إلى مشروعيتها.» (2)

“That is, some people have considered bast sandals to be disliked (makruh), and from some narrations as well, the impression of their dislike arises. In the narration under the chapter, Ubayd bin Jurayj also said: ‘I have not seen anyone making these shoes.’ From this statement too, someone might get the impression of dislike. Imam Bukhari rahimahullah, through this chapter heading, has indicated towards their permissibility without dislike.”

That is, Imam Bukhari rahimahullah has indicated in the chapter heading towards the permissibility of «سبتيّة», and the hadith mentioned under the chapter from Sayyiduna Anas radi Allahu anhu contains a general indication that the Noble Prophet sallallahu alayhi wa sallam performed prayer wearing shoes. Imam Bukhari rahimahullah is indicating to establish that just as prayer can be performed in any shoe, likewise, the shoe of «سبتيّة» is also permissible, because wearing both types of shoes is permissible. And those scholars who have considered «سبتيّة» shoes to be disliked, their refutation through analogy is also intended here.

Hadith Commentary:
The application of this narration to the chapter heading is difficult; however, Imam Bukhari rahimahullah, in accordance with his usual practice, has deduced evidence from it because the term "shoe" generally includes both types of footwear: that made from leather with hair (fur) on it, and that from which the hair has been removed.
It is undoubtedly permissible and correct to pray in clean and pure shoes, and this was often the practice of the Messenger of Allah sallallahu alayhi wa sallam.

Hadith Commentary:
(1)
Among the Arabs, poor people used to wear shoes made of hairy leather, whereas the wealthy would wear dyed, clean leather shoes. Shoes made from dyed leather were called "sabtiyyah." The word "na'l" (shoe) is used for both types, whether they are made from dyed leather or undyed leather.
(2)
From this generality, Imam Bukhari rahimahullah has deduced that every type of shoe can be used, whether it is made of clean leather or hairy leather. It is necessary for them to be clean and pure. The practice of the Messenger of Allah sallallahu alayhi wa sallam was that he would wear clean and pure shoes and perform prayer in them. When it is permissible to enter the mosque wearing shoes and to pray in them, then what objection can there be to wearing such shoes in ordinary circumstances? And Allah knows best.

Hadith Commentary:
➊
When Musa (alayhis salam) went to Mount Tur, a command from Allah was issued out of reverence:
﴿ إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ﴾ “Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.” ()
The Jews took this command as an absolute prohibition, on the basis of which, according to them, prayer is never valid while wearing shoes under any circumstances.
Rasulullah (sallallahu alayhi wa sallam) corrected this extremity of the Jews by maintaining the general permissibility and said: Oppose the Jews, and pray in your shoes.
(Sunan Abi Dawud, Salah, Hadith: 652)
However, the condition for this is that the shoes must be pure, because if they are impure, it is not permissible to pray while wearing them.
If they have been soiled with impurity, then it is sufficient to clean them with pure earth instead of washing them.
Thus, it is mentioned in the hadith that Rasulullah (sallallahu alayhi wa sallam) was once praying while wearing his shoes, when suddenly, during the prayer, he removed them.
Following him, the noble Companions (radi Allahu anhum ajma'in) also removed their shoes.
When he finished the prayer, he asked the Companions (radi Allahu anhum ajma'in) the reason for removing their shoes.
They replied that they had removed them in following him.
He said:
“Jibril (alayhis salam) informed me that there was impurity on my shoes, so I removed them. Therefore, when any of you comes to the mosque for prayer, he should look at his shoes. If they are soiled with impurity, he should clean them and then pray in them.”
(Sunan Abi Dawud, Salah, Hadith: 650)

➋
There is indeed a concession for praying while wearing shoes, but to insist on praying with shoes in clean mosques, considering it a recommended act, is extremism.
Some of our zealous youth consider it a “dead Sunnah” and make efforts to revive it.
It is very necessary to correct this intellectual error.
The Shari‘ah has only declared this act as permissible.
In itself, it is not required.
Only in the context of differing from the practice of the Jews can it be viewed as recommended.
Hafiz Ibn Hajar (rahimahullah) writes that this act is indeed a concession, but it cannot be considered recommended, because for prayer itself, this act is not required. Although wearing shoes is a form of adornment, due to the likelihood of them being soiled while walking on the ground, they have not attained the status of being required. And when there is a conflict between the benefit of adornment and the removal of impurity, then, considering the removal of impurity, it is counted among the prevention of harm rather than the attainment of benefit.
Yes, if there is a specific evidence due to which its endurance is considered preferable, then abandoning this analogy would be correct.
However, in view of opposing the Jews, it can be considered recommended.
Otherwise, this act is only correct to the extent of permissibility and allowance.
(Fath al-Bari: 1/640)
The condition of mosques in the Prophetic era, the nature of shoes at that time, and the lifestyle and social customs of our era cannot be ignored.
Imam Bukhari (rahimahullah) established a separate chapter that, in view of circumstances and conditions, sometimes one may abandon even a preferred act.
(Sahih al-Bukhari, Kitab al-‘Ilm, Bab: 48)

➌
Hafiz Ibn Kathir (rahimahullah) has narrated in his Tafsir, from Anas (radi Allahu anhu) in a marfu‘ report, that the explanation of ﴿ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ ﴾ is to pray while wearing shoes, but after mentioning the narration, he has declared its authenticity questionable.
Hafiz Ibn Hajar (rahimahullah) writes regarding it that its chain is extremely weak.
(Fath al-Bari: 1/640)

776. Commentary:

➊ It is permissible to pray in shoes, but a few points should be kept in mind: the shoes must be pure and clean. It is better that the shoes are of such a type that there is no difficulty in prostration (sujud) and sitting (qa'dah), meaning that sitting on them does not cause discomfort. All this applies when the mosque does not become dirty from the shoes. If the floor becomes dirty from shoes or the rows are disrupted, then one should not pray in the mosque with shoes on; however, there is no harm in praying with shoes in an open area (outside the mosque) or on an unpaved floor. Since nowadays mosques generally have constructed floors, rows, mats, and carpets laid out, it is therefore better to avoid praying in shoes so that filth and impurity do not enter the mosques. In the time of the Messenger of Allah (sallallahu alayhi wa sallam), the mosques were unpaved.

➋ In one narration of Abu Dawud, there is also a command to pray while wearing shoes. See: [سنن أبي داود ، الصلاة ، حدیث : 650 ، 652]
But that command is understood to be for recommendation (istihbab), because in another narration of Abu Dawud itself, it is mentioned that the Prophet (sallallahu alayhi wa sallam) would also pray barefoot. See: [سنن أبي داود ، الصلاة ، حدیث : 648]
This command is due to opposition to the Jews. Agreement or opposition to the Jews is a circumstantial matter. The Jews' dislike for wearing shoes in prayer may be because, at the time of meeting Allah, Musa (alayhis salam) was commanded to remove his shoes in the sacred valley: «﴿فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِي الْمُقَدَّسِ طُوًى﴾» [طه 12 : 20]