and it is an authentic hadith, as will be demonstrated below. Shaykh Ahmad al-Tahtawi writes in his gloss on Maraqi al-Falah (1/93): “From this report we infer the desirability (mustahabb) of praying in clean sandals, and that is the stated position of the school.” (1) Abu Dawud (1/105) and al-Hakim (1/260) record it, and—through al-Hakim’s route—al-Bayhaqi (2/432), all from Qutaybah ibn Saʿid: Marwan ibn Muʿawiyah al-Fazari narrated to us, from Hilal ibn Maymun al-Ramli, from Yaʿla ibn Shaddad ibn Aws, from his father, as a marfuʿ report. Al-Hakim judged its chain “sound (sahih),” a ruling with which al-Dhahabi concurred; indeed, every narrator in the chain is trustworthy. Ibn Hibban also includes it in his Sahih, as does al-Tabarani (7/348, nos. 7164–7165). Al-Shawkani (2/109) remarks, “Its isnad is beyond criticism,” while al-Zayn al-ʿIraqi states in his Sharh al-Tirmidhi, “Its chain is hasan,” as quoted in Fayd al-Qadir. I add: A supporting narration comes from Anas, raised to the Prophet: “Oppose the Jews; pray in your leather socks and sandals, for they do not pray in their leather socks or sandals.” Al-Bazzar transmits it, but its chain contains ʿUmar ibn Nabhan, who is weak, as noted in Majmaʿ (2/54). Thus the hadith indicates that praying in sandals is recommended: the Prophet issued the command and linked it to differing from the Jews. At the very least it establishes desirability, even though its surface wording suggests obligation—an obligation that is not intended, as the preceding hadith makes clear.