“leather footwear” includes both kinds. Whoever claims that, in either passage, he intended only certain kinds of leather footwear must provide evidence. Since he referred to leather footwear without qualification when permitting a pilgrim in the consecrated state to wear it, any leather footwear that such a pilgrim may wear—even if he cuts it down—may be wiped over if it is not cut down.

Second:

If a pilgrim in the consecrated state cannot find sandals or anything resembling them—such as leather footwear cut down below the ankles, jumjum or madās footwear, or anything else of that kind—he may wear whatever leather footwear he wishes without cutting it down. This is the sounder of the scholars’ two views and the apparent position of Ahmad and others. The Prophet, may Allah bless him and grant him peace, permitted this at Arafat after previously prohibiting leather footwear without qualification and instructing anyone who could not find sandals to cut it down. At Arafat, however, he did not instruct them to cut it down, although many, or most, of those present there had not heard his words in Medina. Indeed, great numbers came from Mecca, Yemen, the desert regions and elsewhere to perform Hajj with him, without having heard the answer he gave from the pulpit in Medina. In fact, most of those who performed Hajj with him had not heard that answer. Nor had he given it unprompted in order to teach everyone. Rather:

“Someone asked him while he was on the pulpit, ‘What garments may a pilgrim in the consecrated state wear?’

“He replied, ‘He must not wear shirts, turbans, trousers, hooded cloaks or leather footwear. However, anyone who cannot find sandals may wear a pair of leather footwear, but must cut them down below the ankles.’”

Ibn Umar heard only this from him, just as, regarding the designated places for entering the consecrated state, he did not