This proves that it is not permissible to wear them when sandals are present. Moreover, they are sewn to fit a limb, so a fidyah (expiation) is obligatory upon the Muhrim (pilgrim in ihram) for wearing them, just like gloves.

Section: As for the lalikah (tanned leather sandals), the jumjum (footwear), and similar items, the analogy of Ahmad’s statement is that one should not wear them, for he said: 'One should not wear a sandal that has a qayd (strap).' This is more severe than a sandal with a strap. He also said regarding the toe of a small khuff: 'One should not wear it.' That is because it covers the foot and is crafted to fit it, so it resembles a khuff. If one does not have sandals, it is permissible to wear such items, and there is no fidyah upon him, because the Prophet (peace and blessings of Allah be upon him) permitted wearing the khuff in such a case; thus, anything less than a khuff is even more entitled to this permission.

Section: As for the sandal, it is permissible to wear it however it may be, and it is not obligatory to cut anything from it, because the permission for it was reported in an absolute sense. It was narrated from Ahmad regarding a strap (qayd) on a sandal that one must pay a fidyah, because we do not know sandals to be that way. He also said: 'If you enter ihram, cut the mahmal (strap) that is on the sandals, and the aqib (heel strap) that is placed on the sandal.' Ata used to say: 'There is a blood sacrifice in it.' Ibn Abi Musa said in 'al-Irshad': 'There is a fidyah for the qayd and the aqib.' The qayd is the strap that crosses over the zimam (thong). Al-Qadi said: 'He only disliked them if they were wide.' This is the correct view, for if it is not obligatory to cut the khuffayn that cover the feet and shins, then it is more appropriate that it not be obligatory to cut the strap of a sandal. This is because such a strap is customary in a sandal, so its removal is not mandatory, like its other straps. Furthermore, cutting the strap and the heel piece might make walking in the sandals difficult as they would fall off, so it is not obligatory, like cutting the qibal (thong).

Section: If one finds a sandal but is unable to wear it, one may wear the khuff, and there is no fidyah upon him, because what cannot be utilized is like the non-existent, just as if the sandal belonged to someone else, or was too small, or like water for tayammum (dry ablution), or a slave one cannot afford to emancipate. This is because the inability to wear them stands in the place of their absence regarding the permissibility of wearing the khuff; therefore, it also applies to the dropping of the fidyah.