Nasai

This restriction is also only for men; likewise, socks and similar items under the leather socks (khuffayn) are also included.

Hadith Commentary:
(1)
In this hadith, it is stated that a person in the state of ihram cannot wear a turban (imamah). This implies that an ordinary person is permitted to wear it.

(2)
Imam Bukhari rahimahullah did not present any explicit hadith regarding the turban. Perhaps, according to the conditions he established, no such hadith was available to him. It is narrated from Amr ibn Huraith radi Allahu anhu that he said: I saw the Messenger of Allah sallallahu alayhi wa sallam delivering a sermon on the pulpit while he had tied a black turban. (Sunan Ibn Majah, Kitab al-Libas, Hadith: 3584) In another narration, it is mentioned that he had let both ends of the turban hang between his shoulders. (Sunan Ibn Majah, Kitab al-Libas, Hadith: 3587) Jabir radi Allahu anhu reports that at the time of the conquest of Makkah, when the Messenger of Allah sallallahu alayhi wa sallam entered Makkah, he was wearing a black turban. (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4076)

(3)
Since ancient times, noble people have been tying turbans, and there can be various ways of tying it; it is not necessary to tie the turban in any specific manner.

Hadith Commentary:
From this hadith, it is understood that a person in the state of ihram cannot wear an overcoat.
This means that others are permitted to wear an overcoat.

Hadith Commentary:
(1)
It is mentioned in the hadith that on the Day of Resurrection, in the Plain of Gathering, the very first person to be clothed will be Ibrahim (alayhis salam).
(Sahih al-Bukhari, Kitab al-Riqaq, Hadith: 6526)
It is said that Ibrahim (alayhis salam) was the first to wear trousers (shalwar).
Since this type of clothing that he adorned provided great protection for the private parts, therefore, as a reward, he will be the first to be clothed on the Day of Resurrection.
(‘Umdat al-Qari: 15/21) (2)
Imam al-Bukhari rahimahullah has established from the aforementioned hadith the permissibility of wearing trousers (shalwar).
Although it is not established from any authentic hadith that the Messenger of Allah sallallahu alayhi wa sallam wore trousers (shalwar), this garment is one that provides covering.
And Allah knows best.

Hadith Commentary:
1.
The relevance of this hadith to the chapter heading is as follows: A person in the state of ihram is not permitted to use a shirt (qamis), trousers (pajama), or a cloak (barani), rather he should use unstitched garments and perform prayer in those same unstitched sheets of ihram.
From this, it is understood that it is not necessary for the garment to be stitched for prayer; rather, prayer is valid even in unstitched clothes, as is evident from the state of ihram.
It is thus established that adherence to a specific type of clothing is not necessary for the validity of prayer, not even that it be stitched, because in the state of ihram, stitched clothing is prohibited for men.
There is also conformity with the chapter in that, according to this hadith, the prohibition of the shirt or trousers is only for the person in ihram, and there is no prohibition outside of ihram.
From this, it is understood that a non-muhrim (one not in ihram) may perform prayer in these clothes, i.e., a shirt and trousers.
And Allah knows best.

2.
It should be noted that Ibn Abi Dhi’b has received this hadith through two routes:
➊
From az-Zuhri, from Salim, from Abdullah ibn Umar (radi Allahu anhu)
➋
From az-Zuhri, from Nafi’, from Abdullah ibn Umar (radi Allahu anhu). Previously, in the Book of Knowledge (Hadith no: 134), the route of Nafi’ was mentioned first and then the route of Salim was conjoined to it, whereas here the opposite has been done, i.e., the route of Salim is mentioned first and then the route of Nafi’ is conjoined to it.
The purpose is to show that both routes of this narration support each other.
(Fath al-Bari: 1/617)

Hadith Commentary:
(1)
Among the Arabs, it was customary to wear a shirt (qamis), which is why the Prophet sallallahu alayhi wa sallam stated regarding the person in the state of ihram that he should not wear a shirt (qamis). The Messenger of Allah sallallahu alayhi wa sallam preferred the shirt (qamis) over the cloak (chadar), as narrated from Umm Salamah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam did not like any garment more than the shirt (qamis).
(Sunan Abi Dawud, Kitab al-Libas, Hadith: 4026)
Asma bint Yazid radi Allahu anha says that the sleeves of the shirt (qamis) of the Messenger of Allah sallallahu alayhi wa sallam used to reach up to his wrists.
(Jami‘ al-Tirmidhi, Kitab al-Libas, Hadith: 1765)
(2)
The reason for the shirt (qamis) being more preferred appears to be that it provides more covering, and unlike the cloak (chadar), it does not require wrapping and constant adjustment.
And Allah knows best.

Explanation:
"Virs" is a type of fragrant grass. After donning the ihram (pilgrimage attire) for Hajj, its use is not permissible. The questioner had asked a brief question, but the Messenger of Allah (sallallahu alayhi wa sallam) responded in detail, so that the answer would not remain incomplete. From this, it is understood that a teacher should be generous in elaborating on issues, so that no aspect remains unaddressed for the students.

All praise is due to Allah, that today, in the first ten days of Rabi' al-Thani 1387 AH, I have completed the translation and annotations of Kitab al-‘Ilm. In this endeavor, due to my lack of knowledge, whatever errors have occurred from this humble servant, may Allah, the Exalted, forgive them. «ربنا لا علم لنا الا ماعلمتنا انك انت العليم الحكيم . رب اشرح لي صدري ويسرلي امري آمين ياارحم الراحمين»

Hadith Commentary:
1.
Hafiz Ibn Hajar, quoting Ibn al-Munir, writes that the purpose of the heading established by Imam Bukhari rahimahullah is to show that the answer does not have to correspond word-for-word with the question. Rather, if the question mentions a specific cause, it is permissible for the ruling stated in the answer to be general.
This also proves that if a questioner asks a mufti about a specific incident and the mufti fears that the questioner might misuse the answer, he should not adopt brevity in his response. Instead, he should present such detail that would prevent any other (incorrect) interpretation, just as in the hadith, the ruling of wearing leather socks (khuffayn) is given in the case of not finding shoes.
The questioner had asked you about the ruling in a state of choice, but you also mentioned the ruling for a state of necessity.
With regard to the state of travel, this ruling of necessity is not something unfamiliar, because in the state of travel such difficulties can arise. Moreover, the scholars of usul (principles) clarify that the answer should correspond to the question.
By this correspondence, it is not meant that nothing beneficial should be added to the answer.
Rather, the objective is that the answer should provide a complete solution to the question.
(Fath al-Bari: 1/304)
2.
The question was: what are the permissible garments for a muhrim (one in the state of ihram)? But in the answer, those garments are mentioned which are impermissible for a muhrim.
The reason for this is that the prohibited garments are limited, whereas the list of permissible garments is very long.
If they were to be mentioned, the answer would also become lengthy, and along with this, the doubt could arise that perhaps these garments are only for the muhrim to wear and that it is impermissible for a non-muhrim to use them. Therefore, the Messenger of Allah sallallahu alayhi wa sallam adopted the method in his answer that was easy and free from any kind of ambiguity.
(Fath al-Bari: 1/304)
The purpose of Imam Bukhari rahimahullah is that more can be given in the answer than what is asked, when there is a need for it.
The questioner mentioned the state of choice in his question, but the Messenger of Allah sallallahu alayhi wa sallam, in his answer, mentioned both the state of choice and the state of necessity—that if shoes are not found during travel, then instead of walking barefoot, leather socks (khuffayn) may be worn.
In this, there is also a reminder to the questioner that you should have asked about the restrictions that are imposed on a muhrim due to ihram.
The summary of your answer is as follows:
1.
Stitched clothing should not be used.
2.
One’s head should be kept uncovered.
3.
Fragrance should not be used.
This ruling includes both men and women.
4.
Open footwear should be worn on the feet.
Other issues and rulings will be mentioned in the Book of Hajj.
3.
In the hadith, there is no absolute prohibition of colored garments, as “Imam Tadabbur” has understood. Rather, only garments dyed with wars and saffron are prohibited, because both of these are fragrant substances.
If they are thoroughly washed and the traces of fragrance are removed, then there is no harm in using them.
At the end, “Imam Tadabbur” has objected to Imam Bukhari rahimahullah, saying: “In the opinion of the Imam, the Prophet sallallahu alayhi wa sallam gave an answer beyond the necessity of the questioner’s need, whereas this is not correct.”
(Tadabbur Hadith: 1/234)
This objection is also the result of Islahī Sahib’s own misunderstanding or pride in his knowledge; otherwise, the heading of Imam Bukhari rahimahullah on the present hadith is as clear as daylight. “How can a blind eye see? What can it see?”

Hadith Commentary:
The chapter mentioned the prohibition of applying perfume, but the hadith also contains references to many other rulings. In the state of ihram, stitched clothing is prohibited, and for women, it is also forbidden to cover the face with a niqab. They should, in this state, lower their gaze even more, maintain modesty, shyness, fear of Allah, and fully observe the etiquettes of Hajj.
These matters are equally necessary for men as well.
If modesty and shyness are not observed, Hajj can become a source of calamity instead.
Nowadays, some people place a fan-shaped covering over women’s faces; this hardship is completely un-Islamic. It is necessary to act upon the rulings of the Shari‘ah without any objection or hesitation.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established that a male or female in the state of ihram must not use any kind of fragrance in any form, because it is related to adornment, whereas in Hajj, what is required is to present oneself before Allah with humility, submissiveness, and the abandonment of adornment. Furthermore, the use of fragrance arouses sexual desires, which is contrary to the spirit of acts of worship like Hajj and Umrah.
There is no disagreement among scholars that the use of fragrance is prohibited for both men and women in the state of ihram.
Imam Ahmad has narrated a hadith in these words:
“The Messenger of Allah sallallahu alayhi wa sallam used to prohibit a woman in the state of ihram from wearing gloves, covering her face with a veil, or wearing clothes that have been dyed with saffron or wars. Apart from these, she may wear any colored clothes she wishes.”
(Musnad Ahmad: 2/22, and Fath al-Bari: 4/69) (2)
From this hadith, it is understood that the prohibition of shirts, trousers, etc., is only for men; women are permitted to use all such garments due to the requirement of covering (hijab). However, wearing gloves and covering the face with a veil is prohibited, but when a non-mahram (unrelated man) appears before her, she should cover herself with her shawl or some other cloth.
(3)
At the end of the hadith, there is mention of several corroborating narrations (mutaba‘at), which Hafiz Ibn Hajar rahimahullah has detailed.
(Fath al-Bari: 4/70)

Hadith Commentary:
Wars is a yellow fragrant grass, and there is consensus that it is unlawful for a person in the state of ihram to wear clothes dyed with it.
Every sewn garment is unlawful for men to wear during ihram, but it is permissible for women.
In summary, a lower garment (lungi) and an upper sheet (chadar) — this is the ihram for men.
This is a garment of poverty; now the pilgrim has become Allah’s faqir (poor servant), and it is necessary for him to observe the dignity of this garment of poverty for his entire life.
On this occasion, no matter how great a king or how wealthy a person may be, everyone must adorn themselves with this same garment, presenting an excellent example of human equality, and every rich and poor person must come to the same level, so that the unity of humanity can be manifested both outwardly and inwardly in the best manner, the arrogance of wealth can be removed from the minds of the rich, and the poor can find comfort and reassurance.
In short, within the garment of ihram are contained many spiritual, material, and social benefits, but to study them requires the eye of insight, and this is not granted to everyone.
﴿إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ﴾ (Only those of understanding will take heed.)

Hadith Commentary:
(1)
Wars is a yellow fragrant grass that was used to dye clothes.
Since clothes dyed with it have fragrance and adornment, their use is not permissible for the person in the state of ihram (muhrim).
Similarly, clothes dyed with saffron are also unlawful for the muhrim.
In essence, the ihram is a simple and ascetic garment; by wearing it, a person should become a supplicant (faqir) before Allah, the Exalted.
On this occasion, no matter how great a king or wealthy person one may be, he must wear only these two sheets of ihram, so that the unity of humanity may be demonstrated.
(2)
By "shirt" (qamis) and "trousers" (shalwar) is meant any garment that is sewn according to the shape and stature of the body; likewise, by "cap" (topi) and "turban" (paghri) is meant any cloth with which the head is covered, and by "socks" (moze) is meant anything with which the feet are covered.
(3)
The aforementioned conditions regarding ihram are only for men; however, women should only avoid clothes dyed with saffron or wars, and in addition, there is a prohibition on wearing a face veil (niqab), but when a non-mahram is present, it is necessary to observe covering (purdah).
(Fath al-Bari: 3/507)

Hadith Commentary:
Except for all these garments, it is necessary to have only two simple white sheets, one of which serves as a lower garment (izar) and the other in place of a shirt (rida), because in Hajj, Allah the Exalted prefers this humble appearance.

Hadith Commentary:
From this hadith, it is understood that wearing socks (moze) is permitted when shoes are not available.
By "absence of availability" is meant that one does not have the ability to obtain them.
There are three scenarios for this:
➊ They are not to be found,
➋ One does not have the price for them,
➌ Or the price is excessively high.
In such circumstances, socks may be worn, but this permission is conditional upon cutting them so that they are below the ankles.
In the first hadith, there is no mention of cutting them.
This generality will be restricted by the second hadith, whereas some of the imams do not consider cutting them to be necessary.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
AL-MUHRIM:
The one who, for the sake of visiting the House of Allah for Hajj or Umrah, sets out from the miqat wearing humble garments.

(2)
AL-QUMUS:
Plural of qamis (shirt),
AL-AMA’IM:
Plural of imamah (turban).

(3)
SARAWILAT:
Plural of sirwal, which itself is the plural of sirwal,
meaning shalwar,
pajama, and by this is meant stitched garments according to the shape and form of the body,
whether it is a shirt (qamis),
waistcoat (sadri),
coat, or shalwar,
pajama, and pants or trousers.

(4)
BARANIS:
Plural of burnus,
a coat with a sewn-on hood to cover the head,
a brandi or overcoat,
the mention of ama’im and baranis indicates that nothing may be placed on the head,
whether it is a turban,
handkerchief, cap, or hat, etc.

(5)
KHIFAF:
Plural of khuff,
leather socks,
meaning the feet may not be covered,
wearing socks or stockings is not permissible,
however, if shoes or sandals are not available, then they may be worn after cutting them below the ankles.

(6)
ZA’FARAN:
A well-known substance, and wars is a fragrant yellow herb,
the intent is that in the state of ihram, fragrance may not be used, nor may perfumed clothing or oil be used.

Benefits and Issues:
The questioner had asked about those garments which a muhrim may wear.
But the Prophet sallallahu alayhi wa sallam replied by stating which garments should not be worn, thus indicating in his answer that the question should not be about what a muhrim may wear,
rather, it should have been asked which types of garments are not to be worn, because the prohibited garments are only a few, while those that may be worn are countless.
Stitched garments are not permissible for men,
but there is no prohibition for women; however, the use of fragrance is prohibited. She may wear socks, but may not use gloves, nor may she cover her face with a veil (niqab), but this does not mean that she should go about with her face uncovered in front of non-mahram men,
as has become fashionable nowadays.
If she encounters non-mahram men, she should cover herself with her shawl or something else, as narrated in Sunan Abi Dawud from Aisha radi Allahu anha,
“When men would pass by us, we would let our shawl hang down from above our heads and thus cover ourselves, and when the men had passed, we would uncover our faces.”

1:
The majority of scholars have deduced from this hadith the condition that the leather socks (khuff, plural: khuffayn) must be cut. However, Imam Ahmad has deemed it permissible to wear the khuff (leather socks) without cutting them, because the narration of Ibn Abbas radi Allahu anhu, ((Whoever does not find two sandals, let him wear two khuffayn)), which appears in Bukhari, is unrestricted.
But the majority have responded that here the unrestricted (mutlaq) should be interpreted in light of the restricted (muqayyad).
The Hanbalis have given several responses to this narration, one of which is that the narration of Ibn Umar radi Allahu anhu is abrogated, because it pertains to an incident in Madinah before ihram, whereas the narration of Ibn Abbas radi Allahu anhuma is from Arafat.
This has been answered by stating that the narration of Ibn Umar radi Allahu anhu is, in terms of evidentiary strength, superior to the narration of Ibn Abbas, because it is transmitted through a chain that is among the most authentic of chains (asahh al-asaneed).

2:
It is a yellow, fragrant grass with which clothes used to be dyed.
There is consensus that, in the state of ihram, it is not permissible for men to wear the garments mentioned in the hadith.
In the case of the shirt (qamis) and trousers (sirwal), all sewn garments are included.
Similarly, by turban (imamah) and khuffayn, every item that covers the head and feet is intended.
However, there is no harm in submerging the head in water, or covering the head with the hand or an umbrella.
For women, it is permissible in the state of ihram to wear all the garments mentioned in this hadith, except that they should not wear clothes dyed with wars or saffron.

3:
It is prohibited for a woman in ihram to wear a niqab (face veil).
However, the niqab mentioned in this hadith is the one that was tied directly on the face.
The current burqas of the Indian subcontinent have a niqab that is like the edge of a shawl, which the noble wives (azwaj mutahharat) used to let hang over their faces when men would pass by. Therefore, women may let down this type of niqab over their faces when needed, and since nowadays, during Hajj, women constantly encounter non-mahram men, they may keep this niqab hanging over their faces at all times.

The Hanafis have considered not wearing gloves to be recommended (mustahabb), but this is not supported by evidence, neither textually nor rationally. And Allah knows best. (For details, see the benefits of Hadith: 2674)

Urdu Footnote:
➊ The rule for a muhrim (one in the state of ihram) is that he should not cover his head, nor wear sewn clothing, nor wear perfumed clothing. He may wear other clothes.

➋ "Brandi" refers to a coat or shirt that has an attached cap.

➌ "Mawzay" means leather socks. According to the correct opinion, it is permissible to wear socks, even if they are not cut. In fact, regarding the wearing of socks in the state of ihram, two types of narrations are found: one is that they should be worn after being cut, and the other is that they should be worn in their original state. However, the hadith in which the command to cut the socks is mentioned pertains to the beginning of ihram, while the other ruling is for the Day of Arafah. From this, it is established that the command to cut is abrogated. And Allah knows best! See: (Sahih al-Bukhari, Jaza’ al-Sayd, Hadith: 1841, and Sahih Muslim, al-Hajj, Hadith: 1178)

➍ The question was: what should be worn? The answer given was: do not wear such-and-such things. Because the things that are prohibited to wear are few, and those that are permitted are many, therefore, for the sake of brevity, such an answer was given. This is also an excellent form of eloquence, that along with the answer, the question itself is corrected.

➎ The wisdom in the prohibition of the clothing mentioned in the hadith and in wearing two simple, unsewn garments is that a person is characterized by humility and submissiveness and remains distant from luxury, so that he is reminded that he is a muhrim. For this reason, he remains attentive to abundant remembrance (dhikr) and worship, and refrains from committing the prohibited acts. Furthermore, it imparts a lesson of equality and unity.

For details, see Hadith number 2668.

According to the majority of scholars, it is prohibited for a muhrim to wear sewn garments tailored to fit the body and limbs. It should be noted that the aforementioned garments are prohibited, whether they are sewn or unsewn. Apart from these, sheets (chadors) are permissible, whether they are sewn or unsewn. The ruling regarding cutting socks has been abrogated. (For further details, see Hadith: 2667, 2668)

This restriction applies only to men because, during ihram, it is obligatory for men to keep their heads uncovered. A cap, hat, or handkerchief worn under the turban are also included in this ruling.

(1) “She should not wear a niqab”: This means that a woman should keep her face uncovered; rather, this refers to a specific type of niqab that was prevalent in that era, which made it difficult to immediately cover the face. Therefore, the use of this specific niqab was prohibited so that it would be easy to cover the face immediately upon the presence of men. Accordingly, Aisha radi Allahu anha narrates that when men would come before us, we would immediately cover our faces. Now, the custom of this niqab has also ended. Furthermore, nowadays, crowds of men are present at all times and in all places, so now the observance of hijab should be maintained at all times, except in those places where there are no men. Some people use the narration from Sunan al-Daraqutni as evidence for a woman keeping her face uncovered, which states: “A woman’s ihram is in her face, and a man’s ihram is in his head.” This has been narrated as marfu‘ in Sunan al-Daraqutni, but its being marfu‘ is not established. This is the statement of Ibn ‘Umar radi Allahu anhu, i.e., a mawquf narration. See: (Sunan al-Daraqutni: 2/554, edited by Shaykh ‘Adil and Shaykh ‘Ali Muhammad, Dar al-Ma‘rifah, Beirut). Therefore, it is not correct to use this as evidence. Even if this mawquf narration is authentic, its meaning will be the same as we have explained.

(2) “She should not wear gloves”: The purpose is that she should keep her hands uncovered so that there is no hardship during Hajj and ‘Umrah. It is understood from this that in that era, women also used gloves for the purpose of veiling. It is well known that gloves are used to protect the hands from cold, heat, or water, but some linguists have also taken it to mean jewelry with which the hands are covered. In any case, during ihram, the hands should remain uncovered.

Takhrij al-Hadith: [وأخرجه البخاري 1542، ومسلم 1177، من حديث مالك به]
Jurisprudential Explanation
➊ Ihram refers to two white (unsewn) sheets, one of which the person performing Hajj or Umrah ties as an izar (lower garment), and the other he drapes over himself; this ruling is for men. For women, their regular clothing is their ihram.
➋ There is consensus that the things prohibited in this hadith during the state of ihram are indeed forbidden.
➌ The prohibited acts during ihram are of three types:
First Category: The following acts are forbidden for both men and women (in the state of ihram):
① Shaving or intentionally removing hair from the head or any part of the body. (If some hair from the head or beard falls out during scratching, there is no sin, nor does this necessitate a compensatory sacrifice [dam].)
② Trimming the nails of the hands and feet. [نيز ديكهئیے ح224]
③ Applying perfume to the body or (ihram) clothes after donning the ihram.
④ Engaging in sexual intercourse with one’s wife or performing acts that invite intercourse, such as: conducting or contracting marriage, looking with desire, or kissing, etc.
⑤ Hunting (permissible) animals.
⑥ Wearing gloves.
Second Category:
The following things are forbidden only for men, not for women:
① Wearing sewn garments, such as vests, (underwear, pajamas) shalwar, etc.
② Covering the head with something that sticks (such as a cap, handkerchief, etc.).
Third Category:
The following acts are forbidden for women (in the state of ihram):
① Wearing a niqab, which is also called “burqa” in Arabic. (For women, after passing the miqat, it is forbidden to wear gloves and to don the niqab.) A woman may cover her hands with cloth, etc. If non-mahram men are nearby, it is obligatory (or preferable) for her to conceal her face and both palms from them, because this has been made obligatory (or permitted) for women. [حاجي كے شب و روز ص33، 34]
➍ For further details, see “Haji ke Shab-o-Roz” [ص 15، 29، 33، 47، 56، 76]
➎ Qasim bin Muhammad bin Abi Bakr said: (In the state of ihram) it is permissible to tie or hang a belt-pouch (money pouch or belt). [ابن ابي شيبه فى المصنف 3/393 ح15448، وسنده صحيح]
Mujahid also considered this permissible. [ابن ابي شيبه : 15453، وسنده صحيح]

596 Lexical Explanation:

«الْعَمَائِم» This is the plural of ‘imamah’, which is the turban that is wrapped around the head.

«السَّرَاوِيل» Trousers (shalwar).

«الْبَرَانِسَ» This is the plural of «برنس». In “burnus”, the “ba” and “nun” have a dammah (u-sound), and the “ra” in between is sukun (silent). It refers to any garment of which a part covers the cap or the like, whether it is a coat of mail, a jubba (long outer garment), or an overcoat, etc. It is also said that it refers to the long cap that those performing Hajj used to wear in the early days of Islam.

«الْخِفِافَ» The “kha” has a kasrah (i-sound) beneath it. It is the plural of «خف», meaning socks (muwza).

«فَلْيَقْطَعْهُمَا أسْفَلَ مِنَ الْكَعْبَيْنِ» Cut them from below the ankles so that they become like shoes in their ruling. The purpose of this is that during ihram, the ankles remain uncovered. “Ka‘b” refers to the two protruding bones on the right and left near the joint of the foot and the shin.

«اَلْوَرْس» The “waw” has a fatha (a-sound) and the “ra” is sukun (silent). It is a fragrant yellow herb used to dye clothes. The prohibition of garments dyed with saffron and wars is because they are scented.

Benefits and Issues:
➊ This hadith proves that it is not permissible to wear a shirt, pajamas, trousers, cap, burnus, or socks at the time of ihram.

➋ If shoes are not available and only socks are present, then according to this hadith, they should be cut from below the ankles. However, there is a difference of opinion among the jurists regarding this. Imam Ahmad rahimahullah considers wearing socks permissible and, citing the hadith of Ibn Abbas radi Allahu anhuma, says that the command to cut the socks in the hadith of Ibn Umar radi Allahu anhuma is abrogated, because the hadith of Ibn Umar radi Allahu anhuma was at the beginning of ihram, and in the hadith of Ibn Abbas radi Allahu anhuma there is no command to cut, and this ruling was stated by the Prophet sallallahu alayhi wa sallam at Arafat. Therefore, the command to cut is abrogated. And this opinion appears to be the strongest and most correct. This is also the view of Shaykh al-Albani rahimahullah and the scholars of Saudi Arabia. «والله اعلم»
For further details, see: [فتاويٰ اسلاميه ، اردو 331/2]

Imam Ahmad rahimahullah and most of the Shafi‘is are of the view that if a sheet is not available, it is permissible to wear trousers unconditionally, and their evidence is also the hadith of Ibn Abbas radi Allahu anhuma. However, Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah do not permit this at all. However, Imam Muhammad ibn Hasan al-Shaybani rahimahullah and some Shafi‘is say that if a sheet is not available, it is permissible to tear the trousers and wear them in the manner of a sheet, but this statement is based merely on analogy for which there is no textual evidence. Therefore, the correct position regarding trousers appears to be that of Imam Ahmad rahimahullah and others: that due to the absence of a sheet, it is permissible to wear trousers in ihram.

➍ Garments dyed with saffron and wars are also not permissible in ihram. This prohibition is not due to the color, but because of the fragrance, as applying fragrance after entering ihram is unanimously forbidden. However, if the garment is washed and its fragrance is removed, then it is permissible.