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سنن دارمي
Darimi
من كتاب المناسكFrom the Book of Rituals (Hajj/Umrah)
باب مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ:Chapter: What the Pilgrim May Wear
Hadith 1838
اُردوEn
أَخْبَرَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ، قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَمَّا يَلْبَسُ الْمُحْرِمُ، قَالَ: "لَا يَلْبَسُ الْقُمُصَ، وَلَا الْعَمَائِمَ، وَلَا السَّرَاوِيلَاتِ، وَلَا الْبَرَانِسَ، وَلَا الْخِفَافَ، إِلَّا أَنْ لَا يَجِدَ نَعْلَيْنِ، فَلْيَلْبَسَ خُفَّيْنِ وَيَقْطَعَهُمَا أَسْفَلَ مِنْ الْكَعْبَيْنِ".
Sayyiduna Ibn Umar (may Allah be pleased with them both) said: The Messenger of Allah (peace and blessings be upon him) was asked about the clothing of a person in Ihram, so he (peace be upon him) said: "Do not wear a shirt, turban, trousers, cap, or leather socks. However, if one does not have sandals, then he may wear leather socks, but he should cut them below the ankles."
Brief Explanation
(Commentary on Hadiths 1835 to 1838)
In the first and third hadiths of this chapter, there is the command not to wear the mentioned garments in the state of ihram, and in the case of not having a second sheet for ihram, permission is given to wear trousers (sirwaal), and in the case of not having shoes, permission is given to wear socks (moza), but only after cutting off the part above the ankles. This is the position of the majority of scholars: after cutting the socks and tearing the trousers, they may be worn as ihram; but if the socks or trousers are worn in their original state, then a compensatory sacrifice (dam) becomes obligatory, because this is explicitly stated in both of the aforementioned hadiths.
In the second hadith of Sayyiduna Ibn Abbas radi Allahu anhuma, permission is given to wear socks in the absence of shoes, but there is a prohibition against cutting them from above.
This hadith is also authentic and agreed upon, and this is also the position of Imam Ahmad ibn Hanbal rahimahullah: if there are no shoes, socks may be worn in the state of ihram, and there is no need to cut them.
These are two different rulings established by authentic hadiths. The way to reconcile and harmonize them is that it is preferable and better to cut the socks, but if one does not cut them, there is no harm. And Allah knows best.
For details, see: [فتح الباري 75/4], [نيل الأوطار 70/5], [المحلى 80/7-81], and [المعرفة للبيهقي 48/7]. In one narration from Sayyiduna Ibn Abbas radi Allahu anhuma, it is also reported to cut the socks, [نسائي 2671], [ترمذي 834], [طبراني 12811].
Under this hadith, Mawlana Raz Sahib rahimahullah writes: "Wars" is a yellow fragrant grass, and there is consensus that it is unlawful for the muhrim (one in ihram) to wear these aforementioned garments, and for men, it is unlawful to wear any sewn garment in ihram, but it is permissible for women. In summary, for men, one lower garment (lungi) and one upper sheet (chadar) is the ihram; this is a garment of poverty. Now this pilgrim has become a pauper before Allah; it is necessary for him to observe this garment of poverty for the rest of his 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 and present an excellent example of human equality, and every rich and poor person must come to the same level, so that the unity of humanity may be manifested both outwardly and inwardly, and the arrogance of wealth may be removed from the minds of the rich, and the poor may 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 أُوْلُوْا الْأَلْبَابِ.»
In the first and third hadiths of this chapter, there is the command not to wear the mentioned garments in the state of ihram, and in the case of not having a second sheet for ihram, permission is given to wear trousers (sirwaal), and in the case of not having shoes, permission is given to wear socks (moza), but only after cutting off the part above the ankles. This is the position of the majority of scholars: after cutting the socks and tearing the trousers, they may be worn as ihram; but if the socks or trousers are worn in their original state, then a compensatory sacrifice (dam) becomes obligatory, because this is explicitly stated in both of the aforementioned hadiths.
In the second hadith of Sayyiduna Ibn Abbas radi Allahu anhuma, permission is given to wear socks in the absence of shoes, but there is a prohibition against cutting them from above.
This hadith is also authentic and agreed upon, and this is also the position of Imam Ahmad ibn Hanbal rahimahullah: if there are no shoes, socks may be worn in the state of ihram, and there is no need to cut them.
These are two different rulings established by authentic hadiths. The way to reconcile and harmonize them is that it is preferable and better to cut the socks, but if one does not cut them, there is no harm. And Allah knows best.
For details, see: [فتح الباري 75/4], [نيل الأوطار 70/5], [المحلى 80/7-81], and [المعرفة للبيهقي 48/7]. In one narration from Sayyiduna Ibn Abbas radi Allahu anhuma, it is also reported to cut the socks, [نسائي 2671], [ترمذي 834], [طبراني 12811].
Under this hadith, Mawlana Raz Sahib rahimahullah writes: "Wars" is a yellow fragrant grass, and there is consensus that it is unlawful for the muhrim (one in ihram) to wear these aforementioned garments, and for men, it is unlawful to wear any sewn garment in ihram, but it is permissible for women. In summary, for men, one lower garment (lungi) and one upper sheet (chadar) is the ihram; this is a garment of poverty. Now this pilgrim has become a pauper before Allah; it is necessary for him to observe this garment of poverty for the rest of his 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 and present an excellent example of human equality, and every rich and poor person must come to the same level, so that the unity of humanity may be manifested both outwardly and inwardly, and the arrogance of wealth may be removed from the minds of the rich, and the poor may 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 أُوْلُوْا الْأَلْبَابِ.»
