Question:
Assalamualaikum ustaz. I have a question. Is it permissible for a man in ihram to bandage some of his toes because of a wound or scabies? Hope for an explanation.
Answer:
Waalaikumussalam wrt. wbt.,
Alhamdulillah, praise and gratitude to Allah SWT for His countless blessings for us all. Praise and salutations to our beloved Prophet Muhammad PBUH, his family, companions, and all those who follow his footsteps until the Final day.
We start with Allah SWT’s statement:
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ
“Indeed, the first House [of worship] established for mankind was that at Makkah – blessed and a guidance for the worlds.” [1]
Allah SWT informs the honour of Baitullah al-Haram which is the first house of worship built for Him on this earth is located in Mecca and there are blessings and guidance for all mankind. [2]
Among the prohibitions for men in ihram
Then, we must also know that a person in ihram has to be mindful of the prohibitions set by syarak and if one violates these prohibitions, then the individual will be fined with dam according to the type of prohibitions he violated. There are slight differences among the matters that are prohibited for men and women in ihram.
Ibn Munzir stated that scholars have agreed on the prohibition of wearing clothes, turban, trousers, khuf (leather stockings) and baranis (a jubah that covers the head) for men in ihram. [4] This is based on a narration from Ibn Umar R.Anhuma where a man came and asked Rasullullah PBUH regarding the clothing that one should wear in ihram. The Messenger PBUH answered:
لاَ يَلْبَسُ الْقُمُصَ وَلاَ الْعَمَائِمَ وَلاَ السَّرَاوِيلاَتِ وَلاَ الْبَرَانِسَ وَلاَ الْخِفَافَ، إِلاَّ أَحَدٌ لاَ يَجِدُ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلاَ تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ أَوْ وَرْسٌ
“Do not wear shirts, turbans trousers hooded cloaks or Khuffs (socks made from thick fabric or leather); but if someone cannot get sandals, then he can wear Khuffs after cutting them short below the ankles. Do not wear clothes touched by saffron or wars (two kinds of perfumes).” [4]
Scholars stated that included in the prohibition is anything else that is categorized as similar (in terms of its meaning) such as jubah, armour, clothing (other than shirts) and others. It is prohibited for a man in ihram to cover himself in normal clothing (which follows the shape of his body) and covers his body parts with what is usually worn (according to the body parts) such as shirts for his body, trousers for his lower body part, gloves for his hands and khuf for his feet and others. [5]
al-Nawawi explained that it is prohibited to wear or use clothing that follows the body shape or part that it covers according to the body or body parts, regardless of whether the clothing (combined) by sewing it together or otherwise such as a shirt, trousers, jubah and others. [8] The same is stated in his other book, it is mentioned that there is no difference in whether it is sewn with a thread and needle or glued (combined) with one another, for it is included in the meaning of al-Makhid (sewn clothing). [7]
However, if the clothing isn’t used for the meaning of covering as stated, then it is fine to use them even if it is sewn such as using a shirt or jubah as a blanket when sleeping. [8]
Whereas, the prohibition – which involves clothing – for women during ihram, they are prohibited from covering their face and wearing gloves. [9] Other than the two prohibitions, any type of clothing is permissible on the condition that it covers the aurah. This is as stated in a narration from Abdullah bin Umar R.Anhuma:
أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى النِّسَاءَ فِي إِحْرَامِهِنَّ عَنِ القُفَّازَيْنِ وَالنِّقَابِ
“He heard God’s messenger forbidding women to wear gloves or veils while they were engaged in the rites of pilgrimage.” [10]
However, the matters that are prohibited in ihram are only prohibited if they fulfil the following conditions:
- Prohibited for a person in ihram to commit any of the prohibited matters if it is done intentionally, he knows that it is prohibited, it is his own ikhtiyar (choice) and a mukallaf.
- It isn’t prohibited if it doesn’t fulfil the above condition. [11]
Habib Hasan al-Kaff said that it isn’t obligatory for a person to pay the fine of fidyah (dam) for anyone who wears sewn clothing in ihram if he forgets (unintentionally) or is ignorant (didn’t know of its prohibition). [12]
Conclusion
According to the above discussion and arguments, in our opinion, for those who are forced to bandage their foot because of a wound or scabies, we assume the following:
- There is a medical need for the bandage to stop the bleeding from the wound or others. Hence, it is permissible.
- If the wound is small and it is fine if it isn’t bandaged, then not bandaging it is better and ahwat (precautionary step) and avoid the khilaf. In this situation, he isn’t fined with fidyah.
- If it is done intentionally, which means it is intentionally bandaged due to a necessity and the bandage covers a huge part of his foot or leg (for instance, a person who was badly hurt and his leg was cemented), then he has to pay the fidyah (fined with dam) and he isn’t sinful.
- However, if it is just a minor wound and the bandage is small, then he isn’t fined with dam, for it is not the same with the meaning of shoes, khuf or socks that are prohibited in the hadith.
- As for women, the bandage on her leg regardless of whether it is a part or whole leg isn’t part of the prohibition of ihram for her.
May Allah SWT grant us all a clear understanding in practising this religion. Amin.
Wallahu a’lam.
[1] Surah Ali ‘Imran: 96
[2] See Tafsir al-Madinah al-Munawwarah, 213-214
[3] See al-Ijma‘, pg. 63
[4] Narrated by al-Bukhari (1542)
[5] See al-Mughni, 3/281.
[6] See al-Idhah fi Manasik al-Haj wa al-Umrah, pg. 148-149.
[7] See al-Majmu‘ Syarh al-Muhazzab, 7/249.
[8] See al-Idhah fi Manasik al-Haj wa al-Umrah, pg. 150.
[9] See al-Taqrirat al-Sadidah, pg. 502.
[10] Narrated by Abu Daud (1827)
[11] See Matla‘ al-Badrain, (arranged by PMWP), 1/307.
[12] See al-Taqrirat al-Sadidah, pg. 502.
