A discussion of the prohibitions of ihram.

The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves and from the evil of our deeds. Whomsoever Allah guides, none can misguide, and whomsoever He leaves to misguide, none can guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger, His intimate friend and His trustee over His revelation. Allah the Exalted sent him with guidance and the religion of truth to be a warner to all the worlds. So he conveyed the message, fulfilled the trust, advised the community, and struggled in the cause of Allah with true struggle. May the prayers and peace of Allah be upon him, upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows, this is the monthly gathering that takes place every month in the Grand Mosque in Unayzah. And tonight is the nineteenth of Dhul-Qa'dah in the year 1419 AH.
In the previous session, we spoke about the conditions for the obligation of Hajj and about the manner of 'Umrah and Hajj. Is that not so? Answer me. Good. Now we are going to speak about the prohibitions of ihram.
First, it is necessary for us to know: that when a person says, "Labbaik Allahumma labbaik, labbaik 'umrah" or "Labbaik hajj," he has entered into a form of worship, a worship by which he draws near to Allah Mighty and Majestic. He should revere this worship, because revering the symbols of Allah is part of the mindfulness of hearts: . It is necessary for a person, from the moment he enters into the rites, to do what Allah has made obligatory upon him, such as the prayers at their times in congregation, and to leave off everything Allah has forbidden, such as backbiting, talebearing, lying, listening to songs, and other things Allah has forbidden. He should also adopt noble character traits, such as a pleasant face, an open heart, bearing hardships, and patience with harm, because good character is among the best of deeds. The Prophet (peace and blessings be upon him) said: . A person is remembered with good if he improves his character. He is also followed as an example, becoming a guide to good through his words and actions. How often do we hear people saying, "We traveled with so-and-so and found him to be the best of companions!" It has been said: Travel is called travel because it reveals the character of men. "Reveals" means it displays and makes clear the character of men. And a man said: "I accompanied 'Abdullah ibn 'Umar (may Allah be pleased with them both) to serve him, but he ended up serving me". You must have good character, and you must give of your wealth as much as you can. Do not be stingy with yourself, and do not be stingy with your brothers. If you see someone in need, help him. If you see someone sad, bring him joy. Do not push the servants of Allah in the rites at the tawaf, at the sa'y, or at the stoning of the pillars. Rather, strive to bear the crowding and not harm anyone, because all of that is in the path of Allah. And avoid the prohibitions of ihram, which the Prophet (peace and blessings be upon him) forbade, and the noble verses also indicated them.
Among these is rafath, meaning: intercourse and its preliminaries, such as looking with desire, kissing, and touching with desire. In fact, the contract of marriage is forbidden in ihram, even if the woman being married is far away. In fact, the proposal is forbidden in it. Do not propose to a woman while you are in ihram for 'Umrah or Hajj. For this reason, Allah Mighty and Majestic said: . Likewise, avoid shaving the head, because Allah Blessed and Exalted is He said: , because if you shave your head while in ihram, where will the hair be when you exit the state? It is known that when exiting the state, a person either shortens the hair or shaves it. So if you shave during ihram, what will you shave or shorten? For this reason, Allah Mighty and Majestic said: . And do not use perfume, for perfume is among the prohibitions of ihram. The evidence for this is the saying of the Prophet (peace and blessings be upon him): . Saffron is well known: it is a perfume, one of the types of perfume. And wurs is a plant well known in Yemen that has a scent like the scent of saffron. And because the Prophet (peace and blessings be upon him) was asked about a man who was standing at 'Arafah. This man's camel fell, meaning: it fell from him and died. So they came to ask the Prophet (peace and blessings be upon him) what they should do with it? Listen. He said: , because he died while in ihram, so he will be resurrected on the Day of Resurrection in his state of ihram, like the mujahid who is killed in the path of Allah; he is buried in his clothes. Listen, my brother! The mujahid is buried in his clothes and is not washed, and no shroud is sought for him. Even if shrouds are found, no shroud is sought for him. He is buried in his garment with his blood; the blood is not washed, because he will be resurrected on the Day of Resurrection with his wound oozing blood, bleeding. The color is the color of blood and the scent is the scent of musk. Likewise, the person in ihram, if he dies while in ihram, is shrouded in the clothes of ihram; no new shroud is sought for him. He is shrouded in his izar and rida, and his head is not covered. And he is resurrected on the Day of Resurrection from his grave saying what? "Labbaik Allahumma labbaik" among the worlds, among all the gathered. So: the person in ihram does not use perfume, not on his body, not on his clothes, not in his food, and not in his drink. And therefore, it is forbidden for the person in ihram to drink coffee that contains saffron if its scent remains. And he does not wear, he does not wear any specific garment that the Prophet (peace and blessings be upon him) specified. Listen to it. He was asked: What does the person in ihram wear? What does he wear means: what garment does the person in ihram wear? He said: . I will repeat the five. . I will repeat it a third time and see who among you has memorized it? He said: . Who will repeat it? Please.
The student: .

The Shaykh : May Allah reward you. Good. The shirt: the clothes we are wearing now are shirts. Trousers are well known. The *buran* [loose garment]: loose, wide garments that have a part attached to the head, which covers the head, and is attached to it. Sewn means: sewn to it. The *'imamah* [head covering]: well known, what is wrapped around the head. The *khuff* [leather socks]: what are they? The *khuff* are what is worn on the feet made of skins and the like, and socks are similar to them. This is how the Prophet (peace and blessings be upon him) defined what the person in *ihram* does not wear. The implication is that he wears everything else, he wears everything else. Now, does the person in *ihram* wear a watch? He wears it, or does he not wear it? He wears it, because it is not one of these five things. Does he wear glasses? Yes, he wears them, because they are not one of these five things. Now, does he wear a belt to tie his *izar* [waist cloth]? Yes, he wears it. Does he wear the *izar* if it is sewn, meaning: its ends have been sewn? Does he wear it? Yes, he wears it, because it is not one of these five. It is an *izar*, even if it is sewn. Now, if he puts a collar in it, is it permissible or not? It is permissible, because it does not cease to be an *izar* when a collar is put in it. Now, if he puts a pocket in it to put money or things in, is it permissible or not? It is permissible, why? Because it is still called an *izar* and is not one of the five. Count the five, and whatever is other than them is permissible. Now, the *mishlah* [loose garment], if a person wears the *mishlah*? We say: it is not permissible if he wears it in its usual manner. But if he wraps himself in it as one wraps in a *rida'* [cloak], there is no harm. Now, if he wears a *ghutrah* [headscarf], a *shemagh* [checkered headscarf], and a *taqiyah* [cap], is it permissible or not? Because it resembles the *'imamah*. Rather, this is an *'imamah* for us Najdis. Our *'imamah* is: the *ghutrah* and the *taqiyah*. Clear? Now, likewise, it is not permissible for the person in *ihram* to kill game, due to the saying of Allah the Exalted: such as: pigeons, gazelles, rabbits, locusts. Are locusts game or not? Locusts are game. Therefore, it is not permissible for the person in *ihram* to kill a locust. Just as it is not permissible to kill a locust in the *Haram* [sacred precinct] even if you are not in *ihram*, because the game of the *Haram* is forbidden. Most people are unaware that locusts are game. Therefore, you find them in the days of Ramadan when the locusts swarm, they chase them and catch them. And perhaps they collect them in a bag and sell them. Is this lawful or forbidden? It is forbidden, because locusts are game. So it is obligatory for the Muslim to refrain from the prohibitions of *ihram*. If someone says: if a person forgot and covered his head, does he owe anything? No, he owes nothing. But it is obligatory for him, from the moment he remembers, to uncover his head. If a person applied perfume while forgetting, does he owe anything? No. But from the moment he remembers, it is obligatory for him to wash off the perfume. If a person kissed the Black Stone, and some people put perfume on the Black Stone, and the perfume stuck to his lips or his nose. Does he sin or not? He does not sin. But it is obligatory for him immediately to wipe off this perfume, because it is not permissible for the person in *ihram* to apply perfume. Now, if a person did a prohibited act while ignorant, thinking it was permissible. Does he owe anything? The answer is: No. But he must remove this prohibited act from the moment he knows. Let us give an example of this: a man was pushed from 'Arafah and descended to Muzdalifah, and he thought that Hajj was 'Arafah and that it had ended. So he got up and applied perfume. Does he owe anything or not? Answer, everyone? No. Why? Because he was ignorant. If a person says: give us evidence that the ignorant and the forgetful owe nothing. We say: upon the eye and the head. Allah the Mighty and Majestic said: . Then Allah the Exalted said: . And Allah the Exalted said: . So He negated that there is any sin upon us for what we erred in. And He clarified that the sin is upon the one who did it intentionally. And this is undoubtedly a blessing from Allah the Mighty and Majestic. If the person in *ihram* cut a tree, cut a branch, or cut a leaf from a tree. Is this forbidden or not forbidden? We say: there is a detail: if it is inside the *Haram*, it is forbidden. And if it is outside the *Haram*, it is lawful. An example of that: cutting a tree in 'Arafah, is it lawful or forbidden? Yes? It is lawful, because 'Arafah is not part of the *Haram*. Cutting a tree in Mina is forbidden, because Mina is part of the *Haram*. And on this basis, there is no connection between cutting trees and *ihram*. If the tree is in the *Haram*, meaning: inside the boundaries of the *Haram*, it is safe. And it is not permissible for anyone to cut it. And if it is outside the *Haram*, it has no safety, so it is permissible for every person to cut it, whether he is in *ihram* or not. Is it permissible for a woman to wear the *niqab* [face veil] while she is in *ihram*? No, it is not permissible. And the *niqab* is: that she covers her face and opens for her eyes what she looks with. And the evidence for that is: . Is it permissible for the woman in *ihram* to wear gloves? No, because the Prophet (peace and blessings be upon him) . If someone says: the woman wears gloves to cover her hands from people. We say: she can cover her hands with what? With the end of the *'abayah* [cloak]. It is not necessary to wear gloves.
I ask Allah the Exalted to guide us all to what is good and righteous, and to grant us the magnification of His sacred things and His rituals, for He is Able to do all things.
And given the large number of questions, we limit ourselves to this extent of explaining the prohibitions of *ihram* so that we can devote ourselves to answering the questions. And we ask Allah to guide us to the truth.
The student: May Allah reward the honorable Shaykh with the best reward and benefit us all with what we have heard.