Some of our brothers in the Civil Defense say: I know the ruling if I wear my work clothes out of necessity and do not wear the ihram clothes.

The questioner : In response to this question: Some of our brothers in the Civil Defense there say: I know the ruling, and I asked the scholars, and I am ready to slaughter a sacrificial animal for wearing the clothes; he is unable to change his appearance, but he says: I am ready to slaughter for this matter, as some of our brother scholars there have ruled; so I do not know what your opinion is?

The Shaykh : I say the same answer, but I add that if he is unable, then he does not have to offer a blood sacrifice; because there is no evidence for this obligation. But I fear laxity in claiming that he is unable.
I wrote a word, I do not know, in the new edition of "The Muslim Woman's Jilbab" or in "The Decisive Response" which has not been printed; it reached me that some of the believing Saudi girls, due to their zeal for the opinion of the scholars there that the woman's face is 'awrah, and that it is not permissible for her to show any part of her body at all, not the face nor the palms, reminded them of his saying (peace and blessings be upon him) regarding the woman in ihram: . This girl's zeal for the idea that the girl's face is 'awrah, this zeal of hers leads her to contradict this hadith whose authenticity is agreed upon by all scholars; there is no difference between those who say that the woman's face is 'awrah and those who say that the woman's face is not 'awrah, they all agree that this hadith is authentic from the Messenger (peace and blessings be upon him), . In fact, some of these zealots used this hadith as evidence against other zealots on the opposite side who say that covering the woman's face is an innovation, so those who say it is obligatory responded to those who say it is an innovation with this hadith: . Its implication is that the non-muhram woman wears the niqab, and this is correct, but the zeal of the first group who say that the woman's face is 'awrah: the woman in ihram among them wears the niqab, so it reached me that some of the zealous girls said: We do not uncover our faces and we pay the expiation. I am afraid it will end up like this!

The questioner : Yes, exactly.

The Shaykh : This is a problem.

The questioner: Yes.

The Shaykh : The Messenger (peace and blessings be upon him) is telling you: , meaning this means that you are chaste and you are modest, and you – praise be to Allah – are covered, but woe to you! Do not tighten it too much; because the Messenger (peace and blessings be upon him) says. Well, what did the Messenger (peace and blessings be upon him) say? What is the beginning of the hadith, Sami? Sharrah.

Another questioner : "Sami": .

The Shaykh : .
Now this is explicit strictness that contradicts the hadith of the Messenger (peace and blessings be upon him); . You want to maintain covering the face, it is not an innovation, rather it is better, but... you are being strict with yourself even when you are in ihram, except that you cover your face, and then you think you will settle your matter with the expiation? No, the prescribed expiation is when a person is compelled to something, as happened with Ka'b ibn Ujrah, I think, whom the Messenger (peace and blessings be upon him) saw blowing on the fire while he was in ihram, and lice were falling from his hair, so he said to him (peace and blessings be upon him): . He said: Yes, O Messenger of Allah. So he ordered him to pay the expiation.
The point is: I was afraid that this might be of that kind.

The questioner : Yes, exactly.

The Shaykh : So there is no need for such strictness at all, , and Allah is sufficient for the believers in fighting.

The questioner : Do they say according to the saying of Ibn 'Abbas in this matter?

The Shaykh : Yes, the saying of Ibn 'Abbas is a saying of his, he has his reward and he bears its responsibility, but the Messenger (peace and blessings be upon him) did not order the Bedouin who was wearing the jilbab, wearing the jubbah, and anointing himself with perfume, so he ordered him to remove that, and ordered him to do what the pilgrim does, and did not burden him with an expiation.
-- Okay; do you want me to look for the group; have they finished or not?

Another questioner : I mean, just a few minutes.The Shaykh : A few minutes, okay.Another questioner : They will pour the tea, if Allah wills.The Shaykh : When your wind blows, seize it.Another questioner : Come on, tighten your belt. --

The questioner : Is Hajj originally obligatory upon him?

The Shaykh : Who?

The questioner : Is Hajj originally obligatory upon him? Especially if he is...

The Shaykh : Who is it that it is obligatory upon?

The questioner : ... .

The Shaykh : Who is he?

The questioner : The soldier, I mean.

The Shaykh : Ah, if he performed Hajj? No, Hajj is not obligatory upon him, but it seems he understood your question, it is not this; if Hajj is not obligatory upon him and he wants to perform Hajj while he is unable to enter ihram with his clothes; it is as if you are saying: does he perform Hajj or not? No, we say: he performs Hajj, it is better for him; like: to the end of the hadith, okay; he has performed the obligatory act; so he now wants to perform a voluntary act, but he is unable to stand; so does he pray sitting? Yes, he prays sitting, rather he prays on his side if he is unable to sit, so the case is the same for the volunteer.
Yes.