Some men of the Civil Defense say, “I know that I am not able, but I asked the scholars, and I am ready to buy the sacrificial animal so that I can perform Hajj, and I have no money for my clothes.”

The questioner : In response to this question, some of our brothers from the Civil Defense say, “I know the ruling, and I asked the scholars, and I am ready to slaughter a sacrificial animal for the wearing of the clothes.” So he is not able to change his appearance, but he says that he is ready to slaughter as some of the scholars here have issued a fatwa for him. What is your opinion?

The Shaykh : I say the same answer, but I add that if he is not able, then it is not obligatory for him to offer a sacrifice, because there is no evidence for this obligation. But I fear laxity in claiming that one is not able. I had written the phrase “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 has been reported to me about some of the believing Saudi girls that, out of their zeal for the opinion of the scholars there that the woman’s face is an awrah (part of the body that must be covered) and that it is not permissible for her to show any part of her body at all, not the face nor the hands, we reminded them of his (peace be upon him) saying regarding the woman in the state of ihram (consecrated state of pilgrimage) . This girl who is zealous about the idea that the girl’s face is an awrah, her zeal leads her to contradict this hadith whose authenticity is agreed upon by all scholars, with no difference between those who say that the woman’s face is an awrah and those who say that the woman’s face is not an awrah. They are all agreed that this hadith is authentic from the Messenger (peace be upon him): “The woman in the state of ihram does not cover her face, nor does she wear gloves.” In fact, some of these zealots cited this hadith in response to other zealots on the opposite side who say that covering the woman’s face is a religious innovation. So those who say it is obligatory responded to those who say it is an innovation with this hadith: . The implication is that the woman not in the state of ihram covers her face. But the zeal of the first group, who say that the woman’s face is an awrah, led some of them to say that the woman in the state of ihram covers her face. It has been reported to me that some of the zealous girls said, “We do not uncover our faces, and we will pay the expiation.” I am afraid that this will be like that!

The questioner : Yes, exactly like that.

The Shaykh : This is a problem. The Messenger (peace be upon him) tells you, “The woman in the state of ihram does not cover her face.” This means that you are chaste, you are modest, and you are, praise be to Allah, covered, but alas, do not be too strict, because the Messenger (peace be upon him) says... What is the beginning of the hadith, Sami? Zeal.
Sami: .

The Shaykh : .
Now this is explicit strictness that contradicts the hadith of the Messenger (peace be upon him): “The woman in the state of ihram does not cover her face.” You want to maintain covering the face; it is not a religious innovation, but it is the best. But you want to be strict with yourself, even while in the state of ihram, covering your face, and then you think of resolving your situation with an expiation? No. The prescribed expiation is when a person is compelled to do something, as happened with Ka'b ibn Ujr, whom the Messenger (peace be upon him) saw blowing on the fire while in the state of ihram, with lice falling from his hair. He said to him (peace be upon him) ? He said, “Yes, O Messenger of Allah.” So he ordered him to perform the expiation. The point is that I was afraid that this would be like that. So there is no need for such strictness at all and Allah is sufficient for the believers in fighting.

The questioner : What do they say about the statement of Ibn 'Abbas in this matter?

The Shaykh : The statement of Ibn 'Abbas is a statement for which he has his reward, and he bears its responsibility. But the Messenger (peace be upon him) did not order the Bedouin who was wearing a jilbab (outer garment) and a jubbah (tunic) and anointing himself with perfume to remove that, and he ordered him to do what the pilgrim does, and he did not burden him with an expiation... When your wind blows, seize it!

The questioner : Is Hajj obligatory for him in the first place?

The Shaykh : For whom is it obligatory?

The questioner : For example, the soldier.

The Shaykh : Ah, if Hajj is not obligatory for him, but it seems he did not understand your question... If it is... Hajj is obligatory for him and he wants to perform Hajj, but he is not able to enter the state of ihram in his clothes, it is as if you are saying he performs Hajj or he does not perform Hajj. We do not say he performs Hajj. The best is like to the end of the hadith. He has performed the obligatory act, so now he wants to perform a voluntary act, but he is not able to stand. So does he pray sitting? Yes, he prays sitting. Rather, he prays on his side if he is not able to sit. So it is the same for the volunteer.