Chapter: Perfume, then entering the state of ihram, and what one wears when intending to enter ihram, groom one's hair, and apply oil.
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The reciter: Chapter: Perfume when entering ihram, and what one wears when intending to enter ihram, groom one's hair, and apply oil. And Ibn Abbas (may Allah be pleased with him and his father) said: The one in ihram may smell basil, look in the mirror, and treat himself with what he eats, such as oil and ghee. And Ata said: He may wear a ring and a waist pouch. And Ibn Umar (may Allah be pleased with him and his father) performed tawaf while in ihram, having tied a cloth around his belly. And Aisha (may Allah be pleased with her) saw no harm in the short trousers for those who pack her camel litter.
The Shaykh : These are athar (reports from the Companions or successors). First, perfume when entering ihram is undoubtedly a recommended practice (sunnah), because the Prophet (peace and blessings be upon him) used to apply perfume when entering ihram. The perfume remains, as Aisha said: "It is as if I am looking at the sheen of musk in the partings of the Messenger of Allah (peace and blessings be upon him) while he is in ihram." In this state, my brothers, if the perfume remains on his head and he sees its sheen and wants to perform ablution, he must wipe his head. And if he wipes his head, the perfume will inevitably stick to his hand. So do we say that he does it and pays expiation because he applied perfume intentionally? Or do we say he does not wipe his head and performs dry ablution (tayammum)? Or do we say he wipes it even if the perfume sticks to his hand because he did not intend to apply perfume initially? The second option, because it does no harm. But he should not intentionally rub his head vigorously to make it stick more. No. Perfume, and praise be to Allah, is supported by the action of the Prophet (peace and blessings be upon him), who used to have the sheen of musk seen in his partings, and he would take a bath and move his hand over his head like this while in ihram. And what one wears when intending to enter ihram, groom one's hair, and apply oil. It is known that the one in ihram, when intending to enter ihram, wears the izar (lower garment) and the rida (upper garment). This is the prescribed (mashru') way so that all pilgrims remain in the same attire. Grooming one's hair means combing the hair, and applying oil means applying it. But with something that has no perfume, or with something that has perfume? Even if it has perfume, because the Messenger (peace and blessings be upon him) used to apply perfume to his head and beard. Ibn Abbas (may Allah be pleased with him and his father) said: The one in ihram may smell basil. And this issue is disputed: is it permissible for the one in ihram to smell perfume or not? Some said: It is not permissible at all. Some said: It is permissible at all. And some distinguished, saying: If he needs to do so, like a man who stops at a perfumer's shop and wants to buy perfume from him, there is no harm in smelling it to distinguish the good perfume from the bad. This opinion is the middle one, because first, leaving it is safer, undoubtedly, because when a person smells perfume, he feels a sense of exhilaration, joy, and movement in his body. But if he needs to do so, there is no harm. As for the apparent meaning of what was narrated from Ibn Abbas (may Allah be pleased with him and his father), that he smells it, there is no harm on him. And looking in the mirror, why? Looking in the mirror, why?
The questioner : To adorn himself.
The Shaykh : Yes, he fixes what he has of hair and adorns himself. Yes. And treating himself with what he eats, oil and ghee, means he is also allowed to eat good food and medicines, because this is not among the prohibitions of ihram, and the original ruling is lawfulness and permissibility. And Ata said: He may wear a ring and a waist pouch. Wearing a ring means wearing the ring, and the waist pouch is the bag in which a person puts his expenses and ties it around his belly. So there is no harm in it. And if we return to our present time, we say the wristwatch is exactly like wearing a ring. And on this basis, it is permissible for the one in ihram to wear a wristwatch, and there is no harm in it. And we take from the hadith of Ibn Umar what the one in ihram wears. He said: "He does not wear such and such and such," which means he wears everything else. Yes. And Ata is the Shaykh of the people of Makkah, and he is the most knowledgeable of people about the rituals of Hajj, because he is in Makkah and knows many of the rulings of the rituals, and he is a reference in this chapter.
And Ibn Umar (may Allah be pleased with him and his father) performed tawaf while in ihram, having tied a cloth around his belly. This means tying with a cloth, and the cloth here means a piece of fabric. So there is no harm in a person tying something around his belly while in ihram.
And Aisha (may Allah be pleased with her) did not see any harm in the short trousers for those who pack her camel litter. The short trousers are a short garment that covers the private parts and what is near them of the thigh. Aisha did not see any harm in this, as if she wanted to say that whoever does not find an izar (lower garment) should wear trousers, meaning the usual long trousers. And as for this, there is no harm in it. This is her opinion (may Allah be pleased with her). But what appears is that it is not permissible for a person to wear short trousers except in dire necessity. If he is compelled to do so, there is no harm. And dire necessity for short trousers may be in the case of people whose skin on their thighs peels off with walking, because some people are like this when they walk and are not wearing trousers, their thigh skin peels off. So this is a dire necessity, and he wears them. Pay attention, man. And if it is permissible due to dire necessity, does he have to pay expiation or not? Answer.
The student: He is not required to.
The Shaykh : He does not have to.
The student: He has to.
The Shaykh : He has to, he does not have to.
The student: According to two opinions.
The Shaykh : According to two opinions. Let us look. The rule is that if the one in ihram needs to do something from the prohibitions, he may do it and pay expiation, as Ka'b ibn Ujr (may Allah be pleased with him) did when he was afflicted with a condition in his head, so he shaved and paid expiation. But the issue of clothing: first, is there expiation for wearing sewn clothing, or a shirt, or trousers? Answer, my brothers. Yes, we say no, there is no expiation. Who said that there is expiation for clothing? Who said this? By Allah, Blessed and Exalted is He, He says to His Messenger (peace and blessings be upon him):[An-Nahl 16:89] And He, the Glorious and Exalted, says: [Maryam 19:64] So where in the Book or the Sunnah is it stated that whoever wears a shirt while in ihram, or trousers while in ihram, has to pay expiation, or applies perfume while in ihram and has to pay expiation? Where is this? Yes, it is not there. Some analogized it to shaving the head and said: The commonality between them, or the common cause, is that in each of them there is luxury. It is said: Who said that the cause of prohibiting shaving is luxury? Who said this?! So what appears is that the cause of prohibiting shaving the head for the one in ihram is that it remains so that the ritual is completed with it, because the hair of the head is related to what? A ritual. It is related to a ritual, either shaving or shortening. If he shaves it, this ritual is lost, and nothing else is equal to it. Then we say: Is it not permissible for the one in ihram to apply oil? Is it not permissible to take a bath? Is it not permissible to remove dirt? Is it not permissible to stay in a tent with curtains? Curtains means with curtains. All of this is permissible and involves luxury. So the opinion that the cause of prohibiting shaving the head is luxury is a statement with no evidence and does not hold consistently. So what we see is that there is no expiation in all the prohibitions except what the Shari'ah has indicated, because we cannot obligate Allah's servants something that Allah, the Mighty and Majestic, has not obligated them. But if someone said: From the perspective of educating people and respecting the sacred rites, would it not be good to obligate them, and the expiation is little, and praise be to Allah, the expiation is: fasting for three days, feeding six poor people, half a sa' for each poor person, or what? Or slaughtering a sheep.
The Shaykh : These are athar (reports from the Companions or successors). First, perfume when entering ihram is undoubtedly a recommended practice (sunnah), because the Prophet (peace and blessings be upon him) used to apply perfume when entering ihram. The perfume remains, as Aisha said: "It is as if I am looking at the sheen of musk in the partings of the Messenger of Allah (peace and blessings be upon him) while he is in ihram." In this state, my brothers, if the perfume remains on his head and he sees its sheen and wants to perform ablution, he must wipe his head. And if he wipes his head, the perfume will inevitably stick to his hand. So do we say that he does it and pays expiation because he applied perfume intentionally? Or do we say he does not wipe his head and performs dry ablution (tayammum)? Or do we say he wipes it even if the perfume sticks to his hand because he did not intend to apply perfume initially? The second option, because it does no harm. But he should not intentionally rub his head vigorously to make it stick more. No. Perfume, and praise be to Allah, is supported by the action of the Prophet (peace and blessings be upon him), who used to have the sheen of musk seen in his partings, and he would take a bath and move his hand over his head like this while in ihram. And what one wears when intending to enter ihram, groom one's hair, and apply oil. It is known that the one in ihram, when intending to enter ihram, wears the izar (lower garment) and the rida (upper garment). This is the prescribed (mashru') way so that all pilgrims remain in the same attire. Grooming one's hair means combing the hair, and applying oil means applying it. But with something that has no perfume, or with something that has perfume? Even if it has perfume, because the Messenger (peace and blessings be upon him) used to apply perfume to his head and beard. Ibn Abbas (may Allah be pleased with him and his father) said: The one in ihram may smell basil. And this issue is disputed: is it permissible for the one in ihram to smell perfume or not? Some said: It is not permissible at all. Some said: It is permissible at all. And some distinguished, saying: If he needs to do so, like a man who stops at a perfumer's shop and wants to buy perfume from him, there is no harm in smelling it to distinguish the good perfume from the bad. This opinion is the middle one, because first, leaving it is safer, undoubtedly, because when a person smells perfume, he feels a sense of exhilaration, joy, and movement in his body. But if he needs to do so, there is no harm. As for the apparent meaning of what was narrated from Ibn Abbas (may Allah be pleased with him and his father), that he smells it, there is no harm on him. And looking in the mirror, why? Looking in the mirror, why?
The questioner : To adorn himself.
The Shaykh : Yes, he fixes what he has of hair and adorns himself. Yes. And treating himself with what he eats, oil and ghee, means he is also allowed to eat good food and medicines, because this is not among the prohibitions of ihram, and the original ruling is lawfulness and permissibility. And Ata said: He may wear a ring and a waist pouch. Wearing a ring means wearing the ring, and the waist pouch is the bag in which a person puts his expenses and ties it around his belly. So there is no harm in it. And if we return to our present time, we say the wristwatch is exactly like wearing a ring. And on this basis, it is permissible for the one in ihram to wear a wristwatch, and there is no harm in it. And we take from the hadith of Ibn Umar what the one in ihram wears. He said: "He does not wear such and such and such," which means he wears everything else. Yes. And Ata is the Shaykh of the people of Makkah, and he is the most knowledgeable of people about the rituals of Hajj, because he is in Makkah and knows many of the rulings of the rituals, and he is a reference in this chapter.
And Ibn Umar (may Allah be pleased with him and his father) performed tawaf while in ihram, having tied a cloth around his belly. This means tying with a cloth, and the cloth here means a piece of fabric. So there is no harm in a person tying something around his belly while in ihram.
And Aisha (may Allah be pleased with her) did not see any harm in the short trousers for those who pack her camel litter. The short trousers are a short garment that covers the private parts and what is near them of the thigh. Aisha did not see any harm in this, as if she wanted to say that whoever does not find an izar (lower garment) should wear trousers, meaning the usual long trousers. And as for this, there is no harm in it. This is her opinion (may Allah be pleased with her). But what appears is that it is not permissible for a person to wear short trousers except in dire necessity. If he is compelled to do so, there is no harm. And dire necessity for short trousers may be in the case of people whose skin on their thighs peels off with walking, because some people are like this when they walk and are not wearing trousers, their thigh skin peels off. So this is a dire necessity, and he wears them. Pay attention, man. And if it is permissible due to dire necessity, does he have to pay expiation or not? Answer.
The student: He is not required to.
The Shaykh : He does not have to.
The student: He has to.
The Shaykh : He has to, he does not have to.
The student: According to two opinions.
The Shaykh : According to two opinions. Let us look. The rule is that if the one in ihram needs to do something from the prohibitions, he may do it and pay expiation, as Ka'b ibn Ujr (may Allah be pleased with him) did when he was afflicted with a condition in his head, so he shaved and paid expiation. But the issue of clothing: first, is there expiation for wearing sewn clothing, or a shirt, or trousers? Answer, my brothers. Yes, we say no, there is no expiation. Who said that there is expiation for clothing? Who said this? By Allah, Blessed and Exalted is He, He says to His Messenger (peace and blessings be upon him):