Discussion of the prohibitions of ihram.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, 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 fifty-sixth of the weekly gatherings that take place every week on Thursday, and this Thursday is the seventeenth day of the month of Dhul-Qa'dah in the year 1414 AH. Since the season of Hajj is approaching, it is fitting that our discussion concern matters related to Hajj and 'Umrah.
In the previous lesson, we explained who is obligated to perform Hajj and 'Umrah. Now, we will discuss what follows from entering the state of ihram for Hajj or 'Umrah, which scholars call the prohibitions of ihram. This is because, by the wisdom of Allah the Mighty and Majestic, He established conditions for the validity of acts of worship and established obstacles to their validity. The conditions for validity are the conditions, pillars, and obligations, while the obstacles to validity are the invalidators.
For example: prayer has obstacles to its validity; speaking during prayer invalidates the prayer. Fasting has invalidators, which are the things that break the fast. Hajj has prohibitions; these prohibitions are the things forbidden in ihram. Allah the Exalted and Exalted mentioned them in the Noble Qur'an, and the Sunnah came with an explanation of many of them, indeed with an explanation of all of them. In the Qur'an, Allah the Exalted says: After that?
The student: .

The Shaykh : Rafath: The scholars said it is: intercourse and the preliminaries of intercourse, such as physical contact and kissing, and the like. The Sunnah came to complete this prohibition, stating that the one in ihram is not permitted to marry, nor to give a woman in marriage, nor to propose to a woman while in ihram. Accordingly, intercourse, physical contact for the sake of desire, looking for the sake of desire, contracting a marriage, and proposing are all forbidden in ihram. I say: the correct term for proposing is khitbah with a kasrah on the khah and a dammah on the khah, because khitbah with a dammah refers to the Friday sermon and the exhortation, and the like. Khitbah with a kasrah means seeking marriage from the woman and her guardian. This is among the prohibitions of ihram.
First: intercourse. Regarding intercourse, the scholars said: if a man has intercourse during Hajj before the first tahallul, several things follow from his intercourse:
First: sin, because he has done what Allah has forbidden.
Second: the invalidity of his ritual, meaning it is invalid; it does not suffice for the Hajj of Islam, nor for a voluntary Hajj, because it is invalid.
Third: the obligation to continue in it. This, my brothers, is a specific characteristic of Hajj. In other than Hajj, if a person commits an invalidator, it becomes invalid and he is obligated to exit it. In Hajj, if a person commits a prohibition, he does not exit it. So we say to this man whose ritual is invalid: continue in the ritual.
Fourth: making it up, meaning making up this Hajj that he invalidated, whether it was obligatory or voluntary.
Fifth: the obligation of a camel, which he slaughters and distributes among the poor. The camel must be of the age that suffices for the 'Id sacrifice, and free from defects that prevent sufficiency.
How many things follow from intercourse before the first tahallul in Hajj? Five things. I repeat them. First: what? Sin. Second: the invalidity of the ritual. Third: the obligation to continue in it, meaning the obligation to complete it. Fourth: the obligation to make it up. Fifth: the expiation, which is a camel that he slaughters in Makkah and distributes among the poor. This is regarding intercourse.
As for what is less than intercourse, such as physical contact, even if he ejaculates from it, it does not invalidate the ritual, but it is forbidden, and the expiation is obligatory for it. The mention of the expiation will come later, if Allah wills.
Among the prohibitions in ihram is what the Prophet (peace and blessings be upon him) specified when he was asked: What does the one in ihram wear? Meaning: what does the one in ihram wear? He said: How many are these?
The student: Five.

The Shaykh : Five things: he does not wear a shirt. A shirt is the garment called a dir' (tunic), meaning like our clothes here; this is a shirt. So it is not permissible to wear a shirt.
The 'imamah: which is wrapped around the head, and like it is the ghutrah, and the taqiyah (cap), like the 'imamah. Indeed, it is established in the hadith of 'Abdullah ibn 'Abbas (may Allah be pleased with them both) in the story of the man whose mount gored him while he was standing at 'Arafah, and he died (may Allah be pleased with him). The Prophet (peace and blessings be upon him) said: .
The meaning of is: do not cover him. Note his saying: meaning: if the one in ihram dies, we do not go to the market to bring him a rag to shroud him. We shroud him in two garments, in the clothing of ihram that he is wearing. It is known that the one not in ihram is wrapped in three wraps, but the one in ihram is shrouded in his izar and rida, and his head is not covered, because he will be resurrected on the Day of Resurrection while calling the talbiyah, meaning: he will rise from his grave saying: Labbaik Allahumma Labbaik (Here I am, O Allah, here I am).
Its parallel in jihad: a man is martyred and dies, he is resurrected on the Day of Resurrection with his wound oozing blood, blood flowing out. The Prophet (peace and blessings be upon him) said: to publicize that these were killed in the path of Allah.
In any case, we return to the hadith, which says: Sarawil: the known trousers.
Buran: loose garments that have something covering the head connected to them. I think some of you have seen this type of clothing, and most of those who wear it are from the Maghreb. You see them in Makkah.
Khuff: meaning: boots. And likewise socks, like them, he does not wear them.
Then the Prophet (peace and blessings be upon him) said: So the Prophet (peace and blessings be upon him) granted a dispensation to the one who does not find an izar to wear trousers, and to the one who does not find sandals to wear boots.
Now, if a person wears a vest that has no stitching, it is all woven, is this forbidden for him or not forbidden? It has no stitching?
The student: It is not permissible.

The Shaykh : This is forbidden, it is not permissible, because the Prophet (peace and blessings be upon him) forbade trousers, and they cover the lower part of the body. Likewise, the vest is forbidden.
Now, if he wears an izar that is patched and sewn, is it forbidden or not forbidden?
The student: Not forbidden.

The Shaykh : Not forbidden. And if he wears sandals that are stitched, sewn with thread, is it forbidden or not forbidden? Not forbidden.
So: I want to remove from your minds the idea of some people who think that everything with stitching is forbidden. This is not correct. Not everything with stitching is forbidden. What is forbidden is what Allah and His Messenger have forbidden. And you have now learned that the Prophet (peace and blessings be upon him) forbade five things in clothing. What are they? What did the Messenger forbid?
The student: Sewn garments.

The Shaykh : No, the Messenger never said "sewn garments." For this reason, we say: if we expressed it as the Messenger (peace and blessings be upon him) expressed it, it would be better. Because if we express it and say: the forbidden thing is wearing sewn garments, some people misunderstand its meaning. For this reason, people ask a lot, saying: if I have a sewn izar, it is forbidden. We say: it is not forbidden. What did the Messenger say? Yes?
The student: Trousers, 'imamahs, burans, and...

The Shaykh : And shirts and boots.
The student: Shirts and boots.

The Shaykh : These are five things.
Now, if a person wears a wristwatch, is it forbidden or not forbidden?
The student: Not forbidden.

The Shaykh : Not forbidden. Wearing it, we say: No, it is not forbidden, because the Messenger (peace and blessings be upon him) said: and mentioned the things that are not worn, meaning: other than that, it is worn.
Now, if a man wraps himself in a shirt, making it a wrap around his chest, is it forbidden or not forbidden?
The student: Permissible.

The Shaykh : Permissible, meaning not forbidden. Why? Because he did not wear it. The Messenger said: he does not wear it. So this man did not wear it; this man wrapped himself in it, so there is no blame on him.
Now, it is forbidden for the one in ihram to wear these types of clothing, and what is similar in meaning to them is like them. So if a person wears a mashlah (a shoulder garment), if he wears a mashlah on his shoulders, we would say: this is forbidden, because it resembles the buran, it is very close to the buran, so it is forbidden. But if he makes it a wrap that he wraps himself in, making its top its bottom, and making it like a rida, then that would be permissible.
It is also forbidden for the one in ihram to use perfume: so it is not permissible for the one in ihram to use perfume, not on his clothing, not on his body, not on his food, and not on his drink. When he contracts the ihram, perfume becomes forbidden for him. The evidence for this is the saying of the Prophet (peace and blessings be upon him and his family) regarding the one whose mount gored him, he said: And tahneet: perfuming the dead person, because when a person dies, they put hanut for him, meaning: mixtures of perfume, which are placed in cotton and put on his eyes, on his nose, on his mouth, in his folds, to perfume his scent, until he is taken to his grave in the best state of purity, cleanliness, and perfuming, because he is washed and cleaned until the Messenger (peace and blessings be upon him) said to the women who were washing his daughter: .
This indicates that we clean the deceased thoroughly, then place the incense in him, then wrap him in his shroud. His saying: means: do not perfume him. This indicates that the one in ihram does not perfume himself while in that state. Another proof is his saying, peace and blessings be upon him: .
Therefore, it is not permissible for the one in ihram, after entering the state of ihram, to perfume his body, nor his clothes, nor his food and drink. If he puts saffron in the coffee, it is not permissible for him to drink that coffee as long as the smell of the saffron remains.
Now, if he washes with soap that is strongly perfumed, let us leave aside the soap that has a scent of perfume; there is nothing wrong with that. But if the soap has a distinct, strong perfume smell, then it is not permissible, because it is a perfume, and the one in ihram does not perfume himself.
If the one in ihram perfumes himself before entering ihram and the effect of the perfume remains on him after entering ihram, does it harm him?
The student: It does not harm him.

The Shaykh : It does not harm him. In fact, it is recommended for the one in ihram, when he takes a bath before wearing the clothes of ihram and before making the intention, to perfume his head and use a lot of perfume in it, and likewise his beard, if he has a beard, he should perfume it. This is based on the saying of Aisha (may Allah be pleased with her): . What is "mufariq"? Mufariq is the parting of the head, because the Messenger (peace and blessings be upon him) had hair that reached his shoulders and sometimes the lobes of his ears. He would part it on the forehead and on the sides, and put perfume in it, and use a lot of perfume. As long as he could see the sheen of the musk, meaning its shine and luster, while in ihram, this indicates that he used a lot of perfume.
So if a person says: "If I perfume my head and then perform wudu, what do I do? Because if I perform wudu, what will I do? I will wipe my head, and if I wipe my head, I will touch the perfume. Does this harm?" We say: This does not harm, because you did not put new perfume on your body after entering ihram. Yes, if we suppose that a person intentionally takes some of the perfume on his head and perfumes the rest of his body, this is forbidden. But if it is without intention, and he merely performs wudu and his hand touches the perfume, then this does not harm.
Among the prohibitions in ihram is that a person does not marry and does not propose. If a man marries a woman while in ihram, the marriage contract is defective, because it is prohibited. It is established from the Prophet (peace and blessings be upon him and his family) that he said: . And the one who marries while in ihram has done an act that is not in accordance with the command of Allah and His Messenger, so it is returned to him.
And among the prohibitions is killing game after entering ihram, based on the saying of Allah the Exalted: . And "game" is the lawful, wild, terrestrial animal. The lawful animal, this is one.
Second: terrestrial.
Third: wild.
The unlawful animal is not game. So if the one in ihram kills a wolf, or a predator, or a snake, or something similar, there is nothing upon him.
Second: terrestrial, to exclude the marine. Is there any marine animal? Answer?
The student: Fish.

The Shaykh : Yes, there is. Marine animals are more numerous than terrestrial animals. It is permissible for the one in ihram to catch fish. So if a person enters ihram on a ship in the sea, because those who come from Egypt or come from Yemen all pass by way of the sea, they enter ihram before they reach Jeddah. If they catch fish in the sea while in ihram, this is lawful.
Now, "wild." What does "wild" mean? That which does not become accustomed to people, and is not domesticated in their homes, such as pigeons, ostriches, geese, and many other types of birds. As for the non-wild, which is domestic, like chickens, there is nothing wrong with it; there is nothing wrong for the one in ihram to slaughter it.