the man with respect to one type of clothing—namely, gloves—for a man too may not wear gloves, since they are a garment.

His statement, “and covering her face,” means that she must refrain from covering her face; thus, she must not cover it.

As for a man, it was mentioned previously that the stronger view is that he may cover his face. This is because the phrase, “nor his face,” (1) in the report concerning the man who died is disputed as to its authenticity and contains a degree of inconsistency. For this reason, the jurists disregarded it and said that there is nothing wrong with a person in ihram covering his face. Indeed, one in ihram often needs to do so: he may, for example, sleep and place a handkerchief or something similar over his face to protect it from flies, sweat, or the like.

It is forbidden for a woman to cover her face. This is the well-known position in the madhhab. They mention here a governing principle: that a woman’s ihram is in her face. But this is weak. If they mean that it is the part of the body in which a particular form of clothing is prohibited, then this is correct. But if they mean covering it, then this is incorrect, because no prohibition from the Prophet ﷺ has been reported forbidding a woman from covering her face. Rather, what has been reported is the prohibition of the face veil. The face veil is more specific than covering the face, since it is a garment made for the face. It is as though a woman was forbidden from wearing a garment for the face, just as a man was forbidden from wearing garments made for the body and the head.

His statement, “She may wear jewelry,” means that a woman in ihram may wear jewelry. What is meant is permissible jewelry, not every kind of jewelry. Jewelry in the form of an animal is forbidden to her and to others as well. Thus, ihram does not prevent a woman