or leather socks, except for someone who cannot find sandals”—to the end of the hadith.

Thus he prohibited five types of clothing worn on the body, including the tunic, under which robes and similar garments also fall. He did not intend to prohibit only these five particular garments; rather, he intended to prohibit these categories, indicating each category by one example. He mentioned what his audience needed to know: the garments they ordinarily wore.

The evidence for this is the authentic report in the two Sahih collections that, before this, he was asked about someone who had entered ihrām for umrah while wearing a robe. He said:

“Take off your robe, wash away the traces of saffron-based perfume, and do in your umrah what you would do in your Hajj.”

This occurred during the compensatory umrah. It is therefore clear that the prohibition on wearing robes had already been prescribed, although he did not mention them by name in the hadith.

It is also authentically reported in the two Sahih collections that he said concerning the pilgrim in ihrām whose she-camel had broken his neck:

“Do not cover his head.”

Muslim’s version adds:

“or his face, for he will be raised on the Day of Resurrection reciting the talbiya.”

He forbade them to cover the man’s head because his state of ihrām continued, since he would be raised on the Day of Resurrection reciting the talbiya, just as he instructed them not to apply perfume to him. It is therefore clear that a pilgrim in ihrām is prohibited from both these things.

Yet the hadith under discussion only prohibits wearing turbans. It is therefore clear that he intended to prohibit both turbans and other things that similarly cover the head. Thus he mentioned what covers the head; what is worn on the body, such as tunics and robes; what is worn over both together, namely the hooded cloak; and what is worn on the lower half of the body