the food of the jinn and the fodder for their animals. However, this prohibition was stated because people did not ordinarily take care to avoid cleansing themselves with those forbidden materials, unlike human food and fodder for their animals, which people generally do not use for this purpose.

Likewise, he prohibited these five kinds of clothing when asked what garments a pilgrim in ihrām may wear. The apparent meaning of his words is that he permitted everything else, since he was asked what may be worn, not what may not be worn. Had his words not conveyed permission to wear other things, he would not have answered the questioner. However, these five were the garments customarily worn among them that were forbidden to a pilgrim in ihrām. Those people possessed reason and understanding: any of them would realize that if he prohibited a shirt made of a single layer, then lined garments, padded robes, fur coats shaped like shirts, and similar garments would be prohibited with even greater reason. These garments have the same features as a shirt, and more besides; he could not therefore permit them while prohibiting the shirt.

Likewise, briefs are an even stronger case than trousers. A turban is customarily worn over something else—a cap, a kaltha, or the like. If he prohibited the turban, which does not directly touch the head, then his prohibition would apply with even greater reason to a cap, a kaltha, and similar coverings that do touch the head, since these cover the head more directly, whereas the pilgrim in ihrām is dishevelled and dust-covered. This is why he said in the authentic hadith—the hadith about Allah’s boasting:

“Indeed, He