and in the next hadith we shall encounter the scholars’ differing views on this matter and, God willing, the soundest of them. Al-Majd Ibn Taymiyyah said, “They are unanimously agreed that the prohibition here concerns men.”
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The use of wars dye, saffron, and anything similar to them among perfumes is forbidden to every pilgrim, male or female.
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It is forbidden for a woman to cover her face, for her state of consecration lies in keeping it uncovered; and it is forbidden for either man or woman to wear gloves.
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These last two points were not included in the man’s original question. Yet, because the Prophet ﷺ perceived from the nature of the inquiry that the questioner was unaware of them, he added them, imparting the knowledge at the moment it was needed and in its proper context.
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The pilgrim’s distinctive garb embodies many wisdoms and subtle purposes: among them, that one remain humble and submissive, far from luxury and worldly adornment, and that this shroud-like clothing remind him of death, making him more vigilant before his Lord. Ibn Daqiq al-ʿId said, “It alerts the soul to engage in this tremendous act of worship by abandoning its usual dress, which in turn prompts full attentiveness to it and careful observance of its rules, pillars, conditions, and courtesies.”
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Qadi ʿIyad said, “The Muslims unanimously agree that whatever is mentioned in the hadith may not be worn by a pilgrim. By citing trousers and the shirt the Prophet indicated everything that is tailored; by mentioning turbans and burnouses he pointed to anything that covers the head, whether stitched or not; and by mentioning leather socks he alluded to all that covers the feet.”
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Shaykh al-Islam Ibn Taymiyyah said, “The pilgrim may wear none of the items the Prophet ﷺ forbade except out of necessity. A necessity is, for example, cold so severe that one fears sickness if the head is left uncovered; then he may wear what is required, but once relieved he must remove it. He must thereafter offer expiation: either fast three days, sacrifice a sheep, or feed six destitute persons, giving each half a saʿ of dates or barley, or a mudd of wheat. He may offer the expiation either before or after committing the forbidden act.”
Benefit: The prohibition of wearing “sewn” or “encompassing” garments refers only to their normal manner of wear; merely draping such items over oneself and the like is of no consequence.