All praise is due to Allāh:

Firstly, the default ruling for a man in the state of ʼIḥrām is to abstain from wearing stitched garments, which refers to clothing that is tailored to fit the body, whether it is sewn or adhered using adhesive, like in the case of Daypar (cloth fastened with adhesives) or using fasteners like in the case of pants.

The basis for this ruling is the Ḥadīth narrated by Ibn ʽUmar (may Allāh be pleased with him) in which a man said: “O Allāh’s Messenger (peace be upon you), what type of clothes should a Muḥrim wear? Allāh’s Messenger (peace be upon him) replied: “Do not wear shirts, turbans trousers hooded cloaks or Khuffs (socks made from thick fabric or leather); but if someone cannot get sandals, then he can wear Khuffs after cutting them short below the ankles. Do not wear clothes touched by Saffon or Wars (two kinds of perfumes). [Narrated by Al-Bukhāriy and Muslim].

The text explicitly mentioning some items does not mean that other similar items are permissible, as the underlying reason for the prohibition is the same. There is no difference between a shirt and a t-shirt, or between a turban and a cap, or between a hat and a hamlet, or between pants and various types of underwear, or between a hooded cloaks and a Moroccan hooded cloak (Silhām) or a cloak with a head covering. All of these falls under the same reasoning, which is the attachment [the cloth is attached tightly to the body] that contradicts the state of ʼIḥrām.

Secondly, there are narrations from ʽAāʼishah (may Allāh be pleased with her) stating that she allowed her male servants to wear Tubbān (a type of loincloth similar to what wrestlers wear in Japan) because they would be exposed when carrying her Ḥajj and ʽUmrah offerings. This narration indicates a situation of necessity, and it does not mean that she did not pay their ransom (Fidyah) on their behalf. Allāh says in the Qurʼān: “And perform the Ḥajj and ʽUmrah for Allāh. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals.” [Al-Baqarah 2:196].

Similarly, there is a narration about ʽAmmār ibn Yāsir that he had a medical condition causing urinary incontinence, so he would wear Tubbān to prevent leakage. It is clear that if the default ruling allowed wearing Tubbān, our master ʽAmmār would not have felt the need to apologize for wearing it due to his condition.

Thirdly, the majority of jurists, including the Ḥanafiy scholars, permit a man in ʼIḥrām to tighten his lower garment (ʼIzār) if he fears it may slip, even if he used a part of it for this purpose. Some scholars have also mentioned consensus on the permissibility of wearing Himyān (pursed belts) to secure what needs to be secured. They argue that this does not fall under the definition of stitching because belts are not usually considered clothing in and of themselves, meaning that they are not worn for their own sake. We do not wear belts without trousers.

Therefore, if someone has a medical necessity, such as suffering from chafing, or if they have a personal necessity, such as the need to cover their ʽAwrah due to the insufficiency of the ʼIzār, or if they have a psychological necessity due to the fear of people seeing something embarrassing, they may wear Tubbān or Daypar and their ʼIḥrām is valid, but he must pay the ransom (Fidyah), which is one of three options: fasting for three days, feeding six needy people, or sacrificing an animal. This is because the Qurʼānic text has linked excuses to the payment of a ransom. Allāh says in the Qurʼān: “And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charityor sacrifice.” [Al-Baqarah 2:196]. If a person is unable to fulfill any of the three options, they are exempted for his inability which is quite similar to the case of Ẓiḥar (making wives unlawful).

After all, Allāh knows best.

Fataw issued by Dr. Khālid Naṣr