Is it permissible to wear a pouch in Ihram?

Among the prohibitions of Iḥrām is the wearing of clothing which is figure-hugging and fastened on the limbs by one of the following methods, as described by Ibn al-Humām (d.861 AH):

1. Ishtimāl – this refers to the person tying and fastening clothing to his body which results in the clothing taking the shape and form of the limbs, like ordinary clothing that is worn.
2. Istimsāk – this refers to the clothing having accessories such as stitching, press studs, Velcro or elastic, which result in the clothing taking the shape of limbs and resembling everyday clothing¹.

This prohibition is not specific to stitched clothing, rather it applies to anything which results in the Iḥrām clothing to resemble and appear like normal and everyday clothing. Given that the above was most apparent and common through wearing stitched clothing, the prohibition became synonymous with wearing ‘stitched clothing’ (Lubs al-Makhīṭ). However, the prohibition is not specific to stitched clothing or stitches, for that matter.

When it comes to tying something around the waist, the Fuqahā’ are explicit in the permissibility of wearing something wherein valuables are kept, as mentioned by Imam al-Sarakhsī (d.483 AH), Ibn Nujaym (d.970 AH), al-Ḥaddād al-Zabīdī (d.800 AH), Ibn ‘Ābidīn (d.1252 AH) and others². The Fuqahā’ mention the word Himyān and Minṭaqah. Ibn al-Humām (d. 861 AH) mentions that this does not fall under the prohibition of Lubs al-Makhīṭ³.However, the jurists equally state that it is disliked to tie a rope around one’s lower garment. This has been stated by Ibn Māzah (d.616 AH) in his al-Muḥit al-Burhānī as well as others. Imam al-Sarakhsī (d.483 AH) also narrates this, and cites a prophetic narration specifically for tying a rope. Ibn al-Humām defends the permissibility of wearing a Himyān (akin to a pouch) and differentiates it from the tying of a rope on the following premises:

1. It is not in the meaning of Lubs al-Makhīṭ
2. It is typically worn underneath the garment, and therefore does not aid in Ishtimāl and Istimsāk
3. The dislike for the rope is as a result of a specific narration

Imam al-Sarakhsī (d.483 AH) identifies another meaning in the prohibition of Lubs al-Makhīṭ, in that it refers to those garments and accessories on clothing which completely remove the need to tend to one’s clothing to keep it in place; meaning, Iḥrām clothing necessitates some level of conscious effort and labour to preserve the clothes on one’s body. In other words, a hallmark of everyday clothing and Lubs al-Makhīṭ is that they are effortlessly kept and maintained on one’s body without having to tend to them after wearing.

Although Ibn al-Humām mentions that the Himyān (pouch equivalent) was typically worn beneath the garment (and therefore invisible), it is permitted to wear it on top of one’s garment too, as explicitly stated by Ibn ‘Ābidīn (d.1252 AH) and Shah al-Muhajir al-Makkī (d.1346 AH) in his Ghunyat al-Nāsik Fī Bugyat al-Manāsik⁴. They state that wearing the Himyān underneath the garment is acceptable because it is not worn in such an instance to maintain and keep the Iḥram garment in place. And if the Himyān is worn above the garment, then it is acceptable on the premise that it is not in the meaning of Lubs al-Makhīṭ.Hence, it seems that there are two different premises to support the conclusion in each scenario.

The question arises that why is the wearing of a Himyān on top of one’s Iḥrām not in the meaning of Lubs al-Makhīṭ?One indicator found in Ibn al-Humām’s writings is that there is no intention to wear the Himyān to maintain and support the lower garment of Iḥrām, instead it is worn to preserve one’s valuables. Another indicator is mentioned by Imam al-Kāsānī (d.587 AH); He states that the Ishtimālof a Himyān is similar to that of the lower garment of Iḥrām⁵; the Himyān is not adding much support to the Izār (lower garment), as the lower garment of Iḥrām is tied and fastened around the waist anyway. Therefore it seems that the Fuqahā’ may deem it as somewhat of a Tābi’ (subordinate) to the Izār and not an accessory which is stronger in meaning or dominant in keeping the Iḥrām clothing fastened and secure around the waist like ordinary clothing. When it is not stronger, it cannot be considered as a foreign and additional item being worn. When it is not additional item, it cannot then resemble Lubs al-Makhīṭ,as one feature of Lubs al-Makhīṭ is Istimsāk, which is the support of accessories or elements in making the Iḥrām clothing appear like every day wear. To summarise, the impact of the Himyān is less than the Izār itself in maintaining it around the waist. When that is the case, it cannot be in the meaning of Lubs al-Makhīṭ,as Lubs al-Makhīṭalways is dominant in adding Ishtimāl and Istimsāk to clothing.

The tying of the rope was discouraged in the prophetic narration, and the reason for that according to Ibn al-Humām (d.861 AH) is that it closely resembles the function of Lubs al-Makhīṭ ,in that it effortlessly maintains the lower garment on one’s body. This meaning can be found in wearing a belt too. As such, tying a belt solely to hold the lower Iḥrām garment in place would also be disliked. However, the Fuqahā’ clearly state that there is no atonement or penalty due as a result of tying something around the waist on top of one’s Iḥrām⁶.

The rationale

The Prophet ﷺ described a pilgrim as “dishevelled and odorous.” [Tirmidhi]⁷ The state of Iḥrām is one where a person is disorderly, unkempt, ungroomed. Iḥrām erases distinction between class and status. There is nobody that stands out on account of riches or luxury clothing. However, the purpose of not being permitted to wear everyday clothes and being made to assume an uncommon, irregular and unfamiliar guise is to train the heart and mind; You should not be in the same state as you are in the comfort of your home. Coming out of one’s comfort zone is where spiritual growth occurs.

A person’s appearance and physical state has an impact on their internal being. The physical state and physical experience impacts the way we feel and think. Iḥrām brings within us a sense of weakness and humbleness. It facilitates the conscious dependence and reliance upon Almighty Allah. Among the greatest reminders and facilitators of the sovereignty and power of Allah is the clothing of Iḥrām. Iḥrām conditions the heart, mind and soul.

The pouch is acceptable as the objective of Iḥrām is not to put a person into actual worry and anxiety. There is a natural need to preserve valuables and be able to carry important items with oneself. That can only occur by strapping something to yourself or carrying something. As such, preserving valuables in a pouch is acceptable. This beautiful balance in allowing us to preserve ourselves and yet facilitate growth is another example of how Islam maintains equilibrium.