When should the shoulder be revealed by men in the state of Ihram?
The answer
The revealing of the upper arm and right shoulder (Iḍitbā’) should only occur in a Ṭawāf after which there is a Sa’ī. The right shoulder should be concealed whilst in the state of Iḥrām when one is not performing Ṭawāf. Thus, when performing Ṣalāh or taking a long break from Ṭawāf, Iḍitbā’ should no longer be performed[1].
In short: idtiba applies only during a tawaf followed by sa'i.
Explanation
The revealing of the upper arm and right shoulder (Iḍitbā’) should only occur in a Ṭawāf after which there is a Sa’ī. The right shoulder should be concealed whilst in the state of Iḥrām when one is not performing Ṭawāf. Thus, when performing Ṣalāh or taking a long break from Ṭawāf, Iḍitbā’ should no longer be performed1.
The performance of Iḍitbā’ is from the Sunan of Ṭawāf, and it is a Sunnah as per the Ẓāhir al-Riwāyah2.It is not a Sunnah of Iḥrām; as such, it is not practiced immediately when entering into the state of Iḥrām. Similarly, when a person is no longer performing Ṭawāf, Iḍitbā’ should no longer be practiced. Hence, the Fuqahā’ state that when performing the two rak’at after Ṭawāf, one should no longer observe Iḍitbā’. These two rak’at are relatively more connected to Ṭawāf than other acts, yet the Fuqahā’ explicitly state that Iḍitbā’ should not be observed when performing these two rak’at. As such, when leaving or pausing Ṭawāf for a considerably long period, Iḍitbā’ should no longer be performed.
In fact, al-Shurunbulālī (d. 1069 AH) states that exposing the shoulder and upper arms in such a manner is disliked in Ṣalāh. He states that concealing the shoulders is recommended in Ṣalāḥ[3]. Ibn Amir Ḥāj (d.879 AH) states that the practices and styles of those displaying arrogance, pride, pomposity and vanity is typically disliked, as Ṣalāḥ is a presentation of humility, self-effacement and submissiveness4.
There were some scholars of the view that Iḍitbā’ need not be performed anymore, since it was done for a specific purpose by the Prophet ﷺ when performing ʹUmrah before Fatḥ Makkah, and that purpose no longer stands. However, this has been dismissed by the majority of scholars. Imam al-Kirmānī (Raḥimahullah) says that the Ṣaḥiḥ position is that it is still a Sunnah5. In fact, the Prophet ﷺ performed this in his farewell Hajj too6.
Imam al-Kāsānī (d. 587 AH) states that it is not necessary for a ruling to be practiced that the initial cause stands; the cause (sabab) can change to something else.7 Ibn Ḍiā’ (d. 854 AH) states that the pelting of the Jamarāt, Wuḍū’ for Jumu’ah and reciting Qir’ā’ah softly in the daylight prayers are all examples of actions that were done due to specific causes, but remain practiced thereafter even though the initial cause is non-existent8.
Exposing the biceps is typically a display of strength and one’s physique. The scholars and people observant of prayers do not generally dress in this manner. This type of display is generally seen by individuals frequenting gyms and working on building muscle mass in their upper bodies. Such a display signifies strength and power. Observing this practice in Ṭawāf may seem contrary to the etiquettes of worship, but this is exactly what Ittibāʻ (emulating) of the Prophet ﷺ is all about. If he did it, we do it. Doing such actions allow our inner selves to sync with the Prophet ﷺ and mirror the Prophet ﷺ. This is how we get close to Almighty Allah. The fact that the Prophet ﷺ performed this in the farewell Hajj shows that there was potentially another wisdom and reason to continue with this practice. Perhaps this practice is a reminder of the hardships which the first generation of Muslims endured for the cause of Islam. Perhaps it facilitates empathy with the Prophet ﷺ and his noble companions. It can also be a display to Shaytan and his friends. Furthermore, it can be a means of displaying the might and honour Almighty Allah gave the Muslims after the conquest of Makkah.
From among the pillars of Islam, Hajj is unique in the sense that from beginning to end, it is very much an imitation of great people and a recurring repetition of history. Hajj, whilst it is very much about Tawḥīd, has a strong connection with our roots and tradition; it is a journey connecting us with our spiritual heritage, to the extent that it goes back to the previous Prophets and nations. The believers, across time, have all come in different eras to this one space to proclaim the Oneness of Almighty Allah. Significant practices of Hajj are based on the activities of Ibrahim (ʻalayhis salām) and his noble family. However, certain activities and practices of Hajj were done specifically by the Prophet ﷺ, and those practices are now part of the tradition of Hajj. Whilst we reminisce and remember Ibrahim (ʹalayhis salām) and his family when performing Hajj, perhaps Almighty Allah wanted us to also remember and emulate practices specific to our beloved Master ﷺ. As such, these practices have became embedded within Hajj.
Fiqh basis
The performance of Iḍitbā’ is from the Sunan of Ṭawāf, and it is a Sunnah as per the Ẓāhir al-Riwāyah2.It is not a Sunnah of Iḥrām; as such, it is not practiced immediately when entering into the state of Iḥrām. Similarly, when a person is no longer performing Ṭawāf, Iḍitbā’ should no longer be practiced. Hence, the Fuqahā’ state that when performing the two rak’at after Ṭawāf, one should no longer observe Iḍitbā’. These two rak’at are relatively more connected to Ṭawāf than other acts, yet the Fuqahā’ explicitly state that Iḍitbā’ should not be observed when performing these two rak’at. As such, when leaving or pausing Ṭawāf for a considerably long period, Iḍitbā’ should no longer be performed.
In fact, al-Shurunbulālī (d. 1069 AH) states that exposing the shoulder and upper arms in such a manner is disliked in Ṣalāh. He states that concealing the shoulders is recommended in Ṣalāḥ[3]. Ibn Amir Ḥāj (d.879 AH) states that the practices and styles of those displaying arrogance, pride, pomposity and vanity is typically disliked, as Ṣalāḥ is a presentation of humility, self-effacement and submissiveness4.
There were some scholars of the view that Iḍitbā’ need not be performed anymore, since it was done for a specific purpose by the Prophet ﷺ when performing ʹUmrah before Fatḥ Makkah, and that purpose no longer stands. However, this has been dismissed by the majority of scholars. Imam al-Kirmānī (Raḥimahullah) says that the Ṣaḥiḥ position is that it is still a Sunnah5. In fact, the Prophet ﷺ performed this in his farewell Hajj too6.
Imam al-Kāsānī (d. 587 AH) states that it is not necessary for a ruling to be practiced that the initial cause stands; the cause (sabab) can change to something else.7 Ibn Ḍiā’ (d. 854 AH) states that the pelting of the Jamarāt, Wuḍū’ for Jumu’ah and reciting Qir’ā’ah softly in the daylight prayers are all examples of actions that were done due to specific causes, but remain practiced thereafter even though the initial cause is non-existent8.
The rationale
Exposing the biceps is typically a display of strength and one’s physique. The scholars and people observant of prayers do not generally dress in this manner. This type of display is generally seen by individuals frequenting gyms and working on building muscle mass in their upper bodies. Such a display signifies strength and power. Observing this practice in Ṭawāf may seem contrary to the etiquettes of worship, but this is exactly what Ittibāʻ (emulating) of the Prophet ﷺ is all about. If he did it, we do it. Doing such actions allow our inner selves to sync with the Prophet ﷺ and mirror the Prophet ﷺ. This is how we get close to Almighty Allah. The fact that the Prophet ﷺ performed this in the farewell Hajj shows that there was potentially another wisdom and reason to continue with this practice. Perhaps this practice is a reminder of the hardships which the first generation of Muslims endured for the cause of Islam. Perhaps it facilitates empathy with the Prophet ﷺ and his noble companions. It can also be a display to Shaytan and his friends. Furthermore, it can be a means of displaying the might and honour Almighty Allah gave the Muslims after the conquest of Makkah.
From among the pillars of Islam, Hajj is unique in the sense that from beginning to end, it is very much an imitation of great people and a recurring repetition of history. Hajj, whilst it is very much about Tawḥīd, has a strong connection with our roots and tradition; it is a journey connecting us with our spiritual heritage, to the extent that it goes back to the previous Prophets and nations. The believers, across time, have all come in different eras to this one space to proclaim the Oneness of Almighty Allah. Significant practices of Hajj are based on the activities of Ibrahim (ʻalayhis salām) and his noble family. However, certain activities and practices of Hajj were done specifically by the Prophet ﷺ, and those practices are now part of the tradition of Hajj. Whilst we reminisce and remember Ibrahim (ʹalayhis salām) and his family when performing Hajj, perhaps Almighty Allah wanted us to also remember and emulate practices specific to our beloved Master ﷺ. As such, these practices have became embedded within Hajj.
And Allah knows best.
Mufti Faraz Adam
References
1في عمدة الرعاية:
ولو صلى ركعتي الطواف مضطبعا كره ذلك
في الدر المختار للتمرتاشي:
(جاعِلًا) قَبْلَ شُرُوعِهِ (رِداءَهُ تَحْتَ إبْطِهِ اليُمْنى مُلْقِيًا طَرَفَهُ عَلى كَتِفِهِ الأيْسَرِ) اسْتِنانًا
في حاشية ابن عابدين لابن عابدين (تAH1252)ج 2 ص 495 ، ط أيج أيم سعيد باكستان
قالَ فِي الفَتْحِ ويَنْبَغِي أنْ يَضْطَبِعَ قَبْلَ شُرُوعِهِ فِي الطَّوافِ بِقَلِيلٍ اهـ فَلَوْ قالَ الشّارِحُ قُبَيْلَ شُرُوعِهِ لَكانَ أصْوَبَ فافْهَمْ.هَذا، وفِي شَرْحِ اللُّبابِ: واعْلَمْ أنَّ الِاضْطِباعَ سُنَّةٌ فِي جَمِيعِ أشْواطِ الطَّوافِ كَما صَرَّحَ بِهِ ابْنُ الضِّياءِ فَإذا فَرَغَ مِن الطَّوافِ تَرَكَهُ حَتّى إذا صَلّى رَكْعَتَيْ الطَّوافِ مُضْطَبِعًا يُكْرَهُ لِكَشْفِهِ مَنكِبَهُ ويَأْتِي الكَلامُ عَلى أنَّهُ لااضْطِباعَفِي السَّعْيِ. اهـ.
فِي اللُّبابِ: ويُلَبِّي فِي السَّعْيِ الحاجُّ لا المُعْتَمِرُ زادَ شارِحُهُولا اضْطِباعَ فِيهِ مُطْلَقًا
2في مجمع الأنهر في شرح ملتقى الأبحر لعبد الرحمن شيخي زاده (تAH1074(ج 1 ص 271 ، ط دار إحياء التراث العربي
(وقَدْ اضْطَبَعَ رِداءَهُ بِأنْ جَعَلَهُ) أيْ وسَطَ الرِّداءِ (تَحْتَ إبْطِهِ الأيْمَنِ وألْقى طَرَفَيْهِ عَلى كَتِفِهِ الأيْسَرِ) ويَكُونُ كَتِفُهُ الأيْمَنُ مَكْشُوفًا والأيْسَرُ مُغَطًّى هُوَ تَفْسِيرُ الِاضْطِباعِ يُقالُ: اضْطَبَعَ بِثَوْبِهِ وقَوْلُهُمْ اضْطَبَعَ رِداءَهُ سَهْوٌ كَما فِي المُغْرِبِ وهُوَ سُنَّةٌ فِي ظاهِرِ الرِّوايَةِ.
3] وفي إمداد الفتاح للشرنبلالي (ت 1069 ه) ص 358 ج دار قباء
(وجعل الثوب تحت إبطه الأيمن وطرح جانبيه على عاتقه الأيسر) أو عكسه لأن ستر المنكبين في الصلاة مستحب فيكره تركه لغير ضرورة تنزيها
4في حلبة المجلي لابن أمير حاج ج 2 ص 242 ط دار الكتب:
ويكره ما هو من أخلاق الجبابرة
5في المسالك في المناسك للكرماني ج 1 ص 395 ط دار البشائر:
وقال بعض أصحابنا لم يبق الرمل سنة في هذا الزمان لأن النبي صلى الله عليه وسلم فعل ذلك في عمرة القضاء لأجل الكفار وقد زالت تلك العلة فلا تبقى سنة والصحيح أنه بقي سنة لأن النبي صلى الله رمل في طواف حجة الوداع وفي تلك السنة التي كانت العلة زائلة بمكة علم أنه بقي سنة
6أخرجه أبو داود
7فيبدائع الصنائع في ترتيب الشرائع للكاساني (ت 587 ه) ج 2 ص 157 ط دار الكتب:
وَأَمَّا الرَّمَلُ فَالْأَصْلُ فِيهِ أَنَّ كُلَّ طَوَافٍ بَعْدَهُ سَعْيٌ فَمِنْ سُنَنِهِ الِاضْطِبَاعُ وَالرَّمَلُ فِي الثَّلَاثَةِ الْأَشْوَاطِ الْأُوَلِ مِنْهُ، وَكُلُّ طَوَافٍ لَيْسَ بَعْدَهُ سَعْيٌ فَلَا رَمَلَ فِيهِ، وَهَذَا قَوْلُ عَامَّةِ الصَّحَابَةِ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ – إلَّا مَا حُكِيَ عَنْ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا – أَنَّ الرَّمَلَ فِي الطَّوَافِ لَيْسَ بِسُنَّةٍ، وَجْهُ قَوْلِهِ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – إنَّمَا رَمَلَ، وَنَدَّبَ أَصْحَابَهُ إلَيْهِ لِإِظْهَارِ الْجَلَدِ لِلْمُشْرِكِينَ، وَإِبْدَاءِ الْقُوَّةِ لَهُمْ مِنْ أَنْفُسِهِمْ فَإِنَّهُ رُوِيَ أَنَّهُ «دَخَلَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَأَصْحَابُهُ مَكَّةَ، وَكُفَّارُ قُرَيْشٍ قَدْ صُفَّتْ عِنْدَ دَارِ النَّدْوَةِ يَنْظُرُونَ إلَيْهِمْ وَيَسْتَضْعِفُونَهُمْ وَيَقُولُونَ: أَوْهَنَتْهُمْ حُمَّى يَثْرِبَ فَلَمَّا دَخَلَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – الْمَسْجِدَ اضْطَبَعَ بِرِدَائِهِ، وَرَمَلَ ثُمَّ قَالَ رَحِمَ اللَّهُ امْرَأً أَبْدَى مِنْ نَفْسِهِ جَلَدًا» .
وَرُوِيَ أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «رَحِمَ اللَّهُ امْرَأً أَرَاهُمْ الْيَوْمَ مِنْ نَفْسِهِ قُوَّةً» ، وَذَلِكَ الْمَعْنَى قَدْ زَالَ فَلَمْ يَبْقَ الرَّمَلُ سُنَّةً، لَكِنَّا نَقُولُ: الرِّوَايَةُ عَنْ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا – لَا تَكَادُ تَصِحُّ؛ لِأَنَّهُ قَدْ صَحَّ أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – رَمَلَ بَعْدَ فَتْحِ مَكَّةَ وَرُوِيَ عَنْ ابْنِ عُمَرَ – رَضِيَ اللَّهُ عَنْهُمَا – أَنَّهُ قَالَ «كَانَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – إذَا طَافَ بِالْبَيْتِ الطَّوَافَ الْأَوَّلَ خَبَّ ثَلَاثًا، وَمَشَى أَرْبَعًا» .
وَكَذَا أَصْحَابُهُ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ – بَعْدَهُ رَمَلُوا.
وَكَذَا الْمُسْلِمُونَ إلَى يَوْمِنَا هَذَا فَصَارَ الرَّمَلُ سُنَّةً مُتَوَاتِرَةً، فَإِمَّا أَنْ يُقَالَ: إنَّ أَوَّلَ الرَّمَلِ كَانَ لِذَلِكَ السَّبَبِ، وَهُوَ إظْهَارُ الْجَلَادَةِ، وَإِبْدَاءُ الْقُوَّةِ لِلْكَفَرَةِ، ثُمَّ زَالَ ذَلِكَ السَّبَبُ وَبَقِيَتْ سُنَّةُ الرَّمَلِ عَلَى الْأَصْلِ الْمَعْهُودِ أَنَّبَقَاءَ السَّبَبِ لَيْسَ بِشَرْطٍ لِبَقَاءِ الْحُكْمِ كَالْبَيْعِ، وَالنِّكَاحِ، وَغَيْرِهِمَا، وَإِمَّا أَنْ يُقَالَ لَمَّا رَمَلَ النَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – بَعْدَ زَوَالِ ذَلِكَ السَّبَبِ صَارَ الرَّمَلُ سُنَّةً مُبْتَدَأَةً فَنَتَّبِعُ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي ذَلِكَ، وَإِنْ كَانَ لَا نَعْقِلُ مَعْنَاهُ، وَإِلَى هَذَا أَشَارَ عُمَرُ – رَضِيَ اللَّهُ تَعَالَى عَنْهُ – حِينَ رَمَلَ فِي الطَّوَافِ، وَقَالَ: مَا لِي أَهُزُّ كَتِفِي، وَلَيْسَ هَهُنَا أَحَدٌ رَأَيْتُهُ، لَكِنْ أَتَّبِعُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَوْ قَالَ: لَكِنْ أَفْعَلُ مَا فَعَلَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَيَرْمُلُ مِنْ الْحَجَرِ إلَى الْحَجَرِ، وَهَذَا قَوْلُ عَامَّةِ الْعُلَمَاءِ.
8في البحر العميق ج 2 ص 1164 ط مؤسسة الريان
Based on the Hanafi school and on the question as it was asked. Another mufti may reach a different conclusion. Read the disclaimer.