in two halves, and tie each half onto a leg, because it resembles trousers. He may not wear the ra'n (25), because it is of the same meaning, and because it is made to the size of the limb worn within it, so it resembles the khuff.

573 - Issue: He said: (And he may wear the himyan, and insert the straps one into another, but he shall not tie them.)

And the sum of that is that wearing the himyan is permissible for the Muhrim according to the statement of the majority of scholars. This has been narrated from Ibn Abbas, Ibn Umar, Sa'id ibn al-Musayyab, 'Ata', Mujahid, Tawus, al-Qasim, al-Nakha'i, al-Shafi'i, Ishaq, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). Ibn 'Abd al-Barr said: A group of the jurists of the various lands, both the earlier and later ones, have permitted that. Whenever it is possible for him to insert the straps one into another and for it to be secured thereby, he should not tie it, because there is no need to tie it. If it does not stay secured except by tying it (1), he may tie it. Ahmad explicitly stated this, and it is the position of Ishaq. Ibrahim said: They used to grant concessions regarding the tying of the himyan for the Muhrim, but they would not grant concessions regarding the tying of anything else. 'Aisha said: 'Fasten your provisions upon yourself' (2). The Qadi mentioned in 'Al-Sharh' that Ibn Abbas said: 'The Messenger of Allah (may Allah bless him and grant him peace) granted a concession to the Muhrim regarding the himyan to tie it, if his provisions were in it.' And Ibn Abbas said: 'Fasten your provisions upon yourselves.' He also granted a concession for the signet ring and the himyan for the Muhrim (3). Mujahid narrated from Ibn Umar that he was asked about a Muhrim who binds the himyan upon himself, and he replied: 'There is no harm in it, if his provisions are in it, [he should secure his provisions]' (4). And that is because it is among the things that necessity demands one to tie, so it is permitted, just like tying the izar.