like tying the izar. If there are no provisions in the himyan, it is not permissible to tie it, due to the lack of need for it, and the same applies to the belt (mintaqah). It has been narrated from Ibn Umar that he disliked the himyan and the belt for the Muhrim, and Nafi', his freed slave, also disliked it. This is interpreted as referring to when there is no provision within it, due to the previously mentioned concession regarding that which contains provisions. Ahmad was asked about a Muhrim who wears a belt due to back pain, or out of need for it. He said: 'He must offer a fidyah (expiatory ransom).' It was said to him: 'Is it not like the himyan?' He replied: 'No.' From Ibn Umar, it is reported that he disliked the belt for the Muhrim, and that he permitted tying the himyan if it contained provisions. The difference between them is that the himyan contains provisions, whereas the belt does not, so the tying of that which contains provisions was permitted due to the need to safeguard them, while the tying of other things was not permitted. If both contain provisions, or neither contains provisions, then they are both the same. Aisha said regarding the belt for the Muhrim: 'Fasten your provisions upon yourself.' Thus, she granted a concession regarding it if it contained provisions. Ahmad did not permit tying the belt for back pain unless he offers a fidyah; because the belt is not prepared for that, and because it is an action of a prohibited nature in ihram in order to repel harm from oneself, similar to one who wears sewn garments to repel cold, or shaves his head to remove the affliction of lice, or applies perfume on account of illness.

574 - Issue: He said: (And he may undergo cupping, provided he does not cut any hair.)

As for cupping, if he does not cut any hair, it is permissible without fidyah according to the opinion of the majority; because it is a medical treatment performed by withdrawing blood, so it is similar to phlebotomy (opening a vein) and lancing a wound (1). Malik said: He should not undergo cupping except out of necessity, and al-Hasan used to view cupping as causing blood to spill. Our argument is that Ibn Abbas narrated that the Prophet (may Allah bless him and grant him peace) underwent cupping while he was a Muhrim. It is unanimously agreed upon (2). He did not mention a fidyah, and because he does not seek ease/luxury through it, so it is like drinking medicine.