What is the ruling on sewing the izar of ihram so it becomes like a skirt i.e. it is sewed from all directions to the point that some people add pockets to it? حكم خياطة الإزار

The general rule is that the clothes that are impermissible to wear after assuming ihram are specified in the following hadith: It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allah, what clothes do you command us to wear in ihram?’ The Prophet (may the Salah and Salam of Allah be upon him) said, ‘Do not wear robes or turbans, or trousers or head caps. If one does not have shoes, he may put on khuf but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied.” Reported by al-Bukhari and Muslim Therefore whoever disallows any other type of clothing must have evidence to support their argument because the fact that the Prophet (may the Salah and Salam of Allah be upon him) mentioned that which is forbidden instead of mentioning that which is allowed shows that the forbidden types are limited; therefore it was more appropriate to mention them to show that the rest are lawful. Based on that, wearing the izar that has a drawstring to prevent it falling when it is wrapped around one’s lower body or something similar cannot be disallowed because the garment is still considered an izar. This is the view of the Hanafi, Shafie and Hanbali Madhabs. Al-Sarkhasi said, “Hisham narrated from Muhammad [ibn al-Hasan] (may Allah have mercy on them) that he said, ‘If a person could not find an izar and so he removed the stitches of his trousers, except the waistband, it is allowed to wear it because the garment becomes like an izar.’” (Al-Mabsoot 4/126-127) Al-Kasani said, “If a person cannot find an izar but happens to have trousers, it is permissible for him to tear the trousers (except for the waistband) and then wear it as an izar, because when the trouser is torn it has become like an izar.” (Bada’ al-Sanai’ 2/184) Al-Nawawi said, “The statements of al-Shafie, the author and the fellow scholars [show] that it is allowed for the person to tie the izar and fix it [on the waist] with a waistband, and to make a pocket in it etc. This is because these features improve the izar because it cannot remain in its place if it is not fastened with something like that.” (al-Majmoo’: 7/270). In fact, the scholars mentioned something similar to what you have asked about i.e. to adjust the izar so it looks like a skirt. Al-Bujairami said, “Our Shaykh said ‘like a hajzah’, it is to bend the edge of the garment then sew it so it becomes like a waistband. This sewing does not change the nature of the izar as it does not surround the body; rather it is part of the izar.” (Hashyat al-Bujairami 2/147) Shaykh al-Islam, Ibn Taimyyah said, “Tearing the pants so it becomes one sheet makes it like an izar, which is allowed to wear even if the person possesses an izar, by agreement of all scholars.” (Sharh al-Umdah 3/34)  However, some of the Maliki scholars stated that it is not allowed to have a strap in the izar for the one assuming ihram. Ibn ‘Abdil Bar said, “The one assuming ihram should not fasten the izar with a strap or a waistband.” (Al-Kafi 1/153) As for tying the two edges of the izar using a strap or something similar, the Maliki and Shafi’e scholars forbade it as stated by al-Sawi in Bulghat al-Salik (2/75) and Hashiyat Qalyobi and Umairah (2/167). However, it appears to me that this type of izar where the two edges are sewed and it has a drawstring to tie the opening does not change the description of the garment. This is because a group of scholars from the scholars of hadith and jurisprudence defined the izar to be a garment that is tied around the waist and this definition is applicable to the aforesaid type of izar. As for the scholars who objected to this type of izar arguing that this makes the izar a sewed garment, it can be said that there is no statement from the Prophet or his companions forbidding the person in ihram to wear sewed clothes. Furthermore, the scholars who forbade wearing sewed clothes did not forbid all that which has some sewing work done to it as they allowed wearing a ripped izar with its holes covered with sewed patches. Furthermore, they did not limit this to what has been sewed such as a qamees, but rather they did not allow wearing anything that is designed to fit the bodily limbs, whether it is sewed or interlaced. Also, this type of izar is not similar to that which the Prophet stated as not allowed – that being: qameez, head caps and trousers; therefore it cannot be described as such. This is the view favored and practiced by our Shaykh Muhammad al-Uthaimeen (may Allah have his mercy on him). Finally, I would like to bring to the attention of my fellow Muslims that this issue should not be a topic that causes arguments and debates between pilgrims as they are not allowed to partake in any argumentation for Allah the Most High said (interpretation of the meaning): {Whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.} [Quran 2:197]. It is also wise and shows a sound understanding of religion that a person refrains from wearing this type of izar if he fears that it will make him fall into disputes with others. And Allah knows best. Your brother, Khaled al-Mosleh   17/10/1425