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Entering the state of '''iḥrām''' ({{ia|الإحرام}}) is the first obligation in [[hajj]] and [['umra]]. The person in the state is called '''muḥrim'''. The issues pertaining to ihram are divided into four groups:
Entering the state of '''iḥrām''' ({{ia|الإحرام}}) is the first obligation in [[hajj]] and [['umra]]. The person in the state is called '''muhrim'''. The issues pertaining to ihram are divided into four groups:
# The obligatory rites while wearing ihram or for ihram;
# Mustaḥabb deeds of ihram;
# The forbidden deeds during ihram; and
# Makrūh acts of ihram.


==Obligations of Ihram==
==Obligations of Ihram==
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The condition of intention is that one should specify whether he wants to perform hajj or 'umra and should also specify their type. The second condition is that one should have pure intention of obeying the orders of Allah Almighty.
The condition of intention is that one should specify whether he wants to perform hajj or 'umra and should also specify their type. The second condition is that one should have pure intention of obeying the orders of Allah Almighty.


If someone intends hajj instead of 'umra due to negligence or ignorance, his ihram is valid. For instance, while wearing ihram for 'umra al-tamattu', if he says: I am going to wear ihram for the sake of Allah for hajj al-tamattu' but he has intention to perform the deed that is being performed by others thinking they are classified as hajj, his ihram is valid. Uttering one's intention or imagining the intention in one's mind is not necessary. Rather, if he intends to perform rites, it would suffice. Intention must be accompanied by wearing ihram. So a previous intention will be sufficient only if it continues until the time of wearing ihram.  
If someone intends hajj instead of 'umra due to negligence or ignorance, his ihram is valid. For instance, while wearing ihram for [['umra al-tamattu']], if he says: I am going to wear ihram for the sake of Allah for hajj al-tamattu' but he has intention to perform the deed that is being performed by others thinking they are classified as hajj, his ihram is valid.  
 
Uttering one's intention or imagining the intention in one's mind is not necessary. Rather, if he intends to perform rites, it would suffice. Intention must be accompanied by wearing ihram. So a previous intention will be sufficient only if it continues until the time of wearing ihram.  


===Saying Labbayk (Talbiya)===
===Saying Labbayk (Talbiya)===
Saying labbayk while wearing ihram is just like the takbīrat al-ihram in prayer. When a pilgrim says labbayk, he becomes muḥrim and is now prepared to perform the rites of 'umra.  
Saying labbayk while wearing ihram is just like the takbirat al-ihram in prayer. When a pilgrim says labbayk, he becomes muhrim and is now prepared to perform the rites of 'umra.  


talbiya means accepting the invitation of Allah Almighty who has invited qualified people to perform hajj. Therefore, it is worthy that one should pronounce the words of talbiya with full humility.
talbiya means accepting the invitation of Allah Almighty who has invited qualified people to perform hajj. Therefore, it is worthy that one should pronounce the words of talbiya with full humility.


According to the most correct view, the sentences of talbiya are as follows:
According to the most correct view, the sentences of talbiya are as follows:
{{quote|{{arabic|لَبّیکَ اللّهُمَّ لَبّیک، لَبّیکَ لا شریکَ لکَ لَبّیک}}
{{quote|{{arabic|لَبّیكَ اللّهُمَّ لَبّیك، لَبّیكَ لا شریكَ لكَ لَبّیك}}


Labbayk Allāhumm-a labbayk, labbayk-a lā sharīk-a lak-a labbayk
Labbayk Allahumm-a labbayk, labbayk-a la sharik-a lak-a labbayk


I am present in your court, here I am, O Allah. Here I am. You have no partners. Here I am.}}
I am present in your court, here I am, O Allah. Here I am. You have no partners. Here I am.}}
If one says only this, his ihram is correct, however on the basis of Mustaḥabb caution, one should say these mentioned talbiyas following the above talbiya:
If one says only this, his ihram is correct, however on the basis of mustahabb caution, one should say these mentioned talbiyas following the above talbiya:


{{quote|{{arabic|اِنَّ الحَمدَ و النِّعمَةَ لَکَ وَ المُلکَ لَا شَرِيکَ لَکَ لَبَّيکَ}}
{{quote|{{arabic|اِنَّ الحَمدَ و النِّعمَةَ لَكَ وَ المُلكَ لَا شَرِيكَ لَكَ لَبَّيكَ}}


Inna l-hamd-a wa l-ni'mat-a lak-a wa l-mulk, lā sharīk-a lak-a labbayk
Inna l-hamd-a wa l-ni'mat-a lak-a wa l-mulk, la sharik-a lak-a labbayk


Truly all praise, all favors and the kingdom belong to You. You have no partner, here I am.}}
Truly all praise, all favors and the kingdom belong to You. You have no partner, here I am.}}
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And to observe more caution, one may add:
And to observe more caution, one may add:


{{quote|{{arabic|لَبَّيکَ اللّهُمَّ لَبَّيکَ، اِنَّ الحَمدَ وَ النِّعمَةَ لَکَ وَ المُلکَ، لَا شَرِيکَ لَکَ لَبَّيکَ}}
{{quote|{{arabic|لَبَّيكَ اللّهُمَّ لَبَّيكَ، اِنَّ الحَمدَ وَ النِّعمَةَ لَكَ وَ المُلكَ، لَا شَرِيكَ لَكَ لَبَّيكَ}}


Labbayk Allāhumm-a labbayk, inna l-hamda wa l-ni'mat-a lak-a wa l-mulk, la sharīk-a lak-a labbayk
Labbayk Allahumm-a labbayk, inna l-hamda wa l-ni'mat-a lak-a wa l-mulk, la sharik-a lak-a labbayk


Here I am, O Allah. Here I am. Truly all praise, all favors and the kingdom belong to You. You have no partner, here I am.
Here I am, O Allah. Here I am. Truly all praise, all favors and the kingdom belong to You. You have no partner, here I am.


{{arabic|لَبَّيکَ ذَا المَعارِج لَبَّيک، لَبَّيکَ داعِياً إلی دارِ السَّلامِ لَبَّيکَ، لَبَّيکَ غَفَّارَ الذُنُوبِ لَبَّيکَ، لَبَّيکَ أهلَ التَّلبِيَةِ لَبَّيکَ، لَبَّيکَ ذَا الجَلالِ وَ الإکرامِ لَبَّيکَ، لَبَّيکَ تُبدِيُ وَ المَعادُ إلَيکَ لَبَّيکَ، لَبَّيکَ تَستَغنِي وَ يُفتَقَرُ إلَيکَ لَبَّيک، لَبَّيکَ مَرهوُباً وَ مَرغُوباً إلَيکَ لَبَّيکَ، لَبَّيکَ اِلهَ الحَقِّ لَبَّيکَ، لَبَّيکَ ذَا النَّعمَاءِ ِ وَ الفَضلٍ الحَسَنِ الجَمِيل لَبَّيکَ ، لَبَّيکَ کَشّافَ الکُرَبِ العِظامِ لَبَّيکَ، لَبَّيکَ عَبدُکَ وَ ابنُ عَبدَيکَ لَبَّيکَ، لَبَّيکَ يا کَريمُ لَبَّيکَ}}}}
{{arabic|لَبَّيكَ ذَا المَعارِج لَبَّيك، لَبَّيكَ داعِياً إلی دارِ السَّلامِ لَبَّيكَ، لَبَّيكَ غَفَّارَ الذُنُوبِ لَبَّيكَ، لَبَّيكَ أهلَ التَّلبِيَةِ لَبَّيكَ، لَبَّيكَ ذَا الجَلالِ وَ الإكرامِ لَبَّيكَ، لَبَّيكَ تُبدِيُ وَ المَعادُ إلَيكَ لَبَّيكَ، لَبَّيكَ تَستَغنِي وَ يُفتَقَرُ إلَيكَ لَبَّيك، لَبَّيكَ مَرهوُباً وَ مَرغُوباً إلَيكَ لَبَّيكَ، لَبَّيكَ اِلهَ الحَقِّ لَبَّيكَ، لَبَّيكَ ذَا النَّعمَاءِ ِ وَ الفَضلٍ الحَسَنِ الجَمِيل لَبَّيكَ ، لَبَّيكَ كَشّافَ الكُرَبِ العِظامِ لَبَّيكَ، لَبَّيكَ عَبدُكَ وَ ابنُ عَبدَيكَ لَبَّيكَ، لَبَّيكَ يا كَريمُ لَبَّيكَ}}}}


Saying talbiya once is obligatory but it is Mustaḥabb that one repeats it as much as possible for him. It is obligatory for a person to pronounce talbiya correctly. Thus, if a person can learn the pronunciation exactly or somebody may say it word by word so that he says it correctly but he ignores these steps and pronounces it in a wrong way, it would not be enough. But if he cannot learn it due to shortage of time and he cannot say it correctly with somebody dictating, he should pronounce it in any possible way and it is based on caution that he should appoint a representative to say it on his behalf.
Saying talbiya once is obligatory but it is mustahabb that one repeats it as much as possible for him. It is obligatory for a person to pronounce talbiya correctly. Thus, if a person can learn the pronunciation exactly or somebody may say it word by word so that he says it correctly but he ignores these steps and pronounces it in a wrong way, it would not be enough. But if he cannot learn it due to shortage of time and he cannot say it correctly with somebody dictating, he should pronounce it in any possible way and it is based on caution that he should appoint a representative to say it on his behalf.
The person who neglects talbiya purposely is similar to the person who neglects wearing ihram in miqat purposely. The person who does not pronounce talbiya correctly and has no excuse for it is similar to the man who neglects talbiya purposely.
The person who neglects talbiya purposely is similar to the person who neglects wearing ihram in miqat purposely. The person who does not pronounce talbiya correctly and has no excuse for it is similar to the man who neglects talbiya purposely.


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Ihram for hajj al-tamattu' and its 'umra, hajj al-ifrad and al-'umra al-mufrada is materialized only by saying talbiya, while ihram for hajj al-qiran is achieved by saying talbiya along with [[ish'ar]] or [[taqlid]]. Ish'ar is confined to the camel while taqlid includes other types of sacrifices as well.
Ihram for hajj al-tamattu' and its 'umra, hajj al-ifrad and al-'umra al-mufrada is materialized only by saying talbiya, while ihram for hajj al-qiran is achieved by saying talbiya along with [[ish'ar]] or [[taqlid]]. Ish'ar is confined to the camel while taqlid includes other types of sacrifices as well.


===Wearing Two Cloths of Ihram===
===Wearing Two Cloths of Ihram for Men===
One of the cloths (loincloth) is fastened around waist, while with the other piece of cloth the shoulders should be covered. These two pieces of cloth should be worn after taking off all those clothes that are prohibited for a muḥrim. On the basis of obligatory caution, one should wear these pieces of cloth before making intention of ihram and recitation of talbiya. It is not a condition that the loincloth covers the navel and the knees; it is sufficient that it is called loincloth and like those usually used for ihram. It is not allowed to fasten the loincloth around the neck. However, there is no objection to fasten it using a pin or fastening its one part with the other unless it is not called loincloth any more. Likewise, fastening the shawl with a pin, a clip or by using small pebbles on both sides and fastening it with a thread in a common and well-known way is no problem, as long as it is called rida' (shawl). It is based on obligatory caution that one should wear the two cloths with the intention of seeking closeness to Allah Almighty.
One of the cloths (loincloth) is fastened around waist, while with the other piece of cloth the shoulders should be covered. These two pieces of cloth should be worn after taking off all those clothes that are prohibited for a muhrim. On the basis of obligatory caution, one should wear these pieces of cloth before making intention of ihram and recitation of talbiya. It is not a condition that the loincloth covers the navel and the knees; it is sufficient that it is called loincloth and like those usually used for ihram. It is not allowed to fasten the loincloth around the neck. However, there is no objection to fasten it using a pin or fastening its one part with the other unless it is not called loincloth any more. Likewise, fastening the shawl with a pin, a clip or by using small pebbles on both sides and fastening it with a thread in a common and well-known way is no problem, as long as it is called rida' (shawl). It is based on obligatory caution that one should wear the two cloths with the intention of seeking closeness to Allah Almighty.
   
   
The two cloths should be of the material allowed to wear during prayer. Therefore, wearing ihram of pure silk or parts of those animals whose meat is prohibited to eat, or parts of an animal which is not ritually slaughtered or an impure cloth is not sufficient for wearing ihram. It is a condition for the loincloth that it should not be thin and transparent, whereas it is not a condition for the shawl to not be thin and transparent provided that it fits the definition of rida' (shawl).
The two cloths should be of the material allowed to wear during prayer. Therefore, wearing ihram of pure silk or parts of those animals whose meat is prohibited to eat, or parts of an animal which is not ritually slaughtered or an impure cloth is not sufficient for wearing ihram. It is a condition for the loincloth that it should not be thin and transparent, whereas it is not a condition for the shawl to not be thin and transparent provided that it fits the definition of rida' (shawl).
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If a person is compelled to wear sewn clothes due to cold weather, he is allowed to wear normal clothes such as a shirt but he should not wear it like normal clothes but he should place the cloth on his body upside down or inside out. A person who is in state of ihram is allowed to take off ihiram for the purpose of shower, bathing, or the like. Changing the ihram dress is also permitted. A man in state of ihram can wear more than two [ihram] dresses due to cold weather. Likewise, he is allowed to use two shawls on his shoulders or two pieces of cloth around the waist.  
If a person is compelled to wear sewn clothes due to cold weather, he is allowed to wear normal clothes such as a shirt but he should not wear it like normal clothes but he should place the cloth on his body upside down or inside out. A person who is in state of ihram is allowed to take off ihiram for the purpose of shower, bathing, or the like. Changing the ihram dress is also permitted. A man in state of ihram can wear more than two [ihram] dresses due to cold weather. Likewise, he is allowed to use two shawls on his shoulders or two pieces of cloth around the waist.  


If ihram cloths becomes najis, on the basis of obligatory caution, one must change or purify it. Being in state of wudu' or ghusl is not a condition for the validity of ihram; therefore, one can join the state of ihram during [[Janaba]] or menses. However, it is highly recommended to take ghusl before wearing ihram which is called 'recommended ghusl of ihram'. It is better that one does not neglect it.
If ihram cloths becomes najis, on the basis of obligatory caution, one must change or purify it. Being in state of wudu' or ghusl is not a condition for the validity of ihram; therefore, one can join the state of ihram during [[janaba]] or menses. However, it is highly recommended to take ghusl before wearing ihram which is called 'recommended ghusl of ihram'. It is better that one does not neglect it.


==Mustaḥabb Acts of Ihram==
==Mustahabb Acts of Ihram==
It is recommended that body is pure before wearing ihram, the extra hair of body is removed and nails are cut off. Brushing teeth is also recommended before wearing ihram. It is also Mustaḥabb to take ghusl before entering in the state of ihram at miqat. It is said that on cautionary basis this ghusl should not be neglected. Furthermore, it is recommended that one wears ihram after an obligatory noon-prayer or after any obligatory prayer or after offering a two-rak'ah prayer. It is mentioned in some hadiths that one offers six rak'ahs of recommended prayers as such prayers have great significance/reward.
It is recommended that body is pure before wearing ihram, the extra hair of body is removed and nails are cut off. Brushing teeth is also recommended before wearing ihram. It is also mustahabb to take ghusl before entering in the state of ihram at miqat. It is said that on cautionary basis this ghusl should not be neglected. Furthermore, it is recommended that one wears ihram after an obligatory noon-prayer or after any obligatory prayer or after offering a two-rak'ah prayer. It is mentioned in some hadiths that one offers six rak'ahs of recommended prayers as such prayers have great significance/reward.
For a person who wants to perform hajj, it is recommended that he does not cut his hair in the month of Dhu l-Qa'da.
For a person who wants to perform hajj, it is recommended that he does not cut his hair in the month of Dhu l-Qa'da.


==Makrūh Acts of Ihram==
==Makruh Acts of Ihram==
Ihram with black, dirty, and striped dresses is Makrūh. It is better to wear white colour in state of ihram.
Ihram with black, dirty, and striped dresses is makruh. It is better to wear white colour in state of ihram.
Likewise, it is Makrūh to sleep on a yellow mattress or sleeps putting yellow pillow under one's head in state of ihram. Using henna before wearing ihram, in case its color would remain until wearing ihram, is also Makrūh. It is also Makrūh to say 'labbayk' in response to someone's calling. Taking ghusl and rubbing the body with rough cloth is also considered Makrūh.
Likewise, it is makruh to sleep on a yellow mattress or sleeps putting yellow pillow under one's head in state of ihram. Using henna before wearing ihram, in case its color would remain until wearing ihram, is also makruh. It is also makruh to say 'labbayk' in response to someone's calling. Taking ghusl and rubbing the body with rough cloth is also considered makruh.


==Prohibited Acts of Ihram==
==Prohibited Acts of Ihram==
{{main|Forbidden Acts of Ihram}}
It is obligatory to refrain from certain deeds from the moment ihram is worn until the end of ihram which are called prohibited acts of ihram.
It is obligatory to refrain from certain deeds from the moment ihram is worn until the end of ihram which are called prohibited acts of ihram.


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The prohibited acts will be discussed in general, followed by rules and issues regarding them.  
The prohibited acts will be discussed in general, followed by rules and issues regarding them.  
Forbidden acts during ihram are as follows:
Forbidden acts during ihram are as follows:
# Wearing sewn clothes by men;
* Wearing sewn clothes by men;
# Wearing footwear that covers upper part of the foot for men;
* Wearing footwear that covers upper part of the foot for men;
# Covering the head for men and covering the face for women;
* Covering the head for men and covering the face for women;
# Spreading shadow over the head during the day while moving and traveling for men;  
* Spreading shadow over the head during the day while moving and traveling for men;  
# Using perfumes and things of good smell;
* Using perfumes and things of good smell;
# Looking into a mirror;
* Looking into a mirror;
# Wearing a ring;  
* Wearing a ring;  
# Using henna;
* Using henna;
# Applying oil to the body;
* Applying oil to the body;
# Removing body hair from oneself or from others;
* Removing body hair from oneself or from others;
# Applying kohl;
* Applying kohl;
# Clipping the nails;
* Clipping the nails;
# Making a part of body bleed;
* Making a part of body bleed;
# Fusuq (telling a lie, using bad names and boasting);
* Fusuq (telling a lie, using bad names and boasting);
# Jidal means saying: la wa-Allah (No by God!) and bala wa-Allah (Yes by God!);
* Jidal means saying: la wa-Allah (No by God!) and bala wa-Allah (Yes by God!);
# To kill those creatures that live on the body;  
* To kill those creatures that live on the body;  
# Uprooting trees or plants in Haram;
* Uprooting trees or plants in Haram;
# Carrying weapons;
* Carrying weapons;
# Hunting wild animals of the desert;
* Hunting wild animals of the desert;
# Sexual intercourse and getting any sort of physical pleasure from one's spouse such as watching (lustfully), kissing and touching;  
* Sexual intercourse and getting any sort of physical pleasure from one's spouse such as watching (lustfully), kissing and touching;  
# Marriage; and
* Marriage; and
# Masturbation.
* Masturbation.
 
Some of these acts are forbidden even in normal state and their prohibition will be stricter in state of ihram.
 
===Wearing Sewn Clothes (for Men)===
Wearing sewn dress such as stitched clothes, shirt, gown, trousers, coat, long coat, underwear, and clothes similar to it as well as dresses with buttons that appear like shirt when the buttons are fastened are forbidden for men in state of ihram. It makes no difference whether dresses are woven or sewn.
 
There is no objection in carrying sewn objects that are not classified as clothing such as belts, purses, or wallets for keeping money. Similarly, using a hand-watch band is also permitted. Sitting and sleeping on sewn sheet or clothes/dresses that are prohibited to wear are not objectionable. Covering shoulders with a duvet cover or a blanket and the likes that have sewn edges is not objectionable either. There is no objection if edges of clothes of ihram are sewn.
 
If a person wears sewn clothes intentionally, he must slaughter a sheep as [[kaffara]]. In the same way, if a person wears more than one piece of cloth such as pants, coat, shirt or underwear, he must slaughter a sheep for every dress as kaffara. If a person in state of ihram becomes compelled to wear sewn clothing due to cold, sickness, or any other valid reason, he is allowed to do so but based on caution they should slaughter a sheep as kaffara.
 
Women are allowed to wear all kinds of sewn clothes without any kaffara; however, wearing gloves are not allowed for them.
 
===Wearing Footwear that Covers all the Upper Part of the Foot (for Men) ===
Men should not wear socks in ihram. On the basis of obligatory caution, they should avoid wearing anything that cover the upper part of foot such as boots, shoes etc. There is no harm in wearing open slippers and shoes with wide leather bands provided that they do not cover the whole upper part of the feet. Covering the feet with a duvet and a covering sheet (and items similar to it) while sitting or sleeping is not objectionable. There is also no problem if dress of ihram is long in such a way that it covers the feet.
 
If a man is compelled to wear shoes or something that covers the upper part of the feet, he is allowed to do so but on the basis of obligatory caution, he should cut it from upper side. Wearing slippers and socks or other items mentioned above does not require kaffara. However, in case of wearing socks, he slaughters a sheep, as a recommended caution.
 
The above mentioned rule is related to the men (wearing shoes, socks, etc.). However, as a recommended caution, women act upon it as well.
 
===Covering the Head for Men and Covering the Face for Women===
It is not allowed for a man in state of ihram to cover his head with a cap, turban, a handkerchief, a towel or the like. By obligatory caution, a man should avoid placing anything that covers his head such as henna, soap foam, carrying a luggage on his head and the like. The ear is a part of head and therefore covering it in state of ihram is not allowed. Covering a part of the head in such a way that it could be called a covering like putting a small hat in the middle of the head is impermissible. On the other hand, placing a copy of the Holy Qur'an on the head or drying a part of head gradually with a towel is not objected, though it is better to avoid this act. Immersing the whole head in water is prohibited for both men and women, in state of ihram, however, there is no kaffara for it. By obligatory caution, kaffara of covering the head is slaughtering a sheep. For a person who covers the head due to forgetfulness or ignorance, kaffara is not obligatory.
 
It is forbidden for women in state of ihram to cover their face as hijab against non-mahram or to hide their identity. Therefore, covering a part of face so that it is said that the face is covered like covering the cheeks, nose, mouth, and chin as hijab against non-mahram or to hide one's identity is ruled as covering the whole face and is forbidden. Wearing mask during the state of ihram in order to cover nose and mouth is not forbidden for women.
 
There is no problem for women in covering around the face (the top, down or sides of head) like what they do while wearing maqna'as in a usual method or while covering the head during prayer which is not considered as covering the face — whether or not during the prayer. It is forbidden for women to cover their face with a hand-fan, paper, newspaper, etc. However placing hands on the face is not objectionable. A woman in state of ihram is allowed to let her abaya or what she has put over her head hang over her face until the upper part of the nose. However, there is a caution not to do so unless a non-mahram is looking at herو it goes with caution that veil should not touch her face. Covering the face does not cause kaffara. However, it is more compatible with caution to pay kaffara.
 
===Shading Over the Head (for Men)===
Spreading shadow over the head in state of ihram while moving (e.g. going from miqat to Mecca, from Mecca to 'Arafat, etc.) is not allowed. This rule does not apply to situations where pilgrims stop at a place on their way or upon entering a house or a restaurant. Accordingly, traveling with a roofed bus is impermissible. However, after reaching the holy city of Mecca, shading the head while walking in the residence, restaurants and the likes, is not objectionable. On the basis of caution, a person who is in state of ihram, after reaching the holy city of Mecca and before performing rites of 'umra, 'Arafat, and Mina, should refrain from going under the moving shadow of roofed buses and umbrellas.
 
The above mentioned rulings are confined to days. Therefore, transportation in a roofed bus during the night is allowed, though observing caution for this matter is better. Riding in roofed buses during cold and rainy nights (so as to avoid cold and rain) should be avoided in state of ihram.
 
Passing through the shadow of a wall, tree and fixed roofs like a tunnel or a bridge in the daytime is allowed. Prohibition of shading is specifically for men. Therefore, this issue does not include women. The kaffara of shading is slaughtering a sheep. If a person is going under a shadow due to illness or a genuine excuse, he may do so but he must slaughter a sheep as a kaffara.
 
A person who shades himself in state of ihram has to pay kaffara only once during each ihram, even if the person shades himself more than once. Therefore, if one shades several times during 'umra, he is to pay only one kaffara.
 
===Using Fragrance===
Using any kind of fragrance like perfume, incense, rose water and other common fragrances is forbidden in state of ihram. It is impermissible to wear a previously perfumed dress as long as the smell remains. On the basis of caution, using scented soap/shampoo is not allowed in state of ihram.
 
On the basis of obligatory caution, a person who is in state of ihram should avoid smelling anything that is scented even though it is not considered as perfume such as flowers, vegetables and scent of fruits. Eating a food that is mixed with saffron is forbidden during ihram. There is no objection in eating fragrant fruits like apple and oranges etc. However, as an obligatory caution, one should avoid smelling them. A person in state of ihram is not allowed to avoid unpleasant smell by covering his nose. However, passing through/going out of a place with unpleasant odor is no problem.
 
On the basis of obligatory caution, one should slaughter a sheep as a kaffara if he uses fragrances intentionally whether these are utilized in food like saffron or any other medium (clothing or body parts).
 
===Looking in a Mirror===
It is haram to look in a mirror for sake of adornment. A person's looking in the mirror for other purposes such as a driver looking in incense the mirror of car is no problem. Looking into crystal clear water or polished smooth objects in which one can see his/her reflection has the same ruling as looking in the mirror, as long as it is carried out for the purpose of adornment. If a person is living in room that has a mirror and if he knows that h she may look in it unintentionally, there is no problem to stay there but it is better to take the mirror out of the room or cover it.
 
Wearing glasses is not objectionable if it would not be for beautification. There is no problem in taking photos with camera in state of ihram.
 
Looking in a mirror does not result in kaffara but on the basis of obligatory caution one should say [[talbiya]] after looking in it.
 
===Wearing a Ring===
On the basis of obligatory caution, a person in ihram should avoid wearing a ring if it is considered as adornment. If wearing a ring is not for the purpose of adornment rather as a Mustaḥabb act or for other purposes, it is not objectionable. Wearing a ring in the state of ihram does not result in kaffara.
 
===Applying Henna or Dying One's Hair===
On the basis of obligatory caution, a person in state of ihram should avoid using henna or dying hair if they are considered as adornment. Furthermore, one should refrain from anything that is considered as adornment. If a person applies henna on his/her hands, feet, nails, or dyes hair before entering into the state of ihram and its effect remains until the time of ihram, there is no problem. Dying hair and applying henna do not result in kaffara.
 
===Applying Oil to Body===
It is not permissible for a person in state of ihram to apply oil to his/her body or hair whether it is scented/used for adornment or not. Scented oil should not be applied before entering into the state of ihram if the scent remains at the time of ihram. There is no problem in consuming scentless cooking oil and fat.
 
If a person is compelled to apply oil for treatment so as to avoid harmful sun rays or preventing perspiration that may affect the skin adversely, there is no objection. On the basis of caution, the kaffara of applying scented oil is slaughtering a sheep and in case of applying scentless oil, kaffara is feeding a needy person. It is not remote to say that kaffara is not obligatory in both cases.
 
===Removing Hair===
In state of ihram, removing, shaving, cutting, or plucking hair (even very small quantity) from any part of body or head is forbidden. There is no difference in the ruling whether a person is removing hair from his/her body or removing hair from head/body of others. If hair is removed unintentionally during the course of doing wudu', ghusl, or tayammum, there is no objection to it. If a person is compelled to remove hair such as a bothering hair under the eyelid or hair of the head if it causes pain in the head, there is no objection.
 
In state of ihram, if a person shaves his head intentionally, he must slaughter a sheep as kaffara. But, if a person commits this act due to ignorance or unintentionally, there is no kaffara for him. If a person is compelled to shave his/her head, its kaffara is giving twelve mudds (1 mudd = 750 gram) food to six needy persons, or keeping three fasts or slaughtering a sheep. In state of ihram, if a person cuts his/her hair with scissors or machine, he should slaughter a sheep as a kaffara on the basis of obligatory caution.
 
In state of ihram, if a person touches his/her head and any of his hair falls down, on the basis on Mustaḥabb caution, he/she should give a handful of wheat, flour, or the like as alms.
 
===Applying Kohl===
In state of ihram, if applying kohl is considered as beautification, it is not allowed. Similarly, eyeliner (black or any color) used by women is prohibited.
 
===Cutting Nails===
Cutting nails is haram for a person who is in state of ihram whether he cuts his nails of hand/foot partly or completely. There is no difference in the ruling whether the act is done using a clipper, scissors, or other means. If one is compelled to cut one's nails such as when a part of the nail is broken and the remnant causes pain, there is no objection to it.
 
Cutting others' nails is not objectionable.
 
Kaffara of cutting nails is as follows:
* If a person clips one or more nails of the hand or foot, he must give one mudd (750 gm.) of food to a needy person for each nail.
* If all the nails of both hands/feet are clipped, the kaffara is a sheep.
* If a person clips all fingernails and toenails in one turn, he will have to slaughter a sheep. But if he/she clips all fingernails in one turn and all toenails in the other, he should slaughter two sheep as kaffara.
 
===Bleegin From Body and Extracting Teeth===
On the basis of obligatory caution, a person in state of ihram should not do anything that may cause bleeding. There is no objection in getting injection in state of ihram. However if it results in bleeding, one should avoid doing so except for urgent situations. On the basis of obligatory caution, in state of ihram one should refrain from extracting one's tooth if it causes bleeding; emergency situation is an exception. Bleeding does not result in kaffara, however it is Mustaḥabb to slaughter a sheep.
 
===Fusuq===
Fusuq refers to
* telling a lie,
* using rude/offensive language (cursing/swearing)
* boasting
 
The degree of prohibition of lying and cursing during ihram is worse than normal conditions whereas boasting is not forbidden in normal conditions but it is prohibited during ihram.
 
Fusuq has no kaffara. Nevertheless one should seek forgiveness from Allah Almighty.
 
===Jidal===
It is forbidden for a person in ihram to take an oath by the name of Allah Almighty, such as saying 'la wa-Allah' [no, by Allah] or 'bala wa-Allah' [yes, by Allah] in a conflict. On the basis of obligatory caution, one should avoid swearing by the translated names of Allah in other languages, such as God in English. It is also an obligatory caution that one should avoid swearing by the other names of Allah, Almighty such as al-Rahman [the Most Gracious], al-Rahīm [the Most Merciful], al-Qadir [the Powerful], etc. Swearing by other sacred things is not forbidden during the state of ihram.
 
If a person swears truly, he/she must ask forgiveness from Allah Almighty. However, if the act is committed once/twice, then there is no kaffara. But, if the act is committed more than twice, then kaffara would be slaughtering of a sheep.  If a person swears falsely once/twice, he/she should slaughter a sheep as a kaffara. On the basis of caution, he/she should slaughter two sheep for the second time. But, if a person commits this act more than twice, he should slaughter a cow.
 
===Killing Those Creatures That Live on the Body===
 
On the basis of caution, killing lice which live on the human body in state of ihram is not allowed. Similar ruling holds for other insects like fleas.
 
===Uprooting a Tree or a Plant of Haram===
Uprooting, cutting, or breaking trees and plants of the Holy Haram is forbidden whether a person is in state of ihram or not. This ruling is not applied to the plants that are uprooted due to walking or those being utilized as fodder of animal. Uprooting the dry grass and plants has no kaffara, but it is obligatory to seek forgiveness from Allah Almighty. On the other hand, if a tree is uprooted, on the basis of obligatory caution, he will have to slaughter a cow as kaffara.
 
===Carrying Weapons===
A person is not allowed to carry weapons in state of ihram. If carrying weapons is required for saving one's life or that of others, it is permissible.
 
===Hunting the Animals of the Desert===
Hunting the animals of the desert in state of ihram is prohibited. But, if a person is afraid of their danger and harm, killing them is not forbidden. Hunting birds and locusts is also forbidden. Eating the meat of a hunted animal is also forbidden for a person who is in state of ihram whether he hunted them or they were hunted by another person, irrespective of whether the hunter is in state of ihram or not.
 
There is no problem in hunting sea animals such as fishes and eating their meat for a person who is in state of ihram. Slaughtering and eating the meat of domestic animals like sheep, goats, and chicken is no problem for a person who is in state of ihram.
 
Hunting animals within the boundaries of the Holy Haram is not allowed for individuals whether they are in the state of ihram or not.
 
There are a lot of rules for hunting and kaffara during ihram. As these rulings are not frequently encountered by people, these are not discussed here.
 
===Sexual Pleasure===
In state of ihram, sexual intercourse or any other sexual enjoyment with wife for a muhram man or with husband in case of muḥrim women such as patting, kissing, or looking lustfully at her/him is prohibited. Husband and wife are allowed to look at each other or touch each other's hand without lustful intentions. The people who are mahram for a person such as father, mother, brother, sister, uncle, aunt etc. remain mahram even in this state of ihram.
 
The kaffara of sexual intercourse with one's spouse is slaughtering a camel. In some cases, it results in invalidation of hajj and details of these cases have been mentioned in detailed jurisprudential books. There is a specific kaffara for every form of carnal pleasure and the detail of kaffara have been mentioned in detailed jurisprudential books.
===Marriage===
It is prohibited for a person in state of ihram to conclude a marriage contract whether for himself/herself or on behalf of another person, irrespective of whether that person is in state of ihram or not. Such kind of marriage contract is void. As far as the above mentioned ruling is concerned, it makes no difference whether the marriage contract is permanent or temporary.
 
===Masturbation===
Masturbation is prohibited in state of ihram and its ruling for kaffara is the same as the ruling for sexual intercourse.
 
==In Hajj==
Ihram is the very first obligation of hajj. Ihram of hajj is the same as the ihram of [['umra]] in terms of quality, conditions, rules, kaffara, and prohibited things. The difference lies only with intention i.e. one should become muḥrim with the intention of performing the rituals of hajj. All aspects about ihram for 'umra hold equal validity for ihram of hajj. Ihram starts with making intention and saying [[talbiya]]. However, ihram of hajj has its certain characteristics which will be mentioned below.
 
The [[miqat]] of ihram for [[hajj al-tamattu']] is the holy city of Mecca. It is better that a person becomes muḥrim in the holy [[Masjid al-Haram]]. To become muḥrim in any place in the holy city of Mecca is valid even in the newly built areas. There is a caution to become muḥrim in the old places of the city. However, if a person doubts whether this place is within the holy city of Mecca or not, it is incorrect to become muḥrim in it.
 
It is obligatory to become muḥrim early enough to reach the land of [['Arafat]] on the [[9th of Dhu l-Hijja]] by noon. The best time for wearing ihram is at the noon on the [[8th of Dhu l-Hijja]] (the day of Tarwiya). It is permissible to wear ihram before that time especially for the old and sick people who are afraid of crowd. Those who need urgently to exit the holy city of Mecca may also wear their ihram before the mentioned time.


If a person forgets to wear ihram and goes to [[Mina]] and [['Arafat]], it is obligatory for him to go back to the holy city of Mecca and become muḥrim. If this is impossible due to shortage of time or any other excuse, he can wear ihram in the place of remembrance and his hajj would be valid. The same ruling applies to a person who is unaware of the rule. If a person forgets to wear ihram and he/she finishes the rituals of hajj, his/her hajj would be valid. The same ruling applies to a person who does not know the rule. However, on the basis of Mustaḥabb caution, they may perform hajj the next year again.  
Some of these acts are forbidden even in normal state and their prohibition will be stricter in state of ihram.


If a person neglects ihram consciously and deliberately until he misses [[wuquf at 'Arafat|wuquf (stay) at 'Arafat]] and [[al-Mash'ar]], his hajj is void.
==References==
{{ref}}
* The Rites of Hajj, In Accord with Fatwas of Grand Ayatollah Sayyid Ali Hosseini Khamenei, Hajj and Ziarah Research Center
{{end}}


A person, who is allowed to perform the rites of Mecca before the wuquf at 'Arafat and [[al-Mash'ar]], should perform these deeds in state of ihram. In case, they perform them without ihram, they should repeat the acts of worship in state of ihram.
[[Category:Rites of hajj]]

Latest revision as of 18:41, 24 February 2020

Entering the state of iḥrām (الإحرام) is the first obligation in hajj and 'umra. The person in the state is called muhrim. The issues pertaining to ihram are divided into four groups:

Obligations of Ihram

Intention

Main article: intention

The condition of intention is that one should specify whether he wants to perform hajj or 'umra and should also specify their type. The second condition is that one should have pure intention of obeying the orders of Allah Almighty.

If someone intends hajj instead of 'umra due to negligence or ignorance, his ihram is valid. For instance, while wearing ihram for 'umra al-tamattu', if he says: I am going to wear ihram for the sake of Allah for hajj al-tamattu' but he has intention to perform the deed that is being performed by others thinking they are classified as hajj, his ihram is valid.

Uttering one's intention or imagining the intention in one's mind is not necessary. Rather, if he intends to perform rites, it would suffice. Intention must be accompanied by wearing ihram. So a previous intention will be sufficient only if it continues until the time of wearing ihram.

Saying Labbayk (Talbiya)

Saying labbayk while wearing ihram is just like the takbirat al-ihram in prayer. When a pilgrim says labbayk, he becomes muhrim and is now prepared to perform the rites of 'umra.

talbiya means accepting the invitation of Allah Almighty who has invited qualified people to perform hajj. Therefore, it is worthy that one should pronounce the words of talbiya with full humility.

According to the most correct view, the sentences of talbiya are as follows:

If one says only this, his ihram is correct, however on the basis of mustahabb caution, one should say these mentioned talbiyas following the above talbiya:

And to observe more caution, one may add:

Saying talbiya once is obligatory but it is mustahabb that one repeats it as much as possible for him. It is obligatory for a person to pronounce talbiya correctly. Thus, if a person can learn the pronunciation exactly or somebody may say it word by word so that he says it correctly but he ignores these steps and pronounces it in a wrong way, it would not be enough. But if he cannot learn it due to shortage of time and he cannot say it correctly with somebody dictating, he should pronounce it in any possible way and it is based on caution that he should appoint a representative to say it on his behalf. The person who neglects talbiya purposely is similar to the person who neglects wearing ihram in miqat purposely. The person who does not pronounce talbiya correctly and has no excuse for it is similar to the man who neglects talbiya purposely.

It is obligatory for a person who wears ihram for 'umra al-tamattu', to stop saying talbiya upon seeing the houses of the holy city of Mecca – though these new buildings around the Mecca which are considered a part of it. For a person who wears ihram for hajj, it is obligatory to stop talbiya from the noon of the 9th of Dhu l-Hijja (the day of 'Arfah).

Ihram for hajj al-tamattu' and its 'umra, hajj al-ifrad and al-'umra al-mufrada is materialized only by saying talbiya, while ihram for hajj al-qiran is achieved by saying talbiya along with ish'ar or taqlid. Ish'ar is confined to the camel while taqlid includes other types of sacrifices as well.

Wearing Two Cloths of Ihram for Men

One of the cloths (loincloth) is fastened around waist, while with the other piece of cloth the shoulders should be covered. These two pieces of cloth should be worn after taking off all those clothes that are prohibited for a muhrim. On the basis of obligatory caution, one should wear these pieces of cloth before making intention of ihram and recitation of talbiya. It is not a condition that the loincloth covers the navel and the knees; it is sufficient that it is called loincloth and like those usually used for ihram. It is not allowed to fasten the loincloth around the neck. However, there is no objection to fasten it using a pin or fastening its one part with the other unless it is not called loincloth any more. Likewise, fastening the shawl with a pin, a clip or by using small pebbles on both sides and fastening it with a thread in a common and well-known way is no problem, as long as it is called rida' (shawl). It is based on obligatory caution that one should wear the two cloths with the intention of seeking closeness to Allah Almighty.

The two cloths should be of the material allowed to wear during prayer. Therefore, wearing ihram of pure silk or parts of those animals whose meat is prohibited to eat, or parts of an animal which is not ritually slaughtered or an impure cloth is not sufficient for wearing ihram. It is a condition for the loincloth that it should not be thin and transparent, whereas it is not a condition for the shawl to not be thin and transparent provided that it fits the definition of rida' (shawl).

Wearing the two cloths is obligatory solely for men, while women are allowed to wear their usual clothes in state of ihram whether they are sewn or not. However, the clothes should be according to the guidelines for a person who recites prayer.

The dress of ihram for women should not be made of pure silk. It is not a condition for the two cloths to be manufactured with cotton or wool. Nevertheless if they are made of leather, nylon, or plastic, they should be called dress and usually worn. Likewise, there is no objection if the cloth is felted but called a dress and usually worn. While wearing ihram, if a person does not change his sewn clothes on purpose, the validity of his ihram would be objectionable. On the basis of obligatory caution, one should repeat his intention and recitation of talbiya after taking off these sewn clothes.

If a person is compelled to wear sewn clothes due to cold weather, he is allowed to wear normal clothes such as a shirt but he should not wear it like normal clothes but he should place the cloth on his body upside down or inside out. A person who is in state of ihram is allowed to take off ihiram for the purpose of shower, bathing, or the like. Changing the ihram dress is also permitted. A man in state of ihram can wear more than two [ihram] dresses due to cold weather. Likewise, he is allowed to use two shawls on his shoulders or two pieces of cloth around the waist.

If ihram cloths becomes najis, on the basis of obligatory caution, one must change or purify it. Being in state of wudu' or ghusl is not a condition for the validity of ihram; therefore, one can join the state of ihram during janaba or menses. However, it is highly recommended to take ghusl before wearing ihram which is called 'recommended ghusl of ihram'. It is better that one does not neglect it.

Mustahabb Acts of Ihram

It is recommended that body is pure before wearing ihram, the extra hair of body is removed and nails are cut off. Brushing teeth is also recommended before wearing ihram. It is also mustahabb to take ghusl before entering in the state of ihram at miqat. It is said that on cautionary basis this ghusl should not be neglected. Furthermore, it is recommended that one wears ihram after an obligatory noon-prayer or after any obligatory prayer or after offering a two-rak'ah prayer. It is mentioned in some hadiths that one offers six rak'ahs of recommended prayers as such prayers have great significance/reward. For a person who wants to perform hajj, it is recommended that he does not cut his hair in the month of Dhu l-Qa'da.

Makruh Acts of Ihram

Ihram with black, dirty, and striped dresses is makruh. It is better to wear white colour in state of ihram. Likewise, it is makruh to sleep on a yellow mattress or sleeps putting yellow pillow under one's head in state of ihram. Using henna before wearing ihram, in case its color would remain until wearing ihram, is also makruh. It is also makruh to say 'labbayk' in response to someone's calling. Taking ghusl and rubbing the body with rough cloth is also considered makruh.

Prohibited Acts of Ihram

Main article: Forbidden Acts of Ihram

It is obligatory to refrain from certain deeds from the moment ihram is worn until the end of ihram which are called prohibited acts of ihram.

There are twenty two things forbidden in ihram, out of which some are forbidden only for men/women. The prohibited acts will be discussed in general, followed by rules and issues regarding them. Forbidden acts during ihram are as follows:

  • Wearing sewn clothes by men;
  • Wearing footwear that covers upper part of the foot for men;
  • Covering the head for men and covering the face for women;
  • Spreading shadow over the head during the day while moving and traveling for men;
  • Using perfumes and things of good smell;
  • Looking into a mirror;
  • Wearing a ring;
  • Using henna;
  • Applying oil to the body;
  • Removing body hair from oneself or from others;
  • Applying kohl;
  • Clipping the nails;
  • Making a part of body bleed;
  • Fusuq (telling a lie, using bad names and boasting);
  • Jidal means saying: la wa-Allah (No by God!) and bala wa-Allah (Yes by God!);
  • To kill those creatures that live on the body;
  • Uprooting trees or plants in Haram;
  • Carrying weapons;
  • Hunting wild animals of the desert;
  • Sexual intercourse and getting any sort of physical pleasure from one's spouse such as watching (lustfully), kissing and touching;
  • Marriage; and
  • Masturbation.

Some of these acts are forbidden even in normal state and their prohibition will be stricter in state of ihram.

References

  • The Rites of Hajj, In Accord with Fatwas of Grand Ayatollah Sayyid Ali Hosseini Khamenei, Hajj and Ziarah Research Center
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