WikiHaj

Ihram

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The issues pertaining to ihram are divided into four groups:

  1. The obligatory rites while wearing ihram or for ihram;
  2. Mustahabb deeds of ihram;
  3. The forbidden deeds during ihram; and
  4. Makruh acts of ihram.

Obligations of Ihram

Intention

The conditions of intention are as follows:

  • Intention of performing hajj or 'umra. Therefore, a person who wants to wear ihram for 'umra al-tamattu', should have intention to perform the rituals while wearing ihram.
  • He should have pure intention of obeying the orders of Allah Almighty because 'umra and hajj and all the rites are acts of worship. So, one should perform them with intention of seeking proximity to Allah Almighty.
  • He who wants to wear ihram should make intention to perform 'umra or hajj and if hajj is to be performed, he states its type whether it's hajj al-tamattu', al-ifrad, al-qiran, hajj on behalf, hajjat al-Islam, hajj of nadhr or recommended hajj.

While making the intention, it is not necessary for a person to have a detailed picture of the rites and deeds of hajj or 'umra in his mind; but it is enough to know them in general and perform them step by step. For a person who wears ihram, it is not necessary for him to make the intention to stop committing the prohibited acts. Moreover, the intention of committing some forbidden acts does not make ihram invalid. That said, unless he has intention of committing some acts which invalidate 'umra or hajj; like intercourse, (in some cases which will be mentioned). Because intention of these deeds does not conform to intention of performing hajj, rather intending doing these deeds contradicts the intention of 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 while wearing ihram is just like the takbīrat al-ihram in prayer. When a pilgrim says labbayk, he becomes muhrim and is now prepared to perform the rites of 'umra.

Talbiyah 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 talbiyah with full humility.

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

If one says only this, his ihram is correct, however on the basis of mustahabb caution, one should say these mentioned talbiyahs following the above talbiyah: "اِنَّ الحَمدَ و النِّعمَةَ لَکَ وَ المُلکَ لَا شَرِيکَ لَکَ لَبَّيکَ " "Innal-hamda wan-ni'mata laka wal-mulk, la sharīka laka labbayk" Truly all praise, all favours and the kingdom belong to You. You have no partner, here I am. And to observe more caution, one may add: " لَبَّيکَ اللّهُمَّ لَبَّيکَ، اِنَّ الحَمدَ وَ النِّعمَةَ لَکَ وَ المُلکَ، لَا شَرِيکَ لَکَ لَبَّيکَ" "Labbayk Allahumma labbayk, innal-hamda wan-ni'mata laka wal-mulk, la sharīka laka labbayk" Here I am, O Allah. Here I am. Truly all praise, all favours and the kingdom belong to You. You have no partner, here I am. "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" Issue 134: Saying talbiyah once is obligatory but it is mustahabb that one repeats it as much as possible for him. Issue 135: It is obligatory for a person to pronounce talbiyah 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 ignors 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. Issue 136: The person who neglects talbiyah purposely is similar to the person who neglects wearing ihram in mīqat purposely. Issue 137: The person who does not pronounce talbiyah correctly and has no excuse for it is similar to the man who neglects talbiyah purposely. Issue 138: It is obligatory for a person who wears ihram for 'umra of tamattu', to stop saying talbiyah 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 talbiyah from the noon of the 9th of Dhul-Hijjah (the day of 'Arfah). Issue 139: Ihram for hajj al-tamattu' and its 'umra, hajj al-ifrad and 'umra mufradah is materialized only by saying talbiyah, while ihram for hajj al-qiran is achieved by saying talbiyah along with ish'ar or taqlīd. Ish'ar is confined to the camel while taqlīd includes other types of sacrifices as well. Issue 140: Ish'ar means cutting the hump of the camel so that it becomes stained with blood and indicates that it is for slaughtering. Taqlīd refers to hanging a string or a shoe in the neck of the animal by a pilgrim so that it may become clear that it is for slaughtering on the occasion of hajj. THIRD: WEARING TWO CLOTHS OF IHRAM Issue 141: 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. Issue 142: On the basis of obligatory caution, one should wear these pieces of cloth before making intention of ihram and recitation of talbiyah. Issue 143: 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. Issue 144: 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). Issue 145: It is based on obligatory caution that one should wear the two cloths with the intention of seeking closeness to Allah Almighty. Issue 146: 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. Issue 147: 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). Issue 148: 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. Issue 149: The dress of ihram for women should not be made of pure silk. Issue 150: 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. Issue 151: 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 talbiyah after taking off these sewn clothes. Issue 152: 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. Issue 153: 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. Issue 154: 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. Issue 155: If ihram becomes najis, on the basis of obligatory caution, one must change or purify it. Issue 156: Being in state of wuḍu' or ghusl is not a condition for the validity of ihram; therefore, one can join the state of ihram during Janabat 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.

2) THE MUSTAHABB ACTS OF IHRAM Issue 157: 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 mīqat. 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 Dhul-Qa'dah. 3) MAKRŪH ACTS OF IHRAM Issue 158: 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. 4) PROHIBITED ACTS OF IHRAM Issue 159: 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. Issue 160: 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: 1-Wearing sewn clothes by men; 2- Wearing footwear that covers upper part of the foot for men; 3- Covering the head for men and covering the face for women; 4- Spreading shadow over the head during the day while moving and traveling for men; 5- Using perfumes and things of good smell; 6- Looking into a mirror; 7- Wearing a ring; 8- Using henna; 9- Applying oil to the body; 10- Removing body hair from oneself or from others; 11- Applying kohl; 12 - Clipping the nails; 13 - Making a part of body bleeds; 14- Fusuq (telling a lie, using bad names and boasting); 15- Jidal means saying: La wallah (No by God!) and Bala Wallah (Yes by God!); 16- To kill those creatures that live on the body; 17- Uprooting trees or plants in Haram; 18- Carrying weapons; 19- Hunting wild animals of the desert; 20- Sexual intercourse and getting any sort of physical pleasure from one's spouse such as watching (lustfully), kissing and touching; 21- Marriage; and 22- Masturbation. Issue 161: Some of these acts are forbidden even in normal state and their prohibition will be stricter in state of ihram. RULINGS FOR FORBIDDEN ACTS OF IHRAM 1- WEARING SEWN CLOTHES (FOR MAN) Issue 162: 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. Issue 163: In the previous issue, it makes no difference whether dresses are woven or sewn. Issue 164: 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. Issue 165: Sitting and sleeping on sewn sheet or clothes/dresses that are prohibited to wear are not objectionable. Issue 166: Covering shoulders with a duvet cover or a blanket and the likes that have sewn edges is not objectionable either. Issue 167: There is no objection if edges of clothes of ihram are sewn. Issue 168: If a person wears sewn clothes intentionally, he must slaughter a sheep as kaffarah. 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 kaffarah. Issue 169: If a person in state of ihram becomes compelled to wear sewn clothing due to cold, sickness or any other valid reason, he/she is allowed to do so but based on caution they should slaughter a sheep as kaffarah. Issue 170: Women are allowed to wear all kinds of sewn clothes without any kaffarah; however, wearing gloves are not allowed for them. 2- WEARING FOOTWEAR THAT COVERS ALL THE UPPER PART OF THE FOOT (FOR MEN) Issue 171: 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. Issue 172: 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. Issue 173: 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. Issue 174: 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. Issue 175: Wearing slippers and socks or other items mentioned above does not require kaffarah. However, in case of wearing socks, he slaughters a sheep, as a recommended caution. Issue 176: The above mentioned rule is related to the men (wearing shoes, socks, etc.). However, as a recommended caution, women act upon it as well. 3-COVERING THE HEAD FOR MEN AND COVERING THE FACE FOR WOMEN Issue 177: 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. Issue 178: 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. Issue 179: The ear is a part of head and therefore covering it in state of ihram is not allowed. Issue 180: 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. Issue 181: Immersing the whole head in water is prohibited for both men and women, in state of ihram. However, there is no kaffarah for it. Issue 182: By obligatory caution, kaffarah of covering the head is slaughtering a sheep. Issue 183: For a person who covers the head due to forgetfulness or ignorance, kaffarah is not obligatory. Issue 184: It is forbidden for women in state of ihram to cover their face as hijab against non-mahram or to hide their identity. Therfore, covering a part of face so that it is said that the face is coverd 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. Issue 185: Wearing mask during the state of ihram in order to cover nose and mouth is not forbidden for women. Issue 186: 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. Issue 187: 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. Issue 188: 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 her. Issue 189: As far as the previous issue is concerned, it goes with caution that veil should not touch her face. Issue 190: Covering the face does not cause kaffarah. However, it is more compatible with caution to pay kaffarah. 4- SHADING OVER THE HEAD (FOR MEN) Issue 191: Spreading shadow over the head in state of ihram while moving (e.g. going from mīqat 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. Issue 192: 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. Issue 193: The rulings for above mentioned issues (issue 191 & 192) are confined to days. Therefore, transportation in a roofed bus during the night is allowed, though observing caution for this matter is better. Issue 194: Riding in roofed buses during cold and rainy nights (so as to avoid cold and rain) should be avoided in state of ihram. Issue 195: Passing through the shadow of a wall, tree and fixed roofs like a tunnel or a bridge in the daytime is allowed. 

Issue 196: Prohibition of shading is specifically for men. Therefore, this issue does not include women.

Issue 197: The kaffarah of shading is slaughtering a sheep. Issue 198: 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 kaffarah. Issue 199: A person who shades himself in state of ihram has to pay kaffarah 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 kaffarah. 5- USING FRAGRANCE Issue 200: Using any kind of fragrance like perfume, incense, rose water and other common fragrances is forbidden in state of ihram. Issue 201: It is impermissible to wear a previously perfumed dress as long as the smell remains. Issue 202: On the basis of caution, using scented soap/shampoo is not allowed in state of ihram. Issue 203: 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. Issue 204: Eating a food that is mixed with saffron is forbidden during ihram. Issue 205: There is no objection in eating fragrant fruits like apple and oranges etc. However, as an obligatory caution, one should avoid smelling them. Issue 206: 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. Issue 207: On the basis of obligatory caution, one should slaughter a sheep as a kaffarah if he uses fregrances intentionally whether these are utilized in food like saffron or any other medium (clothing or body parts). 6- LOOKING IN A MIRROR Issue 208: 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. Issue 209: 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. Issue 210: If a person is living in room that has a mirror and if he knows that he /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. Issue 211: Wearing glasses is not objectionable if it would not be for beautification. Issue 212: There is no problem in taking photos with camera in state of ihram. Issue 213: Looking in a mirror does not result in kaffarah but on the basis of obligatory caution one should say talbiyah after looking in it. 7- WEARING A RING Issue 214: On the basis of obligatory caution, a person in ihram should avoid wearing a ring if it is considered as adornment. Issue 215: If wearing a ring is not for the purpose of adornment rather as a mustahabb act or for other purposes, it is not objectionable. Issue 216: Wearing a ring in the state of ihram does not result in kaffarah. 8- APPLYING HENNA OR DYEING ONE'S HAIR Issue 217: 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. Issue 218: 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. Issue 219: Dyeing hair and applying henna do not result in kaffarah. 9- APPLYING OIL TO THE BODY Issue 220: 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. Issue 221: Scented oil should not be applied before entering into the state of ihram if the scent remains at the time of ihram. Issue 222: There is no problem in consuming scentless cooking oil and fat. Issue 223: 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. Issue 224: On the basis of caution, the kaffarah of applying scented oil is slaughtering a sheep and in case of applying scentless oil, kaffarah is feeding a needy person. It is not remote to say that kaffarah is not obligatory in both cases. 10- REMOVING HAIR Issue 225: 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. Issue 226: If hair is removed unintentionally during the course of doing wuḍu', ghusl or tayammum, there is no objection to it. Issue 227: 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. Issue 228: In state of ihram, if a person shaves his head intentionally, he must slaughter a sheep as kaffarah. But, if a person commits this act due to ignorance or unintentionally, there is no kaffarah for him. Issue 229: If a person is compelled to shave his / her head, its kaffarah is giving twelve mudds (1 mudd = 750 gram) food to six needy persons, or keeping three fasts or slaughtering a sheep. Issue 230: In state of ihram, if a person cuts his/her hair with scissors or machine, he should slaughter a sheep as a kaffarah on the basis of obligatory caution. Issue 231: In state of ihram, if a person touches his/her head and any of his hair falls down, on the basis on mustahabb caution, he/she should give a handful of wheat, flour, or the like as alms. 11- APPLYING KOHL Issue 232: 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. 12- CUTTING NAILS Issue 233: 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. Issue 234: 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. Issue 235: Cutting others' nails is not objectionable. Issue 236: Kaffarah of cutting nails is as follows: a) 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. b) If all the nails of both hands/feet are clipped, the kaffarah is a sheep. c) 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 kaffarah. 13- BLEEDING FROM BODY AND EXTRACTING TEETH Issue 237: On the basis of obligatory caution, a person in state of ihram should not do anything that may cause bleeding. Issue 238: 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. Issue 239: 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. Issue 240: Bleeding does not result in kaffarah, however it is mustahabb to slaughter a sheep. 14- FUSŪQ Issue 241: Fusuq refers to telling a lie, using rude/offensive language (cursing/swearing) and 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. Issue 242: Fusuq has no kaffarah. Nevertheless one should seek forgiveness from Allah Almighty. 15- JIDAL Issue 243: It is forbidden for a person in ihram to take an oath by the name of Allah Almighty, such as saying 'la wallah' [no, by Allah] or 'bala wallah' [yes, by Allah] in a conflict. Issue 244: 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. Issue 245: Swearing by other sacred things is not forbidden during the state of ihram. Issue 246: 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 kaffarah. But, if the act is committed more than twice, then kaffarah would be slaughtering of a sheep. Issue 247: If a person swears falsely once/twice, he/she should slaughter a sheep as a kaffarah. 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. 16- TO KILL THOSE CREATURES THAT LIVE ON THE BODY Issue 248: 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. 17- UPROOTING A TREE OR A PLANT OF HARAM Issue 249: Uprooting, cutting or breaking trees and plants of the Holy Haram is forbidden whether a person is in state of ihram or not. Issue 250: This ruling is not applied to the plants that are uprooted due to walking or those being utilized as fodder of animal. Issue 251: Uprooting the dry grass and plants has no kaffarah, 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 kaffarah. 18- CARRYING WEAPONS Issue 252: A person is not allowed to carry weapons in state of ihram. Issue 253: If carrying weapons is required for saving one's life or that of others, it is permissible. 19- HUNTING THE ANIMALS OF THE DESERT Issue 254: 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. Issue 255: Eating the meat of a hunted animal is 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. Issue 256: There is no problem in hunting sea animals such as fishes and eating their meat for a person who is in state of ihram. Issue 257: 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. Issue 258: Hunting animals within the boundaries of the Holy Haram is not allowed for individuals whether they are in the state of ihram or not. Note: There are a lot of rules for hunting and kaffarah during ihram. As these rulings are not frequently encountered by people, these are not discussed here. 20- SEXUAL INTERCOURSE Issue 259: In state of ihram, sexual intercourse or any other sexual enjoyment with one's wife such as patting, kissing or looking lustfully at her is prohibited. Issue 260: Husband and wife are allowed to look at each other or touch each other's hand without lustful intentions. Issue 261: 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 and looking at them without lustful intention is not objected. Issue 262: The kaffarah 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. Issue 263: There is a specific kaffarah for every form of carnal pleasure and the detail of kaffarah have been mentioned in detailed jurisprudential books.

21- MARRYING A WOMAN Issue 264: It is prohibited for a person in state of ihram to conclude a marriage contract whether for himself 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. Issue 265: As far as the above mentioned ruling is concerned, it makes no difference whether the marriage contract is permanent or temporary. 22- MASTURBATION Issue 266: Masturbation (i.e. any act which causes discharge of semen) is prohibited in state of ihram and its ruling for kaffarah is the same as the ruling for sexual intercourse.

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