Obligations of Ihram

First: Niyyah (intention)

In which several things to be observed: a- Purpose: Which is the purpose to perform the particular nusk (rite) whether Hajj or `Umrah, e.g. one who wants to perform `Umrat al-tamattu` he should intend to do it at the time of ihram.

93. In purpose it is not necessary to know the detailed picture of the nusk but it is enough to know it in general i.e. one could purpose to do the obligations of it in general and then he learns and does them step by step.
    
94. For the validity of ihram it is not necessary to intend not to commit the prohibited acts of ihram. Moreover, determining to do some of these acts would not harm the validity of it. However, purposing to do some acts which would void the `Umrah or the Hajj, like intercourse in some of its situations, does not conform with the purpose of performing the nusk and even it is against the purpose of ihram.
    b- Approach and sincerity to Allah the Sublime, because `Umrah and Hajj and all of their manasik are worship and purposing to perform any of them should be accompanied with the purpose to approach to Allah by such an act.
    c- To specify ihram is for `Umrah or Hajj; that the Hajj is Hajj al-tamattu`, ifrad or qiran; that it is for himself or on behalf of another; and that it is Hajjat al-Islam, Hajj al-nadhri or Hajj al-nadbi (Hajj al-mustahabb).
    
95. It is not a condition for the niyyah to be pronounced verbally or to keep it in mind, but it will be achieved by determining to do the practice.
    
96. Niyyah must accompany ihram. So a previous niyyah will not be valid unless it is continued till the time of ihram.
    

Second: Talbiyah

Its form is as such: "Labbaykallahumma labbayk, labbayka la sharika laka labbayk" (Here I am, O Allah. Here I am. You have no partners. Here I am).
If one is satisfied with this, his ihram would be correct, although it is based on ihtiyat al-mustahabb to say after these mentioned four talbiyahs:
"Innal-hamda wan-ni`mata laka wal-mulk, la sharika laka labbayk" (Truly all praise, all favours and the kingdom belong to You. You have no partner, Here I am).
And if more ihtiyat to be regarded, one could add:
"Labbaykallahumma labbayk, innal-hamda wan-ni`mata laka wal-mulk, la sharika 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).

97. What is wajib in talbiyah is to say it once only, although it is mustahabb to repeat it as much as possible.
    
98. The wajib phrase of talbiyah should be pronounced correctly according to the Arabic manner of pronunciation. Thus, reading it with grammatical mistakes is invalid if one could pronounce correctly, even by learning or dictation. If he could not learn it due to time limitations, and he could not say it correctly by dictation, he should pronounce it with any possible manner and it is based on ihtiyat to combine between saying it with any possible manner and translating it to one's own language, although it is better to do istinabah for that.
    
99. The rule of one who neglects talbiyah purposely is just like the mentioned rule if he neglects to do ihram from the Miqat purposely. Thus, he is obliged to return back to Miqat and repeat his ihram, and in case he could not do so, due to time limits or other excuses and there is no other Miqat ahead, his Hajj would be void and he would be obliged to repeat the Hajj the next year if Hajj has been settled on him or he was a mustati`. On the other hand if he forgot talbiyah and remembered it after he had finished the manasik, between the two wuqufs or at any place in which he could not repeat the Hajj, then, his Hajj is correct. Apparently the ignorant is subject to the same rule of one who forgot. It is based on ihtiyat al-mustahabb to repeat Hajj the next year in both cases of ignorance and forgetting.
    
100. The rule of one, who did not pronounce talbiyah correctly and was not excused, is just like one who neglected talbiyah purposely.
     
101. It is wajib to stop talbiyah of `Umrat al-tamattu` when the old or new buildings of Mecca al-mukarramah appear. Also talbiyah of Hajj must be stopped at the time of zawal (noon) of the day of `arafah.
     
102. Ihram for Hajj al-tamattu` and its `Umrah, Hajj al-ifrad and `Umrah al-mufradah would not be achieved but by talbiyah, while in Hajj al-qiran ihram is achieved by either talbiyah, ish`ar or taqlid. Ish`ar is specified for a camel while taqlid includes a camel and other types of sacrifices.
     
103. Ish`ar is to puncture the side of the hump of the camel and stain it with the blood to make it clear that it is the hady. While taqlid is to hang a string or a sandal (a shoe) in the neck of the animal to make it clear that it is the hady.
     

Third: Wearing

Wearing of the two pieces of cloth, the wrapper and the dress, after one had put off all cloths which are prohibited for muhrim to wear. He ties the first around his waist and puts the second over his shoulders.

104. If one pronounced the talbiyah before wearing the cloths, he is not obliged to repeat it after that, although it is based on ihtiyat al-mustahabb to do so.
     
105. It is not a condition for the wrapper to cover the navel and the knees, but it is sufficient to be in the conventional form.
     
106. It is not allowed to tie the wrapper around the neck but there is no objection to attach it with a pin or likes or to tie it end to end as long as it still be considered as a wrapper. While there is no objection at all, to tie the dress as long as it still be considered as a dress.
     
107. It is based on ihtiyat al-wajib to wear the two cloths with the intention of approaching Allah the Sublime.
     
108. The two cloths should meet those conditions regarded in the prayer cloths i.e. it is invalid to wear pure silk, cloth taken from non-edible animals, usurped cloths, or cloths that are impure (najis) with that kind of najasah which is not excused in prayer.
     
109. It is a condition for the wrapper not to be transparent to the extend that the skin could be seen through it, while this is not a condition for the dress unless it will not be considered really as a dress.
     
110. Wearing of the two cloths is specifically wajib for men, while women are allowed to wear their usual cloths whether they are sewn or not while observing the mentioned conditions of the cloths for prayer.
     
111. It is a condition for women's cloths in ihram not to be made of pure silk.
     
112. It is not a condition for the two cloths to be textiles, i.e. it is valid to do ihram with leather, nylon or plastic as long as they are really considered as cloths and they are conventionally wearable. In addition there is no objection in doing ihram with matted wool or hair.
     
113. If one purposely and consciously, did not take off his sewm cloths during doing ihram, the validity of his ihram would not be free of doubt.
     
114. It is not a condition for the correctness of ihram that the person should be pure of the minor and the major hadath.
     

Prohibited acts during ihram

These things and practices are haram for the muhrim to do during ihram:
1- Women: i.e. sexual intercourse, kissing, mutual caressing, looking at them with passion and even any delight or enjoyment with them.
2- Masturbation.
3- Using perfume.
4- Making a marriage contract (`aqd) for himself or for others.
5- Wearing sewn cloths, for men.
6- Applying black salve (kuhl) to the eyes.
7- Looking into a mirror.
8- Wearing footwear that covers the entire back of the foot for men.
9- Fusuq which includes lying, insulting, boasting and self-exaltation.
10- Dispute (jidal) which means saying "No, by Allah" and "yes, by Allah" for an oath.
11- Adornment like wearing rings and using henna for such a purpose.
12- Wearing jewelry for women.
13- Anointing the body with oils or ointments.
14- Removing body hair whether for oneself or for others, and whether they are muhrim or not.
15- Covering the head for men.
16- Covering the face for women.
17- Shading the head while traveling during the day for men.
18- Causing blood to gush out from the body.
19- Clipping the nails.
20- Extracting teeth (according to a saying).
21- Hunting land animals.
22- Killing of those creatures that live on the body.
23- Uprooting trees or plants present inside the Haram.
24- Carrying weapons.

And here are some details:

1- Enjoyment of women:

whether by sexual intercourse, kissing, playing at courtship, looking to them with passion and even any delight or the enjoyment of them, in addition to enjoyment of women with men.

115. If a person, during ihram of Hajj, had sexual intercourse consciously and purposefully, then if it was after wuquf at Mash`ar al-Haram and before tawaf al-nisa', his Hajj would not be void and he should do the kaffarah.
     
116. If one mutually caressed his wife until he ejaculated, he is obliged to slaughter a camel as a kaffarah.
     
117. If one kissed his wife with paasion, its kaffarah would be a camel, while if without passion, a sheep.
     
118. Apparently it is not haram to kiss women other than ones wife like a mother or daughter an there is no kaffarah for it.
     

2- Masturbation:

it is haram whether by ones hand or any other means.

119. If one had masturbated inattentively or ignorantly until he ejaculated, there is no kaffarah on him and he must ask Allah for forgiveness, while if he did it consciously and purposefully, its kaffarah would be a camel and if he could not afford it, then a sheep.
     
120. If he masturbated during the ihram for Hajj, before wuquf at Muzdalifah, until he ejaculated, he is obliged to complete his Hajj and repeat it the next year, in addition to what had been mentioned in the previous issue, and so is the case if he masturbates with his wife, based on ihtiyat al-wajib.
     

3- Using perfumes:

121. It is based on ihtiyat al-wajib to avoid smelling anything has a scent even if it is not conventionally considered as a perfume, like flowers.
     
122. If one is compelled to eat or wear something with scent, he is allowed to do so but it is based on ihtiyat not to smell it.
     
123. The obligation of kaffarah for using a perfume is not known, although it is based on ihtiyat to slaughter a sheep as a kaffarah.
     
124. If kaffarah is to be done after using perfume then it would not be repeated upon repeat usage during the same time i.e. if it is conventionally considered as a single usage; otherwise kaffarah should be repeated upon repeated usage even if the kaffarah is done between the two usages.
     

4- Making a marriage contract (`aqd):

125. It is prohibited for the muhrim to make a marriage contract, whether permanent or temporary (mut`ah), whether for himself or on behalf of another, and whether that person is muhrim or not.
     

5- Wearing sewn cloths:

126. It is not permissible for the muhrim to wear a shirt, amour, trousers, jacket or the like which are assembled by sewing, as well as cloths with buttons. It is even not allowed to wear what is considered as one of the mentioned cloths even if it was not sewn, i.e. if they are assembled with wearing, sticking or the like.
     Cloths with buttons are those cloths which could not be worn without buttons and wearing of which is prohibited even if they do not have any collar (i.e. would not surround the neck) or sleeves, although the prohibition is not due to the presence of the buttons themselves but to their buttoning, i.e. buttons do not have a specificity, more than that if there is something in the cloths that would play the role of the buttons, it is also haram. Also what is haram is wearing them i.e. there is no objection in sitting on, or covering with them. However, it is not permissible for a man to cover his head with it according to what will follow.
     
127. It is not haram to wear sewn things other than cloths like typical those belts or belts with purses, for keeping money, and so is the case for those belts used in artificial hands or legs and there is no kaffarah for them.
     
128. If one is compelled to wear prohibited clothing due to cold, sickness or anything else, he is allowed to do so but it is based on ihtiyat to do kaffarah after that.
     
129. The kaffarah for wearing sewn cloths is a sheep, which should be repeated if the act is repeated.
     

6- Applying black salve (kuhl) to eyes:

It is haram to apply black salve to the eyes for adornment purposes, while if one did not purposefully apply the adornment, since the salve itself is conventionally considered as an adornment, it is based on ihtiyat al-wajib to avoid it, and so is the case with non-black salve if it is to be regarded as adornment even if one did not intend it to be so.

130. There is no kaffarah for the application of salve.
     
131. The prohibition of the application of salve is not specific for women, but for men as well.
     

7- Looking into a mirror:

It is haram to look into a mirror for purposes of adornment; otherwise it is not haram such as when the driver looks into the car mirror.

132. There is no difference in the prohibition of looking into the mirror between men and women.
     
133. There is no kaffarah for looking into a mirror.
     

8- Wearing footwear that covers the entire back of the foot:

It is haram, for men only, to wear such things like slippers and socks. If one is compelled to wear it, he should open it from the front.

134. There is no kaffarah for wearing things that cover the entire back of the foot.
     

9- Fusuq:

Fusuq is haram and it is not restricted to lying but includes insulting and boasting even if it will not entail contempt or detraction to others.

10- Dispute (jidal):

Dispute is haram, that is to say "No, by Allah" or ""Yes, by Allah" for the purposes of making oaths.

135. It is haram for both muhrim man and woman to dispute.
     
136. It would not be considered as a dispute if one swore with holy things other than Allah and His names.
     
137. Dispute is not restricted to false oaths, but even to true ones.
     
138. It is allowed to swear by Allah the Sublime in "situations other than confirming or disproving something like an oath of adjuration, i.e. to say I adjure you by God to...."
     
139. Dispute is allowed when necessary, i.e. to confirm the truth or to disprove the false.
     

11- Adornment:

It is haram to adorn oneself, i.e. wearing rings or using henna for such a purpose and there is no difference in the prohibition between men and women.

140. There is no kaffarah in the previously mentioned two cases.
     
141. It is based on ihtiyat al-wajib for both men and women not to wear rings or use henna if these things are conventionally considered as adornment, even if they do not have that purpose. More than that it is not remote that it is wajib during ihram to avoid anything that would be considered as adornment especially with the intention of adorn with it. However, excluded from this is wearing that which is recommended or wearing rings for special purposes.
     
142. It is based on ihtiyat to avoid wearing eyeglasses for adornment, unless it is for a medical purpose or to avoid sun light.
     

12- Wearing jewelry:

It is haram for women to wear jewelry for adornment purposes and it is based on ihtiyat al-wajib to avoid it if it is to be considered as an adornment even without intending it. To be excluded from this jewelry she used to wear before ihram. However, it is haram to expose it to men even her husband.

143. There is no kaffarah in wearing jewelry for adornment, jewelry although she would commit a haram act.
     

13- Anointing:

It is not permissible for the muhrim to anoint his body or hair with oil for the purposes of adornment or to soften the skin.

144. There is no kaffarah in anointing unless it was with a scent, in such a case it is based on ihtiyat to slaughter a sheep as a kaffarah, although it is not remote that the kaffarah is not wajib.
     

14- Removing body hair:

It is haram for the muhrim to remove hair from any part of his or another's body even if the other was not muhrim and by whatever method used i.e. shaving, plucking or by using other methods. There is no difference whether the hair is dense, scanty or even a single hair.

145. It is not a problem if the hair fell during wudu' if it was not with the purpose of removing it.
     
146. If, outside wudu', one touches the hair of his scalp or beard and one or two hairs fell down, then it is based on ihtiyat al-mustahabb to give a handful of wheat, flour or the like as a charity (sadaqah).
     
147. If the muhrim shaves his head consciously and deliberately, the kaffarah for it would be a sheep.
     

15- Covering the head for men:

148. The handle of a water skin (bond) and head bandage (used in headache) would be excluded from prohibited coverings.
     
149. It is permissible to cover one's head with his hand or another part of his body.
     
150. The face is not considered as part of the head, thus one can cover it while sleeping or so.
     
151. There is no objection in putting one's head on a pillow or the like during sleep.
     
152. There is no objection in drying the head with a handkerchief or the like unless it would cover the whole head.
     
153. The kaffarah for covering the whole head is, based on ihtiyat, a sheep, while covering some of it would entail nothing unless it would be considered, conventionally, as covering the head e.g. if one put a small hat on the middle of his head.
     
154. It is based on ihtiyat to repeat the kaffarah after each act of covering the whole head.
     
155. It is haram to immerse the entire head in water, while the impermissibility of this act with regards to part of the head has not been prescribed.
     
156. If one immerses the entire head in water, it is based on ihtiyat to slaughter a sheep as a kaffarah.
     

16- Covering the face for women:

It is not permissible for muhrim women to cover their faces with a veil, a hand fan or the like.

157. It is haram for women to cover the entire face. However, there is no objection in covering part/s of it in such a way that it would not apply correctly to the covering of the face whether it was during prayer or other acts and whether this part was the upper, lower or other parts .
     
158. It is permissible for a muhrim woman to let her head covering hang down over her face, i.e. to let what is on her head e.g. veil or likes, to hang down as far as the level of her nose or even the lower frontal part of the neck to veil herself from non-mahram men.
     
159. There is no objection in drying the face with a handkerchief unless it will lead to covering of the entire face.
     
160. There is no kaffarah for covering the face.
     

17- Shading:

Shading is haram for men only, not for women and children.

161. Apparently, shading for the muhrim is specifically haram during the day. So there is no objection to it during the night, although it is based on ihtiyat to avoid it at night as well. This ihtiyat not to be neglected, on rainy or cold nights if the shading is to escape from rain or cold.
     
162. The prohibition of shading is specifically haram for the head, i.e. it would not include the shoulders and other parts of the body.
     
163. There is no difference in the prohibition whether the shade is provided by a roofed car, train, plane, ship etc. However, one can shade himself with his hand. It is based on ihtiyat al-mustahabb to avoid being shaded with things that are not over the head e.g. walking or sitting beside a car or a ship.
     
164. With respect to this prohibition there is no difference between a walker or a rider.
     
165. The prohibition of shading is specific for situations where one is traveling a distances. So if one stayed in a plane like Mina, `Arafat or elsewhere, he can shade himself by a ceiling, tent or an umbrella no matter whether he was standing still or walking. Thus, it is allowed for those in Mina to go shaded with umbrella to the slaughter - house or to the place of ramy of Al-Jamarat.
     
166. It is permissible for the muhrim to shade himself while covering a distance if an excuse exists like hot weather, severe cold, heavy rain or due to the absence of uncovered means of transportation. Nevertheless kaffarah would not be neglected.
     
167. If while traveling, one stopped for a while to have rest, visitation (reading ziyarah) or something else, he would be allowed to shade himself.
     
168. It is allowed during travel to pass beneath a fixed roof or shade like a bridge, a tree, a tunnel etc. Thus, one can pass through tunnels while traveling from Mecca al-mukarramah to `Arafat or Mina, even if there is another way without a tunnel.
     
169. It is allowed to shade oneself inside contemporary Mecca for him who did ihram for Hajj in the Masjid al-Haram or did it for `Umrah, unless he came out of it, because Mecca is like other places for the muhrim that he could move about inside it using a roofed car or shaded with an umbrella.
     
170. The kaffarah for shading is a sheep no matter whether one was in a state of ihram for Hajj or for `Umrah, or whether he was excused or not.
     

18- Causing blood to gush out from the body:

It is haram to cause blood to gush out from the body for both men and women, even if it is done by scratching, using a miswak (tooth-pick) or other methods.

171. It is not haram for one to cause the blood to gush from other's body by extracting a tooth, cupping (hijamah) or injecting with syringe.
     
172. There is no kaffarah for causing bleeding even if it was not for a necessity or need, although slaughtering a sheep as a kaffarah is better according to ihtiyat.
     

19- Clipping the nails:

It is haram to clip or cut the nails whether all or some of them, whether on the hand or foot, and whether with a clipper or by other means.

173. If one had cut all the finger nails and some of the toe nails, he is obliged to slaughter a sheep as a kaffarah for finger nails and to give one mudd of food (750 gm.) for each toe nail, while if he did the reverse, then the reverse would be correct.
     

20- Extracting teeth:

According to a saying, it is haram to extract a tooth without bleeding, although it is more likely that it is not haram for a muhrim and would not entail kaffarah. If one is compelled to extract a tooth and bleeding happened, then it is based on ihtiyat al-mustahabb to slaughter a sheep as a kaffarah.

Rules of kaffarahs

174. Kaffarahs should be paid to the needy persons.
     
175. The kaffarah for hunting is `Umrah must be slaughtered in Mecca al-mukarramah, while in Hajj, it must be in Mina if one was able to do that. More than that it is based on ihtiyat to do so with the other kaffarahs. If one neglected the slaughtering in Mecca or Mina and did it in his country or elsewhere, then it would be valid.
     
176. The conditions applied to the animal for hady would not be applied to that for kaffarah. However, belief is a condition for the person doing the slaughtering, unless he is a representative (wakeel) for the slaughtering process only, and the muhrim (the person who appoints the representative) should himself have the intention to slaughter the animal of kaffarah.