Chapter on Ihram Sites
Chapter on Iḥrâm 262
بَابُ الإِحْرَامِ
Those are the mawâqeet (pl. of meeqât) for the people who live there and for those who cross through or by them. For someone whose house is closer [to Makkah] than the meeqât, including the people of Makkah, his meeqât is from his own home. However, they enter into iḥrâm for ‘umrah from the closest place outside the sacred area (the Ḥaram). ,
فَهَذِهِ الْمَوَاقِيْتُ لأَهْلِهَا وَلِكُلِّ مَنْ مَرَّ عَلَيْهَا. وَمَنْ مَنْزِلُهُ دُوْنَ الْمِيْقَاتِ، فَمِيْقَاتُهُ مِنْ مَوْضِعِهِ حَتَّى أَهْلُ مَكَّةَ يُهِلُّوْنَ مِنْهَا لِحَجِّهِمْ، وَيُهِلُّوْنَ لِلْعُمْرَةِ مِن أَدْنَى الْحِلِّ.
620. Iḥrâm does not mean simply wearing the clothes of the state of iḥrâm; it refers to the intention to embark on the rites of Hajj and/or ‘umrah. If one does not dress in the proper clothes, the iḥrâm is still valid, but he or she must expiate for committing a forbidden act during iḥrâm.
621. This is because the Prophet (SA) performed ghusl prior to his iḥrâm. (T. T: R) Also, when Asmâ’ bint ‘Umays (RAH) gave birth to Muhammad ibn Abi Bakr, the Prophet (SA) ordered her to perform ghusl and go into iḥrâm. (D. al-Albâni:S)
622. The scholars recommended grooming oneself before iḥrâm by clipping the nails, shaving the pubic hair, and plucking the armpit hair. These acts are not allowed for one in a state of iḥrâm, and in the past, pilgrims spent a long time in iḥrâm.
623. This is because ‘Â’ishah (RAH) said:
“I used to put perfume on the Messenger of Allah (SA) for his iḥrâm, before he entered it and when he removed it, before he circumambulated the House.” (A)
كنت أُطَيِّبُ رَسُولَ اللَّهِ لِإِحْرَامِهِ قبل أَنْ يُحْرِمَ وَلِحِلِّهِ قبل أَنْ يَطُوفَ بِالْبَيْتِ.
Therefore, applying perfume to the body is an act of the Sunnah. As for putting perfume on the garments of iḥrâm:
(A) + (+S): Allowed but disliked. They cite the hadith above and argue it abrogated another one in which the Prophet (SA) told a man who was wearing a cloak scented with perfume to remove it and wash off the remains of the scent.
(-H, -M): Forbidden. They use the hadith (quoted below) in which the Prophet (SA) prohibited clothes scented with saffron or turmeric. They argue that the hadith above did not abrogate the one in which the Prophet (SA) told a man who was wearing a cloak scented with perfume to remove it and wash off the remains of the scent. (Ag)
This is all before they start the iḥrâm. Once they do, they cannot apply any perfume to the body or garment, according to all. Additionally, if they take off the perfumed garment, they cannot put it back on until they wash off the scent.
624. What Is Forbidden for the One in Iḥrâm to Wear
The word makheeṭ (sewn), used by jurists, was not actually mentioned by the Prophet (SA) as being part of the prohibited clothing. It was deduced from the following hadith in which the Prophet (SA) explained what one could wear in the state of iḥrâm:
“The one in a state of iḥrâm should not wear a long shirt, a turban, a hooded robe, trousers, a garment scented by turmeric or saffron, or leather socks (khuff), except for one who does not have sandals. He may wear leather socks and cut them so they are below his ankles.” (Ag – from Ibn ‘Umar)
لَا يَلْبَسُ الْمُحْرِمُ الْقَمِيصَ ولا الْعِمَامَةَ ولا الْبُرْنُسَ ولا السَّرَاوِيلَ ولا ثَوْبًا مَسَّهُ وَرْسٌ ولا زَعْفَرَانٌ ولا الْخُفَّيْنِ إلا أَنْ لَا يَجِدَ نَعْلَيْنِ فَلْيَقْطَعْهُمَا حتى يَكُونَا أَسْفَلَ من الْكَعْبَيْنِ.
In a different report, he said that one who does not have an izâr may wear trousers. Based on these prohibitions, the scholars deduced that a man in iḥrâm may not wear fitted, sewn clothes. This does not mean that anything with stitches is forbidden, for it is permissible to wear a ridâ’ with stitching, but it is not permissible to wear a shirt (a form-fitting garment), even if it has no stitches.
The question of whether or not a person may wear a belt is controversial, and some of the righteous predecessors were strictly opposed to it. It is only permissible in the madh-hab if it is necessary to keep the ‘awrah covered. Otherwise, one may only wrap something over the izâr and tuck one side of it into the other without making a knot. Finally, wearing a waist pouch to protect money and belongings is allowed in the madh-hab and by the majority.
625. Prophet (SA) said:
clean. Then he should pray two rak‘ahs627 and enter the state of iḥrâm immediately after them, by making the intention for the state of iḥrâm.
يَنْوِيَ الإِحْرَامَ.
It is recommended that he speaks of his intention for iḥrâm628 and makes a condition, saying, “O Allah! I intend this particular rite (‘umrah and/or Hajj), so if something prevents me [from completing it], then the place of the termination of my iḥrâm is where You made me unable to proceed.” 629
وَيُسْتَحَبُّ أَنْ يَنْطِقَ بِمَا أَحْرَمَ بِهِ. وَيَشْتَرِطَ، وَيَقُوْلُ: اللّهُمَّ إِنِّيْ أُرِيْدُ النُّسُكَ الْفُلاَنِيَّ، فَإِنْ حَبَسَنِيْ حَابِسٌ، فَمَحِلِّيْ حَيْثُ حَبَسْتَنِيْ.
“Enter into the state of iḥrâm while wearing an izâr, a ridâ’, and sandals.” (A – from Ibn ‘Umar. Aḥmad Shâkir:S)
وَيُسْتَحَبُّ أَنْ يَنْطِقَ بِمَا أَحْرَمَ بِهِ. وَيَشْتَرِطَ، وَيَقُوْلُ: اللّهُمَّ إِنِّيْ أُرِيْدُ النُّسُكَ الْفُلاَنِيَّ، فَإِنْ حَبَسَنِيْ حَابِسٌ،وليُحْرِم أحدكم في إزار ورِدَاء ونَعْلَيْن.
626. That is recommended because the Prophet (SA) said:
“Wear of your clothes the white ones, for they are your best clothes, and shroud your dead in them.” (D – from Ibn ‘Abbâs. al-Albâni:S)
الْبَسُوا من ثِيَابِكُمْ الْبَيَاضَ فَإِنَّهَا خَيْرِ ثِيَابِكُمْ وَكَفِّنُوا فيها مَوْتَاكُمْ.
627. That is because the Prophet (SA) said, while in al-‘Aqeeq:
“A messenger from my Lord came to me tonight and said, ‘Pray in this blessed valley and say: (I intend) Hajj and ‘umrah.’” (B – from Ibn ‘Umar)
أَتَانِي اللَّيْلَةَ آتٍ من رَبِّي فقال صَلِّ في هذا الْوَادِي الْمُبَارَكِ وَقُلْ عُمْرَةً في حَجَّةٍ.
Praying two rak‘ahs of sunnah prayers for iḥrâm is the opinion of the majority, but doing so is not mandatory.
628. This is because of the hadith of Ibn ‘Umar (RAHUMA) quoted in the previous footnote.
629. This is because when the Prophet (SA) was told by his cousin Ḍubâ‘ah bint az-Zubayr that she wanted to perform Hajj but feared that she would not be able to complete it because of her sickness, he told her:
[Forms of Hajj and ‘Umrah]
He is given the choice of tamattu‘, ifrâd, or qirân [which are described below]. The best is tamattu‘,630 then ifrâd, and then qirân.
قوله وَهُوَ مُخَيَّرٌ بَيْنَ التَّمَتُّعِ، وَالإِفْرَادِ، وَالْقِرَانِ، وَأَفْضَلُهَا التَّمَتُّعُ، ثُمَّ الإِفْرَادُ، ثُمَّ الْقِرَانُ.
“Go and perform Hajj and make a condition, saying, ‘O Allah, my place of exiting from iḥrâm is where You stop me from proceeding.’” (B)
حُجِّي وَاشْتَرِطِي وَقُولِي اللهم مَحِلِّي حَيْثُ حَبَسْتَنِي.
Saying this is recommended to avoid the expiation of an unfulfilled Hajj, which will be discussed later.
630. This is because it was reported from Jâbir:
that he performed Hajj with the Messenger of Allah (SA) during the year when he brought his hady with him. They made the intention to perform Hajj alone, and then the Messenger of Allah (SA) said, “Come out of your state of iḥrâm, circumambulate the House, and go between Ṣafâ and Marwah, shorten (your hair), and stay in Makkah without iḥrâm until the day of tarwiyah [the 8th of Dhul-Ḥijjah], then begin iḥrâm for Hajj, and make the one you came with a mut‘ah (enjoying what is forbidden during iḥrâm). [This means to make the iḥrâm for the Hajj you initially intended iḥrâm for ‘umrah, which allows you to enjoy the things that were forbidden in iḥrâm after you finish your ‘umrah and before you begin Hajj].” They said, “How do we make it mut‘ah when we intended Hajj?” He said, “Do what I command you, for had it not been that I brought the sacrifices with me, I would have done what I command you to do.” (Ag – from Jâbir)
عن جابرٍ رضي الله عنهما أَنَّهُ حَجَّ مع رسول اللَّهِ عَامَ سَاقَ الْهَدْيَ معه وقد أَهَلُّوا بِالْحَجِّ مُفْرَدًا فقال رسول اللَّهِ : أَحِلُّوا من إِحْرَامِكُمْ فَطُوفُوا بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ وَقَصِّرُوا وَأَقِيمُوا حَلَالًا حتى إذا كان يَوْمُ التَّرْوِيَةِ فَأَهِلُّوا بِالْحَجِّ وَاجْعَلُوا التي قَدِمْتُمْ بها مُتْعَةً. قالوا كَيْفَ نَجْعَلُهَا مُتْعَةً وقد سَمَّيْنَا الْحَجَّ؟ قال: افْعَلُوا ما آمُرُكُمْ بِهِ فَإِنِّي لَوْلَا أَنِّي سُقْتُ الْهَدْيَ لَفَعَلْتُ مِثْلَ الذي أَمَرْتُكُمْ بِهِ.
Tamattu‘631 is to make iḥrâm for ‘umrah during the months of Hajj and finish it, and then get into the state of iḥrâm for Hajj during the same year. Ifrâd632 is to make iḥrâm for Hajj alone. Qirân633 is to make iḥrâm for both Hajj and ‘umrah, or to make it for ‘umrah and then add Hajj to it. 634
وَالتَّمَتُّعُ: أَنْ يُحْرِمَ بِالْعُمْرَةِ فِيْ أَشْهُرِ الْحَجِّ، وَيَفْرَغُ مِنْهَا، ثُمَّ يُحْرِمَ بِالْحَجِّ فِيْ عَامِهِ. وَالإِفْرَادُ: أَنْ يُحْرِمَ بِالْحَجِّ وَحْدَهُ. وَالْقِرَانُ: أَنْ يُحْرِمَ بِهِمَا، أَوْ يُحْرِمَ بِالْعُمْرَةِ ثُمَّ يُدْخِلُ عَلَيْهَا الْحَجَّ.
If one makes iḥrâm for Hajj and then adds ‘umrah to it, his iḥrâm does not become valid for the ‘umrah. 635
وَلَوْ أَحْرَمَ بِالْحَجِّ، ثُمَّ أَدْخَلَ عَلَيْهِ العُمْرَةَ، لَمْ يَنْعَقِدْ إِحْرَامُهُ بِالْعُمْرَةِ.
[Talbiyah]
Once he is upon his mount, he should make talbiyah, 636saying: Labbayka Allâhumma labbayk, labbayka lâ
فَإِذَا اسْتَوَى عَلَى رَاحِلَتِهِ لَبَّى، فَيَقُوْلُ: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لاَ شَرِيْكَ لَكَ
The four Imams agree that any of the three forms of Hajj is acceptable, and that the command and obligation to make tamattu‘ were for the Companions only. This is based on other reports.
631. It is called tamattu‘ (enjoyment) because between the end of ‘umrah and the beginning of Hajj, you may enjoy the acts that are forbidden for those in a state of iḥrâm.
632. Ifrâd means to single out because you will be making iḥrâm for a single rite (Hajj). This is the most preferred form according to (-M, -S).
633. Qirân means simultaneously combining. This is the most preferred form according to (-H).
634. [INSERT IMAGE 12]
635. This is according to the popular opinion in (A).
636. (A) + (+S): Recommended. (-M): Mandatory. (-H): Mandatory or conditional to say talbiyah or any dhikr indicating the beginning of the ritual, but talbiyah is preferred.