Ihram (a state of ritual consecration during Hajj or ‘Umrah) is the first of the rites of Hajj, and it means the intention to start the rites. It is called ihram (which is derived from the Arabic word “haram“, i.e. forbidden or prohibited) because a pilgrim by assuming ihram prohibits himself from all the acts that have been permissible before being in this state, such as sexual intercourse, wearing perfume, clipping one’s fingernails, having one’s hair cut, or wearing certain kinds of clothes.
To illustrate, Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“A man is not considered in a state of ihram once he intends, with his heart, to perform Hajj, for the intention is already in his heart since he has left his hometown (heading for Mecca). So, there must be specific words or deeds through which he becomes in a state of ihram.”[1]
The clothing of ihram reminds one of death, the shroud of dead people, and the Day of Resurrection, and so on.
Recommended deeds to be observed before Ihram:
1. Taking a ritual bath
The Prophet (PBUH) used to do so before assuming ihram[2].
This is also because bathing is a better and more comprehensive way of cleaning and ridding oneself of any undesired smell. Moreover, having a bath upon assuming ihram is also required for a woman in a state of postnatal bleeding or menstruation, for the Prophet (PBUH) commanded Asma Bint ‘Umays, who was in a state of confinement, to take a bath before assuming ihram as related by Imam Muslim[3]. He (PBUH) also commanded ‘A’ishah (his wife) to do the same though she was in her menstrual period[4].
The purpose of this is to clean the body, remove undesired smells and remove the impurity of menstruation or confinement.
2. Cleaning oneself perfectly well
It is desirable to clean oneself perfectly well, removing the hair which is legally enjoined to be removed, such as trimming the moustache, shaving the hair of the armpits, and shaving the pubic hair.
One should do this before assuming ihram because it will not be allowed when being in a state of ihram. Yet, removing such kinds of hair is not one of the prerequisites for ihram. In other words, if one does not need to trim or shave any of them, one is not obliged to do so; it is permissible to do so if needed.
3. Putting on perfume
It is desirable for a pilgrim to perfume oneself using whatever is available, such as musk, incense, rose-water, aloes, or the like, for ‘A’ishah (may Allah be pleased with her) reported:
“I used to scent Allah’s Messenger (PBUH) whenever he wanted to assume ihram and (also) on finishing ihram before circumambulating the House of Allah (i.e. before tawaf).”[5]
4. Wearing the ihram clothes
It is desirable for male pilgrims before ihram to take off all tailored or sewn clothes and wear something unstitched; the Prophet (PBUH) used to take off his tailored or sewn clothes and wear something unstitched – after taking a bath – to assume ihram[6]. So, a pilgrim should wear a white, clean unstitched loincloth wrapped round the lower part of the body, wrapping another sheet of white, clean, unstitched cloth round the upper part.Yet, it is permissible to replace the white color with any other color provided it is traditionally befitting men.
The wisdom of the ihram clothing:
The idea behind this is to withdraw oneself from luxury and to have the feeling of a submissive servant of Allah through wearing such humble clothing. Moreover, such clothing always reminds one of being in a state of ihram, and thus one keeps alert and avoids committing the acts prohibited during ihram. The clothing of ihram reminds one of death, the shroud of dead people, and the Day of Resurrection, and so on and so forth. In addition, taking off sewn clothes before intending to assume ihram is an act of the Sunnah, but it is obligatory after assuming ihram. So, if a pilgrim intends assuming ihram while still wearing his ordinary sewn clothes, his ihram is considered valid, but he is then obliged to take such clothes off and put on the clothes of ihram.
By fulfilling the aforesaid prerequisites, a pilgrim is thus prepared to be in a state of ihram but such acts themselves are not called ihram as many people mistakenly believe; ihram means the intention of starting performing the rites of Hajj or ‘Umrah. Accordingly, a pilgrim is not considered in a state of ihram once he takes off his sewn clothes and wears the aforementioned clothing of ihram without having the intention of starting performing the rites of Rajj or ‘Umrah. This is because the Prophet (PBUH) said:
“Indeed, (the correctness and rewards of) deeds depend upon intentions…” (Al-Bukhari and Muslim)
The legal ruling concerning observing prayer before ihram:
As for praying before assuming ihram, the more valid opinion is that there is not a special kind of prayer to be offered before Ihram. However, if the time of ihram coincides with an obligatory prayer, then a pilgrim is to perform the obligatory prayer first then assume ihram. To illustrate, it was narrated that the Prophet (PBUH) assumed ihram immediately following performing (an obligatory) prayer[7]. Moreover, Anas reported that the Prophet (PBUH) performed the Dhuhr (Noon) Prayer then rode his mount beast[8], and when he came to the hill of Al-Bayda’ he raised his voice with talbiyah. The great Muslim scholar Ibnul-Qayyim (may Allah have mercy on him), said:
“It was never reported that the Prophet (PBUH) specified performing two rak’ahs (units of prayer)for assuming ihram; what was reported is that he performed the obligatory Dhuhr (Noon) Prayer before it.”[9].
A common mistake:
It is important here to draw the attention of pilgrims to a very important matter; many pilgrims mistakenly believe that they have to assume ihram from the mosque in the site for ihram for them. As a result, many pilgrims, males and females, hurry to such mosques, overcrowding them, to start assuming ihram from there. They may also change their clothes there and wear the clothing of ihram while in fact all such issues are, by all means, baseless. Rather, Muslims are just required to assume ihram from the proper site for ihram for them, not specifically from the mosques therein.
They can assume ihram anywhere in such sites, and there is no specific place in a certain site from which a pilgrim is obliged to assume ihram. That is to say, pilgrims can assume ihram wherever is appropriate for them in their site for ihram, and this makes it easier for them and their fellows. This also spares pilgrims being exposed before one another or being jammed in certain places.
We would like to point out that those mosques in the sites for ihram were not there during the lifetime of the Prophet (PBUH), and that they were not built for the purpose of assuming ihram. However, they were built for the inhabitants of and around such places to perform prayer therein. This is very important to bear in mind, and may Allah grant us all success.
The three kinds of ihram:
A pilgrim is free to choose either the three kinds of ihram, namely tamattu’, ifrad, and qiran:
Tamattu’
It means that a pilgrim assumes ihram for performing ‘Umrah during the months of Hajj, and then, after performing ‘Umrah, a pilgrim assumes ihram for performing Hajj in the same season.
Ifrad
It means that a pilgrim assumes ihram for performing Hajj only, keeping in the state of ihram until he finishes performing the rites of Hajj.
Qiran
It means that a pilgrim assumes ihram for performing both ‘Umrah and Hajj together, or to assume ihram for ‘Umrah then, before starting the tawaf (circumambulating the Ka’bah) for ‘Umrah, a pilgrim intends performing both ‘Umrah and Hajj either from the miqat or before the tawaf of ‘Umrah. In this case, a pilgrim is to perform both tawaf and sa ‘y (going between Al-Safa and Al-Marwah) for both.
It is important to point out that a pilgrim who intends tamattu’ or qiran is obliged to slaughter a sacrificial animal if he is not a resident of Mecca. We should also know that the best of the aforesaid three ways of ihram is tamattu’ for various legal proofs.
Once a pilgrim assumes ihram in any of the aforesaid three ways, he is to chant talbiyah, saying; “Here I am at Your service, O Allah, here l am at Your service. Here I am at Your service, You have no partner, here I am at Your service. Verily, all praise, blessings, and dominion are Yours, You have no partner”
A pilgrim should raise his voice with talbiyah, saying it repeatedly.
Here are certain times for Hajj, and certain locations for entering the state of ihram:
First: The Fixed Times of Hajj : The times specified for Hajj are mentioned by Allah, Exalted be He, when He says:
“Hajj is [during} well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram, there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj…” (Quran: Al-Baqarah: 197).
These months are: Shawwal, Dhul-Qa’dah, and the first ten days of Dhul-Hijjah. Therefore, anyone who enters the state of ihram in these months with the intention to perform Hajj must avoid offensive words and deeds which contradict the purity of that act of worship, and should also be preoccupied with good deeds and abide by piety.
Second: The Locations for Entering the State of Ihram:
A Muslim should be aware of Miqats and never pass them without being in a state of ihram.
They are the specific places where a pilgrim must not exceed and head for Mecca without entering the state of ihram (a state of ritual consecration during Hajj or ‘Umrah) at them, declaring his intention to perform Hajj. These places were pointed out by the Prophet (peace be upon him) as mentioned in the narration of ‘Abdullah lbn ‘Abbas who said:
“Allah’s Messenger (peace be upon him) specified Dhul-Hulaifah (as a site for ihram) for the people of Medina, Al-Juhfah for the people of Ash-Sham(the Levant; the region covering Syria, Lebanon, Jordan, and Palestine), Qarn Al-Manazil for the people of Najd, and Yalamlam for the people of Yemen, saying, ‘They are (sites for ihram) for those people and for any other people coming through them (i.e. those sites) with the intention of performing Hajj and ‘Umrah (Lesser Pilgrimage). And whoever is living within these boundaries can assume ihram from the place he starts from, and the people of Mecca can assume ihram from Mecca! ” (Al-Bukhari and Muslim).
Moreover, Imam Muslim related on the authority of Jabir that the Prophet (peace be upon him) said; “. . The muhall (the site for entering the state of ihram) of the people of Iraq is Dhat- ‘Irq.” (Muslim).
The wisdom of setting such Miqats
The idea behind setting such miqats (the sites for entering the state of ihram) for Hajj is as follows: The House of Allah (the Ka’bah), being so glorified and honored by Allah, is fortified by Allah through Mecca and protected by the Sanctuary of Mecca which, in turn, is glorified by those miqats beyond which one cannot pass without being in the state of ihram as a sign of honor and glorification to the House of Allah.
Third: The Locations of Ihram
1. Dhul-Hulaifah (Abyar `Ali Mosque)
The farthest of these sites for entering ihram is Dhul-Hulaifah, a place southwest of Madinah and 18 km from its mosque. It is the miqat for the people coming from Madinah and beyond.
2. Al-Juhfah
As for the people of Ash-Sham (the Levant; the region covering Syria, Lebanon, Jordan, and Palestine), Egypt and Morocco, the site for ihram is Al-Juhfah which is 187 km to the northwest of Makkah.
It was on the eastern coast of the Red Sea, but it has completely disappeared and Rabigh (to the north of Al-Juhfah) is used as the substitute for this miqat now.
3. Yalamlam
Yalamlam, 54 km to the south of Makkah. It is the miqat for those coming from Yemen and the pilgrims who pass by it.
4. Qarn Al-Manazil
The site for ihram (a state of ritual consecration during Hajj or ‘Umrah) for the people of Najd and the pilgrims who pass by it is Qarn Al-Manazil – now known as As-Sayl – which is 94 km to the east of Makkah.
5. Dhat-`Irq
As regards the people of Iraq and those of the East, the site for ihram is Dhat-‘ Irq which is 94 km to the northeast of Makkah.
These are the sites for entering ihram for the people of the aforesaid places and those passing through them with the intention of performing Hajj or “Umrah.
On their journey to Makkah, pilgrims hope and pray that their hajj (Pilgrimage to Makkah) will be accepted. They want to be rewarded, gain Paradise and the pleasure of Allah and to be saved from the Hellfire. To achieve this, they need to meet the requirements of Hajj.
Miqat for Ihram:
The miqat[1] (Arabic: مِيْقَات, romanized: mīqāt, lit. 'a stated place') is a principal boundary at which Muslim pilgrims intending to perform the Ḥajj or ʿUmrah must enter the state of iḥrām (lit. 'prohibition'), a state of consecration in which certain permitted activities are made prohibited.
There are five mawāqīt (مَوَاقِيْت). Four of these were defined by the Islamic prophet Muhammad. One was defined by the second Rashidun caliph, Umar ibn Al-Khattab, to fulfill the needs of pilgrims from the newly annexed regions in Mesopotamia.
Expiation for violation of the rulings of ihram
If he has sexual intercourse with someone while he is in ihram, his ihram will be broken. Hajj/Umrah will be completely canceled. But he still has to complete all the other rules of Hajj/Umrah and he has to do a fidaya/dum (animal slaughter) in the Haram area as expiation and sincerely seek forgiveness from Allah. Again later he has to come for Hajj / Umrah or again Hajj / Umrah.
Whoever compelles someone to do something forbidden while he is in ihram, or for any other reason, compelled to do something that is forbidden while he is in ihram, he does not have to pay any fidaya.
If you have a dream while in ihram, it will not spoil the ihram. The impurity should be washed and cleaned through obligatory bathing. For this, it is better to have an additional ihram cloth.
Crossing the Miqat without Ihram:
Those who come to Jeddah to perform Hajj or `Umrah should enter ihram from the miqat (place at which one must enter ihram). If they pass it without entering ihram, then they have to go back to it and enter ihram from there. If they do not do that and they enter ihram from Jeddah, then they have to slaughter a sheep and distribute its meat to the poor in Makkah.
In this regard, Sheikh Abdul-`Aziz ibn Baz, the late Mufti of Saudi Arabia, stated: “They have to go back to their miqat if they were coming for Hajj or `Umrah. It is not permissible for them to pass the miqat without entering ihram, because when the Prophet (peace and blessings be upon him) defined the miqat for the people of Madinah, Syria, Najd, and Yemen, etc., he said, ‘These are for them [their people] and for anyone who is not of their people who come to them, wanting to do Hajj or `Umrah.’
If they pass the miqat and do not go back, and enter ihram after that, then they have to offer a sacrifice. Similarly if they are unable to go back, they should enter ihram from the place they are in and they have to slaughter an animal that meets the conditions of sacrifice and distribute its meat among the poor in Makkah.”
Death while in the state of Ihram :
When a man fell from his vehicle and died in the field of 'Arafah, the Prophet (صلى الله عليه وسلم) ordered him to wear a shroud in both the garments of ihram and not to apply khushob on his body. He asked her to take a bath with large leaves and water (mixed with hot water). He was forbidden to cover his face and head. He also informed that Allah will revive the Companion on the Day of Resurrection while he was reciting the Talbiyah. Analyzing this case, there are twelve commandments. Namely-
1. It is wajib to give bath to the deceased.
2. A believer is not impure because he dies. Because if you are impure by falling into the face of death, bathing will not remove its impurity.
3. The dead person should be bathed with large leaves and water.
4. Due to the fall of holy things in water, the color of the water changes, but its purity is not lost. Because in the hadith, it has been ordered to mix large leaves with water.
5. It is permissible for a Muhrim person to take a ghusl.
6. It is not permissible for a Muhrim person to use water and plum leaves.
7. Priority should be given to burial before paying the debt and debt. That is, if the deceased leaves behind assets, heirs and debts, then the burial should be arranged with that wealth first. This is because the Prophet (صلى الله عليه وسلم) ordered the person who died wearing ihram in two garments to wear a shroud with it. He did not ask whether he had any debts and heirs. If the assets are left after the burial, then the loan will have to be repaid from it. Then after collecting other rights, if there is anything left, it should be distributed among the heirs.
8. It is permissible to wear a shroud on only two clothes.
9. It is forbidden for a Muhrim person to use perfume.
The 10. Covering the head is forbidden for Muhrim.
The 11. Covering the face is also forbidden for Muhrim. It has been narrated from six companions that it is permissible to cover the face. Those who say that it is permissible have taken evidence from the words of these six Companions. They said that the command to cover the face was not preserved from the Prophet (صلى الله عليه وسلم).
The 12. Even if a Muhrim person dies in ihram, he remains in ihram.
Finally, when the sun went down and the yellow color was removed and the sun was confirmed, he started from Arafah for Muzdalafah. At this time he made Usama bin Zayd sit on the back of the vehicle. He continued to move slowly. He pulled the reins of the camel in such a way that his head almost merged with the howdah. He said, "O people! You walk slowly. Because there is no good work in moving fast. He followed the road to Mazamain and on the road between the two mountains. Earlier, when he went to 'Arafah, he went by the road of Jab. Such was his sacred habit in the days of Eid. He took one route and returned by another. Then he continued to go to Sayre Anak at a moderate speed. If he got a wide field, he would go fast. If there was a hill or high place in front of him, he would loosen the reins of the camel, so that it would be easy for him to climb up.
He continued to recite the Talbiyah along the way; He wouldn't stop it. He landed at a place on the road and after urinating, he performed ablution lightly. Usama said to him, "O Allah's Apostle! You have to pray. He said, "The place of prayer is in front of you (in Muzdalifah)."