47. CHAPTER IHRAM
Ihram is the intention to perform the rites.
“Chapter of Ihram: The author has thus far explained that there are places delineated from which pilgrims must enter into the state of ihram. These are the five mawaqit. It is only proper now to make mention of the meaning of ihram, the laws pertaining to it and that which must be avoided with regards to it. This is because a muhrim (someone in the state of ihram) is prohibited from doing certain mundane acts that are permissible when he is not in this state.
“Ihram is the intention to perform the rites”: Ihram is the intention to commence the performance of the rites of pilgrimage. If one intends with his heart to fulfil these rites and abide by the laws, then he has indeed entered into the state of ihram. This is similar to the person who performs prayer. He commences the performance of it when he makes the takbiratul ihram. Hence it is named as such. So, if one makes an intention to start fulfilling the rites of pilgrimage during the sacred months, he becomes a muhrim by his intention.
As for the actions that precede the intention such as performing ghusl, removing bodily hair that ought to be removed, clipping of the nails and applying perfume, these are just preparatory acts and only preliminary to entering into ihram. One does not become a muhrim by doing these acts as these precede the intention. One cannot be a muhrim except after making an intention to start performing the rites of Hajj and ‘Umrah.
It is Sunnah for a person who wants to enter into ihram to take a bath or perform tayammum if water is not available, to cleanse himself, apply perfume and to be free of stitched clothes.
“It is Sunnah for a person who wants to enter into ihram to take a bath or perform tayammum if water is not available”: He may take a bath to rid himself of bad odour and dust that comes with travelling. Entering into ihram is an act of worship and taking a bath for it is legislated in Islam. This is so that he performs this act of worship in the best condition. However, taking a bath is only mustahabb and not wajib and this is the case provided that water is available. If it is not, then the author mentions tayammum (dry ablution). Tayammum is a replacement for ghusl (bath) and ablution as mentioned by Allah: {And if you do not find water, then perform tayammum [with clean earth.]} (Al-Ma’idah: 6)
This verse is in relation to prayers where tayammum is a replacement for ghusl. By means of analogy, it implies that one may perform tayammum to achieve purification when entering into ihram.
Some scholars are of the opinion that tayammum is not legislated. (It is mentioned in al-Insaf “The author, i.e., Ibn Qudamah prefers this view. Likewise, is the preference of the commentator and author of al-Fa’iq and Ibn ‘Abdus in his Tadkirah. I say, ‘This is the correct opinion.’” (3/432)) As it does not achieve the objective of cleansing per se. Tayammum does not remove perspiration and other physical dirt. However, what is apparent, and Allah knows best, is that tayammum is legislated. This is because the person wants to enter into ihram whilst being in a purified state. This state is achieved by tayammum when water is not available or when one is unable to use water. He wants to be in a purified state so that he may perform a prayer before entering into ihram. This is if he holds to the view that the act of entering into ihram requires a special prayer.
“To cleanse himself’: So that he may cleanse himself of the hairs that were removed while trimming his moustache, shaving his armpit and pubic hairs and of the nails after they are cut. These are removed or cut because they are blemishes to the body. Furthermore, it is a natural disposition to remove or cut these. He does so before entering into ihram as he is prohibited from doing so whilst at Hajj or ‘Umrah and he also protects himself from the harm of not removing these bodily hairs and the nails.
“Apply perfume”: It is Sunnah to apply perfume with the best fragrance he has all over his body. The Prophet(pbuh) used to apply musk to his body before entering into ihram and after he had made tahalul (i.e., after exiting the state of ihram). ‘Aishah said, “I used to apply perfume on the Messenger of Allah(pbuh) in preparation of ihram before he entered into it and during his tahalul before he made the tawaf of al-Bayt (i.e., the Ka’bah).” (Reported by al-Bukhari (2/168,219) and Muslim (4/10)) This narration proves that perfume is applied before entering into ihram and after exiting from ihram. A woman may apply fragrances that do not have a noticeable scent so as to thwart bad odour emanating from her.
“And to be free of stitched clothes”: Men should not wear stitched clothing regardless whether the clothes cover the whole body or some part of it. This includes that which fits snugly to the body such as t-shirts, socks and gloves. Any clothing that is tightly wrapped around the body or a part of it and clothing that is sewn to fit the body or a part of it must be shunned. The Prophet shunned these types of clothing whilst in ihram. (Reported by al-Tirmidhi (830) and Ibn Majah (2595) from the narration of Zayd ibn Thabit.)
Instead of wearing stitched clothes and other clothing that have similar properties, he wore the izar (lower garment worn from the hip down) and wrapped the rida (shawl) over his shoulders so that he was fully covered by both of these garments. They remind one of death and the shroud with which the dead are covered (al-kufan). Similarly, the pilgrim wears the ihram to remind him of the shroud cloth and in turn of death. Another great secret behind wearing the ihram is it reminds us that everyone is equal in the sight of Allah. The king, the destitute, the wealthy, the poor, the free person, the slave, the Arab and the non-Arab are all of the same standing. Distinguishing one from the other is impossible.
He enters into ihram wearing a lower garment and a shawl that are white in colour and clean. He enters into the state of ihram after performing a two rakat prayer and the intention to enter into ihram is a prerequisite.
“He enters into ihram wearing a lower garment and a shawl that are white in colour and clean”: It is mustahabb to wear a garment which is wrapped around the lower part of the body (izar) and a shawl for the upper body (rida) which are white in colour. The Prophet(pbuh) said, “Wear clothes that are white and shroud your dead in it.” (Reported by Ahmad (5/13,19) and al-Tirmidhi (2810) from the narration of Samrah ibn Jundub. It is also reported by Ahmad (1/231, 247), Abu Dawud (3878) al-Tirmidhi (994) and al-Nasa’i (8/149) from the narration of Abdullah ibn Abbas.) It is mustahabb to wear white garments for the ihram, though other colours are permitted. The only exception is pure red. It is forbidden for men to wear pure red garments.
“He enters into the state of ihram after performing a two rakat prayer”: It is mustahabb that one enters into ihram after the prayer. If it is time to perform an obligatory prayer, it is mustahabb to enter into ihram after its performance as was practiced by the Prophet(pbuh). He prayed the zuhr prayer and then entered into ihram. He made the talbiyah after performing the obligatory prayer whenever the time for ihram and prayer coincided. It is better to delay entering into the state of ihram until after performing the obligatory prayer.
If one enters into ihram when an obligatory prayer is not due, then he should not perform the two rakat prayer before entering into ihram during times when prayers are forbidden such as after the ‘asr and fajr prayers. As for when one is in a time where prayer is not forbidden, some scholars view that it is mustahabb to pray two rakat before entering into ihram whilst others view that there is no legislation to perform a prayer specially for entering into ihram except when it coincides with the time when an obligatory prayer is due. In this scenario, one should perform the prayer before entering into ihram. However, if it does not coincide with an obligatory prayer, there is no evidence regarding the performance of a prayer for the express purpose of entering into the state of ihram. Having said this, it is still permissible to perform the two rakat prayer before entering into ihram provided that it is not a time when prayers are forbidden. Praise be to Allah.
“And the intention to enter into ihram is a prerequisite”: That is, it is a prerequisite (shart) that he makes an intention in his heart to enter into ihram. It is not sufficient that he merely puts on the garments meant for ihram without making the intention. If he does not make the intention, he will not be considered a muhrim as entering into ihram is an act of worship. The Prophet(pbuh) said, “Verily actions are by intentions.” (Reported by al-Bukhari (1/2,12), (3/190) and Muslim (6/48) from the narration of ‘Umar ibn al-Khattab.)
It is mustahabb for him to say, “Allahumma inni uridu nusuka kadha fayas-sirhu li, wa in habasani habisun fa mahilli haythu habastani.” (O Allah! Verily I want to perform [mention the type of pilgrimage] so make it easy for me and if I am restrained by a barrier, then my place is where You have restrained me.)
“It is mustahabb for him to say, ’Allahumma inni uridu nusuka kadha fayassirhu li”: I.e., it is mustahabb to verbalise the type of pilgrimage which one intends to perform, for example tamattu’, qiran, ifrad or ‘Umrah. If he intends to perform ‘Umrah, he should not verbalise his intention per se. He should not say: “O Allah! Verily I intend to perform Hajj”, or “I intend to perform tamattu qiran ifrad’ Umrah.” The articulation of the niyyah (intention) was not practiced by the Prophet(pbuh). Instead the muhrim should verbalise what he intends i.e., announcing the intent to perform pilgrimage. One does so by saying, “Labbayk allahumma ‘Umrahatann mutamatta’an biha ila al-Hajj.” (“I answer Your call, O Allah, to perform ‘Umrah with Hajj in the tammatu form”) Or, “Labbayka allahumma ‘Umratan wa Hajjan.” (“I answer Your call, O Allah, to perform ‘Umrah and Hajj”) Or, “Labbayka allahumma Hajjan.” (“I answer Your call, O Allah, to perform Hajj”) Or, “Labbayka allahumma ‘Umrahtan.” In this manner the individual verbalises the form of pilgrimage he intends.
This way of articulating one’s objective has been authentically recorded in the ahadith.
“And if I am restrained by a barrier, then my place is where You have restrained me”: This clause is stipulated in the articulation of one’s objective. It is included in the articulation for fear that one might fall incapable of performing the pilgrimage due to illness. Originally, ‘Atikah bint al-Zubayr (al-Zubayr was the son of the Prophet’s uncle ‘Abdul Muttalib) enquired to the Prophet(pbuh) saying, “Verily I want to perform Hajj though I am ill.” He replied, “Perform Hajj with a clause that, ‘My place is where You have restrained me’ and Allah shall reward you all that from which you were restrained.” (Reported by al-Bukhari (7/9) and Muslim (4/26) from the narration of ‘Aishah. The report in Muslim was narrated by Ibn ‘Abbas.) So, the original incident which brought about this clause was the inability of the companion of the Prophet(pbuh) to perform Hajj. Therefore, whoever is in a similar predicament due to illness, the fear of resistance from the enemy or an obstruction that impedes in the completion of the pilgrimage may stipulate this clause. However, there is no evidence to support the healthy person who enjoys security to stipulate this clause when articulating his objective as the Companions of the Prophet did not practice this except for the female companion mentioned in the hadith who was ill.
The best type of pilgrimage is al-tamattu’. Its description: One enters into ihram with an intention to perform ‘Umrah during the months of Hajj and completes it. He enters ihram again for Hajj the same year. The non-resident [of the area surrounding Masjid al-Haram in Makkah] has to pay the “dum” penalty.
“The best type of pilgrimage is al-tamattu”: There are three types of Hajj pilgrimage one can undertake: Al-tamattu’, which is the best as it was the Hajj that the Prophet(pbuh) urged his Companions to perform. His Companions entered into ihram for Hajj alongside him but he ordered them to shave their heads upon completing the sa’i (walking between Mounts Safa and Marwah). They left the state of ihram and then entered ihram again for Hajj on the day of tarwiyah (8th of Dhul Hijjah). The Prophet(pbuh) regretfully said, “Had I known beforehand about my affair what I have come to know later, I would have made tahalul with you all. But I have brought my sacrificial animal.” (Reported by al-Bukhari (2/195-196), (3/4-5) and Muslim (4/36-37) from the narration of Jabir ibn Abdullah.) He was prevented from leaving ihram and performing al-tamattu because he had brought his sacrificial animal with him. This hadith proves that al-tamattu is the best form of Hajj pilgrimage.
“It’s description: One enters into ihram with an intention to perform ‘Umrah during the months of Hajj and completes it. He enters ihram again for Hajj the same year”: Al-tamattu’: It is to enter ihram with an intention to perform ‘Umrah during the months of Hajj. One leaves the state of ihram after completing ‘Umrah. He then enters ihram again on the day of tarwiyah or ‘Arafah with an intention to perform Hajj. He sacrifices an animal as expiation for the benefit [of performing Umrah and Hajj together.] This is provided that he is not a resident of the area surrounding Masjid al-Haram.
Al-qiran: It is to enter into ihram with an intention to perform ‘Umrah and Hajj together beginning at the miqat. He must remain in the state of ihram until he completes the rites on the day of ‘Eid or later. He must expiate by sacrificing an animal for this Hajj combines Umrah and Hajj. Allah says: {Whoever performs Umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals.} (Al-Baqarah: 196)
The one who performs al-qiran is like the one who performs al-tamattu as they both combine between Hajj and ‘Umrah in one journey. The only difference between them is that the latter should not leave the state of ihram in the period between ‘Umrah and Hajj.
Al-ifrad: It is to enter into ihram with the intention to perform only Hajj in the sacred months. He must remain in ihram until after completing all the rites on the day of ‘Eid. He does not have to make an expiation.
“The non-resident”: Al-ufuqiyyu refers to a non-resident. He must not be one who frequents al-Masjid al-Haram and requires no travelling to perform the rites.
And if a woman begins menstruating and she fears that she might miss out on performing Hajj, she may enter into ihram with the intention to do Hajj and she is considered as having intended al-qiran.
“And if a woman begins menstruating and she fears that she might miss out on performing Hajj, she may enter into ihram with the intention to do Hajj and she is considered as having intended al-qiran”’. If a woman entered into ihram with the intention to perform al-tammatu has her menses before she performed the ‘Umrah, she may alter her intention and enter into ihram with the intention to perform ‘Umrah and Hajj together, i.e., al-qiran. This predicament was experienced by ‘Aishah. The Prophet(pbuh) ordered her to enter into ihram with the intention to perform Hajj thereby changing her pilgrimage to al-qiran. (Reported by al-Bukhari (2/172) and Muslim (4/27-28, 29-30) from the narration of ‘Aishah.)
When one mounts his ride, he says, “Labbayk allahumma Labbayk, Labbayka la sharika laka Labbayk, inna al-hamda wa al-ni mata laka wa al-mulk, la sharika laka.” (I am at Your service, O Allah, I am at Your service. You have no partner. I am at Your service. Verily praise and blessing belong to You, and the Kingdom. You have no partner.) Men should raise their voices when uttering it while the women lower their voices when they do so.
When a person makes the intention to enter ihram, he is required to chant the talbiyah as it is from the signs of the muhrim. It is as follows, “Labbayka allahumma Labbayk, Labbayka la sharika laka Labbayk, inna al-hamda wa al-ni’ mata laka wa al-mulku la sharika laka Labbayk.” (I am at Your service, O Allah, I am at Your service. You have no partner. I am at Your service. Verily praise and blessing belong to You, and the Kingdom. You have no partner.)
He begins saying the talbiyyah after the intention to enter into the state of ihram and he says the talbiyyah when mounting his ride. He keeps repeating it time and again as long as he is a muhrim as chanting it is a distinguishing trait of the muhrim. The meaning of the word talbiyyah refers to answering the call. (See al-Sihah (1/216).) He answers the call of Allah by accepting His invitation which was articulated by Ibrahim who said: {And proclaim to the people the Hajj (pilgrimage); they will come to you on foot and on every lean camel; they will come from every distant pass.} (Al-Hajj: 27)
Those performing Hajj and ‘Umrah have accepted the invitation of Allah and so they chant “Labbayka” (I am at your service). That is, answering the call again and again. “La sharika laka” is a reminder of the oneness of Allah and one’s sincerity to perform pilgrimage for Him alone. Acts of worship (‘ibadah) are not accepted unless dedicated to Allah alone with ikhlas (sincerity). If it is dedicated to others along with Allah, then the acts of worship are rejected and are nullified. Hence, the muhrim repeats this magnificent phrase again and again, every wakeful hour until he completes his rites and leaves the state of ihram.
“Men should raise their voices when uttering it while the women lower their voices when they do so”: Each muhrim performs the talbiyyah individually. To chant it in unison as a group is an innovation in Islam. All adhkar (remembrance of Allah) are done individually, not in a group. Doing so is a habit of the innovators in Islam. Men should raise their voices when they chant the talbiyyah. Women should lower their voices when performing it as their voices are a source of temptation and enticement. She chants it just loud enough so she can hear herself.
By Shaykh Salih ibn Fawzan al-Fawzan
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