Ihram is the intention to perform either Hajj or 'Umrah, or to make intention of
performing both. Intention is an important element of both. Allah says: "And they
have been commanded no more than this: to worship Allah, offering Him sincere devotion.''
(Qur'an 98.5) The Prophet (peace be upon him) said: "The actions will be rewarded
according to the intentions behind them, and every person will have what he had
intended."
We have dealt with the subject of intention in Fiqh us-Sunnah, Vol.1.(See the chapter
on Wudu in Fiqh us-Sunnah vol. 1) The human heart is its seat. Al-Kamal bin al-Homam
reported, "We are unaware of anyone among the narrators reporting about the rites
performed by the Prophet (peace be upon him) and saying that he (the Prophet) declared
his intention to perform Hajj or 'Umrah aloud saying, "I have made the intention
to make 'Umrah or Hajj."
This means clipping one's fingernails, trimming the moustache, shaving off the hair
from under the armpits, shaving the pubic hair, making an ablution or preferably
taking a complete bath, and in the case of men, to comb their beard and hair.
Ibn 'Umar said: "It is sunnah for a pilgrim to take a complete bath before entering
the state of ihram or before entering Makkah." This is reported by Al-Bazzar, Ad-Daraqutni,
Al-Hakim, who considers it a sound hadith.
It is reported from Ibn 'Abbas that Allah's Messenger (peace be upon him) said:
"A woman in the state of confinement after childbirth and one in her menstruation
period must take a complete bath, declare her ihram, and perform all the rites except
circumambulation around the Ka'bah, which she may perform after she is in a state
of purification." (Ahmad, Abu Dawud, and Tirmizhi who considers this hadith sound)
This consists of two sheets of cloth. One of these is wrapped round the upper part
of the body, except the head, and the other (izar) is wrapped round the lower part
of the body. Both of these sheets should be white as this color is the best color
in the sight of Allah.
Ibn 'Abbas said: "Allah's Messenger (peace be upon him) combed his hair, wore some
perfume, put on his Hajj garb, along with his Companions, and then he set out from
Madinah accompanied by them." (Reported by sukhari)
The perfume may be used on the body as well as the Hajj garb, even if it should
continue to smell afterwards.
'Aishah said: "It is as if I can still (in retrospection) see the traces of perfume
glittering on the Prophet's head while he was in the state of ihram." (Reported
by sukhari and Muslim) She also reported: "I used to apply perfume to the Prophet
(peace be upon him) before he wore his Hajj garb, and again when he ended his state
of ihram, but before he had made Tawaf around the Ka'bah." (Bukhari and Muslim)
In another report transmitted by Ahmad and Abu Daw' ud, 'Aishah said: "We used to
go to Makkah with Allah's Messenger (peace be upon him), and when we wore our Hajj
garb we used to sprinkle musk on our foreheads. And if one of us was sweating or
perspiring it would run down her face. The Prophet (peace be upon him) would notice
this but did not prohibit its use."
With these, one should make one's intention to assume the state of ihram. In the
first rak'ah one should recite Surah AlKafirun, and recite Surah Al-Ikhlas in the
second rak'ah after the recitation of Surah Al-Fatihah.
Ibn 'Umar reported: "The Prophet (peace be upon him) used to offer two rak'ahs at
Zhul-Hulaifah.
If, however, one offered a prescribed prayer at that time it will suffice him, just
as a prescribed prayer suffices and replaces a prayer of salutations to the mosque.
Ihram is of three kinds:
-1- Qiran (combining both 'Umrah and Hajj).
-2- Tamattu' (combining both Hajj and 'Umrah with a break in between), and
-3- Ifrad (Hajj only).
There is consensus among scholars that all these three kinds are legitimate.
'Aishah reported: "We left (Madinah) with Allah's Messenger (peace be upon him)
to perform the Farewell Hajj. Some of us declared ihram to perlorm 'Umrah, while
others declared their intentions to perform both Hajj and 'Umrah. Yet others declared
their ihram to perform Hajj only. The Prophet (peace be upon him) declared ihram
for Hajj only.
As for those who intended 'Umrah, they terminated their ihram as soon as they finished
the rituals of 'Umrah. Those who intended to combine Hajj with 'Umrah or those who
intended to perform Hajj only, they did not terminate their ihram until the Slaughtering
Day (Yawm un-Nahr), the 10th of Zhul-Hijjah." (Reported by Ahmad, Bukhan, Muslim
and Malik)
In it a pilgrim declares his intention to perform both Hajj and 'Umrah together,
and says when doing talbiyah, "O Allah, I answer your call to perform Hajj and 'Umrah."
Such a pilgrim is required to remain in the state of ihram until he has performed
all the rites of 'Umrah and Hajj. Or, for this kind of ihram, a pilgrim may declare
his intention to perform 'Umrah and later, before making the Tawaf around Ka'bah,
make his intention to perform Hajj as well.
Tamattu' means performing 'Umrah during the Hajj season, and then subsequently making
Hajj the same year. It is called tamattu' (or enjoyment) due to the fact that a
pilgrim has the added advantage of performing Hajj and 'Umrah in the same journey
without having to go back home, and also because such a pilgrim after the 'Umrah,
enjoys normal life; he can wear his usual clothes, apply perfume, and do other things
until the time he once again puts on his Hajj garb for the Hajj.
Anyone intending to make a tamattu' should on approaching the miqat, first make
intention for 'Umrah. While uttering talbiyah he should say: Labbaik bil 'Umrah.
"O Allah, I answer Your call to perform 'Umrah." Such a pilgrim should keep on his
or her Hajj garb until he circumambulates around the Ka'bah, walks between Safa
and Marwah, then clips his hair or shaves it. After that he may put away his Hajj
garb and wear his usual clothes. He may do everything that is permissible but was
prohibited for him in the state of ihram. On the 8th of Zhul-Hijjah, such a person
must declare his or her intention to perform Hajj and put on ihram from Makkah.
The author of Al-Fath says: "The majority of the scholars agree that Tamattu' means
a pilgrim may combine Hajj with 'Umrah during the months of the Hajj and in the
same journey, and that when he performs 'Umrah he should be present in Makkah. In
the absence of any of these conditions he may not perform Hajj tamattu'.
Ifrad means a pilgrim intending to perform Hajj only should, while at the miqat,
make intention for Hajj only. While making talbiyah he or she should say, Labbaik
bihajj "(O Allah, I answer your call to perform Hajj)," and must keep his or her
Hajj garb until all the rites of Hajj are completed. Then, if such a pilgrim desires,
he or she may perform an 'Umrah.
The scholars disagree as to which of these is the best kind. The Shafi'i school
holds that ifrad and tamattu' are superior to qiran, because in either of the former
two kinds a pilgrim has the opportunity to perform complete rites of Hajj and of
'Umrah. On the other hand, a qarin (one who undertakes a qiran Hajj) is able to
perform Hajj only.
As to which of the two--tamattu' or ifrad--is better, there are two opinions. One
group of scholars holds tamattu' as superior to ifrad, while the others hold ifrad
is better.
The Hanafi school holds that qiran is better than tamattu' and ifrad, and that tamattu
' is better than if rad. The Maliki school holds that if rad (Hajj only) is better
than tamattu' and qiran. The Hanbali scholars, on the other hand, are of the view
that tamattu' (combining Hajj and 'Umrah with a break in between), is better than
the qiran and ifrad. This is comparatively easy and the people can perform it comfortably.
In fact, this is what the Prophet (peace be upon him) performed himself and commanded
his Companions to do likewise. 'Ata said, "I heard Jabir ibn Abdullah saying, 'We
(the Companions) declared our intention to perform Hajj only. On the 4th of Zhul-Hijjah
the Prophet (peace be upon him) commanded us to terminate our state of ihram, saying,
"Terminate your state of ihram and go to your wives." He did not, however, oblige
us to do so but he permitted us. We said: 'There are only five days left to the
Day of 'Arafah. Shall we go to 'Arafah while semen is dribbling from our male organs?"
The Prophet (peace be upon him) stood up and said: "You know that I fear Allah the
most, and that I am the most truthful, and the most pious amongst you. If I had
not brought my sacrificial animals with me, I also would have terminated my state
of ihram. If I were to again come (to Makkah), I shall not bring the sacrificial
animals with me. So terminate your state of ihram." At this we terminated our state
of ihram; we listened to and obeyed (the Prophet)." This was reported by Muslim.
If a person puts on ihram with the intention of performing whatever Allah has prescribed
for him without specifying any of the above three kinds due to lack of knowledge.
his ihram would be quite lawful and valid.
The scholars said: "If such a person utters talbiyah like others with the intention
of performing the rituals (of Hajj), but says nothing in words, nor makes an intention
in his heart, nor specifies whether it is tamattu', ifrad, or qiran Hajj that he
intends, his pilgrimage would still be valid, and he will be reckoned to have made
one of the three kinds of Hajj.
Ibn 'Abbas was once asked about the break between 'Umrah and Hajj to which he replied:
"The Muhajirun (immigrants from Makkah), the Ansar (people of Madinah), and the
wives of the Prophet (peace be upon him) declared their intention to perform the
Farewell Hajj. So we also declared our intention to do the same. Upon arrival in
Makkah, the Prophet (peace be upon him) said: "Make your declaration of intention
for 'Umrah only, except for those who have already designated their sacrificial
animals, and brought them along with them." We made Tawaf of Ka'bah, walked seven
times between Safa and Marwah. Then we consorted with our wives and wore our regular
clothes. The Prophet (peace be upon him) further told us: "Those who have garlanded
(i.e., marked) their sacrificial animals, they must not break their state of ihram
until the animal reaches the slaughter house to be offered in sacrifice. Then we
were commanded by the Prophet (peace be upon him) to declare our intention for Hajj
on the night of the 8th of Zhul-Hijjah. After completing all the rites of Hajj,
we went and circumambulated around the Kabbah, walked between Safa and Marwah, and
thus we completed Hajj and we offered the sacrifice as Allah says, "If anyone wishes
to continue the 'Umrah onto the Hajj, he must make an offering such as he can afford,
but if he cannot afford it, he should fast three days during the Hajj and seven
days on his return ... (to his country)." (Qur'an 2.196) Offering a sheep in sacrifice
is enough for this purpose. These Companions of the Prophet (peace be upon him)
combined two worships in one year: Hajj and 'Umrah. Allah has mentioned it in His
Book and (reinforced it) by the practice of His Prophet (peace be upon him), making
it permissible for all people, excepting the residents of Makkah. Allah says (Qur'an
2.136): "This is for those whose household is not in (the precincts of) the Sacred
Mosque." The Hajj months referred to are Shawwal, Zhul-Qui'dah and ZhulHijjah. So
whosoever combines an 'Umrah and Hajj during these months has to offer a sacrifice,
or observe fast. This is reported by Bukhari.
This hadith proves that the residents of Makkah can neither perform qiran nor tamattu'.
They may perform if rad only--a single Hajj or a single 'Umrah. This is the opinion
of Ibn 'Abbas, and Abu Hanifah in the light of Allah' s words, "This is for those
whose household is (in the precincts of) the Sacred Mosque."
There is disagreement among scholars concerning "those whose household is (in the
precincts) of the Sacred Mosque." Malik holds that they are the people of Makkah.
Al-A'raj agrees with this view and also At-Tahawi who preferred this view. Ibn 'Abbas,
Taw'us, and another group are of the opinion that it is the people living within
the sacred precincts of Haram, which according to Al-Hafiz, is quite apparent. Ash-Shafi'i
holds that any one living around Makkah at a distance not more than that at which
one is permitted to shorten regular prayers is a resident of Makkah. Ibn Jarir agrees
and prefers this view. The Hanafi scholars hold that all those living within or
at the miqat are residents of Makkah. In this regard, the place of residence and
not the place of birth of a person is taken into account.
The above hadith also indicates that a person who performs Hajj tamattu' must first
make a tawaf of Ka'bah and Sa'i between Safa and Marwah. This will suffice him for
tawaful qudum (circumambulation of arrival) which is performed as a greeting to
the Sacred Mosque upon arrival there. Then, after the Day of 'Arafah, such a person
shall make another tawaf, tawaf ifada. and perform another Sa'i between Safa and
Marwah.
As for the qarin, the pilgrim who combines 'Umrah and Hajj and remains in a state
of ihram after the first 'Umrah, the scholars are of the opinion that he needs to
perform only one tawaf (seven circumambulations around Ka'bah) and one Sa'i (seven
rounds between Safa and Marwah) for both the Hajj and 'Umrah. The case of such a
person is very much similar to the pilgrim who performs ifrad (Hajj only).
1. Jabir reported: "The Prophet (peace be upon him) combined Hajj and 'Umrah, with
one tawaf." This is transmitted by Tirmizhi, who considers it a sound hadith.
2. Ibn 'Umar reported that the Prophet (peace be upon him) said: "He who declared
his intention to perform Hajj and 'Umrah together, may perform one tawafand one
Sa'i for them." This is reported by Tirmizhi, with the remarks that this is a hasan
gharib hadith. Ad-Daraqutni has also reported it, but he adds: "One must not terminate
one's state of ihram until one has completed both (the Hajj as well as 'Umrah)."
3. The Prophet (peace be upon him) told 'Aishah: "Your tawaf of the Ka'bah and Sa'i
between Safa and Marwah will suffice you for both Hajj and 'Umrah." This is reported
by Muslim.
Abu Hanifah, however, is of the view that in such a case (i.e., combining Hajj and
'Umrah) lawaf and Sa'i must be performed twice. The first hadith is preferable considering
its authenticity and strength of evidence.
4. A hadith says that a pilgrim who combines Hajj and 'Umrah, with a break in between
(as in tamattu') or without a break (as in qiran) must sacrifice at least a sheep.
And if one cannot afford the sacrifice he should fast three days during Hajj and
another seven days after returning home. It is preferable for such a person to fast
three days during the ten days of Zhul-Hijjah before the Day of 'Arafah. Some scholars
such as Taw'us and Mujahid, however, hold that such a pilgrim may fast at the beginning
of the month of Shawwal. Ibn 'Umar, on the other hand, is of the opinion that such
a pilgrim may fast a day before the 8th, and the 8th as well as 9th of Zhul-Hijjah
(Day of 'Arafah). If such a pilgrim failed to fast these three days, or fasted some
of them before 'Eid, then he may observe fast during the tashriq days (i.e., the
I Ith, 12th and 13th of Zhul-Hijjah). This is based on a report from 'Aishah and
Ibn 'Umar who said: "Fasting is not permitted on the 11 th, 12th and 13th of ZhulHijjah
except for those who are obligated to fast because they cannot afford the sacrifice."
This is reported by Bukhari. If one fails to fast these three days during Hajj,
then one must make them up later.
As for the seven days of fasting, according to some scholars, one may fast them
upon arriving at his home town. Others, like Mujahid and 'Ata, say one may do so
after arriving at one's stopover. According to them one may fast these seven days
on the way back home. These ten days of fasting do not necessarily have to be fasted
consecutively.
Once a person makes intention (for Hajj or 'Umrah) and dons the ihram, he must make
talbiyah.
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