1- Wearing sewn clothes (for man)

Issue 162: Wearing sewn dress such as stitched clothes, shirt, gown, trousers, coat, long coat, underwear and clothes similar to it as well as dresses with buttons that appear like shirt when the buttons are fastened are forbidden for men in state of iḥrām.

Issue 163: In the previous issue, it makes no difference whether dresses are woven or sewn.

Issue 164: There is no objection in carrying sewn objects that are not classified as clothing such as belts, purses or wallets for keeping money. Similarly, using a hand-watch band is also permitted.

Issue 165: Sitting and sleeping on sewn sheet or clothes/dresses that are prohibited to wear are not objectionable.

Issue 166: Covering shoulders with a duvet cover or a blanket and the likes that have sewn edges is not objectionable either.

Issue 167: There is no objection if edges of clothes of iḥrām are sewn.

Issue 168: If a person wears sewn clothes intentionally, he must slaughter a sheep as kaffārah. In the same way, if a person wears more than one piece of cloth such as pants, coat, shirt or underwear, he must slaughter a sheep for every dress as kaffārah.

Issue 169: If a person in state of iḥrām becomes compelled to wear sewn clothing due to cold, sickness or any other valid reason, he/she is allowed to do so but based on caution they should slaughter a sheep as kaffārah.

Issue 170: Women are allowed to wear all kinds of sewn clothes without any kaffārah; however, wearing gloves are not allowed for them.

2- Wearing footwear that covers all the upper part of the foot (for men)

Issue 171: Men should not wear socks in iḥrām. On the basis of obligatory caution, they should avoid wearing anything that cover the upper part of foot such as boots, shoes etc.

Issue 172: There is no harm in wearing open slippers and shoes with wide leather bands provided that they do not cover the whole upper part of the feet.

Issue 173: Covering the feet with a duvet and a covering sheet (and items similar to it) while sitting or sleeping is not objectionable. There is also no problem if dress of iḥrām is long in such a way that it covers the feet.

Issue 174: If a man is compelled to wear shoes or something that covers the upper part of the feet, he is allowed to do so but on the basis of obligatory caution, he should cut it from upper side.

Issue 175: Wearing slippers and socks or other items mentioned above does not require kaffārah. However, in case of wearing socks, he slaughters a sheep, as a recommended caution.

Issue 176: The above mentioned rule is related to the men (wearing shoes, socks, etc.). However, as a recommended caution, women act upon it as well.

3-Covering the head for men and covering the face for women

Issue 177: It is not allowed for a man in state of iḥrām to cover his head with a cap, turban, a handkerchief, a towel or the like.

Issue 178: By obligatory caution, a man should avoid placing anything that covers his head such as henna, soap foam, carrying a luggage on his head and the like.

Issue 179: The ear is a part of head and therefore covering it in state of iḥrām is not allowed.

Issue 180: Covering a part of the head in such a way that it could be called a covering like putting a small hat in the middle of the head is impermissible. On the other hand, placing a copy of the Holy Qur'an on the head or drying a part of head gradually with a towel is not objected, though it is better to avoid this act.

Issue 181: Immersing the whole head in water is prohibited for both men and women, in state of iḥrām. However, there is no kaffarāh for it.

Issue 182: By obligatory caution, kaffārah of covering the head is slaughtering a sheep.

Issue 183: For a person who covers the head due to forgetfulness or ignorance, kaffārah is not obligatory.

Issue 184: It is forbidden for women in state of iḥrām to cover their face as hijab against non-maḥram or to hide their identity. Therfore, covering a part of face so that it is said that the face is coverd like covering the cheeks, nose, mouth and chin as hijab against non-maḥram or to hide one's identity is ruled as covering the whole face and is forbidden.

Issue 185: Wearing mask during the state of iḥrām in order to cover nose and mouth is not forbidden for women.

Issue 186: There is no problem for women in covering around the face (the top, down or sides of head) like what they do while wearing maqna'as in a usual method or while covering the head during prayer which is not considered as covering the face — whether or not during the prayer.

Issue 187: It is forbidden for women to cover their face with a hand-fan, paper, newspaper, etc. However placing hands on the face is not objectionable.

Issue 188: A woman in state of iḥrām is allowed to let her abaya or what she has put over her head hang over her face until the upper part of the nose. However, there is a caution not to do so unless a non-maḥram is looking at her.

Issue 189: As far as the previous issue is concerned, it goes with caution that veil should not touch her face.

Issue 190: Covering the face does not cause kaffārah. However, it is more compatible with caution to pay kaffārah.

4- Shading over the head (for men)

Issue 191: Spreading shadow over the head in state of iḥrām while moving (e.g. going from mīqāt to Mecca, from Mecca to ‘Arafāt, etc.) is not allowed. This rule does not apply to situations where pilgrims stop at a place on their way or upon entering a house or a restaurant. Accordingly, traveling with a roofed bus is impermissible. However, after reaching the holy city of Mecca, shading the head while walking in the residence, restaurants and the likes, is not objectionable.

Issue 192: On the basis of caution, a person who is in state of iḥrām, after reaching the holy city of Mecca and before performing ‘rites of ‘umrah, ‘Arafāt and Minā, should refrain from going under the moving shadow of roofed buses and umbrellas.

Issue 193: The rulings for above mentioned issues (issue 191 & 192) are confined to days. Therefore, transportation in a roofed bus during the night is allowed, though observing caution for this matter is better.

Issue 194: Riding in roofed buses during cold and rainy nights (so as to avoid cold and rain) should be avoided in state of iḥrām.

Issue 195: Passing through the shadow of a wall, tree and fixed roofs like a tunnel or a bridge in the daytime is allowed.

Issue 196: Prohibition of shading is specifically for men. Therefore, this issue does not include women.

Issue 197: The kaffārah of shading is slaughtering a sheep.

Issue 198: If a person is going under a shadow due to illness or a genuine excuse, he may do so but he must slaughter a sheep as a kaffārah.

Issue 199: A person who shades himself in state of iḥrām has to pay kaffarāh only once during each iḥrām, even if the person shades himself more than once. Therefore, if one shades several times during ‘umrah, he is to pay only one kaffarāh.

5- Using fragrance

Issue 200: Using any kind of fragrance like perfume, incense, rose water and other common fragrances is forbidden in state of iḥrām.

Issue 201: It is impermissible to wear a previously perfumed dress as long as the smell remains.

Issue 202: On the basis of caution, using scented soap/shampoo is not allowed in state of iḥrām.

Issue 203: On the basis of obligatory caution, a person who is in state of iḥrām should avoid smelling anything that is scented even though it is not considered as perfume such as flowers, vegetables and scent of fruits.

Issue 204: Eating a food that is mixed with saffron is forbidden during iḥrām.

Issue 205: There is no objection in eating fragrant fruits like apple and oranges etc. However, as an obligatory caution, one should avoid smelling them.

Issue 206: A person in state of iḥrām is not allowed to avoid unpleasant smell by covering his nose. However, passing through/going out of a place with unpleasant odor is no problem.

Issue 207: On the basis of obligatory caution, one should slaughter a sheep as a kaffārah if he uses fregrances intentionally whether these are utilized in food like saffron or any other medium (clothing or body parts).

6- Looking in a mirror

Issue 208: It is ḥarām to look in a mirror for sake of adornment. A person’s looking in the mirror for other purposes such as a driver looking in incense the mirror of car is no problem.

Issue 209: Looking into crystal clear water or polished smooth objects in which one can see his / her reflection has the same ruling as looking in the mirror, as long as it is carried out for the purpose of adornment.

Issue 210: If a person is living in room that has a mirror and if he knows that he /she may look in it unintentionally, there is no problem to stay there but it is better to take the mirror out of the room or cover it.

Issue 211: Wearing glasses is not objectionable if it would not be for beautification.

Issue 212: There is no problem in taking photos with camera in state of iḥrām.

Issue 213: Looking in a mirror does not result in kaffārah but on the basis of obligatory caution one should say talbiyah after looking in it.

7- Wearing a ring

Issue 214: On the basis of obligatory caution, a person in iḥrām should avoid wearing a ring if it is considered as adornment.

Issue 215: If wearing a ring is not for the purpose of adornment rather as a mustaḥabb act or for other purposes, it is not objectionable.

Issue 216: Wearing a ring in the state of iḥrām does not result in kaffārah.

8- Applying henna or dyeing one’s hair

Issue 217: On the basis of obligatory caution, a person in state of iḥrām should avoid using henna or dying hair if they are considered as adornment. Furthermore, one should refrain from anything that is considered as adornment.

Issue 218: If a person applies henna on his /her hands, feet, nails or dyes hair before entering into the state of iḥrām and its effect remains until the time of iḥrām, there is no problem.

Issue 219: Dyeing hair and applying henna do not result in kaffārah.

9- Applying oil to the body

Issue 220: It is not permissible for a person in state of iḥrām to apply oil to his/her body or hair whether it is scented/used for adornment or not.

Issue 221: Scented oil should not be applied before entering into the state of iḥrām if the scent remains at the time of iḥrām.

Issue 222: There is no problem in consuming scentless cooking oil and fat.

Issue 223: If a person is compelled to apply oil for treatment so as to avoid harmful sun rays or preventing perspiration that may affect the skin adversely, there is no objection.

Issue 224: On the basis of caution, the kaffārah of applying scented oil is slaughtering a sheep and in case of applying scentless oil, kaffārah is feeding a needy person. It is not remote to say that kaffārah is not obligatory in both cases.

10- Removing hair

Issue 225: In state of iḥrām, removing shaving, cutting or plucking hair (even very small quantity) from any part of body or head is forbidden. There is no difference in the ruling whether a person is removing hair from his/her body or removing hair from head/ body of others.

Issue 226: If hair is removed unintentionally during the course of doing wuḍū’, ghusl or tayammum, there is no objection to it.

Issue 227: If a person is compelled to remove hair such as a bothering hair under the eyelid or hair of the head if it causes pain in the head, there is no objection.

Issue 228: In state of iḥrām, if a person shaves his head intentionally, he must slaughter a sheep as kaffārah. But, if a person commits this act due to ignorance or unintentionally, there is no kaffārah for him.

Issue 229: If a person is compelled to shave his / her head, its kaffārah is giving twelve mudds (1 mudd = 750 gram) food to six needy persons, or keeping three fasts or slaughtering a sheep.

Issue 230: In state of iḥrām, if a person cuts his/her hair with scissors or machine, he should slaughter a sheep as a kaffārah on the basis of obligatory caution.

Issue 231: In state of iḥrām, if a person touches his/her head and any of his hair falls down, on the basis on mustaḥabb caution, he/she should give a handful of wheat, flour, or the like as alms.

11- Applying kohl

Issue 232: In state of iḥrām, if applying kohl is considered as beautification, it is not allowed. Similarly, eyeliner (black or any color) used by women is prohibited.

12- Cutting nails

Issue 233: Cutting nails is ḥarām for a person who is in state of iḥrām whether he cuts his nails of hand/foot partly or completely. There is no difference in the ruling whether the act is done using a clipper, scissors or other means.

Issue 234: If one is compelled to cut one’s nails such as when a part of the nail is broken and the remnant causes pain, there is no objection to it.

Issue 235: Cutting others' nails is not objectionable.

Issue 236: Kaffārah of cutting nails is as follows:

a) If a person clips one or more nails of the hand or foot, he must give one mudd (750 gm.) of food to a needy person for each nail.

b) If all the nails of both hands/feet are clipped, the kaffārah is a sheep.

c) If a person clips all fingernails and toenails in one turn, he will have to slaughter a sheep. But if he/she clips all fingernails in one turn and all toenails in the other, he should slaughter two sheep as kaffārah.

13- Bleeding from body and extracting teeth

Issue 237: On the basis of obligatory caution, a person in state of iḥrām should not do anything that may cause bleeding.

Issue 238: There is no objection in getting injection in state of iḥrām. However if it results in bleeding, one should avoid doing so except for urgent situations.

Issue 239: On the basis of obligatory caution, in state of iḥrām one should refrain from extracting one’s tooth if it causes bleeding; emergency situation is an exception.

Issue 240: Bleeding does not result in kaffārah, however it is mustaḥabb to slaughter a sheep.

14- Fusūq

Issue 241: Fusūq refers to telling a lie, using rude/offensive language (cursing/swearing) and boasting. The degree of prohibition of lying and cursing during iḥrām is worse than normal conditions whereas boasting is not forbidden in normal conditions but it is prohibited during iḥrām.

Issue 242: Fusūq has no kaffārah. Nevertheless one should seek forgiveness from Allah Almighty.

15- Jidāl

Issue 243: It is forbidden for a person in iḥrām to take an oath by the name of Allah Almighty, such as saying 'la wallāh' [no, by Allah] or 'balā wallāh' [yes, by Allah] in a conflict.

Issue 244: On the basis of obligatory caution, one should avoid swearing by the translated names of Allah in other languages, such as God in English. It is also an obligatory caution that one should avoid swearing by the other names of Allah, Almighty such as Al-Raḥmān [the Most Gracious], Al-Raḥīm [the Most Merciful], Al-Qādir [the Powerful], etc.

Issue 245: Swearing by other sacred things is not forbidden during the state of iḥrām.

Issue 246: If a person swears truly, he/she must ask forgiveness from Allah Almighty. However, if the act is committed once/twice, then there is no kaffarāh. But, if the act is committed more than twice, then kaffarāh would be slaughtering of a sheep.

Issue 247: If a person swears falsely once/twice, he/she should slaughter a sheep as a kaffārah. On the basis of caution, he/she should slaughter two sheep for the second time. But, if a person commits this act more than twice, he should slaughter a cow.

16- To kill those creatures that live on the body

Issue 248: On the basis of caution, killing lice which live on the human body in state of iḥrām is not allowed. Similar ruling holds for other insects like fleas.

18- Carrying weapons

Issue 252: A person is not allowed to carry weapons in state of iḥrām.

Issue 253: If carrying weapons is required for saving one's life or that of others, it is permissible.

19- Hunting the animals of the desert

Issue 254: Hunting the animals of the desert in state of iḥrām is prohibited. But, if a person is afraid of their danger and harm, killing them is not forbidden. Hunting birds and locusts is also forbidden.

Issue 255: Eating the meat of a hunted animal is forbidden for a person who is in state of iḥrām whether he hunted them or they were hunted by another person, irrespective of whether the hunter is in state of iḥrām or not.

Issue 256: There is no problem in hunting sea animals such as fishes and eating their meat for a person who is in state of iḥrām.

Issue 257: Slaughtering and eating the meat of domestic animals like sheep, goats, and chicken is no problem for a person who is in state of iḥrām.

Issue 258: Hunting animals within the boundaries of the Holy Ḥaram is not allowed for individuals whether they are in the state of iḥrām or not.

Note: There are a lot of rules for hunting and kaffārah during iḥrām. As these rulings are not frequently encountered by people, these are not discussed here.

20- Sexual Intercourse

Issue 259: In state of iḥrām, sexual intercourse or any other sexual enjoyment with one's wife such as patting, kissing or looking lustfully at her is prohibited.

Issue 260: Husband and wife are allowed to look at each other or touch each other's hand without lustful intentions.

Issue 261: The people who are maḥram for a person such as father, mother, brother, sister, uncle, aunt etc. remain maḥram even in this state of iḥrām and looking at them without lustful intention is not objected.

Issue 262: The kaffārah of sexual intercourse with one's spouse is slaughtering a camel. In some cases, it results in invalidation of hajj and details of these cases have been mentioned in detailed jurisprudential books.

Issue 263: There is a specific kaffārah for every form of carnal pleasure and the detail of kaffārah have been mentioned in detailed jurisprudential books.

21- Marrying a woman

Issue 264: It is prohibited for a person in state of iḥrām to conclude a marriage contract whether for himself or on behalf of another person, irrespective of whether that person is in state of iḥrām or not. Such kind of marriage contract is void.

Issue 265: As far as the above mentioned ruling is concerned, it makes no difference whether the marriage contract is permanent or temporary.

22- Masturbation

Issue 266: Masturbation (i.e. any act which causes discharge of semen) is prohibited in state of iḥrām and its ruling for kaffarāh is the same as the ruling for sexual intercourse.