How to enter the pilgrim's state (ihram), step by step

The Method of Ihram

Ihram consists of two garments. One is the Tihamud, which covers the lower part of the body, and the other is a chadar, which covers the upper body. The Tihamud is generally five hands long for the average person and wide enough to cover from the navel to below the knees. The chadar is generally six hands long and wide enough from the shoulders down to the place where the Tihamud is tied. However, if the person is thin, fat, small, or large, the clothes can be adjusted according to their size.

If instead of two garments, the person wears just one, it is also permissible. It is better to use new white clothes for Ihram, but washed clothes will suffice as well.

When preparing to assume Ihram, the first step is to remove any sewn clothes, socks, and other items from the body. Then, the hair of the head should be shaved. [In most Fiqh books and Hajj guides, this issue is written as such. However, Mulla Ali Qari states that it is preferable to keep the hair and shave them only upon completing Ihram so that they are part of the Hajj rituals. The Prophet (ﷺ) and his companions did not shave their heads, except for the Hajj and Umrah. Only Hazrat Ali (May Allah be pleased with him) and a few others would do so. Thus, it is not reliable when common people, like those in Makkah, shave their heads when assuming Ihram, though their Ihram may be for a short period. I (the poor one) would say that shaving the head itself is not devoid of Sunnah because Prophet Muhammad (ﷺ) did not forbid Hazrat Ali (May Allah be pleased with him) from doing so. Therefore, when people prefer shaving their heads at the time of Ihram, it refers particularly to those who are accustomed to it and consider shaving the head a matter of cleanliness, just as trimming armpit hair and nails is part of cleanliness. Cleanliness is certainly desired when assuming Ihram. On the other hand, those who keep their hair, as it was the habit of the Prophet (ﷺ) and most of his companions, should focus on washing, combing, and applying oil to their hair for cleanliness. Excessive hair removal or neglecting cleanliness should not be practiced, for doing so might increase the burden of actions, even in the hair, nails, or body.]

If one is accustomed to it, otherwise, wash with Gulkhair and Ishnan (fragrant grass) [or soap], etc. Shave the mustache, trim the nails, remove the hair from the armpits and below the navel. Clean the body by bathing and removing all dirt and impurities. Apply fragrance, whether it is the same perfume used after Ihram, such as Musk Argah or Jat, or applying Musk mixed with rose. However, any fragrance that retains its substance and effect should not be applied to clothes, as there is a fatwa against it. This is because clothes may occasionally separate from the body. Therefore, if these clothes are worn again, it is like using fragrance while in Ihram.

Apply oil to the hair and comb it. This is part of maintaining bodily cleanliness and grooming, so it is also recommended for menstruating women, new mothers, and children. In this bath, the intention of Ihram should be made. If there is a need to bathe, then it should also include that intention. If there is no need to bathe, performing Wudu is sufficient, and this is also permissible.

If the wife is with him and there is no impediment, then it is recommended to engage in intimacy at this moment, so that after this, her heart does not stray toward other things during Hajj or Umrah.

After performing the bath, tie the Ihram garment (Tahmad) and cover with the Chadar. Most books of Fiqh and guides on Hajj mention that it is recommended to wear the Ihram with Idhtiba. Idhtiba means pulling the lower end of the cloth from under the right armpit and draping it over the left shoulder. However, Mulla Ali Qari mentions that Idhtiba is specifically for the Tawaf and should not be used in prayer, as opening the shoulder during prayer would be improper, which is disliked. In Bahr al-Ra’iq, this limitation is also mentioned, and this practice is followed by the people of Makkah.

Then, during the non-disliked time [The disliked times for voluntary prayers: when the sun rises, sets, and the time of Zawal (noon)] perform two Rak'ahs with the intention of Ihram, reciting Qul Ya Ayuhal Kafirun and Qul Huwa Allahu Ahad. Most scholars recite after Qul Ya Ayuhal Kafirun the verse:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ

(Al-Imran - 8)

"O our Lord! Do not cause our hearts to deviate after You have guided us, and grant us mercy from Yourself. Surely, You are the Bestower."

And after Qul Huwa Allahu Ahad, recite this verse:

رَبَّنَآ اٰتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَّهَيِّءۡ لَنَا مِنْ أَمْرِنَا رَشَدًا

(Al-Kahf - 10)

"O our Lord! Grant us mercy from Yourself and guide us to the right path in our affairs."

Then sit facing the Qibla; this method is superior, or stand up. After this, if the intention is Hajj, make the intention in your heart and say with the tongue:

اَللّٰهُمَّ إِنِّي أُرِيدُ الْحَجَّ فَيَسِّرُهُ لِی وَ تَقَبَّلُهُ مِنّى

"O Allah! I intend to perform Hajj, so make it easy for me and accept it from me."

Some say that after this, one should also say:

وَ أَعِنِّي عَلَيْهِ وَ بَارِكْ لِي فِيْهِ نَوَيْتُ الْحَجَّ وَأَحْرَمُتُ بِهٖ لِلَّهِ تَعَالٰى

"And assist me in it and bless me in it. I have intended to perform Hajj and have entered into Ihram for Allah, the Almighty."

And if the intention is to perform Umrah, then one should say:

اَللّٰهُمَّ إِنِّي أُرِيدُ الْعُمْرَةَ فَيَسِّرُهَا لِي وَ تَقَبَّلۡهَا مِنِّي وَ أَعِنِّي عَلَيْهَا وَبَارِكْ لِي فِيهَا نَوَيْتُ الْعُمْرَةَ وَ أَحْرَمۡتُ بِهَا لِلَّهِ تَعَالٰى "O Allah! I intend to perform Umrah, so make it easy for me and accept it from me, and assist me in it and bless me in it. I have intended to perform Umrah and have entered into Ihram for Allah, the Almighty."

And if one intends to perform Qiran, then one should say:

اَللّٰهُمَّ إِنِّي أُرِيدُ الْعُمْرَةَ وَ الْحَجَّ فَيَسِّرُهُمَا لِـي وَ تَقَبَّلۡهُمَا مِنِّى وَ أَعِنِّى عَلَيْهِمَا وَبَارِكْ لِي فِيهِمَا نَوَيْتُ الْعُمْرَةَ وَالْحَجَّ وَأَحْرَمۡتُ بِهِمَا لِلَّهِ تَعَالٰى

"O Allah! I intend to perform Umrah and Hajj, so make both of them easy for me and accept them from me, and assist me in both of them and bless me in them. I have intended to perform Umrah and Hajj and have entered into Ihram for both of them for Allah, the Almighty."

For Tamattu, the intention of Umrah alone is sufficient.

Then, after the intention, one should make the intention for Hajj after the Umrah. After the intention, one should call out:

لَبَّیۡکَ اَللّٰهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ

"O Allah! I am at Your service, I am at Your service, I am at Your service. You have no partner. I am at Your service. Verily, all praise, blessings, and sovereignty belong to You, and You have no partner."

One should not say less than this, and it is better to say more, for example:

لَبَّيْكَ إِلٰهَ الْخَلْقِ لَبَّيْكَ غَـــفَّــارَ الذُّنُوبِ لَبَّيْكَ وَ سَعْدَيْكَ وَ الْخَيْرُ كُـلُّهٗ بِيَدَيْكَ وَ الرَّغْبَآءُ إِلَيْكَ

"O God of creation! I am at Your service, I am at Your service. O Forgiver of sins! I am at Your service, and I am at Your service again. All good things are in Your control, and all desires are directed towards You."

Then, in a low voice, one should send blessings (Salat) upon the Prophet (ﷺ) and recite the supplication after At-Tahiyyat, and then make any other supplications one wishes. However, the prescribed supplication is:

اَللّٰهُمَّ إِنِّي أَسْأَلُكَ رِضَاكَ وَ الْجَنَّةَ وَأَعُوذُ بِكَ مِنْ غَضَبِكَ وَ مِنَ النَّارِ

"O Allah! I ask You for Your pleasure and Paradise, and I seek refuge in You from Your anger and the Hellfire."

Also, this supplication is recommended:

اَللّٰهُمَّ أُحَرِّمُ لَک شَعْرِي وَ بَشَرِى وَ لَحْمِي وَ دَمِـي مِنَ النِّسَاءِ وَالطَّيِّبِ وَ كُلَّ شَـيْءٍ حَرَّمْتَهٗ عَلَى الْمُحْرِمِ اَبْتَغِي بِذٰلِكَ وَجۡهَكَ الْكَرِيمَ

"O Allah! I make my hair, skin, flesh, and blood, as well as women, fragrances, and everything You have made forbidden for the muhrim, forbidden for me, seeking thereby Your noble Face."

It is recommended to specify whether it is for Umrah, Hajj, or both with the Talbiyah, for example:

لَبَّيۡكَ بِعُمْرَةِ or لَبَّيۡكَ بِحَج or لَبَّيْكَ بِعُمْرَةٍ وَ حَجٍّ

With the Saying of لَبَّيْك (Labbaik), a person enters the state of Ihram. The recitation of Tasbeeh, Tahleel, Takbeer, and Tahmeed, and any other remembrance that indicates the greatness of Allah also holds the same status in relation to Ihram as Saying Labbaik. Similarly, when one takes a sacrifice along with the intention of it, they enter the state of Ihram, even if they do not say Labbaik or the like. Without these two actions, a person does not enter the state of Ihram.

The sacrifice refers to the camel, she-camel, cow, or ox, and its neck is marked with a symbol for identification, such as a Naal (hoof), a piece of Naal, a knapsack, its handle, or a branch of a tree, or a cord is tied to it, or a wound is made in the left hump of the camel, from which blood flows. However, according to Imam Abu Hanifah, this method is disliked if there is a fear that the wound may spread.

When in the state of Ihram, one should say Labbaik after every prayer, when sitting or standing, climbing or descending, during the morning and evening, while waking up, while turning on the path, when the stars set, rise, or fall, and when meeting people—indeed, at every change or transition. However, one should not shout so loudly that it causes a sore throat. Whenever it is said, it should be repeated three times, although one only says it once for obligatory acts. It should not be said too loudly in the mosque.

For Umrah, the recitation of Labbaik should cease at the beginning of the Tawaf and for Hajj, it should stop at the beginning of the first Ramy (stone throwing).