Restrictions of Ihram:
The Muhrim is forbidden of the following:
1. Sexual intercourse and all matters leading to it such as kissing, caresses or talking with one's wife about intercourse or related sexual matters.
2. Violating the limits ordained by Allah and disobeying His orders. Disobedience of Allah the Most High, is despicable when one is not in the state of Ihram, but it is more vicious and wicked if it happens when one is in the state of Ihram.
3. Disputing, arguing or fighting with servants, companions or others.
4. Wearing any sewn clothes which fit the body such as sewn shirts, garments, trousers and Jubbah (a long outer garment open in front with wide sleeves). It is worth noting that Izar is not sewn to fit the body. On the contrary, we make it fit by tightening it to our waists. Anything which isapped around any part of a man's body is not allowed because it is sewn or made to fit a part of human body, e.g. socks, waistcoats, pullovers, and jockey clothes. It is forbidden for a man to wear gloves. There is disagreement as to whether women should be allowed to wear gloves or not. Men are forbidden any kind of head cover whether sewn or not. A Muhrim is even forbidden from bandaging his wounded head. If he had a good excuse for bandaging it, he is not guilty of sin, nevertheless, he has to offer a sacrifice. The Muhrim may wear slippers which cover the sole of the foot and do not reach the ankles. If he does not have slippers, he may wear khof or shoes after cutting it down to the ankles. Some scholars were of the opinion that cutting shoes down to the ankles is not a prerequisite, it was abrogated.
5. It is forbidden for the Muhrim to wear clothes dyed with ascent material that lingers him wherever he goes. He is forbidden using perfume on body or clothes or hair. If he violates these restrictions on purpose, he must atone. He does not need to atone, if he violates them out of forgetfulness. This rule is applied to both men and women in the state of Ihram. Ash-Shafi'i and Ahmad exempt the Muhrim who forgets and is accidentally perfumed, from the penalty. However, Abu Hanifa and Malik held that the Muhrim who forgets and wears perfume must atone.
6. The Hanafi school held that the Muhrim must atone if he forgets and covers his head for a whole day. If he covers it for less than a day, he must pay a Sadaqa. Malik was of the opinion that he must pay a Sadaqa even if he forgot that he should not wear head covering so long as he wore it for a certain need and for a long time. It is not allowed for him to put scented or unscented hair oil on his head. It is allowed that he should put oil, ghee, or cream, provided that they are unscented, on his body. If it is scented then he must atone because it is not allowed. If one smells a perfume deliberately while in the state of Ihram, he has committed a sin and he has to atone.
7. The majority of scholars held that it is disliked to smell the scent if the things that are planted for their scent but if a Muhrim does so, he is not obliged to atone. Ash-Shafi'i and Ahmad held that the Muhrim is not allowed to smell the things that are planted for their scent and if he does so, he must atone.
8. There is consensus among the scholars that the Muhrim is forbidden to remove his hair, whether through cutting, shaving or pulling out. He must not remove the hair in his head, body, beard, moustache armpit or pubic hair. However, he will not be penalized for this violation if he does it for a genuine excuse. He has to atone notwithstanding. He is not obliged to make atone for plucking out a hair which causes pain or inconvenience for him from his eye-lids or eyebrows. The three Imams held that if the Muhrim has an ailment in his scalp that necessitates shaving, he is not to be held to account for it. Abu Hanifa held that in such a case the Muhrim should atone. There is a consensus among the scholars that the Muhrim is allowed to scratch his head gently. If scratching and combing his hair lead to pulling out hair then these actions are forbidden. The Muhrim will not be held to account for natural hair fall.
9. There is a consensus among the scholars that, in the state of Ihram, the Muhrim is forbidden to clip his nails without any genuine excuse. However, if a nail is broken, he may remove it without incurring any penalty because it causes him a lot of pain and suffering. If a disease or infection spreads in his nails and he has no choice but clipping them, he is not obliged to atone.
10. It is forbidden for a Muhrim to cover his head with anything such as a hat, a turban, a ghatarah, a fez (tarboosh) or a piece of cloth held tightly to one's head or any of the customary head coverings. However, the three Imams held that a Muhrim may cover his head with unusual things such as a plate, kofa or his hand. Malik was of the opinion that a man is forbidden to put anything whatsoever on his head. There is consensus among the scholars that a woman is forbidden to wear a veil to cover her face except for the part of the face which must be covered to hide the hair. However, there is no harm if she covered her face with something that does not touch her face or hold closely to it. If in need, she may use a piece of cloth as a screen from either the heat or cold. But if she is afraid of tempting others with her beauty she must cover her face. Some scholars held that it is allowed for a woman to cover her face. The Hanafi school held that a man is forbidden to cover his face with any of the customary coverings. The Maliki school held that he is forbidden to cover his face with usual or unusual coverings. He is not allowed to cover it with flour, mud or the like. Covering a part of the face is subjected to the same ruling of forbiddance so long as it lasts for a whole day. Ash-Shafi'i and Ahmad stated that a man's face is not included under the state of Ihram, accordingly, he may cover it without making atoning.
11. Many of the scholars held that it is forbidden for a Muhrim to contract a marriage or act on behalf of others. If a Muslim in the state of Ihram did so, such a marriage contract is invalid. However, Abu Hanifa and Al-Tha
12. There is consensus among the scholars that hunting is forbidden to the Muhrim even if he does not actually slaughter the animal. There is also consensus that hunting animals which share the three following characteristics is forbidden:
A. It should be a game. The Muhrim is allowed to slaughter and eat tame animals such a cows, camels, sheep and chicken. He is forbidden to slaughter and eat wild animals such as gazelles, giraffes, and pigeons.
B. It should be lawfully edible animal. The majority of the scholars held that the Muhrim is allowed to kill the animals which are not lawfully edible such as predatory animals and the rest of the forbidden animals.
C. It should be an animal that lives on land not in water because hunting sea animals is lawful. A Muhrim is forbidden to participate with others or help others to hunt the forbidden animals. Even if his help was as much as pointing out their whereabouts, or lending some tools which might help catching them. There is a consensus among the scholars concerning the forbiddance of hunting on land for a Muhrim. At this point I should refer the reader to the original book for more illuminating details. The Muhrim is forbidden chasing, scaring off, beating or disturbing land game. He is forbidden to buy and sell them. It is forbidden that a Muhrim should eat from the meat of the game which was hunted and slaughtered at his request or at his suggestion. However, if he did not order this hunting or help in anyway in it, he is allowed to eat from it. It is forbidden for a Muhrim to spoil the eggs of the animals, or buy, sell or even milk them. The Muhrim is allowed to kill mosquitoes, fleas, bed bugs, and certain kind of moths which haunt camels. Malik held that if the Muhrim kills flies and lice, he must pay Sadaqa. The Hanafi school and Ahmad held that it is forbidden to kill flies and lice, yet the Muhrim does not have to atone for killing them. The Muhrim is allowed to take the lice off his clothes or book and throw them away.
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