4.1.5.3 Prohibitions of Ihram

Clothing and Physical Appearance in Ihram

When a Muslim enters the state of ihram for Hajj or Umrah, certain things that are normally allowed become forbidden. These prohibitions are acts of obedience to Allah and imitation of the way of Ibrāhīm and Prophet Muhammad ﷺ. Allah mentions ihram in the context of pilgrimage and hunting:

“O you who have believed, do not kill game while you are in the state of ihram.”
(Qur’an 5:95)

The Prophet ﷺ carefully described what may and may not be worn, especially for men. For women, ihram in clothing is simpler but some rules still apply.

For men, it is forbidden in ihram to wear stitched, fitted clothing that surrounds the limbs in the usual way, such as shirts, trousers, sewn undershorts, jackets, or sewn socks. The Prophet ﷺ said when asked what the muhrim (person in ihram) should wear:

“He should not wear a shirt, nor a turban, nor trousers, nor a burnous, nor leather socks, unless he cannot find sandals. In that case he may wear leather socks but must cut them below the ankles.”
(Al-Bukhari and Muslim)

Men in ihram instead wear two simple unstitched pieces, one for the lower body and one for the upper body, and keep the head uncovered.

Women in ihram wear their normal modest clothing that covers the entire body except the face and hands, provided it is loose and not transparent. However, they do not wear a face veil (niqāb) or gloves while in ihram, as the Prophet ﷺ said:

“A woman in ihram should not wear niqab or gloves.”
(Al-Bukhari)

If a non-stitched item, such as a belt or watch, is used only to hold things and not to cover the head or replace the required garments, it is allowed. Shoes and sandals that keep the ankles and most of the top of the foot uncovered are allowed for men in ihram, as indicated in the hadith above.

Covering the face is different for men and women. For men it is disliked to cover the entire face deliberately as part of ihram, while for women it is forbidden to wear a sewn niqab, but they may let a loose cloth fall in front of their faces when in the presence of unrelated men. This practice is understood from the way the female Companions behaved, as explained by scholars, in light of the Prophet’s ﷺ prohibition of niqab and gloves.

If a person mistakenly wears forbidden clothing or forgets that he or she is in ihram, the sin may be lifted due to forgetfulness, but usually a fidyah (expiation) will be required if the person continues in it after remembrance, based on the rules of violations in ihram mentioned by scholars under the verse:

“And do not shave your heads until the sacrificial animal reaches its place of slaughter. And whoever among you is ill or has an ailment of the head (necessitating shaving), must offer a ransom of fasting or charity or sacrifice.”
(Qur’an 2:196)

The details of the fidyah will be treated separately, but the principle is that violations of ihram have consequences that must be corrected.

Hair, Nails, and Fragrance

Another group of prohibitions of ihram relates to the body itself. Once a person has pronounced the intention and entered ihram, he or she must avoid removing hair, trimming nails, or using perfume deliberately.

Allah said regarding those who have a need to shave during ihram:

“And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head (necessitating shaving), then a ransom (is due) of fasting or charity or sacrifice.”
(Qur’an 2:196)

From this, scholars derive the general rule that cutting hair or shaving is forbidden in ihram unless there is a valid excuse that requires it, in which case fidyah becomes due.

The same rule applies to cutting nails. Deliberate clipping of fingernails or toenails without necessity while in ihram is forbidden. The person should prepare for ihram beforehand by trimming nails and removing unwanted hair. Once in ihram, this is left until tahallul, the exit from ihram.

Perfume is also completely avoided in ihram after entering it, whether on the body, hair, clothes, or on food and drink that is taken for enjoyment of fragrance. The Prophet ﷺ said about a pilgrim whose animal injured him:

“Wash him with water and sidr and shroud him in his two garments, and do not put perfume on him.”
(Al-Bukhari and Muslim)

This shows that even for a dead pilgrim still in ihram, perfume is not used.

The Prophet ﷺ also said:

“The muhrim must not wear any garment that has been touched by saffron or wars (a fragrant dye).”
(Al-Bukhari and Muslim)

From this, the scholars understood that garments scented with perfume are not allowed for one in ihram.

If someone applied perfume before entering ihram, that is allowed, as long as the ihram intention has not yet been made and the garments of ihram are not perfumed at the moment of ihram. ‘Ā’ishah رضي الله عنها said:

“I used to apply perfume to the Messenger of Allah ﷺ for his ihram before he entered ihram, and for his exiting ihram before he circumambulated the House.”
(Al-Bukhari and Muslim)

This shows that perfume before ihram is permissible and even recommended, but once ihram has started the situation changes.

Unintentional contact with perfume during ihram, such as passing briefly through a scented area without seeking it, is excused. However, if one deliberately sniffs it for pleasure or applies it, this is a violation that needs repentance and, in many cases, fidyah as explained by the jurists.

Marital Relations and Intimacy

One of the most serious prohibitions in ihram concerns marital relations. Physical intimacy that is part of sexual relations is strictly forbidden until the pilgrim exits ihram. Allah said:

“Hajj is (in) well-known months, so whoever has made Hajj obligatory upon himself therein (by entering ihram), there is (to be for him) no sexual relations, no disobedience, and no disputing during Hajj.”
(Qur’an 2:197)

The word used in the verse, “rafath,” includes sexual intercourse and its direct causes. The Prophet ﷺ also guided pilgrims to avoid actions that lead to such intimacy. Kissing, touching with desire, and speaking explicitly in a sexual way between spouses during ihram are all forbidden because they are strong steps toward intercourse.

Intercourse itself before the first major release from ihram in Hajj can severely affect the validity of the Hajj, and the scholars mention that it may invalidate the Hajj and require completion outwardly plus an extra Hajj later. This shows the gravity of the act.

A pilgrim may speak kindly and affectionately to his or her spouse, but must guard against suggestive speech and physical contact that leads to arousal.

For Umrah, which usually has a shorter period of ihram, the same prohibition continues until the person completes tawaf, sa’i, and then trims or shaves the hair and exits ihram. Only after tahallul is intimacy allowed again.

If a person slips and engages in minor affectionate contact out of habit, they must stop immediately and seek forgiveness, and if the act was clearly of a sexual nature the person must also look into the rulings regarding fidyah or the effect on the validity of the ritual based on the details that scholars have explained.

Contracts of Marriage and Proposals

Ihram does not only affect physical intimacy but also the legal side of marriage. The Prophet ﷺ plainly forbade entering into marriage contracts or arranging them while in ihram. He said:

“The muhrim must not marry, nor give someone in marriage, nor be engaged.”
(Muslim)

This hadith includes three things. The pilgrim cannot marry someone, meaning he cannot contract a new marriage for himself. He cannot give someone else in marriage as a guardian. He cannot accept or give an official proposal of marriage that begins the process.

Existing marriages remain valid, and the spouses remain husband and wife, but they do not perform new nikah contracts during ihram. This prohibition applies equally to men and women in ihram.

If a marriage contract is nonetheless done while one or both parties are in ihram, the majority of scholars consider that contract invalid and it must be redone after ihram is finished. This again highlights that ihram is a special state that blocks certain worldly transactions related to marriage.

Hunting and Killing Land Game

Ihram carries a special respect for living creatures, especially wild land animals that are hunted for meat. Allah said:

“O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally, the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you, as an offering (to Allah) delivered to the Ka‘bah, or an expiation: the feeding of needy people or the equivalent in fasting…”
(Qur’an 5:95)

The word “game” in this verse refers to land animals that are normally hunted, like deer, rabbits, or similar wild animals. It is forbidden in ihram to hunt such animals, to kill them directly, or to help others hunt them by pointing, signaling, or handing over weapons.

The Prophet ﷺ also said:

“Five harmful animals may be killed in the Haram: the crow, the kite, the scorpion, the mouse, and the rabid dog.”
(Al-Bukhari and Muslim)

This hadith shows that general hunting is forbidden in ihram, but there are exceptions when there is clear harm, like dangerous animals that attack or spread harm. These can be killed even in the sacred area and in ihram.

Sea game and fish are excluded from this rule. Allah said:

“Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram.”
(Qur’an 5:96)

So fishing and eating fish is allowed, but hunting land animals is not.

If someone in ihram breaks this rule and intentionally kills game, a specific expiation is due, such as sacrificing a similar animal, feeding the poor, or fasting. The verse above lays the foundation for these rulings, and qualified scholars explain the details.

Killing non-game animals that are not hunted for food, such as insects or pests, returns to the general rules of harm and removal. If they are harmful or cause disease, they may be removed, but needless killing is avoided, especially within the Haram.

Cutting Plants in the Sacred Area

Some rules that are often mentioned together with the prohibitions of ihram relate not only to being in ihram but also to the sacred land of Makkah. The Prophet ﷺ declared the plants and trees of the Haram protected. Regarding Makkah he said:

“Its thorny bushes are not to be cut, its game is not to be chased, its lost property is not to be picked up except by one who will announce it, and its grass is not to be cut.”
(Al-Bukhari and Muslim)

This ruling concerns the Haram area specifically, not only the state of ihram, but many pilgrims in ihram are inside the Haram, so both sets of rules apply to them at once. It is not permitted to cut or uproot the naturally growing plants and trees of the Haram. The Prophet ﷺ also said in another narration:

“…and it is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, nor to cut down its trees.”
(Al-Bukhari)

There is an exception to this for certain plants like ‘idhkhir, a type of grass that was needed by the people for work and households, and the Prophet ﷺ granted an exception for it.

Cutting plants in other areas outside the Haram, such as on the way to Makkah, is not part of the ihram prohibition, but the general Islamic ethics about not causing useless harm still apply.

Because many pilgrims are unaware of the boundaries of the Haram, they should be cautious not to harm the environment unnecessarily, especially near Masjid al-Haram, and leave the maintenance of greenery and construction work to those who have official permission and responsibility.

Perfumed and Scented Products in Detail

Many everyday items include fragrance, and this becomes important in ihram. The basic rule is to avoid deliberate use of perfume for beautification or enjoyment of smell. This includes pure perfume oils, sprays, perfumed creams, and oils applied to the skin or hair. It also includes scenting garments.

However, not every faint smell is considered perfume in the legal sense. If an item has a mild manufacturing smell that is not used for adornment, such as unscented soap or medical creams, scholars often permit its use if it is not used for fragrance and has no strong perfume.

The hadith prohibiting garments touched by saffron or wars shows that even color dyes that are perfumed count as perfume if used for fragrance:

“The muhrim should not wear a garment that has been touched by saffron or wars.”
(Al-Bukhari and Muslim)

From this jurists understand three practical rules: first that scent deliberately used for adornment is forbidden, second that remaining traces of former perfume that a person tried to remove before ihram are excused, and third that if the pilgrim unknowingly uses perfume, he should wash it off once he knows.

If a person uses perfumed soap out of ignorance, he should avoid it once aware and repent. If someone intentionally perfumes themselves after entering ihram, this is a clear violation.

Regarding food, if it contains something naturally aromatic like certain spices that are part of normal cooking and not used as perfume, it is allowed, since the aim is taste and cooking, not fragrance. The aim and common custom matter in judging whether something is “perfume” in the legal sense.

Disputing, Sin, and Bad Conduct in Ihram

Besides the specific acts that are forbidden, Allah mentioned that the pilgrim in ihram must avoid quarrelling and sin in general. In the same verse that prohibits sexual relations, Allah said:

“So whoever has made Hajj obligatory upon himself therein, there is to be no sexual relations, no disobedience, and no disputing during Hajj.”
(Qur’an 2:197)

“Disobedience” here includes all forms of sin and wrong behavior, such as lying, backbiting, foul language, and oppression. “Disputing” refers to angry arguments and hostile debates that lead to ill-feeling and break the spirit of the pilgrimage.

The Prophet ﷺ described the ideal pilgrim:

“Whoever performs Hajj and does not have sexual relations and does not commit wickedness or sin, will return as free from sins as the day his mother bore him.”
(Al-Bukhari and Muslim)

So the pilgrim must be careful to avoid insulting others, pushing aggressively, arguing over small issues, or becoming angry. While such behavior is always disliked, in ihram it is even more serious because it spoils the spiritual state the pilgrim is trying to maintain.

If disagreements arise, the pilgrim should respond with patience, remembrance of Allah, and calm speech. This self-control is part of the essence of Hajj and Umrah and connects directly to the reward promised in the hadith.

Mistakes, Forgetfulness, and Expiation

Human beings are weak, and some pilgrims may fall into a prohibited act of ihram unintentionally or out of ignorance. The general principle in Islam is that Allah does not punish for true mistakes or forgetfulness if the person repents and corrects themselves. The Prophet ﷺ conveyed the supplication of the believers:

“Our Lord, do not impose blame upon us if we forget or make a mistake.”
(Qur’an 2:286)

And he ﷺ said that Allah responded:

“I have done so.”
(Muslim, in the long hadith of intercession and supplication)

However, many violations of ihram still require fidyah, even if committed without sinful intention, especially if the pilgrim continues in the act or benefits from it after knowing. This is understood from the verse about shaving the head due to illness:

“And whoever among you is ill or has an ailment of the head (necessitating shaving), must offer a ransom of fasting or charity or sacrifice.”
(Qur’an 2:196)

The scholars derived from this that when a prohibited act is done due to a valid excuse, the pilgrim is not sinful but must offer expiation. If it is done with no excuse, then there may be sin as well as fidyah.

The type of fidyah differs according to the act. Some violations, like shaving the head without excuse, follow the pattern mentioned in Qur’an 2:196, where the person chooses between fasting a set number of days, feeding the poor, or sacrificing an animal. Other violations, like deliberate intercourse before a key stage of Hajj, have heavier consequences.

Because these rulings can be detailed and vary with circumstances, the pilgrim who makes a mistake should ask a knowledgeable scholar while still in the holy places if possible. At the heart of all of this is sincere repentance, regret over the mistake, and firm intention not to repeat it.

In every case, observing the prohibitions of ihram is a training in self-restraint and obedience. It reminds the pilgrim that he or she is in a special state, focused on Allah, following the path of Ibrāhīm and Prophet Muhammad ﷺ, and leaving behind ordinary comforts and habits for a short but blessed time.