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What Is Forbidden in Ihram
In ihram, men and women alike must avoid: removing hair, clipping the nails, using perfume, hunting land game, sexual intercourse and what leads to it, and marriage. Allah says: ﴿لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ﴾ (“Do not kill game while you are in ihram”), and of the pilgrimage: ﴿فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ﴾ (“there is no intimacy, no disobedience and no quarrelling in the Hajj”).
A man in addition may not wear fitted clothing such as a shirt, trousers or a hooded cloak, may not cover his head, and may not wear footwear that covers the ankles. The Prophet ﷺ listed these when he was asked what the pilgrim may wear, and forbade clothes scented with saffron or wars. A woman wears her normal clothing, without a niqab or gloves, as described above.
The Prophet ﷺ also said that one in ihram does not marry, nor give someone in marriage. The schools differ on whether such a marriage contract is valid.
If someone has to break one of these rules out of need, such as shaving because of illness or lice, he owes a compensation (fidyah). The Prophet ﷺ told Ka'b ibn 'Ujrah to shave and then fast three days, feed six poor people, or sacrifice a sheep.
The four schools differ on some details. Show them
Each school's ruling, with the schools that share it named together.
Is a marriage contract made while in ihram valid?
3 of 4 schools agree. Differing: Hanafi.
Show each school
- ValidHanafi
- Not validMaliki · Shafi'i · Hanbali
- Hanafi
- The contract is valid, following the report of Ibn 'Abbas that the Prophet ﷺ married Maymunah while in ihram.
- Maliki
- The contract is void, following the hadith of 'Uthman that one in ihram does not marry nor give in marriage.
- Shafi'i
- The contract is void, following the hadith of 'Uthman that one in ihram does not marry nor give in marriage.
- Hanbali
- The contract is void, following the hadith of 'Uthman that one in ihram does not marry nor give in marriage.
- Qur'an 5:95
- Qur'an 2:197
- Qur'an 2:196
- Sahih al-Bukhari 1542 Sahih · in the two Sahihs
- Sahih Muslim 1177Sahih · in the two Sahihs
- Sahih al-Bukhari 1838 Sahih · in the two Sahihs
- Sahih Muslim 1409Sahih · in the two Sahihs
- Sahih al-Bukhari 1837 Sahih · in the two Sahihs
- Sahih al-Bukhari 1814 Sahih · in the two Sahihs
- Sahih Muslim 1201Sahih · in the two Sahihs
What the hadith grades mean
- Sahih (authentic): an unbroken chain of trustworthy, precise narrators, free of hidden flaws or contradiction. It is acted upon.
- Hasan (good): like sahih, but a narrator's precision is slightly lighter. It is also accepted and acted upon. "Hasan sahih" means it reaches sahih by its routes.
- Da'if (weak): a break in the chain or a narrator who is not reliable enough. It is not used to establish beliefs or rulings.
- Very weak (munkar, matruk): a seriously flawed chain or a narrator accused of lying. It is not relied on at all.
- Mawdu' (fabricated): falsely attributed to the Prophet ﷺ. It may not be narrated as his words except to warn against it.
- The two Sahihs: every hadith with a full chain in Sahih al-Bukhari and Sahih Muslim is accepted as sahih by the scholars of hadith.
- Historical report: biographies and histories (Ibn Ishaq, Ibn Sa'd, al-Tabari) record events with chains that are often incomplete. They are used for the story, not for rulings.
- Hadith scholars grade a narration; the four madhhabs do not. Where a hadith carries a ruling, the page shows which schools act on it.
The positions of the four schools are summarised from their standard references and are pending review by a qualified scholar. Follow the school you were taught, and for your own situation, ask a scholar.
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