First: Intention

Issue 126: The conditions of intention are as follows:
A- Intention of performing hajj or ‘umrah. Therfore, a person who wants to wear iḥrām for ‘umrah tamattu‘, should have intention to perform the rituals while wearing iḥrām.

B- He should have pure intention of obeying the orders of Allah Almighty because ‘umrah and hajj and all the rites are acts of worship. So, one should perform them with intention of seeking proximity to Allah Almighty.

C- He who wants to wear iḥrām should make intention to perform ‘umrah or hajj and if hajj is to be performed, he states its type whether it’s hajj tamattu‘, ifrād, qirān, hajj on behalf, ḥajjat ul-Islam, hajj of nadhr or recommended hajj.

Issue 127: While making the intention, it is not necessary for a person to have a detailed picture of the rites and deeds of hajj or ‘umrah in his mind; but it is enough to know them in general and perform them step by step.

Issue 128: For a person who wears iḥrām, it is not necessary for him to make the intention to stop committing the prohibited acts. Moreover, the intention of committing some forbidden acts does not make iḥrām invalid.

That said, unless he has intention of committing some acts which invalidate ‘umrah or hajj; like intercourse, (in some cases which will be mentioned). Because intention of these deeds does not conform to intention of performing hajj, rather intending doing these deeds contradicts the intention of iḥrām.

Issue 129: If someone intends hajj instead of ‘umrah due to negligence or ignorance, his iḥrām is valid. For instance, while wearing iḥrām for ‘umrah of tamattu‘, if he says: I am going to wear iḥrām for the sake of Allah for hajj of tamattu‘ but he has intention to perform the deed that is being performed by others thinking they are classified as hajj, his iḥrām is valid.

Issue 130: Uttering one’s intention or imagining the intention in one’s mind is not necessary. Rather, if he intends to perform rites, it would suffice.

Issue 131: Intention must be accompanied by wearing iḥrām. So a previous intention will be sufficient only if it continues until the time of wearing iḥrām.

Second: Saying Labbayk (Talbiyah)

Issue 132: Saying talbiyah while wearing iḥrām is just like the takbīrat ul-iḥrām in prayer. When a pilgrim says the talbiyah, he becomes muḥrim and is now prepared to perform the rites of ‘umrah.
Talbiyah means accepting the invitation of Allah Almighty who has invited qualified people to perform hajj. Therefore, it is worthy that one should pronounce the words of talbiyah with full humility.

Issue 133: According to the most correct view, the sentences of talbiyah are as follows:

"لَبّیکَ اللّهُمَّ لَبّیک، لَبّیکَ لا شریکَ لکَ لَبّیک"

"Labbayk Allāhumma labbayk, labbayka lā sharīka laka labbayk"

I am present in your court, here I am, O Allah. Here I am. You have no partners. Here I am.

If one says only this, his iḥrām is correct, however on the basis of mustaḥabb caution, one should say these mentioned talbiyahs following the above talbiyah:

"اِنَّ الحَمدَ و النِّعمَةَ لَکَ وَ المُلکَ لَا شَرِیکَ لَکَ لَبَّیکَ "

"Innal-ḥamda wan-ni‘mata laka wal-mulk, lā sharīka laka labbayk"

Truly all praise, all favours and the kingdom belong to You. You have no partner, here I am.

And to observe more caution, one may add:

" لَبَّیکَ اللّهُمَّ لَبَّیکَ، اِنَّ الحَمدَ وَ النِّعمَةَ لَکَ وَ المُلکَ، لَا شَرِیکَ لَکَ لَبَّیکَ"

"Labbayk Allāhumma labbayk, innal-ḥamda wan-ni‘mata laka wal-mulk, lā sharīka laka labbayk"

Here I am, O Allah. Here I am. Truly all praise, all favours and the kingdom belong to You. You have no partner, here I am.

"لَبَّیکَ ذَا المَعارِج لَبَّیک، لَبَّیکَ داعِیاً إلی دارِ السَّلامِ لَبَّیکَ، لَبَّیکَ غَفَّارَ الذُنُوبِ لَبَّیکَ، لَبَّیکَ أهلَ التَّلبِیَةِ لَبَّیکَ، لَبَّیکَ ذَا الجَلالِ وَ الإکرامِ لَبَّیکَ، لَبَّیکَ تُبدِیُ وَ المَعادُ إلَیکَ لَبَّیکَ، لَبَّیکَ تَستَغنِی وَ یُفتَقَرُ إلَیکَ لَبَّیک، لَبَّیکَ مَرهوُباً وَ مَرغُوباً إلَیکَ لَبَّیکَ، لَبَّیکَ اِلهَ الحَقِّ لَبَّیکَ، لَبَّیکَ ذَا النَّعمَاءِ ِ وَ الفَضلٍ الحَسَنِ الجَمِیل لَبَّیکَ ، لَبَّیکَ کَشّافَ الکُرَبِ العِظامِ لَبَّیکَ، لَبَّیکَ عَبدُکَ وَ ابنُ عَبدَیکَ لَبَّیکَ، لَبَّیکَ یا کَریمُ لَبَّیکَ"

Issue 134: Saying talbiyah once is obligatory but it is mustaḥabb that one repeats it as much as possible for him.

Issue 135: It is obligatory for a person to pronounce talbiyah correctly. Thus, if a person can learn the pronunciation exactly or somebody may say it word by word so that he says it correctly but he ignors these steps and pronounces it in a wrong way, it would not be enough. But if he cannot learn it due to shortage of time and he cannot say it correctly with somebody dictating, he should pronounce it in any possible way and it is based on caution that he should appoint a representative to say it on his behalf.

Issue 136: The person who neglects talbiyah purposely is similar to the person who neglects wearing iḥrām in mīqāt purposely.

Issue 137: The person who does not pronounce talbiyah correctly and has no excuse for it is similar to the man who neglects talbiyah purposely.

Issue 138: It is obligatory for a person who wears iḥrām for ‘umrah of tamattu‘, to stop saying talbiyah upon seeing the houses of the holy city of Mecca – though these new buildings around the Mecca which are considered a part of it. For a person who wears iḥrām for hajj, it is obligatory to stop talbiyah from the noon of the 9th of Dhul-Ḥijjah (the day of ‘Arfah).

Issue 139: Iḥrām for hajj tamattu‘ and its ‘umrah, hajj ifrād and ‘umrah mufradah is materialized only by saying talbiyah, while iḥrām for hajj qirān is achieved by saying talbiyah along with ish‘ār or taqlīd. Ish‘ār is confined to the camel while taqlīd includes other types of sacrifices as well.

Issue 140: Ish‘ār means cutting the hump of the camel so that it becomes stained with blood and indicates that it is for slaughtering. Taqlīd refers to hanging a string or a shoe in the neck of the animal by a pilgrim so that it may become clear that it is for slaughtering on the occasion of hajj.

third: Wearing two cloths of iḥrām

Issue 141: One of the cloths (loincloth) is fastened around waist, while with the other piece of cloth the shoulders should be covered. These two pieces of cloth should be worn after taking off all those clothes that are prohibited for a muḥrim.

Issue 142: On the basis of obligatory caution, one should wear these pieces of cloth before making intention of iḥrām and recitation of talbiyah.

Issue 143: It is not a condition that the loincloth covers the navel and the knees; it is sufficient that it is called loincloth and like those usually used for iḥrām.

Issue 144: It is not allowed to fasten the loincloth around the neck. However, there is no objection to fasten it using a pin or fastening its one part with the other unless it is not called loincloth any more. Likewise, fastening the shawl with a pin, a clip or by using small pebbles on both sides and fastening it with a thread in a common and well-known way is no problem, as long as it is called ridā' (shawl).

Issue 145: It is based on obligatory caution that one should wear the two cloths with the intention of seeking closeness to Allah Almighty.

Issue 146: The two cloths should be of the material allowed to wear during prayer. Therefore, wearing iḥrām of pure silk or parts of those animals whose meat is prohibited to eat, or parts of an animal which is not ritually slaughtered or an impure cloth is not sufficient for wearing iḥrām.

Issue 147: It is a condition for the loincloth that it should not be thin and transparent, whereas it is not a condition for the shawl to not be thin and transparent provided that it fits the definition of ridā' (shawl).

Issue 148: Wearing the two cloths is obligatory solely for men, while women are allowed to wear their usual clothes in state of iḥrām whether they are sewn or not. However, the clothes should be according to the guidelines for a person who recites prayer.

Issue 149: The dress of iḥrām for women should not be made of pure silk.

Issue 150: It is not a condition for the two cloths to be manufactured with cotton or wool. Nevertheless if they are made of leather, nylon or plastic, they should be called dress and usually worn. Likewise, there is no objection if the cloth is felted but called a dress and usually worn.

Issue 151: While wearing iḥrām, if a person does not change his sewn clothes on purpose, the validity of his iḥrām would be objectionable. On the basis of obligatory caution, one should repeat his intention and recitation of talbiyah after taking off these sewn clothes.

Issue 152: If a person is compelled to wear sewn clothes due to cold weather, he is allowed to wear normal clothes such as a shirt but he should not wear it like normal clothes but he should place the cloth on his body upside down or inside out.

Issue 153: A person who is in state of iḥrām is allowed to take off iḥirām for the purpose of shower, bathing or the like. Changing the iḥrām dress is also permitted.

Issue 154: A man in state of iḥrām can wear more than two [iḥrām] dresses due to cold weather. Likewise, he is allowed to use two shawls on his shoulders or two pieces of cloth around the waist.

Issue 155: If iḥrām becomes najis, on the basis of obligatory caution, one must change or purify it.

Issue 156: Being in state of wuḍū' or ghusl is not a condition for the validity of iḥrām; therefore, one can join the state of iḥrām during Janābat or menses. However, it is highly recommended to take ghusl before wearing iḥrām which is called 'recommended ghusl of iḥrām'. It is better that one does not neglect it.