Restrictions for a person in the state of Ihraam -I

Clipping nails, shaving, cutting or removing hair:
This is restricted regardless of the means with which they are done,
and regarding the hair, then the restriction applies whether it is
fromthe head or any other part of the body.
Allaah Says )what means(:"And do not shave your heads until the Hady
)offering( reaches the place of sacrifice…"]Quran 2:196[
In such a case, one must pay atonement, which is fasting three days,
or feeding six poor people with a Mudd )750 gm( of fine wheat each, or
slaughtering a sheep.
There is consensus among the scholars that a person in the state of
Ihraam is forbidden to clip his fingernails without any genuine
excuse. However, if a nailis broken, one may remove it without
incurring any penalty. Removing the hair is permitted, if it becomes
harmful.
Using perfume on the body or clothes:
This applies whether done by a man or a woman. Ibn 'Umarreported that
'Umarsmelled the pleasant smell of perfume coming from Mu'aawiyahwhile
the latter was in the state of Ihraam. 'Umarcommanded him: "Get back,
and washit off. I have heard the Prophetsaying:"A pilgrim must be
unkempt and without any perfume."]Al-Bazzaar[
The one who applies perfume during Ihraam has to make a compensation,
which is fasting three days, or feeding six poor people with a Mudd of
fine wheat each, or slaughtering a sheep.
It is permissible, however, to smell the things that are not planted
for their scent such as apples and quince.
Wearing clothes dyed with scented material:
There is agreement among scholars that wearing a Hajj garb dyedwith a
scented material isnot allowed unless it is washed and its smell is
removed. The Prophetsaid: "Do not wear )while in the state of Ihraam(
any clothes dyed with warse or saffron without washing them."]Ibn
'Abdul-Barr and At-Tahaawi[
The one who wears clothes dyed with scented material while being in
the state of Ihraam has to compensate by fasting three days, or
feeding sixpoor people with a Mudd)750 grams( of fine wheat each, or
slaughtering a sheep.
Engaging in hunting:
A person in the state of Ihraam may fish or eat sea game. It is
forbidden,however, for a person in the state of Ihraam to hunt on
land, by killing or by slaughtering. It is also forbidden for him to
point it out, or indicate its place if it is invisible, or scare it
off. It is also forbidden for him to spoil eggs of animals living on
land. Buying, selling them, or milking these animals is also forbidden
while in the state of Ihraam. Allaah Says )what means(:"Lawfulto you
is )the pursuit( of water-game and its use for food - for the benefit
of yourselves and those who travel, but forbidden is )the pursuit( of
land game - as long as you are in a state of Ihraam )for Hajj or
'Umrah(. And fear Allaah to Whom you will be gathered back."]Quran 5:
96[
In the case of killing a game animal, the penaltyis to slaughter a
domesticlivestock animal )i.e. a camel, cows or sheep( equivalent to
it.
Eating game-meat:
It is forbidden for a person in the state of Ihraam to partake of any
land game prepared for his sake, at his suggestion or with his help.
Abu Qataadahreported that Allaah' s Messengerwent for Hajj and they
also went with him. The Prophetdispatched a group, including Abu
Qataadahand told them:"Follow the seashore until we meet again." All
of them except Abu Qataadahwere in the state of Ihraam. On the way,
they saw a herd of zebras. Abu Qataadahattacked them and killed a
female zebra. They all ate of its meat but said:"Is it permissible for
us to partake of this land gamein the state of Ihraam?" Then they
carried the restof the meat to the Prophetand told him the whole
story. The Prophetsaid to them:'Did any one of you ask Abu Qataadah to
attack the herd, or point it out to him?"They said: "No."
Hesaid:"Then, you may eat what is left ofthe quarry."]Al- Bukhaari and
Muslim[
A person in the state of Ihraam may eat the meat of a game, which is
neither killed by him, norfor him, nor pointed out by him to someone
else, and in the hunting of which he did not help others.
The eating of a land game hunted by a personin the state of Ihraam or
for another person in thestate of Ihraam is unlawful for him, whether
it is done with or without his permission.
I this case, the person must repent and seek Allaah's forgiveness.
There's nothing reported from Sunnah that has made any expiation for
them other than repentance and seeking Allaah's forgiveness.
However, if someone elsewho is not in the state of Ihraam, hunted it
for himself, and offered or sold some of it to a person in the state
of Ihraam, he is permitted to eat of it.

Restrictions for a person in the state of Ihraam -II

Clipping nails, shaving, cutting or removing hair:
This is restricted regardless of the means with which they are done,
and regarding the hair, then the restriction applies whether it is
fromthe head or any other part of the body.
Allaah Says )what means(:"And do not shave your heads until the Hady
)offering( reaches the place of sacrifice…"]Quran 2:196[
In such a case, one must pay atonement, which is fasting three days,
or feeding six poor people with a Mudd )750 gm( of fine wheat each, or
slaughtering a sheep.
There is consensus among the scholars that a person in the state of
Ihraam is forbidden to clip his fingernails without any genuine
excuse. However, if a nailis broken, one may remove it without
incurring any penalty. Removing the hair is permitted, if it becomes
harmful.
Using perfume on the body or clothes:
This applies whether done by a man or a woman. Ibn 'Umarreported that
'Umarsmelled the pleasant smell of perfume coming from Mu'aawiyahwhile
the latter was in the state of Ihraam. 'Umarcommanded him: "Get back,
and washit off. I have heard the Prophetsaying:"A pilgrim must be
unkempt and without any perfume."]Al-Bazzaar[
The one who applies perfume during Ihraam has to make a compensation,
which is fasting three days, or feeding six poor people with a Mudd of
fine wheat each, or slaughtering a sheep.
It is permissible, however, to smell the things that are not planted
for their scent such as apples and quince.
Wearing clothes dyed with scented material:
There is agreement among scholars that wearing a Hajj garb dyedwith a
scented material isnot allowed unless it is washed and its smell is
removed. The Prophetsaid: "Do not wear )while in the state of Ihraam(
any clothes dyed with warse or saffron without washing them."]Ibn
'Abdul-Barr and At-Tahaawi[
The one who wears clothes dyed with scented material while being in
the state of Ihraam has to compensate by fasting three days, or
feeding sixpoor people with a Mudd)750 grams( of fine wheat each, or
slaughtering a sheep.
Engaging in hunting:
A person in the state of Ihraam may fish or eat sea game. It is
forbidden,however, for a person in the state of Ihraam to hunt on
land, by killing or by slaughtering. It is also forbidden for him to
point it out, or indicate its place if it is invisible, or scare it
off. It is also forbidden for him to spoil eggs of animals living on
land. Buying, selling them, or milking these animals is also forbidden
while in the state of Ihraam. Allaah Says )what means(:"Lawfulto you
is )the pursuit( of water-game and its use for food - for the benefit
of yourselves and those who travel, but forbidden is )the pursuit( of
land game - as long as you are in a state of Ihraam )for Hajj or
'Umrah(. And fear Allaah to Whom you will be gathered back."]Quran 5:
96[
In the case of killing a game animal, the penaltyis to slaughter a
domesticlivestock animal )i.e. a camel, cows or sheep( equivalent to
it.
Eating game-meat:
It is forbidden for a person in the state of Ihraam to partake of any
land game prepared for his sake, at his suggestion or with his help.
Abu Qataadahreported that Allaah' s Messengerwent for Hajj and they
also went with him. The Prophetdispatched a group, including Abu
Qataadahand told them:"Follow the seashore until we meet again." All
of them except Abu Qataadahwere in the state of Ihraam. On the way,
they saw a herd of zebras. Abu Qataadahattacked them and killed a
female zebra. They all ate of its meat but said:"Is it permissible for
us to partake of this land gamein the state of Ihraam?" Then they
carried the restof the meat to the Prophetand told him the whole
story. The Prophetsaid to them:'Did any one of you ask Abu Qataadah to
attack the herd, or point it out to him?"They said: "No."
Hesaid:"Then, you may eat what is left ofthe quarry."]Al- Bukhaari and
Muslim[
A person in the state of Ihraam may eat the meat of a game, which is
neither killed by him, norfor him, nor pointed out by him to someone
else, and in the hunting of which he did not help others.
The eating of a land game hunted by a personin the state of Ihraam or
for another person in thestate of Ihraam is unlawful for him, whether
it is done with or without his permission.
I this case, the person must repent and seek Allaah's forgiveness.
There's nothing reported from Sunnah that has made any expiation for
them other than repentance and seeking Allaah's forgiveness.
However, if someone elsewho is not in the state of Ihraam, hunted it
for himself, and offered or sold some of it to a person in the state
of Ihraam, he is permitted to eat of it.

Dought & clear, - He did sujood al-tilaawah with the imam at the back of the mosque, then he came forward and joined the prayer. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

A man entered the mosque – which was a large mosque – when the imam
was reciting, and when the imam reached a verse in which a prostration
is required (sujood al-tilaawah), he prostrated. The man thought that
if he went and joined the row he would not catch up withthat
prostration with the imam, so he prostrated while he wasstill in the
back of the mosque, then he stood up from the prostration and reached
the row and joined the prayer with the imam. Is what that man did
correct?.
Praise be to Allaah.
That is not prescribed in sharee'ah, unless he waslistening to the
recitation purposefully, in which case he could prostrate with the
imam even though he was not praying behind him. But if his intention
was to join the imam and pray behind him, then what he did was an
invalid action.
Shaykh Dr 'Abd al-Kareem al-Khudayr.

Dought & clear, - Naafil prayers at times when prayer is notallowed. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

When the sun rises and sets, are all naafil prayers forbidden, even
two rak'ahs for seeking forgiveness and the tworak'ahs following
tawaaf and the prostration of recitation? What is the evidence for
that?.
Praise be to Allaah.
Firstly:
We have already discussed the issue of naafil prayers at times when
prayer is forgiven.Please se questions no. 306, 8818and 20013.
Secondly:
The prostration of recitation is not prayer according to the more
correct of the two scholarly opinions. We have already discussed this
in questions no. 4913and 22650.
Based on this, it is permissible to prostrate when reading one of
theQur'aanic verses where prostration is required at times when prayer
is not allowed, according to the more correct of the two scholarly
views, because that does not come under the same rulings as prayer.
Even if we assume that it does come under the same rulings as prayer,
it is permissible to do it at times when prayer is otherwise not
allowed because it is something that is done for a reason,like the
eclipse prayer, and the two rak'ahs following tawaaf if one has done
tawaaf at a time when prayer is not allowed.
Fataawa al-Lajnah al-Daa'imah, 7/264.
Thirdly:
Your saying, "the two rak'ahs for seeking forgiveness"; perhaps what
you mean is the two rak'ahs of repentance, which are prescribed when
repenting from sin. It was narrated that Abu Bakrah (may Allaah be
pleased with him) said: I heard the Messenger of Allaah(peace and
blessings of Allaah be upon him) say: "There is no man who commits a
sin then he gets up, purifies himself and prays two rak'ahs, then asks
Allaah to forgive him, but Allaah will forgive him." Then he recited
this verse (interpretation of the meaning):
"And those who, when they have committed Faahishah (illegal sexual
intercourse) or wrongedthemselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah
—and do not persist in what (wrong) they have done, while they know"
[Aal 'Imraan 3:135]
Narrated by al-Tirmidhi, 408; Abu Dawood, 1521; Ibn Maajah, 1395.
Classed as saheeh by al-Albaani inSaheeh Abi Dawood, 1346.
The two rak'ahs of repentance constitute a prayer for which there isa
reason, so it is permissible to do that at a time when prayer is
otherwise not allowed. And Allaah knows best.
In other saheeh reports there are other descriptions of the two
rak'ahs which expiate for sin. This may be summed up as follows:
-There is no one who does wudoo' and does itwell (because sins come
out from the washed limbs with the water or with the last drop of
water)
Part of doing wudoo' well is to sayBismillaah(In the name of Allaah)
before starting it, and reciting dhikr after it, as follows:Ashhadu an
laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna
Muhammadan 'abduhu wa rasooluhu. Allaahumma aj'alni min al-tawwaabeena
waj'alni min al-mutatahhareen. Subhaanaka Allaahumma wa bi hamdika,
ashhadu an laailaaha illa anta, astaghfiruka wa atoobu ilayk(I bear
witness that there is no god but Allaah alone, with no partner or
associate, andI bear witness that Muhammad is His slave and Messenger.
O Allaah, make me one of those who repent and make me one of the
purified. Glory and praise be to You, O Allaah, I bear witness that
there is no god but You, I seek Your forgiveness and I repent to You).
This dhikr recited after wudoo' brings a great reward.
-Then he gets up and prays two rak'ahs
-In which he does not make any mistake
-And does not let his mind wander
-And he remembers Allaah and focuses with proper humility
-Then he asks Allaah to forgive him
The outcome will be: that he is forgiven for his previous sins and
willdeserve Paradise.
Saheeh al-Targheeb, 1/210-211.