First: Niyyah

When a person wants to become muhrim for Umrah Tamattu, he should make niyyah for it.

Umrah, Hajj, and their rites serve as ibadat and should be carried out with sincere niyyah for the satisfaction of Almighty Allah (SwT) without any intention for whatsoever that renders ihram vain and void.

Second: Talbiyah

Talbiyah means saying labbayk. He should pronounce the following:

"Labbayk Allahuma labbayk. Labbayk la shareeka laka labbayk." (Yes, here I am O Lord, here I am. Here I am, there is no partner for You, here I am)

This much would be sufficient for him to become muhrim and for his ihram to be correct. Based on ihtiyat mustahabb, after pronouncing the four labbayk, he should say:

"Innal hamda wan-nemata laka wal-mulka, la shareeka laka labbayk." (Surely the praise and the bounties are for You, and the kingdom is Yours; there is no partner for You, here I am)

After pronouncing the above, as an additional precaution, he should say:

"Labbayk Allahuma labbayk. Innal hamda wan-ne'mata laka wal-mulka, la shareeka laka labbayk." (Yes, here I am O Lord, here I am. Surely the praise and the bounties are for You, and the kingdom is Yours; There is no partner for You, here I am) only once.

It is obligatory to recite labbayk.

If one cannot learn the obligatory labbayk, or if he is short of time to learn it and cannot pronounce it even with instruction, he should pronounce it any way he can, or, based on precaution, he should hire a naib.

It is obligatory to discontinue reciting the talbiyah for Umrah Tamattu upon sighting the houses of Makkah. It is also obligatory to discontinue reciting the talbiyah of Hajj by the zawal of Arafa Day.

Third: Ihram

Men should wear two pieces of clothing to get into the state of ihram. These are lounge (a piece of cloth worn around the waist downwards) and the rada (cloak which should be worn on the shoulders).

Based on ihtiyat, these two pieces of clothing should be worn before making the niyyah for ihram and pronouncing the labbayk. If he wears them after pronouncing the labbayk, he should repeat the pronouncement of the labbayk based on ihtiyat mustahabb.

It is not necessary for the lounge to cover the naval and the knees. It would suffice to be conventional.

While wearing the clothing for ihram, based on necessary precaution, one should make niyyah with the intention of submitting to the Will of Almighty Allah (SwT).

It is a condition that these two pieces of clothing are such that if one prays while wearing them, his prayer would be correct. Therefore, they should not be made of silk. Nor should they be stained with impurities that render prayer null and void. In addition, the lounge should not be made of thin and transparent cloth.

Women's ihram cloths should not be made of pure silk.

The two pieces of clothing, which the muhrim should wear, are exclusive to men. Women can become muhrim while wearing their usual clothes-whether stitched or not. But their clothes should not be made of pure silk, as already mentioned.

If the ihram clothing were made of hide, nylon, or the like, it would create no problems, provided that it is conventionally known as clothes.

The ihram clothing does not necessarily have to be made of woven fabrics. Rather if it is made of felt and is conventionally known as clothes, it would not be a problem.

If one knowingly and intentionally fails to take off his stitched clothes at the time of ihram, his ihram will not be completely correct.

While getting into the state of ihram, it is not permissible to wear the lounge around the neck. But tying the lounge and the like is permissible.

Secondary Issues Related To Ihram

An insane person has no takleef, and ihram is not obligatory for him. If he enters Makkah without ihram, it would not be a problem.

The Hajj rites of one who has deliberately mispronounced the talbiyah are incorrect. If talbiyah is mispronounced involuntarily or due to forgetfulness or unawareness, it might be deemed correct.

In the case of a person who mispronounces the talbiyah and realises that he has not correctly become muhrim after the wuqufayn and before the completion of the Hajj rites, his Hajj might be deemed correct, provided that he comes up with this realisation after the time for correction has passed. But based on the ahwat, he should not suffice with such a Hajj.