Narrated by Abdullah bin Umar(Radhiallaho anho):
A man asked, O Allah's Messenger (sallallaahu 'alaihi wasallam)! What
kind of clothes should a Muhrim wear?" Allah's Apostle replied, "He
should not wear a shirt, a turban, trousers, a headcloak or leather
socks except if he can find no slippers, he then may wear leather
socks after cutting off what might cover the ankles. And he should
not wear clothes which are scented with saffron or Wars (kinds of
Perfumes) . "

Sahih Al Bukhari Vol 2 Number 615

Narrated by Ibn 'Abbas (Radhiallaho anho):
A woman from the tribe of Johainah came to Allah's Messenger
(sallallaahu 'alaihi wasallam and said: "My mother had vowed to
perform Hajj but she died before fulfilling her vow, should I perform
Hajj on her behalf? The Prophet (peace be upon him) said: "Yes,
perform Hajj on her behalf. Would you not pay off any debts your
mother might have left behind upon her death? Pay off what you owe to
Allah, for He is most deserving of settlement of His debt."

(Sahih Bukhari)

Muslim reports: "Abu Bakr ibn Abi Shaibah and Ishaq bin Ibrahim told
us that Hatem bin Isma'il al-Madani reported of Ja'far bin Mohammad
and he of his father, saying, 'We visited Jabir bin Abdullah (he was
blind) and he began inquiring about the people (who had come to see
him) till it was my turn. I said: "I am Mohammad ibn Ali ibn
Hussein." He placed his hand on my head and opened my upper button
and then the lower one, and then placed his hand on my chest (in
order to bless me). I was during those days a young boy, and then he
said: "You are welcome, my nephew. Ask whatever you want to ask." I
asked him a question but it was time for prayer. He stood up covering
himself in his mantle. Whenever he placed its ends upon his shoulders
they slipped down because it was short (in size). Another mantle was,
however, Iying on the clothes rack nearby (and he put it on) and led
the prayer. I said to him: "Tell me about the Hajj of the Prophet
(peace be upon him)." He held up his nine fingers and said: "The
Prophet (peace be upon him) stayed in Madinah for nine years but did
not perform Hajj. Then, in the tenth year he made a public
announcement to the effect that Allah's Messenger was about to
perform the Hajj. A large number of people came to Madinah, and all
of them were eager to emulate the Prophet (peace be upon him) and
follow his actions.
"We set out with him until we reached Dhul-Hulaifah, where Asma
bint 'Umais gave birth to Mohammad ibn Abi Bakr. She sent a message
to the Prophet (peace be upon him) asking him: "What should I do?" He
said, "Take a bath, bandage your private parts and put on ihram.
"The Prophet (peace be upon him) then prayed in the mosque and then
mounted al-Qaswa (his she-camel) and it stood erect with him on its
back at al-Baida. As far as I could see in front of me, behind me, on
my right and on my left, I saw riders and pedestrians. The Messenger
of Allah (peace be him) was prominent among us and the (revelation)
of the Qur'an was descending upon him, and it is he who knows (its
true) interpretation. Whatever he did, we also did.
He pronounced the Oneness of Allah (saying): Labbaika Allahumma
labbaik labbaika la sharika laka labbaik, innal hamda wan-ni'mata
laka wal mulk, la sharika lak (O Allah! I hasten to You. You have no
partner. I hasten to You. All praise and grace is Thine and the
Sovereignty too; You have no partner). And the people also pronounced
this talbiyah which they pronounce today. The Messenger of Allah
(peace be upon him) did not disapprove of anything in it, but he
adhered to his own talbiyah.
Jabir said: "We did not have any other intention but that of Hajj
only, being unaware of the 'Umrah, but when we came with him to the
House (of Allah), he touched the Black Stone (Hajar al Aswad) and
made seven circuits, running three of them and walking four. Then
going to the Station of Ibrahim, he recited: "And adopt the Station
of Ibrahim as a place of prayer.'' (Qur'an 2.125) He stood at a place
where the Station (of Ibrahim) was between him and the House. There
he prayed two rak'ahs reciting Surah Al-lkhlas, and Surah Al-Kafirun.
He then returned to the Black Stone (Hajar al A.sl~ad) and kissed it.
Then he went out of the gate to Safa, and as he approached it he
recited: "Al-Safa and al-Marwah are among the signs appointed by
Allah," (Qur'an 2.15) (adding:) I begin with what Allah began. He
first mounted Safa until he saw the House, and facing Qiblah he
declared the Oneness of Allah and glorified Him and said: La ilaha
illa Allah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa
huwa 'ala kulli sha'in qadeer, la ilaha illallahu wahdahu anjaza
wa'dahu, wa nasara 'abdahu, wa hazamal ahzaba wahdah (There is no God
but Allah, One, He has no partner. His is the Sovereignty, to Him
praise is due, and He is Powerful over everything. There is no God
but Allah alone, Who fulfilled His promise, helped His servant and
routed the confederates alone").
He said these words three times making supplications in between. He
then descended and walked towards Marwah, and when his feet touched
the bottom of the valley, he ran; and when he began to ascend, he
walked till he reached Marwah. There he did as he had done at Safa.
"When it was his last round of Marwah he said: 'If I had known
beforehand what I have come to know afterwards, I would not have
brought sacrificial animals and would have offered it as an 'Umrah.
So, he among you who has not the sacrificial animals with him should
put off ihram and treat it as an 'Umrah. Suraqa ibn Malik ibn Ju'tham
got up and said, 'Messenger of Allah, does it apply to the present
year, or does it apply forever? Thereupon the Messenger of Allah
(peace be upon him) intertwined the fingers (of one hand) into
another and said twice: 'The 'Umrah has become incorporated in the
Hajj,' (adding): 'No, but forever and ever.'
"Ali came from Yemen with the sacrificial animals for the Prophet
(peace be upon him) and found Fatimah (Allah be pleased with her) to
be one among those who had put olf ihram. put on dyed clothes, and
had applied kuhl*. Ali showed diiapproval of it, whereupon she
said: 'My father has commanded me to do this.' (The narrator) said
that Ali used to say in Iraq: 'I went to the Messenger of Allah
(peace be upon him) showing annoyance at Fatimah for what she had
done, and asked the Prophet (peace be upon him) regarding what she
had narrated from him, and told him that he was angry with her,
whereupon the Prophet (peace be upon him) said: 'She has told the
truth; she has told the truth.'
"(The Prophet then asked Ali): 'What did you say when you put on
ihram?' I (Ali) said: 'O Allah, I am putting on ihram for the same
purpose as Your Messenger has put it on.' Thereupon the Prophet
(peace be upon him) told him, 'I have with me sacrificial animals, so
do not put off the ihram.'
"(Jabir) said: 'The total number of those sacrificial animals brought
by Ali from Yemen and of those brought by the Prophet (peace be upon
him) was one hundred. All the people except the Prophet (peace be
upon him) and those who had with them sacrificial animals, put off
ihram and got their hair clipped. When it was the day of Tarwiya (8th
of Dhul-Hijjah) they went to Mina and put on the ihram for Hajj and
the Messenger of Allah (peace be upon him) rode and led there, the
noon, afternoon, sunset, 'Isha and dawn prayers. He then waited a
little till the sun rose, and commanded that a tent of hair should be
pitched at Namira.
"The Messenger of Allah (peace be upon him) then set out and the
Quraish did not doubt that he would halt at Al-Mash'ar Al-Haram (the
sacred site) as the Quraish used to do in the pre-Islamic period. The
Messenger of Allah (peace be upon him), however, passed on till he
came to 'Arafah and he found that the tent had been pitched for him
at Namira. There he got down till the sun had passed the meridian; he
commanded that al-Qaswa be brought and saddled for him. Then he came
to the bottom of the valley, and addressed the people saying: Verily
your blood, your property are as sacred and inviolable as the
sacredness of this day of yours, in this month of yours, in this town
of yours.
Behold! Everything pertaining to the Days of Ignorance is under my
feet, and completely abolished. Abolished are also the blood-revenges
of the Days of Ignorance. The first claim of ours on blood-revenge
which I abolish is that of the son of Rabi 'a ibn al-Harith, who was
nursed among the tribe of Sa'd and killed by Hudhail. And the usury
of the pre-Islamic period is abolished, and the first of our usury I
abolish is that of 'Abbas ibn 'Abd al-Muttalib, for it is all
abolished.
Fear Allah concerning women! Verily you have taken them on the
security of Allah, and intercourse with them has been made lawful
unto you by word of Allah. You too have rights over them, in that
they should not allow anyone to sit on your bed whom you do not like.
But if they do that, you can chastise them but not severely. Their
rights upon you are that you should provide them with food and
clothing in a fitting manner.
I have left among you the Book of Allah, and if you hold fast to it,
you will never go astray. And you will be asked about me (on the Day
of Resurrection), (now tell me) what would you say? They (the
audience) said: "We will bear witness that you have conveyed (the
message), discharged (the ministry of Prophethood) and given wise
(sincere) counsel." He (the narrator) said: "He (the Holy Prophet)
then raised his forefinger towards the sky and pointing it at the
people (said): 'O Allah, be witness. O Allah be witness,' saying it
thrice' ."
"Then adhan was pronounced and later on iqama and the Prophet (peace
be upon him) led the noon prayer. Then another Iqama was pronounced
and the Prophet (peace be upon him) led the afternoon prayer and he
observed no other prayer in between the two. (This proves the
validity of joining Zuhr and 'Asr prayer on this day, at this place.
There is consensus on it, but there is disagreement as to its cause.
Abu Hanifah and some Shafi'i scholars hold that it is a part of Hajj,
but the majority of Shafi+i scholars hold it is due to journey) The
Messenger of Allah (peace be upon him) then mounted his camel and
came to the place where he was to stay. He made his she-camel, al-
Qaswa, turn towards the rocky side, with the pedestrian path Iying in
front of him. He faced the Qiblah, and stood there until the sun set,
and the yellow light diminished somewhat, and the disc of the sun
totally disappeared. He made Usama sit behind him, and pulled the
nosestring of Qaswa so forcefully that its head touched the saddle
(in order to keep her under perfect control), and pointing out with
his right hand, advised the people to be moderate (in speed)
saying: "O people! calmness, calmness!" Whenever he passed over an
elevated tract of land, he slightly loosened the nose-string of his
camel till she climbed up. This is how he reached al-Muzdalifah."
"There he led the evening and 'Isha prayers with one adhan and two
iqamas and did not glorify (Allah) in between them (i.e. he did not
observe supererogatory rak 'ahs between Maghrib and 'Isha prayers).
The Messenger of Allah (peace be upon him) then lay down til1 dawn
and offered the dawn prayer with an adhan and iqama when the morning
light was clear. He again mounted al-Qaswa, and when he came to Al-
Mash'ar Al-Haram, he faced Qiblah, and supplicated to Allah,
Glorified Him, and pronounced His Uniqueness and Oneness, and kept
standing till the daylight was very clear.
"He then went quickly before the sun rose, and seated behind him was
Al-Fadl ibn 'Abbas, who wa.s a man with beautiful hair, fair
complexion, and handsome face. As the Messenger of Allah (peace be
upon him) moved on, a group of women riding camels was also passing.
Al-Fadl began to look at them. The Messenger of Allah (peace be upon
him) placed his hand on Al-Fadl's face who then turned his face to
the other side, and began to look, and the Messenger of Allah (peace
be upon him) turned his hand to the other side and placed it on Al-
Fadl's face. He again turned his face to the other side till he came
to the bottom of Muhassir. He urged her (al-Qaswa) a little, and,
following the middle road, (This proves that it is sunnah to follow a
different road on the way back from Arafah than the one taken while
going toward it. The Prophet (peace be upon him) went by the Dab road
to Arafah. Similarly he used to take different routes going to or
coming back from 'Eid prayers) which comes out at the greatest
Jamarah, he came to the Jamarah which is near the tree. At this he
threw seven small pebbles, saying, 'Allahu Akbar' while throwing
every one of them in a manner in which the small pebbles are thrown
(holding them with fingers) and this he did while at the bottom of
the valley. (That is, he stood there at a place where Mina, Arafah
and Al-Muzdalifah were on his right, and Makkah on his left side)
"He then went to the place of sacrifice, and sacrificed sixty-three
(camels) with his own hand. He shared the remaining camels with Ali,
who sacrificed them. He then commanded that a piece of meat from each
sacrificed animal be put in a pot. When it was cooked, both of them
(the Prophet and Ali) ate some of it and drank its soup.
"The Messenger of Allah (peace be upon him) again rode and came to
the House (of Allah), where he performed Tawaf Al-Ifadah and oftered
the Zuhr prayer at Makkah. He came to the tribe of 'Abd al-Muttalib,
who were supplying water at Zamzam, and said: 'Draw water, O
Banu 'Abd al-Muttalib; were it not that people would usurp this right
of supplying water from you, I would have drawn it along with you.'
So they handed him a bucket and he drank from it."
The scholars said: "This hadith is one of its kind. It contains lots
of valuable information." Al-Qadi 'Iyad said: "Many scholars have
spoken (and written) at great length about the legal injunctions
contained in this hadith." Abu Bakr ibn Al-Mundhir has listed a large
part of these identifying about one hundred and fifty injuctions. He
observes that if he had analysed more closely this number would
almost double.
The scholars said: This hadith indicates that for the women giving
birth to a child or having monthly periods it is sunnah - and much
more so for others - to take a bath when they intend to perform Hajj
or 'Umrah. It also teaches us that the women who are menstruating or
are still in their confinement after childbirth, should clean
themselves properly, cover their private parts with a piece of
cotton, then declare their ihram. It also indicates that ihram must
be declared after offering either a fard or a supererogatory prayer.
After declaring ihram one should utter talbiyah loudly and preferably
use the same words as used by the Prophet (peace be upon him).
However, there is no harm in adding similar phrases as 'Umar did: "O
Allah! I answer Your call, You Who gives blessings and good favors. I
answer Your call fearing You, and wishing Your favor."
This hadith also indicates that a pilgrim must first come to Makkah
where one must perform circumambulation of arrival in Makkah (Tawaf
qudoom), and touch the Black Stone--if possible--and make the first
three rounds running, while making the other four walking at normal
speed. The running is done around the Ka'bah except between the
Yemeni Corner and the Black Stone.
After making the Tawaf one must go to the Station of Ibrahim (peace
be upon him) and recite the verse: "Take the Station of Ibrahim as a
place for prayer." Then standing there, with the Station of Ibrahim
between him and the Ka'bah, he should pray two rak'ahs reciting after
Al-Fatihah, Surah Al-Kafirun in the first rak'ah, and Surah Al-lkhlas
in the second rak'ah. This hadith also indicates that touching the
Black Stone again prior to leaving the Sacred Mosque is recommended
(if possible), just as one did upon entering it. There is consensus
among the scholars that touching (kissing) the Black Stone is sunnah.
After that, one must make Sa'i and for this purpose go to mount Safa.
climb it, face the Ka'bah and make supplications three times to
Allah. Then. one must climb down and walk toward Marwah, while
jogging in the marked area called bainal milain between Safa and
Marwah every time one passes this area during the seven rounds not
just in the first three rounds as in Tawaf. On reaching Marwah one
should climb it just as one climbed Safa, make supplications, and
make remembrance.
Completion of all these rites will complete one's 'Umrah. Now one
should either shave one's head or clip some of one's hair to get out
of the state of ihram. This is precisely what the Companions of the
Prophet (peace be upon him) did when the Prophet (peace be upon him)
commanded them to change their Hajj to 'Umrah. As for the pilgrim who
is combining Hajj and 'Umrah, he must not shave or clip his hair, but
should remain in his state of ihram.
On the 8th of Dhul-Hij jah. those who had put off their ihram after
making 'Umrah, should again put on ihra77l to perform pilgrimage, and
then head to Mina with those who combine Hajj and 'Umrah. It is
sunnah to offer the five daily prayers in Mina and to spend the night
of the 9th of Dhul-Hijjah there.
It is also sunnah not to leave Mina for 'Arafah until after the
sunrise, and not to enter 'Arafah until the sun begins to decline,
and after ot'fering both Zuhr and 'Asr prayers, which the Prophet
(peace be upon him) offered at Namira which is not a part of 'Arafah.
The Prophet (peace be upon him) did not enter his quarters at 'Arafah
until after otfering Zuhr and 'Asr prayers. Moreover, it is also
sunnah of the Prophet (peace be upon him) to offer some
supererogatory (nawafil) prayers in between these two prayers.
The imam should give a sermon before the prayer, which is one of the
sunnah sermons in pilgrimage. The second sermon is given by the imam
on the 7th of Dhul-Hijjah after Zuhr prayer in the Ka'bah. The third
of these sunnah sermons is delivered on the 10th of Dhul-Hijjah, the
day of slaughtering. And the fourth sermon is given on the day the
people leave (yawm an-nafr)--the 11th day of Dhul-Hijjah.
This hadith also contains some important manners and etiquette for
performing Hajj and 'Umrah:

2.      It is better to spend the time at 'Arafah riding one's mount.
3.      It is better to stand by the rocks or close to them as the
Prophet (peace be upon him) did.
4.      One should face Qiblah while in 'Arafah.
5.      One must stay at one's quarters in 'Arafah until sunset.
6.      One should make supplications to Allah, raising one's hands
to one's chest, and after the sunset calmly and quietly
leave 'Arafah. And if one is in a leading position one should ask
others to do likewise.
7.      Upon arriving at Al-Muzdalifah, one should combine Maghrib
and 'Isha prayers with one adhan and two iqamahs.
8.      One may not offer any nawafil prayers in between these two
prayers. There is consensus among Muslim scholars about combining
these two prayers. They differ, however, concerning the reason for
it. Some claim that it is a part of the rites of the