The word (fusūq) covers everything that Allah Almighty has forbidden (1); it is not confined to verbal abuse, even though reviling a fellow Muslim is itself fusūq. Rather, the term embraces that and all else of its kind.

(rafath) refers to sexual intercourse, and of all the prohibited acts nothing invalidates the Hajj except this category, which is why it is distinguished from fusūq.

As for (2) the remaining prohibitions—such as wearing regular clothing or using perfume—although the pilgrim sins by doing them, they do not (3) invalidate the pilgrimage according to any of the well-known Imams.

It is proper for one in iḥrām (4) to speak only about what concerns him. Shurayḥ, whenever he entered iḥrām, would become as silent as a deaf serpent (5).

A man does not become a muḥrim merely by the intention of Hajj that resides in his heart (6), for that intention has been there since he left his home town. Rather, he must utter something or perform an action by which (7) he actually enters the state of consecration.