Entering Ihram

Some pilgrims bypass the designated Meeqat (Station of Ihram) on their route without either being in Ihram or entering into Ihram there, proceeding until they reach Jeddah or some other place, at which they enter into Ihram. This is against the command of Allah’s Messenger (peace be upon him) that every pilgrim should enter into Ihram at the Meeqat which lies on his route. If this be the case withsomeone, he must either go back to the Meeqat lying on his route and enter into Ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.

This applies to all pilgrims regardless of whether one passes the Meeqat by air, sea or land.

If one did not pass through one of the five designated Meeqat points, he should enter into Ihram at a point which is nearest to the Meeqat on his route.

During Tawaf

· Starting the Tawaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaf from the Black Stone.

· Doing Tawaf inside the Hijr Isma’il, which means going around a portion of the Ka’ba rather than the whole of it since the Hijr Isma’il is a part of the Ka’ba which would then be left out of Tawaf. Such a Tawaf is invalid.

· Doing Ramal (i.e., walking briskly with one’s right shoulder bared) during all seven circuits while Ramal is to be done only during the first three of the Tawaf of Arrival (Tawaf Al-Qudum).

· Pushing and jostling to kiss the Black Stone in this process and hitting people; such acts, which may harm other Muslims, are not permissible.

The Tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it – saying "Allahu Akbar" when one comes parallel to it – although one may be at a distance from it.

· Wiping hands over the Black Stone with the "intention of seeking blessings" is an innovation (Bid’ah) with no basis in the Shariah of Islam. The Sunnah is to touch it or kiss it when it can be done easily.

· Touching the four corners of the Ka’ba or its walls, and wiping hands over them. The Prophet (peace be on him) touched only the Black Stone and the Yemeni Corner.

· Reserving specific supplications for each circuit. The Prophet (peace be on him) did not specify any supplications except to say "Allahu Akbar" when he reached the Black Stone and, at the end of each circuit between the Yemeni Corner and the Black Stone, he said:

"Rabbana, Aatina’ Fid-Dunya Hasanatan Wa Fil-Aakhirati Hasanah, Wa Qina Adhaaban-Naar."

(Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.)

· Raising one’s voice above the voices of others – whether in following someone or a group or leading the Tawaf as it causes confusion among the worshippers.

· Struggling and hurting other pilgrims to pray at the Maqam (station) of lbrahim. If one is unable to pray behind the Maqam of Ibrahim it is sufficient to pray the two Rak’at of Tawaf anywhere within the Sacred Mosque..

During Sa’ee

· Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace in the remainder of the way.

In Arafat

· Some pilgrims camp outside the boundaries of Arafat and remain there until sunset; then they depart for Muzdalifah without staying at Arafat properly. This is a serious error which invalidates their Haj since the attendance in Arafat is the essence of Haj, and it is obligatory to be within its boundaries and not outside them. If it is not easy to do that, they one may enter before sunset and remain there until sunset. It is quite acceptable to stay in Arafat during the night of sacrifice in particular.

· Departing from Arafat before the sunset is not permissible, because the Messenger of Allah (peace be on him) stayed at Arafat until the sun had set completely.

· Struggling through crowds in order to climb the Mount of Mercy in Arafat is not permissible, because it may harm and causes injuries others. The entire plain of Arafat is a place of attendance, and neither climbing the Jabal Al-Rahmah nor offering Salah there has been recommended.

· Making supplications facing the Jabal Al-Rahmah is incorrect because the Sunnah is to face the Qiblah while supplicating.

· Making heaps of earth or pebbles on the day of Arafat, at particular places has no bases in the Shariah.

In Muzdalifah

· Some pilgrims start collecting pebbles to throw at the Jamarat (Stone Pillars) in Mina as soon as they arrive in Muzdalifah, even before praying the Maghrib and ‘Isha prayers. This is not correct, and so is the practice that all the pebbles must be collected from Muzdalifah (not correct).

The correct position is that the pebbles can be collected from anywhere within the boundaries of Al-Haram. The Prophet (peace be on him) did not ask that the pebbles for Jamrat Al-Aqabah be picked up for him from Muzdalifa.

Throwing pebbles

Some pilgrims are under the impression that when they are throwing pebbles at the Jamarat, they are actually throwing them at the Shayateen (devils). However, the throwing of the pebbles is only a ritual and has been prescribed as a means of remembering Allah the Most High.

Some even throw big stones, shoes or pieces of wood. This is committing an excess in matters of religion which the Prophet (peace be upon him) prohibited. The pebbles should only be as big as good beans.

Crowding and fighting with others at the Jamarat is not permissible. One should be gentle while throwing the pebbles and try as much as possible to avoid hurting others.

Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shariah prescribes that the pebbles be pelted one by one, saying "Allahu Akbar" at each throw.

Appointing someone to throw the pebbles on one’s behalf simply due to the fear of crowds or hardship, though the person is capable of doing it himself (is not correct). Only sick or weak individuals are permitted to have someone throw on their behalf.

The Farewell Tawaf

On the day of departure, some pilgrims go to Makkah to perform their Farewell Tawaf before throwing the pebbles at the Jamarat. Then they return to Mina to throw the pebbles, and depart from Mina to their respective countries. Thus their final rite becomes throwing pebbles at the Jamarat and not Tawaf of the Ka’ba. This is an error as the Prophet (peace be on him) said, "No one should depart without his last visit being to the House (Ka’ba)."

Accordingly, the Farewell Tawaf must take place after one has completed all rites of Haj (and before starting his journey for home). After this Tawaf one should not stay in Makkah except for the time it takes to prepare for departure.

After finishing the Farewell Tawaf, some people walk backwards, facing the Ka’ba, as they exit from the Sacred Mosque, under the impression that this is a veneration of the Ka’ba. This is an innovation (Bid’ah) in the religion and has no basis in Islam.

After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation that has no basis in the Shariah.

Visiting the Prophet’s Mosque

Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (peace be on him) in order to receive blessings are innovations (Bid’ah). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations.

Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and have no basis in the Shariah.

Visiting certain sites under the impression that these constitute "relics" of the Prophet (peace be on him), for example: The place where his camel sat, the Well of ‘Uthman or the Well of the Ring, and gathering soil from these places to obtain "blessings," are all innovations.

Calling upon the dead while visiting the graves at the Baqi’ graveyard or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error indeed. (Seeking help from the dead) is Shirk (ascribing partners to Allah the Most High).

It is clear from the Book of Allah and the Sunnah of His Messenger (peace be on him) that all forms of worship must be for Allah alone.

It is not permissible to call upon, offer sacrifice, give vow or any other form of Ibadah (worship) to anyone other than Allah. Allah the Most High, said:

"And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)…"(Qur’an, 98:5)

and He also said:

"And the mosques are for Allah (Alone), so invoke not anyone along with Allah." (Qur’an, 72:18)

We ask Allah, the Most High, to improve the condition of the Muslims and to give them understanding of the religion. and to turn all of us away from errors and deviations. Indeed, He is the All-Hearing, the Ever Responding.

– A guide to Haj, Umrah and visiting the Prophet’s mosque by the Agency of Islamic Enlightenment in Haj with foreword from Sheikh Bin Baz.

Jazak’Allah Kh’air to Br. Shahid Khan.