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 with someone, 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 u 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. u 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. Such a Tawaf is invalid. u 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). u 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. u 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. u 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.) u 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. u 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 u 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 u 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, then 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. u 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. u Struggling through crowds in order to climb the Mount of Mercy in Arafat is not permissible, because it may harm and causes injuries to 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. u Making supplications facing the Jabal Al-Rahmah is incorrect because the Sunnah is to face the Qiblah while supplicating. u Collecting heaps of earth or pebbles on the day of Arafat from particular places has no basis in the Shariah. In Muzdalifah u 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. – 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. __
