Monday, July 9, 2012

Common Mistakes During Umrah


بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

All praise be to Allaah, and peace and blessings be upon Prophet Muhammad and his family and his Companions. To proceed:

The reward for `Umrah is great, as the Prophet صلى الله عليه وسلم said:

العمرة إلى العمرة كفارة لما بينهما

“From one `Umrah to another `Umrah is expiation for the (minor) sins committed between them.” [Saheeh al-Bukhaaree (1773) and Saheeh Muslim (2411)]

And Allaah تعالى has increased the reward for the one who prays in Masjid al-Haraam (in Makkah). The Prophet صلى الله عليه وسلم said:

صلاة في مسجدي أفضل من ألف صلاة فيما سواه إلا المسجدَ الحرام، وصلاة في المسجد الحرام أفضل من مائة ألف صلاة فيما سواه

“One prayer in my Masjid (Masjid al-Nabawi) is better than one thousand prayers elsewhere, except Masjid al-Haraam, and one prayer Masjid al-Haraam is better than one hundred thousand prayers elsewhere” [Sunan Ibn Maajah (1406) on the authority of Jaabir bin `Abdullaah رضي الله عنهما and graded as Saheeh by Shaikh al-Albaanee]

The following are some of the warnings and guidelines for the pilgrims:


1. The “Ihraam” is making the intention for performing the rites; Ihraam is (a state and) not the dress (as some of the people imagine). The dress (the unstitched lower and upper garment) is worn (by men) before getting into Ihraam, in preparation for beginning the rituals.


2. The sewn clothes, which are prohibited for the pilgrim to wear, means anything which is stitched in a way to fit the person’s body or any part of it, like the undergarments and the outer garments (like shirt, trouser, thoub etc.). So apart from this, there is no problem if a person wears a belt, or slippers or something similar which might have some stitching on it.


3. From the stitched clothes which the women are prohibited to wear are the face veil and the gloves. It is not allowed for them to cover their faces with Niqaab. But they should cover their faces with some other coverings other than the Niqaab. Nor is it allowed for her to wear the gloves, but if she wants, she can hide her hands with in the sleeves.

Narrated `Abdullaah bin `Umar رضي الله عنهما: A person stood up and asked: “O Allaah’s Messenger صلى الله عليه وسلم! What clothes may be worn in the state of Ihraam?” The Prophet صلى الله عليه وسلم replied:

لا تلبسوا القميص ، ولا السراويلات ، ولا العمائم ، ولا البرانس ، إلا أن يكون أحد ليست له نعلان فليلبس الخفين ، وليقطع أسفل من الكعبين ، ولا تلبسوا شيئا مسه الزعفران ولا الورس ، ولا تنتقب المرأة المحرمة ، ولا تلبس القفازين .

“Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with wars or saffron, and the Muhrimah (a woman in the state of Ihraam) should not cover her face, or wear gloves.” [Saheeh al-Bukhaaree (1838)]

And from the mistakes is that some of the women believe that it is permissible for a woman to uncover her face in front of strangers (non-Mahram men) as long as she is in the state of Ihraam. Rather it is obligatory for her to cover her face. And from the evidence is the saying of `Aaishah رضي الله عنها:

كان الركبان يمرون بنا ونحن مع رسول الله  صلى الله عليه وسلم محرمات، فإذا حاذوا بنا أسدلت إحدانا جلبابها على وجهها، فإذا جاوزونا كشفناه

“Riders would pass us when we accompanied the Apostle of Allaah صلى الله عليه وسلم while we were in the sacred state (wearing ihraam). When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.” [Sunan Abu Dawood (1833) and graded as “Hasan li ghairihee” (good due to supporting chains) by Shaikh al-Albaanee in Jilbaab al-Mar’ah and in al-Mishkaat (2622)]


4. There is no special color for the Ihraam of the women.


5. Menses and postpartum bleeding do not prevent a woman from entering into Ihraam. So she too should enter into Ihraam from the Meeqaat; but she should not do the Tawaaf around the Ka`bah till she becomes pure again.


6. As for those who want to perform `Umrah are coming in a flight to Jeddah; it is obligatory for them to enter into Ihraam in the flight when they are nearing the Meeqaat. But if the one coming for `Umrah desires to stay in Jeddah for a day or two and then go to Makkah, it is better for him to hasten with his `Umrah first and then return back to Jeddah. But if he does not do that, then he should stay in Jeddah with his Ihraam and when he has finished his work, he should complete his `Umrah or he should not enter into Ihraam in the first place, and when he finishes his work in Jeddah, he should go back to the Meeqaat and enter into Ihraam there.

And as for the one who travelled to Jeddah (for a business purpose) and he did not intend (from before) to perform `Umrah, or was reluctant to perform the `Umrah, and then intends to perform the `Umrah while he is in Jeddah. He should enter into Ihraam while in Jeddah, because he previously did not intend to perform the `Umrah except (after arriving) in Jeddah. So in his case the ruling will be like the people of Jeddah; and the people of Jeddah enter into Ihraam from Jeddah because they have no Meeqaat.

Narrated Ibn `Abbaas رضي الله عنهما: Allaah’s Messenger صلى الله عليه وسلم made Dhul-Huiaifah as the Meeqaat for the people of Madeenah; Al-Juhfah for the people of Shaam; Qarn-al-Manaazil for the people of Najd; and Yalamlam for the people of Yemen; and these Mawaaqeet are for the people at those very places and for those who come thorough those places with the intention of performing Hajj and `Umrah; and whoever is living within these boundaries can assume Ihraam from the place he starts, and the people of Makkah can assume Ihraam from Makkah. [Saheeh al-Bukhaaree (1524, 1526, 1529, 1530) and Saheeh Muslim (2029, 2030)]


7. The place of intention is the heart, for it is the determination by the heart. And articulation of the intention is unlegislated like the saying “O Allaah I intend to perform Hajj” or “O Allaah I intend to perform `Umrah”. What has been legislated is that one should declare the Talbiyah:

لبيك اللهم عمرة
Labbaik Allaahumma `Umrah
Here I am O Allaah for `Umrah

[Translator’s Note] The difference between intention and Talbiyah: Some of the scholars said that Talbiyah is like the opening Takbeer (Takbeerat ul-Ihraam) in prayer. A person enters the prayer with the Tabkeer, and a pilgrim enters Ihraam with the Talbiyah. And in both the cases (prayer and `Umrah/Hajj) the intention precedes them.

Narrated Jaabir bin `Abdullaah رضي الله عنهما: We came with Allaah’s Apostle صلى الله عليه وسلم (to Makkah) and we were saying: 'Labbaika Allaahumma Labbaik' for Hajj. Allaah’s Apostle صلى الله عليه وسلم ordered us to perform `Umrah with that Ihraam (instead of Hajj). [Saheeh al-Bukhaaree (1570) and Saheeh Muslim (2144)]


8. Uttering the Talbiyah together, in one voice – which some of the pilgrims while performing Hajj or `Umrah do – is not proven from the Sunnah of the Prophet صلى الله عليه وسلم or the Companions. The correct way is that every pilgrim should say the Talbiyah individually.

[Translator’s Note] Another mistake is that the men do not raise their voice, rather some of them only whisper. It is for men to raise their voice with the Talbiyah and for the women to keep their voice low.


9. Allaah تعالى said:

} وأتموا الحج والعمرة لله {

{And complete the Hajj and the `Umrah for Allaah} [Surah al-Baqarah (2): 196]

So anyone who enters into the state of Ihraam, either for Hajj or `Umrah, cannot go back without completing the rites; except for the one who has been prevented, in this case he should pay the Fidyah (ransom) (by sacrificing a sheep/goat in Makkah and distributing its meat amongst the poor in Makkah) to come out of Ihraam. And as for other than him, then it will be an obligation pending upon him till he completes its rituals. And if he needs to delay the Tawaaf or the Sa`ee because of the over whelming crowd or due to tiredness, then there is nothing wrong with that as long as he stays away from that which are prohibited while in Ihraam.


10. It is permissible for the pilgrim to use the soap or other means of cleanliness and creams and ointments as they are not prohibited in Ihraam, with the condition that they do not pass on the perfume whose smell is noticeable. And it is also allowed for a pilgrim to use a Siwak and toothpaste and toothbrush, and the pleasant flavor of the toothpaste does not harm because it is not a perfume.


11. The pilgrim (either man or a woman) is not obliged to stay in the same garments, which he has put on, for the entire time of the rituals. Rather, it is permissible for him to change his garments whenever he wishes, and it is permissible for him to take a shower for cleanliness (or for cooling down), as these are not from the factors that break the Ihraam.


12. It is permissible for the woman to comb her hair, provided that she does not deliberately removes (cuts) her hair. As per the saying of Asmaa’ bint Abu Bakr رضي الله عنهما:

كنّا نغطي وجوهنا من الرجال، وكنا نمتشط قبل ذلك في الإحرام

“We used to cover our face in the presence of men, and we used to comb (our hair) before that in the state of Ihraam.” [al-Haakim (1668), Ibn Khuzaimah (2690). Al-Haakim said it is “Saheeh” as per the condition of al-Bukhaaree and Muslim, and al-Dhahabee agreed with him. Shaikh al-Albaanee also graded this as “Saheeh” in al-Irwaa al-Ghaleel (1023)]


13. Whoever does an act which is prohibited for a pilgrim, forgetfully or was unaware (of its rulings), then there is no expiation upon him as Allaah تعالى said:

} ربنا لا تؤاخذنا إن نسينا أو أخطأنا{

{Our Lord! Punish us not if we forget or fall into error} [Surah al-Baqarah (2): 286]

And Ibn `Abbaas رضي الله عنهما said: “when this verse was revealed, Allaah تعالى said: “Indeed I did that.”” [Saheeh Muslim (184)]


14. The pilgrim should be careful that his private parts are not exposed while he is sitting or sleeping. And he should take care that he wears his lower garment properly so that it doesn’t loosens up, so that which is below the navel is revealed or the thighs (groins) gets exposed.


15. As per the majority of the scholars, purification (Wudhu) is a condition for the correctness of the Tawaaf, except for Sa`ee, for which Wudhu is not a condition. So whoever does the Sa`ee without Wudhu, then his Sa`ee is correct and there is nothing upon him.


16. (الاضطباع) Al-Idhtibaa`, uncovering the right shoulder (for men), is to be done during the Tawaaf only, neither before it nor after it. Apart from the Tawaaf, the shoulders should be covered.

[Translator’s Note] Some people are seen praying the two Raka`aat after the Tawaaf or the compulsory prayer with their right shoulder still uncovered. This should be avoided. If in the person is still performing the Tawaaf and the compulsory prayer has started, he should cover his shoulders and pray with the congregation. After the prayer, he can uncover his right shoulder and continue with his Tawaaf.


17. And from the mistakes is the kissing of the Rukn al-Yamaanee (the Yemeni corner – the uncovered corner preceding the Black Stone) or pointing (raising) the hand towards it from far away. The Sunnah is only to touch it with the hand if possible without kissing it; and if not possible, then one should not point towards it either.


18. If the prayer is established while the person is still performing the Tawaaf or the Sa`ee, or there is Salaah al-Janaazah (funeral prayer), he should pray with the congregation and then resume his Tawaaf or Sa`ee from where he stopped.


19. If a person wants to take some rest or stops to drink water, or wants to move from the ground floor to the upper floor, or vice versa, during the Tawaaf or Sa`ee, there is no problem in doing that.


20. If a person doubts the number of rounds he has done around the Ka`bah or in Sa`ee; then he should assume that which he is sure of – i.e. the lesser number. For example, if a person doubts whether he has completed six rounds or seven, in this case he should assume that he has done only six rounds and then he should make one more round to complete the seventh.


21. If possible, a person should try to pray the two Raka`aat Sunnah prayer after the Tawaaf behind the Maqaam Ibraaheem. And from the mistakes that some of the pilgrims do is, praying directly behind the Maqaam when it is crowded, by which they harm others who are doing the Tawaaf (by obstructing their path). The correct way is to move back as much possible till he is at a distance from those who are performing the Tawaaf, and makes the Maqaam inline between him and the Ka`bah. And if he prays in any other part of Masjid al-Haraam, he will still be rewarded.


22. Two of the mistakes which have become common among some of the pilgrims in Tawaaf and in Sa`ee by which they burden themselves are, firstly: designating a specific du`aa for specific round swhich they find in some of the books.

Secondly: A group of pilgrims repeating the du`aa in one loud voice behind the leader of the group. This is not found in the Sunnah of the Prophet صلى الله عليه وسلم or from the actions of the Companions رضي الله عنهم. Rather it is another way of harming and disturbing others.

[Translator’s Note] What is specified in the Sunnah is to say between the two corners (Rukn al-Yamaanee and Hajr al-Aswad):

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Rabbanaa aatinaa fid-dunyaa hasanah, wa fil aakhirati hasanah, wa qinaa `adhaab an-naar

[Reported by Abu Dawood (1892) and graded as “Hasan” (good) by Shaikh al-Albaanee رحمه الله]

Another mistake that some of the people do is that they add the following to the above mentioned du`aa:

وأدخلنا في الجنة مع الأبرار يا عزيز يا غفار
Wa adkhilnaa fee al-Jannata ma`al-abraar Yaa `Azeezu Yaa Ghaffaar

This addition has no basis and is not allowed because it is adding to the words of Allaah.


23. Reciting the Aayah:

}إن الصفا والمروة من شعائر الله...{

{Indeed al-Safaa and al-Marwah are from the symbols of Allaah…} [Surah al-Baqarah (2): 158]

The Sunnah is to recite this Aayah at the beginning of the Sa`ee only and not at the beginning of every round.


24. It is a Sunnah to raise both the hands while ascending al-Safaa and al-Marwah, raising them like one does while making du`aa (i.e. palms facing towards you), and saying in it al-Hamdulillaah and Allaahu Akbar, and making du`aa to Allaah while facing the Qiblah. From the mistakes is raising both the hands like in prayer (i.e. palms facing away from you).


25. Some people only cut few hairs from the front and the back and the two sides of the head. The cutting of hair this way is not sufficient (for men). What is prescribed is that one should include all the hair on the head either by shaving them completely or by shortening all of them, as per the saying of Allaah تعالى:

{محلقين رؤوسكم ومقصرين}

{(some) having your heads shaved, and (some) having your head hair cut short} [Surah al-Fath (48): 27]


26. It is not permissible to walk in front of a praying person, either he be leading a congregation or praying alone, except in front of those who are praying in congregation behind the Imaam (as the Sutrah of the Imaam is sufficient for them as well).

And from the mistakes is being lenient in this matter in al-Masjid al-Haraam. The person who wants to pray should move away from the people’s path, and he should make a Sutrah (between him and the Ka`bah), praying facing it, and standing closer to it, like a wall or a pillar or shelves for the Qur’aan or something similar. It doesn’t affect his prayer by the people walking beyond the Sutrah.


27. And it is not from the guidance of the Prophet صلى الله عليه وسلم or his Companions or the Taabi`een to repeat the `Umrah after reaching Makkah.

[Translator’s Note] From the mistakes is that some people (men and women) go to Tan`eem (Masjid `Aaishah) and put on a new Ihraam to perform another `Umrah. The scholars say that this was an exception for `Aaishah رضي الله عنها only. Her brother who accompanied her to that place, did not assume the Ihraam, nor did the other Companions did this after her.

O Allaah! Give us the understanding of the Deen, and make us see the truth as truth and allow us to follow it; and make us see falsehood as falsehood and allow us to shun it.

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