Hajj & 'Umrah Made Easy


There are certain miscellaneous rules common for all that I wish to list them here:

1. It is not permissible to enter Mecca or the holy territory around it except in the state of ihram. Therefore, if someone enters that area in other than the months of hajj, then he must put on the ihram for ‘umrah mufradah. And if someone enters that area during the months of hajj, then he must put on the ihram for ‘umrah or for hajj.

2. What has been said in no. 1 does not apply to a person who enters and leaves Mecca at least three times in a week or a person who leaves Mecca after completing his ‘umrah mufradah or ‘umrah at-tamattu‘ or any type of hajj – he is allowed to return back to Mecca without putting on the ihram as long as that is done in the same month in which the initial ‘umrah or hajj was performed.

3. It is permissible, out of taqiyya, to do sajdah on the carpet in Masjid an-Nabawi and other masajid in the Kingdom. This is when it is not possible to do sajdah on the tiles of the Masjid. There is no requirement to go and find another place for salat in order to avoid the situation of taqiyya; similarly, it is not mandatory to delay the salat until one gets out of the taqiyya situation.

The taqiyya mentioned in this ruling covers at-taqiyyah al-mudaratiyyah which demands that we should be cordial with Muslims of non-Shi‘a branches as well as the taqiyyah which demands that we should unite with other Muslims.

4. A traveler –even one who is staying less than ten days– has a choice in saying his daily prayers between the full form (tamam) and the short form (qasr) inside Mecca and Medina including their newly developed suburbs. (The “short form” of salat means the prayer of four rak‘ats is shortened to two rak‘ats.)

5. The preference of saying the salat in the Sacred Mosque (in Mecca) and the Prophet’s Mosque (in Medina) is not limited to their old areas; rather it covers even the newly extended areas of the two sacred mosques. Of course, a salat done in the area of the Prophet’s Mosque of the days of the Prophet and the Imams is indeed better.

6. The hajj caravan organizers, guides, and those pilgrims who annually travel for this purpose, their salat would be the traveler’s prayer (i.e., qasr) wherever it applies if their travel time is brief like say three weeks.
However, if these same people also take caravans for visiting the holy shrines in Iraq, Iraq, Syria, Egypt, etc., during the other months where they travel for ten days each month in a three months time period for more than a year (or for ten days each month in a six months time period for a year only), then they have to do their daily salat in its full form (tamam) during their entire trip. Nonetheless, on basis of precaution, during the first week of their trips, they should do the salat in the short form and then repeat it in the full form also.

7. It is not permissible to do wudhu with the water fountains dedicated for drinking in Mecca and Medina. Of course, those who had done wudhu with such water in the past, their wudhu is valid because of their ignorance about the ruling.

8. A person whose wealth is mixed with haram and he intends to fulfill the religious obligation of hajj, it is obligatory on him to purify his wealth by paying khums and anything due that he has to pay. Similarly, if the money had been sitting for a year, then it is mandatory for him to pay khums from that wealth and then do hajj with the rest of it.

9. It is permissible for the pilgrim to take home as blessed souvenir something from Mount ‘Arafah or pebbles from Muzdalifah or Mina or something from hills of Safa and Marwah.

10. After putting on the ihram for ‘umrah, if the pilgrim is involved in a motor vehicle accident – he can be transferred to Mecca and he can appoint someone else to do the obligatory rituals which he cannot do himself.

11. A solitary prayer (furada) inside the Sacred Mosque and the Prophet’s Mosque is better than a congregational prayer (jama‘at) done in other places like home, hotel, etc.

12. The city of Jeddah is outside the holy territory; and it is neither one of the recognized miqats nor it on the same perimeter of any miqat. Of course, between Jeddah and holy territory, there is a point which is on the same perimeter as the miqat known as al-Juhfa; and therefore it is permissible to put on the ihram in Jeddah with a nadhr (as mentioned earlier).