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The most common Hac mistakes include: passing the miqat without ihram, reciting fabricated duas for each tavaf circuit, pushing to kiss the Hacer-ul Esved, standing outside Arafat boundaries, leaving Arafat before sunset, skipping Muzdelife, stoning all three Cemerat on the 10th, and shopping after the farewell tavaf. Each mistake has a specific remedy in the Sunnah.
The most common ihram mistakes include: (1) Passing the miqat without entering ihram — the haci must return to the miqat or pay fidyah (sacrifice a sheep). (2) Believing ihram is the clothing rather than the intention — ihram is a state entered through niyyah, not by wearing white cloths. (3) Men wearing underwear, socks, or fitted shoes beneath ihram garments — these are violations that require fidyah. (4) Women believing they must wear white or specific colors — women may wear any modest clothing. (5) Applying perfume to the ihram garments — perfume is only permissible on the body before making the niyyah, never on the garments. (6) Raising the voice in talbiyah for women — women should recite softly, not loudly. (7) Not making the conditional intention (ishtiraat) when there is a genuine fear of being prevented — Hz. Peygamber permitted Duba'ah bint al-Zubayr to add this condition (Sahih Muslim, 1207). (8) Believing that wearing ihram garments before the miqat means being in ihram — wearing the garments without the intention does not initiate ihram.
Common tavaf errors include: (1) Reciting specific duas for each circuit from books — there are NO authentic specific duas assigned to individual circuits. The only established dua for a specific location is 'Rabbana atina fi al-dunya hasanah...' between the Yemeni Corner and the Hacer-ul Esved. The rest of tavaf is for any dua or dhikr you wish. (2) Pushing and shoving to kiss or touch the Hacer-ul Esved — the Sunnah when crowded is to point toward it and say 'Allahu Akbar.' Harming others is sinful and negates the reward. (3) Walking clockwise — the Kabe must ALWAYS be on your left side (counterclockwise). (4) Performing Raml (brisk walking) in all 7 circuits — Raml is only in the first 3 circuits and only in certain tavafs. (5) Wiping the body on the Kabe's walls or the Maqam Ibrahim — there is no basis for this in the Sunnah. (6) Touching all four corners of the Kabe — only the Hacer-ul Esved corner and the Yemeni Corner are touched in the Sunnah. (7) Praying the 2 rak'at of tavaf directly behind Maqam Ibrahim when it blocks the tavaf path — the namaz may be performed anywhere in the cami. (8) Believing that abdest breaking during tavaf invalidates all previous circuits — the majority say you renew abdest and continue from where you stopped.
These are the most frequent errors pilgrims make during this stage of Hajj.
Scholarly references supporting this guidance from established Islamic sources.
Common sa'i errors include: (1) Starting sa'i at Marwa instead of Safa — sa'i MUST begin at Safa. Hz. Peygamber (sallallahu aleyhi ve sellem) said: 'I begin with what Allah began with' and started at Safa (Sahih Muslim, 1218). Starting at Marwa means the first lap does not count. (2) Counting a round trip (Safa to Marwa and back) as one lap — each direction is one lap. Safa to Marwa = 1, Marwa to Safa = 2, and so on until 7, ending at Marwa. (3) Women jogging between the green markers — only men jog; women walk normally throughout. (4) Raising the hands toward the Kabe from Safa/Marwa as if praying — the hands are raised for dua, not for salah. (5) Climbing to the very top of Safa or Marwa — it is sufficient to reach the hill/marker and face the Kabe; you need not climb the ancient hilltop. (6) Believing sa'i requires abdest — abdest is sunnet but not required for sa'i alimlerin cogunluguna gore. (7) Performing sa'i without completing tavaf first — sa'i must follow a valid tavaf. (8) Running the entire distance between Safa and Marwa — only the section between the green markers requires jogging for men.
Critical errors at Arafat include: (1) Standing OUTSIDE the boundary of Arafat — this is the most catastrophic mistake because it invalidates the entire Hac. The boundaries are marked with signs. Verify your location. The cami of Namirah is partially outside Arafat — pray inside the boundary. (2) Leaving Arafat BEFORE sunset — Hz. Peygamber (sallallahu aleyhi ve sellem) stayed until sunset (Sahih Muslim, 1218). Leaving before sunset requires a fidyah (sacrifice) according to many scholars. (3) Fasting on the Day of Arafat while performing Hac — Hz. Peygamber did not fast at Arafat during Hac. Fasting on this day is for non-hacilar. Umm Fadl sent a cup of milk to Hz. Peygamber on Arafat and he drank it, showing he was not fasting (Sahih al-Bukhari, 1988). (4) Spending the day at Arafat in idle talk, sleeping excessively, or socializing instead of making dua — this is the greatest day of the year and the time for intensive dua. (5) Facing the mountain of Arafat (Jabal al-Rahmah) instead of the Qiblah — face the Qiblah when making dua, not the mountain. (6) Climbing Jabal al-Rahmah, believing it has special virtue — there is no special virtue in climbing the mountain; Hz. Peygamber stood at the base near the rocks.
Common Muzdelife errors include: (1) Skipping the overnight stay at Muzdelife entirely without excuse — this is wajib, and missing it requires fidyah. (2) Delaying Maghrib and Isha past their combined time — pray them as soon as you arrive, combined with one adhan and two iqamahs. Do not delay. (3) Praying nafl namazs between Maghrib and Isha — Hz. Peygamber (sallallahu aleyhi ve sellem) did not pray any nafl between them at Muzdelife (Sahih al-Bukhari, 1673). (4) Leaving Muzdelife before midnight without being among the weak, elderly, or women — the dispensation to leave early is only for those with valid excuses. (5) Spending excessive time collecting pebbles — you only need 7 for the first day; the rest can be collected at Mina. Small pebbles the size of chickpeas are sufficient. (6) Washing the pebbles — there is no basis for washing them in the Sunnah. (7) Believing you must collect pebbles specifically from Muzdelife — pebbles may be collected from anywhere within the Haram boundaries.
Frequent stoning errors include: (1) Stoning all three Cemerat on the 10th of Dhul Hijjah — only Cemerat al-Aqaba (the large pillar) is stoned on the 10th. The small and middle pillars are stoned only on the 11th, 12th, and 13th. (2) Throwing large rocks or shoes — Hz. Peygamber (sallallahu aleyhi ve sellem) said to use small pebbles the size of chickpeas (Sahih Muslim, 1299). (3) Stoning before noon (zawal) on the days of Tashreeq — the time for stoning on the 11th, 12th, and 13th begins after zawal according to the majority. Only the 10th has flexibility for stoning before noon. (4) Stoning in the wrong order on Tashreeq days — the correct order is small, middle, then large. Reversing the order requires re-stoning. (5) Not stopping for dua after the small and middle pillars — the Sunnah is to move aside, face the Qiblah, and make dua after stoning each of these two. (6) Making dua after stoning the large pillar — Hz. Peygamber did NOT make dua after Cemerat al-Aqaba. (7) Throwing all 7 pebbles at once — each pebble must be thrown separately with 'Allahu Akbar.' (8) Appointing a proxy for stoning without genuine inability — delegation is only permitted for the sick, elderly, pregnant women, and young children.
Common innovations and general mistakes include: (1) Visiting the graves of Hz. Peygamber's companions or other historical sites as acts of worship — visiting graves is for making dua for the deceased, not for seeking blessings from them. (2) Touching and wiping the walls of the Kabe or Maqam Ibrahim seeking barakah — only touching the Hacer-ul Esved and the Yemeni Corner is from the Sunnah. Umar ibn al-Khattab said about the Hacer-ul Esved: 'I know that you are a stone that neither harms nor benefits. Had I not seen Hz. Peygamber kiss you, I would not have kissed you' (Sahih al-Bukhari, 1597). (3) Believing that Hac requires visiting Medine — Hac is complete without visiting Medine. Visiting Hz. Peygamber's Mosque is a separate meritorious act. (4) Performing specific numbers of namazs at specific spots in Mescid-i Haram — there are no authentic narrations prescribing specific namaz counts at specific locations. (5) Group dhikr in unison during tavaf or at Arafat where one person chants and others repeat — each person should make their own individual dua. (6) Tying ribbons or cloth on fences near holy sites — this is a superstitious practice with no basis. (7) Shopping or conducting business after the farewell tavaf — the farewell tavaf must be the last act before departure.