4.1.5.4 Common Mistakes

Avoiding Common Mistakes in Ḥajj

Ḥajj is a time of intense mercy, but it is also a time when mistakes can spoil reward or even affect the validity of the pilgrimage. The Prophet ﷺ said:

“Take your rites of Ḥajj from me.”
(Narrated by Muslim)

This means a Muslim should measure every action in Ḥajj against what he ﷺ did and taught, and avoid habits based on culture, crowds, or personal emotion.

Mistakes in Intention and Understanding

Many pilgrims reduce Ḥajj to a journey for tourism, social visits, or prestige. Some speak about Ḥajj mainly as a way to “come back clean” so they can sin again without worry. This contradicts sincerity and proper expectation.

Allah says:

“And they were not commanded except to worship Allah, [being] sincere to Him in religion.”
(Qur’an 98:5)

The Prophet ﷺ said:

“Actions are only by intentions, and every person shall have only what he intended.”
(Bukhari and Muslim)

The correct intention is to seek Allah’s pleasure, forgiveness, and closeness. It is a mistake to intend Ḥajj in order to gain titles such as “ḥājjī”, to impress family, to pursue business alone, or to escape responsibilities without planning to reform oneself.

It is also a mistake to think Ḥajj automatically wipes away all rights owed to people. Wronging others, unpaid debts, and broken trusts are not erased simply because one performed Ḥajj. If possible, they must be repaid or forgiven.

Mistakes Before Entering Iḥrām

Before iḥrām, some pilgrims neglect basic preparation. They do not learn even the minimum rulings of their type of Ḥajj, nor the conditions, pillars, and obligations. Allah says:

“So ask the people of knowledge if you do not know.”
(Qur’an 16:43)

Going to Ḥajj without any knowledge leads to blindly following crowds, copying anyone nearby, and often falling into prohibited acts or invalid actions.

Another recurring mistake is passing the miqāt in normal clothes, then entering iḥrām after arriving in Jeddah or Makkah without a valid reason. The miqāt limits were set by the Prophet ﷺ:

“They (the miqāts) are for them and for whoever comes to them from other than their people who intends Ḥajj or ʿUmrah.”
(Bukhari and Muslim)

Crossing the miqāt without iḥrām, while intending Ḥajj or ʿUmrah, requires a compensatory sacrifice according to the scholars.

Some also neglect to free themselves from major impurity before iḥrām when able, delaying ghusl to the point that affects their worship. Although ḥajj itself is valid with past major impurity once ghusl is performed, carelessness about purity at such a time shows lack of respect for the sacred.

Mistakes While in Iḥrām

Once in iḥrām, many pilgrims fall into mistakes that arise from ignorance or habit. Allah says:

“Ḥajj is [in] well-known months. So whoever has made Ḥajj obligatory upon himself therein by entering the state of iḥrām, there is [to be for him] no sexual relations, and no disobedience, and no disputing during Ḥajj.”
(Qur’an 2:197)

Some common errors include using perfume after entering iḥrām, even on clothing or bedding, or using scented soaps and oils without necessity or knowledge of their ruling. Others engage in arguments, loud quarrels, or insulting words, thinking that the hardship of the journey excuses bad manners.

The Prophet ﷺ said about the accepted Ḥajj:

“…He does not commit sexual relations, nor sin, nor argue during Ḥajj, he returns as the day his mother gave birth to him.”
(Bukhari)

Another mistake is treating the garments of iḥrām as if they alone are sacred, while feeling free to commit sins of the tongue, eyes, and heart. Gossip, backbiting, looking at what is forbidden, or mocking other pilgrims all contradict the spirit of iḥrām.

Some men also cover their heads with stitched caps or turban-like coverings that rest tightly on the head, or they wear stitched, shaped garments like shirts and trousers instead of the unstitched lower and upper pieces that iḥrām requires. Women, on the other hand, sometimes cover their faces with stitched niqāb or gloves in the exact manner that the Prophet ﷺ forbade during iḥrām.

He ﷺ said:

“The woman in iḥrām should not wear niqāb nor gloves.”
(Bukhari)

The scholars mention that she may cover her face with a cloth that is lowered from above, without it being shaped or fixed to the face.

Mistakes During Ṭawāf

In ṭawāf some of the most visible mistakes occur, though this act is a pillar of Ḥajj and ʿUmrah. Allah says:

“Then let them end their untidiness and fulfill their vows and perform ṭawāf around the ancient House.”
(Qur’an 22:29)

One common error is beginning ṭawāf from anywhere other than the Black Stone, or counting incomplete circuits. A correct circuit begins from the Black Stone and ends there. Ending before reaching it means the round is not complete.

Another error is pushing, shoving, and harming others just to touch the Black Stone or the Yemeni Corner. The Prophet ﷺ said:

“O ʿUmar, you are a strong man. Do not push your way to the Black Stone, causing harm to the weak. If you find space, touch it, otherwise face it and say takbīr.”
(Narrated by Ahmad)

Causing harm to Muslims to reach a stone contradicts the purpose of worship.

There is also widespread bidʿah in ṭawāf, such as reciting specific invented duʿā’s for each round from printed papers, following a leader who reads while others repeat in a loud collective voice. The Prophet ﷺ made duʿā’ and dhikr in various ways, but he did not bind certain exact duʿā’s to each round, except his teaching between the Yemeni Corner and the Black Stone:

“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”
(Qur’an 2:201)

Some pilgrims also turn their backs to the Kaʿbah to take pictures of themselves, or interrupt their focus to film and broadcast their ṭawāf. This distracts from humility and respect in front of Allah.

Face coverings for men during ṭawāf, unnecessary mixing of men and women by choice, and standing for long times blocking the way to make photos or group chants are further examples of actions that may harm others and decrease reward.

Mistakes During Saʿy

Saʿy between Ṣafā and Marwah is also a pillar. Allah says:

“Indeed, Ṣafā and Marwah are among the symbols of Allah. So whoever makes Ḥajj to the House or performs ʿUmrah, there is no blame upon him for walking between them.”
(Qur’an 2:158)

Many pilgrims treat saʿy as a time for conversations, phone calls, or casual joking. Others hurry so fast that they crash into children and the elderly, outside the marked area where men are recommended to hasten. The Prophet ﷺ did not run in a way that harmed anyone.

Another mistake is thinking saʿy is invalid without loud group duʿā’s or special booklets that assign exact supplications to every length. One may recite Qur’an, general duʿā’s, and dhikr freely, but binding the ritual to fixed formulas that the Prophet ﷺ did not teach is an innovation.

Some pilgrims also begin saʿy at Marwah instead of Ṣafā, or they miscount the rounds, treating a back-and-forth journey as one, rather than understanding that each movement from one hill to the other counts as a separate round. Starting from the wrong side requires correcting the count, otherwise the saʿy may be incomplete.

There are also women who run in the area where men are recommended to hasten, even when there is severe crowding and mixing, while modesty and safety should be preserved.

Mistakes on the Day of ʿArafah

Standing at ʿArafah is the greatest pillar of Ḥajj. The Prophet ﷺ said:

“Ḥajj is ʿArafah.”
(Tirmidhi)

Some pilgrims think they must be inside the mosque of Namirah to fulfill the standing, and they stay outside the actual boundaries of ʿArafah. Others leave ʿArafah before sunset without a valid reason, despite the practice of the Prophet ﷺ, who remained there until after the sun had set.

A dangerous mistake is wasting the hours of ʿArafah in idle talk, sleep, or long times spent in food and social gatherings. This is the day when Allah boasts to His angels about the pilgrims and frees many from the Fire. The Prophet ﷺ said:

“There is no day on which Allah frees more people from the Fire than the Day of ʿArafah.”
(Muslim)

Some also spend most of the day photographing, chatting, or staying in air-conditioned tents without going outside to raise their hands and make heartfelt duʿā’. Others raise their voices in group recitation led by one person, while they repeat in unison. This form of collective duʿā’ throughout the day was not the practice of the Prophet ﷺ.

Another mistake is believing it is necessary to climb Jabal ar-Raḥmah, to write names, tie cloths, or rub stones for blessings. There is no proof that the Prophet ﷺ climbed it or touched it for barakah. The blessing on that day lies in sincere duʿā’ and humility anywhere within the boundary of ʿArafah.

Mistakes in Muzdalifah and the Night Stay

After ʿArafah many errors occur on the way to Muzdalifah and during the night there. Some pilgrims rush violently, pushing and shouting in order to leave first, as if they are fleeing from danger. The Prophet ﷺ, however, was calm and controlled. He ﷺ said:

“O people, be calm. Righteousness is not rushing.”
(Bukhari)

At Muzdalifah some people do not pray Maghrib and ʿIshā’ combined and shortened as taught by the Prophet ﷺ. Instead, they insist on praying Maghrib on the road or separately in the old time, without taking into account the prophetic guidance that for pilgrims this night is different.

Others leave Muzdalifah before the allowed time, though specific concessions exist for the weak and women to depart after part of the night. Some leave even before any part of the night passes, rushing directly to Minā, which contradicts the guidance of staying in Muzdalifah until after Fajr for those who can.

A frequent mistake is thinking that the pebbles must be picked only from Muzdalifah and that they must be washed, perfumed, or specifically shaped. Any small clean stones from within the Ḥaram area are acceptable, and there is no obligation to wash them.

Many also spend the night in vain talk, entertainment, or arguments rather than rest, worship, and preparing for the important acts of the next day.

Mistakes in Stoning the Jamarāt

The stoning is an act of obedience, not an act of personal anger. Allah says regarding these rites:

“And remember Allah during [specific] numbered days...”
(Qur’an 2:203)

Many pilgrims shout curses at the pillars, throw huge stones, shoes, or trash, or aim aggressively as if attacking Shayṭān physically. The Prophet ﷺ only threw small pebbles. He ﷺ said:

“(He threw) pebbles like the size of date stones.”
(Muslim)

Using large rocks, glass, or other objects can injure people and does not add reward.

Another mistake is throwing from far outside the basin where the pillar stands, without checking if the pebbles actually land in the basin. If they do not land in the correct place, the throw is not valid. In extreme crowding some pilgrims throw in any direction without even seeing the jamrah.

Stoning before its proper time is also widespread. Some throw the stoning of a day before its time, simply to leave Mina early. Each jamrah has a specific time in which its stoning is valid, and rushing outside that time is not accepted.

Some people also appoint others to throw on their behalf while they themselves are capable, only out of fear of crowds or laziness. Delegation is allowed for those who genuinely cannot reach the jamarāt because of age, illness, or serious difficulty, but not simply to avoid minor hardship.

Mistakes Around Slaughter, Shaving, and Exiting Iḥrām

On the Day of Sacrifice some pilgrims do not respect the order taught by the Prophet ﷺ, though he did allow some flexibility. However, other serious mistakes occur.

One of them is failing to ensure any slaughter is actually done when an animal is obligatory, such as in tamattuʿ or qirān, or when a fidyah is due. Some assume a group organizer has arranged everything, but they never verify or seek proof. Allah says:

“And whoever cannot find [a sacrifice] then a fast of three days during Ḥajj and of seven when you have returned; those are ten complete [days].”
(Qur’an 2:196)

Some also shave only a small portion of the head or cut very little hair, thinking that a token cutting is enough. The Prophet ﷺ made duʿā’ three times for those who shaved, and once for those who shortened. He ﷺ said:

“O Allah, have mercy on those who shave their heads.” They said: “And those who shorten, O Messenger of Allah?” He said: “And those who shorten.”
(Bukhari and Muslim)

Scholars clarify that shortening must be from all sides of the head, not just a tiny part.

It is a mistake for men to leave iḥrām, resume perfumes and marital relations, while they have not yet completed all the acts required for full exit, especially ṭawāf al-ifāḍah. Some treat partial release as full release, which can lead to serious violations.

Women sometimes delay cutting their hair unnecessarily, or cut hair inside crowded places without respecting privacy, modesty, or cleanliness.

Mistakes in Ṭawāf al-Ifāḍah and Ṭawāf al-Wadāʿ

Two important ṭawāfs are often taken lightly. Ṭawāf al-ifāḍah is a pillar without which Ḥajj is not complete. Ṭawāf al-wadāʿ, the farewell ṭawāf, is an obligation for those leaving Makkah after Ḥajj. The Prophet ﷺ said:

“Let none of you depart until his last act is at the House.”
(Bukhari and Muslim)

Some pilgrims go to Jeddah or other cities after this ṭawāf for tourism or visits, returning to Makkah, or filling their time with long shopping and city trips after the farewell ṭawāf. This contradicts the command that the last act before departure from the sacred area should be ṭawāf.

Others leave Makkah without doing ṭawāf al-wadāʿ at all, despite having the ability, simply to avoid crowds. This neglect, for those obligated, requires a compensatory sacrifice according to many scholars.

There is also confusion between ṭawāf al-ifāḍah and other ṭawāfs. Someone may perform a voluntary ṭawāf and assume it counts as ifāḍah, without intending or planning correctly, or they may delay ifāḍah to the point of nearly forgetting it. Yet, without it the Ḥajj is incomplete.

During these ṭawāfs some repeat the same earlier mistakes, like excessive photography, pushing to kiss the Black Stone, and doing collective duʿā’s loudly, which takes away from the solemn farewell to the House of Allah.

Mistakes in Manners, Crowds, and Treatment of Others

Beyond specific rituals, many mistakes of Ḥajj lie in behavior. Allah says:

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression.”
(Qur’an 5:2)

During crowded moments, some pilgrims push, shout, and insult. Others block paths, sit in walking spaces, or leave trash where they stand, forgetting that cleanliness and respect for others are part of faith. The Prophet ﷺ said:

“Removing harmful things from the road is a branch of faith.”
(Muslim)

There is also a habit of complaining excessively about heat, food, organization, or other pilgrims, while forgetting that Ḥajj is a test of patience. The Prophet ﷺ said:

“Whoever believes in Allah and the Last Day, let him say good or remain silent.”
(Bukhari and Muslim)

Some pilgrims compete in worldly matters even there, boasting about hotel levels, transport categories, or special services, instead of competing in dhikr and duʿā’. Others treat local workers, cleaners, and organizers with harshness and arrogance, although Allah may love these humble servants more.

Mistakes in Beliefs, Superstitions, and Innovations

Several practices during Ḥajj have no basis in the Qur’an or authentic Sunnah, yet they persist due to culture or myths. Examples include taking sand, stones, or water as charms; writing names and wishes on walls; tying cloths to fences or trees; seeking barakah from hotel walls or bus seats because “they touched Makkah”; or circling graves like one circles the Kaʿbah.

Allah says:

“And that the masājid are for Allah, so do not invoke anyone along with Allah.”
(Qur’an 72:18)

The Prophet ﷺ also said:

“Whoever introduces into this matter of ours that which is not from it, it is rejected.”
(Bukhari and Muslim)

Some pilgrims supplicate directly to the Prophet ﷺ at his grave, or ask him to forgive their sins or grant their needs, instead of asking Allah through lawful means. This conflicts with pure tawḥīd. Dignified salām and sending blessings upon him ﷺ is a great act, but duʿā’ is for Allah alone.

Others believe that a single Ḥajj guarantees Paradise regardless of future deeds, or that it cancels all obligations of repentance. The mercy of Allah is vast, yet His justice is perfect and His religion is balanced. Good deeds do not grant permission to persist in sin.

Mistakes After Returning From Ḥajj

When pilgrims return home, a different kind of mistake often appears. Some assume that because they performed Ḥajj, they will never be held accountable for future sins. Others claim personal spiritual rank or infallibility, speaking as if they are beyond advice, and demanding special treatment for being “people of Ḥajj.”

In contrast, Ḥajj should make a person more humble, grateful, and careful of sin. Allah says:

“And whoever honors the symbols of Allah, indeed, it is from the piety of hearts.”
(Qur’an 22:32)

Another mistake is returning to previous major sins without any shame, such as neglecting prayer, dishonesty in business, or open immorality. To sin after Ḥajj is not worse than sin before in terms of legal ruling, but it shows that the lessons of Ḥajj did not penetrate the heart.

Some pilgrims speak endlessly about their trip, food, travel stories, and logistics, but rarely mention the fear, tears, or repentance they experienced. Others exaggerate or fabricate stories of miracles to impress listeners, which leads to lying about matters of religion.

A smaller but real error is withholding practical experience from future pilgrims. Turning Ḥajj into a private trophy, instead of sharing beneficial knowledge and encouraging others to go, contradicts the spirit of brotherhood.

Learning, Correcting, and Moving Forward

Every pilgrim is human and may make mistakes. Allah says:

“And those who, when they commit an immoral act or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins...”
(Qur’an 3:135)

When a mistake in Ḥajj is discovered, one should seek knowledge, ask the scholars, and correct it as far as possible. Some errors are forgiven, some need repentance, and others require compensation such as sacrifice or repeating a missing act if its time remains.

The Prophet ﷺ, when asked on the Day of Sacrifice by people who had changed the order of some rites, said:

“Do it, and there is no harm.”
(Bukhari and Muslim)

This shows that Islam is merciful, and not every difference in order destroys the Ḥajj. However, deliberate neglect of pillars and obligations, or persistent innovations and injustice, is not taken lightly.

The most important protection against common mistakes is seeking authentic knowledge before traveling, keeping sincere company, and constantly renewing intention. With this, Ḥajj becomes not only a correct set of actions but also a deep transformation of the heart, in the footsteps of Ibrāhīm عليه السلام and Muḥammad ﷺ.