Mistakes made by people in Ihraam
We are coming to Jeddah by plane. Is it permissible for us to delay ihraam for
Hajj until we reach Jeddah?.
Shaykh Muhammad ibn Uthaymeen (may Allaah have mercy on him) said:
Some of the mistakes made by some pilgrims with regard to ihraam include the
following:
1 : Not entering ihraam from the meeqaat. Some pilgrims, especially those who
come by air, do not enter ihraam from the meeqaat and wait until they arrive in
Jeddah, even though they pass over the meeqaat.
The Prophet (peace and blessings of Allaah be upon him) defined the meeqaats
and said: They are for them (their residents) and whoever comes to them who is
not of their people.
Narrated by al-Bukhaari, 1524; Muslim, 1181.
And it was narrated in Saheeh al-Bukhaari that when the people of Iraq
complained to Umar ibn al-Khattaab (may Allaah be pleased with him), saying
that the meeqaat that the Messenger of Allaah (peace and blessings of Allaah be
upon him) had defined for the people of Najd was out of their way, or was too
far for them, he (may Allaah be pleased with him) said: Look for a place that
is in line with it on your route. Narrated by al-Bukhaari, 1531.
This indicates that coming in line with the meeqaat is like passing through it.
So one who comes in line with the meeqaat from above, in a plane, is like one
who passes through it, so he has to enter ihraam when he comes in line with the
meeqaat, and it is not permissible for him to pass the meeqaat and enter ihraam
when he lands in Jeddah.
The way to correct this mistake is to do ghusl in ones house or in the
airport, and to change in the plane and put on the ihraam garments and take off
ones regular clothes. Then when he comes in line with the meeqaat he should
enter ihraam from there, and recite the talbiyah for whatever he intends to do,
Umrah or Hajj. It is not permissible for him to delay that until he reaches
Jeddah. If he does that then he has done wrong and according to the majority of
scholars he has to offer a sacrifice which he should slaughter in Makkah and
distribute the meat to the poor, because he has omitted one of the obligatory
duties.
2 : Some people think that it is essential to enter ihraam wearing shoes, and
that if a person is not wearing shoes when he enters ihraam, then it is not
permissible for him to put them on. This is a mistake because it is not
essential to wear shoes when entering ihraam. Ihraam may be done without
wearing shoes, and if a person enters ihraam without wearing shoes, that does
not mean that he cannot put them on afterwards. He can put shoes on afterwards
if he wasnt wearing them when he entered ihraam there is nothing wrong with
that.
3 : Some people think that it is essential to enter ihraam in the ihraam
garments and to keep them on until they exit ihraam, and that it is not
permitted to change these clothes. This is a mistake, because the muhrim
(person in ihraam) is permitted to change his ihraam garments with or without a
reason, if he changes them for something that he is permitted to wear during
ihraam.
In this regard there is no difference between men and women. Anyone who enters
ihraam in ihraam garments and wants to change it may do so, but sometimes he
may have to change it, such as if it becomes contaminated with some impurity
(najaasah) that he cannot wash without taking it off. And sometimes changing it
may be preferable, such as if it becomes very dirty, without there being any
najaasah, so he should change it for a clean ihraam garment.
Sometimes the matter may be one in which he has the choice: if he wants he can
change it and if he does not want he does not have to change it. The point is
that this notion is incorrect, namely the pilgrims belief that if he enters
ihraam in a certain garment it is not permissible for him to take if off until
he has exited his ihraam.
4 : Some people uncover their right shoulders and throw the end of the rida
(upper garment) over their left shoulders from the time they enter ihraam,
i.e., from the moment they form the intention, so we see many pilgrims if not
most of them wearing their ihraam garments in this manner from the moment
they enter ihraam until they exit ihraam. This is a mistake, because this
manner of wearing the ihraam is only to be done during Tawaaf al-Qudoom (the
tawaaf performed upon arrival in Makkah), not during al-saaee and not before
the tawaaf.
5 : Some of them believe that it is obligatory to pray two rakahs when
entering ihraam. This is also a mistake; it is not obligatory to pray two
rakahs when entering ihraam. Rather the correct view on this matter was that
suggested by Abul-Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him), who said that there is no specific prayer to be offered when entering
ihraam, because that was not narrated from the Prophet (peace and blessings of
Allaah be upon him).
If a person does ghusl and puts on the ihraam garments, then he should enter
ihraam without praying, unless it is the time of prayer, such as if the time
for an obligatory prayer has come or is approaching, and he wants to stay at
the meeqaat until he has prayed. In that case it is better for him to enter
ihraam after praying. With regard to intending to pray a specific prayer in
ihraam, the most correct opinion is that there is no specific prayer for
entering ihraam.
(source-islam-qa)
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