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A guide for British pilgrims preparing for one of the most important journeys of their lives
Every year, thousands of British Muslims travel to the holy lands to perform Hajj, one of the five pillars of Islam and an obligation upon every Muslim who is physically and financially able to fulfill it. The journey is a profound act of worship, a chance to stand before Allah in total submission, stripped of worldly status, equal before their Creator.
Yet year after year, well-meaning pilgrims make the same avoidable mistakes — not out of negligence, but out of a lack of knowledge. Some of these errors are minor oversights. Others, if left uncorrected, can affect the validity of the pilgrimage itself.
Sheikh Abdul Aziz bin Abdullah bin Baz (rahimahullah), who served as the Grand Mufti of Saudi Arabia until his passing in 1999, dedicated much of his scholarly life to clarifying the rulings of Hajj and Umrah for ordinary Muslims. He authored more than 60 works over the course of his career on subjects including hadith, tafsir, fiqh, and, specifically, Hajj and Umrah, and his published fatwas remain among the most widely referenced sources for pilgrims worldwide.
His book Hajj, Umrah and Ziyarah — Verifying and Explaining Many Matters in the Light of the Quran and Sunnah, published by Darussalam, is a compact but comprehensive pocket guide that every British pilgrim would benefit from reading before departure.
Here, we draw on his teachings and rulings to highlight the most common Hajj mistakes — and how to avoid them.
One of the most frequently misunderstood obligations of Hajj is Sa'i — the walking between the hills of Safa and Marwah seven times. Many pilgrims complete their Tawaf correctly but then either skip Sa'i altogether or perform it without understanding its essential status.
Sheikh Ibn Baz was asked about a pilgrim who performed Tawaf but did not do Sa'i. He replied clearly: "You must do Sa'i. This was an error on your part because Sa'i is essential, whether you are a resident of Makkah or not. Sa'i must be done after Tawaf; after you come back from Arafat, you should do Tawaf and Sa'i. The one who failed to do Sa'i must do it now."
For British pilgrims — often performing Hajj for the first time and navigating enormous crowds — it is easy to assume that certain steps are optional. They are not. Sa'i is a pillar of Hajj. Omitting it means the pilgrimage is incomplete and must be corrected.
The standing at Arafat (Wuquf) on the 9th of Dhul-Hijjah is the very heart of Hajj. The Prophet ﷺ said: "Hajj is Arafat." Yet a surprisingly common error is leaving the plain of Arafat before sunset — whether due to exhaustion, transport arrangements, or simply not knowing the ruling.
Sheikh Ibn Baz made this point clearly in his guide: "It is not permissible to depart from Arafat on the 9th of Dhul-Hijjah before the sun has set. When the pilgrim departs after sunset, he should do so with ease and dignity."
Leaving Arafat early is a serious error that can affect the validity of the entire Hajj. British pilgrims traveling with group packages should confirm with their tour operator that their departure from Arafat is scheduled correctly after Maghrib time, not before.
The Hajar al-Aswad (the Black Stone) draws enormous crowds, and many pilgrims feel that kissing it is an essential act without which their Tawaf is incomplete. This leads to pushing, shoving, and sometimes serious injury — all of which are entirely unnecessary.
Sheikh Ibn Baz clarified: "It should be noted that the Tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying 'Allāhu Akbar' when one comes parallel to it, although one may be at a distance from it."
The Prophet ﷺ himself pointed to the Black Stone from his camel and said Allahu Akbar — he did not push through the crowd. For British pilgrims, particularly women, the elderly, and those with health conditions, this is an important ruling that removes unnecessary pressure and potential harm.
A common misconception, particularly among pilgrims from South Asian communities in the UK, is that one person can perform Tawaf on behalf of a family member — walking the circuits of the Ka'bah while intending it for an absent parent, sibling, or relative.
Sheikh Ibn Baz addressed this directly: "Tawaf around the Ka'bah cannot be done by proxy, so no one can do Tawaf on behalf of someone else, unless he is doing Hajj or Umrah on his behalf, in which case he may do it on his behalf along with the rest of Hajj or Umrah."
In other words, if you are performing Hajj entirely on behalf of a deceased or an unable relative, all rituals, including Tawaf, may be done on their behalf. But you cannot perform Hajj for yourself and then separately do circuits of Tawaf as a gift for someone else. Knowing this distinction saves pilgrims from an act that carries no validity.
This is an increasingly common practice, particularly in the era of easily accessible transport from Makkah to the Miqat boundary. Many pilgrims, eager to maximize their rewards, leave Makkah repeatedly — traveling to Masjid Aisha at Tan'eem — to enter a fresh state of Ihram and perform another Umrah, sometimes daily.
Sheikh Ibn Baz addressed this in his book al-Tahqiq wal-Idah li-Kathir min Masail al-Hajj wal-Umrah, clarifying that there is no valid Shari'i justification for the practice of repeatedly performing Tan'eem Umrahs.
The scholarly position is clear: "In any case, leaving Makkah and going to the boundary of the sacred precincts to make a second or third Umrah is an unfounded practice that was unknown during the time of the Prophet ﷺ. The only exception to this was the case where Aisha sought permission to make a single Umrah after Hajj because of special circumstances."
Rather than repeated Umrahs, Sheikh Ibn Baz and other scholars encouraged pilgrims to increase their voluntary Tawaf — an act of worship unique to Makkah and immensely rewarding in its own right.
Many British pilgrims — and their families back home — believe it is obligatory or highly meritorious to stay in Madinah for exactly eight days in order to complete 40 consecutive prayers in the Prophet's Mosque (Masjid an-Nabawi). This belief is widely held but lacks authentic evidence.
Sheikh Ibn Baz stated: "The widespread idea that the visitor should stay for eight days so that he can offer 40 prayers in the mosque is wrong. Although it says in some ahadith that 'whoever offers 40 prayers therein Allah will decree that he is safe from the Fire and free from hypocrisy,' it must be known that this hadith is Da'eef (weak) according to the scholars and cannot be taken as proof or relied upon. There is no set limit for visiting the Prophet's Mosque. If a person visits for an hour or two, or a day or two, or for more than that, there is nothing wrong with that."
This is a liberating clarification for many British pilgrims who feel immense pressure — from family expectations or group itineraries — to complete a fixed number of prayers. Visiting Madinah is a beautiful Sunnah. However, no minimum duration is required, and every prayer offered there carries an immense reward regardless.
Pilgrims performing Hajj al-Tamattu (the most common method for UK pilgrims, in which Umrah is performed first, followed by Hajj) must re-enter Ihram on the 8th of Dhul-Hijjah. A common error is believing that Ihram must be entered from a specific location within Makkah, such as al-Mizab near the Ka'bah.
Sheikh Ibn Baz clarified: "The pilgrim who is performing Hajj al-Tamattu re-enters Ihram on the 8th of Dhul-Hijjah at the place in which he is staying in Makkah. It is not necessary for him to take Ihram from any specified place within Makkah, as many people do."
For British pilgrims staying in hotels in Makkah, this is straightforward — Ihram can be entered directly from the hotel. There is no need to travel to a specific mosque or location before putting on the garments.
In many group settings — particularly with organised UK packages — it is common to see a guide or leader shouting supplications aloud, with pilgrims repeating them in unison. While the intention may be to help pilgrims make du'a, this practice is not from the Sunnah and disrupts others.
Sheikh Ibn Baz noted that there are no required formulas or supplications for Tawaf and Sa'i. It is up to the worshipper to praise Allah or supplicate Him in his own words, or recite portions of the Quran.
Each pilgrim should make their own personal du'a, in their own language, at their own pace. The Tawaf is a deeply personal act of devotion — not a group recitation. British pilgrims should feel confident that speaking to Allah in English, Urdu, or any other language during Tawaf is entirely valid and encouraged.
What is striking about Sheikh Ibn Baz's approach to these errors is his consistent compassion alongside his scholarly precision. He never shamed those who made mistakes — he corrected them, explained the ruling, and pointed towards what was correct. His writings were designed to make Hajj accessible, valid, and spiritually meaningful for every Muslim, regardless of their background or level of Islamic education.
For British Muslims preparing for Hajj 2026 — with the pilgrimage expected around late May 2026 — the single best investment you can make before departure is knowledge. Read and study the rites of Hajj before you travel. Ask your imam questions. Attend pre-Hajj preparation courses offered by reputable UK agencies. And keep a reliable pocket guide with you throughout the journey.
Sheikh Ibn Baz's Hajj, Umrah and Ziyarah (available from Darussalam, £3.50) is an ideal companion for the journey — concise enough to fit in a pocket, authoritative enough to answer the questions that arise on the ground.
Hajj is the journey of a lifetime. For many British Muslims, it represents years of saving, planning, and spiritual preparation. The last thing any pilgrim wants is to return home uncertain about whether their pilgrimage was complete and correct.
The scholars of Islam — and Sheikh Ibn Baz in particular — spent their lives making that certainty available to ordinary Muslims. Their legacy is a gift. Use it.
May Allah accept the Hajj of every pilgrim, grant ease to those preparing for the journey, and bless all those who are yet to make it. Ameen.
Sheikh Abdul Aziz bin Abdullah bin Baz (rahimahullah) was the Grand Mufti of Saudi Arabia, one of the most respected Islamic scholars of the 20th century. He passed away in 1999, having authored more than sixty scholarly works covering hadith, fiqh, and Hajj and Umrah. His published fatwas — collected in multi-volume sets including Majmu al-Fatawa — are among the most widely referenced sources for pilgrims worldwide. For British Muslims, his pocket guide Hajj, Umrah and Ziyarah, published by Darussalam, offers accessible and authentic guidance rooted in the Quran and Sunnah.
Yes. Sa'i — the walking between the hills of Safa and Marwah seven times — is an essential pillar of Hajj. Sheikh Ibn Baz stated clearly that omitting Sa'i is an error and that it must be performed by all pilgrims, whether they reside in Makkah or have travelled from abroad. Completing Tawaf without Sa'i means the Hajj is incomplete and must be corrected.
No. Sheikh Ibn Baz confirmed that Tawaf is perfectly valid without kissing the Black Stone. If a pilgrim cannot reach the Black Stone due to crowds, it is sufficient to point towards it with the right hand and say "Allahu Akbar" when passing it. Pushing through crowds or causing harm to others in order to kiss it is not justified and goes against the spirit of Hajj.
Not as a standalone act. Sheikh Ibn Baz ruled that Tawaf cannot be done by proxy for another person unless you are performing the entire Hajj or Umrah on their behalf. If you are performing Hajj for yourself, you cannot separately intend individual circuits of Tawaf as a gift for an absent or deceased family member. However, if you are performing the full Hajj entirely on behalf of someone else, all rituals, including Tawaf, may be done in their name.
This is a widespread belief, but it is not supported by authentic Islamic evidence. Sheikh Ibn Baz described it as incorrect, noting that the hadith behind this idea is classified as Da'eef (weak) by scholars of hadith and cannot be relied upon as a ruling. There is no required minimum number of prayers or minimum stay when visiting the Prophet's Mosque. Every prayer offered in Masjid an-Nabawi carries a great reward, whether you stay for one day or many.
For pilgrims performing Hajj al-Tamattu — the most common method for British Muslims — Ihram must be re-entered on the 8th of Dhul-Hijjah. Sheikh Ibn Baz clarified that this can be done from wherever you are staying in Makkah, such as your hotel. It is not necessary to travel to a specific mosque or location such as al-Mizab, as many pilgrims mistakenly believe.
No. Sheikh Ibn Baz and other scholars found no valid Shari'i justification for repeatedly leaving Makkah to enter Ihram at Tan'eem or other Miqat points in order to perform additional Umrahs during a single stay. This practice was not performed by the Prophet ﷺ or his companions during their time in Makkah. Instead, scholars encourage pilgrims to increase voluntary Tawaf, which is a unique act of worship that can only be performed in Makkah.
Yes, absolutely. Sheikh Ibn Baz confirmed that there are no fixed or required supplications for Tawaf or Sa'i. Pilgrims are free to praise Allah and make du'a in their own words and in any language they feel comfortable in, including English or Urdu. The common practice of following a group leader who shouts du'as in unison is not from the Sunnah and can disturb other worshippers. Each pilgrim should make their own personal supplication sincerely and quietly.
Departing from Arafat before sunset on the 9th of Dhul-Hijjah is a serious error. Sheikh Ibn Baz stated that it is not permissible to leave before the sun has set. The standing at Arafat (Wuquf) is the central pillar of Hajj — the Prophet ﷺ said "Hajj is Arafat." British pilgrims traveling with group packages should always confirm that their tour operator has scheduled a departure from Arafat after Maghrib time, not before.
The pocket-size guide Hajj, Umrah & Ziyarah by Sheikh Abdul Aziz bin Abdullah bin Baz is published by Darussalam and is available for just £3.50. It covers the essential rulings and rites of Hajj, Umrah, and visiting the Prophet's Mosque, all in the light of the Quran and Sunnah. It is an ideal companion for the pilgrimage.
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