If one is to go and perform Umrah and even puts on the Ihram, but finally is unable to do so, what must he do for compensation? If there is more than one person then must each do the same thing? Is the compensation only for those pilgrims who had already put on the Ihram, or for all those who had the intention?
The order given to us in the Qur’an is that we must complete the pilgrimage and the Umrah once we start them. It starts when one declares his intention verbally, having put on his Ihram garments.
It is not the wearing of the garments but the declaration of intent at the point of Meeqat that signifies the start. This means that if you are living in Riyadh and you put on your Ihram garments at home before you go to the airport, you should not declare your intention until you reach the point of Meeqat. If you do that in Riyadh, then you have started your pilgrimage or Umrah before time, and you are committed to it.
If you have not declared your intention and something happens to delay your departure, such as going to the airport to find out that the flight is cancelled and you cannot book another flight for a day or two, you go back home and put on your ordinary clothes. But if you have declared the intention, then you are already in Ihram and you may not release yourself until you have completed the prescribed duties. ~
Last year I intended to do the pilgrimage. On 8th Dhul-Hajjah put on my Ihram garments and made my intention before leaving home. A personal problem however forced me to remove my Ihram and wear my normal clothes for a couple of hours. Later on the same day, I proceeded to Rabigh where I put on my Ihram garments again and continued my journey, completing my pilgrimage in the normal manner. Could you please let me know whether I need to make any compensation?
Our reader has done two mistakes. The first is that he made his intention to do the pilgrimage before arriving at the Meeqat or the entry point into the Hill area where the duties of pilgrimage and Umrah start. That is what he did the second time. The point is that when he initiated his pilgrimage too early, he committed himself to observe the restrictions of Ihram or consecration before they were due. He could have put on his Ihram garments, without declaring his intention verbally. That would have provided him with the convenience of not having to change on the way, and the ability to revert to his normal clothes, should that be necessary. But when he made his intention, this was no longer valid and the restrictions of consecration were operative.
Having done this mistake, he needs to compensate for it. The compensation stated in verse 196 of Surah 2 gives him three alternatives to choose from.
He may slaughter a sheep and distribute its meat to the poor in the Haram area, or feed Six poor people, or fast for three days. The choice between these types of compensation is his. ~
It is believed that the footprints preserved near the Ka’abah are those of the Prophet Abraham. How can we be so sure?
We are not so sure. In fact, when you look at the footprints, you wonder whether they are truly footprints. But this signifies nothing. We pray at that place, particularly after tawaf, because God has ordered us to do so. He says in the Qur’an: “Establish the spot where Abraham stood as a place of worship.” (2: 125) This is the place marked by the glass construction. This is why people pray behind it, facing the Ka’abah. However, scholars agree that what is meant in the Qur’anic verse does not refer to the exact spot where Abraham stood, because this is impossible to define. They also say that what is meant is the area behind such spot. Therefore, a wide area, going as far back as necessary, gives us the meaning of this instruction.