Q. I performed the pilgrimage in the tamattu’ method, starting with the Umrah on Dhul-Hijjah 8. After finishing its duties and cutting my hair, I started ihraam again, without taking a bath. On the following day, I could not leave Arafat for Muzdalifah until 9.30 in the evening. Three hours later we still had not reached Muzdalifah because of traffic congestion. We prayed Maghrib and Isha then, and continued but we were practically stranded until morning. I think we could not reach Muzdalifah until after sunrise. Do I need to compensate in the circumstances?
S. Muhammad
A. Taking a bath or a shower shortly before entering into the state of consecration, or ihraam, is a confirmed Sunnah, not obligatory. Therefore, if a pilgrim omits to do it, the omission will not affect his pilgrimage or Umrah.
If one does not stop at Muzdalifah even for a few minutes in the second half of the night, he fails to observe a duty of pilgrimage. This requires compensation by sacrificing a sheep and distributing its meat to the poor in the Haram area. Scholars say that this is due even though the person concerned makes the omission unintentionally. However, in the circumstances the reader describes he has a valid reason and the compensation is not due.
Having said that, it would have been better for him and his companions to walk to Muzdalifah and ask their driver to follow when he can. They could have arranged to meet him shortly after the beginning of Muzdalifah, which is sign-posted on all routes. This would have been the right course of action, but pilgrims may think this not to be feasible because of fear of loss and they may not know the exact location of their camping spot in Mina. If they fear to be lost from their group or their camping place, then they should stay with their driver. The view I prefer on this problem is that he has no compensation to make.
Supplication in Prayer
Q. Is it appropriate to pray for oneself during a formal prayer, say, when we prostrate ourselves, or when we bow in ruku’? Which is the best time for supplication, or dua’?
S. Mohammed
A. Some scholars take a restrictive view, saying that supplication, or dua, other than what the Prophet used in prayer, should be limited to the final part in tashahhud, just before ending prayers.
Their view is based on the Hadith that defines prayers as “glorification of God, extolling His praise and reading the Qur’an.” Others take a more general view, considering supplication to be an essential part of worship. These consider that every part of the normal prayer, such as ruku’ and prostration, as well as the standing up position after ruku’, to be good times for supplication.
This view is perhaps more accurate, particularly when we consider that when we stand up after ruku’, the imam says sami’a Allah-u liman hamidah, which means, “may God answer the prayers of a person who is grateful to Him.” The congregation immediately says: “All praise is due to God.” Thus, they recognize His blessings and express their gratitude for them. This means that they are included in the first supplication by the imam, requesting God to answer their supplication. This means, in effect, a request that God answers their prayers. It is, then, time to say such prayers.
