Innovations (Bidah) Related To Ihram:
- Reciting the intention (Niyah) aloud.
- Keeping the right shoulder uncovered and wearing the ihram cloth under the right armpit at times other than tawaf. This is applicable only during tawaf. Doing so at other times is an innovation. Even nowadays, many people perform salah while keeping the right shoulder uncovered, whereas salah performed with the shoulder uncovered is not valid.
- Reciting the talbiyah collectively in a group. From the miqat, one should enter into ihram and recite the talbiyah individually. Many people recite it together in unison, which is an innovation.
- Reciting the talbiyah in a low voice. Reciting the talbiyah aloud individually is the Sunnah.
- Repeatedly performing umrah by entering into ihram from Masjid Aisha (Masjid Taneem).
Innovations (Bidah) Related To Tawaf:
- Performing Tahiyyatul Masjid Salah after entering Masjid al-Haram with the intention of tawaf.
- Considering entry into Masjid Al-Haram through a specific gate as obligatory or a ruling of Shariah.
- Verbally reciting the intention at the start of tawaf. The intention for ihram is only to be verbalised when entering the state of ihram at the miqat.
- Reciting self-invented duas (supplications).
- Raising the hands (Raf‘ul-Yadayn) while touching the Black Stone (Hajar Al-Aswad).
- Kissing the Rukn Al-Yamani.
- Kissing or touching the Maqam Al-Ibrahim.
- Seeking blessings, making dua, or crying by holding onto or pressing the face or chest against the Kaba’s covering (Kiswa), walls, or door. Touching the perfume on the Kaba while in the state of Ihram is a violation of the rules of Ihram because the Kiswa (Kaba’s Covering Cloth) is heavily perfumed. If you intentionally touch the perfumed cloth while in Ihram or if the perfume transfers to your skin or clothes, you must immediately wash it off, and you have to pay a penalty (Dam).
- Reciting supplications collectively in a group during tawaf.
- Performing tawaf through the Hatim (Hijr Ismail). Tawaf must be performed outside the low semi-circular wall on the northern side of the Kaba. If one passes through it, that tawaf becomes invalid and must be repeated.
- Reciting specific, different duas (supplications) for each circuit.
- Not performing ramal (brisk walking) in the first three circuits, or performing ramal in all circuits.
- Reciting specific duas (supplications) during ramal.
- Reciting specific duas (supplications) when touching or kissing the Black Stone (Hajar Al-Aswad).
- Touching the Rukn Al-Iraqi and the Rukn Al-Shami.
- Pointing toward the Rukn Al-Yamani and saying takbir. Touching the Rukn al-Yamani is Sunnah, but if one cannot touch it, there is no ruling to point toward it or say takbir.
- Touching or kissing the Black Stone (Hajar Al-Aswad) and then raising both hands proudly while saying “Allahu Akbar,” to show others that one has managed to do so. Many people take pride in touching or kissing the Black Stone (Hajar Al-Aswad) and announce it in this manner.
Innovations (Bidah) Related To Sa’i:
- Verbally reciting the intention (Niyah) before starting sa‘i.
- Performing wudoo before starting sa‘i with the expectation of extra reward.
- Reciting self-invented duas (supplications).
- Adding other specific duas (supplications) alongside the duas (supplications) for sa‘i mentioned in the Quran and authentic Hadith.
- Reciting specific supplications in each round of sa‘i.
- Women walking fast or running between Safa and Marwa at the area marked by green lights.
- Performing salah after completing sa‘i.
Innovations (Bidah) Related To Zamzam Water:
- Reciting specific duas (supplications) while drinking Zamzam water.
- Believing that Zamzam water must be drunk while standing.
- Believing that Zamzam water must be drunk while facing the Qibla.
- Touching the taps or the wall of the Zamzam well with the intention of gaining blessings.
- Pouring Zamzam water over the body with the intention of gaining blessings.
- Washing the ihram clothes with Zamzam water with the intention of gaining blessings.
Innovations (Bidah) Related To Visiting (Ziyarah) In Makkah And Madinah:
- Considering it obligatory or specially rewarding to perform specific acts of worship at certain mountains or places. For example, believing that praying at Jabal al-Nur (Cave of Hira) or Jabal Thawr is a rewarding act or part of Umrah.
- Going to specific mountains, places, or caves to perform salah or make dua there.
- Throwing stones at Jabal al-Rahmah (On Mount Arafat) or other mountains, or writing names there, considering it a rewarding act.
- Bringing back soil, stones, or leaves of trees from mountains in Makkah or Madinah (or from there) for barakah (blessings).
- Travelling solely for the purpose of visiting the grave of Rasulullah ﷺ.
- Considering the ziyarah of Rasulullah ﷺ’s grave as a part of Hajj or Umrah.
- Believing it is Sunnah to perform ghusl before entering Madinah, or reciting specific ayat or duas that are not in the Quran or Hadith.
- Entering Masjid An-Nabawi and going directly to the visit of Rasulullah ﷺ’s grave without first praying any salah (e.g, Tahiyyat Al-Masjid).
- Standing in front of Rasulullah ﷺ’s grave in the posture of salah — placing the right hand over the left (as in qiyam during prayer).
- Turning towards Rasulullah ﷺ’s grave when making dua.
- Reciting specific invented duas or durud during the visit to Rasulullah ﷺ’s grave that are not narrated in Hadith.
- Believing that dua made while facing Rasulullah ﷺ’s grave will definitely be accepted.
- Making dua using the wasilah (means/intercession) of Rasulullah ﷺ’s honour.
- Seeking shafa’ah (intercession) from Rasulullah ﷺ (directly at his grave).
- Asking anything from Rasulullah ﷺ, praying to him for the fulfilment of needs instead of Allah alone. This is undoubtedly major shirk.
- Believing that Rasulullah ﷺ knows our conditions (present state). This is clear shirk.
- Performing sajdah (prostration) or ruku (bowing) towards Rasulullah ﷺ’s grave. This is clear shirk.
- Inserting hands into small holes near Rasulullah ﷺ’s grave in hope of barakah. This is also shirk.
- Kissing or touching Rasulullah ﷺ’s grave in hope of barakah, or touching/kissing adjacent wood or structures.
- Performing salah facing towards Rasulullah ﷺ’s grave.
- Sitting near Rasulullah ﷺ’s grave to recite the Quran or do dhikr.
- Going to the grave for a visit immediately after every salah.
- Facing towards Rasulullah ﷺ’s grave when entering or exiting Masjid An-Nabawi.
- Standing humbly from a far distance, facing Rasulullah ﷺ’s grave and weeping/crying emotionally.
- Saying “Assalamu alaika ya Rasulallah” immediately after every salah.
- Considering praying in the area near Rasulullah ﷺ’s grave (overlooking the front part of the mosque) as superior.
- Seeking “tabarruk” (blessings) from the minbar, mihrab, pillars, doors, railings, green dome, water dripped from it, etc., in Masjid an-Nabawi.
- Travelling to other mosques in Madinah (besides Masjid an-Nabawi and Masjid Quba) with the intention of reward.
- Exiting Masjid an-Nabawi backwards while facing the grave (walking in reverse).
- Excessive acts at Jannatul Baqi or Uhud martyrs’ graves, such as placing hands on graves, kissing them, taking soil for barakah, asking from them, or turning towards them for dua.
- Visiting the Baqi graveyard every day or considering visiting there as obligatory or especially virtuous.