The Ultimate Muslim Warriors

Fearing not the blame of any blamer

Other Innovations

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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  • Various Innovations:

123. Celebrating the covering of the Ka’bah.

124. Covering the Station of Ibrahim.

125. Tying scraps of paper ti the Station of Ibrahim and the minbar in order for needs to be fulfilled.

126. The pilgrims writing their names upon the pillars and walls of the Ka’bah – and some of them advising that.

127. Declaring it to be lawful to walk in front of one praying in the Haraam Mosque and opposing those who try to stop them from doing so.

128. Calling one who has performed Hajj “al-Haajj”.

129. Leaving Makkah to perform an extra `Umrah.

130. Leaving the Haraam Mosque after the Farewell Tawaaf walking backwards.

131. Painting the Pilgrims’ whouse white, painting pictures upon it and writing his name and the date thereon.

  • Innovations of Visiting Madinat-ul-Munawwarah:

This is included as undertaking journey to the Prophet’s mosque and Masjid ul-Aqsaa – may Allah return it to the Muslims soon – is from the Sunnah and because of the benefits and rewards for this, and people usually visit them before or after making Hajj – and many of them fall into numerous innovations well-known to the scholars, while doing that – so I saw it beneficial to include what I have across from these as a notification and warning and they are:

132. Journeying to visit the Prophet’s grave.(129)

133. Sending requests with the pilgrims and those visiting the Prophet and asking them to convey their salaams to him.

134. Bathing in order to enter Madinat-ul-Munawwarah.

135. Saying upon seeing the walls of Madinah: (O Allah this is the Sacred Area of Your Messenger, so make it a protection against the Fire for me and a protection from punishment and any misfortunate accounting.)

136. Saying upon entering Madinah: (In the name of Allah and upon the the religion of…)

137. The retention of the Prophet’s grave within his mosque.

138. Visiting the grave of the Prophet before praying in his mosque.

139. Some peoples facing the grave whith total humility placing his right hand upon the left as if in prayer near the grave or far from it – when entering or leaving the mosque.

140. Making du’aa facing the grave.

141. Going to the grave to make du’aa towards hoping for an answer.

142. Seeking nearness to Allah (tawassul) by means of the Prophet.

143. Seeking for intercession etc. from the Prophet.

144. Ibn al-Hajj’s saying in “al-Madkhal” (1/259) that: “One should not mention with his tongues his needs or need forgiveness of sins when visiting the grave of the Prophet” because he knows his needs already and what is of benefit to him!!

145. His saying also (1/364): “There is no difference between his death and life – as regards his watching over his Ummah and their affairs and intentions, and their regrets and their thoughts”!!

146. Their placing their hands upon the grills around the room containing the Prophet’s grave to seek blessings. And some of them taking oath upon that.

147. Kissing the tomb or touching it or what surrounds it – pillars and so on. (130)

148. Adopting a particular way for visiting the Prophet and his two companions – and a particular way of giving salaam and making du’aa, like the saying of Al-Ghazzali: “He should stand next to the face of the Prophet with his back to the Qiblah, and face the wall of the tomb … and say.. “mentioning a long salaam then a long salaat and du’aa reaching about three pages.(131)

149. Seeking to pray facing the tomb.

150. Sitting near the grave in order to recite and make dhikr.

151. Going to the Prophet’s grave after every prayer.(132)

152. Visiting the Prophet’s grave by the people of Madinah every time they enter or leave the mosque.

153. Raising the voice after prayer saying: “Peace be upon you, O Messenger of Allah.”

154. Seeking blessings from rainwater which falls down from the Green Dome above the Prophet’s tomb!

155. Seeking nearness to Allah by eating dates of Saihaan in the ‘Rawdah’ which is between the pulpit and the grave.

156. Cutting off bits of their hair and throwing them into the large chandelier near to the Prophet’s tomb.

157. Wiping the two brass palm trees that were placed in the mosque to the west of the pulpit(133).

158. Making a point of praying in the original part of the mosque and avoiding praying in the front rows which are in the extension made by `Umar and others.

159. Making a point by visitors to Madinah to stay for a whole week in order to pray forty prayers in the Prophet’s Mosque – so as to have written for them a security from hypocrisy and from the Fire.(134)

160. Seeking reward by going to any of the mosques or places in and around Madinah except for thw Prophet’s Mosque and Qubaa Mosque.

161. Guides instructing groups of pilgrims and leading them in certain du’aas near the Prophet’s room or far from it with raised voices – and the people’s repeating even louder voices.

162. Visiting the graveyard of Baqee’ everyday and prayer in the Mosque of Fatimah – may Allah be pleased with her.

163. Particularizing Yaum ul-Khamees (known to the Christians as Thursday) for visiting the martyrs of Uhud.

164. Affixing pieces of paper to the iron railings on the ground of the martyrs.

165. Seeking blessings by bathing in the pool that used to be by the side of the graves.

166. Walking backwards out of the Prophet’s Mosque when leaving for the last time.

  • Innovations of Bait ul-Maqdis:

167. Visiting Bait ul-Maqdis along with Hajj and their saying: May Allah make your Hajj holy.

168. Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka’bah.

169. Venerating the Rock with any form of veneration – like touching it or kissing it, or leading sheep to it to slaughter them there – and visiting it on the night of `Arafah, and building upon it, etc.

170. Their claim that there is in the rock the Prophet’s fooprint, and the trace of his `imaamah (turban) and some of them think that it is the footprint of the Lord.

171. Visiting the place which they claim is the cradle of Isa – peace be upon him.

172. They claim that the Siraat (Bridge) and the Scales (meezan) are there, and that the wall that will be placed between the people of Pradise and the people of the Fire is the wall built to the east of the mosque.

173. Venerating the rock where al-Buraaq is alleged to have been tethered or its place.

174. Praying by the grave of Ibrahim – peace be upon him.

175. Gathering in Masjid ul Aqsa at the time of Hajj to sing and play the ‘Daff’ (an instrument made of a small circle of wood with a skin stretched over one side).

and this is all that I have been able to gather from innovations of Hajj and visiting. I ask Allaah the Blessed and Most High to make it an aid to the Muslims in giving preference to and following the example of the best of the Messengers and accepting his guidance.

  • Footnotes:

129. And the Sunnah is to go to visit the mosque as the Prophet said: do not journey accept to three mosques…so when he reaches it and prays upon entering then he may go to the grave. And it should be known that travelling to visit his grave – peace and blessings be upon him – and other graves is one thing, and visiting without travelling is something else – contrary to what has become widespread amongst the later people – among them holders of doctorates who have confused the two – and have further declared that Ibn Taimiyyah in particular and the salafis in general deny the authenticity of visiting the Prophets graves – and this is a clear untruth. See the matter fully explained in our refutation of Doctor Bootee who produced a succession of such sayings in the magazine ‘Islamic civilization’. Then I produced a particular treatise called ‘in defense of the Prophetic hadith….

130. And al-Ghazali-may Allaah have mercy upon him-did well in speaking against this kissing (1/244) and said: “it is a habit of Christians and Jews” So is there anyone to take heed?

131. And what is correct is to say: “assalaamu’alaika yaa rasoolullaahi wa rahmatullaahi wa barakaatuhu – assalaamu ‘alaika yaa abaa bakr – assalaamu ‘alaika ya ‘umar” as Ibn ‘Umar used to. And if he adds something slight as he feels at the time – not always doing it – then it is alright insha’Allah.

132. And this is in addition to its being an innovation and exaggeration in religion, and in contradiction to the Prophet’s saying: Do not take my grave as a festival, and send blessings upon me and it is a reason for many Sunnahs being lost and many benefits – and that it is the dhikr after the prayer recited after giving salaam – for they leave all of these and hurry to this innovation So may Allaah have mercy upon the one who said: “No innovation is brought to life except that a Sunnah is killed off “.

133. And there is absolutely no benefit in these two as they were only put there for decoration and to charm the people – and they have lately been removed – alhamdulillaah.

134. And the hadith about that id da’eef – and cannot be an evidence for it is as I have explained in ‘Ad-Ad-Da’eefah’ (no.364). So it is not permissible to act on it as it is Sharee’ah – especially as it may cause trouble to some pilgrims as I myself once found – thinking that the hadith about it was authentic – and he might miss some prayers and thus be a hardship – which Allaah has delivered him from. And one honourable person holds this hadith to be strong – based upon the attestation of Ibn Hibbaan in favour of one of its unknown narrators – and the scholars of Hadith criticism do not accept this type of attestation. Among them the aforementioned honourable person as he himself has stated in his refutation of Shaikh al-Ghumaaree in the ‘Journal of the Salafi University’ which comes from India. See the Book of Shaikh ‘Abd-ul-Rabee’aan in reply to him, as he has written well and is of benefit and explains the mistakes regarding supporting this hadith and the contradictions involved.

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