Archive for the ‘Hajj 2008 (Part 02)’ Category
بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful
[Our Group – Click Here]
- The Sacrifice:
95. Then he comes to the place of sacrifice in Mina and sacrifices his animal – and that is the Sunnah.
96. However, it is permissible for him to slaughter in any other part of Mina or Makkah as the Prophet said: I have slaughtered here and all of Mina is a place for slaughtering, and all of the mountain pass approaches, so slaughter on your place of stopping. (77)
97. And the Sunnah is to do the dhabh (slaughter by a horizontal cut through the throat) or Nahr (slaughter by a vertical movement of the spear to the lower part of the throat) with own hand if possible, and if not, then to depute someone else to do it.
98. And he should make the animal face the Qiblah when slaughtering (78), making it lie down on its left side and putting his right foot upon its right side. (79)
99. As for the camel then he should slaughter it by means of Nahr… while it is standing having its left leg tied, standing on its others (80) with its face towards the Qiblah. (81)
100. And he says when slaughtering: Bismillaahi Wallaahu Akbar Al-Laahumma Inna Hadha Minka Wa Laka (82) Al Lahumma Taqabbal Minnee (83)
(In the name of Allah and Allah is greater. O Allah this is from You and for You. O Allah accept it from me.)
101. And the time for slaughter is the four days of ‘Eid – Yaum-un-Nahr, and that is called ‘Yaum ul-Hajj-ul-Akbar’ (Day of the greatest Hajj)(84) and the three days of Tashreeq, as the Prophet said: “All the days of Tashreeq are for sacrifice. (85)
102. And he may eat from the meat of his sacrificial animal and take some back with him to his land as the Prophet did.
103. And he should give some it to feed the poor and the needy as Allah ta’ala says (86)
(The sacrificial camels We have made for you as among the Symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their side (after slaughter), eat ye thereof, and feed such as (beg not you) live in contentment and such as beg with due humility.)[Soorat-ul-Hajj ayah 36]
104. And seven people may share in one camel or cow.
105. And he who cannot afford a sacrificial animal should fast three days in Hajj and seven when he returns to his family.
106. And he may fast the three days of Tashreeq according to the hadith of ‘Aa’ishah and Ibn ‘Umar – may Allah be pleased with them – who said: “No permission was given for us to fast the days of Tashreeq except for those who could not afford a sacrificial animal. (87)
107. Then he shaves all of his hair off or shortens it. – And the first is better as the Prophet said: “O Allah have mercy on those who shave their heads. They (the people) said ‘and those who shorten their hair O Rasoolullah.’ He said: O Allah have mercy on those who save their heads. They said: ‘and those who shorten their hair O Rasoolullah’ He added on the fourth time: And those who shorten their hair”(88)
108. And the Sunnah is for the barber to begin with the right side of the head as occurs in the hadith of Anas. (89)
109. And shaving the hair is just the for men and not for the women – they have to shorten only as the Prophet said: “There is no shaving of the hair for women, verily upon women is shortening of the hair. (90).” So she should together her hair and shorten it by the length of a finger-joint. (91)
110. And it is Sunnah for the Imaam to give a khutbah on the Day of Sacrifice in Minaa (92) between the Jamaraat (93) in the forenoon (94) to teach the people to rites of Hajj. (95)
- Tawaaf Ul Ifaada:
111. The he goes off that day to the House and makes Tawaaf – seven times around – as has preceded in the Tawaaf of arrival – except that he does not wear iHraam under his right shoulder – nor does he perform raml in this Tawaaf.
112. And it is from the Sunnah to pray two rak’ahs behind the Station of Ibrahim – as Az-Zuhree (96) said, and Ibn ‘Umar did so (97), and said: “For every seven times around there are two rak’ahs.”(98)
113. Then he walks and runs between Safaa and Marwah as before – except for one doing Hajj of Qirran or Ifraad – the first sa’ee being enough for them.
114. And after this tawaaf everything again becomes lawful for him that became unlawful due to iHraam – even the woman (sexual intercourse).
115. And he prays Zuhr at Makkah, and Ibn ‘Umar says: At Minaa. (99)
116. And he comes to Zamzam and drinks from it.
- Innovations of Sacrifice and Shaving the Head:
114. Giving charity to the value of sacrifice instead of making the obligatory sacrifice of an animal, declaring that most of the sacrificial meat goes to waste – only a few people benefitting from it.(128)
115. Some people’s sacrificing the obligatory sacrifice in Makkah before the Day of Sacrifice.
116. The barbers starting with the left side of the head when shaving.
117. Only shaving a quarter of the head.
118. Al-Ghazzalis saying in “Ihyaa `Uloom ud-Deen”: “And the Sunnah is to face the Qiblah during shaving.”
119. Making du’aa while the head is shaved, saying: alhamdu lillaahi `alaa maa hadaana
120. Making tawaaf of the mosques near the Pillars.
121. Holding it recommendable to pray `Eid Prayer in Minaa.
122. The mutamatti’s leaving out sa’ee after Tawaaf Ifaadah.
77. I say: And there is in this hadith two great allowances for the pilgrims – and a solution for most of the problems of the piling up of slaughtered animals in the slaughter- house – which has led to those in control there to have to bury some in the earth – and he who wishes to see the matter more fully laid out should return to the Original (pp.82-988).
78. And there is a hadith from the Prophet narrated by Jaabir – reported by Abu Dawud and others – see ‘AL-Irwaa’ (no.1138) and another by Baihaqi (9/289). And it is narrated from Ibn ‘Umar that he liked the animal to be made to face the Qiblah when slaughtered. And Abdur-Razzaaq (no.8585) narrates with sahih isnaad from ibn ‘Umar, that he disliked to eat from an animal slaughtered facing other than the Qiblah.
79. Al-Haafiz (Ibn Hajr) says (10/16): “That it will be easier for the one slaughtering to take the knife in his right hand, and to hold its head with his left.” I say: And causing it to die down and placing the foot on its side is what is narrated by Bukhaaree and Muslim.
80. Sahih Abi Dawud (no.1550). And there is after it a supporting hadith from Ibn’ Umar like it – narrated by Bukhaaree and Muslim.
81. Narrated by Maalik with sahih isnaad reaching Ibn ‘Umar and Bukhaaree brings it in a chapter heading while signifying its authenticity Mukhtasar of Bukhaaree no.330).
82. Reported by Abu Dawud and others narrated by Jaabir – and it has support from the hadith of Abu Sa’eed al Khudree reported by Abu Ya’laa – as occurs in ‘al-Majma’ (4/22) – see “Al-Irwaa’ (no.1118).
83. Reported by Muslim and others from ‘Aa’ishah – see ‘AL-Irwaa’ – and Ibn Taimiyyah in his book ‘Al-Mansik’ added: “……..(As You accepted from Ibrahim whom You took as a chosen friend)”, and I cannot find it in any of the books of Sunnah which are with me.
84. Reported by Bukhaaree with mu’allaq isnaad (see Glossary). Its isnaad is joined by Abu Dawud and others. See Sahih Abi Dawud (nos.1700, 1701).
85. Reported by AHmad, authenticated by Ibn Hibbaan, and I hold it to be authentic due to its multiple lines of transmission. See ‘As-Saheehah’ (no.2476).
86. Al Qaani’ is the one who asks. And Al Mu’tarr is the one who begs by displaying the weakness of his body.
87. Narrated by Bukhaaree and others. See ‘Irwa ul Ghaleel’ (no.964). As for Ibn Taimiyyah’s saying (p.388) “And the Mutamatti’ must fast part of the three days before putting of the iHraam for Hajj on the Day of Tarwiyya” – I do not know any proof for it. Rather it seems to go against the clear meaning of the ayah and hadith, and Allah knows best.
88. Reported by Bukhaaree and Muslim and others from the hadith of Ibn ‘Umar and others – see ‘Al-Irwaa’ (no.1084).
89. Reported by Muslim and others, see ‘Al-Irwaa’ (no.1089), and Sahih Abi Dawud (no.1730). And this is one of those matters in which Ibn al Hammaam the Hanaafi scholar agrees that the Hanaafi scholars have gone against the Sunnah. So what have the blind followers to say of that?
90. Sahih hadith – ‘Al Ahaadith us-Saheehah’ (no.605), Sahih Abi Dawud (no.1732).
91. Ibn Taimiyyah says: “And if he shortens it he draws it together and shortens it up to the length of a finger joint or less – or more, and the woman does not shorten in excess of that – as for the man he may shorten it as much as he pleases.”
92. Report by Bukhaaree and Abu Dawud from a number of the companions – see Sahih Abi Dawud (nos.1705, 1707,1709,1710) and ‘Mukhtasar ul-Bukhaaree’ (no.847).
93. Narrated by Bukhaaree with mu’allaq isnaad – connected by Abu Dawud. See Sahih Abi Dawud (no.1700) and ‘Irwaa ul Ghaleel’ (no.1064).
94. 95. 94,95. Narrated by Abu Dawud and others. See Sahih Abi Dawud (no.1710)
96. Narrated by Bukhaaree with mu’allaq isnaad. Connected by Ibn Abi Shaibah and others. See ‘Mukhtasar al Bukhaaree’ (no.319, 1/p.386).
97. Narrated by Bukhaaree with mu’allaq isnaad. Connected by Abdur-Razzaaq. See ‘Mukhtasar al Bukhaaree’ (no.318).
98. Narrated by ‘Abd ur-Razzaaq (no.9012) with sahih isnaad from Ibn ‘Umar.
99. I say: And Allaah knows better which of them Rasoolullah did – and it may be that he prayed twice with them – the first being Fard and the second nafl as he did in some of his battles.
128. And this is one of the worst innovations because of what it involves regarding twisting the Shari’ah which is clearly shown in the Book and Sunnah merely on account of opinion. And the chief responsibility for the lack of total use of the meat lies upon the pilgrims themselves, because they do not when sacrificing take account of the directions of the Wise Legislator – as is shown in the Original (pg.87-88)
بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful
[Our Group – Click Here]
- Staying Overnight At Minaa:
117. Then he returns to Minaa and remains there for the days of Tashreeq and their nights.
118. And he stones the three Jamaraat with seven small stones in each of those days, after noon, as has preceded concerning the stoning on the Day of Sacrifice.
119. He begins with the first Jamrah, which is the nearest to Masjid – al-Khaif, and after stoning it he moves onward and stands facing the Qiblah for a long while making du’aa while raising his hands. (100)
120. Then he comes to the second Jamrah and stones it in the same way, then he moves to the left and stands for a long while facing the Qiblah making du’aa while raising his hands. (101)
121. The he comes to the third Jamrah and it is Jamrat al-Aqabah – and he stones it in the same way – standing so that Ka’bah is to his left and Minaa to his right and does not stand there (making du’aa) afterwards. (102)
122. Then on the second day he repeats this stoning and on the third day.
123. And if he leaves after stoning on the second day not remaining for the third day’s stoning, then that is permissible as Allaah ta’ala says:
(Celebrate the praises of Allah during the Appointed Days, but if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, these is no blame on him if his aim is to do right,) However remaining for the third day’s stoning is better as it is the Sunnah.(103)
124. And the Sunnah is to do the previous actions of Hajj in order: the stoning, then slaughter, then shaving the head, then Tawaaf of Ifaada, the Sa’ee for the one doing Hajj at-Tamattu’; however if he brings something forward in the order or delays something in the order (doing things out of order) then that is permissible as the Prophet said: “There is no harm, there is no harm.”
125. And regarding stoning, the following is allowed to those who have a valid excuse:
(a) The permission not to have to spend the night in Minaa according to the hadith of Ibn ‘Umar: “Al ‘Abbaas sought permission of Rasoolullah to spend the night of Minaa in Makkah as he was responsible for supplying Zamzam water there, so he gave him the permission.”(104)
(b) To combine two days’ stoning in one day, according to the hadith of ‘Aasim ibn ‘Adiyy who said: “Rasoolullah made concession for the camel drivers in Bairootah that they could stone on the Day of Sacrifice, then combine two days’ stoning after that – performing it in one of the two days.”(105)
(c) To perform the stoning at night as the Prophet said: The shepherd may stone at night, then look after his flock in the daytime.(106)
126. And it is lawful for him to visit the Ka’bah and make Tawaaf during each of the nights of Minaa as the Prophet did so. (107)
127. And the pilgrim during the Days of Minaa must take care to pray the five daily prayers with the congregation – and it is best to pray the Masjid of Khaif if he is able to, as the Prophet said: Seventy Prophets have prayed in the Masjid of Khaif. (108)
128. So after completing the stoning on the second day or third day of the days of Tashreeq – then he has completed the rites of Hajj and therefore returns to Makkah – and remans there for as long as Allaah has written for him to remain – and he should take care to perform the prayer with the congregation – especially in the Masjid-ul-Haraam, and a single prayer in the Masjid-ul-Haraam is better than a hundred thousand prayers in other mosques. (109)
129. And he should perform much of prayer and Tawaaf at any time he pleases of the day or night as the Prophet said about the two corners – the Black Stone and Yemeni corner: “Touching them takes away sins, and he who performs Tawaaf does not raise or lower his foot (while walking) except that Allaah writes it for him as a good deed, and wipes off bad deed for him, and writes for him an extra rank and whoever does it even times round [check Sharh of at-Tirmidhee] it is as if he had freed a slave.”(110) And the Prophet said: “”O tribe of ‘Abd Manaaf! Do not prevent anyone from making Tawaaf of this house or from prayer at any hour of the day or night he pleases.””(111)
- Innovations of Stoning:
106. Bathing in order to perforn the stoning.
107. Washing the stones before the stoning.
108. Saying “subhaanallah” or any other dhikr in place of takbeer.
109. Saying anything in addition to takbeer – such as:
110. The saying of some of the later people: “And it is sunnah to say when throwing each stone…”
111. Adhering to a particular way of throwing the stones: like the saying of some: He should put the end of his right thumb upon the center of his forefinger and he should place the stone upon the back of his thumb as if he was making the number 70 with his fingers – then he should throw it. And others say: He should make a circle with his forefinger upon the joint of his thumb as if he were making the number 10.
112. Fixing a certain place for the one stoning to stand – that there should be between him and the ppillar five arm-lengths.
113. Stoning with shoes, etc.
100. 101. 102. 100,101,102. All of this is established in the hadith of Ibn Mas’ood reported by Bukhaaree and Muslim and others – and as for what occurs in some Hajj books that he should face the Qiblah upon stoning Jamrat-ul-Aqabah, then that contradicts this authentic hadith – and whatever contradicts it is shaadh (Glossary), or rather munkar (Glossary) as I have explained in ‘Ad-Da’eefah'(no.4864).
103. Shaikh-ul-Islaam Ibn Taimiyyah says: “So if the sun sets and he is still in Minaa – then he must remain for the stoning on the third day”. I say: And the great majority of scholars agree on that – contrary to what Ibn Hazm says in ‘Al-Muhallaa’ (7.185). And An-Nawaawi drives proof for them (the majority) from what is understood from Allaah ta’ala’s saying: faman ta’ajjala fee yaumaini falaa ithma ‘alaihi (8:283): “And the day (al-Yaum) is a name for the daytime not including the night”. And using what is confirmed from ‘Umar and his son ‘Abdullah who both said: “Whoever is at Minaa on the second day and the evening comes upon him – then let him stay until the next day and leave together with the people.” And the wording of ‘Al-Muwatta’ from Ibn ‘Umar is: “Then let him not leave until he has stoned the Jamaraat on the next day.” And Imaam Muhammad in his Muwatta (p.233) narrates it from Imaam Maalik and says: “And that is what we accept, and it is the saying of Abu Hanifah and people in general.”
104. Reported by Bukhaaree and Muslim and others – see ‘Al-Irwaa’ (no.1097). And I have pointed out there that my narrating it as being from the hadith of Ibn ‘Abbaas in the Original is a mistake.
105. Reported by Abu Dawud, At-Tirmidhi, An-Nasaa’ee and Ibn Maajah – and authenticated by a group of the scholars. See ‘Al-Irwaa’ (no.1080).
106. Hadith hasan reported by Al-Bazzaar and Al-Baihaqi and others from Ibn ‘Abbaas – Ibn Hajr declaring its isnaad to be hasan, and it has supporting narrations which I have quoted in ‘As-Saheehah’ (No.2477).
107. Reported with Mu’allaq isnaad by Bukhaaree (Mukhtasar al Bukhaaree, no.287) joined by a number of scholars whom I have named in ‘As-Saheehah’ (no.803).
108. Reported by Tabraani and Diyaa-al-Maqdisee in ‘Al-Mukhtaarah’ and ‘Al-Mundhari’ declares its isnaad to be hasan. And it is as he said as it has another chain of transmission as I have shown in ‘Tahdheer us-Saajid…’ (Pp.106-107 2nd edition).
109. Reported by AHmad and others from the hadith of Jaabir from the Prophet with saheeh isnaad – and authenticated by a number of scholars whom I have mentioned in ‘Al-Irwaa’ (no.1129).
110. Reported by Tirmidhee and others – authenticated by Ibn Khuzaimah and Ibn Hibbaan and al-Haakim and others – see ‘Al-Mishkaat’ (no.258) and ‘at-Targheeb’ (no.2/120,122).
111. Reported by Abu Dawud, Tirmidhee, an-Nasaaiee Ibn Maajah and others – authenticated by Tirmidhee and al-Haakim and adh-Dhahabee – see ‘Al-Irwaa’ (no.481).
بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful
[Our Group – Click Here]
- The Farewell Tawaaf (Tawaaf Ul Wadaa):
130. So when he has finished all that he has to do and has decided to travel then he has to make a farewell Tawaaf of the house, as Ibn ‘Abbas narrated: ‘The people used to head off in every direction and so the Prophet said: “None of you should depart until he makes as his last act Tawaaf of the House.”(112)
131. And the menstruating woman was at first ordered to wait until she became clean of it in order to make Tawaaf ul Wadaa’ (113) then it was permitted for her to leave without waiting according to the hadith of Ibn ‘Abbas: “That the Prophet gave concession for the menstruating women that she should depart before (Farewell) Tawaaf as long as she had made Tawaaf of Ifaada.”(114)
132. And he may carry away with him whatever he can of Zamzam water because of the blessing therein, as: “Rasoolullah used to carry it with him in water skins and containers – and he used to pour (it) upon the sick and give it to them to drink.”(115) Further: “Before Makkah was conquered he used to send the message to Suhail ibn ‘Amr: that he should bring Zamzam water for us and not leave it – so he would send to him two large bag fulls.”(116)
133. So when he finishes the Tawaaf he leaves the mosque like the rest of the people – not walking backwards – and he leaves putting out his left foot first (117), saying: Allaahumma salli ‘alla muhammadin wa sallim – allaahumma innee ‘as’aluka min fadhlika
(O Allaah sends blessings and peace upon Muhammad. O Allaah I ask You for Your bounty.)
112. Reported by Muslim and others – and a similar hadith by Bukhaaree. See ‘Al-Irwaa’ (no.1086) and ‘Saheeh Abi Dawud’ (no.1747).
113. Established in the hadith of al-Haarith Ibn ‘Abdullah Ibn Aus, reported by AHmad and others. See Sahih Abi Dawud (no.1749)
114. Reported by AHmad with a sahih isnaad to the standard of Bukhaaree and Muslim – who also both narrate a similar hadith – see ‘Al-Irwaa’ (no.1086). And they also narrate a witness to it from the hadith of ‘Aa’ishah – see Sahih Abi Dawud (no.1748).
115. Reported by Bukhaaree in his ‘Taareeq and Tirmidhee who declared it to be hasan – from the hadith of ‘Aa’ishah – May Allaah be pleased with her – see ‘Al-Ahaadeeth-as-Saheehah’ (no.883).
116. Reported by Baihaqi with a good sahih isnaad from Jaabir – May Allaah be pleased with him. And it has an authentic mursal narration as a witness to it reported by ‘Abd-ur-Razzaaq in his ‘Musannaf’ (no.9127). And Ibn Taimiyyah narrates that the salaf used to transport it.
117. See note 24.
بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful
[Our Group – Click Here]
- 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.
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.
بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful
Hajj literally means ‘to set out for a place’. Islamicly, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (saws).
Hajj and its rites were first ordained by Allah (swt) in the time of the Prophet Ibraham (Abraham) (as) and he was the one who was entrusted by Allah (swt) to build the Kaaba – the House of Allah (swt) – along with his son Ismail (Ishmael) (as) at Makkah. Allah (swt) described the Kaaba and its building as follows:
“And remember when We showed Ibrahim the site of the [Sacred] House [saying]: Associate not anything [in worshipping with Me and purify My House for those who circumambulate it [i.e. perform Tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].” (Quran 22:26)
After building the Kaaba, Ibrahim (as) would come to Makkah to perform Hajj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Hajj rites were changed. As idolatry spread throughout Arabia, the Kaaba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Isa (Jesus) (as) and his mother Maryam (Mary) (as). Eventually over 360 idols came to be placed around the Kaaba.
During the Hajj period itself, the atmosphere around the sacred precincts of the Kaaba was like a circus. Men and women would go round the Kaaba naked, arguing that they should present themselves before Allah (swt) in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah (swt) and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the Hajj call was distorted by them with the following additions: “No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses.”
Sacrifices were also made in the name of Allah (swt). However, the blood of the sacrificed animals was poured onto the walls of the Kaaba and the flesh was hung from pillars around the Kaaba, in the false belief that Allah (swt) demanded the flesh and blood of these animals.
Singing, drinking, adultery and other acts of immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Hajj event. In these competitions, poets would praise the bravery and splendor of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.
Thus the people had totally abandoned the teachings of their forefather and leader Ibrahim. The House that he had made pure for the worship of Allah (swt) alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Abraham to be answered:
“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your verses and instruct them in the book and the Wisdom and sanctify them. Verily you are the All-Mighty, the All-Wise.” (Quran 2:129)
Sure enough, a man by the name of Muhammad ibn ‘Abdullaah (saws), was born in the very city that Ibrahim (as) had made this supplication centuries earlier. For twenty-three years, the Prophet Muhammad (saws), spread the message of monotheism – the same message that Ibrahim (as) and all the other Prophets (as) came with – and established the law of Allah (swt) upon the land. He expended every effort into making the word of Allah (swt) supreme and his victory over falsehood culminated in the smashing of the idols inside the Kaaba which once again became the universal centre for the worshippers of the one True God.
Not only did the messenger of Allah (saws) rid the Kaaba of all its impurities, but he also reinstated all the rites of Hajj which were established by Allah’s (swt) Permission, in the time of Ibrahim. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s (swt) statement:
“There is to be no lewdness nor wrangles during Hajj.” (Quran 2:197)
Competitions among poets in the exaltations of their forefathers and their tribesmens’ achievements were all stopped. Instead, Allah (swt) told them:
“And when you have completed your rites [of Hajj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Quran 2:200)
Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibrahim (as), but Allah (swt) commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah (swt) rather than fame and the praise of the people. He (swt) said:
“So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Quran 22:36)
As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Kaaba and hanging their flesh on alters, then Allah (swt) clearly informed them that:
“It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Quran 22:37)
The Prophet (saws), also put a stop to the practice of circling the Kaaba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s (swt) question:
“Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Quran 7:32)
Another custom which was prohibited through the Qur’an was that of setting off for Hajj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed righteousness, having total dependency on Allah (swt), would travel to perform Hajj begging food the whole journey. They considered this form of behavior a sign of piety and an indication of how much faith they had in Allah (swt). However Allah (swt) told mankind that to have sufficient provisions for the journey was one of the preconditions for making Hajj. He (swt) said:
“And take a provision [with you] for the journey, but the best provision is piety.” (Quran 2:197)
In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Hajj was once more made a model of piety, fear of Allah (swt), purity, simplicity and austerity. Now, when the pilgrims reached the Kaaba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah (swt) at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Hajj that was worthy of the reward of paradise, as the Prophet (saws) said:
“The reward for an accepted Hajj is nothing less than paradise.” (Saheeh Al-Bukhari)
Many Muslims who have been blessed to make Hajj often speak of how the journey is a life-changing experience. This is more the case for some than others.
Malcolm X, or Malik El-Shabazz, is one Muslim who saw the light of true Islam through his Hajj in April 1964. As a former member and speaker for the Nation of Islam, a black spiritual and nationalist movement, he believed that the white man was the devil and the black man superior.
After leaving the Nation of Islam in March 1964, he made Hajj, which helped change his perspective on whites and racism completely.
Here is an excerpt of a letter Malik El Shabazz wrote a letter to his loyal assistants in Harlem… from his heart, telling them of his experience. In it, he explains what it was during this blessed journey that made him so profoundly shift his perspective on race and racism. We should keep in mind that this letter was written in a time when the history of African Americans in America was in making, a time when centuries worth of oppression was being spoken about and condemned in public. 
“Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.
“I have been blessed to visit the Holy City of Mecca, I have made my seven circuits around the Ka’ba, led by a young Mutawaf named Muhammad, I drank water from the well of the Zam Zam. I ran seven times back and forth between the hills of Mt. Al-Safa and Al Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.
“There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.
“America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white – but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.
“You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.
“During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug – while praying to the same God – with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.
“We were truly all the same (brothers) – because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude.
“I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man – and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.
“With racism plaguing America like an incurable cancer, the so-called ‘Christian’ white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster – the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.
“Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities – he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth – the only way left to America to ward off the disaster that racism inevitably must lead to.
“Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors – honors that in America would be bestowed upon a King – not a Negro.
“All praise is due to God, the Lord of all the Worlds.”
Malcolm X saw and experienced many positive things. Generosity and openheartedness were qualities which were impressed on him by the welcome which he received in many places. He saw brotherhood and the brotherhood of different races and this led him to disclaim racism and to say:
“I am not a racist… In the past I permitted myself to be used… to make sweeping indictments of all white people, the entire white race, and these generalizations have caused injuries to some whites who perhaps did not deserve to be hurt. Because of the spiritual enlightenment which I was blessed to receive as the result of my recent pilgrimage to the Holy City of Mecca, I no longer subscribe to sweeping indictments of any one race. I am now striving to live the life of a true Sunni Muslim. I must repeat that I am not a racist nor do I subscribe to the tenets of racism. I can state in all sincerity that I wish nothing but freedom, justice and equality, life, liberty and the pursuit of happiness for all people.”
 From The Autobiography of Malcolm X with assistance from Alex Haley, the author of Roots.