Rites of Hajj and Umrah english islamic book pdf

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Rites of Hajj and
Produced By:
Islamweb Staff
Editorial & Translation Department
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All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none
worthy of worship except Allaah, and that Muhammad is His slave and Messenger,
may Allaah exalt his mention as well as that of his family and all his companions.
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Shaikh Muhammad Naasir-ud-Deen Al-Albaani was born in the Ashkodera, capital
of Albania in 1914 C.E. While he was young his parents migrated with him to
Damascus, Syria. From an early age he became fascinated by the sciences of
Hadeeth and thereafter spent his time devoted to seeking the knowledge. In later
life he was given professorship of Hadeeth at the Islamic University of Madeenah.
He is well known to students and scholars for his knowledge and writings. He has
many well-known students and has visited places throughout the Middle East and
Europe. He was forced to migrate to Syria to Jordan, then to Syria, then to
Lebanon, then to the Emirates, then finally back to Jordan. He has been of
enormous service to the Prophetic Hadeeth, taking great pains to check and sort
out the authentic from the weak and fabricated narrations. He has produced many
pamphlets and books, some of them running into many volumes – on topics of
great importance to Muslims – and has fully checked many of the famous books of
Hadeeth – the Sunan of Tirmithi, Aboo Daawood, An-Nasaa’ee and Ibn Rajah,
along with Suyootis huge ‘Jaami su-Sugheer’ and Mishkat ul-Masaabeeh’. He is the
foremost scholar of Hadeeth and related science of this age.
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Text of Translation
Verily all praise is for Allaah, we praise Him and seek His aid, and we ask for His
forgiveness, and we seek refuge in Allaah from the evils of our own selves and
from our evil deeds. Whomsoever Allaah has guided, none can misguide him, and
whomsoever Allaah has misguided, none can guide him, and I testify that none has
the right to be worshipped except Allaah, without any partner, and I testify that
Muhammad is His servant and Messenger.
To proceed,
Verily the desire to make Knowledge easily accessible to the public has called me
to explain the rites of Hajj and to do that by extracting these from my original
book: “the Hajj of the Prophet (sallallaahu alayhi wa sallam) as narrated by
Jaabir ” – in the same way that I produced an abridgement of my book on the
Prophet’s manner of Prayer – except that I have herein included many important
additions not found in the original – and I have been careful to record their source
and authenticity – along with other additions with I have added in accordance with
the method used in my other books as regards quoting the standard Hadeeth along
with its source – in abridged form – while usually referring the reader to my other
books – some of which have been published and some of which have not. As for
what is to be found in my original book on Hajj, then I have not quoted the sources
in full herein – regarding it as sufficient that reader should refer back to the original
as it is widely available to the honourable readers – so anyone who wishes to check
on such a point will find it easy to refer back to and I will refer to it as ‘The
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Original’. And to add to the usefulness of the book I have ended it with a brief
mention of the innovations connected with Hajj and visiting Madeenah.
And I have called it “The Rites of Hajj and ‘Umrah” from the Book and the
Sunnah and Narrations from the Pious Predecessors.
I ask Allaah the Blessed and Most High to make all my work good and sincerely
for His Face and that should be no sharer in that with Him.
Muhammad Naasir-ud-Deen Al-Albaani
Damascus, 21st Sha’baan 1395
Advice for those about to do Hajj
These are some pieces of advice and useful points which I offer to our brothers
about to make Hajj.
Firstly: The pilgrim must fear his lord by obedience to Him, and must be very
careful not to fall into that which Allaah has forbidden as Allaah Says (what
means): “For Hajj are the months well-known. If anyone undertaken that duty
therein, let there be no obscenity nor wrangling in the Hajj” [Quran 2:197]
And the prophet (sallallaahu alayhi wa sallam) said: “He who performs Hajj and
does not speak obscenely or commit evil then he returns from his sins just as the
day his mother gave birth to him”, and if he did so then his Hajj would be accepted
and Messenger (sallallaahu alayhi wa sallam) said: “The accepted Hajj – there is
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no less a reward for it than Paradise.(1) So he must be aware of what many are
affected by because of their ignorance or misguidance:
(A) Directing any form of worship to other than Allaah (shirk). And we have seen
many of the people falling into shirk – like praying for the removal of distress or
aid from the Prophets and the pious instead of from Allaah alone, and their taking
oath by them in veneration of them – so by their actions they completely nullify
their Hajj. As Allaah Says (what means): “If you were to join gods with Allaah,
truly fruitless will be you work (in life).” [Quran 39:65]
(B) Some men shaving off their beards – as it is a sinful deed – and doing it
involves four separate sins – as I have explained in ‘The Original’.
(C) The wearing of gold rings by men – and this is Haraam – even more so those
which are known as wedding-rings as that includes the further sin of imitating the
Secondly: Everyone who intends to make Hajj and has not brought the sacrificial
animal (Hadee) with him(2) then he should intend to perform Hajj of Tamattu’ [see
the Glossary] – as the Prophet (sallallaahu alayhi wa sallam) ordered his
companions to do in the end, and as he became angry when some did not
immediately carry out this order to change the intention from Hajj to an ‘Umrah
and he (sallallaahu alayhi wa sallam) also said: “I have entered the `Umarah into
the Hajj until the Day of Resurrection”, and when some of the Companions asked
whether he had done that only for that year or forever, the Prophet (sallallaahu
alayhi wa sallam) joined his fingers together and said: “I have entered the ‘Umrah
into the Hajj until the Day of Resurrection, not just for a time, rather forever.
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And because of this he ordered Fatimah and also all his wives – may Allaah be
pleased with them all – to leave the state of Ihraam after finishing the ‘Umrah, and
therefore Ibn ‘Abaas (may Allaah be pleased with him) used to say: Whomsoever
makes Tawaaf of the House – then he has left Ihraam – the Sunnah of your Prophet
(sallallaahu alayhi wa sallam) – even if you are averse to it.(4) So everyone who
has not brought the sacrificial animal with him, should call out that he is going to
make ‘Umrah – in the three months of Hajj, and he who has declared his intention
to do Hajj Mufrad (Hajj on its own) or Hajj Qaarin then hears of the Prophet
(sallallaahu alayhi wa sallam) to change it ‘Umrah – then he should quickly obey
even after reaching Makkah and Sa’y between Safa and Marwah – then he should
leave the state of Ihraam – then declare the intention for Hajj on the Day of
Tarwiyyah – the 8th of Thul-Hijjah.
O you who believe! Give your response to Allaah and His Messenger, when He
calls you to that which will give you life [Soorat-ul-Anfal ayah 24]
Thirdly: You must not leave off staying the night at Mina on the night before
‘Arafah as it is obligatory (waajib) – the Prophet (sallallaahu alayhi wa sallam) did
it and ordered it with his saying: “Take from me your rites of pilgrimage.” And you
must also stay the night at Muzdalifah until you pray Fajr prayer, and if you miss
this staying then you must at least pray Fajr there – as that is even more obligatory

  • rather it is one of the rukn (pillar) of Hajj according to the most correct saying
    according to the scholars – except upon the woman and the weak – for it has been
    allowed for them to leave after half of the night has passed.
    Fourthly: And be very careful not to walk directly in front of anyone praying in
    the Haraam mosque, not to speak of other mosques and prying places as the
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    Prophet (sallallaahu alayhi wa sallam) said: “If the one walking between the hands
    of one praying knew what were upon him then it would be better for him to stand
    still for forty (…) than that he should walk between his hands.” [Maalik, AlBukhaari] Muslim, the 4 Sunan of Abu Juhaim]. And this is a general text covering
    everyone walking in front, and everyone praying – and there is no authentic
    Hadeeth to make any exception for the one doing so in the Haraam Masjid – and
    you should pray therein like any other place towards a sutrah – according to the
    general nature of the Hadeeth regarding that – and there are also some narrations
    from the Companions particularly about the Masjid-ul-Haraam – which I have
    mentioned in ‘The Original’.
    Fifthly: The people of knowledge should teach the pilgrims the rites of Hajj and
    its commands according to the Book and the Sunnah whenever meeting with them,
    and that should not stop them from calling to Tawheed which is the essence of
    Islam and was the reason for sending of the Prophets, and the sending down of
    revealed books, as most of the people whom we have met – even some of those
    who are supposed to be seeking knowledge – we have found to be in complete
    ignorance of the real meaning of oblivious to the necessity of the return of the
    Muslims – upon their differing madhabs (schools of thoughts) and various parties –
    to unification and joining ranks upon the basis of the Book and the Sunnah, – in
    belief (Aqeedah) and Regulations (Ahkaam) and transactions, and behaviour, and
    politics and economic affairs and all other aspects of life. And they must remember
    that any voice raised or any movement made to reform which is based upon any
    foundation other than this firm splitting and weakening of the Muslims – and will
    increase their shamefulness and humiliation – and the present state of affairs is the
    greatest proof of that – and Allaah is the One Whose help is sought.
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    And there is nothing wrong with debating in the best way – when required, as the
    kind of argumentation that is forbidden in Hajj is useless argument which is also
    forbidden outside Hajj, just like the evil-doing that is forbidden in Hajj – for that is
    not the debating which is commanded in Allaah saying (what means): “Invite (all)
    to the way of your Lord with wisdom and beautiful preaching, and argue with them
    in ways that are best and most gracious…” [Quran 16:125]
    However, it should be noticed that if it appears that there is no benefit in the
    discussion because of the other persons blindly sticking to his madhab or own
    opinion – and if he were to continue then there is fear of going into that which is
    not permissible – then it is better to leave that argument with him as the Prophet
    (sallallaahu alayhi wa sallam) said: “I am a claimant for a house in the outskirts of
    Paradise for one who leaves off arguing even if he is in the right…(6)
    No Difficulty
    And the one who is inviting to the truth should always make things easy for the
    people in general and the pilgrims in particular as this making things easy is one of
    the principles of the kind of Sharee’ah – as is known – as long as there is no text
    against the point, for when there is a specific text then it is not permissible to make
    things easy by opinion. And this is the just and middle way which it is binding for
    every caller to the truth to adopt. And there is no need to take any notice to the
    people’s objecting after that and saying: He is too strict, he is too lenient.
    And there are various actions which are permissible for the pilgrims which they
    have become used to avoiding due to some people’s fatawa going against the
    aforementioned principle. So I decided to make note of those:
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  1. Bathing, without need to because of (e.g.) wet dreams (Ihtilaam), even if it
    involves rubbing the head – as it is authentically reported from the Prophet
    (sallallaahu alayhi wa sallam) in Al-Bukhaari and Muslim and others from
    the narration of Aboo Ayyoob (may Allaah be pleased with him).(7)
  2. Scratching the head, even if some hair falls out as shown by the preceding
    Hadeeth of Aboo Ayyoob – and it is the saying of Shaikhul-Islam Taimiyya
    (may Allaah have mercy upon him).
  3. Cupping/Blood-letting (Ihtijaam) even if some of the hair is shaved off in
    the place required, as the Prophet (sallallaahu alayhi wa sallam) had it done
    on the center of his head while in Ihraam – and that is not possible without
    shaving some of the hair. And this is also the saying of Ibn Taymiyyah – and
    the Hanbali scholars also – however, they say that he must make a sacrifice
    to make up for it, and they have no proof of this. Rather that is rejected by
    the Prophet’s cupping – and had he made a sacrifice because of having done
    that then the narrator would have reported that – and his not having done so
    shows that it did not happen – so the correct position is the saying of Ibn
    Taymiyyah (may Allaah have mercy upon him).
  4. Smelling sweet smelling plants and pulling off broken nails – and there are
    narrations about that mentioned in ‘The Original’.
  5. Taking the shade of a tent, or upheld garment – as this is proven from the
    Prophet (sallallaahu alayhi wa sallam), and in the same way using the
    camel-litter in the old days or an umbrella or car – even sitting inside – these
    days. And making it obligatory to make up for that with a sacrifice is a
    harshness for which there is no proof, rather there is no difference between
    seeking the shade of a tent which is proven from the Sunnah and seeking
    shade from the camel-litter – and its like, and this is a narration from Imaam
    Ahmad as occurs in ‘Manaar us-Sabeel’ (1/2460). And what some people do
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    regarding removing the roofs of their cars is entering into religion something
    that the Lord of the worlds has not allowed.
  6. Wearing a belt around the izaar and tying it when necessary, and wearing
    rings – as occurs in some narrations. And like it is wearing a watch or
    spectacles and money-pouch around the neck.
    All of those things fall under the aforementioned principle – furthermore some of
    them also being supported by Hadeeth from the Prophet (sallallaahu alayhi wa
    sallam), or by narrations from the Companions – and Allaah says (what means):
    “He (Allaah) intends every facility for you, He does not want to put you into
    difficulties.” [Quran 2:185].
    And all praise is for Allaah Lord of the worlds.
    Assuming Ihraam
    (Ihraam is the state entered into at the Meeqaat in which certain acts and types of
    clothing are forbidden)
  7. It is mustahabb for anyone going for Hajj or ‘Umrah to take a Ghusl (bath)
    for Ihraam – even if a woman is in her period or in after-birth confinement.
  8. Then the men may wear whatever clothes he wishes that are not made in the
    shape of the body – and these clothes are called by the fuqahaa (religious
    scholars) “ghair al mukheet (unstitched)”. So he wears a ridaa (upper
    garment) and izaar (lower garment) or whatever, and sandals or any
    footwear that does not cover the ankle-bone.
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  9. He does not wear a hat or an ‘imaamah (turban) or anything like that which
    fits onto and covers the head – this referring only to men. As for the women –
    she does not remove anything of the clothes that are prescribed for her in the
    Shari’ah, except that she should not tie on the niqaab(8) (face-veil) or the
    burqa’ or the lithaam (lower face cover, up to the eyes) or handkerchief and
    she should not wear gloves(9). And the Prophet (sallallaahu alayhi wa
    sallam) said : “The muhrim should not wear the shirt, or the ‘imaamah, or
    the hooded cloak, or trousers, or garment touched by wars (dyes with
    saffron) or saffron; or leather socks – unless he cannot find sandals) then in
    that case he may wear leather socks),(10)” and the Prophet (sallallaahu
    alayhi wa sallam) said: “The woman muhrim should not affix a face veil and
    should not wear gloves(11). And it is permissible to for the women to cover
    her face – even if it touches her face according to the correct opinion –
    however, she should not tie it on, as Ibn Taymiyyah says.
  10. He may put on the clothing of Ihraam before the Meeqaat even in his own
    house as the Prophet (sallallaahu alayhi wa sallam) and his Companions
    did. And this makes it easier for those making Hajj by airplane for whom it
    is not possible to put on Ihraam at the Meeqaat – so it is permissible for
    them to embark on the plane in Ihraam, but they do not make the intention
    of Ihraam until very shortly before the Meeqaat – in order that they do not
    go past the Meeqaat without Ihraam.
  11. He may use body-oil and perfume himself with any perfume he please which
    was has odor but not color, however, women use that which has color not
    but no odor – and all this to be before he makes intention of Ihraam at the
    Meeqaat – after that is Haraam.
    Ihraam and Niyyah (intention)
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  12. So when he comes t the Meeqaat it becomes waajib (obligatory) for him to
    assume Ihraam – and the mere wish and intention to perform Hajj is not
    sufficient as that has been with him since leaving his own land – rather he
    must perform by word and action what will cause him to be muhrim. So
    when he recites `Talbiyah ‘ intending to enter into Ihraam then his Ihraam is
    concluded – as agreed upon by the scholars.
  13. And he does not say anything more than the Talbiyah such as their saying:
    “O Allaah, I intend to make Hajj or Umrah so make it easy for me and accept it from me..." as none of this is reported from the Prophet (sallallaahu alayhi wa sallam) - just like speaking with the intention for Wudhoo’ and Salaah and Fasting - all of this being from the newly invented matters and is well-known the Prophet (sallallaahu alayhi wa sallam) said: "...for every newly invented matter is an innovation, and every innovation is a going astray and every going astray is in Hell-Fire." [At-Tirmithi] The Meeqaats The Meeqaats (places for assuming Ihraam) are five: Thul Hulaifah, Al-Juhfah, Qarn-ul manaazil, Yalamlam and DhaatuIrq. They are for those who live there
    and those who pass by them intending Hajj or ‘Umrah. And he whose house is
    nearer than them to Makkah then he makes Ihraam from his house, the people of
    Makkah making Ihraam from Makkah.
    THUL HULAIFAH is the place for the people of Madeenah and is a village six or
    seven miles away – and it is the furthest Meeqaat from Makkah – being ten riding
    stations away – or less depending on the route, there being many routes from there
    to Makkah as Ibn Taimiyyah points out. And it is called ((waadi ul Aqeeq,)) and English.islamweb.net/emainpage Page 14 its masjid is called ((Masjid-ush-shajarah)) (mosque of the Tree), and there is spring there calledthe spring of Ali' by the ignorant masses - believing thatAli :
    killed a jinn there – and that is a lie.
    And AL-JUHFAH is a village between Madeenah and Makkah – about three travel
    stages away. It is the Meeqaat for the people of Madeenah if they come by this
    route. Ibn Taimiyyah said: “It is the Meeqaat for those who make Hajj from the
    direction of the west, like the people of Shaam (Greater Syria) and Egypt and the
    rest of the West. And it is today ruined and deserted, therefore the people now go
    into Ihraam before it in the place called “Raabigh”. And Qarn UL MANAAZIL –
    which is also called “Qarn-uth-Tha’aalib” is near Makkah – being a day and night’s
    journey away – and is the Meeqaat for the people of Najd.
    And YALAMLAM is a place two nights distant from Makkah, thirty miles away
    and is the Meeqaat for the people of Yemen.
    And DHAATU TRQ is a place out in the desert, marking the border between Najd
    and Tihaamah, being forty-two miles from Makkah. It is the Meeqaat for the
    people of Iraq.
    The Prophet’s order to perform Hajj At-Tamattu‟
  14. So when he wishes to make Ihraam and is making Hajj-ul-Qirran, having
    brought the sacrificial animal with him, he should say: labbaikAllaahumma biHajjah wa Umrah (Here I am O Allaah making Hajj and Umraah). So if he hasn't brought the sacrificial animal - and that is better - then he says Talbiyah for Umrah only and that he must do, saying labbaikAllaahumma bi- Umrah. English.islamweb.net/emainpage Page 15 So if he has already made Talbiyah for Hajj only, he cancels that and makes it into anUmrah – as the Prophet (sallallaahu alayhi wa sallam) ordered that and
    also said: “I have entered the Hajj until the Day of Judgment” and he joined his
    fingers together (as in the Hadeeth that has preceded).
    He also said: “O family of Muhammad – whoever from you makes Hajj, then let
    him say Talbiyah of an ‘Umrah in Hajj(12)”
    and this is At-Tamattu’ of `Umrah with
    Making condition
  15. And if he wishes when making Talbiyah he may state a condition to Allaah
    fearing that which may prevent him (from completion of the Hajj) whether illness
    or fear – saying as the Prophet (sallallaahu alayhi wa sallam) taught: Allaahumma
    mahillee haithu habastanee (O Allaah my place is wherever you prevent me).(13) So
    if he does that and is then prevented or becomes ill – then he may leave Ihraam of
    the Hajj or `Umrah – and there is no recommendatory sacrifice due upon him and
    he does not have to do the Hajj again, except and unless it was his first Hajj – then
    he has to repeat it.
  16. There is no special prayer for Ihraam, however if it is time for prayer before
    Ihraam, then he should pray and then put on Ihraam following the example of the
    Messenger (sallallaahu alayhi wa sallam) who put on Ihraam after prying Thuhr
    Prayer in waadee ul’aqeeq
  17. However he whose Meeqaat is Thul Hulaifah – then it is mustahabb for him to
    pray there, not for Ihraam, but because of the place and its being blessed. As al-
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    Bukhaari has narrated from Umar (may Allaah be pleased with him) who said : “I
    heard the Messenger (sallallaahu alayhi wa sallam) say in waadi ul ‘Aqeeq:”
    “Someone came to me this night from my Lord and said: Pray in this blessed
    valley, and say `Umrah with Hajj(14)” And Ibn ‘Umar narrates from the Prophet
    (sallallaahu alayhi wa sallam): “…that he saw, when alighting for sleep at the end
    of the night in Thul Hulaifah in the center of the valley, one saying to him: you are
    in the blessed stony ground.”(15)
    Talbiyah and raising the voice
  18. then he said he should stand(16) facing the Qiblah, and say Talbiyah for
    `Umrah or Hajj as has proceeded, and say: Allaahumma haadhihi Hajjah,
    laariyaa’a feehaa wa laa sum’ah (O Allaah this is a Hajj, there being no
    ostentation in it or hypocrisy).(17)
  19. And he should say the Talbiyah of the Prophet (sallallaahu alayhi wa sallam):
    (i) labbaikAllaahumma labbaika labbaika laa shareeka laka labbaika-innal
    hamda wan na’mata laka wal mulka-la shareeka laka
    (Here I am O Allaah, here I am, there is no partner for You, here I am,
    Verily all praise for You, and every bounty is from You, and all dominion is
    Yours – You have no partner.)
    (ii) And he also said: labbaika ilaahal haqq (Here I am O God of Truth.)
  20. And it is better to stick to the Talbiyah of the Prophet (sallallaahu alayhi wa
    sallam), even though it is permissible to increase upon it – as the Prophet
    (sallallaahu alayhi wa sallam) approved of those who did so, saying: “labbaika
    dhal ma’aarij, labbaika dhal fawaadil”.
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    (of the Ways of Ascent, Here I am Owner of Excellence.) And Ibn Umar used to also say: "labbaika wa sa'daika wal khairu biyadaika war-raghabaa'u ilaika wal amalu” (Here I am and blessed by You, and all good is in Your Hands, and desire
    and action are directed towards You.)(18)
  21. And the one saying the Talbiyah is ORDERED to raise his voice with it, as
    the Prophet (sallallaahu alayhi wa sallam) said: “Jibreel came to me and ordered
    me to order my companions and those with me to raise their voices with Talbiyah
    .”(19) and he said: “the best Hajj is shouting out and spilling blood.(20)
    Therefore the companions of the Prophet (sallallaahu alayhi wa sallam) when they
    entered into Ihraam, by the time they reached `ar-Rauhaa’ their voices had tired
    And the Prophet (sallallaahu alayhi wa sallam) said: “It is as if I am looking at
    Moosa, upon whom be peace, descending from the mountain pass raising his voice
    with Talbiyah …”(22)
  22. And women, as regards the Talbiyah , are like men – as the two preceding
    Hadeeth are general – so they should raise their voices as long as their is no fear of
    fitnah. And Aa'ishah used to raise her voice until the men could hear her. Abu Atiyyah said: “I heard Aa'ishah saying: Verily I know how was the Talbiyah of Messenger (sallallaahu alayhi wa sallam), then I heard her after that saying: LabbaikAllaahumma labbaika..."(23) English.islamweb.net/emainpage Page 18 And Qaasim ibn Muhammad said: Mu'aawiyyah went out at night and heard the voice of someone making Talbiyah, so he said:Who is that?” It was said:
    Aa'ishah, Mother of the Believers, makingUmrah from at-Tan’eem.” So that
    was mentioned to `Aa’ishah so she said: “If he had asked me I would have told
  23. And he continually repeats the Talbiyah as it is “from the signs of Hajj”
    (25) and
    because of the Prophet’s saying: There is no one who makes Talbiyah except that
    whatever is on his right and left – trees and stones also make Talbiyah until the
    earth resounds from here and here – meaning – on his right and left.”(26)
    Especially whenever he ascends a high place or descends a valley – according to
    the Hadeeth which has preceded: “It is as if I am looking at Moosa – upon whom
    be peace – coming down from the mountain pass….loudly reciting Talbiyah ” and
    in the other Hadeeth: “It is if I am looking towards him when he descends in the
    valley reciting Talbiyah”.(27)
  24. And he may also recite along with it “La ilaaha illallaah” and Talbiyah
    according to the saying of Ibn Mas’ood, may Allaah be pleased with him – “I went
    out Messenger (sallallaahu alayhi wa sallam) and he did not leave off the Talbiyah
    until he stoned Jamrat-ul’ Aqabah – except when he mixed it with reciting Talbiyah
    ? or “La ilaaha illallaah”.(28)
  25. So when he reaches the haram of Makkah and sees the houses of Makkah he
    leaves off the Talbiyah to concentrate on the following actions: (29)
    Taking Ghusl for entering Makkah
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  26. And whoever can talk a Ghusl (bath) before entering Makkah then he should do
    so. And he should enter Makkah in the day following the example of Messenger
    (sallallaahu alayhi wa sallam).(30)
  27. And he should enter from the upper part of Makkah which today has Bab ul
    Mi’laah as the Prophet (sallallaahu alayhi wa sallam) entered from the upper pass
    (Kadaa’)(31) above the graveyard, and he entered the masjid from Bab Bani Shaibah
    as that was the nearest way to the Black Stone (Al-Hajrul- Aswad).
  28. And he is allowed to enter by any path as the Prophet (sallallaahu alayhi wa
    sallam) said: All of the mountain passes of Makkah are a pathway and place for
    slaughter and in another Hadeeth, All of Makkah is a pathway. He enters from here
    and leaves from here.(32)
  29. So if you enter the masjid do not forget to enter by the right foot,(33) and say:(34)
    Allallhumma salli alaa muhammadin wa sallim - Allaahumma aftah lee abwaaba rahmatika or a'oodhu billaahilazeemi wa biwajhihil kareem wa sultaanihil
    qadeemi minash shaitaanir rajeem.
  30. And when he sees the Ka’bah he raises his hands if he wants to – as it is
    established from Ibn `Abbaas.
  31. And there is no Du’aaestablished from the Prophet (sallallaahu alayhi wa sallam) at this point. So he may make Du’aa with Whatever he can if he wishes
    with the Du’aawhich is established fromUmar:(36)
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    Allaahumma anta salaamu wa minkas salaamu fahayyinaa rabbanaa bissalaam
    Tawaaf of Quadoom (arrival)
  32. Then he should go straight to the Black Stone and facing it make takbeer. And
    he may say Bismillaah' before it - as it is authentically reported from IbnUmar,
    although not from the Prophet (sallallaahu alayhi wa sallam).
  33. Then he touches the Black Stone with his hand and kisses it also, and makes
    sajda upon it also – as Messenger (sallallaahu alayhi wa sallam) did that, and
    Umar, and IbnAbbaas.
  34. If he is not able to kiss it then he touches it with his hand then kisses his hand.
  35. Then if he cannot touch it he should make a sign towards it with his hand.
  36. And he does that in every circuit.
  37. And he should not push and crowd to get to it according to the Prophet’s
    saying: O` Umar, you are a strong man, so do not harm the weak, and when you
    wish to touch it, then when it become free then touch it, and if not then face it and
    say takbeer.
  38. And there is in touching the Black Stone a great excellence as the Prophet
    (sallallaahu alayhi wa sallam) said: “Allaah will raise up the Stone on the Day of
    Judgement, and will have two eyes with which it will see, and a tongue which it
    talks with, and it will give witness in favor of everyone who touched it in truth.”(39)
    And he said: “Touching the Black Stone and the Yemeni corner removes sins.”(40)
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    “The Black Stone is from Paradise, and it used to be whiter that snow, but the sins
    of the idolaters turned it black.”(41)
  39. Then he should begin making Tawaaf around the Ka’bah – it being to his left –
    and he goes around past the Stone seven times – from the Stone to the Stone being
    one, wearing the Ihraam under his right armpit and over the left (called alidtibaa’)(42) throughout the Tawaaf. And walking quickly and with boldness (ramal
  • a strong walk in which the shoulders are thrust forwards) in the first three, from
    the Stone to the Stone – then he walks normally in the rest.
  1. And he touches the Yemeni corner with his hand each time he passes and does
    not kiss it, and if he is not able to touch it then he should not make any sign
    towards it with his hand at all.
  2. And he should say between the two corners: “O Allaah gives us good in this
    life, and good in the Hereafter and save us from the Punishment of the Fire.”(43)
    Rabbanaa aatinaa fid-dunyaa hasanatan wa feel aakhirati hasanatan wa qinaa
    ‘adhaaban naar [Sooratul- Baqarah ayah 201]
    (Our Lord! Give us good in this world and good in the Hereafter, and defend us
    from the torment of the Fire.)
  3. And he does not touch the two shaami corners at all following the Sunnah of
    the Prophet (sallallaahu alayhi wa sallam).(44)
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    Iltizaam Between The Corner And The Door
  4. And he may cling to the place between the corner and the Door – placing his
    chest and face and forearms upon this place.(45)
  5. And there is no particular Thikr for Tawaaf – so he may read Qur’an or say any
    Thikr he pleases, according to the Prophet’s saying: Tawaaf around the House is
    prayer, except that Allaah has allowed speech in it, so he who speaks then let him
    not say except, good things and in a narration: so let him limit his talk in it.”(46)
  6. And it is forbidden for a naked person or a menstruating woman to make
    Tawaaf of the House, as he said: A naked person may not make Tawaaf of the
    House.”(47) And his saying to ‘Aa’ishah when she came to make ‘Umrah in the final
    Hajj: Do as anyone making Hajj does, except do not make Tawaaf of the House
    (and do not pray) until you become clean.(48)
  7. So when he finished the seventh round he covers his right shoulder and moves
    to the Place of Ibrahim and recites: Wattakhidhoo min-maqaami ibraaheema
    musalla [Soorat-ul-Baqarah ayah 125] (And take ye the Station of Abraham as a
    place of prayer.)
  8. And he places the Maqaami Ibraaheem (Place of Abraham) between himself
    and the Ka’bah and then prays two rak’ahs.
  9. And he recites therein Surat-ul-Kaafiroon and Surat-Qul HuwAllaahu Ahad.
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  10. And he should not walk between the hands of any praying person there, nor
    allow anyone to walk in front of him while he is praying – as the Ahaadeeth
    forbidding that are general – and there is no established exception for the Haram
    Masjid, let alone the rest of Makkah.
  11. Then after praying he goes to Zamia and drinks thereof, and pours some of the
    water onto his head, as he said : “Zamia water is for what it drunk for”(50) and he
    said “It is blessed and it is a food and a cure for illness”(51) and he said : The best
    water upon the face of the earth is Zamia water, in it is nourishment and a cure
    from illness.(52)
  12. Then he returned to the Black Stone, says Takbeer and touches it – as before.
    Sa’y Between Safa And Marwah
  13. The he goes off for same between Safa and Marwah (two small hills). And
    when he reaches the foot of Safa he reads Allaah ta’ala’s saying: Innas-Safa wal
    marwata min sha’aa’irillaahi faman Hajjal baita ‘awi`tamara falaa janaaha ‘alaihi an
    yattawwafa bihimaa wa man tatawwa’a khiran fa’innAllaaha shaakirun ‘aleemun
    [Soorat-ul-Baqarah ayah 158]
    (Behold! Safa and Marwah are among the Symbols of Allaah. So if those who visit
    the House in the Season or at other times should compass them round, it is no sin
    in them, and if any one obeys his own impulse to good, be sure that Allaah is He
    Who recognises and knows.) and says: Nabda’u bimaa bada’Allaahu bihi (We
    begin with what Allaah began with.)
  14. Then he begins with as-Safa – climbing upon it until he can see the Ka’bah.
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  15. Then he faces the Ka’bah – and makes tauheed of Allaah and takbeer,
    Allaahu Akbar Allaahu Akbar Allaahu Akbar – laa illaaha illAllaahu wahdau laa
    shareekalahu – lahul mul ku wa lahul hamdu – yuheeu wa yumeetu wa huwa ‘alaa
    kulli shai’in qadeer – laa ilaaha illAllaahu wahdahu laa shareekalahu – anjaza
    wa’dahu wa nasara ‘ abdahu wa hazamal ahzaaba wahdahu Saying that three
    times and making Du’aa` after each time.(55)
  16. Then he descends for same between Safa and Marwah, as Messenger
    (sallallaahu alayhi wa sallam) said: Make same as Allaah has prescribed same for
  17. So he walks till he reaches the green sign-post – on the right and left – then runs
    quickly till he reaches the next sign-post. And this place was in the time of the
    Prophet (sallallaahu alayhi wa sallam) a dried river bed covered with small stones,
    and the Prophet (sallallaahu alayhi wa sallam) said:(57)
    (The river bed is not crossed except with vigour.) Then he walks up to Marwah
    and ascends it and does upon it as he did upon as-Safa – facing the Qiblah, saying
    Takbeer and Tahleel and making Du’aa`(58) and that forms one complete circuit.
  18. Then he returns till he ascends as-Safa – walking in the place for walking, and
    running in the place for running – and that is a second circuit.
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  19. Then he returns to Marwah – and so on till he completes seven circuits
    finishing upon Marwah.
  20. And it is permissible for him to go between Safa and Marwah While riding.
    However the Prophet (sallallaahu alayhi wa sallam) preferred to walk.(59)
  21. And if he makes Du’aa` in same, saying: Rabbighfir warham innaka antal
    a’azzul akram (O lord forgive and have mercy, verily You are the Most Mighty,
    Most Noble) then there is no harm as it is authentically reported from a group of
    the Salaf.
  22. Then when he finishes from the seventh circuit upon al-Marwah he shortens
    the hair of his head(61) thus ending the ‘Umrah – and everything that became
    forbidden to him upon entering Ihraam now becomes permissible again – and he
    remains in the state of hill (being out of Ihraam) until Yaum ut- Tarwiyyah (8th
  23. And he who made Ihraam not intending to make ‘Umrah before the Hajj – and
    not having brought the Hady (sacrificial animal) from outside sacred precincts then
    should also leave the state of Ihraam in obedience to the Prophet’s order and in
    avoidance of his anger. Those, however, who have bought the sacrificial animal
    with them remain in Ihraam and do not leave that state until after the stoning on
    the Day of Sacrifice (Yaum-un-Nahr) (10th Thul-Hijjah). Ihlaal (Calling Aloud
    With Tal-Biyyah) For Hajj On Yaum Ut-Tarwiyyah
  24. So when it is Yaum ut-Tarwiyyah and that is the 8th of Thul-Hijjah – he puts
    on Ihraam and calls out with the Talbiyah of Hajj, and does as he did when
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    assuming Ihraam for ‘Umrah which he did from the Meeqaat – as regards bathing
    and putting on perfume, and wearing the ridaa and izaar (upper and lower
    garments) and reciting Talbiyah – which he does not cease to do until he has
    stoned Jamrat ul-Aqaha (on 10th Thul-Hijjah).
  25. And he assumes Ihraam form the place he is resident in – the people resident in
    Makkah doing so from Makkah.
  26. Then he goes off to Mina and prays there the Thuhr prayer and remains there,
    spending the night there and praying the rest of the five daily prayers – shortening
    them (to two Ra’kahs) but without combining them.
    Proceeding To „Arafah
  27. So after the sun rises on the Day of ‘Arafah (10th Thul-Hijjah) – he moves off
    towards ‘Arafah (a large plain to the south-east of Makkah), while reciting
    Talbiyah of Takbeer – as both of these were practiced by the Companions of the
    Prophet (sallallaahu alayhi wa sallam) while making Hajj with him – and he did
    not criticize either (those reciting Talbiyah of those reciting Takbeer.) (62)
  28. Then he stops at Namirah (63)
  • and it is a place near to ‘Arafah but not forming
    part of it – and he remains there until noon.
  1. So When the sun passes its zenith he moves to ‘Uranah and settles there,(64) and
    it is next to ‘Arafah – and here the Imaam should give an appropriate Khutbah to
    the people.
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  2. Then he prays with the people Thuhr and ‘Asr shortening and combining them
    in the time of the Thuhr prayer.
  3. And one is given and two Iqaamahs.
  4. And he does not pray anything between the two prayers.(65)
  5. And he who is not able to pray along with the Imaam – then he prays them in
    the same way on his own – or with those in similar situation around him.(66)
    Standing In „Arafah
  6. Then he goes off to ‘Arafah and if able stands upon the rocks beneath the
    Mount of Mercy (Jabal ur-Rahmah) and if not then all of ‘Arafah is place of
  7. And he stands facing the Qiblah, raising his hands making Du’aa` and reciting
  8. And he recites much ‘La ilaaha illallaah’ as it is the best Du’aa` on the Day of
    ‘Arafah as the Prophet (sallallaahu alayhi wa sallam) said: The best thing that I
    and the Prophets have said on the evening of ‘Arafah is Laa ilaaha illallaahu
    wahdahu laa shareeka lahu lahul mulk wa lahul hamdu wa huwa ‘alaa kulli
    shay’in qadeer.(67)
  9. And if he adds in the Talbiyah occasionally (all good is the good of the
    Hereafter) then that is permissible.(68)
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    Innamaal Khairu Khairul Aakhirati
  10. And it is Sunnah for the one standing in ‘Arafah not to fast that day.
  11. And he remains in that state, remembering Allaah reciting Talbiyah , making
    Du’aa` as he wishes – hoping from Allaah that He will make him one of those
    whom He boasts of (those whom He frees from Fire) to the Angels as occurs in the
    Hadeeth :”There is no day on which Allaah frees more of His slaves from Fire than
    the Day of ‘Arafah, and He verily draws near then boasts of them before the
    angles, saying :’What do they seek?’ “(69) and in another Hadeeth : “Verily Allaah
    boasts of the people of ‘Arafah before the people of heaven (the angels), saying :
    ‘Look to my servants who have come to Me dishevelled and dusty.'”(70) and he
    remains in that state until the sun sets.
    Leaving „Arafah
  12. So when the sun has set he leaves ‘Arafah for Muzdalifah – going with
    calmness and tranquility, not jostling or pushing the people with himself or his
    riding beast or his vehicle, rather whenever he finds room then he goes faster.
  13. And when reaching Muzdalifah he gives Athaan and Iqaamah then prays the
    three Ra’kahs of Maghrib, then gives Iqaamah and prays ‘Ishaa – shortening it –
    and joining the two prayers.
  14. And if he separates the two prayers for some necessity then there is no harm in
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  15. And he does not pray anything between them or after ‘Ishaa.(72)
  16. Then he sleeps until Fajr.
  17. Then when the dawn first appears he prays Fajr in the first part of its time with
    Athaan and Iqaamah.
    Fajr Prayer In Muzdalifah
  18. And all of the pilgrims pray Fajr prayer in Muzdalifah (a place between
    ‘Arafah and Mina) except the weak and the women – it being permissible for them
    to leave after half of the night has passed for fear of the crush of people.
  19. Then he comes to the Mash’ar al-Haraam (a small mountain in Muzdalifah) and
    climbs upon it and faces the Qiblah – then recites Tahweed, Takbeer, Tahleel – and
    declares Allaah’s Unity and makes Du’aa` until the sky becomes very bright.
  20. And all Muzdalifah is a place of standing – so wherever he stands then it is
  21. Then he leaves for Mina before the sun rises, calmly while reciting Talbiyah .
  22. So when he comes to the river valley of Mu-Hassir he hurries if possible – and
    it is a part of Mina.
  23. Then he takes the middle road which takes him to the Jamrat ul Aqabah.
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    The Stoning (Ar-Ramee)
  24. And he picks up in Mina stones with which he intends to do the stoning of
    Jamrat-ul-‘Aqabah – and it is the last of the Jamraat and the nearest one to Makkah.
  25. And he faces the Pillar (Jamrah), having Makkah to his left and Mina to his
  26. Then he stones it with seven small stones, like the Stones of Khadhf – which
    are slightly longer than the chick-pea.
  27. And he recites Takbeer while throwing each stone.(73)
  28. And he ceases reciting Talbiyah when throwing the last stone.(74)
  29. And he does not perform this stoning until after sunrise, even the women or
    weak who were allowed to leave Muzdalifah after half the night, as this is one
    thing and the stoning is something else.(75)
  30. And he may perform this stoning after noon even up to the night if he finds
    difficulty in performing this stoning before noon as is established in the Hadeeth.
  31. So when he has stoned the Jamrah everything becomes lawful for him again
    except women, even if he has not sacrificed or shaved his head – so he may wear
    his clothes and use perfume.
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  32. However he should perform Tawaaf-ul-Ifaada on the same day (before
    Maghrib) if he wishes to continue in his state of having left Ihraam – otherwise, if
    he has not made Tawaaf before the evening (before Maghrib) then he returns to the
    state of Ihraam as he was before the stoning – so he should remove his clothes and
    put on Ihraam according to the Prophet’s saying: “Verily on this day has been
    allowed for you, when you have stoned the Jamrah, that was prohibited for you
    except women (sexual intercourse). Verily on this day everything that you were
    prohibited from (by Ihraam) has been allowed for you, when you have stoned the
    Jamrah, except the women (sexual intercourse) – so if evening comes upon you
    before you have made Tawaaf of this House then you revert to the state of Ihraam
    as you were before stoning the Jamrah – until you make the Tawaaf.
    The Sacrifice
  33. Then he comes to the place of sacrifice in Mina and sacrifices his animal – and
    that is the Sunnah.
  34. However, it is permissible for him to slaughter in any other part of Mina or
    Makkah as the Prophet (sallallaahu alayhi wa sallam) 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)
  35. And the Sunnah is to do the Thabh (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
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  36. 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)
  37. 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
  38. 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 Allaah and Allaah is greater. O Allaah this is from You and for
    You. O Allaah accept it from me.)
  39. And the time for slaughter is the four days of ‘Eed – 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 (sallallaahu alayhi wa sallam) said: “All the days of
    Tashreeq are for sacrifice.(85)
  40. And he may eat from the meat of his sacrificial animal and take some back
    with him to his land as the Prophet (sallallaahu alayhi wa sallam) did.
  41. And he should give some it to feed the poor and the needy as Allaah says:
    (The sacrificial camels We have made for you as among the Symbols from Allaah:
    in them is (much) good for you: then pronounce the name of Allaah over them as
    they line up (for sacrifice): when they are down on their side (after slaughter), eat
    English.islamweb.net/emainpage Page 33
    ye thereof, and feed such as (beg not you) live in contentment and such as beg with
    due humility.) [Soorat-ul-Hajj ayah 36]
  42. And seven people may share in one camel or cow.
  43. And he who cannot afford a sacrificial animal should fast three days in Hajj
    and seven when he returns to his family.
  44. And he may fast the three days of Tashreeq according to the Hadeeth of
    ‘Aa’ishah and Ibn ‘Umar – may Allaah 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)
  45. Then he shaves all of his hair off or shortens it. – and the first is better as the
    Prophet (sallallaahu alayhi wa sallam) said: “O Allaah have mercy on those who
    save their heads. They (the people) said ‘And those who shorten their O
    Messenger.’ He said: O Allaah have mercy on those who save their heads. They
    said: ‘And those who shorten their hair O Messenger’ He added on the fourth time:
    And those who shorten their hair” (88)
  46. And the Sunnah is for the barber to begin with the right side of the head as
    occurs in the Hadeeth of Anas.(89)
  47. And shaving the hair is just the for men and not for the women – they have to
    shorten only as the Prophet (sallallaahu alayhi wa sallam) 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)
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  48. And it is Sunnah for the Imaam to give a Khutbah on the Day of Sacrifice in
    Mina(92) between the Jamaraat(93) in the forenoon(94) to teach the people to rites of
    Tawaaf Al-Ifaadhah
  49. Then 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 Ramal in this Tawaaf.
  50. And it is from the Sunnah to pray two Ra’kahs 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 Ra’kahs.”(98)
  51. Then he walks and runs between Safa and Marwah as before – except for one
    doing Hajj of Qiraan or Ifraad – the first same being enough for them.
  52. And after this Tawaaf everything again becomes lawful for him that became
    unlawful due to Ihraam – even the woman (sexual intercourse).
  53. And he prays Thuhr at Makkah, and Ibn ‘Umar says: At Mina.
  54. And he comes to Zamia and drinks from it.
    Staying Overnight In Mina
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  55. Then he returns to Mina and remains there for the days of Tashreeq and their
  56. And he stones the three Jamaraat with seven small stones in each of those
    days, after noon, as has proceeded concerning the stoning on the Day of Sacrifice.
  57. 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)
  58. Then he comes to the second Jamarah 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)
  59. The he comes to the third Jamarah and it is Jamrat al-Aqabah – and he stones
    it in the same way – standing so that Ka’bah is to his left and Mina to his right and
    does not stand there (making Du’aa`) afterwards.(102)
  60. Then on the second day he repeats this stoning and on the third day.
  61. An if he leaves after stoning on the second day not remaining for the third
    day’s stoning, then that is permissible as Allaah says: (Celebrate the praises of
    Allaah 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.
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  62. And the Sunnah is to do the previous actions of Hajj in order: the stoning,
    then slaughter, then shaving the head, then Tawaaf of Ifaadhah, the Sa’y 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 (sallallaahu alayhi wa sallam) said: “There is no harm, there is no
  63. And regarding stoning, the following is allowed to those who have a valid
    (a) The permission not to have to spend the night in Mina according to the Hadeeth
    of Ibn ‘Umar: “Al-‘Abbaas sought permission of Messenger to spend the night of
    Mina in Makkah as he was responsible for supplying Zami a water there , so he
    gave him the permission.”(104)
    (b) To combine two days’ stoning in one day, according to the Hadeeth of ‘Aasim
    ibn ‘Adiyy who said: “Messenger made concession for the camel drivers in
    Bairootah that they could stone on the Day of Sacrifice, the 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 (sallallaahu alayhi wa sallam)
    said: The shepherd may stone at night, then look after his flock in the daytime.(106)
  64. And it is lawful for him to visit the Ka’bah and make Tawaaf during each of
    the nights of Mina as the Prophet (sallallaahu alayhi wa sallam) did so.(107)
  65. And the pilgrim during the Days of Mina 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 (sallallaahu alayhi wa sallam) said: Seventy Prophets have
    prayed in the Masjid of Khaif.(108)
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  66. 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 remains 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)
  1. And he should perform much of prayer and Tawaaf at any time he pleases of
    the day or night as the Prophet (sallallaahu alayhi wa sallam) 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-Tirmithi] it is as if he had freed a slave.”(110) And the Prophet
    (sallallaahu alayhi wa sallam) 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)
    The Farewell Tawaaf (Tawaaf Al-Wadaa`)
  2. 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 ‘Abbaas narrated: ‘The people
    used to head off in every directions so the Prophet (sallallaahu alayhi wa sallam)
    said: “None of you should depart until he makes as his last act Tawaaf of the
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  3. 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 Hadeeth of Ibn ‘Abbass: “That the Prophet
    (sallallaahu alayhi wa sallam) gave concession for the menstruating women that
    she should depart before (Farewell) Tawaaf as long as she had made Tawaaf of
  4. And he may carry away with him whatever he can of Zamia water because of
    the blessing therein, as: “Messenger 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 Zamia water for us and not leave it – so he would send
    to him two large bag full.”(116)
  5. 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: Allaahuma salli ‘alla muhammadin wa sallim – Allaahumma innee
    ‘as’aluka min fadhlika (O Allaah send blessings and peace upon Muhammad. O
    Allaah I ask You for Your bounty.)
    Innovations of Hajj, Umrah and Visiting Madeenah
    And I decided to add an appendix, setting forth the innovations regarding Hajj and
    visiting Madinat-ul- Munawwara, and Bait-ul-Maqdis (Jerusalem)(118)
    as many
    people do not know these things and so fall into them – so I wished to advise them
    by explaining and warning them against these things – as Allaah the Blessed and
    Exalted does not accept any action unless it fulfils two conditions:
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    Firstly: That it done sincerely for the Face of Allaah, the Honored, the Exalted.
    Secondly: That it is correct – and it is not correct until it is in accordance with the
    Sunnah, not at variance with it – and as the people of knowledge have agreed –
    everything claimed by the people to be part of worship which Messenger did not
    prescribe by his saying, nor drew nearer to Allaah by performing it – then that is at
    variance with his Sunnah as his Sunnah is of two kinds:
    ( a ) Sunnah of action (Sunnah Fi’liyyah – actions which he did) a n d
    (b) Sunnah of neglect (Sunnah Tarkiyyah) – acts which he did not do)
    As for those things pertain to worship, the Prophet (sallallaahu alayhi wa sallam)
    did not do – then it is from the Sunnah to leave them – for example: calling Athaan
    for the ‘Eed prayers and for burying the dead, even though it is a means of making
    mentioning of Allaah and glorifying Him, it is not permissible do it as a means of
    drawing nearer to Allaah, the Exalted, the Glorious – and that is only because it is
    something which Messenger refrained from doing – and this point was understood
    by his companions – so they often warred against innovation in general – as is
    mentioned in its proper place – and Huthayfah ibn Al-Yamaan ( may Allaah be
    pleased with him) said: “Every worship that has not been done by the companions
    of Messenger, then do not do it.” And Ibn Mas’ood said:
    “Follow (the Sunnah) and do not innovate, and that is enough for you – stick to the
    old way.”
    So how fortunate is the one to whom Allaah gives the good fortune of making his
    worship sincerely for Him and following of the Sunnah of His Prophet (sallallaahu
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    alayhi wa sallam) in it – not mixing it with innovation – for such a one then let him
    have good tidings of Allaah’s acceptance of his obedience – and his admission to
    His Paradise. May Allaah make us those who bear the word and follow the best of
    And you should know that these innovations are traceable to the following factors:
    (i) Weak (da’eef) Ahaadeeth – which are not permitted to be used as evidence, nor
    is it, according to your saying, permissible to act on them – as I have explained in
    the introduction of ‘Sifat-Salaah un-Nabee’
    (The Prophet’s Manner of Prayer) – and this is the position of a group of the people
    of knowledge – from them Ibn Taymiyyah.
    (ii) Fabricated (maudoo’) Ahaadeeth – or narrations which have no basis – some
    scholars remaining unaware of their true nature – and therefore basing religious
    verdicts upon them – their being the core of innovation and novelties!
    (iii) The decisions of some scholars or their regarding certain things to be
    commendable – especially the later scholars – not basing these on any proofs (from
    the Qur’an of Sunnah), rather treating them as indisputable matters – until they
    become Sunnis adhered to and followed. And it will not remain hidden from one
    who has insight into his religion – that it is not correct to follow such things -as
    nothing is part of the Sharee’ah except what Allaah has prescribed – and it is
    enough for the one who makes something desirable – if he is mujtahid – that it is
    permissible for him to act according to what he sees as desirable – and that Allaah
    will not punish him for that – But as for other people taking that as something
    prescribed and as Sunnah – then not definitely not! And how can that be when
    some of these things conflict with the Sunnah – as will be noted later of Allaah
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    (iv) Customs and superstitions which have no evidence from the Sharee’ah, and are
    not even supported by the intellect – even if some ignorant people act upon them
    and take them to be part of the sharee’ah – sometimes finding support from others –
    sometimes from some people claiming to be from the people of knowledge – and
    actually having their appearance.
    Then you should know that the danger of these innovations is not of one level –
    rather they are of different degrees. Some of them being clear shirk and kufr – as
    you will see, and some of them are less than that – however, you must be aware
    that the slightest innovation that someone brings into the religion is haraam
    (forbidden) after it is exposed as an innovation – as there is no innovation that is
    only makrooh (disapproved), as some people think – and how can that be when
    Messenger (sallallaahu alayhi wa sallam) said: “Every innovation is a going
    astray. And every going astray is in the Fire”.
    That is the one who does it
    And Imaam ash-Shaatibee has fully explained this point in his important book ‘Al
    I’tisaam’ – and because of this the innovation is something very dangerous – and
    most people remain heedless of this, except for a small group of the people of
    knowledge and enough as a proof of the seriousness of innovation is the saying of
    the Prophet (sallallaahu alayhi wa sallam): “Verily Allaah has refused to admit the
    repentance of anyone committing an innovation, until he gives up the innovation”.
    Narrated by Tabraanee and ad-Diyaa-ul-Maqdisee in ‘al Ahaadeeth ul-Mukhtaarah’
    and others – with saheeh isnaad – and was declared by al-Mundharee to be
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    And I complete this with word of advice which I convey to the readers from a great
    Imaam from the first scholars of the Muslims – Shaikh Hasan ibn ‘Ali al
    Barbahaaree – one of the companions of Imaam Ahmad – and died in the year 329
    H, he – may Allaah be please with him – said: “And beware of the smallest of the
    newly-invented matters, as the small innovations due to repetition become large
    innovations, and in that way every innovation introduced in this Ummah began as a
    small innovation – resembling something correct and thus is the one who falls into
    it enticed – then he is not able to leave it – some of it grows and becomes part of the
    religion, practiced as such. So examine – may Allaah have mercy upon you –
    everything that people of your time say and do not made haste (in accepting it)
    until you ask and find out: Did any of the companions of the Prophet (sallallaahu
    alayhi wa sallam) or any of the people of knowledge speak about it? So if you find
    a narration from the, then accept it and do not leave it for anything – and do not
    prefer anything- and do not prefer anything over it and thus fall into the Fire. And
    you should know – may Allaah have mercy upon you – that a worshipper’s Islam is
    not complete until he is follower (of proof), consenting and submitting (to the
    Truth). So whoever claims that anything remains of Islam which the companions
    of Messenger did not fully explain to us – then he has invented a lie against them,
    and that is enough for him that he has reviled them – so he is an innovator,
    misguided and misguiding, introducing into Islam what does not belong to it.”
    I (Al-Albaani) say: And may Allaah have mercy upon Imaam Maalik who said :
    “The last part of this Ummah will not be corrected except by that which corrected
    its beginning, so that which was not part of the religion then – is not part of the
    religion today.”
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    And may Allaah send blessing upon our Prophet (sallallaahu alayhi wa sallam)
    who said : “I have not left anything that will draw you nearer to Allaah – except
    that I have enjoined it upon you. And I have not left anything that will take you
    away from Allaah and draw you to the Fire except that I have forbidden it for you.”
    And all praise is for Allaah by Whose blessing Good actions are completed.
    Innovations of Visiting Madinat-ul-Munawwarah
    This is included as undertaking journey to the Prophet’s mosque and Masjid ulAqsaa – may Allaah 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:
  6. Journeying to visit the Prophet’s grave.(129)
  7. Sending requests with the pilgrims and those visiting the Prophet (sallallaahu
    alayhi wa sallam) and asking them to convey their salaams to him.
  8. Bathing in order to enter Madinat-ul-Munawwarah.
  9. Saying upon seeing the walls of Madeenah: (O Allaah 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.)
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  10. Saying upon entering Madeenah: (In the name of Allaah and upon the religion
  11. The retention of the Prophet’s grave within his mosque.
  12. Visiting the grave of the Prophet (sallallaahu alayhi wa sallam) before
    praying in his mosque.
  13. Some people facing the grave with 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
  14. Making Du’aa` facing the grave.
  15. Going to the grave to make Du’aa` towards hoping for an answer.
  16. Seeking nearness to Allaah (teasel) by means of the Prophet (sallallaahu
    alayhi wa sallam).
  17. Seeking for intercession etc. from the Prophet (sallallaahu alayhi wa sallam).
  18. Ibn al-Hajji’s saying in “al-Markham” (1/259) that: “One should not mention
    with his tongues his needs or need forgiveness of sins when visiting the grave of
    the Prophet (sallallaahu alayhi wa sallam) because he knows his needs already and
    what is of benefit to him!!
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  19. His saying also (1/364): “There is no difference between his (sallallaahu
    alayhi wa sallam) death and life – as regards his watching over his Ummah and
    their affairs and intentions, and their regrets and their thoughts”!!
  20. 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.
  21. Kissing the tomb or touching it or what surrounds it – pillars and so on. (130)
  22. Adopting a particular way for visiting the Prophet (sallallaahu alayhi wa
    sallam) 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 (sallallaahu alayhi wa sallam) with his back to the Qiblah, and face the wall of the tomb ... and say..."mentioning a long salaam then a long Salaah and Du’aa reaching about three pages.(131)
  23. Seeking to pray facing the tomb.
  24. Sitting near the grave in order to recite and make Thikr.
  25. Going to the Prophet’s grave after every prayer.(132)
  26. Visiting the Prophet’s grave by the people of Madeenah every time they enter
    or leave the mosque.
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  27. Raising the voice after prayer saying: “Peace be upon you, O Messenger of
  28. Seeking blessings from rainwater which falls down from the Green Dome
    above the Prophet’s tomb!
  29. Seeking nearness to Allaah by eating dates of Saihaan in the ‘Rawdah’ which
    is between the pulpit and the grave.
  30. Cutting off bits of their hair and throwing them into the large chandelier near
    to the Prophet’s tomb.
  31. Wiping the two brass palm trees that were placed in the mosque to the west of
    the pulpit(133)
  32. 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.
  33. Making a point by visitors to Madeenah 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)
  34. Seeking reward by going to any of the mosques or places in and around
    Madeenah except for the Prophet’s Mosque and Qubaa Mosque.
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  35. Guides instructing groups of pilgrims and leading them in certain Du’aa`s
    near the Prophet’s room or far from it with raised voices – and the people’s
    repeating even louder voices.
  36. Visiting the graveyard of Baqee’ everyday and prayer in the Mosque of
    Fatimah – may Allaah be pleased with her.
  37. Particularizing Yaum ul-Khamees (known to the Christians as Thursday) for
    visiting the martyrs of Uhud.
  38. Affixing pieces of paper to the iron railings on the ground of the martyrs.
  39. Seeking blessings by bathing in the pool that used to be by the side of the
  40. Walking backwards out of the Prophet’s Mosque when leaving for the last
    Innovations Before Ihraam
  41. Abstaining from travel in the month of Safar, and abstaining from beginning any
    action such as marriage or building in it.
  42. Abstaining from travel in the second half of the month or because the moon is
    positioned in the constellation of the Scorpion.
  43. Abstaining from cleaning the house and sweeping it because a traveler is about
    to leave.
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  44. Praying two Ra’kahs when leaving for Hajj – reciting in the first Surat-ulKaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying: “O
    Allaah I have gone out for You and am heading towards You…” then reciting Ayatul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which
    occur in certain fiqh books.
  45. Praying four Ra’kahs before leaving.
  46. Reciting by the one intending Hajj of the end of Surah Al Imraan, Ayat ul Kursi,
    Surat uz-Zilzall a and Surat ul-Faatihah -when leaving the house – claiming that
    thus will all his problems of this world and the next solved.
  47. Making Thikr and Takbeer loudly upon the leaving or arrival of the pilgrims.
  48. Giving Athaan upon departure of the pilgrims.
  49. Conveying the covering for the Ka’bah and celebration upon clothing the
  50. Some nations seeing off the pilgrims accompanied by music!
  51. Traveling alone ‘taking only Allaah as companion’ as some of the Sufis claim!
  52. Traveling without provisions claiming that is tawakkul (depending upon
  53. Traveling in order to visit the graves of the Prophets and pious people.
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  54. A man making agreement with a married woman who is about to make Hajj
    and has no Mahram, that he will be for her as a Mahram.
  55. A woman taking a non-related man as her brother so that he can be a Mahram
    for her – and then treating him as a Mahram.
  56. A woman traveling together with a group of trustworthy women – as they claim
  • without a Mahram – and similarly traveling along with a man who is a Mahram
    for one of them – claiming that he is Mahram for all of them!
  1. Taking a tax from the pilgrims intending to perform the obligatory duty of
  2. The traveler’s praying two Ra’kahs every time he makes a halt and saying “O
    Allaah make my stop a blessed stop and You are the best of hosts.”
  3. The traveler’s reciting every time he makes a stop Surat ul-Ikhlaas ten times,
    and Ayat ul-Kursi and the Ayah “WA MAA QADAROOLLAAHA HAQQA
    QADRIHI” once.
  4. Eating onions from every land which he enters.
  5. Going to a particular place intending good thereby and while not being
    recommended by the Sharee’ah, such as those places about which it is said: “In it is
    remnant of the Prophet”, as is said about the Dome of the Rock, and Mosque of the
    Footprint towards Damascus, and the tombs of the Prophets and pious.(123)
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  6. Unsheathing of weapons upon reaching Tabook.
    Innovations of Tawaaf
  7. Bathing for Tawaaf.
  8. Wearing socks or similar footwear in order not to step upon bird excrement and
    covering his hands so as not to touch a woman.
  9. The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haraam.(125)
  10. His saying: “I intend by my Tawaaf these seven times such and such..”
  11. Raising up the hands when touching the Black Stone as they are raised at the
    beginning of prayer.
  12. To call out with kissing of the Black Stone.
  13. Crowding in order to kiss the Black Stone, and preceding the imams’ saying
    salaam in order to do so.
  14. Holding up the lower end of his garment when touching the Black Stone of
    Yemeni corner.
  15. Saying when touching the Black Stone: (O Allaah out of belief in You and
    attesting to Your Book.)
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  16. Saying when touching the Black Stone: (O Allaah I seek Your refuge from
    pride and poverty and grade of disgrace in his world and the Hereafter.)
  17. Placing the right hand upon the left while making Tawaaf.
  18. Saying in front of the door of the Ka’bah: (O Allaah the House is Your House
    and the Sacred Area is Your Sacred Area, and the Safety is Your Safety) Then
    pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is
    the place of the one who seeks Your refuge from the Fire.)
  19. Making Du’aa` at the ‘Iraaqi corner saying: (O Allaah I seek Your refuge from
    doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in
    money and family and children.)
  20. Making Du’aa` beneath the water-spout saying: (O Allaah shade me under
    Your shade on the Day that there is no shade except Your shade.)
  21. Making Du’aa` while doing Ramal, saying: (O Allaah make it an accepted
    Hajj, and forgiven sin, and a praiseworthy Sa’y, and a work that does not lead to
    nothing, O Mighty One, O Forgiving One.)
  22. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy
    and forgive what You know, verily You are the Most Mighty, The Most
  23. Kissing the Yemeni corner.
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  24. Kissing the two shaami corners and touching them.
  25. Wiping the walls of the Ka’bah and the Station Wiping the walls of the Ka’bah
    and the Station of Ibrahim – peace be upon him.
  26. Seeking blessing from what they call ‘Al ‘Urwat al Wuthqaa’ and it is a high
    place Jutting out from the wall of the Ka’bah opposite to the Door, the common
    people claiming that one who touches it with his hand has clung on to ‘the most
    Trustworthy Hand-Hold.’
  27. A peg at the center of the House, which they call ‘the Navel of the world’ –
    uncovering their navels and placing it upon that spot – so that he is putting his
    navel upon ‘the Navel of the world’.
  28. Seeking to perform Tawaaf because it is raining claiming that one who does
    that has all of his previous sins forgiven.
  29. Seeking blessing from the rainwater which descends from the Water-spout of
    Mercy on the Ka’bah.
  30. Desisting from Tawaaf in a Garment that is not clean.
  31. The pilgrims tipping what remains of the drink of Zamzam into the Well and
    saying. (O Allaah I ask You for a plenteous provision, and beneficial knowledge,
    and a cure from every disease…)
  32. Bathing in Zamzam.
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  33. Being careful to drench their bears in Zamzam, and also their money and
    clothes in order to bless them.
  34. What is mentioned in some books of Fiqh regarding drinking Zamzam in many
    gulps, each time looking up at the Ka’bah.
    Innovations of Sa‟y Between Safa and Marwah
  35. Making Wudhoo’ in order to walk between Safa and Marwah with claim that
    he who does so has 70,000 ranks written for him for every step he takes.
  36. Climbing right up Safa until reaching the wall.
  37. Making Du’aa` when descending from Safa, saying: (O Allaah make me act
    according to the Sunnah of Your Prophet (sallallaahu alayhi wa sallam), and cause
    me to die upon his religion, and protect me from the misleading trials, by Your
    Mercy, O Most Merciful One.)
  38. Saying while making Sa’y: (O Allaah forgive and have mercy and pass over
    what You Know…etc)(126)
  39. Making fourteen circuits and thus finishing upon Safa.
  40. Doing Sa’y repetitively in Hajj or `Umrah.
  41. Praying two Rak’ahs after completing Sa’y.
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  42. Continuing to perform the Sa’y between Safa and Marwah after the Iqaamah
    has been given for prayer – so that they miss prayer in congregation.
  43. Saying a particular Du’aaupon reaching Mina, like that which occurs in "IhraamLoom due Deen”: (O Allaah this is Mina…) And when he leaves saying:
    (O Allaah make the best early morning ever this early morning…)
    Innovations of „Arafah
  44. Standing upon the Mount of `Arafah on the Eight Day for a time in case the
    moon was wrongly sighted.
  45. The lighting of many candles on the night of `Arafah at Mina.
  46. Making Du’aaon the night ofArafah with ten phrases – saying them a
    thousand times: (Glory be to Him Whose Throne is above the sky…)
  47. Their going direct from Makkah to `Arafah on the eight day.
  48. Travelling to `Arafah from Mina at night.
  49. Lighting fires and candles upon the Mount of Arafah on the night ofArafah.
  50. Bathing for the day of `Arafah.
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  51. Saying when nearing `Arafah and upon seeing the Mount of Mercy (Jabal urRahmah): subhaanAllaah walhamdulillaah wa…
  52. Seeking to go off to the Plain of `Arafah before the time for standing which is
    after half the day.
  53. Saying Tahleel 100 times upon `Arafah, then reading Surat ul-Ikhlaas, then
    upon the Prophet (sallallaahu alayhi wa sallam) 100 times at the end upon us.
  54. Remaining silent upon Arafah and leaving Du’aa.
  55. Climbing upon the Mount of Mercy (Jabal ur-Rahmah).
  56. Entering the Dome upon the Mount of Mercy which they call “The Dome of
    Adam” and praying in it, and making Tawaaf of it.
  57. Believing that Allaah descends in the night of `Arafah upon the Dark Green
    Mountain and shakes hands with the riders and embraces those who are walking.
  58. The imams giving two Khutbahs in `Arafah dividing them by sitting like that of
  59. Praying Thuhr and `Asr before the Khutbah.
  60. Giving Athaan for Thuhr and Asr inArafah before the finish of the Khutbah.
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  61. The imams saying to the people of Makkah after finishing the prayer in
    `Arafah: “Complete your prayers for we are travelers.”
  62. Praying nafl prayers between Thuhr and Asr inArafah.
  63. Particularizing a certain Du’aaa or Thikr forArafah, like the Du’aaof alKhidr - peace be upon him - which is mentioned in "IhraamLoom due-Deen” and
    begins “O Him Who is not preoccupied with…” and other Du’aa`s – some of them
    reaching five written pages.
  64. Leaving `Arafah before sunset as some do.
  65. What has become common upon the tongues of the people that thy standing in
    `Arafah on Yawm ul Jumu’ah is equivalent to 72 pilgrimages.
  66. What some people do as regards gathering together on the evening of Arafah in congregational mosques or in a foreign place - them making Du’aa and Thikr
    raising their voices very much, reciting sermons and poetry, in imitating the people
    in `Arafah.
    Innovations of Muzdalifah
  67. Moving hurriedly at the time of leaving `Arafah for Muzdalifah.
  68. Bathing to spend the night at Muzdalifah.
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  69. Regarding it to be desirable for one riding to get down and enter Muzdalifah on
    foot out of respect for the Sacred Area (Haram).
  70. To repeat Du’aa` upon reaching Muzdalifah saying: (O Allaah this is
    Muzdalifah, many languages have come together here…)
  71. Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and
    instead looking for small stones.
  72. Praying the Sunnahs of Maghrib between the two prayers – or combining
    them with the Sunnahs of Ishaa and Witr after the two Fard Prayers – as alGhazzali says.
  73. Increasing the amount of firewood on the night of Sacrifice and in the Mash’ar
  74. Staying awake at night.
  75. Stopping at Muzdalifah without spending the night there.
  76. Saying upon reaching the Mash’ar ul-Haram: (O Allaah I ask You by the
    night of…)(127)
  77. Al-Bazjooris saying: “And it is Sunnah to take seven stones for stoning on the
    Day of Sacrifice from Muzdalifah – and to take all other stones from the river-bed
    of Muhassir.”
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    Innovations of Stoning
  78. Bathing in order to perform the stoning.
  79. Washing the stones before the stoning.
  80. Saying “subhaanAllaah” or any other Thikr in place of Takbeer.
  81. Saying anything in addition to Takbeer – such as:
  82. The saying of some of the later people: “And it is Sunnah to say when
    throwing each stone…”
  83. 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.
  84. Fixing a certain place for the one stoning to stand – that there should be
    between him and the pillar five arm-lengths.
  85. Stoning with shoes, etc.
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    Innovations of Sacrifice and Shaving the Head
  86. 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 benefiting from it.(128)
  87. Some people’s sacrificing the obligatory sacrifice in Makkah before the Day
    of Sacrifice.
  88. The barbers starting with the left side of the head when shaving.
  89. Only shaving a quarter of the head.
  90. Al-Ghazzalis saying in “Ihraam `Loom due-Deen”: “And the Sunnah is to
    face the Qiblah during shaving.”
  91. Making Du’aawhile the head is shaved, saying: alhamdu lillaahialaa maa
  92. Making Tawaaf of the mosques near the Pillars.
  93. Holding it recommendable to pray `Eid Prayer in Mina.
  94. The mutamatti’s leaving out Sa’y after Tawaaf Ifaadhah.
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    Various Innovations
  95. Celebrating the covering of the Ka’bah.
  96. Covering the Station of Ibrahim.
  97. Tying scraps of paper to the Station of Ibraaheem and the minbar in order for
    needs to be fulfilled.
  98. The pilgrims writing their names upon the pillars and walls of the Ka’bah –
    and some of them advising that.
  99. 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.
  100. Calling one who has performed Hajj “al-Haajj”.
  101. Leaving Makkah to perform an extra `Umrah.
  102. Leaving the Haraam Mosque after the Farewell Tawaaf walking backwards.
  103. Painting the Pilgrims’ house white, painting pictures upon it and writing his
    name and the date thereon.
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    Innovations of Visiting Bait-ul-Maqadis
  104. Visiting Bait ul-Maqdis along with Hajj and their saying: May Allaah make
    your Hajj holy.
  105. Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka’bah.
  106. 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.
  107. Their claim that there is in the rock the Prophet’s footprint, and the trace of his
    `imaamah (turban) and some of them think that it is the footprint of the Lord.
  108. Visiting the place which they claim is the cradle of Isa – peace be upon him.
  109. They claim that the Siraat (Bridge) and the Scales (meezan) are there, and that
    the wall that will be placed between the people of Paradise and the people of the
    Fire is the wall built to the east of the mosque.
  110. Venerating the rock where al-Buraaq is alleged to have been tethered or its
  111. Praying by the grave of Ibrahim – peace be upon him.
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  112. 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.
  113. Reported by Al-Bukhaari, Ahmad, An-nasalize & Ibn Rajah from Abu Herbaria
  • may Allaah be pleased with him. See ‘Silsilat-ul-AHadeeth-us-Saheehah’ (no.
    1200) and ‘Al-Irwaa’ (no. 769).
  1. As is the case with most pilgrims these days – and it is very rare for one of them
    to bring the sacrificial animal along with him as the Prophet (sallallaahu alayhi wa
    sallam) did. So he who does so, then there is no blame upon him – however one
    who does not bring it with him and still does Hajj Qaarin or Faarid – then he has
    gone against the Prophet’s action and his command – even though the people may
    be averse to this point. As Ibn Abbaas said- reported by Muslim (4/58) and Ahmad
  2. See ‘Saheeh Abi Daawood (nos.1568 and 1571).
  3. And his basis for saying that is the saying of the Prophet (sallallaahu alayhi wa
    sallam): Verily Allaah has entered the ‘Umrah into this Hajj of yours, so when you
    come – then he who has made Tawaaf of the House and between Safa and Marwah
  • then he has become Halaal (left Ihraam) except he who had the sacrificial animal
    with him.(Saheeh A.D., nos.1573,1580).
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  1. And that does not negate what is narrated from ‘Umar and others that Hajj
    Muffrad is better because of what I have stated in the Original. And I have found
    also that Ibn Taimiyyah explains that to mean singling out ‘Umrah in his journey
    and Hajj in his journey. See Majmood al-Fataawaa, Vol.26 as it is important.
  2. Hasan Hadeeth. See ‘Saheeh ul-Jaami us-Sager’ (no.1477).
  3. And it exists in the Original in its complete form (pg. 28) and is reported in
    [[Irwaa al Gael]] #1019 and Saheeh Abi Dawood #1613.
  4. It is the face-cover worn upon the tip of the nose. And it is of different types. If
    she pulls it up to her eyes then it is called ‘Al-Waswasah’ or ‘Al-Burqa’. If she pulls
    it down to below the eye socket then it is ‘Al-Niqaab’, and if it is upon the end of
    her nose it is ‘Al-Lukfaam’. It is called the woman’s niqaab because it hides her
    colour of the niqaab (Lisaan ul ‘Arab 2/265-266).
  5. Shaikh-ul-Islam Ibn Taimiyyah says in his ‘Mansik’ (p.365): “And the
    gloves(Quffaazaat) are a covering made for the hand- like falconers wear….”
  6. Shaikh-ul-Islam Ibn Taimiyyah says in his ‘Mansik’: “And he should not cut
    them down to below the ankle, as the Prophet (sallallaahu alayhi wa sallam)
    ordered with this to begin with, then made allowance for not doing do in ‘Arafaat,
    when allowed one not finding an izaar to wear trousers, and allowing one who does
    not find sandals to wear leather socks(khuff). This is the most authentic saying
    of the scholars”.
  7. Bukharee and Muslim, Sahih Abi Dawud(no.1600).
  8. Al-AHadeeth-us-Saheehah.(no.24569).
  9. Bukharee and Muslim, Saheeh Abi Dawud no. 155.
  10. Bukharee and others
  11. Sahih Abi Dawud,(no.1579), Mukhtasar Sahih ul Bukharee,(no. 761-762). Ibn
    Hajar says in ‘Fathul-Baree'(3/311) – “This shows that the excellence of al-Aqeeq
    valley is like the excellence of Madeenah are like prayer therein….”
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  12. Bukharee with mu’allaq isnaad.
  13. Narrated by Ad-Diyaa with saheeh isnaad.
  14. Bukharee and Muslim. Saheeh Abi Dawud,(no.1590).
  15. Abu Dawud, Tirmithi. An-Nasaa’ee, Ibn Rajah. See Saheeh Abi
  16. Hadeeth Hasan. (Saheeh ul-Jaami’, no.112)
  17. Narrated by Sa’eed ibn Mansoor ( See ‘al-Mahallaa’ (7/94)) with good isnaad.
    And Ibn Abi Shaibah with saheeh isnaad from al-Muttalib ibn ‘Abdullah (Fath-ul
    Baree:3/324) and is mursal.
  18. Muslim, see as-Saheehah, (no.2023).
  19. Bukharee (no.769 in the mukhtasar). At-Tayaalisee (no.1513), Ahmad(6/32,…)
  20. Ibn Abi Shaibah – see ‘al-Muhallaa (7/94-95) and its isnaad is saheeh.
  21. Part of a saheeh Hadeeth – ‘as-Saheehah’ (no.828) with the words: “Jibreel
    ordered me to raise the voice with ihlaal (Talbiyah ) as it is one of the signs of
  22. Ibn Khuzaimah and Baihaq’ with saheeh isnaad.
  23. Bukharee. And Ibn Hajr says: “And in the Hadeeth is that the Talbiyah in
    valleys is from the Sunnah of the Prophets, and that it is more stressed in
    descending and ascending.”
  24. Ahmad (1/417) with good isnaad, and Al-Haakim and adh-Dhahabee
    authenticate it.
  25. Bukharee and al-Baihaqi.
  26. Bukharee, Saheeh Abi Dawud,(no.1630).
  27. Bukharee, Saheeh Abi Dawud,(no.1929).
  28. Al-Fakihee with hasan isnaad.
  29. Hadeeth Hasan: “As-Saheehah, (no.2478)”.
  30. Saheeh ul Kalim ut-Tayyibah.
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  31. Ibn Abi Shaibah with saheeh isnaad up to Ibn ‘Abbaas. Marfoo’an it is da’eef.
  32. Baihaqi (5/72) with hasan isnaad….
  33. See ‘Al-Irwaa’, (no.1112).
  34. Ash-Shafi’ee, Ahmad and others – and it is a strong Hadeeth as I have
    explained in ‘al-Hajj-ul- Kabeer’.
  35. Authenticated by at-Tirmithi, Ibn Khuzaimah, Ibn Hibbaan, al-Haakim and
    Adh-Dhahabee. See ‘al- Hajj-ul-Kabeer’.
  36. Made Hasan by at-Tirmithi. Made Saheeh by Ibn Hibbaan and Adh-Dhahabee.
  37. Made Saheeh by at-Tirmithi and Ibn Khuzaimah.
  38. Al-Idtibaa’ is bid’ah before this Tawaaf, and after it.
  39. Abu Dawud and others. Authenticated by many scholars. See Saheeh Abi
  40. Shaikh ul Islam ibn Taimiyyah says: “As for the other parts of the House, and
    the Place of Ibraheem, and whatever is in the rest of the world mosques and their
    walls, and the graves of the prophets and good people – like the room of our
    Prophet (sallallaahu alayhi wa sallam), and cave of Ibraheem, and the place where
    our Prophet (sallallaahu alayhi wa sallam) used to pray – and all other such places,
    and the rock at Jerusalem, then none of these are to be touched at all or kissed – by
    total agreement of the scholars. And as for Tawaaf of these things – then it is one of
    the greatest and most forbidden bid’ahs – and he who takes that as part of his
    religion should be asked to repent – and if he refuses he killed”.
    And ‘Abdur Razzaaq (no.8945) and Ahmad and al-Baihaqi port from Ya’laa ibn
    Umayyah who said: “I made Tawaaf with Umar ibn ul-Khattaab ( and in a
    narration: with ‘Uthuzza) – may Allaah be pleased with him – so when I came to the
    corner of the Door I started to touch it so he said ‘Have you not made Tawaaf with
    Messenger (sallallaahu alayhi wa sallam)?’ I said: Yes. He said: ‘Then did you see
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    him touch it?’ I said: No. He said: ‘Then do likewise for there is for you in
    Messenger (sallallaahu alayhi wa sallam) a good example'”.
  41. This is narrated by two isnaads from the Prophet (sallallaahu alayhi wa sallam)
    by which the Hadeeth reaches the level of hasan – and is increased in strength by
    the fact that a group of the Sahaabah acted on it – from them Ibn ‘Abbaas – may
    Allaah be pleased with him – who said: “This is the Multazam between the Corner
    and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also – see
    ‘As-Sahaabah, no.2138. And Ibn Taimiyyah said in his ‘Mansak’ (p.387): “And if
    he wishes to come to the Multazam – and that is what is between the Black stone
    and the Door – and he places upon it his chest and face and forearms and hands –
    and makes Du’aa- and he asks Allaah for whatever he needs - then he may do so. And he may do so before the Farewell Tawaaf there being no difference in this being at that time or any other - and the Sahaabah used to do so when they entered Makkah - and if he stands near the Door making Du’aa without iltizaam of the
    House then that is also good, and when he leaves he does not stand or turn or walk
  42. At-Tirmithi and others, and the other narration is Tabraanis. And it is Saheeh:
    See also ‘Al-Irwaa’ (no.21). Shaikh-ul-Islam Ibn Taimiyyah said: “And there is no
    particular Thikr narrated from the Prophet (sallallaahu alayhi wa sallam), not by his
    order, or his saying, or by his teaching, rather he should make Du’aawith any authentic Du’aas – and the particular Du’aa`s which many people mention like
    that for below the water-spout, etc. – there is no basis for them.
  43. Bukharee and Muslim from Abu Herbaria, and Tirmithi from ‘Alee and Ibn
    ‘Abbaas – see ‘Al-Irwaa'(no.1102)
  44. Bukharee and Muslim from ‘Aa’ishah, and Bukharee from Jaabir – and the
    addition is his. See ‘Al- Irwaa'(no.191).
  45. See the Introduction and the Original Book, (pp.21,23 and 135).
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  46. Saheeh Hadeeth – as a number of scholars have said. see ‘Al-Irwaa’ (no.1123)
    and ‘as-Saheehah’ (no.883).
  47. Saheeh Hadeeth narrated by at-Tayaalisee and others. See ‘as-Saheehah’
  48. Narrated by ‘ad-Diyaa’ in ‘Al-Mukhtaarah’ and others. See ‘as-Saheehah’
  49. It is not easy these days to see the Ka’bah except from certain points on asSafa; it can be seen from the pillar which supports the second storey of the
    mosque, so he who is able to do so has attained the Sunnah, and if not then let him
    try his best and there is no harm.
  50. (An-Nawawi) adds in ‘Al-Adhkaar’: Laa ilaaha illallaahu walaa na’budu illaa
    iyyaahu, and I do not find this addition in any narration of the Hadeeth- either
    Muslim or anyone else who records the Hadeeth…
  51. That is after the tahleels – making Du’aa` for whatever he wishes from the
    good of this world and the Hereafter – and the best thing is that it should be
    something reported from the Prophet (sallallaahu alayhi wa sallam) or the pious
    predecessors (sSalaf ul-Saalih).
  52. And contrary to what some mistakenly say it is a sahih Hadeeth. See ‘AlIrwaa'(no.1072).
  53. Reported by an-Nasaa’ee and others – see ‘Al-Hajj ul-Kabeer. Note: The
    following text appears in ‘al-Mughnee’of Ibn Qudaamah al-Maqdisee (3/394):
    “And all the woman’s Tawaaf and Sa’y is done walking, Ibn al-Mundhir says:
    Scholars are agreed that there is no Ramal (walking quickly) upon the women
    around the Ka’bah or between Safa and Marwah – nor uncovering the right
    shoulder (idtibaa’).
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    And that is because the principle of it is uncovering the skin – and that is not
    desired from women -what is required from them is to cover – and in walking
    quickly (raml) and idtibaa’ uncovering occurs.”
    And in ‘Al-Majmoo’ of an-Nawawee(8/75) there appears what shows that there is
    difference of opinionin the matter between the Shafi’i scholars, he says:” There are
    two sayings in that. Firstly, and this is correct upon which the Jumhoor (majority)
    of scholars agree: That she should not run at all – but walk whether in the night or
    day. Secondly, that it is mutahabb for her to run at night when there is no one
    around (to see her) in the place of running – just as for men.” I (Al-Albanee) say:
    “And perhaps that is more correct – as the origin of Sa’y (running) is the Sa’y of
    Haajar mother of Imaa’eel – seeking water for her thirsty son as occurs in the
    Hadeeth of Ibn ‘Abbaas: “And she found as-Safa to be the nearest hill to her so she
    stood upon it, then turned towards the river-bed to see if she could see anyone – so
    she went down from as-Safa till she reached the river-bed, raising up the border of
    her dress – and running fast till she crossed the river-bed then she came to Marwah
    and stood upon it to see if she could see anyone, and she could not see anyone –
    and she did that seven times. Ibn ‘Abbaas said: The Prophet (sallallaahu alayhi wa
    sallam) said:’ And that is the Sa’y of the people between these two'”. (Narrated by
    Al-Bukhari in the Book of the Prophets)
  54. As for seeing the Ka’bah – it is not possible now because of the building
    between it and the Ka’bah – so should try his best to face the Ka’bah and not do as
    the confused people do, who raise up their eyes and hands to the sky!
  55. Narrated by Abu Nu’aim in his ‘Mustakhraj of Sahih Muslim’.
  56. Narrated by Ibn Abi Shaibah(4/68.69) from Ibn Mas’ood and Ibn ‘Umar – May
    Allaah be pleased with them – with two sahih isnaads. And from Al-Musayyib ibn
    Raafi’ al-Kaahilee and ‘Urwah ibn az-Zubair. And at-Tabraani narrates it from the
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    Prophet (sallallaahu alayhi wa sallam) but its isnaad is da’eef (weak) – ‘AlMujmi'(3/248).
  57. Or shaves it if there is sufficient time between his ‘Umrah and Hajj for his hair
    to grow enough (see Fath ul Baari,3/444).
  58. Narrated by Bukharee and Muslim
    1. 63,64. This stopping and that after it may be difficult to perform these days
      due to the crowd of people, so if he goes past it to ‘Arafah then it is alright
      insh’Allaah. Shaikh ul Islam Ibn Taimiyyah says in ‘al-Fataawaa’ (26:128): As for
      that which is from the Sunnah of Messenger (sallallaahu alayhi wa sallam) –
      staying in Mina on Yaum -ut-Tarwiyyah and for that night, then stopping at
      ‘Urahah’, which is between the Mash’ar ul Haraam and going from there to ‘Arafah,
      and the giving of Khutbah and the two prayers on the way in the middle of
      ‘Uranah’- then this is as agreed upon by scholars – whereas many writers do not
      bring it to notice – and most people do not know due to the prevalence of invented
  59. I say: “And also it is not reported that the Prophet (sallallaahu alayhi wa
    sallam) prayed anything before Thuhr or after ‘Asr in this place – or in any of his
    journeys – and it is not established that he prayed any supplementary prayers in any
    of his journeys except the two Sunnahs of Fajr and the Witr.
  60. Bukharee narrates it from Ibn ‘Umar with mu’allaq isnaad. See ‘Mukhtasar-alBukhari'(3/89/25).
  61. Hasan or Sahih Hadeeth. With more than one isnaad – refer to ‘As-Saheehah,
  62. As that is established from the Prophet (sallallaahu alayhi wa sallam) – as is
    explained in the Original.
  63. Narrated by Muslim and others. See ‘At-Targheeb'(2/129).
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  64. Narrated by Ahmad and others – and authenticated by a number of scholars – as
    I have explained in ‘Takhreej ut-Targheeb’.
  65. This was said by Shaikh-ul-Islam Ibn Taimiyyah, its being established from the
    Prophet (sallallaahu alayhi wa sallam) and his companions, in al-Bukhari
    (25/94/801) (Mukhtasar al-Bukhari).
  66. Ibn Taimiyyah says: “And when he reaches Muzdalifah he prays Maghrib
    before making the camels kneel down if possible, then after making them kneel
    they pray ‘Ishaa – and if they delay the ‘Ishaa somewhat then there is no harm.”
  67. As for the addition “Allaahummaj’alhu Hajjan mabrooran….” which some
    writers mention – it is not established from the Prophet (sallallaahu alayhi wa
    sallam) as I have explained in ‘Ad-Daee’fah’ (no.1107).
  68. Narrated in Ibn Khuzaimah’s ‘Saheeh’ – where he says: Hadeeth saheeh, and
    explaining with this narration what is unclear in others and that what is intended by
    ‘until he stoned Jamrat ul ‘Aqabah’ is ‘finished stoning it’ (Fath ul Baaree, no.1426).
  69. And this point has been fully explained in the Original – so refer to that if you
    wish to receive the proof of the matter (p.30).
  70. And this Hadeeth is sahih and has been authenticated by a number of scholars,
    from among them Ibn ul Qayyim, as I have explained in ‘Sahih Abi Dawud’
    (no.1745). And when some of the distinguished scholars came upon this Hadeeth
    before the spread of this treatise- they regarded it as something strange – some of
    them quickly declaring it to be weak – as I myself did in some of my earlier works
  • based upon Abu Dawud’s isnaad – even though Ibn ul Qayyim strengthened it in
    his ‘Tahdheeb’ of Abi Dawud, and as did Al-Haafiz (Ibn Hajr) in ‘At-Talkhees’ – by
    keeping silent about it.
    And I have found other chains of narration for it which will convince anyone
    looking into the matter of its being raised from the level of da’eef to level of its
    being saheeh. However due to there being in a reference work not in common use
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    by the large majority – and that is Imaam at-Tahaawis ‘Sharh Ma’aanee ul ‘Athaar’-
    these people quickly declared its something strange or being da’eef and they were
    encouraged in this by the fact that they found that some of the earlier scholars had
    said: ‘And I do not know any scholar who has ruled according to that.’ And that is a
    negation of something – it is not a piece of definite known amongst the scholars
    that lack of knowledge of something does not mean absence of knowledge of it. So
    when a Hadeeth is established to have come from Messenger (sallallaahu alayhi
    wa sallam) and is a relevant proof – as this is – then it is obligatory to act upon it
    straight away, not waiting to see if the scholars know of it or not, just as Imaam
    ash-Shaafi’ee said “A narration is to be accepted as soon as it is confirmed even if
    none of the scholars are acting upon it like the narrations which they accept – for
    the Hadeeth of Messenger (sallallaahu alayhi wa sallam) is confirmed on its own
    not by anyone’s acting on it afterwards.” I say: So the Hadeeth of Messenger
    (sallallaahu alayhi wa sallam) is above needing to be attested to by the actions of
    scholars according to it, as it is a source (of knowledge) by itself, judging not being
    judged. And along with that, indeed, some of the scholars have acted upon this
    particular Hadeeth – from them ‘Urwah ibn az-Zubair – the greatest Taabi’ee – so
    can there remain any excuse for anyone to leave action according to this Hadeeth:
    So verily therein is a warning for any who have a perceptive heart or listens
    attentively. And this is more fully explained in the Original. And you should be
    aware that the stoning of the Jamrah is for the pilgrims as the ‘Eed prayer for the
    rest of the people, therefore, Imaam Ahmad liked that the time for the ‘Eed prayer
    in different parts should be that of the time of sacrifice in Mina, And the Prophet
    (sallallaahu alayhi wa sallam) gave Khutbah on the Day of Sacrifice after the
    stoning just as he used to give the Khutbah in Madeenah after ‘Eed prayer – so
    some people holding it as being desirable to offer ‘Eed prayer in Mina, taking as
    their evidence the word of general profs or analogy – is a mistake and neglect of
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    the Sunnah – As neither the Prophet (sallallaahu alayhi wa sallam) nor the khulafaa
    after him ever prayed the ‘Eed prayer at Mina. See ‘Fatawaa Ibn
  1. I say: And there is in this Hadeeth two great allowancesfor 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).
  2. And there is a Hadeeth from the Prophet (sallallaahu alayhi wa sallam)
    narrated by Jaabir – reported by Abu Dawud and others – see ‘AL-Irwaa'(no.1138)
    and another by Baihaqee (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.
  3. 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 Bukharee and Muslim.
  4. Sahih Abi Dawud (no.1550). And there is after it a supporting Hadeeth from
    Ibn ‘Umar like it – narrated by Bukharee and Muslim.
  5. Narrated by Maalik with sahih isnaad reaching Ibn ‘Umar and Bukharee brings
    it in a chapter heading while signifying its authenticity Mukhtasar of Bukharee
  6. Reported by Abu Dawud and others narrated by Jaabir – and it has support
    from the Hadeeth of Abu Sa’eed al Khudnee reported by Abu Ya’laa – as occurs in
    ‘al-Majma’ (4/22) – see “Al-Irwaa’ (no.1118).
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  7. 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.
  8. Reported by Bukharee with mu’allaq isnaad (see Glossary). Its isnaad is joined
    by Abu Dawud and others. See Sahih Abi Dawud (nos.1700,1701).
  9. 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).
  10. Al Qaani’ is the one who asks. And Al Mu’tarr is the one who begs by
    displaying the weakness of his body.
  11. Narrated by Bukharee and others. See ‘Irwa ul Gael’ (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 Tardily” – I do not know any
    proof for it. Rather it seems to go against the clear meaning of the ayah and
    Hadeeth, and Allaah knows best.
  12. Reported by Bukharee and Muslim and others from the Hadeeth of Ibn ‘Umar
    and others – see ‘Al- Irwaa’ (no.1084).
  13. 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 Hamm am the
    Hannifin scholar agrees that the Hannifin scholars have gone against the Sunnah.
    So what have the blind followers to say of that?
  14. Sahih Hadeeth – ‘Al Ahaadeeth us-Saheehah’ (no.605), Sahih Abi Dawud
  15. 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.”
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  16. Report by Bukharee and Abu Dawud from a number of the companions – see
    Sahih Abi Dawud (nos.1705,1707,1709,and 1710) and ‘Mukhtasar ul-Bukharee’
  17. Narrated by Bukharee with mu’allaq isnaad – connected by Abu Dawud. See
    Sahih Abi Dawud (no.1700) and ‘Irwaa ul Gael’ (no.1064).
    1. 94,95. Narrated by Abu Dawud and others. See Sahih Abi Dawud
  18. Narrated by Bukharee with mu’allaq isnaad. Connected by Ibn Abi Shaibah and
    others. See ‘Mukhtasar al Bukharee’ (no.319,1/p.386).
  19. Narrated by Bukharee with mu’allaq isnaad. Connected by Abdur-Razzaaq. See
    ‘Mukhtasar al Bukharee'(no.318).
  20. Narrated by ‘Abd ur-Razzaaq (no.9012) with sahih isnaad from Ibn ‘Umar.
  21. I say: And Allaah knows better which of them Messenger (sallallaahu alayhi
    wa sallam) 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.
    1. 100,101,102. All of this is established in the Hadeeth of Ibn
      Mas’ood reported by Bukharee 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 Hadeeth – and whatever contradicts it is shaadh
      (Glossary), or rather munkar (Glossary) as I have explained in ‘AdDa’eefah'(no.4864).
  22. Shaikh-ul-Islam Ibn Taimiyyah says: “So if the sun sets and he is still in Mina
  • 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 ‘AlMuhallaa’ (7.185). And An-Nawaawi drives proof for them(the majority) from
    what is understood from Allaah ta’alas saying: faman ta’ajjala fee yaumaini falaa
    ithma ‘alaihi (8:283): “And the day (al-Yaum) is a name for the daytime not
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    including the night”. And using what is confirmed from ‘Umar and his son
    ‘Abdullah who both said : “Whoever is at Mina 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 Muhamad 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.”
  1. Reported by Bukharee and Muslim and others – see ‘Al-Irwaa’ (no.1097). And
    I have pointed out there that my narrating it as being from the Hadeeth of Ibn
    ‘Abbaas in the Original is a mistake.
  2. Reported by Abu Dawud, At-Tirmithi, An-Nasaa’ee and Ibn Rajah – and
    authenticated by a group of the scholars. See ‘Al-Irwaa'(no.1080).
  3. Hadeeth 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).
  4. Reported with Mu’allaq isnaad by Bukharee (Mukhtasar al Bukharee, no.287)
    joined by a number of scholars whom I have named in ‘As-Saheehah’ (no.803).
  5. Reported by Tabraani and Diyaa-al-Maqdisee in ‘Al-Mukhtara’ and ‘AlMundhari’ 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
  6. Reported by Ahmad and others from the Hadeeth of Jaabir from the Prophet
    (sallallaahu alayhi wa sallam) with saheeh isnaad – and authenticated by a number
    of scholars whom I have mentioned in ‘Al- Irwaa’ (no.1129).
  7. Reported by Tirmithi and others – authenticated by Ibn Khuzaimah and Ibn
    Hibbaan and al-Haakim and others – see ‘Al-Mishkaat’ (no.258) and ‘at-Targheeb’
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  8. Reported by Abu Dawud, Tirmithi, an-Nasalize Ibn Maaja and others –
    authenticated by Tirmithi and al-Haakim and adh-Dhahbee – see ‘Al-Irwaa’
  9. Reported by Muslim and others – and a similar Hadeeth by Bukharee. see ‘AlIrwaa'(no.1086) and ‘Saheeh Abi Dawud’ (no.1747).
  10. Established in the Hadeeth of al-Haarith Ibn ‘Abdullah Ibn Aus, reported by
    Ahmad and others. See Sahih Abi Dawud (no.1749)
  11. Reported by Ahmad with a sahih isnaad to the standard of Bukharee and
    Muslim – who also both narrate a similar Hadeeth – see ‘Al-Irwaa’ (no.1086). And
    they also narrate a witness to it from the Hadeeth of ‘Aa’ishah – see Sahih Abi
    Dawud (no.1748).
  12. Reported by Bukharee in his ‘Taareeq and Tirmithi who declared it to be
    hasan – from the Hadeeth of ‘Aa’isha – may Allaah be pleased with her – see ‘AlAhaadeeth-as-Saheehah’ (no.883).
  13. 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.
  14. See note 24.
  15. May Allaah return it and the rest of the Muslim land to them, and may Allaah
    inspire them to work with the rulings of the religion.
  16. See ‘Silsilat-ul-Ahaadeeth as-Saheehah’ (no.1620)
  17. And this innovation was stopped many years ago-al-hamdulillah-however the
    one after it remains in its place and in Al-Baajoorees explanation of Ibn ul-Qaasim
    (1/41) there occurs: “And it is forbidden to go for a pleasure trip to see the carrying
    of the Ka’bahs covering and the coverings of the Station of Ibrahim,etc.
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  18. And this and the one after it are some of the most wicked innovations because
    of what they contain regarding use of tricks to get around the shaaree’ah and the
    risk of falling into shameful actions as is obvious. 122. see 121.
  19. And it is authentically reported from ‘Umar – may Allaah be pleased with him
  • that he saw some people while on the way to Hajj going to a certain place, so he
    said: What is this? So it was said: A place where Messenger (sallallaahu alayhi wa
    sallam) prayed. So he said: In this way where the People of the Book destroyed.
    They took the places connected with there Prophets as a place of prayer.
    Whomsoever of you reaches such a place at the time of prayer then let him pray,
    otherwise he should not do so.
  1. This appears to refer to wiping the face and chest with the two hands
    resembling a cross.
  2. For the greeting for the Haraam Mosque is Tawaaf, then the praying behind
    the Station of Ibrahim and has preceded from the Prophet (sallallaahu alayhi wa
    sallam), from his action. And see ‘Al- Qawaa’id an-Nooraneeyah’ of Ibn Taimiyyah
  3. What has been authentically reported as a practice of Ibn Mas’ood and Ibn
    ‘Umar is the same that has preceded (see point no.55).
  4. This Du’aa` besides being a novelty also contains that which contradicts the
    Sunnah and that is using as a means of approach to Allaah the ‘right of the
    Mush’ar-ul-Haraam and the Ka’bah …’but rather than one should use Allaah’s
    names and attributes as a means of approach (waseelah) to Him. And the Hanafi
    scholars have declared that is hated to say: “Allaah I ask You by the right of the
    Mash’aral Haraam…etc” As occurs in ‘Haashiyat Ibn ‘Aa-bideen’ and other books.
    see ‘at-Teasel’ Anwa’uhu wa ah-kaamuhu’
  5. 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
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    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
  6. And the Sunnah is to go to visit the mosque as the Prophet (sallallaahu alayhi
    wa sallam) 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
    traveling to visit his grave – peace and blessings be upon him – and other graves is
    one thing, and visiting without traveling 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 Hadeeth….
  7. 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?
  8. 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’Allaah.
  9. 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 Thikr after the prayer recited after giving salaam – for
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    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 “.
  10. 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 –
  11. And the Hadeeth 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 Hadeeth about it was authentic – and he might miss
    some prayers and thus be a hardship – which Allaah has delivered him from. And
    one honorable person holds this Hadeeth to be strong – based upon the attestation
    of Ibn Hibbaan in favour of one of its unknown narrators – and the scholars of
    Hadeeth criticism do not accept this type of attestation. Among them the
    aforementioned honorable 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 Hadeeth
    and the contradictions involved.