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The Rites of Hajj and the `Umrah

from the Book and the Sunnah and

the Narrations from the Pious Predecessors,

and a list of the innovations that people have added to them

(Manaasikul-Hajj wal-'Umrah fil-Kitaab was-Sunnah wa

Aatharis-Salaf wa sard maa alhaqan-naasu bihaa minal-Bida` )

Written by:

Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah.

Translated by:

Abul-Hasan Daawood ibn Ronald ibn Louis Burbank

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[A very brief biography of the author]

Shaikh Muhammad Naasirud-Deen al-Albaanee -rahimahullaah- was born in the city of Ashkodera, the then capital of Albania, in 1333H (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 knowledge. In later life he was given professorship of Hadeeth at the Islamic University of al-Madeenah. He was well known to students and scholars for his knowledge and writings. He had many well-known students and 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, and then finally back to Jordan. He gave enormous service to the Prophetic Hadeeth, taking great pains to check and sort out the authentic from the weak and fabricated narrations. He produced many pamphlets and books, some of them running into many volumes - on topics of great importance to Muslims - and he fully checked many of the famous books of Hadeeth - the Sunans of Aboo Daawood, at-Tirmidhee, an-Nasaa·ee, and Ibn Maajah; along with as-Suyootee’s huge 'Jaami`us-Sagheer', and ‘Mishkaat ul-Masaabeeh’.

He was the foremost scholar of Hadeeth and the related sciences of this age. Shaikh `Abdul-`Azeez Ibn Baaz -rahimahullaah- said concerning him: “I have not seen beneath the sky a scholar of hadeeth in this present age the like of al-`Allaamah Muhammad Naasiruddeen al-Albaanee”; and when asked about who is the reviver (mujaddid) for this present century, Shaikh Ibn Baaz -rahimahullaah- said: “ash-Shaikh Muhammad Naasiruddeen al-Albaanee. He is the reviver (mujaddid) for this century, in my opinion, and Allaah knows best.”

The Shaikh -rahimahullaahu ta`aalaa- passed away in `Ammaan, Jordan, at the time of `Asr on the day of Saturday, the 22nd of Jumaadal-Aakhirah, 1420 H (corresponding to 2/10/1999 C.E.).

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بسم اهللا الرحمن الرحيم

In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

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, then none can misguide him, and whomsoever Allaah has misguided, then 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 Slave and His Messenger.

To proceed,

Verily the desire to make knowledge easily accessible to the public has called me to set forth in a simple fashion the rites of Hajj, and to do that by extracting these from my original book: ‘The Hajj of the Prophet r as narrated by Jaabir -radiyallaahu `anhu’, in the same manner that I produced my treatise ‘The Prophet's r manner of Prayer’, except that I have herein added many important additions, supplementing rites that which were not mentioned in ‘The Hajj of the Prophet r’, nor in the footnotes to it; and I have given careful attention to verifying the source and authenticity of these additions, and likewise regarding the other points of benefit which I have brought in it, doing so in accordance with the method used in the rest of our books, quoting the standard of the hadeeth along with its source, however in abridged form, whist generally 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 the book 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 it, and I will refer to it as 'The Original Work' (al-`Asl). And to complete the usefulness of the book I have taken from it, with some abridgement, the extra section specific to the innovations (bida`) connected with Hajj and visiting (al-Madeenah).

And I have called it "The Rites of the Hajj and the `Umrah, from the Book and the Sunnah and the Narrations from the Pious Predecessors.’

I ask Allaah the Exalted and Most High to make all of my work good, and something done sincerely for His Face, and that He does not make any share of that for other than Him.

Muhammad Naasirud-Deen Al-Albaanee.

Damascus, 21st Sha`baan 1395 H.

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Advice for those about to perform Hajj

These are some pieces of advice and points of benefit which I offer to our brothers who are about to perform the Hajj.

Firstly: The pilgrim must fear and be dutiful his Lord, and must strive to his utmost not to fall into that which Allaah has made forbidden for him, due to His Saying- He the Most High:

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[Sooratul-Baqarah (2): 197] [[Meaning: The Hajj is in the well-known months. So whoever undertakes the Hajj therein then let him not engage in sexual intercourse, nor commit forbidden acts, nor engage in argumentation during the Hajj.]]

And the Prophet r said: <<Whoever performs the Hajj, and does not engage in sexual relations or indecent speech, nor commit evil, then he returns free from his sins just as the day his mother gave birth to him>>; and if he did that then his Hajj would be accepted, and Allaah’s Messenger r said: <<The accepted Hajj - there is no less a reward for it than Paradise. >>1

So it is necessary to warn against what many are afflicted by, on account of their ignorance or their misguidance:

(A) Directing any form of worship to other than Allaah -the Most High-(Shirk). So we have seen many of them falling into shirk, such as supplicating to other than Allaah for the removal of distress; or requesting aid from the dead: from the Prophets and the righteous; and their making oaths in their name, in veneration of them. So by this they completely nullify their Hajj. Allaah -the Most High- said:

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[Sooratuz-Zumar (39): 65]

[[Meaning: If you were to join others in worship with Allaah, then your deeds would be rendered null and void, and you would certainly be from the losers.]]

(B) Some men adorning themselves by shaving off their beards, as it is a sinful deed, and doing it involves four separate sins - as I have explained in 'The Original Work'.

1 Reported by the two Shaikhs [i.e. al-Bukhaaree and Muslim], and others, as a hadeeth of Aboo Hurayrah -radiyallaahu `anhu; and it is researched in ‘Silsilatul-Ahaadeethis-Saheehah’ (no. 1200) and in ‘al-Irwaa·’ (no. 769).

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(C) The wearing of gold rings by men, and this is forbidden (haraam): especially the type that is known today as wedding-rings, as that involves the further sin of imitating the Christians.

Secondly: Everyone who intends to perform Hajj and has not brought the sacrificial animal (Hady) with him2, then he should intend to perform the Hajj of Tamattu' [i.e. an `Umrah, and then a separate Hajj] - since the Prophet r ordered his Companions to do in the end; and because he became angry with those Companions who did not hasten to comply with his order to cancel the (intention for) Hajj and change it to an `Umrah; and he said:<< I have entered the `Umrah into the Hajj until the Day of Resurrection>>; and when some of the Companions said: ‘Do you see this Tamattu` of ours: is it just for this year of ours, or is it forever?’, then he r 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; rather forever.>>3

And because of this he ordered the noble Faatimah and also all his wives - radiyallaahu `anhunna - to leave the state of ihraam after the `Umrah for the Hajj; and therefore Ibn 'Abbaas used to say: “Whoever has performed tawaaf of the House, then he has left the state of ihraam: the Sunnah of your Prophet, 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 perform Hajj Mufrad [Hajj on its own] or Hajj Qiraan [Hajj and `Umrah together with a single ihraam], and then he hears of the Messenger’s r command to change it to an `Umrah, then he should quickly obey, even after reaching Makkah and having performed Sa'ee between as-Safaa and al-Marwah; and he should leave the state of ihraam, and then declare the intention for Hajj on the Day of Tarwiyah -the 8th day [of Dhul Hijjah].

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[[Meaning: O you who believe! Respond to Allaah and His Messenger, when he calls you to that which will give you life.]]5 [Sooratul-Anfaal (8): 24]. 2 As is the case with most pilgrims today, and it is very rare for one of them to bring the sacrificial animal along with him from outside the Sacred Precincts, as the Prophet r did. So he who does so, then there is no criticism upon him; however one who does not bring it along with him, and still does Hajj Qiraan or Ifraad, then he has gone against the Prophet's r action and his command, even though the people may be averse to this point, just as Ibn Abbas said: reported by Muslim (4/58) and Ahmad (1/278 & 342).

3 Refer to ‘Saheeh Abee Daawood’ (nos.1568 and 1571).

4 And his basis for saying that is his r saying: <<Verily Allaah has entered into this Hajj of yours an `Umrah; so when you arrive, then he who has made tawaaf of the House, and between as-Safaa and al-Marwah, then he has left the state of ihraam, except he who has a sacrificial animal (hady) along with him. >> ‘Saheeh Abee Daawood’: (nos.1573 & 1580).

5 And that does not negate what is narrated from `Umar, and from others, that Hajj Mufrad is more excellent, because of what I have mentioned in the Original Work. Then I saw that Shaikhul-Islaam Ibn Taimiyyah explained that to mean that he intended singling out `Umrah with one journey and Hajj with one journey. So refer to it in volume 26 of ‘Majmoo`ul-Fataawaa’, for it is important.

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Thirdly. You must not leave off staying the night at Mina on the night before `Arafah, as it is obligatory (waajib). Allaah’s Messenger r did it, and he commanded it in his saying: <<Take from me your rites of pilgrimage...>>

And you must also stay the night at Muzdalifah until you have prayed the Fajr Prayer. So if you miss this staying the night, then you must at least pray the Fajr Prayer there, as that is even more obligatory, rather it is a rukn (pillar) from the arkaan (pillars) of the Hajj, according to the most correct saying of the verifiers from the scholars, except upon the woman and the weak: for it is permissible for them to leave after half of the night has passed, as will follow.

Fourthly. And beware, as far as you able, of walking directly in front of anyone praying in the Sacred Mosque (al-Masjidul-Haraam), not to mention other mosques and elsewhere, on account of his r saying: <<If the one walking directly in front of one who is praying knew what were upon him then it would be better for him to stand still for forty than that he should walk in front of him.>> And this is a general text covering everyone walking in front, and everyone praying; and the hadeeth making an exception for one walking in the Sacred Mosque is not authentic; and you should pray therein, just as in any other place, towards a sutrah [screen/barrier] - due to the generality of the ahaadeeth regarding that; and there are also some specific narrations from the Companions which are mentioned in 'The Original'.

Fifthly. The people of knowledge and virtue should teach the pilgrims, whenever they meet them, the rites of Hajj and its rulings according to the Book and the Sunnah; and that should not preoccupy them from calling to Tawheed [singling out Allaah with all worship], which is the foundation of Islaam, and is the reason for the sending of the Messengers, and for the sending down of the Scriptures; as most of the people whom we have met - even some of those who ascribe themselves to knowledge - we have found to be in complete ignorance of the reality of the Tawheed of Allaah and His attributes; just as they are oblivious to the necessity of the return of the Muslims - upon their differing madhhabs (schools of thoughts) and their multiple parties - to unification and joining ranks upon the basis of the Book and the Sunnah - in creed beliefs (`aqaa·id), in rulings (ahkaam), in interactions and dealings (mu`aamalaat), in behaviour and manners (akhlaaq), in politics (siyaasah), in economic affairs (iqtisaad), and in all aspects of life; and they must remember that any voice raised, or any attempt at rectification that is based upon any foundation other than this firm and sound foundation will bring nothing to the Muslims except splitting and weakness, and shamefulness and humiliation, and the present situation is the greatest witness that - and Allaah is the One Whose aid is sought.

And there is nothing wrong with debating in the best manner when required, as the kind of argumentation that is forbidden in Hajj is futile argumentation, which is also forbidden outside the Hajj, just like the evil-doing that is forbidden within the Hajj also. So that is something other than the debating which is commanded in the like of His Saying -He the Most High:

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[Sooratun-Nahl (16):125]

[[Meaning: Call to the way of your Lord with wisdom and beautiful preaching, and debate with them in the best manner.]]

However, along with this, it is befitting that the caller should be attentive to the fact that if it becomes apparent that there will be no benefit in debating with the opponent, because of the other persons blind attachment to his madhhab or own opinion; and that if he were to continue debating with him, then this will perhaps lead into that which is not permissible, then it will be better for him to leave off arguing with him, due to his r saying: <<I shall be a claimant for a house in the outskirts of Paradise for one who leaves off arguing even though he is in the right...>> -the hadeeth.6

No Difficulty, No Difficulty

And from that which it is befitting that the caller should adhere to is making things easy, for the people in general and the pilgrims specifically, since making things easy is one of the fundamental principles of the liberal Sharee`ah (Islamic Legislation), as is known, as long as there is no text in contradiction to this; for when there is a specific text then it is not permissible to seek to make things easy based upon opinion. So this is the just and middle stance which it is binding for every caller to the truth to adhere to; and after that no notice is taken of the people's sayings and their objections, and their saying: ‘He is too strict’, or ‘he is too lenient’.

And there are a number of permissible matters which some pilgrims have become accustomed to refraining from due to verdicts which have appeared which run contrary to the principle that has just been mentioned. So I saw that I should draw attention to them:

1. Taking a bath, without having a need to on account of wet dreams (ihtilaam), even if it involves rubbing the head, since that is established from the Prophet r in the two ‘Saheehs’ and elsewhere, as a hadeeth of Aboo Ayyoob -radiyallaahu `anhu.7

2. Scratching the head, even if some hair falls out, as shown by the hadeeth of Aboo Ayyoob which has just been indicated; and this was the saying of Shaikhul-Islaam Ibn Taimiyyah -rahimahullaahu ta`aalaa.

3. Cupping/Blood-letting (ihtijaam) even if some of the hair is shaved off in the place of cupping, since he r got himself cupped upon the centre of his head whilst he was in the state of ihraam, and that is not possible without shaving some of the hair; and this was also the saying of Ibn Taimiyyah; and it is the saying of the Hanbalees also, 6 And it is a ‘Hasan’ hadeeth, and it occurs in its full form in ‘Saheehul-Jaami`is-Sagheer’ (no.1477 of the al-Maktabul-Islaamee edn.).

7 And it occurs in the Original Work in its complete form (p. 28), and I have researched it in ‘Irwaa·ul-Ghaleel’ (no.1019), and in ‘Saheeh Abee Daawood’ (no.1613).

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however they say that he must make a sacrifice (fidyah) to expiate for it, but there is no proof for them. Rather that is rejected by his r getting himself cupped, since had he made a sacrifice as expiation then the narrator would have reported that from him. So the fact that he limited himself to mentioning the cupping, without any mention of a sacrifice, is a proof that he did not make a sacrifice. So what is correct is the saying of Ibn Taimiyyah -rahimahullaahu ta`aalaa.

4. Smelling sweet smelling plants, and pulling off broken nails, and there are reports about that which are mentioned in 'The Original'.

5. Taking the shade of a tent, or an upheld garment, since that is established from him r ; and just the same is taking the shade of the camel-litter in the old days, or of an umbrella or a car, even sitting within it, these days. So declaring that it is obligatory to expiate for that with a sacrifice is a harshness for which there is no proof. Rather sound contemplation does not differentiate between seeking the shade of a tent, which is established in the Sunnah, and seeking the shade of the camel-litter and it’s like; and this is one narration from Ahmad, as occurs in 'Manaarus-Sabeel' (1/246). So that which is done by some sects, regarding removing the roofs of their cars, is entering into the Religion something that the Lord of the creation has not given permission for.

6. Wearing a belt around the izaar (waist wrapper), and tying it when necessary; and wearing rings - as occurs in some reports; and like it is wearing a watch upon the arm, or spectacles, or a money-pouch around the neck.

All of those matters fall under the aforementioned principle; and some of them are further supported by ahaadeeth from the Prophetr, or by narrations from the Companions; and Allaah -the Mighty and Majestic- says:

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[Sooratul-Baqarah (2):185] [[Meaning: Allaah wishes ease for you, and He does not wish to make things difficult for you.]]

And all praise is for Allaah Lord of the whole of creation.

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When about to enter the state of Ihraam

1. It is recommended (mustahabb) for anyone going to perform the Hajj, or `Umrah on its own, to take a bath (ghusl) for entering the state of ihraam, even if it is a woman is upon her menses or during after-birth bleeding (nifaas).

2. Then the men may wear whatever clothes he wishes that are not made in the shape of the body parts, and these clothes are called by the jurists ‘ghayr al-mukheet’ (‘unstitched’/not sewn to the shape of the body). So he wears an izaar (waist-wrapper)

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and a ridaa· (upper garment), and their like; and sandals or any footwear that does not cover the ankle-bones.

3. He may not wear a hat or a turban (`imaamah), or anything like that which fits onto and directly covers the head - this refers to the men. As for the woman, then she does not remove anything from her legislated clothing, except that she may not tie upon her face: the niqaab8 (face-veil worn resting upon the nose), or the burqa` (face-veil with openings for the eyes), or the lithaam (lower face cover), or a handkerchief; and she may not wear gloves9. And he r said : <<The muhrim (person in the state of ihraam) may not wear the shirt, or the `imaamah (turban), or the hooded cloak, or trousers, or a garment touched by wars (a dye) or saffron; or leather socks - unless he cannot find sandals, (then in that case let him wear leather socks),10 >> and he r said: <<The woman in the state of ihraam should not affix a face veil and should not wear gloves.>>11. And it is permissible to for the women to cover her face with something like the khimaar, or the jilbaab, which she lets down and allows to hang over her face, even if it touches her face -according to the correct opinion. However, she should not tie it upon it, as Ibn Taimiyyah -rahimahullaahu ta`aalaa- said.

4. He may put on the clothing for ihraam before the meeqaat (the appointed place where one must enter the state of ihraam), even in his own house, as was done by Allaah’s Messenger r and his Companions. This makes it easier for those performing Hajj by aeroplane, for whom it is not possible to put on the clothing for ihraam at the meeqaat. So it is permissible for them to embark on the plane in the clothing of ihraam, but they do not enter the actual state of ihraam until shortly before the meeqaat - in order that they do not go past the meeqaat without being in the state of ihraam.

5. He may use body oil and perfume himself with any perfume he pleases, which has fragrance but not colour; however, the women use that which has colour, but no

8 It is the face-cover (qinaa`) worn upon the bridge 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 ‘an-Niqaab’; and if it is worn upon the tip of her nose it is ‘al-Lukfaam’. It is called the woman's ‘niqaab’ because it hides her colour (niqaab) with the colour of the niqaab (Lisaanul- `Arab: 2/265-266).

9 Shaikhul-Islaam Ibn Taimiyyah said in his ‘Mansik’ (p.365): "And the gloves (al-quffaazaat) are a covering made for the hand, as worn by falconers (al-buzaat); and ‘al-buzaat’ is the plural of ‘baaz’ (falcon), and it is a type of hawk used for hunting."

10 Shaikhul-Islaam Ibn Taimiyyah said in his ‘Mansik: “And it is not upon him to cut them down below the ankles, since the Prophet r ordered cutting to begin with, but then he gave concession afterwards, whilst in `Arafaat, for a person to wear broad, loose trousers (saraaweel) for one who could not obtain an izaar (waist-wrapper); and he gave a concession for one who does not find sandals to wear leather socks (khuffayn). This is the more authentic of the two saying of the scholars.”

11 Agreed upon [i.e. reported by al-Bukhaaree and Muslim]: ‘Saheeh Abee Daawood’ (no.1600).

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fragrance; and all this must be before he has intended entry into the state of ihraam at the meeqaat; after that is forbidden (haraam).

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The state of Ihraam and the Niyyah (Intention)

6. So when he comes to his meeqaat (the appointed place where one must enter the state of ihraam) it becomes obligatory (waajib) upon him to enter the state of ihraam, and the mere resolve and intention that he has in his heart to perform Hajj is not sufficient, since his resolve has been with him since he left his own land. Rather he must say or do that which will cause him to become muhrim (one in the state of ihraam). So when he recites the talbiyah [see point no.9] intending to enter into the state of ihraam, then his ihraam is concluded -upon which there is agreement.

7. And he does not say anything prior to the talbiyah, such as their saying: "O Allaah, I intend to perform the Hajj or `Umrah, so make it easy for me and accept it from me...", as none of this is reported from the Prophet r ; and this is just like verbally stating the intention for Purification, and for the Prayer, and for Fasting: all of that is from the newly invented matters, and is well-known he r said: <<...For every newly introduced matter is an innovation, and every innovation is misguidance, and all misguidance will be in the Fire.>>

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The Meeqaats

8. The meeqaats (places where the state of ihraam is entered)) are five: Dhul-Hulayfah, al-Juhfah, Qarnul-Manaazil, Yalamlam, and Dhaatu `Irq. They are for those who live there and for those who are not from their people who pass by them intending to perform Hajj or `Umrah. And he whose house is nearer than them to Makkah then he makes ihraam from his house, and the people of Makkah enters the state of ihraam from Makkah.

DHUL HULAYFAH is the place where the people of al-Madeenah enter the state of ihraam, and it is a village six or seven miles away; and it is the furthest meeqaat from Makkah, being ten riding stages away or less, depending on the route, as there are many routes from there to Makkah, as Shaikhul- Islaam Ibn Taimiyyah pointed out. And it is called ‘Waadee al-`Aqeeq’, and its mosque is called Masjidush-Shajarah (the mosque of the Tree), and there is spring there called ‘the spring of `Alee’ by the ignorant masses, believing that `Alee fought against the jinn there, and this is a lie.

And AL-JUHFAH is a village about three riding stages away from Makkah. It is the meeqaat for the people of Shaam (Palestine, Syria, and Lebanon), Egypt, and for the people of al-Madeenah if they cross over to it from the other route. Ibn Taimiyyah said: “It is the meeqaat for those who perform the Hajj from the direction of the west, such as the people of Shaam, Egypt, and the rest of the West; and it is ruined and deserted these days, therefore the people now enter the state of ihraam before it, in the place called "Raabigh”.

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And QARNUL-MANAAZIL, which is also called Qarn-uth-Tha`aalib is towards 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, being thirty miles away; and is the meeqaat for the people of Yemen.

And DHAATU `IRQ is a place out in the desert; marking the border between Najd and Tihaamah; and is forty-two miles from Makkah. It is the meeqaat for the people of al-`Iraq.

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His r command to perform Tamattu` [An initial `Umrah followed by a separate Hajj]

9. So when he intends to enter the state of ihraam, then if he is performing Hajjul-Qiraan, having brought the sacrificial animal (hady) along with him, he should say:

مرة)حجة و علبيك اللهم ب(

‘Labbayk Allaahumma bi-hajjah wa `umrah’

“Here I am, O Allaah, answering Your call, performing a Hajj and an `Umrah.”

So if he hasn't brought the sacrificial animal along with him, and that is better, then he says the talbiyah for the `Umrah only; and he must do that, saying:

( مالله كيةبلبرمع )

‘Labbayk Allaahumma bi-`umrah’

“Here I am, O Allaah, answering Your call, performing an `Umrah.”

So if he has already made the talbiyah for Hajj only, then he should cancel that, and make it into an `Umrah - since the Prophet r commanded that, and on account of his saying: <<I have entered the `Umrah into the Hajj until the Day of Judgment>>, and he joined his fingers together; and his saying: <<O family of Muhammad, whoever amongst you performs Hajj, then let him say the talbiyah of an `Umrah in a Hajj>>,12 and this is Tamattu` of `Umrah with the Hajj.

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Making condition (al-Ishtiraat)

12 Refer for its referencing and researching to ‘al-Ahaadeethus-Saheehah’ (no.2469).

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10. And if he wishes, when he makes the talbiyah, he may state a condition to His Lord -the Most High, fearing that something may occur which prevents him [from completion of the Hajj], whether illness or fear - saying as occurs in what the Prophet taught:

(اللهم محلي حيث حبستني)

‘Allaahumma mahillee haythu habastanee’

“O Allaah my place for leaving the state of ihraam will be wherever You prevent me.”13 So if he does that and is then prevented or becomes ill, then he may leave the state of ihraam for the Hajj or the `Umrah, and there will be no compensatory sacrifice due upon him, and he does not have to do the Hajj again next year, unless it was his first Hajj -in which case he must make it up.

11. There is no special Prayer for entering the state of ihraam, however if it the time of Prayer comes upon him before his ihraam then he should pray, and then enter the state of ihraam, following the example of the Allaah’s Messenger r who entered the state of ihraam after the Zuhr Prayer.

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Prayer in Waadee al `Aqeeq

12. However he whose meeqaat is Dhul Hulayfah, then it is recommended for him to pray there, not specifically for entering ihraam, but because of the place and its being blessed. So al-Bukhaaree reported from `Umar -radiyallaahu `anhu- who said: "I heard Allaah’s Messenger r say in Waadee al `Aqeeq: <<Someone came to me this night from my Lord, and said: ‘Pray in this blessed valley, and say an `Umrah within (and in a narration: an `Umrah and) a Hajj." And from Ibn `Umar: from the Prophetr : “...that someone saw in a dream (and in a narration: that he was shown in a dream), when alighting for sleep at the end of the night14 in Dhul Hulayfah, in the centre of the valley, one saying to him: ‘You are in the blessed pebble-strewn valley’.”15

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13 Agreed upon. Refer to: ‘Saheeh Abee Daawood’ (no. 1557).

14 From ‘at-ta`reees’, which means the traveller’s alighting at the end of the night, for sleep and rest (Nihaayah).

15 ‘Saheeh Abee Daawood’ (no.1579), ‘Mukhtasar Saheehil-Bukhaaree’, compiled by me (nos. 761-762): may Allaah facilitate its printing. al-Haafiz [Ibn Hajr] said in ‘Fathul-Baaree’ (3/311): “This hadeeth shows the excellence of al-`Aqeeq valley, just like the excellence of al-Madeenah, and the excellence of Prayer therein...."

13

The Talbiyah and raising the voice with it

13. Then he said he should stand16 facing the Qiblah, and say the talbiyah for `Umrah or Hajj, as has preceded, and say:

( هم هذه حجة ال رياء فيها و ال سمعةالل )

‘Allaahumma haadhihi hajjah, laa riyaa·a feehaa wa laa sum`ah’

“O Allaah this is a Hajj; there being no acting for show in it, nor seeking repute”.17

14. And he should say the talbiyah of the Prophetr :

( الللب كيمه لك ريكال ش ،لكالمو ة لكمعالنو دمإن الح ،يكلب لك ريكال ش يكلب ،يكلب )

(a) ‘Labbayk Allaahumma labbayka, labbayka laa shareeka laka labbayka, innal-hamda wan ni`mata laka wal-mulk, laa shareeka laka’

“Here I am, answering Your call, O Allaah; here I am, answering Your call; there is no partner for You, here I am, answering Your call. Verily all praise is for You, and every favour is bestowed by You, and all Dominion is Yours; You have no partner”, And he would not add to it;

(b) And also from his r talbiyah was:

(لبيك إله الحق)

‘Labbayka ilaahal-haqq’

“Here I am, answering Your call, O God of Truth.”

15. And adhering to his r talbiyah is better; even though it is permissible to increase upon it, as the Prophet r consented to those people who increased upon his talbiyah, with their saying:

( يكل لباضذا الفو يكارج، لبعذا الم )

‘Labbayka dhal ma`aarij, labbayka dhal fawaadil’

“Here I am answering Your call, O Lord of the Ways of Ascent; Here I am answering Your call, O Lord Who bestows all tremendous favours.” 16 Reported by al-Bukhaaree in disconnected (mu'allaq) form, and by al-Bayhaqee in fully connected form, with a ‘Saheeh’ chain of narration.

17 Reported by ad-Diyaa·, with a ‘Saheeh’ chain of narration.

14

And Ibn `Umar used to also say:

( ديعس و يكلبو ،غكالرو ،كيدبي ريلالخمالعو كاء إليب ) ‘Labbayka wa sa`dayka wal-khairu biyadayka war-raghabaa·u ilayka wal-`amal’

“Here I am, answering Your call; at Your service and obedient to You, again and again; and all good is in Your Hands; and You are the One from Whom everything is sought, and action is directed towards You alone.”18

16. And the one saying the talbiyah is commanded to raise his voice with the talbiyah, because of his r saying: <<Jibreel came to me and ordered me to order my Companions, and whoever was with me, to raise their voices with the talbiyah>>,19 and his saying: <<The best Hajj is shouting out and spilling blood. >>20

Therefore the Companions of the Prophet r during his Hajj used to shout out loudly with it; and Aboo Haazim said: ‘When the Companions of the Prophet r entered into the state of ihraam they did not reach `ar-Rawhaa·’ until their voices had become hoarse.’21

And his r saying: <<It is as if I am looking at Moosaa -`alaihis-Salaam, descending from the mountain pass, raising his voice, calling out earnestly to Allaah -the Most High- with the talbiyah >>22

17. And the women with regard to the talbiyah are just like men, because of the generality of the two preceding hadeeth; so they should raise their voices, as long as there is no fear of temptation, since `Aa·ishah used to raise her voice to the extent that the men could hear her, so Aboo `Atiyyah said: “I heard `Aa·ishah saying: ‘Verily I know how the talbiyah of Allaah’s Messenger r was’, then I heard her after that saying the talbiyah: ‘Labbayk Allaahumma labbayka’...”,etc.23

18 Agreed upon. Refer to ‘Saheeh Abee Daawood’ (no.1590).

19 Reported by the compilers of the ‘Sunan’, and by others. Refer to ‘Saheeh Abee Daawood’ (no.1592).

20 A ‘Hasan’ hadeeth: ‘Saheehul-Jaam`is-Sagheer wa Ziyaadatuhu’ (no.1112); and al-`ajj is raising the voice with the talbiyah, and ath-Thajj is the flowing of the blood of the Hady and the Ud-hiyah sacrifices.

21 Reported by Sa'eed ibn Mansoor, as occurs in ‘al-Muhallaa’ (7/94), with a good chain of narration; and reported by Ibn Abee Shaybah with a ‘Saheeh’ chain of narration from al-Muttalib ibn 'Abdillaah, as occurs in ‘Fathul Baaree’ (3/324), and it is mursal.

22 Reported by Muslim. Refer to ‘as-Saheehah’ (no.2023).

23 Reported by al-Bukhaaree (no.769 in its ‘Mukhtasar’); and by at-Tayaalisee (no.1513), and Ahmad (6/32,100,180, & 243).

15

And al-Qaasim ibn Muhammad said: ‘Mu`aawiyah went out at night on the night of departing, and he heard the voice of someone making the talbiyah, so he said: “Who is that?” It was said: ‘`Aa·ishah, the Mother of the Believers, performing `Umrah from at-Tan`eem.’ So that was mentioned to `Aa·ishah, and she said: “If he had asked me I would have told him”.’24

18. And he continually repeats the talbiyah, since it is <<from the signs of Hajj>>,25 and because of his r saying: <<There is no one who makes the talbiyah except that whatever is to his right and his left, from trees and stones, also makes the talbiyah, until the earth resounds from here and here -meaning: to his right and left.>>26

Especially whenever he ascends a high place, or descends a valley -in accordance with the hadeeth which has preceded a short while ago: << It is as if I am looking at Moosaa -`alaihis-Salaam, descending from the mountain pass, raising his voice, calling out earnestly to Allaah -the Most High- with the talbiyah>>; and in another hadeeth: <<It is if I am looking towards him when he descended into the valley reciting the talbiyah. >>27

19. And he may also recite along with it talbiyah* and tahleel [Laa ilaaha illallaah] (None has the right to be worshipped except Allaah), according to the saying of Ibn Mas`ood -radiyallaahu `anhu- “I went out Allaah’s Messenger r and he did not leave off the talbiyah until he threw the pebbles at Jamratul- `Aqabah, except when he mixed it with reciting talbiyah* or tahleel [Laa ilaaha illallaah].”28

24 Reported by Ibn Abee Shaybah, as occurs in ‘al-Muhallaa’ (7/94-95), with a ‘Saheeh’ chain of narration; and Shaikhul-Islaam [Ibn Taimiyyah] said in his ‘Mansik’: “And the woman may raise her voice to the extent that her female travelling companions can hear her; and it is recommended to recite it plentifully throughout the various conditions... “.

25 It is part of a ‘Saheeh’ hadeeth, researched in ‘as-Saheehah’ (no.828), with the wording: <<Jibreel ordered me to raise the voice with ihlaal [i.e. the talbiyah], as it is one of the manifest signs of the Hajj.>>

26 Reported by Ibn Khuzaymah and al-Bayhaqee with a ‘Saheeh’ chain of narration, as occurs in ‘Takhreejut-Targheeb wat-Tarheeb’ (2/118).

27 Reported by al-Bukhaaree (My abridgement of al-Bukhaaree: Book 60: ‘The Prophets’: Chapter 8). Al-Haafiz [Ibn Hajr] said: "The hadeeth contains the fact that saying the talbiyah in valleys is from the Sunnah of the Messengers; and that it is something emphasised whilst descending, just as it is emphasised whilst ascending."

28 Reported by Ahmad (1/417) with good chain of narration, and it was declared ‘Saheeh’ by al-Haakim and adh-Dhahabee, as occurs in ‘al-Hajjul-Kabeer’.

* [[Correct is ‘takbeer’ (i.e. Allaahu Akbar) [Allaah is greater]: see ‘Irwaa·ul-Ghaleel’ (4/296):transl.]]

16

20. So when he reaches the Sacred Precincts (al-Haram) of Makkah, and sees the houses of Makkah, he leaves off the talbiyah29 in order to occupy himself with the following actions:

*

Taking a bath for entering Makkah

21. And whoever finds it easy to take a bath (ghusl) before entering [Makkah], then let him take a bath; and let him enter during the daytime, following the example of Allaah’s Messengerr.30

22. And let him enter from the direction of upper Makkah, which today has the Gate of al-Ma`laah, as the Prophet entered from the upper pass (Kadaa·),31 which is above the graveyard; and he entered the mosque from the Gate of Banoo Shaybah, since this was the closest route to the Black Stone (al-Hajarul-Aswad).

23. And he may enter it by any path he wishes, due to his r saying: <<All of the mountain passes of Makkah are a pathway and place for sacrifice>>; and in another hadeeth: <<All of Makkah is a pathway: He may enter from here and leave from here. >> 32

24. So when you enter the mosque, then do not forget to enter with the right foot first,33 and to say:

)، اللهم افتح لي أبواب رحمتك هم صل على محمد و سلم(الل ‘Allaahumma salli `alaa Muhammadin wa sallim; Allaahummaftah lee abwaaba rahmatika’ “O Allaah! Extol Muhammad and grant him peace and security. O Allaah! Open for me the gates to Your Mercy”, or:

(أعوذ باهللا العظيم، و بوجهه الكرمي، و سلطانه القدمي، من الشيطان الرجيم) ‘A`oodhu billaahil-`azeem, wa biwajhihil-kareem, wa sultaanihil-qadeem, minash- shaytaanir-rajeem.’ “I seek refuge with Allaah, the Tremendous, and with His noble Face, and with His everlasting Authority, from the rejected Satan.”34 29 Reported by al-Bukhaaree (no.779 of my abridgement of it), and al-Bayhaqee; and refer to ‘al-Majma`’ (3/225 & 239).

30 Reported by al-Bukhaaree (no.779 of its abridgement), and ‘Saheeh Abee Daawood’ (no.1630).

31 Reported by al-Bukhaaree (no.780 of its abridgement), and ‘Saheeh Abee Daawood’ (no.1929).

32 Reported by al-Faakihee with a ‘hasan’ chain of narration.

33 Regarding it there is a ‘hasan’ hadeeth, researched in ‘as-Saheehah’ (no.2478).

34 Refer to ‘Saheehul-Kalimit-Tayyib’ of Shaikhul-Islaam ibn Taimiyyah, with my checking (pp.51-52).

17

25. And when he sees the Ka`bah he may raise his hands if he wishes, as it is established from Ibn `Abbaas.35

26. And there is no supplication established from the Prophet r at this point. So he may make supplication with whatever is easy for him; and if he supplicates with the supplication of `Umar:

المالس تأن مالله)، المالس كنم و، نيالم) افحا بالسنبر

‘Allaahumma antas-Salaam, wa minkas-Salaam, fahayyinaa Rabbanaa bis-salaam’ “O Allaah! You are the Impeccable One, free of all imperfections; and peace and security come from You; so cause us to live, O our Lord, in peace and security.”36

*

The Tawaaf of Arrival (Tawaaful- Qudoom)

27. Then he should go straight to the Black Stone (al-Hajarul-Aswad), face it directly, and say the takbeer [‘Allaahu akbar’: Allaah is greater]; and saying ‘Bismillaah’ (with the name of Allaah) prior to it is authentic from Ibn `Umar, as his own saying; but those who mention it from the Prophet are mistaken.

28. Then he wipes his hand upon the Black Stone; and he may kiss it also; and he may prostrate [perform sajdah] upon it also, since Allaah’s Messenger r did that, and `Umar, and Ibn `Abbaas.37

29. If he is not able to kiss it, then he wipes it with his hand, and then kisses his hand.

30. And if he is not able to wipe his hand upon it, then he should make a sign towards it with his hand.

31. And he does that in every circuit of his tawaaf.

35 Ibn Abee Shaybah reported it with a ‘saheeh’ chain of narration from him. Others report it traced back to the Prophet (marfoo`an), but its chain of narration is ‘da`eef’, as is explained in ‘ad-Da`eefah’ (no.1054).

36 Reported by al-Bayhaqee (5/72) with a ‘hasan’ chain of narration from Sa`eed ibn al-Musayyib, who said: I heard a saying from `Umar which no one who heard it has remained besides me. I heard him say when he saw the House:…, and he mentioned it; and he reported it with another ‘hasan’ chain of narration from `Umar from Sa`eed ibn al-Musayyib that he used to say that; and Ibn Abee Shaybah (4/97) reported it from each of them.

37 And the saying of one of the people of excellence in his notes upon ‘al-Manaasik waz-Ziyaaraat’ that it is not reported from the Prophet r is a mistake from him; and I have verified its authenticity in ‘al-Irwaa·’ (no.1112), and Allaah has facilitated its printing, so all praise is for Him, and all favours are from Him.

18

32. And he should not push and jostle to get to it, due to his r saying: <<O `Umar, you are a strong man, so do not harm the weak; and when you wish to wipe your hand upon the Stone, then if it is free for you, then wipe your hand upon it; otherwise face it, and say takbeer [Allaahu akbar]. >>38

33. And there is great virtue in wiping ones hand upon the Stone, as he r said: <<Allaah will raise up the Stone on the Day of Resurrection, and it will have two eyes with which it will see, and a tongue which it will speak with; and it will give witness in favour of everyone who touched it truly. >>39 And he said: <<Wiping ones hand upon the Black Stone and the Yemeni Corner (ar-Ruknul-Yamaanee) removes sins exceedingly.>>40 And he said:<<The Black Stone is from Paradise, and it used to be whiter that snow, but the sins of the people of Shirk turned it black.>>41

34. Then he should begin making tawaaf around the Ka`bah, having it towards his left side; so he performs seven circuits, remaining outside the Semi-circular Enclosure (al-Hijr); from the Stone to the Stone being one circuit; and he wears his upper wrapper underneath his right armpit and thrown over the left shoulder (‘al-idtibaa`’)42 throughout the whole of it; and he walks briskly with short footsteps (ar-ramal) in the first three (circuits), from the Stone to the Stone; then he walks normally in the rest.

35. And he wipes his hand upon the Yemeni Corner during every circuit, but he does not kiss it; and if he is not able to wipe his hand upon it, then it is not legislated for him to make an indication towards it with his hand.

36. And he says between the two [Corners]:

و قنا عذاب النار) آخرة حسنةربنا آتنا في الدنيا حسنة و في ال(

‘Rabbanaa aatinaa fid-dunyaa hasanatan wa fil-aakhirati hasanatan wa qinaa `adhaaban-naar’

38 Reported by ash-Shaafi`ee, Ahmad, and others - and it is a strong hadeeth, as I have explained in ‘al-Hajjul-Kabeer’.

39 Declared ‘Saheeh’ by at-Tirmidhee, Ibn Khuzaymah, Ibn Hibbaan, al-Haakim, and adh-Dhahabee, and it is researched in the previous reference.

40 Declared to be ‘Hasan’ by at-Tirmidhee, and declared ‘Saheeh’ by Ibn Hibbaan, al-Haakim, and adh-Dhahabee.

41 Declared ‘Saheeh’ by at-Tirmidhee and Ibn Khuzaymah.

42 al-Idtibaa' is to enter the ridaa· (cloak) under the right armpit, and to throw its end over the left shoulder, thus revealing his right shoulder, and covering the left one; and it is an innovation (bid`ah) before this tawaaf, and after it.

19

“O our Lord! Give us good in this life, and good in the Hereafter, and save us from the Punishment of the Fire.”43

37. And he does not touch the two Shaamee Corners at all, following the Sunnah of the Prophet.44

*

Iltizaam between the Corner and the Door

38. And he may cling to the place between the Corner (ar-Rukn) and the Door (al-Baab): placing his chest, and face, and forearms upon this place.45

39. And there is no specific dhikr for the tawaaf, so he may recite from the Qur·aan, or say any dhikr he wishes, according to his r saying: <<Tawaaf around the House is Prayer, except that Allaah has allowed speech in it; so whoever speaks, then let

43 Reported by Aboo Daawood and others, and authenticated by a group: ‘Saheeh Abee Daawood’ (no.1653).

44 Shaikhul Islaam Ibn Taimiyyah said: “And ‘al-istilaam’ is wiping with the hand. As for the other sides of the House, and the Place of Ibraaheem, and whatever is in the rest of the world from mosques and their walls, and the graves of the Prophets and the righteous people, such as the room of our Prophet r, and the cave of Ibraaheem, and the standing place where our Prophet r used to pray, and all other places: whether the burial places of the Prophets and the righteous people, or the rock in Jerusalem, then none of these are to be wiped at all, nor kissed - by total agreement of the scholars; and as for tawaaf of these, then it is one of the greatest of the forbidden innovations (bida`), and whoever takes that as part of the Religion then his repentance is to be sought, so either he will repent or otherwise he is executed.”

And `Abdur Razzaaq (no.8945), Ahmad, and al-Bayhaqee reported from Ya`laa ibn Umayyah who said: “I performed tawaaf along with `Umar ibn al-Khattaab (and in a narration: with `Uthmaan) - radiyallaahu `anhu. So when I came to the Corner which comes after the Door, which is by the Semi-circular Enclosure, I started to touch it, so he said: ‘Have you not performed tawaaf along with Allaah’s Messenger?’ I said: ‘Yes’. He said: ‘Then did you see him touch it?’ I said: ‘No’. He said: ‘Then do likewise, for there is for you in Allaah’s Messenger a fine example to follow'."

45 This is narrated through two chains of narration from the Prophet r, by means of which the hadeeth reaches the level of ‘hasan’; and is increased in strength by the fact that a group of the Companions acted upon it - from them Ibn `Abbaas- radiyallaahu `anhu - who said: “This is the Multazam (Place of Embracing) between the Corner and the Door.” And it is authentically narrated from 'Urwah ibn az-Zubayr also; and all of that is researched in ‘al-Ahaadeethus-Saheehah’(no.2138). And Ibn Taimiyyah said in his 'Mansik' (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 fore-arms and hands, and makes supplication, 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 time - and the Companions used to do so when they entered Makkah;… and if he stands near the Door making supplication without iltizaam of the House then that is also good; and when he departs he does not stand or turn or walk backwards.”

20

him not say except what is good>>, and in a narration: <<so reduce speech within it. >>46

40. And it is not permissible for a naked person or a menstruating woman to perform tawaaf of the House, due to his r saying: <<A naked person may not perform tawaaf of the House.>>47 And his saying to `Aa·ishah, when she came to perform `Umrah during the Farewell Hajj: <<Do just as anyone performing the Hajj does, except do not perform tawaaf of the House (and do not pray), until you become clean.>>48

41. So when he has completed the seventh circuit he covers his right shoulder, and goes over to the Station of Ibraaheem, and he recites:

[¹ ¶ µ Z

[Sooratul-Baqarah (2):125]

[[Meaning: And take the Station of Ibraaheem as a place of Prayer.]]

42. And he places the Station of Ibraaheem between himself and the Ka`bah, and then he prays two rak`ahs behind it.

43. And he recites therein Sooratul-Kaafiroon and Soorah ‘Qul Huwallaahu Ahad’.

44. And he should not walk directly in front of any person who is praying there, nor allow anyone to walk directly in front of him whist he is praying, due to the generality of the ahaadeeth which prohibit that, and the exception for the Sacred Mosque is not established, let alone for the rest of Makkah.49

45. Then, after completing the Prayer, he goes to Zamzam, and drinks from it, and pours some of the water onto his head, since he r said: <<Zamzam water fulfils the purpose for which it is drunk >>50, and he said <<It is blessed; and it fills and 46 Reported by at-Tirmidhee and others; and the other narration is at-Tabaraanee’s, and it is Saheeh. See also ‘al-Irwaa·’ (no.21). Shaikhul-Islaam Ibn Taimiyyah said: “And there is no particular dhikr narrated from the Prophet r, not by his order, nor his saying, nor by his teaching; rather he should make supplication with any authentic supplications, and the specific supplications which many people mention, such as that for below the water-spout, etc. - there is no basis for it.”

47 Reported by al-Bukhaaree and Muslim, as a hadeeth of Aboo Hurayrah; and reported by at-Tirmidhee from `Alee and from Ibn `Abbaas; and it is researched in ‘al-Irwaa·’ (no.1102).

48 Agreed upon as a hadeeth of `Aa·ishah; and by al-Bukhaaree from Jaabir, and the addition is his. See 'al-Irwaa·'(no.191).

49 See the Introduction and the Original Book, (pp.21, 23, and 135).

50 A ‘saheeh’ hadeeth, as a number of scholars have said; and I have researched it and spoken about its chains of narration in ‘Irwaa·ul-Ghaleel’ (no.1123), and one of them is brought in ‘as-Saheehah’ (no.883).

21

satisfies just like food;(and is a remedy for ailment)>>51, and he said: <<The best water upon the face of the earth is Zamzam water, it fills and satisfies just like food, and it is a remedy for ailment.>>52

46. Then he returns to the Black Stone, says takbeer [Allaahu akbar], and wipes his hand upon it, with the details that have preceded.

*

The Sa`ee Between as-Safaa and al-Marwah

47. The he goes off to perform Sa`ee between as-Safaa and al-Marwah. So when he draws close to as-Safaa he recites His Saying -He the Most High:

[Z Y X W V U[ f e d c b a _ ^ ] \g

n m l k j i hZ

[Sooratul-Baqarah (2):158]

[[Meaning: Indeed as-Safaa and al-Marwah are among the Symbols of Allaah. So whoever performs the Hajj or `Umrah, then there is no sin upon him for walking between them, and whoever voluntarily does good, then Allaah is Appreciative, All-Knowing.]]

and he says:

‘Nabd·u bimaa bada·allaahu bihi’

“We begin with what Allaah began with.”

48. Then he begins with as-Safaa, ascending upon it until he can see the Ka`bah.53

49. Then he faces the Ka'bah, and declares Allaah’s Tawheed (sole right to all worship), and declares His greatness, saying:

)(راهللا أكب ،راهللا أكب ،رأكب الله ‘Allaahu akbar, Allaahu akbar, Allaahu akbar’ (three times)

51 A ‘Saheeh’ hadeeth, reported by at-Tayaalisee and others; and it is researched in ‘as-Saheehah’ under hadeeth (no.1056), and elsewhere.

52 Reported by ad-Diyaa· in ‘al-Mukhtaarah’, and by others; and it is researched in the previous reference (no.1056).

53 It is not easy these days to see the Ka`bah except from certain points on as-Safaa. So one can see it from between the pillars which support the second storey of the mosque; so he who is able to do so has attained the Sunnah, and if not then let him strive to do so, and there is no harm.

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“Allaah is greater, Allaah is greater, Allaah is greater.”

،دمالح له و لكالم له ،له ريكال ش هدحإال اهللا و ال إله)يتمي يي وحير)يء قديلى كل شع وه و ، (هدحو ابزاألح مزه و ،هدبع رصن و ،هدعو زجأن ،له ريكال ش هدحإال اهللا و ال إله)

‘Laa ilaaha illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, yuhyee wa yumeet, wa huwa `alaa kulli shay·in qadeer - Laa ilaaha illallaahu wahdahu laa shareeka lahu, anjaza wa`dahu, wa nasara `abdahu, wa hazamal-ahzaaba wahdahu’ “None has the right to be worshipped except Allaah, alone, with no partner; Dominion is His, and all praise is for Him; He gives life, and He gives death; and He has full ability over everything. None has the right to be worshipped except Allaah, alone, with no partner. He fulfilled His Promise, He aided His Servant, and He alone defeated the confederated enemies.”54

Saying that three times, and making supplication between that.55

50. Then he descends for Sa`ee between as-Safaa and al-Marwah, and Allaah’s Messenger r said: <<Perform Sa'ee, as Allaah has written the Sa'ee upon you. >>56

51. So he walks until he reaches the green sign-post-set up on the right and left, and it is what is well known as the ‘Green Marker’, then he runs quickly until he reaches the next sign-post which follows it. In the time of the Prophet this place was a flat dried river bed, covered with small pebbles, and he r said: <<The river bed is not crossed except with vigour. >>57 Then he walks up to Marwah, and he ascends it, and he 54 [an-Nawawee] added in 'al-Adhkaar': ‘Laa ilaaha illallaahu walaa na`budu illaa iyyaahu’, and I do not find this addition in any narration of the hadeeth: neither with Muslim nor with anyone else who reported the hadeeth; and it is a part of the long hadeeth of Jaabir, contrary to the impression given by the saying of the annotator ‘Reported by Muslim, and by…’!

55 That is between the tahleels - making supplication for whatever he wishes from the good of this world and the Hereafter; and what is best is that it should be something reported from the Prophet r or from the Pious Predecessors (as-Salafus-Saalih).

56 And it is a ‘Saheeh’ hadeeth, contrary to what some mistakenly say; and it is researched in ‘al-Irwaa·’ (no.1072).

57 Reported by an-Nasaa·ee and others, and it is researched in ‘al-Hajjul-Kabeer’.

Note: The following text appears in 'al-Mughnee' of Ibn Qudaamah al-Maqdisee (3/394): “And all the woman’s tawaaf and Sa`ee is done walking normally. Ibn al-Mundhir said: Scholars are agreed that there is no raml (walking quickly) upon the women around the Ka`bah, nor between as- Safaa and al-Marwah; nor uncovering the right shoulder (idtibaa'). That is because the principle underlying these two is uncovering the skin - and that is not desired from the 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 that which shows that there is difference of opinion in the matter between the Shaafi`ee scholars, so he said: “There are two sayings about that. Firstly, and this is what is correct, and is what is stated with certainty by the majority: That she should not run at all - but rather she should walk for the entire distance, whether in the night or the day. Secondly, that it is mustahabb (recommended) for her to run at night when there is no one around (to

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does upon it as he did upon as-Safaa: facing the Qiblah, saying takbeer and tahleel, and making supplication,58 and that forms one complete circuit.

52. Then he returns till he ascends as-Safaa, walking in the place for walking, and running in the place for running, and that is a second circuit.

53. Then he returns to al-Marwah; and so on, until he completes seven circuits, finishing upon al-Marwah.

54. And it is permissible for him to go between the two of them riding, however the Prophet r preferred walking.59

55. And if he makes supplication during Sa`ee, saying:

نك أنت األعز األكرم)(رب اغفر وارحم، إ

‘Rabbighfir warham innaka antal-A`azzul-Akram’

“O my Lord! Forgive and have Mercy, verily You are the Most Mighty, the Most Honourable”,

then there is no harm, since it is established from a group of the Salaf.60

56. Then when he finishes the seventh circuit upon al-Marwah he shortens the hair of his head,61 and with that the `Umrah comes to an end, and everything that became forbidden to him upon entering the state of ihraam now becomes permissible for him;

see her) in the place of running - just as for men.” I say: And perhaps that is more correct - as the origin of Sa`ee (running) is the Sa`ee of Haajar, the mother of Ismaa`eel - seeking water for her thirsty son, as occurs in the hadeeth of Ibn `Abbaas: “And she found as-Safaa 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, but she did not see anyone. So she descended from as-Safaa until, when she reached the river-bed, she raised up the border of her gown, and ran fast until she crossed the river-bed. Then she came to al-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 r said: <<And that is the Sa`ee of the people between these two. >> Reported by al-Bukhaaree, in ‘the Book of the Prophets’.

58 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!

59 Reported by Aboo Nu`aym in his ‘Mustakhraj’ of Saheeh Muslim.

60 Reported by Ibn Abee Shaybah (4/68 & 69) from Ibn Mas`ood and Ibn `Umar - radiyallaahu `anhumaa- with two Saheeh chains of narration; and from al-Musayyib ibn Raafi` al-Kaahilee and `Urwah ibn az-Zubayr. And at-Tabaraanee narrates it from the Prophet - with a da'eef (weak) chain of narration, as occurs in ‘al-Majma`’(3/248).

61 Or he shaves it if there is sufficient time between his `Umrah and Hajj for his hair to grow enough. Refer to ‘Fathul-Baaree’ (3/444).

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and he remains in the state of hill (being out of the state of ihraam) until the Day of Tarwiyah (Yawmut-Tarwiyah) [the 8th of Dhul-Hijjah].

57. And whoever entered the state of ihraam for other than the `Umrah before the Hajj, and has not brought the hady (sacrificial animal) along with him from outside the Sacred Precincts, then should also leave the state of ihraam, in accordance with the command of the Prophet r , and in avoidance of his anger. As for the one who has brought the sacrificial animal along with him, then he continues upon his state of ihraam, and he does not leave the state of ihraam until after throwing the small pebbles on the Day of Sacrifice (Yawmun-Nahr) [the10th of Dhul-Hijjah].

***

al-Ihlaal (Calling aloud with the Talbiyah) for Hajj on the Day of at-Tarwiyah

58. So when it is the Day of Tarwiyah, and it is the 8th of Dhul Hijjah, he enters the state of ihraam, and calls out with the talbiyah for Hajj; and does just as he did when entering the state of ihraam for `Umrah, which he did from the meeqaat: taking a bath, putting on perfume, wearing the ridaa· and izaar (upper and lower garments), and reciting the talbiyah - which he does not cease to do until he has stoned Jamratul-Aqabah [on the 10th of Dhul-Hijjah].

59. And he enters the state of ihraam from the place where he is residing; the people resident in Makkah entering the state of ihraam from Makkah.

60. Then he goes off to Minaa, and he prays the Zuhr Prayer there, and he remains there, spending the night there, and praying the rest of the five daily Prayers- shortening them, but not combining them.

*

Proceeding to `Arafah

61. So after the sun has risen on the Day of `Arafah [the 9th of Dhul-Hijjah], he goes off towards `Arafah, while reciting the talbiyah or the takbeer: as both of these were practised by the Companions of the Prophet whilst they performed Hajj along with him. Some would recite the talbiyah, and he did not criticise them; and others would recite the takbeer, and he did not criticise them.62

62. Then he stops off at Namirah,63 and it is a place close to `Arafaat, but it is not a part of it; and he remains there until just before noon.

62 Narrated by the two Shaikhs [al-Bukhaaree and Muslim].

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 there is no harm -if Allaah wills. Shaikhul Islaam Ibn Taimiyyah said in ‘al-Fataawaa’ (26:168): “As for that which is from the Sunnah of Allaah’s Messenger r with

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63. So When the sun passes its zenith he moves to `Uranah and stops off there,64 and it is just before `Arafah; and here the Imaam should deliver an appropriate khutbah to the people.

64. Then he leads people in the Zuhr and the `Asr Prayers, shortening and combining them, at the time of the Zuhr Prayer.

65. And a single adhaan is given for the two of them, and two iqaamahs.

66. And he does not pray anything between the two of them.65

67. And whoever is not able to pray them along with the Imaam, then he prays them in the same way on his own, or along with those around him who are in a similar situation.66

*

The Standing in 'Arafah (al-Wuqoof fee `Arafah)

68. Then he goes off to `Arafah, and if able stands by the rocks at the base of the Mount of Mercy (Jabalur-Rahmah), and if not, then all of `Arafah is place of standing.

69. And he stands/stays facing the Qiblah, raising his hands making supplication and reciting the talbiyah.

70. And he recites much tahleel (Laa ilaaha illallaah) [none has the right to be worshipped except Allaah], as it is the best supplication on the Day of 'Arafah, as the Prophet r said: <<The best thing that I have said, I and the Prophets before me, on the evening of `Arafah is:

لكالم له ،له ريكال ش هدحإال اهللا و ال إله)، دمالح له ير) ،وء قديلى كل شع وه و

regard to staying in Minaa on the day of at-Tarwiyah; and spending that night, which precedes `Arafah, there; then stopping at `Uranah- which is between the Mash`arul Haraam and `Arafah- until noon; and going from there to `Arafah, and the giving of the Khutbah and the two Prayers on the way, in the middle of `Uranah- then this is as if something agreed upon by scholars; even though many writers do not bring it to notice - and most people are not aware of it, due to the prevalence of newly introduced customs.”

65 I say: And likewise it is not reported that the Prophet r prayed any Optional Prayer before the Zuhr Prayer, nor after the 'Asr Prayer in this place, or in any of his journeys ; and it is not established that he prayed any of the regular Sunnah Prayers (ar-rawaatib) upon any of his journeys, except the two sunnahs of Fajr, and the Witr Prayer.

66 al-Bukhaaree narrated it from Ibn `Umar, in disconnected (mu`allaq) form. Refer to: 'Mukhtasarul- Bukhaaree' (25/89/3).

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‘Laa ilaaha illallaahu wahdahu laa shareeka lahu, lahul- mulk, wa lahul hamd, wa huwa `alaa kulli shay·in qadeer.’

“None has the right to be worshipped except Allaah, alone, with no partner; Dominion is His, and all praise is for Him; and He has full ability over everything.”67

71. And if he adds to the talbiyah occasionally:

(ةراآلخ ريخ ريا الخمإن)

‘Innamal-khairu Khairul Aakhirah’

“All good is the good of the Hereafter”, then that is permissible.68

72. And the Sunnah for the one standing/staying in `Arafah is that he does not fast that day.

73. And he continues in that manner, remembering and making mention of Allaah, reciting the talbiyah, making supplication with whatever he wishes; hoping from Allaah -the Most High- that He will make him one of those whom He frees from the Fire, those whom He boasts of those to the Angels, as occurs in the hadeeth :<<There is no day on which Allaah frees more of His slaves from the Fire than on the Day of `Arafah; and He draws near, then He boasts of them to the Angels, saying : ‘What do they desire?’ >>;69 and in another hadeeth : <<Verily Allaah boasts of the people of `Arafaat to the inhabitants of the heavens, saying: ‘Look at My servants: they have come to Me dishevelled and dusty’>>,70 and he remains in that state until the sun sets.

*

Leaving `Arafaat (al-Ifaadah min `Arafaat)

74. So when the sun has set he leaves `Arafaat to go to al-Muzdalifah, departing with calmness and tranquillity, not jostling or pushing the people with himself, his riding beast, or his vehicle, rather whenever he finds room he moves more rapidly.

67 A ‘Hasan’ or ‘Saheeh’ hadeeth. It has a number of chains of narration, which I have researched in 'as-Saheehah’ (no.1503).

68 As that is established from the Prophet r - as is explained in the Original.

69 Reported by Muslim and others. Refer to 'at-Targheeb' (2/129).

70 Reported by Ahmad and others - and declared authentic by a group, as I have explained in 'Takhreejut-Targheeb'.

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75. So when he reaches it, he gives the adhaan and the iqaamah, and he prays the Maghrib Prayer as three rak`ahs; then gives iqaamah and prays the `Ishaa· Prayer, shortening it, and combining between the two [Prayers].

76. And if he separates them to carry out a need, then that will not harm him.71

77. And he does not pray anything between them, nor anything after the `Ishaa· Prayer.72

78. Then he sleeps until Fajr.

79. Then, when the dawn first appears, he prays the Fajr Prayer at the beginning of its time, with an adhaan and an iqaamah.

*

The Fajr Prayer in Muzdalifah

80. And it is a must that the Fajr Prayer is prayed in al-Muzdalifah by all of those performing the Hajj, except for the weak ones and the women, since it is permissible for them to depart from it after half of the night has passed, for fear of the crush of people.

81. Then he comes to al-Mash'ar al-Haraam (and it is a hillock in Muzdalifah), and he ascends it, faces the Qiblah, and he praises Allaah (hamd), declares His greatness (takbeer) , declares His sole right to worship (tahleel), singles Him out with the statement of Tawheed, and he makes supplication, continuing upon that until the sky becomes very bright.

82. And all Muzdalifah is a place of standing - so wherever he stands/stays within it, then it is permissible.

83. Then he departs for Minaa, before the sun rises; and he does so with calmness, whilst reciting the talbiyah.

84. So when he comes to the bed of the dry-river valley of Muhassir he hurries if possible, and it is a part of Minaa.

85. Then he takes the middle road, which will take him to the Major Jamrah (stoning place).

*

71 This was said by Shaikhul-Islaam Ibn Taimiyyah, since that is established from the Prophet r and his Companions, as occurs in al- Bukhaaree: (25/94/801): ‘Mukhtasarul-Bukhaaree’.

72 Shaikhul-Islaam [Ibn Taimiyyah] said: “And when he reaches Muzdalifah he prays the Maghrib Prayer before making the camels kneel down, if possible; then, after making them kneel, they pray the `Ishaa· Prayer - and if they delay the `Ishaa· Prayer somewhat then that will not harm him.”

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The throwing of small Pebbles (ar-Ramee)

86. And in Minaa he picks up the small pebbles with which he intends to stone the Jamratul-`Aqabah, and it is the last of the Jamaraat (places of stoning), and the one closest to Makkah.

87. And he faces the place of casting small pebbles (al-jamrah), having Makkah to his left and Minaa to his right.

88. Then he pelts it with seven small pebbles, which are like the pebbles of al-khadhf, which are slightly larger than the chick-pea.

89. And he recites takbeer [Allaahu akbar] along with each pebble.73

90. And he ceases the talbiyah when he throws the last stone.74

91. And he does not perform this pelting with the small pebbles until after sunrise, even for the women and the weak who were allowed to depart from al-Muzdalifah after half of the night -as this is one thing, and the throwing of the small pebbles is something else.75

92. And he may perform this throwing of the small pebbles after noon, even up to the night, if he finds difficulty in performing the stoning before noon, as is established in the hadeeth.

93. So when he has finished stoning the Jamrah, then everything becomes lawful for him again except for women [sexual intercourse] -even if he has not performed the sacrifice, nor shaved his head -so he may wear his clothes and use perfume.

94. However he should perform the Tawaaful-Ifaadah on the same day [before sunset] if he wishes to continue enjoying the aforementioned allowances, otherwise, if he has not performed the tawaaf before the evening [before sunset] then he returns to the state of ihraam, just as he was before throwing the small pebbles. So it will be upon him to remove his [normal] clothes, and to put on the two garments for ihraam, in accordance with his r saying: <<Verily this is a day when concession has been granted to you that when you have pelted the Jamrah, then everything that was prohibited for you becomes lawful for you, except women. But if evening comes upon you before you have performed tawaaf of this House, then you revert to the

73 As for the addition “Allahummaj`alhu Hajjan mabrooran....” (O Allaah! Make it an accepted Hajj!), which some writers mention, then it is not established from himr, as I have explained in 'ad-Da`eefah' (no.1107).

74 Reported by Ibn Khuzaymah in his 'Saheeh’ and he said: “This is a ‘Saheeh’ hadeeth which explains what has been left unqualified in the other narrations; and that the meaning of his saying: “until he stoned ‘Jamratul- `Aqabah” is: he finished stoning it.” (Fathul Baaree: 3/426).

75 And I have fully explained this point in’ the Original’, so refer to that if you wish to be upon clear proof regarding the matter (p.80).

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state of ihraam, as you were before pelting the Jamrah, until you have performed the tawaaf around it.>>76

*

The Sacrifice (adh-Dhabh wan-Nahr)

95. Then he comes to the place of sacrifice in Minaa, and sacrifices his animal for sacrifice (hady), and that is the Sunnah.

96. However, it is permissible for him to slaughter in any other part of Minaa, and likewise in Makkah, due to his r saying: <<I have slaughtered here, and all of

76 And it is a ‘Saheeh’ hadeeth, and it has been declared to be strong by a group: from them Ibnul- Qayyim, as I have explained in 'Saheeh Abee Daawood' (no.1745). So when some of the distinguished scholars came upon this hadeeth, before this treatise became widely circulated, they regarded it as something strange. Some of them quickly declared it to be weak - as I myself did in some of my earlier works - based upon Aboo Daawood’s chain of narration, even though Ibnul Qayyim strengthened it in his ‘Tahdheeb’ (abridgement) of Aboo Daawood; and as did al-Haafiz [Ibn Hajr] in ‘at-Talkhees’, by his remaining silent about it. However I have found another chain of narration for it , which will convince anyone looking into the matter of its being raised from the level of ‘da'eef’ to the level of its being ‘saheeh’. However due to the fact that it occurs in a reference work that is not widely used by the large majority - and that is ‘Sharh Ma'aaniyyil-Aathaar’ of Imaam at-Tahaawee, and it remained hidden from him, just as it had been hidden from me previously, then these people quickly declared it to be something strange, or something ‘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 anyone from the jurists who held that as his saying.’ So this is a negation, and it is not actual knowledge. So, as is well known to the scholars, the absence of knowledge of something does not necessitate knowledge of its absence. So when a hadeeth is established to have come from Allaah’s Messenger r, and it 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, just the same as the narrations which they accept - for the hadeeth of Allaah’s Messenger r is established by itself, not by anyone's acting on it afterwards.” I say: So the hadeeth of Allaah’s Messenger r is above needing to be attested to by the actions of jurists upon it! Rather it is a proof by itself, judging not being judged. Furthermore a group of the scholars have acted upon this particular hadeeth, from them 'Urwah ibn az-Zubayr - the prominent Taabi'ee - so can any excuse remain for anyone to leave action according to this hadeeth? So verily therein is a warning for any who have a perceptive heart, or who listens attentively; and this is more fully explained in the Original. You should also be aware that the throwing of the small pebbles at the Jamrah for the pilgrims has the position of the `Eid Prayer for the rest of the people, therefore Imaam Ahmad recommended that the time for the `Eid prayer in the various cities should be at the time of the sacrifice in Minaa; and the Prophet r gave a Khutbah on the Day of Sacrifice after the stoning, just as he used to give the Khutbah in al-Madeenah after the `Eid Prayer. So some people holding it as being desirable to offer `Eid prayer in Minaa, taking as their evidence the wording of general texts or analogy, is a mistake and is heedlessness with respect to the Sunnah, since neither the Prophet r, nor the khulafaa· after him, ever prayed the `Eid prayer in Minaa, as occurs in ‘Fataawaa Ibn Taimiyyah’ (26:180).

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Minaa is a place for slaughtering; and all of the mountain passes of Makkah are pathways and places for sacrifice, so slaughter in your camping places.>>77

97. And the Sunnah is to do the dhabh (slaughter by a horizontal cut through the throat) or nahr (slaughter by a vertical movement of a spear to the lower part of the throat) with own hand if possible, and if not, then to depute someone else to do it on his behalf.

98. And he should cause the animal to face the Qiblah when slaughtering it78, making it lie down upon its left side, and putting his right foot upon its right side.79

99. As for the camel then he should slaughter it by means of nahr, while it is standing with its left leg tied down, standing on its others,80 with its face towards the Qiblah.81

100. And he says when slaughtering with the method of dhabh or nahr:

بسم اهللا، و اهللا أكبر ،اللهم إن هذا منك و لك، اللهم تقبل مني)(

‘Bismillaah, wallaahu akbar. Allaahumma inna haadhaa minka wa laka. Allaahumma taqabbal minnee’

“With the name of Allaah, and Allaah is greater. O Allaah! This is from You and for You.82 O Allaah accept it from me.”83

77 I say: And there is in this hadeeth a great concession for the pilgrims, and a solution for most of the problem of the piling up of slaughtered animals in the slaughter-house, which has led to those in control there having to bury some in the earth; and he who wishes to see the matter more fully laid out should return to the Original (pp.87-88).

78 And there is concerning it a hadeeth from the Prophet narrated by Jaabir - reported by Aboo Daawood and others: researched in ‘al-Irwaa·’ (no.1138); and another by al-Bayhaqee (9/285). And it is reported from Ibn `Umar that he held it desirable that the animal to be made to face the qiblah when it is slaughtered. And `Abdur-Razzaaq (no.8585) reported with a ‘Saheeh’ chain of narration from Ibn `Umar that he disliked to eat from an animal slaughtered whilst facing other than the qiblah.

79 al-Haafiz [Ibn Hajr] said (10/16): “So 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 the two Shaikhs [al-Bukhaaree and Muslim].

80 ‘Saheeh Abee Daawood’ (no.1550), and there is after it a supporting hadeeth from Ibn `Umar, with its like, reported by the two Shaikhs [al-Bukhaaree and Muslim].

81 Reported by Maalik with a ‘Saheeh’ chain of narration from Ibn `Umar, as his action; and al-Bukhaaree quoted it is disconnected form, stating it with certainty: ‘Mukhtasarul-Bukhaaree’ (no.330).

82 Reported by Aboo Daawood and others, as a hadeeth of Jaabir ; and it has supporting witness in a hadeeth of Aboo Sa`eed al-Khudree, reported by Aboo Ya`laa - as occurs in ‘al-Majma`’ (4/22), and it is researched in ‘al-Irwaa·’ (no.1118).

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101. And the time for slaughtering is the four days of `Eid: The Day of Sacrifice (Yawmun-Nahr), and that is called ‘the Day of the greater Hajj’ (Yawmul-Hajjil-Akbar),84 and the three days of Tashreeq, due to hisr saying: <<All the days of Tashreeq are for sacrifice. >>85

102. And he may eat from the meat of his sacrificial animal, and take some back with him to his land- just as the Prophet r did.

103. And it is upon him to give some of it to feed the poor and the needy, due to His Saying -He the Most High:

[} | { z y x w v u~ ¤ £ ¢ ¡ •¥ ¦

® ¬ « ª © § Z

[Sooratul-Hajj (22): 36]

[[Meaning: We have made the sacrificial camels from the Symbols from Allaah which He has commanded you with: in them is benefit and reward for you: so pronounce the name of Allaah upon them as they are lined up for sacrifice. Then, when they have fallen to the ground after sacrifice, eat from them, and feed the beggar and the suppliant.] 86

104. And seven people may share together in [the sacrifice of] a camel or cow.

105. And he who cannot afford a sacrificial animal should fast for three days during the Hajj, and seven when he returns to his family.

106. And it is permissible for him to fast during the three days of Tashreeq according to the hadeeth of `Aa·ishah and Ibn `Umar -radiyallaahu `anhumaa - who both said: “No permission was given for us to fast the days of Tashreeq except for those who could not afford a sacrificial animal.” 87

83 Reported by Muslim and others from `Aa·ishah. It is researched in the previous reference; and Ibn Taimiyyah in his book ‘al-Mansik’ added: "Just as You accepted from Ibraaheem, whom You took as one especially beloved”, and I have not seen it in any of the books of Sunnah which are with me.

84 Reported by al-Bukhaaree in disconnected (mu`allaq) form. Its chain of narration is reported in fully connected form by Aboo Daawood and others. See ‘Saheeh Abee Daawood’ (nos.1700 & 1701).

85 Reported by Ahmad, and declared ‘Saheeh’ by Ibn Hibbaan, and it is strong in my view, due to its multiple lines of transmission, and therefore I researched it in ‘as-Saheehah’ (no.2476).

86 ‘al-Qaani`’ is the one who begs; and ‘al-Mu`tarr’ is the one who goes about displaying the weakness of his body, hoping to receive from the rich or the poor.

87 Reported by al-Bukhaaree and others; and it is researched in ‘Irwaa·ul- Ghaleel’ (no.964). As for the saying of Shaikhul-Islaam [Ibn Taimiyyah] (p.388) “And the Mutamatti` (the person performing Hajj

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107. Then he shaves all of his head, or shortens his hair; and the first is more excellent, due to his r saying: <<O Allaah! Have mercy upon those who shave their heads. >> They said: “And those who shorten their hair, O Messenger of Allaah!” He said: <<O Allaah! Have mercy upon those who shave their heads. >> They said: “And those who shorten their hair, O Messenger of Allaah!” [He added on the fourth time: <<And those who shorten their hair. >>]88

108. And the Sunnah is for the barber to begin with the right side of the head of the one who is being shaved, as occurs in the hadeeth of Anas -radiyallaahu `anhu.89

109. And shaving the head is specific to the men; it does not apply to the women. Rather it is upon them just to shorten (their hair), due to his r saying: <<There is no shaving of the hair for women; rather upon the women is shortening (of the hair). >>90 So she should gather her hair together, and shorten it by the length of a finger-joint.91

110. And it is Sunnah for the Imaam to give a khutbah on the Day of Sacrifice in Minaa,92 between the Jamaraat (Places of stoning),93in the forenoon,94 to teach the people their rites of Hajj.95

*

Tamattu`) must fast part of the three days before he enters the state of ihraam for Hajj on the Day of Tarwiyah”, then I do not know what is the aspect of evidence for it. Rather it apparently goes against the meaning of the Aayah and the hadeeth, and Allah knows best.

88 Reported by the two Shaikhs [al-Bukhaaree and Muslim], and others, as a hadeeth of Ibn `Umar and others; and it is researched in the previous reference [‘al-Irwaa·’] (no.1084).

89 Reported by Muslim and others, and it is researched in ‘al-Irwaa·’ (no.1085), and ‘Saheeh Abee Daawood’ (no.1730). And this is one of those matters in which Ibn al-Humaam, the Hanafee scholar, acknowledged that the Hanaafee scholars have gone against the Sunnah. So what have the blind followers to say of that admission from this solicitous scholar?!

90 And it is a ‘Saheeh’ hadeeth, researched in ‘al-Ahaadeethus-Saheehah' (no.605); and I brought it in ‘Saheeh Abee Daawood’ (no.1732).

91 Shaikhul-Islaam [Ibn Taimiyyah] said: “And if he shortens it, then he draws it together and shortens it by the length of a finger- joint, or less , or more; whereas the woman does not shorten in excess of that; as for the man he may shorten it as much as he pleases.”

92 Reported by al-Bukhaaree and Aboo Daawood from a group of the Companions; and refer to ‘Saheeh Abee Daawood’ (nos.1705, 1707, 1709, &1710) and 'Mukhtasarul-Bukhaaree' (no.847).

93 Reported by al-Bukhaaree in disconnected (mu'allaq) form; and reported in fully connected form by Aboo Daawood. Refer to ‘Saheeh Abee Daawood’ (no.1700) and ‘Irwaa·ul Ghaleel’ (no.1064).`

94 Reported by Aboo Daawood and others. Refer to ‘Saheeh Abee Daawood’ (no.1709).

95 Reported by Aboo Daawood and others. Refer to ‘Saheeh Abee Daawood’ (no.1710).

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Tawaaful-Ifaadah

111. The he goes off that day to the House, and he performs tawaaf , going around it seven times -as has preceded regarding the Tawaaf of Arrival (Tawaaful-Qudoom), except that he does not wear his upper garment under his right shoulder, nor does he perform ramal (brisk walking) in this tawaaf.

112. And from the Sunnah is that he prays two rak`ahs behind the Station of Ibraaheem, as az-Zuhree stated;96 and Ibn 'Umar did so,97and he said: “For every seven times around there are two rak`ahs.”98

113. Then he goes between as-Safaa and al-Marwah, just as has preceded also, except for one performing the Hajj of Qiraan or Ifraad , since the first Sa`ee will suffice them.

114. And after this tawaaf everything that became unlawful due to the state of ihraam becomes lawful for him again, even the woman [sexual intercourse].

115. And he prays the Zuhr Prayer in Makkah; and Ibn `Umar said: “At Minaa.”99

116. And he comes to Zamzam, and he drinks from it.

*

Spending the night in Minaa (al-Bayaat fee Minaa)

117. Then he returns to Minaa, and he remains there for the days of Tashreeq, and their nights.

118. And he stones the three Jamaraat with seven small pebbles on each of those days, after noon, as has preceded regarding casting the small pebbles on the Day of Sacrifice (points 86-90).

119. He begins with the first Jamrah (Stoning Place), which is the nearest to Masjidul-Khayf, and after throwing the small pebbles at it he moves a little towards

96 Reported by al-Bukhaaree in disconnected (mu'allaq) form, and reported in fully connected form by Ibn Abee Shaybah and others. Refer to ‘Mukhtasarul-Bukhaaree’ (no.319, vol.1, p.386).

97 Reported by al-Bukhaaree in disconnected (mu'allaq) form, and reported in fully connected form by `Abdur-Razzaaq. Refer to the previous reference (no.318).

98 Reported by `Abdur-Razzaaq (no.9012) with a ‘Saheeh’ chain of narration from him.

99 I say: And Allaah knows better which of the two of them Allaah’s Messenger r did; and it is possible that he led them in Prayer twice: once in Makkah, and once in Minaa; the first being the Obligatory Prayer, and the second Supererogatory, as he did in some of his r battles.

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his right, and stands facing the qiblah for a long time, making supplication, whilst raising his hands.100

120. Then he comes to the second Jamrah, and pelts it with the little pebbles in the same way, likewise. Then he moves to the left, and he stands for a long time, facing the qiblah, making supplication, whilst raising his hands.101

121. The he comes to the third Jamrah, and it is Jamratul-Aqabah, and he pelts it in the same way, standing so that the House [the Ka`bah] is to his left, and Minaa is to his right; and he does not stand [making supplication] afterwards.102

122. Then on the second day he repeats this throwing of the small pebbles; and likewise on the third day.

123. And if he leaves after throwing the small pebbles on the second day, not remaining for the third day’s stoning, then that is permissible, due to His Saying -He the Most High:

[& % $ # "' 2 1 0 / . - , + * ) (34 6 5 Z

[Sooratul-Baqarah (2):203] [[Meaning: And remember Allaah during the Appointed Days (the Days of Tashreeq). Then if anyone hastens to leave in two days, there is no sin upon him; and if anyone stays on, there is no sin on him, for the one who is dutiful to Allaah]]. However remaining for the (third day's) stoning is better, as it is the Sunnah.103 100 101 102All of this is established in the hadeeth of Ibn Mas`ood, reported by the two Shaikhs, and by others. As for what occurs in some books about the rites of Hajj that he should face the qiblah whilst throwing the small pebbles at Jamratul-`Aqabah, then it is in opposition to this authentic hadeeth , and whatever contradicts it is shaadhdh [contrary to what is authentic, despite its chain of narration being reliable], or rather it is munkar [contrary to what is authentic, and has weakness in its chain], as I have explained in ‘ad-Da`eefah’ (no.4864).

103 Shaikhul-Islaam Ibn Taimiyyah said: “So if the sun sets and he is still in Minaa - then he must remain to throw the small pebbles on the third day.” I say: And the great majority of scholars agree on this, contrary to what Ibn Hazm held in ‘al-Muhallaa’ (7/185). And an-Nawawee derived proof for them (the majority) from what is understood from His Saying -He the Most High:

[ ( . - , + * )Z [Sooratul-Baqarah (2):203].

[[Meaning: So whoever hastens to depart after two days, then there is no sin upon him.]] So he said in ‘al-Majmoo`’ (8/283): “And the day (‘al-yawm’) is a name for the daytime, and does not include the night”; and from what is confirmed from `Umar and his son `Abdullaah, who both said:

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124. And the Sunnah is to do the previous rites of Hajj in order: throwing the small pebbles, then slaughter, then shaving the head, then the Tawaaf of Ifaadah, then the Sa`ee-for the one performing Hajjut-Tamattu`; however if he brings something from them forward in the order, or delays something in the order of performance, then that is permissible, due to his r saying: <<There is no harm, there is no harm. >>

125. And for the one who has a valid excuse regarding the stoning, then the following are permissible:

(a) That he does not spend the night in Minaa, according to the hadeeth of Ibn 'Umar: “ al `Abbaas sought permission of Allaah’s Messenger r to spend the nights of Minaa in Makkah, as he was responsible for supplying Zamzam water there, so he gave him permission.”104

(b) To combine two days’ stoning in one day, according to the hadeeth of `Aasim ibn 'Adiyy, who said: “Allaah’s Messenger r gave concession for the camel drivers that they did not have to stay for the night, and that they could stone on the Day of Sacrifice, and then combine two days’ stoning after that, performing it in one of the two days.”105

(c) To perform the throwing of small pebbles at night as the Prophet r said: <<The shepherd may stone at night, and look after his flock in the daytime. >>106

126. And it is legislated for him to visit the Ka`bah, and to perform tawaaf during each of the nights of Minaa, as the Prophet r did so.107

“Whoever is at Minaa on the second day, and the evening comes upon him, then let him stay until the next day, and leave together with the people.” And the wording of ‘al-Muwatta·’ from Ibn 'Umar is: “Then let him not leave until he has stoned the Jamrahs on the next day.” Imaam Muhammad in his Muwatta· (p.233: ‘at-Ta`leequl-Mumajjid’) narrated it from Maalik, and said: “And that is what we accept, and it is the saying of Aboo Haneefah, and of the people in general."

104 Reported by the two Shaikhs and others, and it is researched in ‘al-Irwaa·’ (no.1079), and I have pointed out there that it’s being quoted in the Original as being from the hadeeth of Ibn `Abbaas is a mistake.

105 Reported by the compilers of the ‘Sunan’, and declared ‘Saheeh’ by a group, and it is researched in the previous reference [‘al-Irwaa·’] (no.1080).

106 A hasan hadeeth reported by al-Bazzaar, al-Bayhaqee, and others from Ibn `Abbaas, and al-Haafiz [Ibn Hajr] declared its chain of narration to be ‘hasan’; and it has supporting narrations which I have researched in ‘as-Saheehah’ (No.2477).

107 Reported by al-Bukhaaree (no.287 of my abridgement of al al-Bukhaaree), in disconnected (mu'allaq) form, and it was reported in fully connected form by a group whom I have mentioned in ‘as-Saheehah’ (no.804).

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127. And it is obligatory that the pilgrim, during the days of Minaa, must take care to pray the five daily Prayers with the Congregation; and what is most excellent is that he prays in Masjidul- Khayf, if he is able to, in accordance with his r saying: <<Seventy Prophets have prayed in the Masjidul- Khayf.>>108

128. So after completing the stoning on the second day or third day of the days of Tashreeq, then he has completed the rites of Hajj, and he 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 along with the Congregation, especially in the Masjidul-Haraam, because of his r saying: <<A Prayer in my mosque is more excellent than a thousand Prayers in other (mosques), except for al-Masjidul-Haraam; and a Prayer in the Masjidul-Haraam is better than a hundred thousand prayers in other (mosques).>>109

129. And he should perform plentiful Prayer and tawaaf, at any time of the day or night he pleases, as the Prophet r said about the two Corners - the Black Stone and Yemeni Corner: <<Wiping upon them takes away sins; and whoever 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 an evil deed for him, and writes for him an extra rank; and whoever completes seven circuits, then it is as if he had freed a slave.>>110 And the his r saying: << O tribe of `Abd Manaaf! Do not prevent anyone who performs tawaaf of this house, and prays, at any hour of the day or night he pleases. >> 111

***

The Farewell Tawaaf (Tawaaful-Wadaa`)

130. So when he has finished all that he has to do, and has resolved to travel, then it is upon him to perform a farewell Tawaaf of the House, as Ibn `Abbas narrated: “The 108 Reported by at-Tabaraanee and by ad-Diyaa· al-Maqdisee in ‘al-Mukhtaarah’; and al-Mundhiree declared its chain of narration to be ‘hasan’, and it is as he said, since it has another chain of transmission, as I have verified in 'Tahdheerus-Saajid min ittikhaadhil-quboor masaajid' (pp.106-107, 2nd edition: al-Maktabul-Islaamee).

109 Reported by Ahmad and others as a hadeeth of Jaabir from the Prophet r with a ‘Saheeh’ chain of narration; and it was declared ‘Saheeh’ by a group whom I have mentioned in ‘al-Irwaa·’ (no.1129).

110 Reported by Tirmidhee and others; and it was declared ‘Saheeh’ by Ibn Khuzaymah, Ibn Hibbaan, al-Haakim, and others ;and it is researched in ‘al-Mishkaat’ (no.258), and in ‘at-Targheeb'’(2/120 &122).

111 Reported by the compilers of the ‘Sunan’ and others, and declared ‘Saheeh’ by Tirmidhee, al-Haakim, and adh-Dhahabee – researched in ‘al-Irwaa·’ (no.481).

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people used to head off in every direction, so the Prophet r said: <<None of you should depart until he makes as his last act Tawaaf of the House. >> 112

131. And the menstruating woman was at first ordered to wait until she became clean in order to perform Tawaaful-Wadaa`,113 then concession was given for her to depart without waiting, according to the hadeeth of Ibn `Abbaas: “That the Prophet r gave concession for the menstruating women that she could depart before the (Farewell) Tawaaf, as long as she had performed the Tawaaf of Ifaadah.”114

132. And he may carry away with him whatever he can of Zamzam water to take benefit from it, since “Allaah’s Messenger r 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 Indeed “Before Makkah was conquered he used to send the message to Suhayl ibn `Amr that he should bring Zamzam water for us, and not leave it. So he would send to him two large water bags full.”116

133. So when he has completed the tawaaf, he leaves the mosque like the rest of the people: not walking backwards, and he exits putting out his left foot first117, saying:

(كلفض نم ألكي أسإن مالله ،لمس و دمحلى مل عص مالله)

‘Allaahuma salli `alaa Muhammadin wa sallim. Allaahumma innee as·aluka min fadlika’

“O Allaah! Extol, and grant peace and security to Muhammad! O Allaah! I ask You for Your bounty.)

******* 112 Reported by Muslim and others, and it’s like is reported by al-Bukhaaree; and it is researched in ‘al-Irwaa·’(no.1086) and in ‘Saheeh Abee Daawood’ (no.1747).

113 This is established in the hadeeth of al-Haarith Ibn `Abdillaah ibn Aws, reported by Ahmad and others; and it is researched in ‘Saheeh Abee Daawood’ (no.1749).

114 Reported by Ahmad with a chain of narration ‘Saheeh’ to the standard of the two Shaikhs, who also both narrate a similar hadeeth that is researched in ‘al-Irwaa·’ (no.1086); and they also report a witness to it from a hadeeth of `Aa·ishah, and it is researched in ‘Saheeh Abee Daawood’ (no.1748).

115 Reported by al-Bukhaaree in his ‘Taareekh’, and by at-Tirmidhee, who declared it to be hasan, as a hadeeth of `Aa·ishah -radiyallaahu `anhaa, and it is researched in ‘al-Ahaadeethus-Saheehah’ (no.883).

116 Reported by Bayhaqee, with a good chain of narration, from Jaabir -radiyallaahu `anhu; and it has a witness in a ‘Saheeh’ mursal narration reported in ‘Musannaf `Abdir-Razzaaq’ (no.9127); and Ibn Taimiyyah mentioned that the Salaf used to transport it.

117 Refer to note 24.

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The Innovations (Bida`) of the Hajj, the `Umrah, and visiting

And I saw fit to to add an appendix, setting forth the innovations regarding Hajj and visitation of al-Madeenatul-Munawwarah, and Baytul-Maqdis (Jerusalem),118 as many people are not aware of them, and so fall into them. So I wished to give them further advice by explaining and warning them against these things, as Allaah -the Exalted and Most High- will not accept any action unless it fulfils two conditions:

Firstly: That it done purely and sincerely for the Face of Allaah -the Mighty and Majestic; and:

Secondly: That it is righteous and correct (saalih); and it will not be righteous and correct until it is in accordance with the Sunnah, not at variance with it; and as established with the verifiers from the people of knowledge, everything claimed by people to be worship (`ibaadah) which Allaah’s Messenger did not prescribe by his saying, nor drew nearer to Allaah by performing it, then that is contrary to his Sunnah, as his Sunnah is of two categories:

[a] Sunnah of action (Sunnah Fi`liyyah: actions which he did), and

118 May Allaah return it and the rest of the lands of the Muslim to them, and may Allah inspire them to act upon the rulings of their Religion.

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[b] Sunnah of neglect (Sunnah Tarkiyyah) - acts which he did not do)

So whatever he r did not perform, from those actions done as worship, then it is from the Sunnah to leave them. Do you not see, for example that calling the adhaan for the `Eid Prayers, and for burying the dead, even though it is a means of making mention of Allaah and of glorifying Him -He the Mighty and Majestic, still it is not permissible do it as a means of drawing nearer to Allaah -The Mighty and Majestic; and that is only because it is something which Allaah’s Messenger r refrained from doing, and this point was understood by his r Companions. So they often warned against innovations with an all-embracing warning, as is mentioned in its proper place, to the extent that Hudhayfah ibn al Yamaan -radiyallaahu `anhu- said:

“Every act of worship that has not been performed as worship by the Companions of Allaah’s Messengerr, then do not take it as worship.”

And Ibn Mas`ood -radiyallaahu `anhu- said: “Follow (the Sunnah), and do not innovate; and you will have been granted sufficiency; and adhere to the old way.”

So how fortunate is the one to whom Allaah grants the success of making his worship purely and sincerely for Him, and that he does it following (ittibaa`) the Sunnah of His Prophetr, not mixing it with innovation (bid`ah). Let him have glad tidings that Allaah -the Mighty and Majestic- will accept his obedience, and will enter him into to His Paradise. May Allaah make us from those who hear the word and follow the best of it.

And you should know that these innovations (bida`) are traceable to the following factors:

Firstly: Weak (da`eef) ahaadeeth, which it is not permissible to use as evidence, nor is it permissible to ascribe them to the Prophetr ; and, likewise, it is not permissible to act upon them, in our view, as I have explained in the introduction to ‘Sifat-Salaatin-Nabeer’ (The Prophet’s Manner of Prayer): and this is the position of a group of the people of knowledge, such as Ibn Taimiyyah, and others besides him.

Secondly: Fabricated (mawdoo`) ahaadeeth; or narrations which have no basis, whose reality remained hidden from some of the jurists, and so they based upon them rulings which are at the core of innovations and novelties!

Thirdly: The personal deductions (ijtihaadaat) of some jurists, or their regarding certain things to be commendable - especially the later ones from them - not basing these upon any legislated proof, but rather treating them as accepted matters, until they become sunnahs followed! And it will not remain hidden from one who has insight regarding his Religion that it is not correct to follow such things, as nothing is part of the Islamic Legislation except that which Allaah -the Most High- has legislated; and it is enough for the one who declares something to be commendable - if he is a mujtahid - that it is permissible for him to act according to what he sees to be commendable, and that Allaah will not punish him for that; but as for the rest of the

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people taking that as something prescribed, and as Sunnah, then not definitely not! And how can that be, when some of these things run contrary to the Sunnah, as will be noted later, if Allaah -the Most High- wills?

Fourthly: Customs and superstitions which are not proven by the Legislation, and which are not witnessed to by the intellect; even though some ignorant people act upon them, and take them as legislation for themselves, and they do not fail to find others who will support them - sometimes from those who claim to be from the people of knowledge, and who take on their appearance.

Then it should be known that the danger of these innovations is not of one level, rather they are of different degrees. Some of them being clear Shirk (association of others along with Allaah) and Kufr (Disbelief), as you will see; and some of them are less than that. However, it is obligatory that you know that the slightest innovation that a man brings into the Religion is forbidden (haraam), after it is has become clear that it is an innovation. So there is not, amongst the innovations, anything that is only disapproved (makrooh), as some people think, and how could that be when Allaah’s Messenger r said: <<Every innovation is misguidance, and all misguidance will be in the Fire>>, i.e. is the one who is upon it.

And Imaam ash-Shaatibee -rahimahullaahu ta`aalaa- has fully established this point in his tremendous book ‘al- I`tisaam’, and therefore the affair of innovation is something very serious -but most people remain heedless of this, except for some of the people of knowledge, and sufficient as a proof of the seriousness of innovation is his r saying: <<Verily Allaah has blocked the repentance of every person of innovation, until he abandons his innovation.>> Reported by at-Tabaraanee, and by ad-Diyaa· al-Maqdisee in ‘al Ahaadeethul-Mukhtaarah’, and others - with a ‘Saheeh’ chain of narration, and it was declared ‘Hasan’ by al-Mundhiree. 119

And I will conclude this word with a piece of advice which I convey to the readers from a major Imaam from the early scholars of the Muslims, and he is Shaikh Hasan ibn `Alee al Barbahaaree, one of the companions of Imaam Ahmad -rahimahullaah, who died in the year 329 H. He -rahimahullaahu ta`aalaa- said:

“And beware of the smaller newly-introduced matters, as the small innovations grow, until they become major; and in that way every innovation introduced into this nation began as something small, having resemblance to the truth. So whoever entered into it was fooled by that, and then he was not able to depart from it. So therefore it grew large, until became the religion that is followed. So examine -may Allaah have mercy upon you- everything that you hear from the people of your time in particular, and do not be hasty, and do not enter into anything from it until you ask and find out: ‘Did any of the Companions of the Messengerr speak with it, or any of the people of knowledge?’ So if you find a narration from them then cling to it, and do not leave it

119 And it is researched in ‘Silsilatul-Ahaadeethis-Saheehah’ (no.1620).

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for anything, and do go beyond it for anything else, 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 Islaam will not be complete until he is follower (of proof); one who attests to and submits (to the truth). So whoever claims that anything remains of Islaam which the Companions of Allaah’s Messengerr did not provide us with, then he has lied against them; and that is sufficient for him as a splitting away and a revilement of them. So he is an innovator, misguided and misguiding, one who introduces into Islaam that which is not from it.”

I say: And may Allaah have mercy upon Imaam Maalik, who said: “The last part of this nation will not be corrected except by that which corrected its first part. So that which was not part of the Religion then cannot be a part of the Religion today.”

And may Allaah extol our Prophet, who said : <<I have not left anything that will draw you closer to Allaah except that I have commanded you with it; and I have not left anything that will take you farther away from Allaah, and draw you closer to the Fire, except that I have forbidden you from it.>>

And all praise is for Allaah, through Whose Favour righteous deeds are completed.

Innovations before entering the state of Ihraam

1. Abstaining from travel in the month of Safar, and abstaining from beginning any action, such as marriage or building, in it.

2. Abstaining from travel in the second half of the month, or because the moon is positioned in the constellation of the Scorpion.

3. Abstaining from cleaning and sweeping the house directly after the departure of a traveller.

4. Praying two rak`ahs when departing for Hajj: reciting in the first Sooratul-Kaafiroon (Qul Yaa Ayyuhal-Kaafiroon), and in the second Sooratul-Ikhlaas, then when he has finished saying: “O Allaah I set out for You, and have turned towards You...”, then reciting Aayatul-Kursee and Sooratul-Ikhlaas, and the last two soorahs, and other than that, which occur in some books of Fiqh.

5. Praying four rak`ahs [prior to departure].

6. The one who intends to perform Hajj reciting the end of Soorah Aali `Imraan, Aayatul-Kursee, ‘Innaa Anzalnaahu’ [i.e. Sooratul-Qadr], and ‘Ummul-Kitaab’ [i.e.

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Sooratul-Faatihah] when leaving the house, claiming that this will fulfil for him all his needs of this world and the Hereafter.

7. Saying dhikr and takbeer loudly when accompanying the departing pilgrims, or when they arrive back.

8. Giving the adhaan when bidding farewell to the pilgrims.

9. The mahmal (procession for conveying the covering for the Ka`bah), and celebrating the clothing the Ka'bah.120

10. Some nations seeing off the pilgrims accompanied by music!

11. Travelling alone, ‘seeking only the companionship of Allaah -the Most High’, as some of the Sufis claim!

12. Travelling without provisions claiming that is tawakkul (depending upon Allaah)!

13. “Travelling in order to visit the graves of the Prophets and the righteous people.”

14. “A man making agreement with a married woman- who is about to make Hajj, and has no mahram (male guardian)- that he will act as her mahram.”121

15. A woman taking a non-related man as her ‘brother’, so that he can be a mahram (male guardian) for her, and then treating him as she treats her mahrams.

16. A woman travelling together with a group of trustworthy women -as they claim- without a mahram; and similarly travelling along with a man who is a mahram for one them, claiming that he is mahram for all of them!

17. Taking a tax122 from the pilgrims who come to perform the obligatory duty of Hajj.

18. The traveller's praying two rak`ahs every time he halts at a place, and saying “O Allaah! Make my stop a blessed stop, and You are the best of hosts.”

120 And this innovation was stopped many years ago, and all praise is for Allaah, however the one after it remains in its place; and in al-Baajooree’s explanation of Ibnul-Qaasim’s work (1/41) there occurs: "And it is forbidden to go for a pleasure trip to see the mahmal (the procession carrying the covering of the Ka’bah), and the coverings of the Station of Ibraaheem, etc.”

121 And this and the one after it are from the most wicked innovations, because of what they contain regarding use of tricks to get around the Legislation, and the risk of falling into shameful actions, as will not be hidden.

122 i.e. customs duties.

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19. The traveller’s reciting Sooratul-Ikhlaas ten times, every time he makes a stop,

and Aayatul-Kursee, and the Aayah: [ % $ # " !Z once .

20. Eating from the onions of every land which the traveller enters.

21. “Going to a particular place, seeking good thereby, when it is not something declared recommended in the Legislation; such as those places about which it is said that they contain a trace of the Prophetr - as is said regarding the Dome of the Rock, and the Mosque of the Footprint in Damascus -in the direction of the Qiblah, and the tombs of the Prophets and the righteous.” 123

22. “Unsheathing of weapons upon arriving at Tabook.”

Innovations of the Ihraam and the Talbiyah, and other than them.

23. Taking a particular sort of shoe, having certain well-known conditions -described in some books.

24. Entering the state of ihraam before the meeqaat.

25. “Wearing the upper garment under the right armpit and over the left (al-Idtijaa`) upon assuming ihraam.”

26. Stating ones intention verbally.

27. “Performing Hajj silently, not speaking.”

28. “Saying the Talbiyah in unison (as a group together in a single voice.”

29. “Saying takbeer and tahleel in place of the talbiyah.”

30. Saying after the talbiyah: “O Allaah! I intend to perform Hajj, so make it easy for me, and help me to carry out its obligation, and accept it from me. O Allaah! I have intended to perform what You have made obligatory regarding the Hajj, so make me of those who have responded to You...” (Allaahumma innee ureedul-Hajj fa yassirhu lee wa a`innee `alaa adaa·i fardihi wa taqabbal minnee. Allaahumma innee nawaytu adaa·a fareedatika fil-Hajj, faj`alnee minal-ladheenastajaaboo laka…)”

31. “Seeking to go to the mosques in and around Makkah, besides al-Masjidul-Haraam, like the mosque beneath as-Safaa, and that which is at the foot of [the mountain of] Aboo Qubays, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophetr.”

123 And it is authentic from `Umar -radiyallaahu `anhu- that whilst on the way to Hajj he saw some people going to a certain place, so he said: “What is this?” So it was said: ‘A place where Allaah’s Messenger r prayed.’ So he said: “This is how the People of the Book were destroyed: They took the places connected with their Prophets as places of Prayer. Whoever amongst you reaches such a place at the time of Prayer, then let him pray, otherwise he should not pray (there).”

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32. “Seeking to go to the hills and places around Makkah, like the Mountain of Hiraa·, and the mountain beside Minaa, where the ransom-sacrifice is said to have taken place, and the like of that.”

33. Going to perform Prayer in the Mosque of `Aa·ishah at at-Tan`eem.

34. “Making the sign of the cross in front of the House.”124

Innovations of the Tawaaf

35. “Taking a bath for the performance of the Tawaaf.”

36. The wearing of socks, or similar footwear, by the person performing tawaaf, in order not to step upon pigeon excrement; and covering his hands so as not to touch a woman.

37. The person in the state of ihraam’s praying Tahiyyatul-Masjid (the Prayer for entering a mosque) when he enters Masjidul-Haraam. 125

38. “His saying: ‘I intend by my tawaaf these seven times such and such’.”

39. “Raising the hands, when touching the Black Stone, in the manner in which they are raised at the beginning of the Prayer.”

40. “Producing a sound when kissing the Black Stone.”

41. “Crowding and jostling in order to kiss it, and preceding the imam’s Salutation in the Prayer in order to do so.”

42. “Holding up the lower end of his garment when wiping the Stone or the Yemeni Corner.”

43. “Their saying when wiping the Stone: ‘O Allaah! From having Eemaan in You, and attesting to the truth of Your Book’.”

44. Saying when wiping the Stone: ‘O Allaah! I seek Your refuge from pride and poverty, and from the grades of disgrace in his world and the Hereafter.’

45. “Placing the right hand upon the left whilst performing tawaaf.”

46. 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 security is the security that You have

124 This appears to refer to wiping the face and chest with the two hands in a manner which indicates the cross.

125 Rather its greeting (tahiyyah) is tawaaf, and then the Prayer behind the Station of Ibraaheem, as has preceded from himr, as his action; and refer to ‘al-Qawaa`idun-Nooraniyyah’ of Ibn Taimiyyah (p.101).

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granted; and this is the place of the one who seeks Your refuge from the Fire’: whilst indicating the Station of Ibraaheem -`alaihis-Salaam.

47. Supplicating at the `Iraaqee Corner saying: ‘O Allaah! I seek Your refuge from doubt and from shirk; and from dissension and hypocrisy; and from evil manners, and from loss relating to wealth and family and children.’

48. Supplicating beneath the water-spout, saying: ‘O Allaah! Shade me under Your shade on the Day that there will be no shade except Your shade..., etc.’

49. Making supplication whilst performing ramal, saying: ‘O Allaah! Make it an accepted Hajj, and forgiven sin, and a Sa`ee that is appreciated, and a work that does not come to nothing, O Mighty One, O Forgiving One.’

50. Saying on the last four rounds of the tawaaf: ‘O Allaah! Forgive and have mercy; and pardon what You know. Indeed You are the Most Mighty, the Most Honourable.’

51. Kissing the Yemeni Corner.

52. “Kissing the two Shaamee corners, and the Station [of Ibraaheem -`alaihis-Salaam], and wiping them.”

53. “Wiping the walls of the Ka'bah, and the Station (al-Maqaam).”

54. Seeking blessing from what they call ‘al-`Urwatul-Wuthqaa’ (‘the Firmest Handhold’), and it is a high place which juts out from the wall of the Ka`bah opposite to the Door. The common folk claim that whoever who reaches it with his hand has clung on to ‘the most Trustworthy Hand-Hold’.

55. “A peg at the centre of the House, which they call ‘the Navel of the World’. So one of them uncovers his navel and places it upon that spot, so that he has placed his navel upon ‘the Navel of the World’.”

56. Seeking to perform Tawaaf because it is raining, claiming that one who does that will have all of his previous sins forgiven.

57. Seeking blessing from the rainwater which descends from the ‘Water-spout of Mercy’ on the Ka`bah.

58. “Leaving off Tawaaf in a garment that is dirty.”

59. The pilgrims tipping what remains of his drink of Zamzam water into the Well, and saying: ‘O Allaah! I ask You for a extensive provision, and beneficial knowledge, and a cure from every disease.’

60. Some of them taking a bath in Zamzam.

61. “Making sure that they drench their beards with Zamzam; and also putting zamzam upon their money and clothes, in order to bless them.”

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62. What is mentioned in some books of Fiqh regarding drinking Zamzam in a number of gulps, each time raising his gaze and looking at the Ka`bah.

Innovations of the Sa`ee Between as-Safaa and al-Marwah

63. Performing wudoo· in order to walk between as-Safaa and al-Marwah, claiming that whoever does so has seventy thousand ranks written for him for every step he takes.

64. “Climbing right up as-Safaa until he reaches the wall.”

65. Supplicating whilst descending from as- Safaa, saying: ‘O Allaah! Cause me to act in accordance with the Sunnah of Your Prophet, and cause me to die upon his Religion, and protect me from the trials which lead people astray; by Your Mercy, O Most Merciful One of those who are merciful.’

66. Saying whilst performing Sa`ee: ‘O Allaah! Forgive and have mercy, and pardon what You know. Indeed You are the Most Mighty, the Most Honourable. O Allaah! Make it a Hajj that is accepted, or an `Umrah that is accepted, and sin that is forgiven. Allaah is greater -three times ..., etc.)126

67. Making fourteen circuits, and thus finishing upon as-Safaa.

68. “Performing Sa`ee repeatedly in Hajj or `Umrah.”

69. “Praying two rak`ahs after completing the Sa'ee.”

70. Their continuing to perform the Sa`ee between as-Safaa and al-Marwah after the Iqaamah for the Prayer has been given, so that they miss the Congregational Prayer.

71. Saying a particular supplication upon reaching Minaa, like that which occurs in ‘al-Ihyaa·’: ‘O Allaah! This is Minaa. So favour me with that which You have favoured Your beloved servants with, and those who are obedient to You’; and saying when he departs: ‘O Allaah! Make the best morning that I have ever experienced’, etc.

Innovations of `Arafah

72. Standing upon the Mount of `Arafah on the Eight Day for a time, as a precaution, in case the crescent moon was wrongly sighted.

73. “The lighting of many candles in Minaa on the night of `Arafah.”

126 Yes, authentic from that is what occurs from the practice of Ibn Mas`ood and Ibn `Umar : [ ماألكر زاألع تأن كإن محارو راغف بر](Rabbighfir warham innaka antal-A`azzul-Akram) “O my Lord!

Forgive and have mercy, verily You are the Most Mighty, the Most Honourable”, as has preceded (see point no.55).

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74. Making supplication on the night of `Arafah with ten phrases which are said a thousand times: ‘How perfect is He Whose Throne is above the heavens. How perfect is He Whose footstep is upon the earth. How perfect is He Whose pathway is upon the ocean…, etc.

75. “Their going directly from Makkah to `Arafah in a single journey, on the eight day.”

76. “Travelling from Minaa to `Arafah at night.”

77. “Lighting fires and candles upon the Mount of `Arafah on the night of `Arafah.”

78. Taking a bath for the day of `Arafah.

79. Saying when nearing `Arafah, and upon seeing the Mount of Mercy (Jabalur-Rahmah): ‘Subhaanallaah, al-hamdu lillaaah, Laa ilaaha illallaah, and Allaahu akbar’.

80. “Seeking to go off to the Plain of `Arafah before the time for Standing, which is when half of the day of `Arafah has passed.”

81. “Saying tahleel a hundred times upon `Arafah, then reciting Sooratul-Ikhlaas a hundred times, then sending ‘Salaat’ upon himr a hundred times, adding at the end: ‘wa `alainaa ma`ahum’- a hundred times.”

82. Remaining silent upon `Arafaat, and leaving off making supplication.

83. “Climbing upon the Mount of Mercy (Jabalur-Rahmah).”

84. “Entering the dome which is upon the Mount of Mercy, which they call “The Dome of Adam”, and praying in it, and performing tawaaf around it just as they perform tawaaf of the House.”

85. “Believing that Allaah -the Most High- descends during the evening of `Arafah upon a dark-grey camel, and that He shakes hands with the riders, and embraces those who are walking.”

86. The imaam’s giving two khutbahs in `Arafah, separating them with a sitting, as is done for the Jumu`ah.

87. Praying the Zuhr and `Asr Prayers before the khutbah.

88. Giving the adhaan for Zuhr and `Asr in `Arafah before the khateeb has finished the khutbah.

89. The imaam’s saying to the people of Makkah, after finishing the Prayer in `Arafah: ‘Complete your Prayers, for we are travellers’ (atimmoo salaatakum fa innaa qawmun safr).”

90. Praying supererogatory Prayers between the Zuhr and the `Asr Prayers in `Arafah.

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91. Specifying a certain supplication or dhikr for `Arafah, such as the ‘Supplication of al-Khadir’ - `alaihis-Salaam - which is mentioned in ‘Ihyaa· `Uloomid-Deen’, and begins ‘O One Who is not preoccupied with one matter away from other matters, nor hearing one sound away from hearing all other sounds’, and other supplications - some of them reaching five written pages of the size of the pages of this book of ours!

92. Leaving `Arafah before sunset, as some do.

93. What has become well known upon the tongues of the common people: that the Standing in `Arafah on the day of Jumu`ah (Friday) is equivalent to performing Hajj seventy two times!

94. “What some people do as regards gathering together on the evening of `Arafah in Congregational mosques or in a place outside the town, and making supplication and dhikr, raising their voices very much, reciting sermons and poetry, in imitation of the people in `Arafah.”

Innovations of al-Muzdalifah

95. Moving hurriedly at the time of departing from `Arafah for Muzdalifah.

96. Taking a bath to spend the night at Muzdalifah.

97. Holding it to be desirable for one riding to dismount, and to enter Muzdalifah on foot, out of respect for the Sacred Area (al-Haram).

98. Adhering to supplicating, when reaching Muzdalifah, by saying: ‘O Allaah! This is Muzdalifah; many languages have come together here. We ask You for future needs to be fulfilled…’ to the end of what occurs in ‘al-Ihyaa·’.

99. Leaving off hastening to pray the Maghrib prayer as soon as al-Muzdalifah is reached, and instead preoccupying oneself with searching for the small pebbles for the Stoning.

100. Praying the sunnahs of the Maghrib Prayer between the two prayers; or combining them with the sunnahs of the `Ishaa· and the Witr, after the two Obligatory Prayers: as al-Ghazzaalee stated.

101. Increasing the amount of firewood for burning on the night of the Sacrifice and at al-Mash`arul-Haraam.

102. Remaining awake for the whole of this night.

103. Halting at Muzdalifah, without spending the night there.

104. Adhering to supplicating, when reaching al-Mash`arul-Haraam: ‘O Allaah! By the right of al-Mash`arul-Haraam, and the Sacred House, and the Sacred Month, and the Corner and the Station. Convey from us greetings and salutation to the soul of

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Muhammad; and enter us into the Abode of Peace and Security. O Possessor of Majesty and Honour.’127

105. Al-Baajooree’s saying: “And it is the sunnah to take the pebbles for the stoning on the Day of Sacrifice, and they are seven, from Muzdalifah; and to take all other stones from Waadee Muhassir.”

Innovations of the throwing of the small pebbles (ar-Ramee)

106. Taking a bath in order to pelt the places of stoning.

107. Washing the pebbles before performing the stoning.

108. Saying ‘Subhaanallaah’ or any other dhikr in place of the takbeer.

109. Saying anything in addition to the takbeer, such as their saying: ‘In contempt of Satan and his party. O Allaah! Make my Hajj accepted, and my Sa`ee appreciated, and my sins forgiven. O Allaah! From having Eemaan in Your Book; and following the Sunnah of Your Prophet.’

110. The saying of some of the later people: “And it is the Sunnah to say, when throwing each pebble during the Stoning: ‘With the name of Allaah, and Allaah is greater. Allaah has been true to His Promise…,’ until his saying: ‘Even though the Disbelievers detest it.’

111. Adhering to specific manners of throwing the pebbles, such as the saying of some that he should put the end of his right thumb upon the centre of his forefinger, and he should place the stone upon the back of his thumb, as if he was indicating the number seventy with his fingers, and then he should throw it. And someone else said that he should make a circle with his forefinger upon the joint of his thumb, as if he were indicating the number ten.

112. Fixing a certain standing place for the one throwing the pebbles: that there should be between him and the pillar five cubits or more.

113. Throwing shoes and other things at the places of Stoning.

Innovations of the Sacrifice and the Shaving of the head

114. Giving charity to the value of a sacrifice, instead of making the obligatory sacrifice of an animal, claiming that most of the sacrificial meat ends up being buried

127 This supplication, besides being a novelty, also contains that which is contrary to the Sunnah, and it is using as a means of seeking nearness to Allaah ‘the right of the Mash`arul-Haraam and the Ka`bah’ ..., but rather than one should use His names and attributes as a means of nearness (waseelah) to Him -He the Most High; and the Hanafee scholars have stated that is hated to say: “O Allaah! I ask You by the right of the Mash`arul-Haraam”...etc.", as occurs in ‘Haashiyah Ibn `Aabideen’, and in other books, and refer to our book ‘at-Tawassul Anwaa`uhu wa Ahkaamuhu’.

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in the ground because of its over-abundance; and that none but a few derive benefit from it.128

115. Some people sacrificing the obligatory sacrifice in Makkah, before the Day of Sacrifice.

116. The barber’s starting with the left side of the head when shaving.

117. Shaving only a quarter of the head.

118. Al-Ghazzaalee’s saying in ‘Ihyaa· `Uloomid-Deen’: “And the Sunnah is to face the Qiblah during the shaving.”

119. Making supplication whilst the head is shaved, saying: ‘All praise is for Allaah, for His having guided us, and His bestowing blessings upon us. O Allaah! This is my forelock in Your Hand, so accept from me…,’ etc.

120. Performing tawaaf of the mosques which are near the Stoning Places.

121. Holding it to be recommended to pray the `Eid Prayer in Minaa.

122. The person performing Hajj Tamattu` leaving off Sa`ee after the Tawaaful-Ifaadah.

Various Innovations

123. Celebrating the covering of the Ka`bah.

124. Covering the Station of Ibraaheem.

125. Tying scraps of paper to the Station of Ibraaheem and to the minbar, for the fulfilment of needs.

126. The pilgrims’ writing their names upon the pillars and walls of the Ka`bah, and advising each other with that.

127. Declaring it to be lawful to walk in front of a person praying in the Masjidul-Haraam, and defying the one praying who tries to stop them.

128. Calling one who has performed the Hajj ‘al-Haajj’ (Hajjee).

129. Leaving Makkah to perform an extra `Umrah.

130. Leaving al-Masjidul-Haraam after the Farewell Tawaaf walking backwards.

128 And this is one of the worst innovations, because of what it involves regarding leaving off acting upon the Legislation, which is clearly stated in the Book and Sunnah, upon the basis of mere opinion. So the major share of responsibility for the lack of full use of the meat falls upon the pilgrims themselves, because when they sacrifice they do not adhere to the directions given by the wise bringer of the Legislation, as is explained in the Original (pp.87-88).

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131. Painting the houses of those who have performed the Hajj white (with lime), and decorating it with pictures; and writing upon it the name of the one who performed the Hajj, and the date.

Innovations of visiting al-Madeenatul-Munawwarah

This is included since undertaking a journey to the Prophet’s Honourable Mosque and to al-Masjidul-Aqsaa - may Allaah return it to the Muslims soon - is from the Sunnah, and because of the virtue and reward mentioned regarding this; and the people customarily visit them before or after performing Hajj, and whilst doing that many of them carry out a number of newly introduced practices and innovations that are well-known to the scholars. So I saw that for completion of benefit I should mention what I have across from them, as a notification and a warning, so I say:

132. Travelling for the purpose of visiting hisr grave.129

133. Sending requests with those going to perform the Hajj, and those visiting the Prophetr, and asking them to convey their Salutations (greetings of Salaam) to him.

134. Taking a bath in order to enter al-Madeenatul-Munawwarah.

135. Saying upon seeing the walls of al-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 from having a bad Reckoning.’

136. Saying upon entering al-Madeenah: ‘In the name of Allaah, and upon the Religion of Allaah’s Messenger. O Allaah! Grant me a true entry; and grant me a exit true exit, and grant me from Yourself an authority to aid me.’

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

138. Visiting hisr grave before praying in his mosque.

139. Some of them facing the grave with total humility; placing his right hand upon the left, as he does in the Prayer: near to the grave, or at a distance from it - when entering or leaving the mosque.

129 And the Sunnah is to go to intending to visit the mosque, as the Prophet r said: <<Do not travel except to three mosques...>>, the hadeeth. So when he has reached it, and has prayed upon entering it, then he can then go to visit his grave. And it must be known that travelling to visit his r grave or other graves is one thing, and visiting without travelling is something else; contrary to what has become widespread amongst the later people -among them holders of doctorates- who have confused the two, and have further declared that Ibn Taimiyyah in particular, and the Salafees in general, deny the legislation of visiting the grave of the Messenger r - and this is a clear lie. So refer for details, if you wish, to our refutation of Doctor Bootee, who produced a succession of such sayings in the magazine ‘Islamic civilization’. Then it appeared as a specific treatise entitled ‘In defence of the Prophetic Hadeeth...’ (Difaa` `anil-Hadeethin-Nabawee); and it has recently been reprinted –and all praise is for Allaah.

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140. Endeavouring to face the grave whilst making supplication (du`aa·).

141. Going to the grave to make supplication (du'aa·) next to it, hoping to be responded to.

142. Seeking to use himr as a means of nearness to Allaah (tawassul) in supplication (du`aa·).

143. Requesting Intercession, and other than it, from him [r] .

144. Ibn al-Hajj's saying in ‘al-Madkhal’ (1/259) that from correct manners is: “That one should not mention his needs, or [his need for] forgiveness of sins, with his tongue when visiting hisr grave, since he already knows his needs and whatever will benefit him better than he himself does.”!!

145. His saying also (1/364): “There is no difference between his -`alaihis-Salaam- death and his life, with regard to his witnessing his nation; and his awareness of their conditions and their intentions, and their regrets and their thoughts”!!

146. Their placing their hands, to seek blessings, upon the grills around the apartment containing hisr grave; and some of them make oaths based upon that, saying: “By the right of the one upon whose surrounding grills you have placed your hand, and you said: ‘Intercession! O Messenger of Allaah’.”!!

147. “Kissing the grave; or wiping it, or what is adjacent to the grave from pillars and the like.”130

148. Adhering to a specific form for visiting the Prophetr, and visiting his two Companions -radiyallaahu `anhumaa, and restricting oneself to a particular manner of giving Salaam and making supplication, such as the saying of al-Ghazzalee: “He should stand next to the face of the Prophetr, with his back to the qiblah, and face the wall of the tomb ..., and say: ‘as-Salaamu `alaika yaa Rasoolallaah... “, mentioning a long Salaam, and then a long Salaat, and a supplication which reaches about three pages in length.131

149. “Seeking to pray facing the grave.”

150. “Sitting by the grave, and around it, in order to recite the Qur·aan, and make dhikr.” 130 And al-Ghazzalee -rahimahullaahu ta`aalaa- did well in criticising this kissing, and he said (1/244): “It is a custom of the Christians and the Jews.” So is there anyone who will take heed?!

131 And what is legislated is to say: “as-Salaamu `alaika yaa Rasoolallaah wa rahmatullaahi wa barakaatuhu. as-Salaamu `alaika yaa Abaa Bakr. as-Salaamu `alaika yaa `Umar” (May Allaah grant peace and security to you, O Messenger of Allaah, and may the Mercy of Allaah and His blessings be upon you. May Allaah grant peace and security to you, O Aboo Bakr. May Allaah grant peace and security to you, O `Umar), as Ibn `Umar used to; and if he adds something slight, as he feels at the time, not always doing it, then there will be no harm upon him -if Allaah wills.

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151. Going to the Prophet’s grave after every Prayer to give Salutation (Salaam) to him.132

152. The people of al-Madeenah visiting the Prophet’s grave every time they enter or leave the mosque.

153. Raising the voice after the Prayer, saying: “May Allaah grant you peace and security, O Messenger of Allaah.”

154. Their seeking blessings from the drops of green paint which fall down along with the rainwater which falls down from the Green Dome above the Prophet’s grave!

155. Their seeking nearness to Allaah by eating Sayhaanee dates in the ‘Rawdah’, which is between the pulpit and the grave.

156. Their cutting off bits of their hair, and throwing them into the large chandelier near to the Prophet’s grave.

157. Some of them wiping the two brass date-palm trees that were placed in the mosque to the west of the pulpit.133

158. Many of them making a point of praying in the original part of the mosque, and avoiding praying in the first rows which are in the extension made by `Umar and others.

159. Visitors to al-Madeenah adhering to staying in it for a whole week, so that they are able to complete forty Prayers in the Prophet’s Mosque, in order to have written for them a grant of security from Hypocrisy and a grant of security from the Fire.134

132 And this, in addition to its being an innovation and exaggeration in Religion, and its being in contradiction to the Prophet’s -`alaihis-Salaatu was-Salaam- saying: <<Do not take my grave as a place of habitual visits; and send Salaat upon me from wherever you are, for your Salaat will be conveyed to me>>, is a reason for many Sunnahs and abundant virtuous deeds being lost, which are the Adhkaar and words of remembrance after the Salutation [at the end of the Prayer], since they abandon all of these, and hurry to this innovation. So may Allaah have mercy upon the one who said: “No innovation is introduced except that a Sunnah is killed off.”

133 And there is absolutely no benefit in these two date-palms, as they were only put there for decoration and to charm the people; and they have lately been removed, and all praise is for Allaah.

134 And the hadeeth about that is weak (da’eef), and cannot be used an evidence for it, is as I have explained in ‘ad-Da`eefah’ (no.364). So it is not permissible to act on it, as it is to establish Legislation; especially as it may cause trouble to some pilgrims- as I myself once experienced- thinking that the hadeeth about it is authentic; and he might miss some Prayers and thus fall into a hardship which Allaah has delivered him from. And one honourable 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 honourable person, as he himself has stated in his refutation of Shaikh al-Ghumaaree, in the ‘Journal of the Salafee University’ which is published in India; and in this regard refer to the book of Shaikh `Abdul-`Azeez

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160. Seeking (with the intent of reward) to visit any of the mosques or places that are visited in and around al-Madeenah, except for the Prophet’s Mosque and Qubaa· Mosque.

161. Those who are known as ‘guides’ instructing groups of pilgrims and leading them in certain supplications by the Prophet’s room, or at a distance from it, with raised voices; and the people’s repeating what they have been instructed with in even louder voices.

162. Visiting [the graveyard of] al-Baqee` every day, and Prayer in the Mosque of Faatimah -radiyallaahu `anhaa.

163. Particularizing Yawmul-Khamees (Thursday) for visiting those martyred at Uhud.

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

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

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

Innovations of Baytul-Maqdis (Jerusalem)

167. Intentionally visiting Baytul-Maqdis (Jerusalem) along with the Hajj, and their saying: ‘May Allaah sanctify your Hajj’.

168. Performing Tawaaf of the Dome of the Rock in resemblance to Tawaaf of the Ka`bah.

169. Venerating the Rock with any form of veneration, such as wiping it or kissing it, or leading sheep to it to slaughter them there, and visiting it on the night of `Arafah, and building a structure upon it, and other than that.

170. Their claim that upon the rock there is the trace of the Prophet’s r footprint; and the trace of his `imaamah (turban); and some of them think that it is the footprint of the Lord -the Perfect and the Most High.

171. Their visiting the place which they claim is the cradle of `Eesaa -`alaihis-Salaam.

172. Their claim that the Bridge (as-Siraat) and the Balance (al-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.

173. Venerating the chain, or its place. ar-Rabee`aan in reply to him, as he has written well, and has brought benefit, and has explained in it the weakness of his supporting this hadeeth, and his inconsistency therein.

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174. Praying by the grave of Ibraaheem, the Khaleel (Especially beloved one) -`alaihis-Salaam.

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

And this is the last of what I have been able to gather from the innovations of the Hajj and Visitation. I ask Him -He the Exalted and the Most High- to make it an aid to the Muslims upon following in the steps of the noble chief of the Messengers, and upon following his way.

And ‘How free from all imperfections You are, O Allaah! And all praise is for You. I testify that none has the right to be worshipped except You. I seek forgiveness from You, and turn repentantly to You.’

***

Table of Contents

[A very brief biography of the author]……………………………………………...2

Advice for those about to perform Hajj…………………………………………….4

No difficulty, no difficulty………………………………………………………….7

When about to enter the state of ihraam…………………………………………....9

The state of ihraam and its intention………………………………………………10

The Meeqaats (The places where the state of ihraam is entered)……………………

The Prophets r order to perform Hajjut-Tamattu`………………………………...11

Making a condition (al-ishtiraat)…………………………………………………...12

Prayer in Waadee al-`Aqeeq…………………………………………………………..

The Talbiyah, and raising the voice with it…………………………………………13

Taking a bath for entering Makkah………………………………………………….16

Tawaaful-Qudoom (The Tawaaf of Arrival)………………………………………...18

Iltizaam between the Corner and the Door………………………………………......20

The Sa`ee between as-Safaa and al-Marwah……………………………………...…21

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Ihlaal (calling aloud with the talbiyah) for Hajj on the Day of Tarwiyah…………...24

Proceeding to `Arafah……………………………………………………………..…25

The Standing in `Arafah (al-Wuqoof bi-`Arafah)…………………………………....26

Departing from `Arafaat (al-Ifaadah min `Arafaat)………………………………….27

The Fajr prayer in al-Muzdalifah……………………………………………………….

Throwing the small pebbles (ar-Ramee)…………………………………………......28

The Sacrifice (adh-Dhabh wan-Nahr)……………………………………………….30

Tawaaful-Ifaadah…………………………………………………………………….33

Staying the night in Minaa (al-Bayaat fee Minaa)…………………………………...34

The Farewell Tawaaf (Tawaaful-Wadaa`)…………………………………………...37

Innovations of the Hajj, `Umrah and visiting al-Madeenah:.................................39

Innovations before entering the state of Ihraam……………………………………..42

Innovations of the Ihraam and the Talbiyah, etc. ……………………………………43

Innovations of the Tawaaf……………………………………………………………44

Innovations of the Sa`ee……………………………………………………………...46

Innovations of `Arafah…………………………………………………………….....47

Innovations of al-Muzdalifah………………………………………………………..48

Innovations of throwing the small pebbles (ar-Ramee)………………………….......49

Innovations of the Sacrifice and shaving the head…………………………………...50

Various Innovations……………………………………………………………….....51

Innovations of visiting al-Madeenatul-Munawwarah………………………………….

Innovations of visiting Baytul-Maqdis (Jerusalem)………………………………….55

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