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1. Reported by Bukharee, AHmad,
An-nasaaiee & Ibn Maajah from Abu Hurairah - may Allah
be pleased with him. See 'Silsilat-ul-Ahadeeth-us-Saheehah'
(no. 1200) and 'Al-Irwaa' (no. 769).
2. As is the case with most pilgrims
these days - and it is very rare for one of them to
bring the sacrificial animal along with him as the
Prophet did. So he who does so, then there is no blame
upon him - however one who does not bring it with
him and still does Hajj Qaarin or Faarid - then he
has gone against the Prophet's action and his command
- even though the people may be averse to this point.
As Ibn Abbas said- reported by Muslim(4/58) and AHmad(1/278,342).
3. See 'Sahheh Abi Dawud'(nos.1568
4. And his basis for saying that
is the saying of the Prophet: Verily Allaah has entered
the 'Umrah into this Hajj of yours, so when you come
- then he who has made tawaaf of the House and between
Safaa and Marwah - then he has become Halaal(left
iHraam) except he who had the sacrificial animal with
him.(Sahih A.D., nos.1573,1580).
5. And that does not negate what
is narrated from 'Umar and others that Hajj Muffrad
is better because of what I have stated in the Original.
And I have found also that Ibn Taimiyyah explains
that to mean singling out 'Umrah in his journey and
Hajj in his journey. See Majmood al-Fataawaa, Vol.26
as it is important.
6. Hasan hadith. See 'Saheeh ul-Jaami
7. And it exists in the Original
in its complete form (pg. 28) and is reported in [[Irwaa
al Ghaleel]] #1019 and Saheeh Abi Dawood #1613.
8. It is the face-cover worn upon
the tip of the nose. And it is of different types.
If she pulls it up to her eyes then it is called 'Al-Waswasah'
or 'Al-Burqa'. If she pulls it down to below the eye
socket then it is 'Al-Niqaab', and if it is upon the
end of her nose it is 'Al-Lukfaam'. It is called the
woman's niqaab because it hides her colour of the
niqaab (Lisaan ul 'Arab 2/265-266).
9. Shaikh-ul-Islaam Ibn Taimiyyah
says in his 'Mansik'(p.365): "And the gloves(Quffaazaat)
are a covering made for the hand- like falconers wear...."
10. Shaikh-ul-Islaam Ibn Taimiyyah
says in his 'Mansik': "And he should not cut them
down to below the ankle, as the Prophet ordered with
this to begin with, then made allowance for not doing
do in 'Arafaat, when allowed one not finding an izaar
to wear trousers, and allowing one who does not find
sandals to wear leather socks(khuff). This is the
most authentic saying of the scholars".
11. Bukharee and Muslim, Sahih
13. Bukharee and Muslim, SaHeeH
Abi Dawud no. 155.
14. Bukharee and others
15. Sahih Abi Dawud,(no.1579),
Mukhtasar Sahih ul Bukharee,(no. 761-762). Ibn Hajar
says in 'Fath-ul-Baree'(3/311) - "This shows that
the excellence of al-Aqeeq valley is like the excellence
of Madinah are like prayer therein...."
16. Bukharee with mu'allaq isnaad.
17. Narrated by Ad-Diyaa with
18. Bukharee and Muslim. Saheeh
19. Abu Dawud, Tirmidhee. An-Nasaa'ee,
Ibn Maajah. See Saheeh Abi Dawud,(no.1592).
20. Hadith Hasan. (Saheeh ul-Jaami',
21. Narrated by Sa'eed ibn Mansoor
( See 'al-Mahallaa'(7/94)) with good isnaad. And Ibn
Abi Shaibah with saheeh isnaad from al-Muttalib ibn
'Abdullah (Fath-ul Baree:3/324) and is mursal.
22. Muslim, see as-Saheehah, (no.2023).
23. Bukharee (no.769 in the mukhtasar).
At-Tayaalisee (no.1513), AHmad(6/32,...)
24. Ibn Abi Shaibah - see 'al-Muhallaa
(7/94-95) and its isnaad is saheeh.
25. Part of a saheeh hadith -
'as-Saheehah' (no.828) with the words: "Jibreel ordered
me to raise the voice with ihlaal (talbiyyah) as it
is one of the signs of Hajj."
26. Ibn Khuzaimah and Baihaq'
with saheeh isnaad.
27. Bukharee. And Ibn Hajr says:
"And in the hadith is that the talbiyyah in valleys
is from the sunnah of the Prophets, and that it is
more stressed in descending and ascending."
28. AHmad (1/417) with good isnaad,
and Al-Haakim and adh-Dhahabee authenticate it.
29. Bukharee and al-Baihaqi.
30. Bukharee, Saheeh Abi Dawud,(no.1630).
31. Bukharee, Saheeh Abi Dawud,(no.1929).
32. Al-Fakihee with hasan isnaad.
33. Hadith Hasan: "As-Saheehah,
34. Saheeh ul Kalim ut-Tayyibah.
35. Ibn Abi Shaibah with saheeh
isnaad up to Ibn 'Abbaas. Marfoo'an it is da'eef.
36. Baihaqi (5/72) with hasan
37. See 'Al-Irwaa', (no.1112).
38. Ash-Shafi'ee, AHmad and others
- and it is a strong hadith as I have explained in
39. Authenticated by at-Tirmidhee,
Ibn Khuzaimah, Ibn Hibbaan, al-Haakim and Adh-Dhahabee.
40. Made Hasan by at-Tirmidhee.
Made Saheeh by Ibn Hibbaan and Adh-Dhahabee.
41. Made Saheeh by at-Tirmidhee
and Ibn Khuzaimah.
42. Al-Idtibaa' is bid'ah before
this tawaaf, and after it.
43. Abu Dawud and others. Authenticated
by many scholars. See Saheeh Abi Dawud,(no.1653).
44. Shaikh ul Islaam ibn Taimiyyah
says: "As for the other parts of the House, and the
Place of Ibraheem, and whatever is in the rest of
the world mosques and their walls, and the graves
of the prophets and good people - like the room of
our Prophet, and cave of Ibraheem, and the place where
our Prophet used to pray - and all other such places,
and the rock at Jerusalem, then none of these are
to be touched at all or kissed - by total agreement
of the scholars. And as for tawaaf of these things
- then it is one of the greatest and most forbidden
bid'ahs - and he who takes that as part of his religion
should be asked to repent - and if he refuses he killed".
And 'Abdur Razzaaq (no.8945) and AHmad and al-Baihaqi
port from Ya'laa ibn Umayyah who said: "I made tawaaf
with Umar ibn ul-Khattaab ( and in a narration: with
'Uthuzza) - may Allaah be pleased with him - so when
I came to the corner of the Door I started to touch
it so he said 'Have you not made tawaaf with Rasoolullaah?'
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 Rasoolullah a good example'".
45. This is narrated by two isnaads
from the Prophet by which the hadith reaches the level
of hasan - and is increased in strength by the fact
that a group of the Sahaabah acted on it - from them
Ibn 'Abbaas - may Allaah be pleased with him - who
said: "This is the Multazam between the Corner and
the Door. And it is authentically narrated from 'Urwah
ibn az-Zubair also - see 'As-Sahaabah, no.2138. And
Ibn Taimiyyah said in his 'Mansak' (p.387): "And if
he wishes to come to the Multazam - and that is what
is between the Black stone and the Door - and he places
upon it his chest and face and forearms and hands
- and makes du'aa - and he asks Allaah for whatever
he needs - then he may do so. And he may do so before
the Farewell Tawaaf there being no difference in this
being at that time or any other - and the Sahaabah
used to do so when they entered Makkah - and if he
stands near the Door making du'aa without iltizaam
of the House then that is also good, and when he leaves
he does not stand or turn or walk backwards."
46. At-Tirmidhee and others, and
the other narration is Tabraanis. And it is Saheeh:
See also 'Al-Irwaa' (no.21). Shaikh-ul-Islaam Ibn
Taimiyyah said: "And there is no particular dhikr
narrated from the Prophet, not by his order, or his
saying, or by his teaching, rather he should make
du'aa with any authentic du'aas - and the particular
du'aas which many people mention like that for below
the water-spout, etc. - there is no basis for them.
47. Bukharee and Muslim from Abu
Hurairah, and Tirmidhee from 'Alee and Ibn 'Abbaas
- see 'Al-Irwaa'(no.1102)
48. Bukharee and Muslim from 'Aa'ishah,
and Bukharee from Jaabir - and the addition is his.
49. See the Introduction and the
Original Book, (pp.21,23 and 135).
50. Saheeh hadith - as a number
of scholars have said. see 'Al-Irwaa' (no.1123) and
51. Saheeh hadith narrated by
at-Tayaalisee and others. See 'as-Saheehah' (no.1056).
52. Narrated by 'ad-Diyaa' in
'Al-Mukhtaarah' and others. See 'as-Saheehah' (no.1056)
53. It is not easy these days
to see the Ka'bah except from certain points on as-Safa;
it can be seen from the pillar which supports the
second storey of the mosque, so he who is able to
do so has attained the Sunnah, and if not then let
him try his best and there is no harm.
54. (An-Nawawi) adds in 'Al-Adhkaar':
Laa ilaaha illallaahu walaa na'budu illaa iyyaahu,
and I do not find this addition in any narration of
the hadith- either Muslim or anyone else who records
55. That is after the tahleels
- making du'aa for whatever he wishes from the good
of this world and the Hereafter - and the best thing
is that it should be something reported from the Prophet
or the pious predecessors (ssalaf ul-Saalih).
56. And contrary to what some
mistakenly say it is a sahih hadith. See 'Al-Irwaa'(no.1072).
57. Reported by an-Nasaa'ee and
others - see 'Al-Hajj ul-Kabeer. Note:The following
text appears in 'al-Mughnee'of Ibn Qudaamah al-Maqdisee
(3/394): "And all the woman's tawaaf and sa'ee is
done walking, Ibn al-Mundhir says: Scholars are agreed
that there is no reaml(walking quickly) upon the women
around the Ka'bah or between Safaa and Marwah - nor
uncovering the right shoulder (idtibaa'). And that
is because the principle of it is uncovering the skin
- and that is not desired from women - what is required
from them is to cover - and in walking quickly (raml)
and idtibaa' uncovering occurs." And in 'Al-Majmoo'
of an-Nawawee(8/75) there appears what shows that
there is difference of opinion in the matter between
the Shafi'i scholars, he says:" There are two sayings
in that. Firstly, and this is correct upon which the
Jumhoor (majority) of scholars agree: That she should
not run at all - but walk whether in the night or
day. Secondly, that it is mutahabb for her to run
at night when there is no one around (to see her)
in the place of running - just as for men." I (Al-Albanee)
say: "And perhaps that is more cprrect - as the origin
of sa'ee (running) is the sa'ee of Haajar mother of
Imaa'eel - seeking water for her thirsty son as occurs
in the hadith 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 - so she went down from as-Safaa till she
reached the river-bed, raising up the border of her
dress - and running fast till she crossed the river-bed
then she came to Marwah and stood upon it to see if
she could see anyone, and she could not see anyone
- and she did that seven times. Ibn 'Abbaas said:
The Prophet said:'And that is the sa'ee of the people
between these two'". (Narrated by Bukharee 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. Narrated by Abu Nu'aim in
his 'Mustakhraj of Sahih Muslim'.
60. Narrated by Ibn Abi Shaibah(4/68.69)
from Ibn Mas'ood and Ibn 'Umar - May Allah be pleased
with them - with two sahih isnaads. And from Al-Musayyib
ibn Raafi' al-Kaahilee and 'Urwah ibn az-Zubair. And
at-Tabraani narrates it from the Prophet but its isnaad
is da'eef (weak) - 'Al-Mujmi'(3/248).
61. Or shaves it if there is sufficient
time between his 'Umrah and Hajj for his hair to grow
enough (see Fath ul Baari,3/444).
62. Narrated by Bukharee and Muslim
63. 64. 63,64.
This stopping and that after it may be difficult to
perform these days due to the crowd of people, so
if he goes past it to 'Arafah then it is alright insh'allah.
Shaikh ul Islaam Ibn Taimiyyah says in 'al-Fataawaa'
(26:128): As for that which is from the sunnah of
Rasoolullah - staying in Minaa on Yaum -ut-Tarwiyyah
and for that night, then stopping at 'Urahah', which
is between the Mash'ar ul Haraam and going from there
to 'Arafah, and the giving of Khutbah and the two
prayers on the way in the middle of 'Uranah'- then
this is as agreed upon by scholars - whereas many
writers do not bring it to notice - and most people
do not know due to the prevalence of invented practices."
65. I say: "And also it is not
reported that the Prophet prayed anything before Zuhr
or after 'Asr in this place - or in any of his journeys
- and it is not established that he prayed any supplementary
prayers in any of his journeys except the two sunnahs
of Fajr and the Witr.
66. Bukharee narrates it from
Ibn 'Umar with mu'allaq isnaad. See 'Mukhtasar-al-Bukhari'(3/89/25).
67. Hasan or Sahih hadith. With
more than one isnaad - refer to 'As-Saheehah,(no.1503)'.
68. As that is established from
the Prophet - as is explained in the Original.
69. Narrated by Muslim and others.
70. Narrated by AHmad and others
- and authenticated by a number of scholars - as I
have explained in 'Takhreej ut-Targheeb'.
71. This was said ny Shaikh-ul-Islaam
Ibn Taimiyyah, its being established from the Prophet
and his companions, in al-Bukhari (25/94/801) (Mukhtasar
72. Ibn Taimiyyah says: "And when
he reaches Muzdalifah he prays Maghrib before making
the camels kneel down if possible, then after making
them kneel they pray 'Ishaa - and if they delay the
'Ishaa somewhat then there is no harm."
73. As for the addition "Allahummaj'alhu
Hajjan mabrooran...." which some writers mention -
it is not established from the Prophet as I have explained
in 'Ad-Daee'fah' (no.1107).
74. Narrated in Ibn Khuzaimah's
'Saheeh' - where he says: Hadith saheeh, and explaining
with this narration what is unclear in others and
that what is intended by 'until he stoned Jamrat ul
'Aqabah' is 'finished stoning it' (Fath ul Baaree,
75. And this point has been fully
explained in the Original - so refer to that if you
wish to receive the proof of the matter (p.30).
76. And this hadith is sahih and
has been authenticated by a number of scholars, from
among them Ibn ul Qayyim, as I have explained in 'Sahih
Abi Dawud' (no.1745). And when some of the distinguished
scholars came upon this hadith before the spread of
this treatise- they regarded it as something strange
- some of them quickly declaring it to be weak - as
I myself did in some of my earlier works - based upon
Abu Dawud's isnaad - eventhough Ibn ul Qayyim strengthened
it in his 'Tahdheeb' of Abi Dawud, and as did Al-Haafiz
(Ibn Hajr) in 'At-Talkhees' - by keeping silent about
it. And I have found other chains of narration for
it which will convince anyone looking into the matter
of its being raised from the level of da'eef to level
of its being saheeh. However due to there being in
a reference work not in common use by the large majority
- and that is Imaam at-Tahaawis 'Sharh Ma'aanee ul
'Athaar'- these people quickly declared its something
strange or being da'eef and they were encouraged in
this by the fact that they found that some of the
earlier scholars had said: 'And I do not know any
scholar who has ruled according to that.' And that
is a negation of something - it is not a piece of
definite known amongst the scholars that lack of knowledge
of something does not mean absence of knowledge of
it. So when a hadith is established to have come from
Rasoolullah and is a relevant proof - as this is -
then it is obligatory to act upon it straight away,
not waiting to see if the scholars know of it or not,
just as Imaam ash-Shaafi'ee said "A narration is to
be accepted as soon as it is confirmed even if none
of the scholars are acting upon it like the narrations
which they accept - for the hadith of Rasoolullah
is confirmed on its own not by anyone's acting on
it afterwards." I say: So the hadith of Rasoolullah
is above needing to be attested to by the actions
of scholars according to it, as it is a source (of
knowledge) by itself, judging not being judged. And
along with that, indeed, some of the scholars have
acted upon this particular hadith - from them 'Urwah
ibn az-Zubair - the greatest Taabi'ee - so can there
remain any excuse for anyone to leave action according
to this hadith: So verily therein is a warning for
any who have a perceptive heart or listens attentively.
And this is more fully explained in the Original.
And you should be aware that the stoning of the Jamrah
is for the pilgrims as the 'Eid prayer for the rest
of the people, therefore, Imaam AHmad liked that the
time for the 'Eid prayer in different parts should
be that of the time of sacrifice in Minaa, And the
Prophet gave Khutbah on the Day of Sacrifice after
the stoning just as he used to give the Khutbah in
Madinah after 'Eid prayer - so some people holding
it as being desirable to offer 'Eid prayer in Minaa,
taking as their evidence the word of general profs
or analogy - is a mistake and neglect of the Sunnah
- As neither the Prophet nor the khulafaa after him
ever prayed the 'Eid prayer at Minaa. See 'Fatawaa
77. I say: And there is in this
hadith two great allowancesfor the pilgrims - and
a solution for most of the problems of the piling
up of slaughtered animals in the slaughter- house
- which has led to those in control there to have
to bury some in the earth - and he who wishes to see
the matter more fully laid out should return to the
78. And there is a hadith from
the Prophet narrated by Jaabir - reported by Abu Dawud
and others - see 'AL-Irwaa'(no.1138) and another by
Baihaqee (9/289). And it is narrated from Ibn 'Umar
that he liked the animal to be made to face the Qiblah
when slaughtered. And Abdur-Razzaaq(no.8585) narrates
with sahih isnaad from ibn 'Umar, that he disliked
to eat from an animal slaughtered facing other than
79. Al-Haafiz (Ibn Hajr) says
(10/16): "That it will be easier for the one slaughtering
to take the knife in his right hand, and to hold its
head with his left." I say: And causing it to die
down and placing the foot on its side is what is narrated
by Bukharee and Muslim.
80. Sahih Abi Dawud (no.1550).
And there is after it a supporting hadith from Ibn'Umar
like it - narrated by Bukharee and Muslim.
81. Narrated by Maalik with sahih
isnaad reaching Ibn 'Umar and Bukharee brings it in
a chapter heading while signifying its authenticity
Mukhtasar of Bukharee no.330).
82. Reported by Abu Dawud and
others narrated by Jaabir - and it has support from
the hadith of Abu Sa'eed al Khudnee reported by Abu
Ya'laa - as occurs in 'al-Majma' (4/22) - see "Al-Irwaa'
83. Reported by Muslim and others
from 'Aa'ishah - see 'AL-Irwaa' - and Ibn Taimiyyah
in his book 'Al-Mansik' added: "........(As You accepted
from Ibrahim whom You took as a chosen friend)", and
I cannot find it in any of the books of Sunnah which
are with me.
84. Reported by Bukharee with
mu'allaq isnaad (see Glossary). Its isnaad is joined
by Abu Dawud and others. See Sahih Abi Dawud (nos.1700,1701).
85. Reported by AHmad, authenticated
by Ibn Hibbaan, and I hold it to be authentic due
to its multiple lines of transmission. See 'As-Saheehah'(no.2476).
86. Al Qaani' is the one who asks.
And Al Mu'tarr is the one who begs by displaying the
weakness of his body.
87. Narrated by Bukharee and others.
See 'Irwa ul Ghaleel' (no.964). As for Ibn Taimiyyah's
saying (p.388) "And the Mutamatti' must fast part
of the three days before putting of the iHraam for
Hajj on the Day of Tarwiyya" - I do not know any proof
for it. Rather it seems to go against the clear meaning
of the ayah and hadith, and Allah knows best.
88. Reported by Bukharee and Muslim
and others from the hadith of Ibn 'Umar and others
- see 'Al-Irwaa' (no.1084).
89. Reported by Muslim and others,
see 'Al-Irwaa' (no.1089), and Sahih Abi Dawud (no.1730).
And this is one of those matters in which Ibn al Hammaam
the Hanaafi scholar agrees that the Hanaafi scholars
have gone against the Sunnah. So what have the blind
followers to say of that?
90. Sahih hadith - 'Al Ahaadith
us-Saheehah' (no.605), Sahih Abi Dawud (no.1732).
91. Ibn Taimiyyah says: "And if
he shortens it he draws it together and shortens it
up to the length of a finger joint or less - or more,
and the woman does not shorten in excess of that -
as for the man he may shorten it as much as he pleases."
92. Report by Bukharee and Abu
Dawud from a number of the companions - see Sahih
Abi Dawud (nos.1705,1707,1709,1710) and 'Mukhtasar
93. Narrated by Bukharee with
mu'allaq isnaad - connected by Abu Dawud. See Sahih
Abi Dawud (no.1700) and 'Irwaa ul Ghaleel' (no.1064).
94. 95. 94,95.
Narrated by Abu Dawud and others. See Sahih Abi Dawud
96. Narrated by Bukharee with
mu'allaq isnaad. Connected by Ibn Abi Shaibah and
others. See 'Mukhtasar al Bukharee' (no.319,1/p.386).
97. Narrated by Bukharee with
mu'allaq isnaad. Connected by Abdur-Razzaaq. See 'Mukhtasar
98. Narrated by 'Abd ur-Razzaaq
(no.9012) with sahih isnaad from Ibn 'Umar.
99. I say: And Allaah knows better
which of them Rasoolullah did - and it may be that
he prayed twice with them - the first being Fard and
the second nafl as he did in some of his battles.
102. 100,101,102. All of this is
established in the hadith of Ibn Mas'ood reported
by Bukharee and Muslim and others - and as for what
occurs in some Hajj books that he should face the
Qiblah upon stoning Jamrat-ul-Aqabah, then that contradicts
this authentic hadith - and whatever contradicts it
is shaadh (Glossary), or rather munkar (Glossary)
as I have explained in 'Ad-Da'eefah'(no.4864).
103. Shaikh-ul-Islaam Ibn Taimiyyah
says: "So if the sun sets and he is still in Minaa
- then he must remain for the stoning on the third
day". I say: And the great majority of scholars agree
on that - contrary to what Ibn Hazm says in 'Al-Muhallaa'
(7.185). And An-Nawaawi drives proof for them(the
majority) from what is understood from Allaah ta'alas
saying: faman ta'ajjala fee yaumaini falaa ithma 'alaihi
(8:283): "And the day (al-Yaum) is a name for the
daytime not including the night". And using what is
confirmed from 'Umar and his son 'Abdullah who both
said : "Whoever is at Minaa on the second day and
the evening comes upon him - then let him stay until
the next day and leave together with the people."
And the wording of 'Al-Muwatta' from Ibn 'Umar is:
"Then let him not leave until he has stoned the Jamaraat
on the next day." And Imaam Muhamad in his Muwatta
(p.233) narrates it from Imaam Maalik and says: "And
that is what we accept, and it is the saying of Abu
Hanifah and people in general."
104. Reported by Bukharee and
Muslim and others - see 'Al-Irwaa' (no.1097). And
I have pointed out there that my narrating it as being
from the hadith of Ibn 'Abbaas in the Original is
105. Reported by Abu Dawud, At-Tirmidhi,
An-Nasaa'ee and Ibn Maajah - and authenticated by
a group of the scholars. See 'Al-Irwaa'(no.1080).
106. Hadith hasan reported by
Al-Bazzaar and Al-Baihaqi and others from Ibn 'Abbaas
- Ibn Hajr declaring its isnaad to be hasan, and it
has supporting narrations which I have quoted in 'As-Saheehah'
107. Reported with Mu'allaq isnaad
by Bukharee (Mukhtasar al Bukharee, no.287) joined
by a number of scolars whom I have named in 'As-Saheehah'
108. Reported by Tabraani and
Diyaa-al-Maqdisee in 'Al-Mukhtara' and 'Al-Mundhari'
declares its isnaad to be hasan. And it is as he said
as it has another chain of transmission as I have
shown in 'Tahdheer us-Saajid...' (pp.106-107 2nd edition).
109. Reported by AHmad and others
from the hadith of Jaabir from the Prophet with saheeh
isnaad - and authenticated by a number of scholars
whom I have mentioned in 'Al-Irwaa' (no.1129).
110. Reported by Tirmidhee and
others - authenticated by Ibn Khuzaimah and Ibn Hibbaan
and al-Haakim and others - see 'Al-Mishkaat' (no.258)
and 'at-Targheeb' (no.2/120,122).
111. Reported by Abu Dawud, Tirmidhee,
an-Nasaaiee Ibn Maaja and others - authenticated by
Tirmidhee and al-Haakim and adh-Dhahbee - see 'Al-Irwaa'
112. Reported by Muslim and others
- and a similar hadith by Bukharee. see 'Al-Irwaa'(no.1086)
and 'Saheeh Abi Dawud' (no.1747).
113. Established in the hadith
of al-Haarith Ibn 'Abdullah Ibn Aus, reported by AHmad
and others. See Sahih Abi Dawud (no.1749)
114. Reported by AHmad with a
sahih isnaad to the standard of Bukharee and Muslim
- who also both narrate a similar hadith - see 'Al-Irwaa'
(no.1086). And they also narrate a witness to it from
the hadith of 'Aa'ishah - see Sahih Abi Dawud (no.1748).
115. Reported by Bukharee in
his 'Taareeq and Tirmidhee who declared it to be hasan
- from the hadith of 'Aa'isha - may Allaah be pleased
with her - see 'Al-Ahaadeeth-as-Saheehah' (no.883).
116. Reported by Baihaqi with
a good sahih isnaad from Jaabir - may Allaah be pleased
with him. And it has an authentic mursal narration
as a witness to it reported by 'Abd-ur-Razzaaq in
his 'Musannaf'(no.9127). And Ibn Taimiyyah narrates
that the salaf used to transport it.
117. See note 24.
118. May Allaah return it and
the rest of the Muslim land to them, and may Allah
inspire them to work with the rulings of the religion.
119. See 'Silsilat-ul-Ahaadeeth
120. And this innovation was
stopped many years ago-al-hamdulillah-however the
one after it remains in its place and in Al-Baajoorees
explanation of Ibn ul-Qaasim (1/41) there occurs:
"And it is forbidden to go for a pleasure trip to
see the carrying of the Ka'bahs covering and the coverings
of the Station of Ibrahim,etc.
121. And this and the one after
it are some of the most wicked innovations because
of what they contain regarding use of tricks to get
around the shaaree'ah and the risk of falling into
shameful actions as is obvious.
122. see 121.
123. And it is authentically
reported from 'Umar - may Allaah be pleased with him
- that he saw some people while on the way to Hajj
going to a certain place, so he said: What is this?
So it was said: A place where Rasoolullah prayed.
So he said: In this way where the People of the Book
destroyed. They took the places connected with there
Prophets as a place of prayer. Whomsoever of you reaches
such a place at the time of prayer then let him pray,
otherwise he should not do so.
124. This appears to refer to
wiping the face and chest with the two hands resembling
125. For the greeting for the
Haraam Mosque is tawaaf, then the praying behind the
Station of Ibrahim and has preceded from the Prophet,
from his action. And see 'Al-Qawaa'id an-Nooraneeyah'
of Ibn Taimiyyah (pg.101)
126. What has been authentically
reported as a practice of Ibn Mas'ood and Ibn 'Umar
is the same that has preceded (see point no.55).
127. This du'aa besides being
a novelty also contains that which contradicts the
sunnah and that is using as a means of approach to
Allaah the 'right of the Mush'ar-ul-Haraam and the
ka'bah ...'but rather than one should use Allaahs
names and attributes as a means of approach (wasilah)
to Him. And the Hanafi scholars have declared that
is hated to say: "Allaah I ask You by the right of
the Mash'aral Haraam...etc" As occurs in 'Haashiyat
Ibn 'Aa-bideen' and other books. see 'at-Tawassul'
Anwa'uhu wa ah-kaamuhu'
128. And this is one of the worst
innovations because of what it involves regarding
twisting the shari'ah which is clearly shown in the
Book and Sunnah merely on account of opinion. And
the chief responsibility for the lack of total use
of the meat lies upon the pilgrims themselves, because
they do not when sacrificing take account of the directions
of the Wise Legislator - as is shown in the Original
129. And the Sunnah is to go
to visit the mosqe as the Prophet said: do not journey
accept to three mosques...so when he reaches it and
prays upon entering then he may go to the grave. And
it should be known that traveling to visit his grave
- peace and blessings be upon him - and other graves
is one thing, and visiting without traveling is something
else - contrary to what has become widespread amongst
the later people - among them holders of doctorates
who have confused the two - and have further declared
that Ibn Taimiyyah in particular and the salafis in
general deny the authenticity of visiting the Prophets
graves - and this is a clear untruth. See the matter
fully explained in our refutation of Doctor Bootee
who produced a succession of such sayings in the magazine
'Islamic civilization'. Then I produced a particular
treatise called 'in defense of the Prophetic hadith....
130. And al-Ghazali-may Allaah
have mercy upon him-did well in speaking against this
kissing (1/244) and said: "it is a habit of Christians
and Jews" So is there anyone to take heed?
131. And what is correct is to
say: "assalaamu'alaika yaa rasoolullaahi wa rahmatullaahi
wa barakaatuhu - assalaamu 'alaika yaa abaa bakr -
assalaamu 'alaika ya 'umar"
as Ibn 'Umar used to. And if he adds something slight
as he feels at the time - not always doing it - then
it is alright insha'Allah.
132. And this is in addition
to its being an innovation and exaggeration in religion,
and in contradiction to the Prophet's saying: Do not
take my grave as a festival, and send blessings upon
me and it is a reason for many Sunnahs being lost
and many benefits - and that it is the dhikr after
the prayer recited after giving salaam - for they
leave all of these and hurry to this innovation So
may Allaah have mercy upon the one who said: "No innovation
is brought to life except that a Sunnah is killed
133. And there is absolutely
no benefit in these two as they were only put there
for decoration and to charm the people - and they
have lately been removed - alhamdulillaah.
134. And the hadith about that
id da'eef - and cannot be an evidence for it is as
I have explained in 'Ad-Ad-Da'eefah' (no.364). So
it is not permissible to act on it as it is Sharee'ah
- especially as it may cause trouble to some pilgrims
as I myself once found - thinking that the hadith
about it was authentic - and he might miss some prayers
and thus be a hardship - which Allaah has delivered
him from. And one honorable person holds this hadith
to be strong - based upon the attestation of Ibn Hibbaan
in favour of one of its unknown narrators - and the
scholars of Hadith criticism do not accept this type
of attestation. Among them the aforementioned honorable
person as he himself has stated in his refutation
of Shaikh al-Ghumaaree in the 'Journal of the Salafi
University' which comes from India. See the Book of
Shaikh 'Abd-ul-Rabee'aan in reply to him, as he has
written well and is of benefit and explains the mistakes
regarding supporting this hadith and the contradictions