Innovations of Ihraam and Talbiyyah, etc.



23. Taking a particular sort of shoe with certain conditions well-known in certain books.

24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.

25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.

26. Making intention by words.

27. Performing Hajj silently, not speaking.

28. Making Talbiyyah in a group in one voice.

29. Saying takbeer and 'tahleel' in place of the talbiyyah (when assuming iHraam).

30. Saying after talbiyyah "O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You..." (Allaahumma innee ureedul Hajj fa yassirhu lee... )

31. Going to the mosques in and around Makkah apart from Masjid al-Haraam - like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.

32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa - which is said to have contained the sacrifice, etc.

33. Going to perform prayer in the Mosque of 'Aa'ishah at Tan'eem.

34. Making the sign of the cross in front of the House.(124)

Innovations Of Tawaaf



35. Bathing for Tawaaf.

36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.

37. The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haraam.(125)

38. His saying: "I intend by my tawaaf these seven times such and such.."

39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.

40. To call out with kissing of the Black Stone.

41. Crowding in order to kiss the Black Stone, and preceding the imams' saying salaam in order to do so.

42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.

43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)

44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)

45. Placing the right hand upon the left while making tawaaf.

46. Saying in front of the door of the Ka'bah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety) Then pointing towards the Station of Ibrahim - peace be upon him - saying: (And this is the place of the one who seeks Your refuge from the Fire.)

47. Making du'aa at the 'Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)

48. Making du'aa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)

49. Making du'aa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy sa'ee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)

50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)

51. Kissing the Yemeni corner.

52. Kissing the two shaami corners and touching them.

53. Wiping the walls of the Ka'bah and the Station Wiping the walls of the Ka'bah and the Station of Ibrahim - peace be upon him.

54. Seeking blessing from what they call 'Al'Urwat al Wuthqaa' and it is a high place Jutting out from the wall of the Ka'bah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to 'the most Trustworthy Hand-Hold.'

55. A peg at the center of the House, which they call 'the Navel of the world' -uncovering their navels and placing it upon that spot - so that he is putting his navel upon 'the Navel of the world'.

56. Seeking to perform Tawaaf because it is raining claiming that one who does that has 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. Desisting from Tawaaf in a Garment that is not clean.

59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease...)

60. Bathing in Zamzam.

61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.

62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Ka'bah.

Innovations of Sa'ee Between Safaa and Marwah



63. Making wudoo in order to walk between Safaa and Marwah with claim that he who does so has 70,000 ranks written for him for every step he takes.

64. Climbing right up Safaa until reaching the wall.

65. Making du'aa when descending from Safaa, saying: (O Allaah make me act according to the Sunnah of Your Prophet, and cause me to die upon his religion, and protect me from the misleading trials, by Your Mercy, O Most Merciful One.)

66. Saying while making Sa'ee: (O Allah forgive and have mercy and pass over what You Know...etc)(126)

67. Making fourteen circuits and thus finishing upon Safaa.

68. Doing Sa'ee repetitively in Hajj or `Umrah.

69. Praying two rak'ahs after completing Sa'ee.

70. Continuing to perform the Sa'ee between Safaa and Marwah after the Iqaamah has been given for prayer - so that they miss prayer in congregation.

71. Saying a particular du'aa upon reachin Minaa, like that which occurs in "Ihyaa `Uloom ud Deen": (O Allah this is Minaa...) And when he leaves saying: (O Allah make the best early morning ever this early morning...)

Innovations of `Arafah



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

73. The lighting of many candles on the night of `Arafah at Minaa.

74. Making du'aa on the night of `Arafah with ten phrases - saying them a thousand times: (Glory be to Him Whose Throne is above the sky...)

75. Their going direct from Makkah to `Arafah on the eight day.

76. Tarvelling to `Arafah from Minaa at night.

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

78. Bathing for the day of `Arafah.

79. Saying when nearing `Arafah and upon seeing the Mount of Mercy (Jabal ur-Rahmah): subHaanallaah walhamdulillaah wa...

80. Seeking to go off to the Plain of `Arafah before the time for standing which is after half the day.

81. Saying Tahleel 100 times upon `Arafah, then reading Surat ul-Ikhlaas, then upon the Prophet 100 times at the end upon us.

82. Remaining silent upon `Arafah and leaving du'aa.

83. Climbing upon the Mount of Mercy (Jabal ur-Rahmah).

84. Entering the Dome upon the Mount of Mercy which they call "The Dome of Adam" and praying in it, and making Tawaaf of it.

85. Believing that Allah ta'ala descends in the night of `Arafah upon the Dark Green Mountain and shakes hands with the riders and embraces those who are walking.

86. The imams giving two Khutbahs in `Arafah divinding them by sitting like that of Jumu'ah.

87. Praying Zuhr and `Asr before the Khutbah.

88. Giving adhaan for Zuhr and `Asr in `Arafah before the finish of the Khutbah.

89. The imams saying to the people of Makkah after finishing the prayer in `Arafah: "Complete your prayers for we are travellers."

90. Praying nafl prayers between Zuhr and `Asr in `Arafah.

91. Particularizing a certain du'aaa or dhikr for `Arafah, like the du'aa of al-Khidr - peace be upon him - which is mentioned in "Ihyaa `Uloom ud-Deen" and begins "O Him Who is not preoccupied with..." and other du'aas - some of them reaching five written pages.

92. Leaving `Arafah before sunset as some do.

93. What has become commmon upon the tongues of the people that the satanding in `Arafah on Yawm ul Jumu'ah is equivalent to 72 pilgrimages.

94. What some people do as regards gathering together on the evening of `Arafah in congregational mosques or in a foreign place - them making du'aa and dhikr raising their voices very much, reciting sermons and poetry, in imitating the people in `Arafah.

Innovations of Muzdalifah



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

96. Bathing to spend the night at Muzdalifah.

97. Regarding it to be desirable for one riding to get down and enter Muzdalifah on foot out of respect for the Sacred Area (Haram).

98. To repeat du'aa upon reaching Muzdalifah saying: (O Allah this is Muzdalifah, many languages have come together here...)

99. Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and instead looking for small stones.

100. Praying the sunnahs of Maghrib between the two prayers - or combining them with the sunnahs of Ishaa and Witr after the two Fard Prayers - as al-Ghazzali says.

101. Increasing the amount of firewood on the night of Sacrifice and in the Mash'ar ul-Haram.

102. Staying awake at night.

103. Stopping at Muzdalifah without spending the night there.

104. Saying upon reaching the Mash'ar ul-Haram: (O Allah I ask You by the night of...) (127)

105. Al-Bazjooris saying: "And it is sunnah to take seven stones for stoning on the Day of Sacrifice from Muzdalifah - and to take all other stones from the river-bed of Muhassir."

Innovations of Stoning

106. Bathing in order to perforn the stoning.

107. Washing the stones before the stoning.

108. Saying "subhaanallah" or any other dhikr in place of takbeer.

109. Saying anything in addition to takbeer - such as:

110. The saying of some of the later people: "And it is sunnah to say when throwing each stone..."

111. Adhering to a particular way of throwing the stones: like the saying of some: He should put the end of his right thumb upon the center of his forefinger and he should place the stone upon the back of his thumb as if he was making the number 70 with his fingers - then he should throw it. And others say: He should make a circle with his forefinger upon the joint of his thumb as if he were making the number 10.

112. Fixing a certain place for the one stoning to stand - that there should be between him and the ppillar five arm-lengths.

113. Stoning with shoes, etc.

Innovations of Sacrifice and Shaving the Head



114. Giving charity to the value of sacrifice instead of making the obligatory sacrifice of an animal, declaring that most of the sacrificial meat goes to waste - only a few people benefitting from it.(128)

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

116. The barbers starting with the left side of the head when shaving.

117. Only shaving a quarter of the head.

118. Al-Ghazzalis saying in "Ihyaa `Uloom ud-Deen": "And the Sunnah is to face the Qiblah during shaving."

119. Making du'aa while the head is shaved, saying: alhamdu lillaahi `alaa maa hadaana

120. Making tawaaf of the mosques near the Pillars.

121. Holding it recommendable to pray `Eid Prayer in Minaa.

122. The mutamatti's leaving out sa'ee after Tawaaf Ifaadah.




Various Innovations

123. Celebrating the covering of the Ka'bah.

124. Covering the Station of Ibrahim.

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

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

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

128. Calling one who has performed Hajj "al-Haajj".

129. Leaving Makkah to perform an extra `Umrah.

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

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

Innovations of Visiting Madinat-ul-Munawwarah


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

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

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

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

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

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

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

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

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

140. Making du'aa facing the grave.

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

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

143. Seeking for intercession etc. from the Prophet.

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

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

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

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

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

149. Seeking to pray facing the tomb.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Innovations of Bait ul-Maqdis [Jerusalem]


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

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

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

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

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

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

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

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

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

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

Footnotes

[You can press CTRL + F then type the number to find it quicker insha'Allah.]



1. Reported by Bukhaaree, AHmad, An-Nasaa’ee & 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 'SaHeeh Abi Dawud’ (nos.1568 and 1571).

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 Mufrad 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 Majmoo al-Fataawaa, Vol.26, as it is important.

6. Hasan hadith. See 'Saheeh ul-Jaami us-Sagheer' (no.1477).

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. Bukhaaree and Muslim, Sahih Abi Dawud (no.1600).

12. Al-Ahadeeth-us-Saheehah. (no.24569).

13. Bukhaaree and Muslim, Saheeh Abi Dawud no. 155.

14. Bukhaaree and others

15. Sahih Abi Dawud, (no.1579), Mukhtasar Sahih ul Bukhaaree, (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. Bukhaaree with mu'allaq isnaad.

17. Narrated by Ad-Diyaa with saheeh isnaad.

18. Bukhaaree and Muslim. Saheeh Abi Dawud, (no.1590).

19. Abu Dawud, Tirmidhee. An-Nasaa'ee, Ibn Maajah. See Saheeh Abi Dawud, (no.1592).

20. Hadith Hasan. (Saheeh ul-Jaami', no.112)

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. Bukhaaree (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 Baihaqi with saheeh isnaad.

27. Bukhaaree. 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. Bukhaaree and al-Baihaqi.

30. Bukhaaree, Saheeh Abi Dawud, (no.1630).

31. Bukhaaree, Saheeh Abi Dawud, (no.1929).

32. Al-Fakihee with hasan isnaad.

33. Hadith Hasan: "As-Saheehah, (no.2478)".

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 isnaad....

37. See 'Al-Irwaa', (no.1112).

38. Ash-Shafi'ee, AHmad and others - and it is a strong hadith as I have explained in 'al-Hajj-ul-Kabeer'.

39. Authenticated by at-Tirmidhee, Ibn Khuzaimah, Ibn Hibbaan, al-Haakim and Adh-Dhahabee. See 'al-Hajj-ul-Kabeer'.

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. Bukhaaree and Muslim from Abu Hurairah, and Tirmidhee from 'Alee and Ibn 'Abbaas - see 'Al-Irwaa’ (no.1102)

48. Bukhaaree and Muslim from 'Aa'ishah, and 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. Saheeh hadith - as a number of scholars have said. See 'Al-Irwaa' (no.1123) and 'as-Saheehah' (no.883).

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 the hadith...

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 (Salaf 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 raml (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’ee 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 mustaHabb for her to run at night when there is no one around (to see her) in the place of running - just as for men." I (Al-Albanee) say: "And perhaps that is more correct - as the origin of sa'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 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 hi