Footnotes
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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 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 Bukhaaree 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. Bukhaaree narrates it from Ibn 'Umar with mu'allaq isnaad. See 'Mukhtasar-al-Bukhaari’ (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. See 'At-Targheeb’ (2/129).
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 by Shaikh-ul-Islaam Ibn Taimiyyah, its being established from the Prophet and his companions, in al-Bukhaari (25/94/801) (Mukhtasar al-Bukhaari).
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, no.1426).
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 - even though Ibn ul Qayyim strengthened it in his 'Tahdheeb' of Abi Dawud, and as did Al-Haafiz (Ibn Hajr) in 'At-Talkhees' - by keeping silent about it. And I have found other chains of narration for it which will convince anyone looking into the matter of its being raised from the level of da'eef to level of its being saheeh. However due to there being in a reference work not in common use 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-Shafi’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 Ibn Taimiyyah'(26:180).
77. I say: And there is in this hadith two great allowances for the pilgrims - and a solution for most of the problems of the piling up of slaughtered animals in the slaughter- house - which has led to those in control there to have to bury some in the earth - and he who wishes to see the matter more fully laid out should return to the Original (pp.82-988).
78. And there is a hadith from the Prophet narrated by Jaabir - reported by Abu Dawud and others - see 'AL-Irwaa’ (no.1138) and another by Baihaqi (9/289). And it is narrated from Ibn 'Umar that he liked the animal to be made to face the Qiblah when slaughtered. And Abdur-Razzaaq (no.8585) narrates with sahih isnaad from ibn 'Umar, that he disliked to eat from an animal slaughtered facing other than the Qiblah.
79. Al-Haafiz (Ibn Hajr) says (10/16): "That it will be easier for the one slaughtering to take the knife in his right hand, and to hold its head with his left." I say: And causing it to die down and placing the foot on its side is what is narrated by Bukhaaree and Muslim.
80. Sahih Abi Dawud (no.1550). And there is after it a supporting hadith from Ibn’ Umar like it - narrated by Bukhaaree and Muslim.
81. Narrated by Maalik with sahih isnaad reaching Ibn 'Umar and Bukhaaree brings it in a chapter heading while signifying its authenticity Mukhtasar of Bukhaaree no.330).
82. Reported by Abu Dawud and others narrated by Jaabir - and it has support from the hadith of Abu Sa'eed al Khudree reported by Abu Ya'laa - as occurs in 'al-Majma' (4/22) - see "Al-Irwaa' (no.1118).
83. Reported by Muslim and others from 'Aa'ishah - see 'AL-Irwaa' - and Ibn Taimiyyah in his book 'Al-Mansik' added: "........(As You accepted from Ibrahim whom You took as a chosen friend)", and I cannot find it in any of the books of Sunnah which are with me.
84. Reported by Bukhaaree with mu'allaq isnaad (see Glossary). Its isnaad is joined by Abu Dawud and others. See Sahih Abi Dawud (nos.1700, 1701).
85. Reported by AHmad, authenticated by Ibn Hibbaan, and I hold it to be authentic due to its multiple lines of transmission. See 'As-Saheehah’ (no.2476).
86. Al Qaani' is the one who asks. And Al Mu'tarr is the one who begs by displaying the weakness of his body.
87. Narrated by Bukhaaree and others. See 'Irwa ul Ghaleel' (no.964). As for Ibn Taimiyyah's saying (p.388) "And the Mutamatti' must fast part of the three days before putting of the iHraam for Hajj on the Day of Tarwiyya" - I do not know any proof for it. Rather it seems to go against the clear meaning of the ayah and hadith, and Allah knows best.
88. Reported by Bukhaaree and Muslim and others from the hadith of Ibn 'Umar and others - see 'Al-Irwaa' (no.1084).
89. Reported by Muslim and others, see 'Al-Irwaa' (no.1089), and Sahih Abi Dawud (no.1730). And this is one of those matters in which Ibn al Hammaam the Hanaafi scholar agrees that the Hanaafi scholars have gone against the Sunnah. So what have the blind followers to say of that?
90. Sahih hadith - 'Al Ahaadith us-Saheehah' (no.605), Sahih Abi Dawud (no.1732).
91. Ibn Taimiyyah says: "And if he shortens it he draws it together and shortens it up to the length of a finger joint or less - or more, and the woman does not shorten in excess of that - as for the man he may shorten it as much as he pleases."
92. Report by Bukhaaree and Abu Dawud from a number of the companions - see Sahih Abi Dawud (nos.1705, 1707,1709,1710) and 'Mukhtasar ul-Bukhaaree' (no.847).
93. Narrated by Bukhaaree with mu'allaq isnaad - connected by Abu Dawud. See Sahih Abi Dawud (no.1700) and 'Irwaa ul Ghaleel' (no.1064).
94. 95. 94,95. Narrated by Abu Dawud and others. See Sahih Abi Dawud (no.1710)
96. Narrated by Bukhaaree with mu'allaq isnaad. Connected by Ibn Abi Shaibah and others. See 'Mukhtasar al Bukhaaree' (no.319, 1/p.386).
97. Narrated by Bukhaaree with mu'allaq isnaad. Connected by Abdur-Razzaaq. See 'Mukhtasar al Bukhaaree’ (no.318).
98. Narrated by 'Abd ur-Razzaaq (no.9012) with sahih isnaad from Ibn 'Umar.
99. I say: And Allaah knows better which of them Rasoolullah did - and it may be that he prayed twice with them - the first being Fard and the second nafl as he did in some of his battles.
100. 101. 102. 100,101,102. All of this is established in the hadith of Ibn Mas'ood reported by Bukhaaree and Muslim and others - and as for what occurs in some Hajj books that he should face the Qiblah upon stoning Jamrat-ul-Aqabah, then that contradicts this authentic hadith - and whatever contradicts it is shaadh (Glossary), or rather munkar (Glossary) as I have explained in 'Ad-Da'eefah'(no.4864).
103. Shaikh-ul-Islaam Ibn Taimiyyah says: "So if the sun sets and he is still in Minaa - then he must remain for the stoning on the third day". I say: And the great majority of scholars agree on that - contrary to what Ibn Hazm says in 'Al-Muhallaa' (7.185). And An-Nawaawi drives proof for them (the majority) from what is understood from Allaah ta'ala's saying: faman ta'ajjala fee yaumaini falaa ithma 'alaihi (8:283): "And the day (al-Yaum) is a name for the daytime not including the night". And using what is confirmed from 'Umar and his son 'Abdullah who both said: "Whoever is at Minaa on the second day and the evening comes upon him - then let him stay until the next day and leave together with the people." And the wording of 'Al-Muwatta' from Ibn 'Umar is: "Then let him not leave until he has stoned the Jamaraat on the next day." And Imaam Muhammad in his Muwatta (p.233) narrates it from Imaam Maalik and says: "And that is what we accept, and it is the saying of Abu Hanifah and people in general."
104. Reported by Bukhaaree and Muslim and others - see 'Al-Irwaa' (no.1097). And I have pointed out there that my narrating it as being from the hadith of Ibn 'Abbaas in the Original is a mistake.
105. Reported by Abu Dawud, At-Tirmidhi, An-Nasaa'ee and Ibn Maajah - and authenticated by a group of the scholars. See 'Al-Irwaa’ (no.1080).
106. Hadith hasan reported by Al-Bazzaar and Al-Baihaqi and others from Ibn 'Abbaas - Ibn Hajr declaring its isnaad to be hasan, and it has supporting narrations which I have quoted in 'As-Saheehah' (No.2477).
107. Reported with Mu'allaq isnaad by Bukhaaree (Mukhtasar al Bukhaaree, no.287) joined by a number of scholars whom I have named in 'As-Saheehah' (no.803).
108. Reported by Tabraani and Diyaa-al-Maqdisee in 'Al-Mukhtaarah' and 'Al-Mundhari' declares its isnaad to be hasan. And it is as he said as it has another chain of transmission as I have shown in 'Tahdheer us-Saajid...' (Pp.106-107 2nd edition).
109. Reported by AHmad and others from the hadith of Jaabir from the Prophet with saheeh isnaad - and authenticated by a number of scholars whom I have mentioned in 'Al-Irwaa' (no.1129).
110. Reported by Tirmidhee and others - authenticated by Ibn Khuzaimah and Ibn Hibbaan and al-Haakim and others - see 'Al-Mishkaat' (no.258) and 'at-Targheeb' (no.2/120,122).
111. Reported by Abu Dawud, Tirmidhee, an-Nasaaiee Ibn Maajah and others - authenticated by Tirmidhee and al-Haakim and adh-Dhahabee - see 'Al-Irwaa' (no.481).
112. Reported by Muslim and others - and a similar hadith by Bukhaaree. See 'Al-Irwaa’ (no.1086) and 'Saheeh Abi Dawud' (no.1747).
113. Established in the hadith of al-Haarith Ibn 'Abdullah Ibn Aus, reported by AHmad and others. See Sahih Abi Dawud (no.1749)
114. Reported by AHmad with a sahih isnaad to the standard of Bukhaaree and Muslim - who also both narrate a similar hadith - see 'Al-Irwaa' (no.1086). And they also narrate a witness to it from the hadith of 'Aa'ishah - see Sahih Abi Dawud (no.1748).
115. Reported by Bukhaaree in his 'Taareeq and Tirmidhee who declared it to be hasan - from the hadith of 'Aa’ishah - May Allaah be pleased with her - see 'Al-Ahaadeeth-as-Saheehah' (no.883).
116. Reported by Baihaqi with a good sahih isnaad from Jaabir - May Allaah be pleased with him. And it has an authentic mursal narration as a witness to it reported by 'Abd-ur-Razzaaq in his ‘Musannaf’ (no.9127). And Ibn Taimiyyah narrates that the salaf used to transport it.
117. See note 24.
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 as-Saheehah' (no.1620)
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 Sharee’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 a cross.
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 Mash’ar-ul-Haraam and the Ka’bah...'but rather than one should use Allaah’s 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 'Aabideen' 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 (pg.87-88)
129. And the Sunnah is to go to visit the mosque as the Prophet said: do not journey accept to three mosques...so when he reaches it and prays upon entering then he may go to the grave. And it should be known that travelling to visit his grave - peace and blessings be upon him - and other graves is one thing, and visiting without travelling is something else - contrary to what has become widespread amongst the later people - among them holders of doctorates who have confused the two - and have further declared that Ibn Taimiyyah in particular and the salafis in general deny the authenticity of visiting the Prophets graves - and this is a clear untruth. See the matter fully explained in our refutation of Doctor Bootee who produced a succession of such sayings in the magazine 'Islamic civilization'. Then I produced a particular treatise called 'in defense of the Prophetic hadith....
130. And al-Ghazali-may Allaah have mercy upon him-did well in speaking against this kissing (1/244) and said: "it is a habit of Christians and Jews" So is there anyone to take heed?
131. And what is correct is to say: "assalaamu'alaika yaa rasoolullaahi wa rahmatullaahi wa barakaatuhu - assalaamu 'alaika yaa abaa bakr - assalaamu 'alaika ya 'umar" as Ibn 'Umar used to. And if he adds something slight as he feels at the time - not always doing it - then it is alright insha'Allah.
132. And this is in addition to its being an innovation and exaggeration in religion, and in contradiction to the Prophet's saying: Do not take my grave as a festival, and send blessings upon me and it is a reason for many Sunnahs being lost and many benefits - and that it is the dhikr after the prayer recited after giving salaam - for they leave all of these and hurry to this innovation So may Allaah have mercy upon the one who said: "No innovation is brought to life except that a Sunnah is killed off ".
133. And there is absolutely no benefit in these two as they were only put there for decoration and to charm the people - and they have lately been removed - alhamdulillaah.
134. And the hadith about that id da'eef - and cannot be an evidence for it is as I have explained in 'Ad-Ad-Da'eefah' (no.364). So it is not permissible to act on it as it is Sharee'ah - especially as it may cause trouble to some pilgrims as I myself once found - thinking that the hadith about it was authentic - and he might miss some prayers and thus be a hardship - which Allaah has delivered him from. And one honourable person holds this hadith to be strong - based upon the attestation of Ibn Hibbaan in favour of one of its unknown narrators - and the scholars of Hadith criticism do not accept this type of attestation. Among them the aforementioned honourable person as he himself has stated in his refutation of Shaikh al-Ghumaaree in the 'Journal of the Salafi University' which comes from India. See the Book of Shaikh 'Abd-ul-Rabee'aan in reply to him, as he has written well and is of benefit and explains the mistakes regarding supporting this hadith and the contradictions involved.
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