1. Reported by Bukhari, Ahmad, An-Nasa'i and Ibn Majah from Abu Hurairah (may Allah be pleased with him). See ´┐ŻSilsilat-ul-Ahadith-us-Sahihah' (no. 1200) and ´┐ŻAl-Irwa' (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 Qarin or Farid - 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 ´┐ŻSahih Abi Dawud' (nos.1568 and 1571).

4. And his basis for saying that is the saying of the Prophet: Verily Allah has entered the ´┐ŻUmrah into this Hajj of yours, so when you come - then he who has made tawaaf of the House and between Safa and Marwah - then he has become Halal (left Ihram) 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 ´┐ŻUmar 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 ´┐ŻUmrah in his journey and Hajj in his journey. See Majmu' Al-Fatawa, Vol.26 as it is important.

6. Hasan hadith. See ´┐ŻSahih ul-Jami us-Saghir' (no.1477).

7. And it exists in the Original in its complete form (pg. 28) and is reported in [[Irwa al Ghalil]] #1019 and Sahih Abi Dawud #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 ´┐ŻAl-Waswasah' or ´┐ŻAl-Burqa'. If she pulls it down to below the eye socket then it is ´┐ŻAl-niqab', and if it is upon the end of her nose it is ´┐ŻAl-Lukfam'. It is called the woman's niqab because it hides her colour of the niqab (Lisan ul ´┐ŻArab 2/265-266).

9. Shaikh-ul-Islam Ibn Taimiyyah says in his ´┐ŻMansik'(p.365): ´┐ŻAnd the gloves (Quffazat) are a covering made for the hand-like falconers wear...´┐Ż

10. Shaikh-ul-Islam Ibn Taimiyyah says in his ´┐ŻMansik': ´┐ŻAnd 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 ´┐ŻArafat, when allowed one not finding an izar 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´┐Ż.

11. Bukhari and Muslim, Sahih Abi Dawud (no.1600).

12. Al-Ahadith-us-Sahihah.(no.24569).

13. Bukhari and Muslim, Sahih Abi Dawud no. 155.

14. Bukhari and others

15. Sahih Abi Dawud, (no.1579), Mukhtasar Sahih ul Bukhari,(no. 761-762). Ibn Hajar says in ´┐ŻFath-ul-Bari'(3/311) - ´┐ŻThis shows that the excellence of al-Aqiq valley is like the excellence of Madinah are like prayer therein´┐Ż.´┐Ż

16. Bukhari with mu'allaq isnad.

17. Narrated by Ad-Diya' with Sahih isnad.

18. Bukhari and Muslim. Sahih Abi Dawud, (no.1590).

19. Abu Dawud, Tirmidhi. An-Nasa'i, Ibn Majah. See Sahih Abi Dawud, (no.1592).

20. Hadith Hasan. (Sahih ul-Jami', no.112)

21. Narrated by Sa'id ibn Mansur ( See ´┐Żal-Mahalla'(7/94)) with good isnad. And Ibn Abi Shaibah with Sahih isnad from al-Muttalib ibn ´┐ŻAbdullah (Fath-ul Bari:3/324) and is mursal.

22. Muslim, see as-Sahihah, (no.2023).

23. Bukhari (no.769 in the mukhtasar). At-Tayalisi (no.1513), Ahmad (6/32,´┐Ż)

24. Ibn Abi Shaibah - see ´┐Żal-Muhalla (7/94-95) and its isnad is Sahih.

25. Part of a Sahih hadith - ´┐Żas-Sahihah' (no.828) with the words: ´┐ŻJibril ordered me to raise the voice with ihlal (talbiyyah) as it is one of the signs of Hajj.´┐Ż

26. Ibn Khuzaimah and Baihaq' with Sahih isnad.

27. Bukhari and Ibn Hajr says: ´┐ŻAnd 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.´┐Ż

28. Ahmad (1/417) with good isnad, and Al-Hakim and adh-Dhahabi authenticate it.

29. Bukhari and al-Baihaqi.

30. Bukhari, Sahih Abi Dawud,(no.1630).

31. Bukhari, Sahih Abi Dawud,(no.1929).

32. Al-Fakihi with hasan isnad.

33. Hadith Hasan: ´┐ŻAs-Sahihah, (no.2478)´┐Ż.

34. Sahih ul Kalim ut-Tayyibah.

35. Ibn Abi Shaibah with Sahih isnad up to Ibn ´┐ŻAbbas. Marfu'an it is da'if.

36. Baihaqi (5/72) with hasan isnad´┐Ż.

37. See ´┐ŻAl-Irwa', (no.1112).

38. Ash-Shafi'i, Ahmad and others - and it is a strong hadith as I have explained in ´┐Żal-Hajj-ul-Kabir'.

39. Authenticated by at-Tirmidhi, Ibn Khuzaimah, Ibn Hibban, al-Hakim and Adh-Dhahabi. See ´┐Żal-Hajj-ul-Kabir'.

40. Made Hasan by at-Tirmidhi. Made Sahih by Ibn Hibban and Adh-Dhahabi.

41. Made Sahih by at-Tirmidhi and Ibn Khuzaimah.

42. Al-Idtiba' is bid'ah before this tawaf, and after it.

43. Abu Dawud and others. Authenticated by many scholars. See Sahih Abi Dawud, (no.1653).

44. Shaikh ul Islam ibn Taimiyyah says: ´┐ŻAs for the other parts of the House, and the Place of Ibrahim, 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 Ibrahim, 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 tawaf 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´┐Ż.

And ´┐ŻAbdur Razzaq (no.8945) and Ahmad and al-Baihaqi port from Ya'la ibn Umayyah who said: ´┐ŻI made tawaf with Umar ibn al-Khattab (and in a narration: with ´┐ŻUthuzza) - may Allah be pleased with him - so when I came to the corner of the Door I started to touch it so he said ´┐ŻHave you not made tawaf with The prophet of Allah?' I said: Yes. He said: ´┐ŻThen did you see him touch it?' I said: No. He said: ´┐ŻThen do likewise for there is for you in The prophet of Allah a good example'´┐Ż.

45. This is narrated by two isnads 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 Sahabah acted on it - from them Ibn ´┐ŻAbbas (may Allah be pleased with him) who said: ´┐ŻThis is the Multazam between the Corner and the Door. And it is authentically narrated from ´┐ŻUrwah ibn az-Zubair also - see ´┐ŻAs-Sahabah, no.2138. And Ibn Taimiyyah said in his ´┐ŻMansak' (p.387): ´┐ŻAnd 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'a - and he asks Allah for whatever he needs - then he may do so. And he may do so before the Farewell Tawaf there being no difference in this being at that time or any other - and the Sahabah used to do so when they entered Makkah - and if he stands near the Door making du'a without iltizam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.´┐Ż

46. At-Tirmidhi and others, and the other narration is Tabranis. And it is Sahih: See also ´┐ŻAl-Irwa' (no.21). Shaikh-ul-Islam Ibn Taimiyyah said: ´┐ŻAnd 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'a with any authentic du'as - and the particular du'as which many people mention like that for below the water-spout, etc. - there is no basis for them.

47. Bukhari and Muslim from Abu Hurairah, and Tirmidhi from ´┐ŻAli and Ibn ´┐ŻAbbas - see ´┐ŻAl-Irwa'(no.1102)

48. Bukhari and Muslim from ´┐ŻA'ishah, and Bukhari from Jabir - and the addition is his. See ´┐ŻAl-Irwa'(no.191).

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

50. Sahih hadith - as a number of scholars have said. See ´┐ŻAl-Irwa' (no.1123) and ´┐Żas-Sahihah' (no.883).

51. Sahih hadith narrated by at-Tayalisi and others. See ´┐Żas-Sahihah' (no.1056).

52. Narrated by ´┐Żad-Diya'' in ´┐ŻAl-Mukhtarah' and others. See ´┐Żas-Sahihah' (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 ´┐ŻAl-Adhkaar': Laa ilaha illallahu wala na'budu illa iyyahu, and I do not find this addition in any narration of the hadith - either Muslim or anyone else who records the hadith´┐Ż

55. That is after the tahlils - making du'a 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-Salih).

56. And contrary to what some mistakenly say it is a sahih hadith. See ´┐ŻAl-Irwa'(no.1072).

57. Reported by an-Nasa'i and others - see ´┐ŻAl-Hajj ul-Kabir. Note: The following text appears in ´┐Żal-Mughni'of Ibn Qudamah al-Maqdisi (3/394): ´┐ŻAnd all the woman's tawaf and sa'i 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 Safa and Marwah - nor uncovering the right shoulder (idtiba'). 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 idtiba' uncovering occurs.´┐Ż And in ´┐ŻAl-Majmu' of an-Nawawi(8/75) there appears what shows that there is difference of opinion in the matter between the Shafi'i scholars, he says:´┐Ż There are two sayings in that. Firstly, and this is correct upon which the Jumhur (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.´┐Ż I (Al-Albani) say: ´┐ŻAnd perhaps that is more cprrect - as the origin of sa'i (running) is the sa'i of Hajar mother of Ishmael - seeking water for her thirsty son as occurs in the hadith of Ibn ´┐ŻAbbas: ´┐ŻAnd she found as-Safa to be the nearest hill to her so she stood upon it, then turned towards the river-bed to see if she could see anyone - so she went down from as-Safa till she reached the river-bed, raising up the border of her dress - and running fast till she crossed the river-bed then she came to Marwah and stood upon it to see if she could see anyone, and she could not see anyone - and she did that seven times. Ibn ´┐ŻAbbas said: The Prophet said:'And that is the sa'i of the people between these two'´┐Ż. (Narrated by Bukhari 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 ´┐ŻMustakhraj of Sahih Muslim'.

60. Narrated by Ibn Abi Shaibah (4/68.69) from Ibn Mas'ud and Ibn ´┐ŻUmar (may Allah be pleased with them) with two sahih isnads. And from Al-Musayyib ibn Rafi' al-Kahili and ´┐ŻUrwah ibn az-Zubair. And at-Tabarani narrates it from the Prophet but its isnad is da'if (weak) - ´┐ŻAl-Mujmi'(3/248).

61. Or shaves it if there is sufficient time between his ´┐ŻUmrah and Hajj for his hair to grow enough (see Fath ul Bari,3/444).

62. Narrated by Bukhari 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 ´┐ŻArafah then it is alright insh'allah. Shaikh ul Islam Ibn Taimiyyah says in ´┐ŻAl-Fatawa' (26:128): As for that which is from the sunnah of The prophet of Allah - staying in Mina on Yaum -ut-Tarwiyyah and for that night, then stopping at ´┐ŻUrahah', which is between the Mash'ar ul Haraam and going from there to ´┐ŻArafah, and the giving of Khutbah and the two prayers on the way in the middle of ´┐ŻUranah'- 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.´┐Ż

65. I say: ´┐ŻAnd also it is not reported that the Prophet prayed anything before Zuhr or after ´┐ŻAsr 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. Bukhari narrates it from Ibn ´┐ŻUmar with mu'allaq isnad. See ´┐ŻMukhtasar-al-Bukhari'(3/89/25).

67. Hasan or Sahih hadith. With more than one isnad - refer to ´┐ŻAs-Sahihah, (no.1503)'.

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

69. Narrated by Muslim and others. See ´┐ŻAt-Targhib'(2/129).

70. Narrated by Ahmad and others - and authenticated by a number of scholars - as I have explained in ´┐ŻTakhrij ut-Targhib'.

71. This was said ny Shaikh-ul-Islam Ibn Taimiyyah, its being established from the Prophet and his companions, in al-Bukhari (25/94/801) (Mukhtasar al-Bukhari).

72. Ibn Taimiyyah says: ´┐ŻAnd when he reaches Muzdalifah he prays Maghrib before making the camels kneel down if possible, then after making them kneel they pray ´┐ŻIsha - and if they delay the ´┐ŻIsha somewhat then there is no harm.´┐Ż

73. As for the addition ´┐ŻAllahummaj'alhu Hajjan mabruran´┐Ż.´┐Ż which some writers mention - it is not established from the Prophet as I have explained in ´┐ŻAd-Dai'fah' (no.1107).

74. Narrated in Ibn Khuzaimah's ´┐ŻSahih' - where he says: Hadith Sahih, and explaining with this narration what is unclear in others and that what is intended by ´┐Żuntil he stoned Jamrat ul ´┐ŻAqabah' is ´┐Żfinished stoning it' (Fath ul Bari, 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 ´┐ŻSahih 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 isnad - eventhough Ibn ul Qayyim strengthened it in his ´┐ŻTahdhib' of Abi Dawud, and as did Al-Hafiz (Ibn Hajr) in ´┐ŻAt-Talkhis' - 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'if to level of its being Sahih. However due to there being in a reference work not in common use by the large majority - and that is Imam at-Tahawis ´┐ŻSharh Ma'ani ul ´┐ŻAthar'- these people quickly declared its something strange or being da'if and they were encouraged in this by the fact that they found that some of the earlier scholars had said: ´┐ŻAnd 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 The prophet of Allah 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 Imam ash-Shafi'i said ´┐ŻA 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 The prophet of Allah is confirmed on its own not by anyone's acting on it afterwards.´┐Ż I say: So the hadith of The prophet of Allah 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 ´┐ŻUrwah ibn az-Zubair - the greatest Tabi'i - 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 ´┐ŻEid prayer for the rest of the people, therefore, Imam Ahmad liked that the time for the ´┐ŻEid prayer in different parts should be that of the time of sacrifice in Mina, And the Prophet gave Khutbah on the Day of Sacrifice after the stoning just as he used to give the Khutbah in Madinah after ´┐ŻEid prayer - so some people holding it as being desirable to offer ´┐ŻEid prayer in Mina, 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 khulafa after him ever prayed the ´┐ŻEid prayer at Mina. See ´┐ŻFatawa Ibn Taimiyyah' (26:180).

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 Original (pp.82-988).

78. And there is a hadith from the Prophet narrated by Jabir - reported by Abu Dawud and others - see ´┐ŻAl-Irwa' (no.1138) and another by Baihaqi (9/289). And it is narrated from Ibn ´┐ŻUmar that he liked the animal to be made to face the Qiblah when slaughtered. And Abdur-Razzaq (no.8585) narrates with sahih isnad from ibn ´┐ŻUmar, that he disliked to eat from an animal slaughtered facing other than the Qiblah.

79. Al-Hafiz (Ibn Hajr) says (10/16): ´┐ŻThat it will be easier for the one slaughtering to take the knife in his right hand, and to hold its head with his left.´┐Ż I say: And causing it to die down and placing the foot on its side is what is narrated by Bukhari and Muslim.

80. Sahih Abi Dawud (no.1550). And there is after it a supporting hadith from Ibn'Umar like it - narrated by Bukhari and Muslim.

81. Narrated by Malik with sahih isnad reaching Ibn ´┐ŻUmar and Bukhari brings it in a chapter heading while signifying its authenticity Mukhtasar of Bukhari (no.330).

82. Reported by Abu Dawud and others narrated by Jabir - and it has support from the hadith of Abu Sa'id al Khudni reported by Abu Ya'la - as occurs in ´┐Żal-Majma' (4/22) - see ´┐ŻAl-Irwa' (no.1118).

83. Reported by Muslim and others from ´┐ŻA'ishah - see ´┐ŻAl-Irwa' - and Ibn Taimiyyah in his book ´┐ŻAl-Mansik' added: ´┐Ż´┐Ż (As You accepted from Ibrahim whom You took as a chosen friend)´┐Ż, and I cannot find it in any of the books of Sunnah which are with me.

84. Reported by Bukhari with mu'allaq isnad (see Glossary). Its isnad is joined by Abu Dawud and others. See Sahih Abi Dawud (nos.1700,1701).

85. Reported by Ahmad, authenticated by Ibn Hibban, and I hold it to be authentic due to its multiple lines of transmission. See ´┐ŻAs-Sahihah'(no.2476).

86. Al Qani' is the one who asks and Al Mu'tarr is the one who begs by displaying the weakness of his body.

87. Narrated by Bukhari and others. See ´┐ŻIrwa ul Ghalil' (no.964). As for Ibn Taimiyyah's saying (p.388) ´┐ŻAnd the Mutamatti' must fast part of the three days before putting of the Ihram for Hajj on the Day of Tarwiyya´┐Ż - 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 Bukhari and Muslim and others from the hadith of Ibn ´┐ŻUmar and others - see ´┐ŻAl-Irwa' (no.1084).

89. Reported by Muslim and others, see ´┐ŻAl-Irwa' (no.1089), and Sahih Abi Dawud (no.1730). And this is one of those matters in which Ibn al Hammam the Hanafi scholar agrees that the Hanafi scholars have gone against the Sunnah. So what have the blind followers to say of that?

90. Sahih hadith - ´┐ŻAl Ahadith us-Sahihah' (no.605), Sahih Abi Dawud (no.1732).

91. Ibn Taimiyyah says: ´┐ŻAnd 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.´┐Ż

92. Report by Bukhari and Abu Dawud from a number of the companions - see Sahih Abi Dawud (nos.1705,1707,1709,1710) and ´┐ŻMukhtasar ul-Bukhari' (no.847).

93. Narrated by Bukhari with mu'allaq isnad - connected by Abu Dawud. See Sahih Abi Dawud (no.1700) and ´┐ŻIrwa ul Ghalil' (no.1064).

94. 95. 94,95. Narrated by Abu Dawud and others. See Sahih Abi Dawud (no.1710)

96. Narrated by Bukhari with mu'allaq isnad. Connected by Ibn Abi Shaibah and others. See ´┐ŻMukhtasar al Bukhari' (no.319,1/p.386).

97. Narrated by Bukhari with mu'allaq isnad. Connected by Abdur-Razzaq. See ´┐ŻMukhtasar al Bukhari'(no.318).

98. Narrated by ´┐ŻAbd ur-Razzaaq (no.9012) with sahih isnad from Ibn ´┐ŻUmar.

99. I say: And Allah knows better which of them The prophet of Allah 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'ud reported by Bukhari 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 shadh (Glossary), or rather munkar (Glossary) as I have explained in ´┐ŻAd-Da'ifah'(no.4864).

103. Shaikh-ul-Islam Ibn Taimiyyah says: ´┐ŻSo if the sun sets and he is still in Mina - then he must remain for the stoning on the third day´┐Ż. I say: And the great majority of scholars agree on that - contrary to what Ibn Hazm says in ´┐ŻAl-Muhalla' (7.185). And An-Nawawi drives proof for them (the majority) from what is understood from Allah saying: faman ta'ajjala fee yaumaini fala ithma ´┐Żalaihi (8:283): ´┐ŻAnd the day (al-Yaum) is a name for the daytime not including the night´┐Ż. And using what is confirmed from ´┐ŻUmar and his son ´┐ŻAbdullah who both said : ´┐ŻWhoever is at Mina on the second day and the evening comes upon him - then let him stay until the next day and leave together with the people.´┐Ż And the wording of ´┐ŻAl-Muwatta' from Ibn ´┐ŻUmar is: ´┐ŻThen let him not leave until he has stoned the Jamarat on the next day.´┐Ż And Imam Muhamad in his Muwatta (p.233) narrates it from Imam Malik and says: ´┐ŻAnd that is what we accept, and it is the saying of Abu Hanifah and people in general.´┐Ż

104. Reported by Bukhari and Muslim and others - see ´┐ŻAl-Irwa' (no.1097). And I have pointed out there that my narrating it as being from the hadith of Ibn ´┐ŻAbbas in the Original is a mistake.

105. Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah - and authenticated by a group of the scholars. See ´┐ŻAl-Irwa'(no.1080).

106. Hadith hasan reported by Al-Bazzar and Al-Baihaqi and others from Ibn ´┐ŻAbbas - Ibn Hajr declaring its isnad to be hasan, and it has supporting narrations which I have quoted in ´┐ŻAs-Sahihah' (No.2477).

107. Reported with Mu'allaq isnad by Bukhari (Mukhtasar al Bukhari, no.287) joined by a number of scolars whom I have named in ´┐ŻAs-Sahihah' (no.803).

108. Reported by Tabraani and Diya'-al-Maqdisi in ´┐ŻAl-Mukhtara' and ´┐ŻAl-Mundhari' declares its isnad to be hasan. And it is as he said as it has another chain of transmission as I have shown in ´┐ŻTahdhir us-Sajid´┐Ż' (pp.106-107 2nd edition).

109. Reported by Ahmad and others from the hadith of Jabir from the Prophet with Sahih isnad - and authenticated by a number of scholars whom I have mentioned in ´┐ŻAl-Irwa' (no.1129).

110. Reported by Tirmidhi and others - authenticated by Ibn Khuzaimah and Ibn Hibban and al-Hakim and others - see ´┐ŻAl-Mishkat' (no.258) and ´┐Żat-Targhib' (no.2/120,122).

111. Reported by Abu Dawud, Tirmidhi, an-Nasa'i Ibn Majah and others - authenticated by Tirmidhi and al-Hakim and adh-Dhahbi - see ´┐ŻAl-Irwa' (no.481).

112. Reported by Muslim and others - and a similar hadith by Bukhari. see ´┐ŻAl-Irwa' (no.1086) and ´┐ŻSahih Abi Dawud' (no.1747).

113. Established in the hadith of al-Harith Ibn ´┐ŻAbdullah Ibn Aus, reported by Ahmad and others. See Sahih Abi Dawud (no.1749)

114. Reported by Ahmad with a sahih isnad to the standard of Bukhari and Muslim - who also both narrate a similar hadith - see ´┐ŻAl-Irwa' (no.1086). And they also narrate a witness to it from the hadith of ´┐ŻA'ishah - see Sahih Abi Dawud (no.1748).

115. Reported by Bukhari in his ´┐ŻTariq and Tirmidhi who declared it to be hasan - from the hadith of ´┐ŻA'ishah (may Allah be pleased with her). See ´┐ŻAl-Ahadith-as-Sahihah' (no.883).

116. Reported by Baihaqi with a good sahih isnad from Jabir (may Allah be pleased with him). And it has an authentic mursal narration as a witness to it reported by ´┐ŻAbd-ur-Razzaq in his ´┐ŻMusannaf'(no.9127). And Ibn Taimiyyah narrates that the salaf used to transport it.

117. See note 24.

118. May Allah 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 ´┐ŻSilsilat-ul-Ahadith as-Sahihah' (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-Bajuris explanation of Ibn ul-Qasim (1/41) there occurs: ´┐ŻAnd 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 ´┐ŻUmar (may Allah 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 The prophet of Allah 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 tawaf, then the praying behind the Station of Ibrahim and has preceded from the Prophet, from his action. And see ´┐ŻAl-Qawa'id an-Nuraniyah' of Ibn Taimiyyah (pg.101)

126. What has been authentically reported as a practice of Ibn Mas'ud and Ibn ´┐ŻUmar is the same that has preceded (see point no.55).

127. This du'a besides being a novelty also contains that which contradicts the sunnah and that is using as a means of approach to Allah the ´┐Żright of the Mush'ar-ul-Haraam and the ka'bah ´┐Ż'but rather than one should use Allahs names and attributes as a means of approach (wasilah) to Him. And the Hanafi scholars have declared that is hated to say: ´┐ŻAllah I ask You by the right of the Mash'aral Haraam´┐Żetc´┐Ż As occurs in ´┐ŻHashiyat Ibn ´┐ŻA-bidin' and other books. see ´┐Żat-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 mosqe as the Prophet said: do not journey accept to three mosques´┐Żso 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 ´┐ŻIslamic civilization'. Then I produced a particular treatise called ´┐Żin defense of the Prophetic hadith´┐Ż.

130. And al-Ghazali (may Allah have mercy upon him) did well in speaking against this kissing (1/244) and said: ´┐Żit is a habit of Christians and Jews´┐Ż So is there anyone to take heed?

131. And what is correct is to say: ´┐Żassalamu'alaika yaa rasulullaahi wa rahmatullahi wa barakatuhu - assalamu ´┐Żalaika ya aba bakr - assalamu ´┐Żalaika ya ´┐Żumar´┐Ż as Ibn ´┐ŻUmar 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 Allah have mercy upon the one who said: ´┐ŻNo innovation is brought to life except that a Sunnah is killed off ´┐Ż.

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 - alhamdulillah.

134. And the hadith about that id da'if - and cannot be an evidence for it is as I have explained in ´┐ŻAd-Ad-Da'ifah' (no.364). So it is not permissible to act on it as it is Shari'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 Allah has delivered him from. And one honorable person holds this hadith to be strong - based upon the attestation of Ibn Hibban 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-Ghumari in the ´┐ŻJournal of the Salafi University' which comes from India. See the Book of Shaikh ´┐ŻAbd-ul-Rabi'an 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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