Questions about Hajj and Umrah

1. Innovations pertaining to visiting the grave of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam)

Question: Are there any innovations which some people fall into (when) at the grave of the Messenger (sal-Allaahu `alayhe wa sallam)?

Response: From the innovations that take place at the grave of the Messenger (sal-Allaahu `alayhe wa sallam) is much frequentation. For example, whenever he enters the masjid, he goes and says 'salaam' to him and sits near the grave. The Prophet (sal-Allaahu `alayhe wa sallam) said:

“Do not take my grave as a place of (much) frequentation”, [Musnad Ahmad, Musannaf 'Abdur-Razzaaq].

Rather, it is recommneded for one who arrives from a journey to visit it. Also, from the innovations that occur at the Messenger's grave or other than that is the assumption that the supplication there is accepted. On the contrary, it is legislated to send saluations upon him (sal-Allaahu `alayhe wa sallam), and if he wants to supplicate then it is (to be) done in any part of the masjid and if it is done after the prayer then that is best. From that which is done and disliked at the grave of the Prophet (sal-Allaahu `alayhe wa sallam) is raising the voice and requesting from him (sal-Allaahu `alayhe wa sallam) that one's needs be satisfied. This is a major shirk, and that which is obligatory is to be cautious of it.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 240)


2. The ruling regarding making tawaaf around the Prophet's chamber

Question: What is the ruling regarding making tawaaf around the Prophet's chamber?

Response: Some vistors to the al-Masjid an-Nabawee make tawaaf around the grave of the Prophet (sal-Allaahu `alayhe wa sallam) and touch the caging of the chamber and its walls and, quite possibly, they kiss it with their lips and place their cheeks upon it. All of this is a detestable innovation! Certainly, making tawaaf around other than the Ka'bah is impermissible; also, touching, kissing and placing the cheeks has been legislated for a specific place on the Ka'bah (between al-Hajar al-Aswad and the door of the Ka'bah).

So, worshipping Allaah in this way, on the walls of the chamber, does not increase a person in anything except distancing himself from Allaah.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 403)


3. Regarding entering al-Masjid al-Haraam through a particular door, and the supplication upon seeing the Ka'bah

Question: What are the mistakes some pilgrims commit when entering al-Masjid al-Haraam?

Response: From amongst the mistakes that some pilgrims fall into when entering al-Masjid al-Haraam are:

Firstly: That some people think it is imperative, for making Hajj or 'Umrah, to enter through a particular door of al-Masjid al-Haraam. So, for example, some people see that it is necessary for one making 'Umrah to enter via the door which is called the "'Umrah Door" (Baab al-'Umrah) or that this is something that must be done and that it is legislated. Others see that it is imperative to enter via the "Door of Peace" (Baab as-Salaam) and that entering through any other door is a sin or disliked - and there is no evidence for this. So, it is upon the one making Hajj or 'Umrah to enter via any door they wish, and when doing so, extending the right foot
first (upon entry) and saying that which is mentioned for entering all masaajid. So, he sends his salutations upon the Prophet (sal-Allaahu `alayhe wa sallam) and says:

“O Allaah! Forgive me my sins and open Your Doors of Mercy to me”.

Secondly: Some people innovate certain supplications when entering the al-Masjid al-Haraam and upon seeing the House (Ka'bah). They innovate supplications which have not been mentioned by the Prophet (sal-Allaahu `alayhe wa sallam) and they supplicate to Allaah with them. This is an innovation. So the act of worship, for the Sake of Allaah, by speech, action or belief which the Prophet (sal-Allaahu `alayhe wa sallam) or his companions were not upon, is an innovation and an evil, that which the Messenger of Allaah has warned against.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 384;
Fiqh al-'Ibaadaat - Page 344)


4. Regarding kissing the Yemeni corner

Question: Is it permissible to kiss the Yemeni corner (of the Ka'bah)?

Response: Kissing the Yemeni corner (ar-Rukn al-Yamaanee) is not confirmed from the Messenger of Allaah (sal-Allaahu `alayhe wa sallam). Any act of worship which is not confirmed from the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is an innovation and not something which draws one near to Allaah. So based upon this, it is not legislated for a person to kiss the Yemeni corner since this is not confirmed upon the Prophet (sal-Allaahu `alayhe wa sallam). Rather, it has been mentioned in a weak hadeeth that can not be used as proof.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 388;
Fiqh al-'Ibaadaat - Page 348)

5. Regarding making a long supplication behind the maqaam Ibraaheem

Question: What is the ruling regarding making a long supplication behind the maqaam Ibraaheem?

Response: From the innovations that some people do when they stand behind the maqaam Ibraaheem is that they make a long supplication which they call "du'aa. al-maqaam". There is no basis for this from the Sunnah of the Messenger (sal-Allaahu `alayhe wa sallam). This is an innovation that is prohibited. Along with this being an innovation, every innovation is (a door to) misguidance, whereby some people hold (small) books which contain this supplication and they begin supplicating in a loud voice and those behind them respond by saying "Aameen". This is an innovation, and with this there is interference upon worshippers (in prayer) around the maqaam Ibraaheem. From that which has preceded, interference of worshippers (in prayer) is prohibited.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 399;
Fiqh al-'Ibaadaat - Page 356)

6. Regarding making the talbiyyah as a group in chorus

Question: What is the ruling regarding making the talbiyyah as a group in chorus?

Response: Some of the pilgrims make the talbiyyah as a group in chorus, so one of them is either at the front, middle or behind and makes the talbiyyah whilst all of them follow him in chorus. This has not been mentioned on the authority of (any of) the companions. Rather, Anas Ibn Maalik (radhi-yallaahu 'anhu) said:

“We were with the Prophet (sal-Allaahu `alayhe wa sallam) (on the Hajj al-Wadaa' (farewell pilgrimage)) and from amongst us were those who recited "Allaahu Akbar" and those who recited "Laa ilaaha ill-Allaah" and those who reicted the talbiyyah”.

This is (what has been) legislated for the Muslims, whereby each one then makes talbiyyah on his own without joining together with others.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 394;
Fiqh al-'Ibaadaat - Page 343)


7. Regarding one making the talbiyyah and the rest follow him in chorus

Question: What is the ruling regarding the pilgrims making Khulafaa. as a group (in chorus), whereby one of them makes the talbiyyah and the rest follow him?

Response: This is not permissible for the non-existence of any evidence from the Prophet (sal-Allaahu `alayhe wa sallam) and nor from any of the Rightly Guided Khulafaa. (Abu Bakr, 'Umar, Uthmaan and 'Alee (radhi-yallaahu 'anhum)). Rather, it is an innovation.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 394;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Question 4, Fatwa No. 5609)


8. Regarding supplicating for parents in the salaah and passing the reward of reading the Qur.aan or doing the tawaaf to them

Question: They say that supplicating for the parents in the obligatory prayers is not permissible and nor is passing over to them the reward for completing the Qur.aan or the tawaaf.

Response: There is no harm in supplicating in the prayer either for oneself of for one's parents (or other than them), rather this is legislated. The Prophet (sal-Allaahu `alayhe wa sallam) said:

“The closest a servant is to his Lord is when he is in sujood, so increase in making the supplication (in it)” - narrated by Muslim.

And he (sal-Allaahu `alayhe wa sallam) said:

“As for the rukoo', then magnify the Lord (in it), and as for the sujood then strive in making the supplication (in it), for it is worthy of being responded to” - also narrated by Muslim.

And in the two Saheehs' (of Imaam al-Bukhaaree and Imaam Muslim), on the authority of Ibn Mas'ood (radhi-yallaahu 'anhu), that when the Prophet (sal-Allaahu `alayhe wa sallam) taught him the tashahhud, he said:

“...then choose a supplication which pleases you and supplicate (with it)”

And in another narration:

“...then choose from that which you desire”.

What is implied here is before the tasleem, so if he supplicates in the sujood or at the end of the prayer, for himself, his parents or the Muslims, there is no harm (in this) for what is mentioned of the generalness of these ahaadeeth and other than them. As for passing the reward for reciting (the Qur.aan) or making tawaaf for one's parents or other than them from the Muslims, then this is an issue where there is a difference of opinion amongst the scholars. That which is better, is to leave this since no evidence exists for its permissibility. Acts of worship are permanently stipulated, so nothing is to be practised unless legislated by the Sharee'ah, for the Prophet (sal-Allaahu `alayhe wa sallam) said:

“Anyone who introduces something into this matter of ours (i.e. Islaam), that which is not from it, will have it rejected” - this (narration) is agreed upon (by both Imaam al-Bukhaaree and Imaam Muslim).

And in another narration:

“Anyone who does an act which is not in agreement with us, then he will have it rejected” - narrated by Muslim.

And Allaah is the Expounder of Success.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 382;
Mujallah al-Buhooth al-Islaamiyyah - Volume 46, Page 198)


9. Regarding the behaviour of some pilgrims having returned to their homes after the Hajj

Question: Some of the pilgrims, when they return from the Holy Land to their countries, they remain in their houses for a week without going out, not even for any necessities nor (going out to the masjid) to pray, and the people engage them in supplicating for them. So is this from the Sunnah?

Response: This is not from the Sunnah, instead it is an innovation and anyone who believes this to be a Sunnah is mistaken. As for them remaining in their homes without attending the congregational prayers in the masjid, then this is not permissible, except for an Islaamically acceptable reason. For that which has been mentioned, then this is not (an) acceptable (reason), they are therefore sinning for not attending these prayers.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 406)


10. Regarding the mistakes which occur during the tawaaf

Question: There are some mistakes which occur whilst making tawaaf, what are those mistakes?

Response: Many pilgrims adhere to specific supplications whilst making tawaaf. There are groups from amongst them that take (their supplications) from one designated to read and then they all repeat this as a group in chorus. This is a mistake from two points:

Firstly: This is adhering to a supplication which is not mentioned to be adhered to in the this place (tawaaf) because no specific supplication has been mentioned on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) whilst making tawaaf;

Secondly: The group supplication in chorus is an innovation, which also interferes with the (concentration of) other pilgrims making tawaaf. That which is legislated is for everyone to supplicate on their own without raising the voices.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 398;
al-Fataawa Fadheelatush-Shaykh Saalih Ibn Fowzaan al-Fowzaan - Volume 2, Page 30)


11. Regarding visiting the "Seven Masaajid" and other places in Madeenah

Question: What is the ruling regarding visiting the "Seven Masaajid" or Masjid al-Ghamaamah or some of the other places that some of the pilgrims visit?

Response: We (previously) mentioned that only the following five places should be visited:
1) The Prophet's (sal-Allaahu `alayhe wa sallam) Masjid;
2) His grave and the graves of his two companions (Abu Bakr and 'Umar (radhi-yallaahu 'anhumaa)), and the three graves are all in one place;
3) al-Baqee (graveyard) wherein is the grave of 'Uthmaan Ibn Affaan (radhi-yallaahu 'anhu);
4) The martyrs of (the battle of) Uhud, and amongst them the grave of Hamzah Ibn 'Abdul-Muttalib (radhi-yallaahu 'anhu);
5) Masjid Qubaa.

Any place other than these should not be visited. That which you mention of the "Seven Masaajid" or other than these (which you did not mention), then visiting all of these has no basis. Visiting them with the intention as a form of worshipping Allaah the Almighty is an innovation. This is because (visiting) these have not been mentioned on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) and it is not permissible for anyone to establish a time, place or action if done intending to draw nearness to Allaah (as a form of worship), except with evidences from the Sharee'ah.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 400;
Daleel al-Akhtaa. allatee yaqa'a feehaa al-Haaj wal-Mu'tamir - Page 113)


12. The ruling regarding touching the mihraab and the minbar of the Prophet's masjid

Question: What is the ruling regarding touching the mihraab and the minbar of the al-Masjid an-Nabawee?

Response: Some of the vistors touch the mihraab and the minbar and the walls of the al-Masjid an-Nabawee and all of this is an innovation.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 403)


13. The ruling regarding two or more khutbahs in 'Arafah

Question: We have noticed some pilgrims are unable to pray in Masjid Namirah (on the 9th day of Dhul-Hijjah, the Day of 'Arafah). They pray where they are, so one of them stands and delivers a khutbah and then leads the prayer, just like in a masjid. So, is it permissible to have two (or more) khutbahs in 'Arafah?

Response: There is only one khutbah on the Day of 'Arafah, which is given by the Imaam of the Muslims or his deputy, in one place and that is Masjid Namirah. It is not legislated for all pilgrims, rather the remainder of the pilgrims who are unable to attend the khutbah should combine and shorten the Zhuhr and 'Asr salaahs at the time of Zhuhr (and not delay it until 'Asr), without a khutbah. That, which these people do, as the questioner mentions, is considered an innovation and it is not permissible. Instead, it is obligatory to leave this and prevent this from being done and also attempt to listen to the khutbah via the speakers (placed outside the masjid for those unable to enter the masjid).

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 404)


14. The ruling regarding washing the stones for stoning (the Jamaraat)

Question: What is the ruling regarding washing the stones for stoning (the Jamaraat)?

Response: They should not be washed. Rather, if a person washes them with the intention of worshipping Allaah (by this action), then this is an innovation because the Prophet (sal-Allaahu `alayhe wa sallam) did not do this.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 404)