Question & Answers About Sacrifice & Innovation

Question & Answers About Sacrifice & Innovation

GOAT

Making The Sacrifice & Then Leaving It
Question#55


What is the ruling about someone who slaughters his sacrifice and then leaves it, is this rewarded or not?


It is upon the one who slaughters his sacrifice to make sure it reaches those who are rightfully in need and it is not permissible to slaughter it and then leave it. However, if one were to take a little from it and eat it and give it (the remainder) in charity, then this is rewarded.


Shaykh Ibn ‘Uthaymin
Fatawa al-Hajj wal-‘Umrah waz-Ziyarah – Page 124

Supplicating for parents in the Salah & Passing the Reward of Reading the Quran or Doing the Tawaf to Them
Question#56


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’an or the tawaf.


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 (peace be upon him) said:

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

And he (peace be upon him) said:

((As for the ruku’, then magnify the Lord (in it), and as for the sujud then strive in making the supplication (in it), for it is worthy of being responded to)) – also narrated by Muslim. And in the two Sahihs’ (of Imam al-Bukhari and Imam Muslim), on the authority of Ibn Mas’ud, that when the Prophet (peace be upon him) 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 taslim, so if he supplicates in the sujud 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 ahadith and other than them. As for passing the reward for reciting (the Qur’an) or making tawaf 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 practiced unless legislated by the Shari’ah, for the Prophet (peace be upon him) said:

Entering Al-Masjid Al-Haram Through a Particular Door, and the Supplication Upon Seeing the Ka’bah
Question#57


What are the mistakes some pilgrims commit when entering al-Masjid al-Haram?


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

Firstly: That some people think it is imperative, for making Hajj or ‘Umrah, to enter through a particular door of al-Masjid al-Haram. 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” (Bab 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” (Bab 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 masajid. So, he sends his salutations upon the Prophet (peace be upon him) and says:

((O Allah! Forgive me my sins and open Your Doors of Mercy to me)).

Secondly: Some people innovate certain supplications when entering the al-Masjid al-Haram and upon seeing the House (Ka’bah). They innovate supplications which have not been mentioned by the Prophet (peace be upon him) and they supplicate to Allah with them. This is an innovation. So the act of worship, for the Sake of Allah, by speech, action or belief which the Prophet (peace be upon him) or his companions were not upon, is an innovation and an evil, that which the Messenger of Allah has warned against.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 384;
Fiqh al-‘Ibadat – Page 344

Kissing the Yemeni Corner
Question#58


Is it permissible to kiss the Yemeni corner (of the Ka’bah)?


Kissing the Yemeni corner (ar-Rukn al-Yamani) is not confirmed from the Messenger of Allah (peace be upon him). Any act of worship which is not confirmed from the Messenger of Allah (peace be upon him) is an innovation and not something which draws one near to Allah. So based upon this, it is not legislated for a person to kiss the Yemeni corner since this is not confirmed upon the Prophet (peace be upon him). Rather, it has been mentioned in a weak hadith that can not be used as proof.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 388;
Fiqh al-‘Ibadat – Page 348

Making Talbiyah as a Group in Chorus
Question#59


What is the ruling regarding making the talbiyah as a group in chorus?


Some of the pilgrims make the talbiyah as a group in chorus, so one of them is either at the front, middle or behind and makes the talbiyah while all of them follow him in chorus. This has not been mentioned on the authority of (any of) the companions. Rather, Anas Ibn Malik said:

((We were with the Prophet (peace be upon him) (on the Hajj al-Wada’ (farewell pilgrimage)) and from amongst us were those who recited “Allahu Akbar” and those who recited “La ilaha ill-Allah” and those who recited the talbiyah)).

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


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 394;
Fiqh al-‘Ibadat – Page 343

Making Talbiyah & The Rest Follow Him in Chorus
Question#60


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


This is not permissible for the non-existence of any evidence from the Prophet (peace be upon him) and nor from any of the Rightly Guided Khulafa. (Abu Bakr, ‘Umar, Uthman and ‘Ali). Rather, it is an innovation. And with Allah lies all success and may Allah send prayers and salutations upon our Prophet (peace be upon him) and his family and his companions.


The Permanent Committee for Islamic Research and Fatawa
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 394;
Fatawa al-Lajnah ad-Daimah lil-Buhuth al-‘Ilmiyyah wal-Ifta. – Question 4, Fatwa No. 5609

Mistakes Which Occur During Tawaf
Question#61


There are some mistakes which occur while making tawaf, what are those mistakes?


Many pilgrims adhere to specific supplications while making tawaf. 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 (tawaf) because no specific supplication has been mentioned on the authority of the Prophet (peace be upon him) while making tawaf;

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


Shaykh Ibn Fowzan
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 398;
al-Fatawa Fadhilatush-Shaykh Salih Ibn Fowzan al-Fowzan – Volume 2, Page 30

Making a Long Supplication Behind Maqam Ibrahim
Question#62


What is the ruling regarding making a long supplication behind the maqam Ibrahim?


From the innovations that some people do when they stand behind the maqam Ibrahim is that they make a long supplication which they call “du’a. al-maqam”. There is no basis for this from the Sunnah of the Messenger (peace be upon him). 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 “Ameen”. This is an innovation, and with this there is interference upon worshippers (in prayer) around the maqam Ibrahim. From that which has preceded, interference of worshippers (in prayer) is prohibited.


Shaykh Ibn ‘Uthaymin;
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 399;
Fiqh al-‘Ibadat – Page 356

Visiting the “Seven Masajid” & Other Places in Madinah
Question#63


What is the ruling regarding visiting the “Seven Masajid” or Masjid al-Ghamamah or some of the other places that some of the pilgrims visit?


We (previously) mentioned that only the following five places should be visited:
1) The Prophet’s (peace be upon him) Masjid;
2) His grave and the graves of his two companions (Abu Bakr and ‘Umar), and the three graves are all in one place;
3) al-Baqi (graveyard) wherein is the grave of ‘Uthman Ibn Affan;
4) The martyrs of (the battle of) Uhud, and amongst them the grave of Hamzah Ibn ‘Abdul-Muttalib;
5) Masjid Quba.

Any place other than these should not be visited. That which you mention of the “Seven Masajid” 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 Allah the Almighty is an innovation. This is because (visiting) these have not been mentioned on the authority of the Prophet (peace be upon him) and it is not permissible for anyone to establish a time, place or action if done intending to draw nearness to Allah (as a form of worship), except with evidences from the Shari’ah.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 400;
Dalil al-Akhta. allati yaqa’a fihaa al-Haj wal-Mu’tamir – Page 113

Making Tawaf Around the Prophet’s Chamber
Question#64


What is the ruling regarding making tawaf around the Prophet’s chamber?


Some visitors to the al-Masjid an-Nabawi make tawaf around the grave of the Prophet (peace be upon him) 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 tawaf 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 Allah in this way, on the walls of the chamber, does not increase a person in anything except distancing himself from Allah.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la asla lahu – Page 403

Touching the Mihrab & the Minbar of the Prophet’s Masjid
Question#65


What is the ruling regarding touching the mihrab and the minbar of the al-Masjid an-Nabawi?


Some of the visitors touch the mihrab and the minbar and the walls of the al-Masjid an-Nabawi and all of this is an innovation.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la asla lahu – Page 403

Washing the Stones for Stoning (the Jamarat)
Question#66


What is the ruling regarding washing the stones for stoning (the Jamarat)?


They should not be washed. Rather, if a person washes them with the intention of worshipping Allah (by this action), then this is an innovation because the Prophet (peace be upon him) did not do this.


Shaykh Ibn ‘Uthaymin
al-Bid’u wal-Muhdathat wa ma la asla lahu – Page 404

Ruling Regarding Two or More Khutbahs in ‘Arafah
Question#67


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?


There is only one khutbah on the Day of ‘Arafah, which is given by the Imam 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 salahs 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).


Shaykh Ibn Fowzan
al-Bid’u wal-Muhdathat wa ma la asla lahu – Page 404

The Behavior of Some Pilgrims Having Returned to Their Homes After Hajj
Question#68


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?


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 Islamically 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 Allah lies all success and may Allah send prayers and salutations upon our Prophet (peace be upon him) and his family and his companions.


The Permanent Committee for Islamic Research and Fatawa
al-Bid’u wal-Muhdathat wa ma la asla lahu – Page 406

Visiting the Grave of the Messenger of Allah (peace be upon him)
Question#69


Are there any innovations which some people fall into (when) at the grave of the Messenger (peace be upon him)?


From the innovations that take place at the grave of the Messenger (peace be upon him) is much frequentation. For example, whenever he enters the masjid, he goes and says ‘salaam’ to him and sits near the grave. The Prophet (peace be upon him) said:

((Do not take my grave as a place of (much) frequentation)), [Musnad Ahmad, Musannaf ‘Abdur-Razzaq].

Rather, it is recommended 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 salutations upon him (peace be upon him), 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 (peace be upon him) is raising the voice and requesting from him (peace be upon him) that one’s needs be satisfied. This is a major shirk, and that which is obligatory is to be cautious of it.


Shaykh Ibn Fowzan
al-Bid’u wal-Muhdathat wa ma la Asla lahu – Page 240;
Majallah ad-Da’wah – No.1612, Page 37

.