The Excellence of Hajj

No. 1185 & 1200 – On the authority of Ibn Abbas in a narration ascribed to the Prophet: – sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’

Silsilah-Saheehah

Shaykh Albaani said:

Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying:

Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

Ihram

What is Avoided in Hajj is that which is Avoided in Umrah

No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’ Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >> So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’ The man said: ‘Here I am.’ So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’

The Prohibition of the Woman in Ihram Covering her Face with a Scarf

No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’ They said: She vowed to walk to the Ka’bah barefoot and unveiled! So he said:

‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘In this hadeeth there are some important benefits, from them:

That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth:

‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’

[Narrated by Bukhari and Muslim.] [Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)

‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face.

This is similar to what Ibn Taymeeyah -Rahimahullaah said.]’

No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

The Permissibility of the Person in Ihram Covering his Face if Needed.

No. 2899 – On the authority of Uthmaan bin ‘Affan –RadiAllaahu anhu- that

‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’

Saheeh
Silsilah-Saheeha

On the authority of Abdullaah bin ‘Aamir bin Rabeeh that

he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram).

Its chain is authentic.

Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.

This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.

The truth is that both of them are authentic, so neither of them opposes the other. Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)

This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallamregarding the person who dies while in a state of Ihram:

‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’

Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).

This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’

What Animals are Permissible for the Muhrim to Kill

No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’

Saheeh

Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam.

Shaykh Albaani said:

‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’

Talbeeyah

No. 830 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 1500 – On the authority of Abu Bakr as-Siddeeq who said that

the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked: ‘What is the best Hajj?’

He answered ‘The one where you raise your voice reciting the Talbeeyah and you slaughter an animal.’

No. 1621 – On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘A person does not ever make Talbeeyah except that he is given glad tidings, nor does a person ever say Takbeer except that he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

Mina

No. 804 – On the authority of Ibn Abbas: the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’bah) every night from the nights of Mina.’

Tawwaaf

No. 2725 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaaf around the House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’

Salutation of the House – for the person not in Ihram- is Two Rakah

The Hadeeth has no chain – La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain – La Asl laha

Silsilah-Daeefah

Shaykh Albaani said:

‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the meaning of this hadeeth other than the general evidences which mention praying before sitting in the Masjid which then include the Masjid al-Haraam.

The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed and how inconceivable is that? Especially as – due to experience – it is not possible for the person entering the Masjid al-Haraam during the days of the sacred seasons to perform the Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.

<<And He has not placed any burden upon you in your religion>>

Indeed what must be brought to attention here regarding this verdict is that it is for the person who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he begins with the Tawwaaf and then the two Rakah after it.’

The Hajj Pilgrimage is Only Made to the House of Allaah

Da’eefah No. 265 Mawdoo- Fabricated

‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the Angels would visit your grave just as they visit the Ancient House (Ka’bah). Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not innovate with your opinion.’

Mawdoo- Fabricated
Silsilah-Daeefah

Shaykh Albaani said:

‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth) (1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin Mujeeb.

Yahya said: ‘He is a liar.’

Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’

As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers perform Hajj to the House of Allaah, the Haraam.’

As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the first – due to what it mentions about performing Hajj to a grave – as it is an innovated statement which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House of Allaah, the Haraam, is not mentioned in the Sharia’.

As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of Bida’) who aggrandize graves to extreme by journeying to them, spending nights there, performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other similar things which are all symbols of the Hajj. Some of them even authored a book entitled ‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn Taymeeyah mentioned in his books!!

This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’ O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’

Raml

The Sharia’ Reasoning for the Brisk Walk During Tawwaaf

No. 2573 – On the authority of Ibn Abbas –RadiAllaahu anhu- ‘The Quraish said:

‘Indeed Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year the Messenger of Allaah – sallAllaahu alayhi wa sallam – performed Umrah he said to his Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So when they walked briskly the Quraish said: ‘It has not weakened them.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording is as follows:

‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits and walk calmly between the two corners so the Mushrikeen could see their strength and patience.’

So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever. They are stronger and more patient than such and such!’

In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying:

What has caused them to come here feeble and thin?

So his Companions said:

‘If we slaughter our camels, eat from their meat and make a broth from its soup, then we will be relaxed when we enter upon the people tomorrow.’

The Messenger said:

‘Do not do that, but gather your provisions and bring them to me.’ So they gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth made from leather. They ate, and had eaten satisfactorily, then left and every one of them took some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top garment then said: ‘Do not let the people see you as deficient/weak.’

He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the Black Stone.

The Quraish said:

‘Just walking in the Tawwaaf does not please them, but they leap and jump like gazelles.’

The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the Sunnah.

Abu Tufail said:

‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did this in his farewell Hajj.’

Its chain is also authentic according to the conditions of Imam Muslim.

It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes. Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar narration and it has been researched in ‘al-Irwaa’ (4/315).

It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House (Ka’bah) to show the Mushrikeen his strength.’

Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’

The answer: No, because the Prophet – sallAllaahu alayhi wa sallam – walked briskly in his Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al- Mustafa – sallAllaahu alayhi wa sallam – until the Day of Judgement.’

Iltizaam

No.2138- On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’bah in his Tawwaaf.’

Arafat

No. 2551 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘

There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

Jamaraat

No. 2515 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be as light for you on the Day of Judgement.’

No. 1437 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles the size of chick peas.’

Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah

No. 2144 – On the authority of al-Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding until he entered Mina and descended in a place between Mina and Muzdalifah. Then he said: ‘You should take pebbles the size of chick peas, with which you can stone the Jamarah.’

Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his hand just as when a person throws.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in the narration of Muslim and al-Bayhaqi.

What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his she-camel: ‘Collect small stones for me.’

So I collected small pebbles for him which were like chickpeas and when I placed them in his palm, he said:

‘The likes of these (type and size stones), O you people. Beware of exaggerating in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’

Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.

Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’

Does the Person Performing Hajj Walk to the Jamarah to Stone it?

No. 2072 – On the authority of Ibn Umar –RadiAllaahu anhu- that

‘The Prophet -sallAllaahu alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and walk back from it.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Tirmidhi said at the end of this hadeeth: ‘Most of the people of knowledge implement this hadeeth while some of them say: He would ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’

Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet – sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet – sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’

I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul- ‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of Jaabir, and Allaah knows best.

Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’

Narrated by Abu Dawood(1969) and Ahmad 92/156)

In another narration by Ahmad (2/114,138):

Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an- Nahr and he never used to go to the other Jamaarat after that except that he would go back and forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back and forth to the Jamaarat, except on foot.’

Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women

No. 239 – On the authority of Ibn Abbas –RadiAllaahu anhu- who said that: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When you stone the Jamarah, then everything except women becomes permissible.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al- ‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse with women; this is not permissible for him as has been unanimously agreed.’

Slaughter

No. 805- On the authority of Jaabir who said:

we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

After the Completion of Hajj

No.1379 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’bah) since it has been destroyed twice and the third time it will be raised up.’

No. 883- On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

the Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave

No. 2497 – On the authority of ‘Aasim bin Humaid as-Sakooni –RadiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to his riding animal. When the Prophet -sallAllaahu alayhi wa sallam – had advised him he said: O Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid and my grave.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming that Ibn Taymeeyah rejects this visiting!

Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make clear and abundant mention of its legality and he even expounded on how to visit the grave.

What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is even in the latest print of his book? Intelligent readers know the answer.’

No. 45 – ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed treated me badly.’

Fabricated- Mawdoo
Silsilah-Daeefah

Shaykh Albaani said:

‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet – sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to Allaah, it does not exceed the status of being only recommended by the scholars. So how can it be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallamand is one who turns away from him!?’

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, His family, his companions and all those who follow his guidance.