And I decided to add an appendix, setting forth the innovations regarding Hajj and visiting Madinat-ul-Munawwara, and Bait-ul-Maqdis (Jerusalem)(118) as many people do not know these things and so fall into them – so I wished to advise them by explaining and warning them against these things – as Allaah the Blessed and Exalted does not accept any action unless it fulfils two conditions:
Firstly: That it done sincerely for the Face of Allaah, the Honored, the Exalted.
Secondly: That it is correct – and it is not correct until it is in accordance with the Sunnah, not at variance with it – and as the people of knowledge have agreed – everything claimed by the people to be part of worship which Rasoolullah did not prescribe by his saying, nor drew nearer to Allaah by performing it – then that is at variance with his Sunnah as his Sunnah is of two kinds:
(a) Sunnah of action (Sunnah Fi’liyyah – actions which he did) and
(b) Sunnah of neglect (Sunnah Tarkiyyah) – acts which he did not do)
As for those things pertain to worship, the Prophet did not do – then it is from the Sunnah to leave them – for example: calling Adhaan for the ‘Eid prayers and for burying the dead, even though it is a means of making mentioning of Allaah and glorifying Him, it is not permissible do it as a means of drawing nearer to Allah, the Exalted, the Glorious – and that is only because it is something which Rasoolullah refrained from doing – and this point was understood by his companions – so they often warred against innovation in general – as is mentioned in its proper place – and Hudhaufah ibn al Yamaan said: “Every worship that has not been done by the companions of Rasoolullah, then do not do it.” And Ibn Mas’ood said: “Follow (the Sunnah) and do not innovate, and that is enough for you – stick to the old way.”
So how fortunate is the one to whom Allaah gives the good fortune of making his worship sincerely for Him and following of the Sunnah of His Prophet in it – not mixing it with innovation – for such a one then let him have good tidings of Allaah’s acceptance of his obedience – and his admission to His Paradise. May Allah make us those who bear the word and follow the best of it.
And you should know that these innovations are traceable to the following factors:
(i) Weak (da’eef) Ahaadith – which are not permitted to be used as evidence, nor is it, according to your saying, permissible to act on them – as I have explained in the introduction of ‘Sifat-Salaat un-Nabee’ (The Prophet’s Manner of Prayer) – and this is the position of a group of the people of knowledge – from them Ibn Taimiyya.
(ii) Fabricated (maudoo’) Ahaadith – or narrations which have no basis – some scholars remaining unaware of their true nature – and therefore basing religious verdicts upon them – their being the core of innovation and novelties!
(iii) The decisions of some scholars or their regarding certain things to be commendable – especially the later scholars – not basing these on any proofs (from the Qur’an of Sunnah), rather treating them as indisputable matters – until they become Sunnahs adhered to and followed. And it will not remain hidden from one who has insight into his religon – that it is not correct to follow such things -as nothing is part of the Sharee’ah except what Allaah has prescribed – and it is enough for the one who makes something desirable – if he is mujtahid – that it is permissible for him to act according to what he sees as desirable – and that Allaah will not punish him for that – But as for other people taking that as something prescribed and as Sunnah – then not definitely not! And how can that be when some of these things conflict with the Sunnah – as will be noted later of Allaah wills?
(iv) Customs and superstitions which have no evidence from the Sharee’ah, and are not even supported by the intellect – even if some ignorant people act upon them and take them to be part of the sharee’ah – sometimes finding support from others – sometimes from some people claiming to be from the people of knowledge – and actually having their appearance.
Then you should know that the danger of these innovations is not of one level – rather they are of different degrees. Some of them being clear shirk and kufr – as you will see, and some of them are less than that – however, you must be aware that the slightest innovation that someone brings into the religion is haraam (forbidden) after it is exposed as an innovation – as there is no innovation that is only makrooh (disapproved), as some people think – and how can that be when Rasoolullah said: “Every innovation is a going astray. And every going astray is in the Fire”. That is the one who does it.
And Imaam ash-Shaatibee has fully explained this point in his important book ‘Al I’tisaam’ – and because of this the innovation is something very dangerous – and most people remain heedless of this, except for a small group of the people of knowledge and enough as a proof of the seriousness of innovation is the saying of the Prophet : “Verily Allah has refused to admit the repentance of anyone committing an innovation, until he gives up the innovation”. Narrated by Tabraanee and ad-Diyaa-ul-Maqdisee in ‘al Ahaadith ul-Mukhtaarah’ and others – with saheeh isnaad – and was declared by al-Mundharee to be hasan.(119)
And I complete this with word of advice which I convey to the readers from a great Imaam from the first scholars of the Muslims – Shaikh Hasan ibn ‘Ali al Barbahaaree – one of the companions of Imaam Ahmad – and died in the year 329 H, he – may Allaah be please with him – said: “And beware of the smallest of the newly-invented matters, as the small innovations due to repetition become large innovations, and in that way every innovation introduced in this Ummah began as a small innovation – resembling something correct and thus is the one who falls into it enticed – then he is not able to leave it – some of it grows and becomes part of the religion, practiced as such. So examine – may Allaah have mercy upon you – everything that people of your time say and do not made haste (in accepting it) until you ask and find out: Did any of the companions of the Prophet or any of the people of knowledge speak about it? So if you find a narration from the, then accept it and do not leave it for anything – and do not prefer anything- and do not prefer anything over it and thus fall into the Fire. And you should know – may Allaah have mercy upon you – that a worshipper’s Islaam is not complete until he is follower (of proof), consenting and submitting (to the Truth). So whoever claims that anything remains of Islaam which the companions of Rasoolullah did not fully explain to us – then he has invented a lie against them, and that is enough for him that he has reviled them – so he is an innovator, misguided and misguiding, introducing into Islaam what does not belong to it.”
I (Al-Albaani) say : And may Allah have mercy upon Imaam Maalik who said : “The last part of this Ummah will not be corrected except by that which corrected its beginning, so that which was not part of the religion then – is not part of the religion today.”
And may Allah send blessing upon our Prophet who said : “I have not left any thing that will draw you nearer to Allah – except that I have enjoined it upon you. And I have not left anything that will take you away from Allah and draw you to the Fire except that I have forbidden it for you.”
And all praise is for Allaah by Whose blessing Good actions are completed.
Innovations Before Ihraam
1. Abstaining from travel in the month of Safar, and abstaining from beginning any action such as marriage or building in it.
2. Abstaining from travel in the second half of the month or because the moon is positioned in the constellation of the Scorpion.
3. Abstaining from cleaning the house and sweeping it because a traveller is about to leave.
4. Praying two ra’kahs when leaving for Hajj – reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying : “O Allaah I have gone out for You and am heading towards You…” then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which occur in certain fiqh books.
5. Praying four ra’kahs before leaving.
6. Reciting by the one intending Hajj of the end of Surah Al Imraan, Ayat ul Kursi, Surat uz-Zilzall a and Surat ul-Faatihah -when leaving the house – claiming that thus will all his problems of this world and the next solved.
7. Making Dhikr and Takbeer loudly upon the leaving or arrival of the pilgrims.
8. Giving adhaan upon departure of the pilgrims.
9. Conveying the covering for the Ka’bah and celebration upon clothing the Ka’bah. (120)
10. Some nations seeing off the pilgrims accompanied by music!
11. Traveling alone ‘taking only Allaah as companion’ as some of the Sufis claim!
12. Traveling without provisions claiming that is tawakkul (depending upon Allaah)!
13. Traveling in order to visit the graves of the Prophets and pious people.
14. A man making agreement with a married woman who is about to make Hajj and has no mahram, that he will be for her as a mahram. (121)
15. A woman taking a non-related man as her brother so that he can be a mahram for her – and then treating him as a mahram.
16. A woman traveling together with a group of trustworthy women – as they claim – without a mahram – and similarly traveling along with a man who is a mahram for one them – claming that he is mahram for all of them!
17. Taking a tax from the pilgrims intending to perform the obligatory duty of Hajj.
18. The traveler’s praying two ra’kahs every time he makes a halt and saying “O Allaah make my stop a blessed stop and You are the best of hosts.”
19. The traveler’s reciting every time he makes a stop Surat ul-Ikhlaas ten times, and Ayat ul-Kursi and the Ayah “WA MAA QADAROOLLAAHA HAQQA QADRIHI” once.
20. Eating onions from every land which he enters.
21. Going to a particular place intending good thereby and while not being recommended by the Sharee’ah, such as those places about which it is said: “In it is remnant of the Prophet”, as is said about the Dome of the Rock, and Mosque of the Footprint towards Damascus, and the tombs of the Prophets and pious.(123)
22. Unsheathing of weapons upon reaching Taabook.
Innovations of Ihraam and Talbiyyah, etc.
23. Taking a particular sort of shoe with certain conditions well-known in certain books.
24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.
25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.
26. Making intention by words.
27. Performing Hajj silently, not speaking.
28. Making Talbiyyah in a group in one voice.
29. Saying takbeer and ‘tahleel’ in place of the talbiyyah (when assuming iHraam).
30. Saying after talbiyyah “O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You…” (Allaahumma innee ureedul Hajj fa yassirhu lee… )
31. Going to the mosques in and around Makkah apart from Masjid al-Haraam – like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.
32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa – which is said to have contained the sacrifice, etc.
33. Going to perform prayer in the Mosque of ‘Aa’ishah at Tan’eem.
34. Making the sign of the cross in front of the House.(124)
Innovations Of Tawaaf
35. Bathing for Tawaaf.
36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.
37. The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haraam.(125)
38. His saying: “I intend by my tawaaf these seven times such and such..”
39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.
40. To call out with kissing of the Black Stone.
41. Crowding in order to kiss the Black Stone, and preceding the imams’ saying salaam in order to do so.
42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.
43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)
44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)
45. Placing the right hand upon the left while making tawaaf.
46. Saying in front of the door of the Ka’bah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety) Then pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is the place of the one who seeks Your refuge from the Fire.)
47. Making du’aa at the ‘Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)
48. Making du’aa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)
49. Making du’aa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy sa’ee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)
50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)
51. Kissing the Yemeni corner.
52. Kissing the two shaami corners and touching them.
53. Wiping the walls of the Ka’bah and the Station Wiping the walls of the Ka’bah and the Station of Ibrahim – peace be upon him.
54. Seeking blessing from what they call ‘Al’Urwat al Wuthqaa’ and it is a high place Jutting out from the wall of the Ka’bah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to ‘the most Trustworthy Hand-Hold.’
55. A peg at the center of the House, which they call ‘the Navel of the world’ -uncovering their navels and placing it upon that spot – so that he is putting his navel upon ‘the Navel of the world’.
56. Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven.
57. Seeking blessing from the rainwater which descends from the Water-spout of Mercy on the Ka’bah.
58. Desisting from Tawaaf in a Garment that is not clean.
59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease…)
60. Bathing in Zamzam.
61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.
62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Ka’bah.
Innovations of Sa’ee Between Safaa and Marwah
63. Making wudoo in order to walk between Safaa and Marwah with claim that he who does so has 70,000 ranks written for him for every step he takes.
64. Climbing right up Safaa until reaching the wall.
65. Making du’aa when descending from Safaa, saying: (O Allaah make me act according to the Sunnah of Your Prophet, and cause me to die upon his religion, and protect me from the misleading trials, by Your Mercy, O Most Merciful One.)
66. Saying while making Sa’ee: (O Allah forgive and have mercy and pass over what You Know…etc)(126)
67. Making fourteen circuits and thus finishing upon Safaa.
68. Doing Sa’ee repetitively in Hajj or `Umrah.
69. Praying two rak’ahs after completing Sa’ee.
70. Continuing to perform the Sa’ee between Safaa and Marwah after the Iqaamah has been given for prayer – so that they miss prayer in congregation.
71. Saying a particular du’aa upon reachin Minaa, like that which occurs in “Ihyaa `Uloom ud Deen”: (O Allah this is Minaa…) And when he leaves saying: (O Allah make the best early morning ever this early morning…)
Innovations of `Arafah
72. Standing upon the Mount of `Arafah on the Eight Day for a time in case the moon was wrongly sighted.
73. The lighting of many candles on the night of `Arafah at Minaa.
74. Making du’aa on the night of `Arafah with ten phrases – saying them a thousand times: (Glory be to Him Whose Throne is above the sky…)
75. Their going direct from Makkah to `Arafah on the eight day.
76. Tarvelling to `Arafah from Minaa at night.
77. Lighting fires and candles upon the Mount of `Arafah on the night of `Arafah.
78. Bathing for the day of `Arafah.
79. Saying when nearing `Arafah and upon seeing the Mount of Mercy (Jabal ur-Rahmah): subHaanallaah walhamdulillaah wa…
80. Seeking to go off to the Plain of `Arafah before the time for standing which is after half the day.
81. Saying Tahleel 100 times upon `Arafah, then reading Surat ul-Ikhlaas, then upon the Prophet 100 times at the end upon us.
82. Remaining silent upon `Arafah and leaving du’aa.
83. Climbing upon the Mount of Mercy (Jabal ur-Rahmah).
84. Entering the Dome upon the Mount of Mercy which they call “The Dome of Adam” and praying in it, and making Tawaaf of it.
85. Believing that Allah ta’ala descends in the night of `Arafah upon the Dark Green Mountain and shakes hands with the riders and embraces those who are walking.
86. The imams giving two Khutbahs in `Arafah divinding them by sitting like that of Jumu’ah.
87. Praying Zuhr and `Asr before the Khutbah.
88. Giving adhaan for Zuhr and `Asr in `Arafah before the finish of the Khutbah.
89. The imams saying to the people of Makkah after finishing the prayer in `Arafah: “Complete your prayers for we are travellers.”
90. Praying nafl prayers between Zuhr and `Asr in `Arafah.
91. Particularizing a certain du’aaa or dhikr for `Arafah, like the du’aa of al-Khidr – peace be upon him – which is mentioned in “Ihyaa `Uloom ud-Deen” and begins “O Him Who is not preoccupied with…” and other du’aas – some of them reaching five written pages.
92. Leaving `Arafah before sunset as some do.
93. What has become commmon upon the tongues of the people that the satanding in `Arafah on Yawm ul Jumu’ah is equivalent to 72 pilgrimages.
94. What some people do as regards gathering together on the evening of `Arafah in congregational mosques or in a foreign place – them making du’aa and dhikr raising their voices very much, reciting sermons and poetry, in imitating the people in `Arafah.
Innovations of Muzdalifah
95. Moving hurriedly at the time of leaving `Arafah for Muzdalifah.
96. Bathing to spend the night at Muzdalifah.
97. Regarding it to be desirable for one riding to get down and enter Muzdalifah on foot out of respect for the Sacred Area (Haram).
98. To repeat du’aa upon reaching Muzdalifah saying: (O Allah this is Muzdalifah, many languages have come together here…)
99. Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and instead looking for small stones.
100. Praying the sunnahs of Maghrib between the two prayers – or combining them with the sunnahs of Ishaa and Witr after the two Fard Prayers – as al-Ghazzali says.
101. Increasing the amount of firewood on the night of Sacrifice and in the Mash’ar ul-Haram.
102. Staying awake at night.
103. Stopping at Muzdalifah without spending the night there.
104. Saying upon reaching the Mash’ar ul-Haram: (O Allah I ask You by the night of…)(127)
105. Al-Bazjooris saying: “And it is sunnah to take seven stones for stoning on the Day of Sacrifice from Muzdalifah – and to take all other stones from the river-bed of Muhassir.”
Innovations of Stoning
106. Bathing in order to perforn the stoning.
107. Washing the stones before the stoning.
108. Saying “subhaanallah” or any other dhikr in place of takbeer.
109. Saying anything in addition to takbeer – such as:
110. The saying of some of the later people: “And it is sunnah to say when throwing each stone…”
111. Adhering to a particular way of throwing the stones: like the saying of some: He should put the end of his right thumb upon the center of his forefinger and he should place the stone upon the back of his thumb as if he was making the number 70 with his fingers – then he should throw it. And others say: He should make a circle with his forefinger upon the joint of his thumb as if he were making the number 10.
112. Fixing a certain place for the one stoning to stand – that there should be between him and the ppillar five arm-lengths.
113. Stoning with shoes, etc.
Innovations of Sacrifice and Shaving the Head
114. Giving charity to the value of sacrifice instead of making the obligatory sacrifice of an animal, declaring that most of the sacrificial meat goes to waste – only a few people benefitting from it.(128)
115. Some people’s sacrificing the obligatory sacrifice in Makkah before the Day of Sacrifice.
116. The barbers starting with the left side of the head when shaving.
117. Only shaving a quarter of the head.
118. Al-Ghazzalis saying in “Ihyaa `Uloom ud-Deen”: “And the Sunnah is to face the Qiblah during shaving.”
119. Making du’aa while the head is shaved, saying: alhamdu lillaahi `alaa maa hadaana
120. Making tawaaf of the mosques near the Pillars.
121. Holding it recommendable to pray `Eid Prayer in Minaa.
122. The mutamatti’s leaving out sa’ee after Tawaaf Ifaadah.
123. Celebrating the covering of the Ka’bah.
124. Covering the Station of Ibrahim.
125. Tying scraps of paper ti the Station of Ibrahim and the minbar in order for needs to be fulfilled.
126. The pilgrims writing their names upon the pillars and walls of the Ka’bah – and some of them advising that.
127. Declaring it to be lawful to walk in front of one praying in the Haraam Mosque and opposing those who try to stop them from doing so.
128. Calling one who has performed Hajj “al-Haajj”.
129. Leaving Makkah to perform an extra `Umrah.
130. Leaving the Haraam Mosque after the Farewell Tawaaf walking backwards.
131. Painting the Pilgrims’ whouse white, painting pictures upon it and writing his name and the date thereon.
Innovations of Visiting Madinat-ul-Munawwarah
This is included as undertaking journey to the Prophet’s mosque and Masjid ul-Aqsaa – may Allah return it to the Muslims soon – is from the Sunnah and because of the benefits and rewards for this, and people usually visit them before or after making Hajj – and many of them fall into numerous innovations well-known to the scholars, while doing that – so I saw it beneficial to include what I have across from these as a notification and warning and they are:
132. Journeying to visit the Prophet’s grave.(129)
133. Sending requests with the pilgrims and those visiting the Prophet and asking them to convey their salaams to him.
134. Bathing in order to enter Madinat-ul-Munawwarah.
135. Saying upon seeing the walls of Madinah: (O Allah this is the Sacred Area of Your Messenger, so make it a protection against the Fire for me and a protection from punishment and any misfortunate accounting.)
136. Saying upon entering Madinah: (In the name of Allah and upon the the religion of…)
137. The retention of the Prophet’s grave within his mosque.
138. Visiting the grave of the Prophet before praying in his mosque.
139. Some peoples facing the grave whith total humility placing his right hand upon the left as if in prayer near the grave or far from it – when entering or leaving the mosque.
140. Making du’aa facing the grave.
141. Going to the grave to make du’aa towards hoping for an answer.
142. Seeking nearness to Allah (tawassul) by means of the Prophet.
143. Seeking for intercession etc. from the Prophet.
144. Ibn al-Hajj’s saying in “al-Madkhal” (1/259) that: “One should not mention with his tongues his needs or need forgiveness of sins when visiting the grave of the Prophet” because he knows his needs already and what is of benefit to him!!
145. His saying also (1/364): “There is no difference between his death and life – as regards his watching over his Ummah and their affairs and intentions, and their regrets and their thoughts”!!
146. Their placing their hands upon the grills around the room containing the Prophet’s grave to seek blessings. And some of them taking oath upon that.
147. Kissing the tomb or touching it or what surrounds it – pillars and so on. (130)
148. Adopting a particular way for visiting the Prophet and his two companions – and a particular way of giving salaam and making du’aa, like the saying of Al-Ghazzali: “He should stand next to the face of the Prophet with his back to the Qiblah, and face the wall of the tomb … and say.. “mentioning a long salaam then a long salaat and du’aa reaching about three pages.(131)
149. Seeking to pray facing the tomb.
150. Sitting near the grave in order to recite and make dhikr.
151. Going to the Prophet’s grave after every prayer.(132)
152. Visiting the Prophet’s grave by the people of Madinah every time they enter or leave the mosque.
153. Raising the voice after prayer saying: “Peace be upon you, O Messenger of Allah.”
154. Seeking blessings from rainwater which falls down from the Green Dome above the Prophet’s tomb!
155. Seeking nearness to Allah by eating dates of Saihaan in the ‘Rawdah’ which is between the pulpit and the grave.
156. Cutting off bits of their hair and throwing them into the large chandelier near to the Prophet’s tomb.
157. Wiping the two brass palm trees that were placed in the mosque to the west of the pulpit(133).
158. Making a point of praying in the original part of the mosque and avoiding praying in the front rows which are in the extension made by `Umar and others.
159. Making a point by visitors to Madinah to stay for a whole week in order to pray forty prayers in the Prophet’s Mosque – so as to have written for them a security from hypocrisy and from the Fire.(134)
160. Seeking reward by going to any of the mosques or places in and around Madinah except for thw Prophet’s Mosque and Qubaa Mosque.
161. Guides instructing groups of pilgrims and leading them in certain du’aas near the Prophet’s room or far from it with raised voices – and the people’s repeating even louder voices.
162. Visiting the graveyard of Baqee’ everyday and prayer in the Mosque of Fatimah – may Allah be pleased with her.
163. Particularizing Yaum ul-Khamees (known to the Christians as Thursday) for visiting the martyrs of Uhud.
164. Affixing pieces of paper to the iron railings on the ground of the martyrs.
165. Seeking blessings by bathing in the pool that used to be by the side of the graves.
166. Walking backwards out of the Prophet’s Mosque when leaving for the last time.
Innovations of Bait ul-Maqdis
167. Visiting Bait ul-Maqdis along with Hajj and their saying: May Allah make your Hajj holy.
168. Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka’bah.
169. Venerating the Rock with any form of veneration – like touching it or kissing it, or leading sheep to it to slaughter them there – and visiting it on the night of `Arafah, and building upon it, etc.
170. Their claim that there is in the rock the Prophet’s fooprint, and the trace of his `imaamah (turban) and some of them think that it is the footprint of the Lord.
171. Visiting the place which they claim is the cradle of Isa – peace be upon him.
172. They claim that the Siraat (Bridge) and the Scales (meezan) are there, and that the wall that will be placed between the people of Pradise and the people of the Fire is the wall built to the east of the mosque.
173. Venerating the rock where al-Buraaq is alleged to have been tethered or its place.
174. Praying by the grave of Ibrahim – peace be upon him.
175. Gathering in Masjid ul Aqsa at the time of Hajj to sing and play the ‘Daff’ (an instrument made of a small circle of wood with a skin stretched over one side).
and this is all that I have been able to gather from innovations of Hajj and visiting. I ask Allaah the Blessed and Most High to make it an aid to the Muslims in giving preference to and following the example of the best of the Messengers and accepting his guidance.