Question & Answer

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 ﷺ 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 ﷺ 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.

Shaykh Ibn 'Uthaymeen

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 400;

Question: Are there any innovations which some people fall into (when) at the grave of the Messenger ﷺ?

Response: From the innovations that take place at the grave of the Messenger ﷺ is much frequentation. For example, whenever he enters the masjid, he goes and says 'salaam' to him and sits near the grave. The Prophet ﷺ 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 ﷺ, 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 ﷺ is raising the voice and requesting from him ﷺ that one's needs be satisfied. This is a major shirk, and that which is obligatory is to be cautious of it.

Shaykh Ibn Fowzaan

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

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).

Shaykh Ibn Fowzaan

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 ﷺ 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 ﷺ 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 ﷺ or his companions were not upon, is an innovation and an evil, that which the Messenger of Allaah has warned against.

Shaykh Ibn 'Uthaymeen

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 384;