The proofs concerning those who travel to Bayt al-Maqdis (the Jerusalem sanctuary) to perform taʿrīf —the Arafah-day gathering—during the Hajj season
First argument
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The evidences for the misguidance of whoever goes to Bayt al-Maqdis for taʿrīf at the time of Hajj.
146 – By way of illustration: a group of people set out for Bayt al-Maqdis, planning to visit it during the days of Hajj so that they may conduct taʿrīf there, and in doing so they give up remaining at the nearby frontier posts. Such conduct involves misguidance, ignorance, and deprivation on several counts:
147 – First, taʿrīf at Bayt al-Maqdis has no basis in the law—neither as an obligation nor as a recommended act—by unanimous agreement of the Muslims. Anyone who believes that travelling there for taʿrīf is a devotional act is misguided, again by consensus. He must be called to repent; should he refuse, he is liable to execution, for travel is prescribed for taʿrīf only in connection with the standing at ʿArafāt.
148 – Even worse is the taʿrīf practiced by some people at the graves of certain shaykhs, prophets, or other shrines, or the journeys made for that purpose. This ranks among the gravest of reprehensible innovations by unanimous agreement of the Muslims.
149 – Indeed, the early generations even disagreed about a person performing taʿrīf in his own town without travelling—such as going, on the afternoon of the Day of ʿArafah, to the local mosque to supplicate and remember Allah. Some scholars disliked this, among them Abū Ḥanīfah, Mālik, and others.