A pause regarding tawaf and some matters related to it.

The Shaykh : The second pause: When he entered the mosque, what did he do? He did what is done when entering other mosques, in accordance with the generality of the evidence, without specific detail. Then he turned toward the Ka'bah—may Allah increase it in honor and greatness—and approached it. He touched the corner, meaning the Black Stone, and kissed it. In the first three circuits, he hurried, performing ramal, moving quickly without lengthening his strides; that is, he moved quickly while keeping his steps close together, in the first three circuits only. In the remaining four circuits, he walked as usual. However, the idhtiba' was in all of the tawaf. Idhtiba' means placing the middle of his cloak under his right armpit and its ends over his left shoulder. This is a recommended practice (sunnah) in tawaf only. So, he touched the corner and kissed it, and performed idhtiba' in all of his tawaf. And he performed ramal—completed—in the first three circuits only. And what did he say when touching it? He would say takbir; every time he touched the corner, he said: . And he would say between the Yemeni Corner and the Black Stone: , and it was not reported what he said in the remaining circuits, but he said, may peace and blessings be upon him and his family: . Accordingly, in your tawaf, supplicate to Allah with whatever good of this world and the Hereafter you wish, remember Allah, recite the Qur'an, and glorify Him, for this is a place for the remembrance of Allah (Mighty and Majestic). As for what is found in these booklets, where there is a specific supplication for each circuit, that is a religious innovation (bid'ah); do not practice it. Advise anyone you see practicing it. Say: "My brother, supplicate to Allah with whatever you love. Do not recite something you may not know the meaning of." You have understood the pause regarding tawaf. Good.
If someone asks: How did the Prophet, may peace and blessings be upon him, kiss a stone? Did he do that to seek blessing from the stone, or what? The answer is that it is not seeking blessing from the stone. The stone does not benefit or harm. Therefore, when the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), performed tawaf and kissed the stone, he said: . So, we kiss the stone following the example of the Messenger of Allah, may peace and blessings be upon him and his family, and as an act of worship to Allah (Mighty and Majestic) and humility before Him, where we kiss a stone among stones. And if the Prophet, may peace and blessings be upon him and his family, had not kissed it, we would not have kissed it. Therefore, we do not kiss the Yemeni Corner, because the Prophet, may peace and blessings be upon him and his family, did not kiss it. And we do not kiss the Syrian and Western Corners. Nor do we touch them, because they are not on the foundations of Ibrahim. So the corners of the House are divided into three categories; the corners of the House are divided into three categories:
The first: what it is recommended to touch and kiss, which is the Black Stone.
The second: what it is recommended to touch without kissing and without pointing to it, which is the Yemeni Corner.
The third: what it is not recommended to kiss or touch, which are the Syrian and Western Corners.
Good. If someone asks: What if one is unable to touch or kiss the stone?
We say: He points to it with his hand and says: Allahu Akbar. As for the Yemeni Corner, if one cannot touch it, he does not point to it, because that was not reported from the Prophet, may peace and blessings be upon him and his family. Acts of worship are based on specific evidence. If it was not reported from the Messenger, may peace and blessings be upon him and his family, it is not permissible for us to worship Allah with it. The discussion on the pause of tawaf is finished.
Good. The pause for two rak'ahs behind the Maqam, because the Prophet, may peace and blessings be upon him and his family, when he finished his tawaf, moved forward to the Maqam of Ibrahim and said: and prayed two rak'ahs behind the Maqam. Are these two rak'ahs obligatory or are they a recommended practice (sunnah)? And is it necessary for them to be behind the Maqam, or is it permissible for them to be in any place in the mosque, or if it is not possible in the mosque, then outside the mosque?
The answer: The scholars differed on the obligation of these two rak'ahs. Some scholars said they are obligatory. Some scholars said they are recommended. The most likely view is that they are for recommendation, that they are recommended, not obligatory. It is not required for them to be behind the Maqam. Rather, if they are in any place in the mosque, that suffices. Rather, if they are outside the mosque, such as if the mosque is narrow and one prays in the external courtyards, there is no harm. The recommended practice is to lighten them. And to recite in them, in the first: . And in the second: .