Reading from the author's text with commentary and collation of manuscripts: "Each of these three was for a city among the cities of the Arabs.

The reader: "Each of these three was for a city among the cities of the Arabs, and the cities that were in the direction of the Haram and the miqats of Hajj were three: Makkah, al-Madinah, and al-Ta'if"

The Shaykh : Yes, and it is
The student: And the cities that were in the direction of the Haram and the miqats of Hajj ...

The Shaykh : Yes, the apparent one that we have is better; the cities are not the miqats of al-Madinah, they are not a miqat but they are close to it, and al-Ta'if is close to the miqat, yes.
The reader: "So al-Lat was for the people of al-Ta'if; they mentioned that it was originally a righteous man who mixed the flour for the pilgrims. When he died, they stayed at his grave for a period, then they made an image of him, then they built a structure over it which they called the House of al-Rabbah. Its story is well known, when the Prophet (peace and blessings be upon him) sent [someone] to demolish it when al-Ta'if was conquered after the conquest of Makkah, in the ninth year of the Hijrah.
And as for al-'Uzzah, it was for the people of Makkah, near 'Arafah, and there was a tree there at which they slaughtered and made supplication. So the Prophet (peace and blessings be upon him) sent Khalid ibn al-Walid to it after the conquest of Makkah, and he removed it, and the Prophet (peace and blessings be upon him) distributed its wealth, and a female jinn came out of it with her hair loose, and al-'Uzzah despaired of being worshipped.
And as for Manat, it was for the people of al-Madinah, they declared their intention for it as shirk (associating partners with Allah) with Allah the Exalted, and it was opposite Qudayd, the mountain between Makkah and al-Madinah on the coast side. And whoever wants to know how the condition of the polytheists was in "

The Shaykh : And whoever wants
The reader: As for after, then the Shaykh said

The Shaykh : May Allah have mercy on you
The reader: Then the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in Iqtida' al-Sirat al-Mustaqim "Whoever wants to know how the condition of the polytheists was in the worship of their idols, and to know the reality of shirk (associating partners with Allah) which Allah has condemned, and its types, so that the interpretation of the Qur'an becomes clear to him, and he knows what Allah and His Messenger disliked, let him look at the biography of the Prophet (peace and blessings be upon him) and the condition of the Arabs in his time, and what al-Azraqi mentioned in the News of Makkah"

The Shaykh : Al-Azraqi with a dammah on the ra
The reader: I do not have it with diacritics

The Shaykh : The apparent one is with a fathah on the ra; the original is with a fathah on the ra.
The reader: Yes "and what al-Azraqi mentioned in the News of Makkah, and other scholars. And when the polytheists had"

The Shaykh : and faith
The reader: "

And when the polytheists had a tree upon which they hung their weapons and called it Dhat Anwat, some of the people said: O Messenger of Allah, make for us a Dhat Anwat as they have their Dhat Anwat. He said: Allah is the Greatest. You have said what the people of Moses said: "Make for us a god as they have gods." Indeed, you will follow the ways of those who were before you.

ولما كان للمشركين شجرة يعلقون عليها أسلحتهم ويسمونها ذات أنواط فقال بعض الناس يا رسول الله اجعل لنا ذات أنواط كما لهم ذات أنواط فقال: الله أكبر قلتم كما قال قوم موسى اجعل لنا إلها كما لهم آلهة إنها السنن لتركبن سنن من كان قبلكم

So the Prophet (peace and blessings be upon him) rejected"

The Shaykh : His saying (peace and blessings be upon him) The address is to the entire Ummah, and it means that some of the Ummah may commit a specific thing from the ways of those before us, and some of it commits another way, i.e., another path, and it is not necessary that the entire Ummah applies one path, because the address is to the Ummah in general. This is the benefit. The second benefit: Is this report for permission? No, it is not for permission, but it is a report of what will happen to warn against it. And for this reason he was amazed at these people who Then he mentioned the hadith, yes.
The reader: "So the Prophet (peace and blessings be upon him) rejected their mere imitation of the disbelievers in taking a tree to stay at, hanging their weapons on it. How much more so with what is greater than that, which is their imitation of the polytheists, or which is shirk (associating partners with Allah) itself? So whoever intends a place hoping for good by intending it, and the Shari'ah has not recommended that, it is from the abominations, and some of it is more severe than some, whether the place is a tree or a spring of water, or a flowing canal, or a mountain, or a cave, and whether he intends it to pray at it, or to make supplication at it, or to recite at it, or to remember Allah the Sublime at it, or to worship at it, such that he singles out that place"

The Shaykh : Like that in your copy, to worship, here
The reader: I have in a copy, O Shaykh, it indicated "with a ba, jim, and dal: to worship, and with a ta: to devote oneself"

The Shaykh : To devote oneself
The reader: To devote oneself

The Shaykh : The one I have is to devote oneself
The student: To worship

The Shaykh : Ah?
The student: To worship

The Shaykh : Yes
The student: To worship

The Shaykh : To worship, well, in any case, meaning his intention is that he worships Allah at it with any worship
The reader: "Such that he singles out that place, such that he singles out that place for a type of worship for which the Shari'ah has not prescribed singling out that place, neither by specific identity nor by type. And uglier than that is that he vows to that place oil to be lit with"

The Shaykh : Neither by specific identity nor by type. The specific identity is like the three mosques, and the type is like the mosques, for the mosques, meaning other than the three, there is no doubt that intending them for worship is worship, but by type, not by specific identity, as the Prophet (peace and blessings be upon him) said This is the difference between specific identity and type, yes.
The reader: "And uglier than that is that he vows to that place oil to be lit with, and it is said that it accepts vows, as some of the misguided say. For this vow is a vow of disobedience by the consensus of the scholars, and it is not permissible to fulfill it, rather upon him is an expiation according to many of the people of knowledge, among them Ahmad in the well-known from him, and from him is a narration which is the saying of Abu Hanifah and al-Shafi'i and others: that he seeks forgiveness from Allah for this vow, and nothing is upon him, and the issue is well known. And likewise if he vows"

The Shaykh : So it is known that a vow of disobedience is forbidden, and the Prophet (peace and blessings be upon him) said But if he does not do it, is there an expiation upon him? There are two narrations from Imam Ahmad and two sayings from the scholars.
The first is that upon him is the expiation because he did not do what he vowed, and if the absolute vow in which the expiation was not named, then this is even more so, so it is annulled and the description of forbiddenness remains and the original vow remains.
Some scholars have said that there is no expiation for it, because the obligation of expiation is a consequence of the validity of the vow, and the vow here is not valid. If it is not valid, it is invalid and nothing follows from it. However, the precaution, and the precaution is that he should perform the expiation for an oath.
First, because this is part of verifying the repentance.
Second, as a precaution due to the disagreement among the scholars. The expiation for an oath, as you know, is feeding ten poor people, or clothing them, or freeing a slave. So whoever cannot find the means to do so, he fasts for three days. So the matter is easy, and praise be to Allah. Yes.