Reading from the author's text with commentary and collation of manuscripts: "And likewise, if one vows food, such as bread or otherwise, for the fish in that spring
Machine translationRead the Arabic original
The reader: "And likewise, if one vows food, such as bread or otherwise, for the fish in that spring or the well. And likewise, if one vows money, whether currency or otherwise, for the guardians or the residents who perform i'tikaf in that place, then these guardians have a resemblance to"
The Shaykh : Then, then
The reader: "Then these guardians have a resemblance to the guardians of al-Lat, al-'Uzzah, and Manat, who consume the wealth of people wrongfully and prevent [people] from the path of Allah. And the residents there have a resemblance to those who performed i'tikaf to whom Ibrahim al-Khalil, the leader of the Hanifs, (peace and blessings be upon him), said:[Al-Anbya 21:52] And he said: [Ash-Shu'ara 26:75-77] and those whom Musa (peace be upon him) passed by"
The Shaykh : Musa passed by them, Musa passed by them
The reader: He said
The Shaykh : Manuscript
The reader: He did not indicate another meaning. He said: "In the printed edition, it added after 'crossing the sea'"
The Shaykh : Musa did not pass by them
The reader: No, this is not better in my opinion. May Allah reward you.
The Shaykh : In our copy, it says "passed by them"
The reader: "And those whom Musa (peace be upon him) and his people passed by, as the Exalted said:[Al-A'raf 7:138] So the vow for those guardians and residents in these places where there is no virtue in the Shari'ah for residing there is a vow of disobedience"
The Shaykh : For residing with the taa
The questioner :"Where there is no virtue in the Shari'ah for residing there is a vow of disobedience, and it has a resemblance to the vow for the guardians of the crosses and the residents there, or for the guardians of the idols in India and the residents there" He said, May Allah reward you, he spoke about the idols
The Shaykh : Forced to do what?
The reader: The idols
The Shaykh : Idols
The reader: Yes, correct. And he said: "In the baa and taa, 'al-Andad' (the idols). 'Al-Andad' is the plural of 'nidd' (equal), which is the like, the partner, and the counterpart. They are the idols. And 'al-Abdad' is the plural of 'bad' with kasrah, meaning the like and the counterpart, and with dammah, meaning the idol. The plurals are 'budd' and 'abdad'. They are the houses of the idols. See al-Qamus"
The Shaykh : In our copy, it is with the noon, 'al-Andad'
The reader: "Then this vowed money, if he spends it in the type of that worship that is prescribed, such as spending it on the repair of mosques, or for the righteous among the poor Muslims who use the money to assist in the worship of Allah alone, having no partner, that is good. Among these places"
The Shaykh : And if he spends it in this, is there an oath expiation upon him? The answer is no, without doubt, even according to the opinion that a vow of disobedience requires an oath expiation. If he spends it in this, there is nothing upon him, for the least we say about it is that it resembles when one vows something and chooses something better than it, and this is permissible by the explicit text of the hadith: So he said, (peace and blessings be upon him), here. So according to this, if one vows for these things that the Shaykh (may Allah have mercy on him) mentioned, and then spends it in its type from what Allah and His Messenger prescribed, there is no expiation upon him without doubt. Yes.
The Reciter: "So of these places, some are thought to be the grave of a Prophet or a righteous man, but they are not, or thought to be a place where he stood, but they are not. As for what is actually his grave or his place, that falls under the second category. This is a broad subject, and I will mention some of its prominent examples. Among them are several places in Damascus, such as the shrine of Ubayy ibn Ka'b outside the Eastern Gate. There is no disagreement among the scholars that Ubayy ibn Ka'b died in Madinah; he did not die in Damascus. And Allah knows best who is buried there, but it is certainly not the grave of Ubayy ibn Ka'b, the companion of the Messenger of Allah (peace and blessings be upon him), without doubt. Likewise, there is a place..."
The Shaykh : So we can say that we do not know which Ka'b this is in this grave. Perhaps someone named Ka'b was buried there, and people assumed it was Ubayy ibn Ka'b. People assumed it was Ubayy ibn Ka'b. Or it is said that there is no grave there at all, but it was disguised and it was said, "This is the grave of so-and-so." Yes, that is right.
The Reciter: "Likewise, there is a place on the southern wall of the Umayyad Mosque in Damascus, where it is said that the grave of Hud (peace be upon him) is located. I have not known any scholar to mention that the Prophet Hud died in Damascus. In fact, it has been said that he died in Yemen, and it has been said that he died in Makkah. For his mission was in Yemen, and his migration after the destruction of his people was to Makkah. As for the Levant, it was neither his home nor his place of migration."
The Shaykh : This is a point that should be noted, because you may not find it in history books. Where did Hud die after Allah destroyed his people? The Shaykh says that it was said he died in Yemen, and it was said he died in Makkah. Yes, that is right.
The Reciter: "As for the Levant, it was neither his home nor his place of migration."
The Shaykh : It was not his home.
The Reciter: Yes. "As for the Levant, it was neither his home nor his place of migration. So his death there, given these circumstances, is not mentioned by the scholars; rather, they mentioned the opposite, which is extremely far-fetched. Likewise, there is a shrine outside the Western Gate of Damascus..."
The Shaykh : This is a caution from the Shaykh (may Allah have mercy on him) here. He did not assert its invalidity with certainty, allowing for the possibility that he went from Yemen to Makkah to the Levant. But he says that it is extremely far-fetched. Yes.
The Reciter: "Likewise, there is a shrine outside the Western Gate of Damascus, where it is said to be the grave of Aws al-Qarni. I have not known anyone to mention that Aws died in Damascus, and this is also not likely. For Aws came from Yemen to the land of Iraq. It has been said that he was killed at Siffin, and it has been said that he died in the regions of the land of Fars, and other things have been said. As for the Levant, it is not mentioned that he came to it, let alone died there."
The Shaykh : And among them is also
The Reciter: "And among them is also a grave called the grave of Umm Salama, the wife of the Prophet (peace and blessings be upon him). There is no disagreement that she (may Allah be pleased with her) died in Madinah, not in the Levant, and she did not come to the Levant either. For Umm Salama, the wife of the Prophet (peace and blessings be upon him), did not travel after the Messenger of Allah (peace and blessings be upon him). Rather, perhaps it is Umm Salama, Asma bint Yazid ibn al-Sakan al-Ansari. For the people of the Levant, such as Shahr ibn Hawshab and others, when they narrated from her, they called her Umm Salama. She was the cousin of Mu'adh ibn Jabal, and she was one of the prominent female Companions, and one of those among them who possessed knowledge and religion. Or perhaps it is Umm Salama, the wife of Yazid ibn Mu'awiyah, which is far-fetched, for this one is not known for knowledge or religion. And how much error there is in these things and their like, due to shared names or altered names."
And among them is a shrine in Cairo, Egypt, where it is said that the head of al-Husayn (may Allah be pleased with him) is located. The origin of this is that there was a shrine in Ascalon where it is said that the head of al-Husayn is located.
The Shaykh : That it contains, that it contains the head of al-Husayn.
The Reciter: "It is said that it contains the head of al-Husayn. So it was said that the head was carried from there to Egypt. This is false by the consensus of the scholars. No scholar has said that the head of al-Husayn was in Ascalon. In fact, there are various opinions, and this is not one of them. For his head was carried to the presence of 'Abd Allah ibn Ziyad in Kufa, until it was narrated to him from the Prophet (peace and blessings be upon him) what angered him."
The Shaykh : Angered him.
The reader: Listen
The Shaykh : Angered him.
The Reciter: "Until it was narrated to him from the Prophet (peace and blessings be upon him) what angered him. Some people mention that the narration was in the presence of Yazid ibn Mu'awiyah in the Levant, but this is not established. For the Companions named in the hadith were in Iraq. Likewise, there are many graves of well-known men, and it is known that they are not their graves. These places have no virtue at all, even if the ignorant believe that they have virtue. May Allah... except if it is"
The Shaykh : So these are not historically or religiously valid. As for their historical invalidity, as you heard, the head of al-Husayn was transferred from Iraq to the Levant to Ascalon to Cairo. Where is this? Is this possible in a time when there was no transportation except by camel? And in this, if it were true, if it were true, meaning it is not apparent, for his head would remain like a donkey's load, being passed around. And yet it is not true, and without doubt, al-Husayn (may Allah be pleased with him) was buried in the place where he was killed, and his grave was hidden so that no fitnah would occur, or so that his enemies would not seize it, take it out, and burn it. This is the established view.
Likewise, from the religious perspective, if this were established, it would not have any specific religious distinction. The parallel to this today is what was mentioned regarding the Mawlid, where it was said that it was on the twelfth day of Rabi' al-Awwal, but this is not valid. Then the innovation of celebrating it was introduced, and this is also religiously invalid. Yes.
The Reciter: "May Allah... except if it is the grave of a Muslim man, in which case it is like the graves of other Muslims, having no special distinction that the ignorant imagine. And even if the true graves are not to be made into festivals, nor for what is done at these false graves to be done."
The Shaykh : And what?
The Reciter: "Nor for what is done at these"
The Shaykh : In it
The Reciter: Nor for what is done in them.
The Shaykh : In them. Yes.
The Reciter: "Nor for what is done in them, what is done at these false graves, or if it is the grave of a righteous man"
The Shaykh : ...
The Reciter: With the yaa, O Shaykh.
The Shaykh : Yes, like his saying "May Allah... except if it is," meaning "or it may be."
The Reciter: "Or if it is the grave of a righteous man other than the one named, then it falls under the second category. And from this chapter is also"
The Shaykh : What questions? The time for questions has come, meaning, okay.
The Shaykh : Then, then
The reader: "Then these guardians have a resemblance to the guardians of al-Lat, al-'Uzzah, and Manat, who consume the wealth of people wrongfully and prevent [people] from the path of Allah. And the residents there have a resemblance to those who performed i'tikaf to whom Ibrahim al-Khalil, the leader of the Hanifs, (peace and blessings be upon him), said:
What are these statues to which you are devoted?"
ما هذه التماثيل التي أنتم لها عاكفون(75) He said, "Then do you see what you have been worshipping, (76) You and your ancient forefathers? (77) Indeed, they are enemies to me, except the Lord of the worlds,
أفرأيتم ما كنتم تعبدون أنتم وآباؤكم الأقدمون فإنهم عدو لي إلا رب العالمينThe Shaykh : Musa passed by them, Musa passed by them
The reader: He said
The Shaykh : Manuscript
The reader: He did not indicate another meaning. He said: "In the printed edition, it added after 'crossing the sea'"
The Shaykh : Musa did not pass by them
The reader: No, this is not better in my opinion. May Allah reward you.
The Shaykh : In our copy, it says "passed by them"
The reader: "And those whom Musa (peace be upon him) and his people passed by, as the Exalted said:
And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs.
وجاوزنا ببني إسرائيل البحر فأتوا على قوم يعكفون على أصنام لهمThe Shaykh : For residing with the taa
The questioner :"Where there is no virtue in the Shari'ah for residing there is a vow of disobedience, and it has a resemblance to the vow for the guardians of the crosses and the residents there, or for the guardians of the idols in India and the residents there" He said, May Allah reward you, he spoke about the idols
The Shaykh : Forced to do what?
The reader: The idols
The Shaykh : Idols
The reader: Yes, correct. And he said: "In the baa and taa, 'al-Andad' (the idols). 'Al-Andad' is the plural of 'nidd' (equal), which is the like, the partner, and the counterpart. They are the idols. And 'al-Abdad' is the plural of 'bad' with kasrah, meaning the like and the counterpart, and with dammah, meaning the idol. The plurals are 'budd' and 'abdad'. They are the houses of the idols. See al-Qamus"
The Shaykh : In our copy, it is with the noon, 'al-Andad'
The reader: "Then this vowed money, if he spends it in the type of that worship that is prescribed, such as spending it on the repair of mosques, or for the righteous among the poor Muslims who use the money to assist in the worship of Allah alone, having no partner, that is good. Among these places"
The Shaykh : And if he spends it in this, is there an oath expiation upon him? The answer is no, without doubt, even according to the opinion that a vow of disobedience requires an oath expiation. If he spends it in this, there is nothing upon him, for the least we say about it is that it resembles when one vows something and chooses something better than it, and this is permissible by the explicit text of the hadith:
For a man came to the Prophet (peace and blessings be upon him and his family) and said, "I vowed that if Allah opens Makkah for you, I will pray in the Sacred Mosque." He said, "Pray here."
فإن رجلا أتى النبي صلى الله عليه وعلى آله وسلم وقال إني نذرت إن فتح الله عليك مكة أن أصلي في بيت المقدس فقال صل هاهناThe Reciter: "So of these places, some are thought to be the grave of a Prophet or a righteous man, but they are not, or thought to be a place where he stood, but they are not. As for what is actually his grave or his place, that falls under the second category. This is a broad subject, and I will mention some of its prominent examples. Among them are several places in Damascus, such as the shrine of Ubayy ibn Ka'b outside the Eastern Gate. There is no disagreement among the scholars that Ubayy ibn Ka'b died in Madinah; he did not die in Damascus. And Allah knows best who is buried there, but it is certainly not the grave of Ubayy ibn Ka'b, the companion of the Messenger of Allah (peace and blessings be upon him), without doubt. Likewise, there is a place..."
The Shaykh : So we can say that we do not know which Ka'b this is in this grave. Perhaps someone named Ka'b was buried there, and people assumed it was Ubayy ibn Ka'b. People assumed it was Ubayy ibn Ka'b. Or it is said that there is no grave there at all, but it was disguised and it was said, "This is the grave of so-and-so." Yes, that is right.
The Reciter: "Likewise, there is a place on the southern wall of the Umayyad Mosque in Damascus, where it is said that the grave of Hud (peace be upon him) is located. I have not known any scholar to mention that the Prophet Hud died in Damascus. In fact, it has been said that he died in Yemen, and it has been said that he died in Makkah. For his mission was in Yemen, and his migration after the destruction of his people was to Makkah. As for the Levant, it was neither his home nor his place of migration."
The Shaykh : This is a point that should be noted, because you may not find it in history books. Where did Hud die after Allah destroyed his people? The Shaykh says that it was said he died in Yemen, and it was said he died in Makkah. Yes, that is right.
The Reciter: "As for the Levant, it was neither his home nor his place of migration."
The Shaykh : It was not his home.
The Reciter: Yes. "As for the Levant, it was neither his home nor his place of migration. So his death there, given these circumstances, is not mentioned by the scholars; rather, they mentioned the opposite, which is extremely far-fetched. Likewise, there is a shrine outside the Western Gate of Damascus..."
The Shaykh : This is a caution from the Shaykh (may Allah have mercy on him) here. He did not assert its invalidity with certainty, allowing for the possibility that he went from Yemen to Makkah to the Levant. But he says that it is extremely far-fetched. Yes.
The Reciter: "Likewise, there is a shrine outside the Western Gate of Damascus, where it is said to be the grave of Aws al-Qarni. I have not known anyone to mention that Aws died in Damascus, and this is also not likely. For Aws came from Yemen to the land of Iraq. It has been said that he was killed at Siffin, and it has been said that he died in the regions of the land of Fars, and other things have been said. As for the Levant, it is not mentioned that he came to it, let alone died there."
The Shaykh : And among them is also
The Reciter: "And among them is also a grave called the grave of Umm Salama, the wife of the Prophet (peace and blessings be upon him). There is no disagreement that she (may Allah be pleased with her) died in Madinah, not in the Levant, and she did not come to the Levant either. For Umm Salama, the wife of the Prophet (peace and blessings be upon him), did not travel after the Messenger of Allah (peace and blessings be upon him). Rather, perhaps it is Umm Salama, Asma bint Yazid ibn al-Sakan al-Ansari. For the people of the Levant, such as Shahr ibn Hawshab and others, when they narrated from her, they called her Umm Salama. She was the cousin of Mu'adh ibn Jabal, and she was one of the prominent female Companions, and one of those among them who possessed knowledge and religion. Or perhaps it is Umm Salama, the wife of Yazid ibn Mu'awiyah, which is far-fetched, for this one is not known for knowledge or religion. And how much error there is in these things and their like, due to shared names or altered names."
And among them is a shrine in Cairo, Egypt, where it is said that the head of al-Husayn (may Allah be pleased with him) is located. The origin of this is that there was a shrine in Ascalon where it is said that the head of al-Husayn is located.
The Shaykh : That it contains, that it contains the head of al-Husayn.
The Reciter: "It is said that it contains the head of al-Husayn. So it was said that the head was carried from there to Egypt. This is false by the consensus of the scholars. No scholar has said that the head of al-Husayn was in Ascalon. In fact, there are various opinions, and this is not one of them. For his head was carried to the presence of 'Abd Allah ibn Ziyad in Kufa, until it was narrated to him from the Prophet (peace and blessings be upon him) what angered him."
The Shaykh : Angered him.
The reader: Listen
The Shaykh : Angered him.
The Reciter: "Until it was narrated to him from the Prophet (peace and blessings be upon him) what angered him. Some people mention that the narration was in the presence of Yazid ibn Mu'awiyah in the Levant, but this is not established. For the Companions named in the hadith were in Iraq. Likewise, there are many graves of well-known men, and it is known that they are not their graves. These places have no virtue at all, even if the ignorant believe that they have virtue. May Allah... except if it is"
The Shaykh : So these are not historically or religiously valid. As for their historical invalidity, as you heard, the head of al-Husayn was transferred from Iraq to the Levant to Ascalon to Cairo. Where is this? Is this possible in a time when there was no transportation except by camel? And in this, if it were true, if it were true, meaning it is not apparent, for his head would remain like a donkey's load, being passed around. And yet it is not true, and without doubt, al-Husayn (may Allah be pleased with him) was buried in the place where he was killed, and his grave was hidden so that no fitnah would occur, or so that his enemies would not seize it, take it out, and burn it. This is the established view.
Likewise, from the religious perspective, if this were established, it would not have any specific religious distinction. The parallel to this today is what was mentioned regarding the Mawlid, where it was said that it was on the twelfth day of Rabi' al-Awwal, but this is not valid. Then the innovation of celebrating it was introduced, and this is also religiously invalid. Yes.
The Reciter: "May Allah... except if it is the grave of a Muslim man, in which case it is like the graves of other Muslims, having no special distinction that the ignorant imagine. And even if the true graves are not to be made into festivals, nor for what is done at these false graves to be done."
The Shaykh : And what?
The Reciter: "Nor for what is done at these"
The Shaykh : In it
The Reciter: Nor for what is done in them.
The Shaykh : In them. Yes.
The Reciter: "Nor for what is done in them, what is done at these false graves, or if it is the grave of a righteous man"
The Shaykh : ...
The Reciter: With the yaa, O Shaykh.
The Shaykh : Yes, like his saying "May Allah... except if it is," meaning "or it may be."
The Reciter: "Or if it is the grave of a righteous man other than the one named, then it falls under the second category. And from this chapter is also"
The Shaykh : What questions? The time for questions has come, meaning, okay.