Reading from the author's text with commentary and collation of manuscripts: "And this prohibition encompasses traveling to mosques and shrines
Machine translationRead the Arabic original
The reader: "And this prohibition encompasses traveling to mosques and shrines, and every place to which one travels specifically for the sake of drawing near to Allah, as evidenced by the fact that Basrah ibn Abi Basrah al-Ghifari, when he saw Abu Hurayrah returning from the Mount on which Allah spoke to Moses, said: If I had seen you before you went to it, I would not have gone to it, because the Prophet (peace and blessings be upon him) said: Jami` at-Tirmidhi 326Sahih (Darussalam). Thus, the Companion who narrated the hadith understood that the Mount and the like of it, among the stations of the prophets, are included in the generality of the prohibition, and that it is not permissible to travel to them, just as it is not permissible to travel to a mosque other than the three mosques.
Also, if traveling to a house among the houses of Allah—other than the three—is not permissible, even though visiting the people of one's city is sometimes obligatory and sometimes recommended, and there is no count of the virtue mentioned regarding visiting mosques, then traveling to the houses of His servants is even more deserving of being not permissible.
The second view is that it is permissible to travel to them, as stated by a group of the later scholars, among them: Abu Hamid al-Ghazali, Abu al-Hasan ibn 'Abd al-'Ud al-Harrani, and the Shaykh Abu Muhammad al-Maqdisi.
I have not known it to be transmitted from any of the earlier scholars, based on the fact that the hadith did not include the prohibition of that, just as it did not include the prohibition of traveling to the places where the parents, scholars, teachers, and brothers are, or some of the objectives, from the matters".
The Shaykh : Or some of the objectives from the matters.
The reader: "Or some of the objectives from the religious matters that are permissible"
The Shaykh : The worldly matters, in my opinion.
The reader: Yes, listen.
The Shaykh : Yes?
The student: Traveling to the houses of the dead among His servants.
The Shaykh : Where is it?
The student: Before, Shaykh, before the second view, Khalid read: "Traveling to the houses of the servants of Allah" In our copy: the dead among His servants
The reader: The one with the brother pointed to it and said that it is printed but not significant.
The Shaykh : How?
The reader: The one with the brother pointed to it, in my copy, as being printed.
The Shaykh : Yes, and what does it say?
The reader: It is not in the manuscripts.
The Shaykh : Read it to us. A problem, I do not know if it is to the houses of His servants?
The reader: No, he said: In the printed version: "The houses of the dead among His servants" like this.
The Shaykh : This is good, because "to the houses of His servants" is not clear, because a person is permitted to travel to the house of his brother if he invites him, or if he goes to see how his construction was to congratulate him on it, this is not a problem, so it is either to the houses of worship, or to the houses of the dead in your copy?
A mount is not saddled (for a journey) except to three Masajid
لا تشد الرحال إلا إلى ثلاثة مساجدAlso, if traveling to a house among the houses of Allah—other than the three—is not permissible, even though visiting the people of one's city is sometimes obligatory and sometimes recommended, and there is no count of the virtue mentioned regarding visiting mosques, then traveling to the houses of His servants is even more deserving of being not permissible.
The second view is that it is permissible to travel to them, as stated by a group of the later scholars, among them: Abu Hamid al-Ghazali, Abu al-Hasan ibn 'Abd al-'Ud al-Harrani, and the Shaykh Abu Muhammad al-Maqdisi.
I have not known it to be transmitted from any of the earlier scholars, based on the fact that the hadith did not include the prohibition of that, just as it did not include the prohibition of traveling to the places where the parents, scholars, teachers, and brothers are, or some of the objectives, from the matters".
The Shaykh : Or some of the objectives from the matters.
The reader: "Or some of the objectives from the religious matters that are permissible"
The Shaykh : The worldly matters, in my opinion.
The reader: Yes, listen.
The Shaykh : Yes?
The student: Traveling to the houses of the dead among His servants.
The Shaykh : Where is it?
The student: Before, Shaykh, before the second view, Khalid read: "Traveling to the houses of the servants of Allah" In our copy: the dead among His servants
The reader: The one with the brother pointed to it and said that it is printed but not significant.
The Shaykh : How?
The reader: The one with the brother pointed to it, in my copy, as being printed.
The Shaykh : Yes, and what does it say?
The reader: It is not in the manuscripts.
The Shaykh : Read it to us. A problem, I do not know if it is to the houses of His servants?
The reader: No, he said: In the printed version: "The houses of the dead among His servants" like this.
The Shaykh : This is good, because "to the houses of His servants" is not clear, because a person is permitted to travel to the house of his brother if he invites him, or if he goes to see how his construction was to congratulate him on it, this is not a problem, so it is either to the houses of worship, or to the houses of the dead in your copy?