Reading from the author's words with commentary on them and collation of the manuscripts: "If it is said: It has been reported from some of them that he said: 'A known grave
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The reader: As for after, then Shaykh al-Islam (may Allah have mercy on him) said.
The Shaykh : Amen.
The reader: In *Iqtida' al-Sirat al-Mustaqim*:
"If it is said: It has been reported from some of them that he said: 'A known grave is the tested antidote.' And it was narrated from Ma'ruf that he instructed his nephew to make du'a' at his grave. Abu Ali al-Kharqi mentioned in the stories of those whom Ahmad boycotted that some of these boycotted individuals would come to Ahmad's grave and seek to make du'a' there, and I think he mentioned that to al-Marwazi. It was also reported from groups that they made du'a' at the graves of groups of prophets and righteous people, from the People of the House and others, and their du'a' was answered, and many people acted upon this. The scholars who wrote on the rituals of Hajj mentioned that when one visits the grave of the Prophet (peace and blessings be upon him), he makes du'a' there, and some of them mentioned that whoever prays upon him seventy times at his grave and makes du'a', his du'a' is answered".
The Shaykh : In the name of Allah, as the Shaykh (may Allah have mercy on him) said, the authors on the rituals of Hajj mention the visit to Madinah, does that mean that the visit to Madinah is connected to Hajj?
Answer: No, it does not mean that it is connected, but because people in the past found travel difficult, they made the visit to Madinah with Hajj so that the journey to both would be one, otherwise there is no connection. Hajj is completed without visiting Madinah, and visiting Madinah is done without Hajj. This is a matter that many of the common people do not understand. Many of the common people think that the visit to Madinah is one of the complements of Hajj, and that is not the case, yes.
The reader: "Some jurists mentioned in the argument of those who permit recitation at the grave: that it is a place where it is permissible to greet, remember Allah, and make du'a', so recitation is permissible there just as it is elsewhere. Some of them saw dreams regarding du'a' at the grave of some of the shaykhs, and some people tested the answering of du'a' at known graves, such as the grave of Shaykh Abu al-Faraj al-Shirazi al-Maqdisi, and others. We have witnessed in our times and those close to them, among those of virtue in knowledge and action, those who would seek to make du'a' there or stay at those places, and among them were those who were proficient in knowledge, and among them were those who had karamahs, so how can one contradict these people? I only mentioned this question, despite its distance from the path of knowledge and religion, because it is the utmost by which the grave-worshippers cling".
I have in my marginal note: In the printed edition it is 'al-quburiyyun' (grave-worshippers), and this has been repeated in many places that will come, whereas in all the handwritten manuscripts and in all the places where the author mentioned it, he says: "al-maqbariyyun" and al-maqbariyyun "as it is established, and the term 'al-quburiyyun' did not appear except in the printed edition, and it is likely an alteration by one of the copyists or the editor of the printed edition".
The Shaykh : This is the apparent meaning, and it appears that he made it 'al-quburiyyun' to be clearer to the common people in the age of graves, so he made it 'al-quburiyyun', otherwise 'al-maqbariyyun' is better because it includes the entire cemetery. Yes.
The reader: "We said: What we mentioned as being disliked, nothing established is reported regarding its recommendation, to our knowledge, from the three generations about which the Prophet"
The Shaykh : What we mentioned.
The reader: "We said: What we mentioned as being disliked, nothing established is reported regarding its recommendation, to our knowledge, from the three generations about which the Prophet (peace and blessings be upon him) praised, where he said:Sunan Abi Dawud 4657Sahih (Al-Albani) despite the strong motivation for them to do so if there were virtue in it, their lack of commanding it".
The Shaykh : The motivation for them is stronger than for those after them, meaning: that their seeking of virtue and virtuous places is stronger than for those after them, and yet it is not known from them that they used to go to graves to make du'a' to Allah there.
The reader: "Their lack of commanding it and doing it, despite the strength of the motivation if there were merit, necessitates certainty that there is no merit in it. As for those after them, the most that can be assumed is that the Ummah differed, so many of the scholars or the righteous turned to doing it, and some of them turned to prohibiting it. It is not possible to say: The Ummah has agreed upon the approval of that, for two reasons: First: Many of the Ummah disliked it and denied it, both in the past and the present. Second: It is impossible for the Ummah to agree upon the approval of an act if it were good, for the predecessors would have done it, and they did not do it, for this is from the category of contradicting scholarly consensus, and they do not contradict".
The Shaykh : Amen.
The reader: In *Iqtida' al-Sirat al-Mustaqim*:
"If it is said: It has been reported from some of them that he said: 'A known grave is the tested antidote.' And it was narrated from Ma'ruf that he instructed his nephew to make du'a' at his grave. Abu Ali al-Kharqi mentioned in the stories of those whom Ahmad boycotted that some of these boycotted individuals would come to Ahmad's grave and seek to make du'a' there, and I think he mentioned that to al-Marwazi. It was also reported from groups that they made du'a' at the graves of groups of prophets and righteous people, from the People of the House and others, and their du'a' was answered, and many people acted upon this. The scholars who wrote on the rituals of Hajj mentioned that when one visits the grave of the Prophet (peace and blessings be upon him), he makes du'a' there, and some of them mentioned that whoever prays upon him seventy times at his grave and makes du'a', his du'a' is answered".
The Shaykh : In the name of Allah, as the Shaykh (may Allah have mercy on him) said, the authors on the rituals of Hajj mention the visit to Madinah, does that mean that the visit to Madinah is connected to Hajj?
Answer: No, it does not mean that it is connected, but because people in the past found travel difficult, they made the visit to Madinah with Hajj so that the journey to both would be one, otherwise there is no connection. Hajj is completed without visiting Madinah, and visiting Madinah is done without Hajj. This is a matter that many of the common people do not understand. Many of the common people think that the visit to Madinah is one of the complements of Hajj, and that is not the case, yes.
The reader: "Some jurists mentioned in the argument of those who permit recitation at the grave: that it is a place where it is permissible to greet, remember Allah, and make du'a', so recitation is permissible there just as it is elsewhere. Some of them saw dreams regarding du'a' at the grave of some of the shaykhs, and some people tested the answering of du'a' at known graves, such as the grave of Shaykh Abu al-Faraj al-Shirazi al-Maqdisi, and others. We have witnessed in our times and those close to them, among those of virtue in knowledge and action, those who would seek to make du'a' there or stay at those places, and among them were those who were proficient in knowledge, and among them were those who had karamahs, so how can one contradict these people? I only mentioned this question, despite its distance from the path of knowledge and religion, because it is the utmost by which the grave-worshippers cling".
I have in my marginal note: In the printed edition it is 'al-quburiyyun' (grave-worshippers), and this has been repeated in many places that will come, whereas in all the handwritten manuscripts and in all the places where the author mentioned it, he says: "al-maqbariyyun" and al-maqbariyyun "as it is established, and the term 'al-quburiyyun' did not appear except in the printed edition, and it is likely an alteration by one of the copyists or the editor of the printed edition".
The Shaykh : This is the apparent meaning, and it appears that he made it 'al-quburiyyun' to be clearer to the common people in the age of graves, so he made it 'al-quburiyyun', otherwise 'al-maqbariyyun' is better because it includes the entire cemetery. Yes.
The reader: "We said: What we mentioned as being disliked, nothing established is reported regarding its recommendation, to our knowledge, from the three generations about which the Prophet"
The Shaykh : What we mentioned.
The reader: "We said: What we mentioned as being disliked, nothing established is reported regarding its recommendation, to our knowledge, from the three generations about which the Prophet (peace and blessings be upon him) praised, where he said:
the best of my people is the generation in which I have been sent, then their immediate followers, then their immediate followers
خير أمتي القرن الذي بعثت فيه، ثم الذين يلونهم، ثم الذين يلونهمThe Shaykh : The motivation for them is stronger than for those after them, meaning: that their seeking of virtue and virtuous places is stronger than for those after them, and yet it is not known from them that they used to go to graves to make du'a' to Allah there.
The reader: "Their lack of commanding it and doing it, despite the strength of the motivation if there were merit, necessitates certainty that there is no merit in it. As for those after them, the most that can be assumed is that the Ummah differed, so many of the scholars or the righteous turned to doing it, and some of them turned to prohibiting it. It is not possible to say: The Ummah has agreed upon the approval of that, for two reasons: First: Many of the Ummah disliked it and denied it, both in the past and the present. Second: It is impossible for the Ummah to agree upon the approval of an act if it were good, for the predecessors would have done it, and they did not do it, for this is from the category of contradicting scholarly consensus, and they do not contradict".