Reading from the author's words with commentary on them and collating the manuscripts: "The fourth aspect: that the belief in the acceptance of supplication at them and its virtue
Machine translationRead the Arabic original
The reader: "The fourth aspect: that the belief in the acceptance of supplication at them and its virtue".
The Shaykh : ... recommended, acceptance? Leave it, I have a copy here.
The reader: "The fourth aspect: that the belief in the acceptance of supplication at them and its virtue has necessitated that they be visited for that purpose and intended, and perhaps many gatherings may occur at them in specific seasons, and this is exactly what the Prophet (peace and blessings be upon him) forbade in his saying:Musannaf Ibn Abi Shaybah 5:1006, and in his saying: Sahih Muslim 529, and in his saying (peace and blessings be upon him): .
Indeed, some graves are visited on a day of the year and people travel to them, either in Muharram, or Rajab, or Sha'ban, or Dhu al-Hijjah, or other months. Some are visited on the Day of Ashura, some on the Day of 'Arafah, some on the middle of Sha'ban, and some at another time, such that they have a day of the year that is intended for them, and people gather at them on that day just as 'Arafah, Muzdalifah, and Mina are intended on known days of the year, or just as the prayer ground of the city is intended on the two 'Eids. In fact, the concern for these gatherings in religion and worldly affairs may be greater and more intense.
Among them is what is traveled to from the cities at a specific time or an unspecified time, for the purpose of supplication at them and worship there, just as the House of Allah is intended for that. I do not know of any disagreement among the Muslims regarding the prohibition of this travel, except if it is a newly arisen disagreement.
I only mentioned the two preceding aspects regarding travel solely for visiting graves. As for when the travel is for worship at them through supplication or prayer, or the like, then there is no doubt about it, to the extent that some of them call it Hajj and say: 'We intend to perform Hajj to the grave of so-and-so and so-and-so.'
Among them is what is intended for gathering at it on a specific day of the week.
In summary: what is done at these graves is exactly what the Messenger of Allah (peace and blessings be upon him) forbade in his saying:Musannaf Ibn Abi Shaybah 5:1006 For making it a habit to intend a specific place at a specific time, recurring with the recurrence of the year, month, or week, is exactly the meaning of a festival. Then he forbade both the minor and the major of that, and this is what was mentioned previously regarding Imam Ahmad's disapproval when he said: "The people have greatly exaggerated in this and done too much " and he mentioned what is done at the grave of al-Husayn.
I have mentioned previously that it is disliked to make it a habit to perform worship at a time if the Sunnah did not come with it. So how about making it a habit to intend a specific place at a specific time?".
The Shaykh : As for what has a cause, the Sunnah has come with it. For example, if a person makes it a habit that when he wants to go out, he performs wudu' and then prays the sunnah of wudu', there is nothing wrong with that, because this is from what the Sunnah has come with. It is not said that this man has made it a festival that the Sunnah did not come with, because it is not the habit of the Messenger (peace and blessings be upon him), for example, to do this or the like of that, because we say that every wudu' has a sunnah at any time. Yes.
Have the questions come?
The student: Yes.
The Shaykh : ... recommended, acceptance? Leave it, I have a copy here.
The reader: "The fourth aspect: that the belief in the acceptance of supplication at them and its virtue has necessitated that they be visited for that purpose and intended, and perhaps many gatherings may occur at them in specific seasons, and this is exactly what the Prophet (peace and blessings be upon him) forbade in his saying:
Do not take my grave as a festival
لا تتخذوا قبري عيداAllah cursed the Jews and the Christians that they took the graves of their prophets as mosques
لعن الله اليهود والنصارى، اتخذوا قبور أنبيائهم مساجدDo not take the graves as mosques, for those before you used to take the graves as mosques, and I forbid you from doing so
لا تتخذوا القبور مساجد، فإن من كان قبلكم كانوا يتخذون القبور مساجد فإني أنهاكم عن ذلكIndeed, some graves are visited on a day of the year and people travel to them, either in Muharram, or Rajab, or Sha'ban, or Dhu al-Hijjah, or other months. Some are visited on the Day of Ashura, some on the Day of 'Arafah, some on the middle of Sha'ban, and some at another time, such that they have a day of the year that is intended for them, and people gather at them on that day just as 'Arafah, Muzdalifah, and Mina are intended on known days of the year, or just as the prayer ground of the city is intended on the two 'Eids. In fact, the concern for these gatherings in religion and worldly affairs may be greater and more intense.
Among them is what is traveled to from the cities at a specific time or an unspecified time, for the purpose of supplication at them and worship there, just as the House of Allah is intended for that. I do not know of any disagreement among the Muslims regarding the prohibition of this travel, except if it is a newly arisen disagreement.
I only mentioned the two preceding aspects regarding travel solely for visiting graves. As for when the travel is for worship at them through supplication or prayer, or the like, then there is no doubt about it, to the extent that some of them call it Hajj and say: 'We intend to perform Hajj to the grave of so-and-so and so-and-so.'
Among them is what is intended for gathering at it on a specific day of the week.
In summary: what is done at these graves is exactly what the Messenger of Allah (peace and blessings be upon him) forbade in his saying:
Do not make my grave a festival
لا تتخذوا قبري عيدًاI have mentioned previously that it is disliked to make it a habit to perform worship at a time if the Sunnah did not come with it. So how about making it a habit to intend a specific place at a specific time?".
The Shaykh : As for what has a cause, the Sunnah has come with it. For example, if a person makes it a habit that when he wants to go out, he performs wudu' and then prays the sunnah of wudu', there is nothing wrong with that, because this is from what the Sunnah has come with. It is not said that this man has made it a festival that the Sunnah did not come with, because it is not the habit of the Messenger (peace and blessings be upon him), for example, to do this or the like of that, because we say that every wudu' has a sunnah at any time. Yes.
Have the questions come?
The student: Yes.