Reading from the author's text with commentary and collation of manuscripts: "And others among the later scholars recommended performing it
Machine translationRead the Arabic original
The reader: "And others among the later scholars recommended performing it, and a group of authors from our school and others mentioned in the books of rituals the recommendation of visiting these mosques, and they counted certain places among them and named them"
The Shaykh : Named them, named them, what is correct, Khalid? Named them, they gave them a name.
The reader: "and named them"
The student: The shrines.
The Shaykh : Yes, I have the shrines, yes, do you have the mosques? The shrines, a copy.
And much of it is also false, even these shrines now, and what they call the seven mosques in Medina and others, none of them have a basis. We even saw in the east of Ta'if a small mosque on the edge of a mountain, they call it the Mosque of the Elbow, they say: the Messenger of Allah (peace and blessings be upon him), when he left Ta'if, sat in this place and placed his elbow, and they also do not know his elbow from his knee, yes, in any case, there are many fabricated things in these reports, but the common people, especially those who come from lands with such shrines, believe them to be true. Yes.
The reader: "As for Ahmad, he permitted what is supported by evidence regarding them, except if they are made into a festival, such as people gathering there for that purpose, and assembling at them at a known time, just as he permits women to pray in mosques in congregation, even though their homes are better for them, except if they display their adornment, and he combined the evidences thereby, and argued with the hadith of Ibn Umm Maktum.
And similar to that is what they both reported in the two Sahihs, from 'Atban ibn Malik, who said: ".
The Shaykh : Ali, so he came to me, put two dots in it.
The reader: " ".
The Shaykh : In this hadith, there are benefits:
One of them is: that if it is difficult for a person to attend the mosque, there is no harm in praying in his house, because the Prophet (peace and blessings be upon him and his family) granted a dispensation to 'Atban ibn Malik (may Allah be pleased with him) in this.
And one of them is: the humility of the Prophet (peace and blessings be upon him and his family), where he went to 'Atban in the heat of the day.
And one of them is: the virtue of Abu Bakr (may Allah be pleased with him), and that the Prophet (peace and blessings be upon him) loves to have a companion.
And one of them is: that it is recommended for a person to start with the most important thing for which he came, for example, and for this reason the Messenger (may the prayer and peace of Allah be upon him) said before he sat down—O brother Ali, pay attention—before he sat down he said: Where do you want me to pray? And this is undoubtedly the prudent course. And from that: if a person is afflicted with impurity, he should not delay and say: when I stand up I will wash it, for example, but he should hasten to remove it so that he does not forget, and this is indicated by.
And from the benefits of this hadith is also: the permissibility of seeking blessing through the Prophet (peace and blessings be upon him and his family), because 'Atban (may Allah be pleased with him) wanted the Messenger (may the prayer and peace of Allah be upon him) to pray in a place he would make a prayer place, does this extend to others?
The correct view is: no, and it does not extend to others, so if we invited a man known for righteousness, faith, and knowledge to pray in a place we would make a prayer place, we would say this is an innovation.
If a person says: how do you say it is an innovation when the Messenger (may the prayer and peace of Allah be upon him) did it?
We say: because the Companions are more knowledgeable than us and better understand the intent of the Prophet (peace and blessings be upon him), and yet they did not do it, we do not know that anyone called Abu Bakr or 'Umar or 'Uthman or 'Ali or Ibn Mas'ud or others for such a purpose.
And from the benefits of this hadith: that it is recommended for a person, if he intends to do something in the future, to associate that with the will of Allah, due to the saying of the Prophet (peace and blessings be upon him):Sunan an-Nasa'i 1327Sahih (Darussalam), and this is part of the good obedience of the Messenger (may the prayer and peace of Allah be upon him) to the command of his Lord, for Allah said to Him, Exalted and Majestic: [Al-Kahf 18:23-24] But if he says it by way of reporting, there is no harm in it, because reporting about something that has happened, not about something in the future, meaning if he is asked: will you go to Mecca tomorrow? He says: yes, or he says I will travel tomorrow, this is not a problem if he does not intend the occurrence of the act, because here he reported what? What is in his heart and has happened, it is not something in the future, for this reason the noble verse came in this form and the active participle is a noun with a kasrah that functions as a verb, meaning: I will do that, and there is a difference between one who says in the future I will do it and one who says: this is my intention, but he expressed it by saying I will do it, I will travel, I will visit.
And from the benefits of this hadith: the permissibility of voluntary prayer in congregation, because the Prophet (peace and blessings be upon him) led 'Atban and those with him, and this is not a problem sometimes, for the Messenger (may the prayer and peace of Allah be upon him) would pray voluntary prayers in congregation sometimes, either in tahajjud or otherwise.
And one of them is: the prescription of lining up, and that what is prescribed in congregation is that the imam advances and the followers lag behind, due to his saying:.
And one of them is: the permissibility of gesturing with the ability to speak, where is it in the hadith? That when the Messenger asked, he said:.
And one of them is: following the imam, such that one does not advance, nor match, nor lag behind, due to his saying:Sahih al-Bukhari 839, 840 meaning without lagging and without advancing and without matching. Yes, yes. Is the time up?
The student: ...
The Shaykh : Okay, let us stop here.
The Shaykh : Named them, named them, what is correct, Khalid? Named them, they gave them a name.
The reader: "and named them"
The student: The shrines.
The Shaykh : Yes, I have the shrines, yes, do you have the mosques? The shrines, a copy.
And much of it is also false, even these shrines now, and what they call the seven mosques in Medina and others, none of them have a basis. We even saw in the east of Ta'if a small mosque on the edge of a mountain, they call it the Mosque of the Elbow, they say: the Messenger of Allah (peace and blessings be upon him), when he left Ta'if, sat in this place and placed his elbow, and they also do not know his elbow from his knee, yes, in any case, there are many fabricated things in these reports, but the common people, especially those who come from lands with such shrines, believe them to be true. Yes.
The reader: "As for Ahmad, he permitted what is supported by evidence regarding them, except if they are made into a festival, such as people gathering there for that purpose, and assembling at them at a known time, just as he permits women to pray in mosques in congregation, even though their homes are better for them, except if they display their adornment, and he combined the evidences thereby, and argued with the hadith of Ibn Umm Maktum.
And similar to that is what they both reported in the two Sahihs, from 'Atban ibn Malik, who said:
I used to pray for my people, Banu Salim, so I came to the Prophet (peace and blessings be upon him) and said: I have noticed a weakness in my eyesight, and the floods prevent me from reaching my people's mosque, so I wish you would come and pray in my house in a place so that I may make it a mosque. He said: I will do so, if Allah wills, so the Messenger of Allah came to me
كنت أصلي لقومي بني سالم، فأتيت النبي صلى الله عليه وسلم، فقلت : إني أنكرت بصري، وإن السيول تحول بيني وبين مسجد قومي، فلوددت أنك جئت فصليت في بيتي مكانا حتى أتخذه مسجدا. فقال : أفعل إن شاء الله، فغدا على رسول اللهThe Shaykh : Ali, so he came to me, put two dots in it.
The reader: "
So the Messenger of Allah (peace and blessings be upon him) and Abu Bakr came to me the next morning, after the day had become hot, and the Prophet (peace and blessings be upon him) asked permission, so I gave it to him. He did not sit until he said: Where would you like me to pray in your house, so I pointed to the place I wanted him to pray in, the Messenger of Allah (peace and blessings be upon him) stood up and said the takbir, and we lined up behind him, so he prayed two rak'ahs, then he said the taslim and we said it when he did
فغدا علي رسول الله صلى الله عليه وسلم وأبو بكر معه، بعدما اشتد النهار، فاستأذن النبي صلى الله عليه وسلم فأذنت له، فلم يجلس حتى قال : أين تحب أن أصلي من بيتكم، فأشرت له إلى المكان الذي أحب أن يصلي فيه، فقام رسول الله صلى الله عليه وسلم فكبر، وصففنا وراءه، فصلى ركعتين، ثم سلم وسلمنا حين سلمThe Shaykh : In this hadith, there are benefits:
One of them is: that if it is difficult for a person to attend the mosque, there is no harm in praying in his house, because the Prophet (peace and blessings be upon him and his family) granted a dispensation to 'Atban ibn Malik (may Allah be pleased with him) in this.
And one of them is: the humility of the Prophet (peace and blessings be upon him and his family), where he went to 'Atban in the heat of the day.
And one of them is: the virtue of Abu Bakr (may Allah be pleased with him), and that the Prophet (peace and blessings be upon him) loves to have a companion.
And one of them is: that it is recommended for a person to start with the most important thing for which he came, for example, and for this reason the Messenger (may the prayer and peace of Allah be upon him) said before he sat down—O brother Ali, pay attention—before he sat down he said: Where do you want me to pray? And this is undoubtedly the prudent course. And from that: if a person is afflicted with impurity, he should not delay and say: when I stand up I will wash it, for example, but he should hasten to remove it so that he does not forget, and this is indicated by
A child was brought to the Prophet (peace and blessings be upon him), and he sat him on his lap. The child urinated on the Prophet’s (peace and blessings be upon him) lap, so he called for water and sprinkled it on the spot.
أنه جيء بصبي فأجلسه النبي صلى الله عليه وسلم في حجره، فبال الصبي في حجر النبي صلى الله عليه وسلم فدعا بماء فنضحهAnd from the benefits of this hadith is also: the permissibility of seeking blessing through the Prophet (peace and blessings be upon him and his family), because 'Atban (may Allah be pleased with him) wanted the Messenger (may the prayer and peace of Allah be upon him) to pray in a place he would make a prayer place, does this extend to others?
The correct view is: no, and it does not extend to others, so if we invited a man known for righteousness, faith, and knowledge to pray in a place we would make a prayer place, we would say this is an innovation.
If a person says: how do you say it is an innovation when the Messenger (may the prayer and peace of Allah be upon him) did it?
We say: because the Companions are more knowledgeable than us and better understand the intent of the Prophet (peace and blessings be upon him), and yet they did not do it, we do not know that anyone called Abu Bakr or 'Umar or 'Uthman or 'Ali or Ibn Mas'ud or others for such a purpose.
And from the benefits of this hadith: that it is recommended for a person, if he intends to do something in the future, to associate that with the will of Allah, due to the saying of the Prophet (peace and blessings be upon him):
I will do that, if Allah (SWT) wills.
أفعل إن شاء الله(23) And never say of anything, "Indeed, I will do that tomorrow," (24) Except [when adding], "If Allah wills."
لا تقولن لشيء إني فاعل ذلك غداً إلا أن يشاء اللهI will do that.
إني فاعل ذلكAnd from the benefits of this hadith: the permissibility of voluntary prayer in congregation, because the Prophet (peace and blessings be upon him) led 'Atban and those with him, and this is not a problem sometimes, for the Messenger (may the prayer and peace of Allah be upon him) would pray voluntary prayers in congregation sometimes, either in tahajjud or otherwise.
And one of them is: the prescription of lining up, and that what is prescribed in congregation is that the imam advances and the followers lag behind, due to his saying:
And we formed rows behind him.
وصففنا وراءهAnd one of them is: the permissibility of gesturing with the ability to speak, where is it in the hadith? That when the Messenger asked, he said:
Where would you like to pray? He said, so I pointed to the place.
أين تحب أن تصلي؟ قال فأشرت إلى المكانAnd one of them is: following the imam, such that one does not advance, nor match, nor lag behind, due to his saying:
He completed the prayer with Taslim and we did the same simultaneously.
ثم سلم وسلمنا حين سلمThe student: ...
The Shaykh : Okay, let us stop here.