Reading from the author's text with commentary and collation of manuscripts: "And it has become clear that none of the Salaf used to do that
Machine translationRead the Arabic original
The reader: "And it has become clear that none of the Salaf used to do that, except what is narrated from Ibn 'Umar that he used to seek out the places where the Prophet (peace and blessings be upon him) used to stay and the places where he used to pray, until the . So Ibn 'Umar did that, and this was from Ibn 'Umar a seeking to imitate his action, for he intended to do like his action in his staying and his prayer and pouring of water and other things. Ibn 'Umar did not intend prayer and supplication in the places where he stayed.
And the discussion here is in three issues: The first is "
The Shaykh : It means as if Ibn 'Umar did not intend the place, but rather he intended the action of the Messenger (may the prayer and peace of Allah be upon him), as for the place, it has no distinction. If he had poured in a place other than this place, other than this tree, Ibn 'Umar would have poured in the tree where he poured the water, and likewise the prayer. Yes.
The reader: "And the discussion here is in three issues:
The first is that imitating him in the form of the action he did, without knowing his intention in it, or without the cause for which he did it, this is a famous point of disagreement. Ibn 'Umar and a group say with one of the two opinions, and others differ with them in that. The predominant and known thing from the Muhajireen and the Ansar is that they did not do like the action of Ibn 'Umar (may Allah be pleased with them). And this is not what we are discussing now.
From this category: if a man in his travel sought out to pray in a place where the Prophet (peace and blessings be upon him) stayed and prayed, when the time for prayer came, this is of this type.
The second issue is that he seeks out that spot to pray at it, without it being a time for prayer, but rather he intends to initiate prayer and supplication for the sake of the spot. This was not narrated from Ibn 'Umar or anyone else. And if some people claim that Ibn 'Umar did it, it is established from his father 'Umar that he forbade that, and it is mass-transmitted from the Muhajireen and the Ansar that they did not do that. So it is impossible that the action of Ibn 'Umar—if he did that—would be a proof against his father and against the Muhajireen and the Ansar.
And the third issue is that that spot is not on his path, but rather he deviates from his path to it, or he travels to it a short or long journey, like: one who goes to Hira to pray in it and supplicate, or goes to the Mount where Allah spoke to Moses to pray in it and supplicate "
The Shaykh : In my copy: or he travels to the Cave of Thawr, in your copy? Or he travels to the Cave of Thawr to pray in it and supplicate, or he goes to the Mount, add it and make it a copy.
The reader: Which place?
The Shaykh :"One who goes to Hira to pray in it and supplicate, or he travels to the Cave of Thawr to pray in it and supplicate "
The reader: "Or he travels to the Cave of Thawr to pray in it and supplicate, or he goes to the Mount where Allah spoke to Moses to pray in it and supplicate, or he travels to other places from the mountains and non-mountains, where it is said: there are stations of the prophets or others, or a shrine built on the trace of a prophet from the prophets, like what was built on his footprint, and like what is in Mount Qasiyun, Mount al-Fath, and Mount Tur Zayta which is in Bayt al-Maqdis ".
The Shaykh : Mount Sinai.
The reader: It says in B and J and D and the printed edition: and Mount Tur Sinai
The Shaykh : Tur, Tur Sinai.
The reader: And Mount Tur Sinai, and what I have established from A or T is stronger, because Tur Zayta is the one in Bayt al-Maqdis and close to al-Masjid al-Aqsa, and it is said that in it are the graves of many prophets, whereas Tur Sinai is not close to Bayt al-Maqdis.
The Shaykh : Complete, the author says: Tur, "and Mount Tur Zayta which is in Bayt al-Maqdis "
The reader: "And Mount Tur Zayta which is in Bayt al-Maqdis and such spots. This is what every one who was knowledgeable of the state of the Messenger of Allah (peace and blessings be upon him) and the state of his Companions after him knows ".
The Prophet (peace and blessings be upon him) performed ablution and poured the excess of his ablution at the base of a tree
النبي صلى الله عليه وسلم توضأ وصب فضل وضوئه في أصل شجرةAnd the discussion here is in three issues: The first is "
The Shaykh : It means as if Ibn 'Umar did not intend the place, but rather he intended the action of the Messenger (may the prayer and peace of Allah be upon him), as for the place, it has no distinction. If he had poured in a place other than this place, other than this tree, Ibn 'Umar would have poured in the tree where he poured the water, and likewise the prayer. Yes.
The reader: "And the discussion here is in three issues:
The first is that imitating him in the form of the action he did, without knowing his intention in it, or without the cause for which he did it, this is a famous point of disagreement. Ibn 'Umar and a group say with one of the two opinions, and others differ with them in that. The predominant and known thing from the Muhajireen and the Ansar is that they did not do like the action of Ibn 'Umar (may Allah be pleased with them). And this is not what we are discussing now.
From this category: if a man in his travel sought out to pray in a place where the Prophet (peace and blessings be upon him) stayed and prayed, when the time for prayer came, this is of this type.
The second issue is that he seeks out that spot to pray at it, without it being a time for prayer, but rather he intends to initiate prayer and supplication for the sake of the spot. This was not narrated from Ibn 'Umar or anyone else. And if some people claim that Ibn 'Umar did it, it is established from his father 'Umar that he forbade that, and it is mass-transmitted from the Muhajireen and the Ansar that they did not do that. So it is impossible that the action of Ibn 'Umar—if he did that—would be a proof against his father and against the Muhajireen and the Ansar.
And the third issue is that that spot is not on his path, but rather he deviates from his path to it, or he travels to it a short or long journey, like: one who goes to Hira to pray in it and supplicate, or goes to the Mount where Allah spoke to Moses to pray in it and supplicate "
The Shaykh : In my copy: or he travels to the Cave of Thawr, in your copy? Or he travels to the Cave of Thawr to pray in it and supplicate, or he goes to the Mount, add it and make it a copy.
The reader: Which place?
The Shaykh :"One who goes to Hira to pray in it and supplicate, or he travels to the Cave of Thawr to pray in it and supplicate "
The reader: "Or he travels to the Cave of Thawr to pray in it and supplicate, or he goes to the Mount where Allah spoke to Moses to pray in it and supplicate, or he travels to other places from the mountains and non-mountains, where it is said: there are stations of the prophets or others, or a shrine built on the trace of a prophet from the prophets, like what was built on his footprint, and like what is in Mount Qasiyun, Mount al-Fath, and Mount Tur Zayta which is in Bayt al-Maqdis ".
The Shaykh : Mount Sinai.
The reader: It says in B and J and D and the printed edition: and Mount Tur Sinai
The Shaykh : Tur, Tur Sinai.
The reader: And Mount Tur Sinai, and what I have established from A or T is stronger, because Tur Zayta is the one in Bayt al-Maqdis and close to al-Masjid al-Aqsa, and it is said that in it are the graves of many prophets, whereas Tur Sinai is not close to Bayt al-Maqdis.
The Shaykh : Complete, the author says: Tur, "and Mount Tur Zayta which is in Bayt al-Maqdis "
The reader: "And Mount Tur Zayta which is in Bayt al-Maqdis and such spots. This is what every one who was knowledgeable of the state of the Messenger of Allah (peace and blessings be upon him) and the state of his Companions after him knows ".