Reading from the author's text with commentary and collation of manuscripts: "Then after him came his Rightly Guided Caliphs, and others of the foremost predecessors,
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The reader: "Then after him came his Rightly Guided Caliphs and others of the foremost predecessors, who did not travel to the Cave of Hira or the like for prayer and supplication therein. Likewise, the cave mentioned in the Qur'an in the saying of Allah the Exalted: [At-Tawbah 9:40] which is a cave in Jabal Thawr, to the south of Makkah"
The Shaykh : I have "Yamani Makkah" with a yaa in my copy. Do you have it with a yaa or without?
The reader: Without a yaa.
The Shaykh : I have "Yamani Makkah," and the meaning is close.
The reader: It says in my notes: "Yaman" means the direction of Yemen from Makkah, which is the south of Makkah.
The Shaykh : So it is "Yamani," based on the marginal note, it should be "Yamani."
The reader: Should I add a yaa, O Shaykh?
The Shaykh : Yes, put it in, in the manuscript.
The reader: "It was not prescribed for his Ummah to travel to it, visit it, pray in it, or supplicate in it. Nor did the Messenger of Allah (peace and blessings be upon him) build a mosque in Makkah other than the Sacred Mosque; rather, all those mosques are innovations, such as the Mosque of the Birthplace and others. Nor was it prescribed for his Ummah to visit the place of the Birthplace, or the place of the Pledge of Aqabah, which is behind Mina, where a mosque has been built for it.
It is known that if this had been a prescribed, recommended act for which Allah rewards, the Prophet (peace and blessings be upon him) would have been the most knowledgeable of people about it, and he would have taught his Companions about it. The Companions would have been more knowledgeable about it and more eager for it than those who came after them. Since they did not pay attention to any of that, it is known that it is among the innovations that they did not consider to be worship, nearness to Allah, or obedience. Whoever makes it worship, nearness, or obedience has followed a path other than theirs and legislated in the religion what Allah has not permitted.
And if the ruling regarding the station of our Prophet (peace and blessings be upon him) in a place like the Cave of Hira, where the news and sending were initiated for him and the Qur'an was revealed to him, even though he used to worship in it before Islam, and in a place like the cave mentioned in the Qur'an in which Allah sent down His tranquility upon him, is such, then it is known that the stations of other prophets are even further from being prescribed to be visited or traveled to for prayer, supplication, or the like, if they are authentic and established. How much more so if it is known that they are lies, or if their authenticity is not known?
This is just as it is established by the consensus of scholars that when the Prophet (peace and blessings be upon him) performed Hajj, he did not touch any of the corners except the two Yemeni corners. He did not touch the two Sham corners or any other sides of the House, nor the Station of Ibrahim, nor any other places of worship. As for kissing, he did not kiss anything except the Black Stone.
There is a difference of opinion regarding the Yemeni corner: it was said that it is kissed. It was said that it is touched and the hand is kissed. It was said that it is not kissed and the hand is not kissed. These three opinions are well-known in the madhhab of Ahmad and others. The correct view is that it is not kissed and the hand is not kissed".
The Shaykh : And likewise, one does not point to it if kissing is difficult or impossible, for one does not point to it, but rather points to the Black Stone, because it is better than the Yemeni corner. Therefore, kissing it is not prescribed, unlike the Black Stone, and saying takbir at it is not prescribed, unlike the Black Stone. Yes, that is correct.
The reader: "The correct view is that it is not kissed and the hand is not kissed, for the Prophet (peace and blessings be upon him) did not do either of these, as the authentic hadiths state. This is a matter of disagreement.
As for matters of consensus, there is no disagreement among the four Imams and the like of them from the Imams of knowledge that the two Sham corners are not kissed, nor anything from the sides of the House, for the Prophet (peace and blessings be upon him) did not touch except the two Yemeni corners, and this is the view of the majority of the Salaf. It has been narrated: ".
The Shaykh : In Ibn Abbas's (may Allah be pleased with him and his father) use of this verse as evidence, there is a great benefit, which is: that the Sunnah of the Messenger (peace and blessings be upon him) is established by his action and by his omission. If he omitted something while the cause was present, it is known that the Sunnah is to omit it. If he did something, it is a Sunnah without doubt. So Ibn Abbas (may Allah be pleased with him and his father) used as evidence for omitting the touching of the two Sham corners the fact that the Messenger (peace and blessings be upon him) did not touch them.
So the example (uswa) is following the Messenger (peace and blessings be upon him) in action and in omission. If he omitted something while the cause was present, it is known that his omission is a Sunnah. Our saying "while the cause was present" excludes cases where a cause arises after the Messenger (peace and blessings be upon him) that necessitates its recommendation, in which case it is acted upon. For this reason, we said that it is not recommended to use the miswak upon entering the mosque, contrary to those who said that it is recommended to use the miswak upon entering the mosque, because it is established from the Prophet (peace and blessings be upon him and his family) They said, "The House of Allah is more worthy." It is said: The cause existed in the time of the Messenger (peace and blessings be upon him), and it is not narrated that when he entered the mosque, he would start with the miswak. Therefore, it is not recommended for entering the mosque, contrary to some of the jurists (may Allah have mercy on them) who recommended it.
as one of two, when they were in the cave
ثاني اثنين إذ هما في الغارThe Shaykh : I have "Yamani Makkah" with a yaa in my copy. Do you have it with a yaa or without?
The reader: Without a yaa.
The Shaykh : I have "Yamani Makkah," and the meaning is close.
The reader: It says in my notes: "Yaman" means the direction of Yemen from Makkah, which is the south of Makkah.
The Shaykh : So it is "Yamani," based on the marginal note, it should be "Yamani."
The reader: Should I add a yaa, O Shaykh?
The Shaykh : Yes, put it in, in the manuscript.
The reader: "It was not prescribed for his Ummah to travel to it, visit it, pray in it, or supplicate in it. Nor did the Messenger of Allah (peace and blessings be upon him) build a mosque in Makkah other than the Sacred Mosque; rather, all those mosques are innovations, such as the Mosque of the Birthplace and others. Nor was it prescribed for his Ummah to visit the place of the Birthplace, or the place of the Pledge of Aqabah, which is behind Mina, where a mosque has been built for it.
It is known that if this had been a prescribed, recommended act for which Allah rewards, the Prophet (peace and blessings be upon him) would have been the most knowledgeable of people about it, and he would have taught his Companions about it. The Companions would have been more knowledgeable about it and more eager for it than those who came after them. Since they did not pay attention to any of that, it is known that it is among the innovations that they did not consider to be worship, nearness to Allah, or obedience. Whoever makes it worship, nearness, or obedience has followed a path other than theirs and legislated in the religion what Allah has not permitted.
And if the ruling regarding the station of our Prophet (peace and blessings be upon him) in a place like the Cave of Hira, where the news and sending were initiated for him and the Qur'an was revealed to him, even though he used to worship in it before Islam, and in a place like the cave mentioned in the Qur'an in which Allah sent down His tranquility upon him, is such, then it is known that the stations of other prophets are even further from being prescribed to be visited or traveled to for prayer, supplication, or the like, if they are authentic and established. How much more so if it is known that they are lies, or if their authenticity is not known?
This is just as it is established by the consensus of scholars that when the Prophet (peace and blessings be upon him) performed Hajj, he did not touch any of the corners except the two Yemeni corners. He did not touch the two Sham corners or any other sides of the House, nor the Station of Ibrahim, nor any other places of worship. As for kissing, he did not kiss anything except the Black Stone.
There is a difference of opinion regarding the Yemeni corner: it was said that it is kissed. It was said that it is touched and the hand is kissed. It was said that it is not kissed and the hand is not kissed. These three opinions are well-known in the madhhab of Ahmad and others. The correct view is that it is not kissed and the hand is not kissed".
The Shaykh : And likewise, one does not point to it if kissing is difficult or impossible, for one does not point to it, but rather points to the Black Stone, because it is better than the Yemeni corner. Therefore, kissing it is not prescribed, unlike the Black Stone, and saying takbir at it is not prescribed, unlike the Black Stone. Yes, that is correct.
The reader: "The correct view is that it is not kissed and the hand is not kissed, for the Prophet (peace and blessings be upon him) did not do either of these, as the authentic hadiths state. This is a matter of disagreement.
As for matters of consensus, there is no disagreement among the four Imams and the like of them from the Imams of knowledge that the two Sham corners are not kissed, nor anything from the sides of the House, for the Prophet (peace and blessings be upon him) did not touch except the two Yemeni corners, and this is the view of the majority of the Salaf. It has been narrated:
It is narrated that Ibn 'Abbas and Mu'awiyah performed tawaf (circumambulation) of the House, and Mu'awiyah touched the four corners. Ibn 'Abbas said: "The Messenger of Allah (peace and blessings be upon him) did not touch anything except the two Yemeni corners." Mu'awiyah said: "There is nothing of the House that is left untouched." Ibn 'Abbas said: "Indeed, you have in the Messenger of Allah an excellent example." Mu'awiyah returned to him, and the scholars agreed on what the Sunnah established.
أن ابن عباس ومعاوية طافا بالبيت، فاستلم معاوية الأركان الأربعة. فقال ابن عباس : إن رسول الله صلى الله عليه وسلم لم يستلم إلا الركنين اليمانيين، فقال معاوية : ليس من البيت شيء متروك، فقال ابن عباس : لقد كان لكم في رسول الله أسوة حسنة، فرجع إليه معاوية، وقد اتفق العلماء على ما مضت به السنةThe Shaykh : In Ibn Abbas's (may Allah be pleased with him and his father) use of this verse as evidence, there is a great benefit, which is: that the Sunnah of the Messenger (peace and blessings be upon him) is established by his action and by his omission. If he omitted something while the cause was present, it is known that the Sunnah is to omit it. If he did something, it is a Sunnah without doubt. So Ibn Abbas (may Allah be pleased with him and his father) used as evidence for omitting the touching of the two Sham corners the fact that the Messenger (peace and blessings be upon him) did not touch them.
So the example (uswa) is following the Messenger (peace and blessings be upon him) in action and in omission. If he omitted something while the cause was present, it is known that his omission is a Sunnah. Our saying "while the cause was present" excludes cases where a cause arises after the Messenger (peace and blessings be upon him) that necessitates its recommendation, in which case it is acted upon. For this reason, we said that it is not recommended to use the miswak upon entering the mosque, contrary to those who said that it is recommended to use the miswak upon entering the mosque, because it is established from the Prophet (peace and blessings be upon him and his family)