Iqtiḍāʾ al-Ṣirāṭ al-MustaqīmIbn Taimiya

The correct opinion is that of the majority of the Companions, for following the Prophet ﷺ is realized by obeying his commands and by imitating his deeds—doing what he did in the very way he did it. Thus, when he performed an act of worship in a specific location, worshipping there constitutes true emulation, just as one purposely goes to the sacred precincts and the mosques. But if he stopped somewhere merely by coincidence—because the time to halt happened to occur there or for some similar reason—and it is known that he did not deliberately choose that spot, then for us to single out that place is not an act of following him, for “actions are judged by their intentions.”

Some later scholars, however, regarded visiting such places as recommended. A number of authors from our school and others, in their manuals of pilgrimage rites, listed these mosques, named the sites, and encouraged visiting them. Imām Aḥmad permitted visiting those for which a sound report exists, on the condition that they are not turned into an “Eid”—that is, people do not make a point of journeying to them and gathering there at a fixed time. He likened this to allowing women to pray in the mosques in congregation—even though their homes are better for them—unless they display their adornment. In this way he reconciled the various traditions and cited the ḥadīth of Ibn Umm Maktūm as evidence.

A similar proof is the report recorded by both al-Bukhārī and Muslim from ʿItbān ibn Mālik, who said: “I used to lead my clan, Banū Sālim, in prayer. I went to the Prophet ﷺ and said, ‘My sight has become weak, and the floods block the way between me and my people’s mosque. I would be pleased if you came and prayed in a spot in my house so that I could designate it as a mosque.’ He replied, ‘I shall do so, God willing.’ The next morning, after the day had grown bright, the Messenger of Allah ﷺ arrived with Abū Bakr. The Prophet ﷺ asked permission to enter, and I granted it. He did not sit down before asking, ‘Where in your house would you like me to pray?’ I pointed out to him the place I preferred…"

(1) The Companion in question is the eminent ʿItban ibn Malik ibn ʿAmr ibn al-ʿAjlan, an Ansari of the Khazraj clan (Banu Salim). He fought at Badr, served as the prayer leader of his tribe, and died during the caliphate of Muʿawiyah. See Ibn Hajar, al-Isabah, 2:452, no. 5396. (2) The printed edition has “from your house,” which is also the wording found in al-Bukhari and Muslim.
والصواب مع جمهور الصحابة؛ لأن متابعة النبي صلى الله عليه وسلم تكون بطاعة أمره، وتكون في فعله، بأن يفعل مثل ما فعل على الوجه الذي فعله، فإذا قصد العبادة في مكان كان قصد العبادة فيه متابعة له، كقصد المشاعر والمساجد. وأما إذا نزل في مكان بحكم الاتفاق لكونه صادف وقت النزول، أو غير ذلك، مما يعلم أنه لم يتحر ذلك المكان، فإذا تحرينا ذلك المكان لم نكن متبعين له، فإن الأعمال بالنيات. واستحب آخرون من العلماء المتأخرين إتيانها، وذكر طائفة من المصنفين من أصحابنا وغيرهم في المناسك، استحباب زيارة هذه المساجد وعدوا منها مواضع وسموها. وأما أحمد فرخص منها فيما جاء به الأثر من ذلك إلا إذا اتخذت عيدا، مثل أن تنتاب لذلك، ويجتمع عندها في وقت معلوم، كما يرخص في صلاة النساء في المساجد جماعات، وإن كانت بيوتهن خيرا لهن، إلا إذا تبرجن وجمع بذلك بين الآثار، واحتج بحديث ابن أم مكتوم. ومثله: ما خرجاه في الصحيحين، «عن عتبان بن مالك (١) قال: 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 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 (٢) " فأشرت له إلى المكان الذي أحب
(١) هو الصحابي الجليل: عتبان بن مالك بن عمرو بن العجلان، الأنصاري الخزرجي السالمي، ممن شهد بدرا، وهو إمام قومه بني سالم، توفي في خلافة معاوية. انظر: الإصابة (٢ / ٤٥٢) ، (ت ٥٣٩٦) . (٢) في المطبوعة: من بيتك، وكذلك في البخاري ومسلم.

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