Discussion of the verse: ((And whoever among you takes them as allies, then he is one of them)) and the hadith: (Whoever imitates a people is one of them).
Machine translationRead the Arabic original
The questioner : The apparent meaning of the text, and the apparent meaning of my speech, is that we use it as evidence, just as we do.
The Shaykh : No, never. And with that... without the brother's suggestion, I told you now, before the suggestion was made, if we finish with the examples, we will connect the previous research with the later one, meaning we return to the book of whom? "Muhammad ibn 'Abd al-Wahhab," and we look at his argumentation with the verse:[Al-Ma'idah 5:51], is this not his argumentation?
The questioner: Yes.
The Shaykh: All right.
The questioner : His example is clear.
The Shaykh : ... I brought it to you... and now I will not be against you, I will be against him, I am "Muhammad ibn 'Abd al-Wahhab," what is your answer now? Of course, "Muhammad ibn 'Abd al-Wahhab" died, and he did not give an answer, who wants to present the answer? The one who adopts the opinion of "Muhammad ibn 'Abd al-Wahhab," what is your answerSunan Abi Dawud 4031Hasan Sahih (Al-Albani)? And such evidence.
The questioner : He brings something like that regarding imitation, apparently, meaning love in the heart if he follows him.
The Shaykh : You returned to your speech.
The questioner : Except...
The Shaykh : ... .
The questioner : No, professor, in all the previous matters, there is no exception.
The Shaykh : There is no exception because it calls to the knowledge of a scholar, oh professor, this book is not for beginners who do not understand anything of the principles of knowledge, this book... so this book requires people who understand it, so how do you answer regarding the hadith:Sunan Abi Dawud 4031Hasan Sahih (Al-Albani)? And if you say the answer to it is like what you said.
The questioner : ... .
The Shaykh : You tell me now: the answer to it is like what I said, what is the difference between the hadith and the verse? The difference is because the Shaykh "Muhammad ibn 'Abd al-Wahhab" did not speak about the verse being like the hadith... and then, my lord, if the Shaykh did not speak, how did the creed form in your mind?Sunan Abi Dawud 4031Hasan Sahih (Al-Albani) You interpreted it as I am interpreting it, and the verse... .
...
The questioner : ... the indication of the hadiths that I brought?
The Shaykh : My lord... the hadithsSunan Abi Dawud 4031Hasan Sahih (Al-Albani) are interpreted, so he is one of them in action and he is one of them in belief.
Yes?
The questioner: Yes.
The Shaykh : So there is no disagreement here.
The questioner : Excellent.
The Shaykh : Okay, sometimesSunan Abi Dawud 4031Hasan Sahih (Al-Albani) meaning not a disbeliever, and sometimes Sunan Abi Dawud 4031Hasan Sahih (Al-Albani) meaning a disbeliever, right, you are with me, professor?
Where did the reason for the change in the ruling come from? Is it not from observing the heart?
The questioner : Observing the heart in these texts.
The Shaykh : In these texts, what is the difference between[Al-Ma'idah 5:51] if we bring to mind two people; a person like "Hatib ibn [Abi] Balta'ah" who took the polytheists as allies and we did not rule that he became one of the disbelievers, and another person who takes the polytheists as allies with his heart - also - so he is one of the disbelievers; what is the difference between this and that? The type - may Allah bless you - the type that exists in his saying - peace be upon him - : Sunan Abi Dawud 4031Hasan Sahih (Al-Albani) the same type that exists in His saying - Exalted is He - : [Al-Ma'idah 5:51], meaning: sometimes one of them in action, and sometimes one of them in belief, so whoever is one of them in belief is with them in Hellfire and wretched is the destination, and whoever is not one of them in belief but only in action, like his saying: Sahih Muslim 59a he is in Hellfire to the extent he deserves from this sin... with Allah he is a believer; therefore I am saying: the hadith, rather the hadiths that we mentioned some of them and this verse and others, how do we answer them?
The questioner : ... .
The Shaykh : There is no obstacle, there is no obstacle, I am fully preparing... I mean to the extent that time helps us, but we do not live in a vortex.
The questioner: No.
The Shaykh : ... .
The questioner : If... regarding the alliance... as long as the alliance does not mean heart and body, there is no third possibility, like the one who legislates a law, like the one who apostatizes, who cannot be imagined to mock with his body without his heart, so he divides... three types in the same book, it is possible... .
The Shaykh : And three types of disbelief?
The questioner : Three types, but he excludes one type... .
The Shaykh : In short; three types of disbelief?
The questioner : He excludes one type of them... .
The Shaykh : Tell me: No, my brother, tell me: it is not three types of disbelief, finish with me, tell me: not all three types are disbelief, so I will tell you: this is an argument against you and support for my speech that taking as allies is not always disbelief.
The questioner : But the second type, he says about it: Disbelief.
The Shaykh : And I said: Disbelief, and I said: Disbelief.
The questioner : Practical.
The Shaykh : Practical?
The questioner : ... .
The Shaykh : He tells you?
The questioner : Yes.
The Shaykh: Please... .
The questioner : ... He says: without the inner, I say: there is no... .
The Shaykh : No... no problem, please go ahead.
...
...
The Shaykh : Do you allow me to listen to what I say?
The questioner : ... .
The Shaykh : ... .
The questioner : I found it.
The Shaykh : I found it, no problem, but listen to what I say.
What you found may be as you said, and it may be contrary to what you said, so suppose the best of two possibilities that the Shaykh specifies that a type of taking the disbelievers as allies is practical and apostasy; suppose he said so, and this is impossible.
The questioner : ... .
The Shaykh : I did not finish my speech, I am speaking from where I am, suppose it turned out like that with you, do you think that you established the argument with this? Of course not, allow me, I am answering from where I am speaking, preparing for the response, I am not declaring someone a disbeliever and I am not making a mistake, I am speaking from where I am, I am speaking according to what you imagined that you know, the argument is not established by the sayings of scholars, right or not? Therefore I am telling you: suppose the best of two possibilities; that you found the text as you want, as for me, my belief is that it is impossible, and now it will appear that I am wrong or you... right or not?
The questioner : ... .
The Shaykh : Yes, wait, wait so we can complete the discussion.
So the best of two possibilities is that you find the text as you want, do you think that you established the argument against me? Tell me: No.
The questioner: No.
The Shaykh : Here, may Allah bless you; why? Because we agree that every person is exposed to error and truth, but I established the argument against you yesterday that "Hatib ibn [Abi] Balta'ah" took the disbelievers as allies and did not become a disbeliever, so do I follow "Muhammad ibn 'Abd al-Wahhab" following you, or do you follow my Prophet, who is also your Prophet?! I established the argument against you and I am done, so why do you tire yourself in searching for a statement that, if it is found as you claim, is worth nothing against the hadith of the Messenger - peace be upon him -?
The Shaykh : No, never. And with that... without the brother's suggestion, I told you now, before the suggestion was made, if we finish with the examples, we will connect the previous research with the later one, meaning we return to the book of whom? "Muhammad ibn 'Abd al-Wahhab," and we look at his argumentation with the verse:
And whoever is an ally to them among you - then indeed, he is [one] of them
وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْThe questioner: Yes.
The Shaykh: All right.
The questioner : His example is clear.
The Shaykh : ... I brought it to you... and now I will not be against you, I will be against him, I am "Muhammad ibn 'Abd al-Wahhab," what is your answer now? Of course, "Muhammad ibn 'Abd al-Wahhab" died, and he did not give an answer, who wants to present the answer? The one who adopts the opinion of "Muhammad ibn 'Abd al-Wahhab," what is your answer
He who copies any people is one of them.
مَن تشبَّه بقومٍ فهو منهمThe questioner : He brings something like that regarding imitation, apparently, meaning love in the heart if he follows him.
The Shaykh : You returned to your speech.
The questioner : Except...
The Shaykh : ... .
The questioner : No, professor, in all the previous matters, there is no exception.
The Shaykh : There is no exception because it calls to the knowledge of a scholar, oh professor, this book is not for beginners who do not understand anything of the principles of knowledge, this book... so this book requires people who understand it, so how do you answer regarding the hadith:
He who copies any people is one of them.
مَن تشبَّه بقومٍ فهو منهمThe questioner : ... .
The Shaykh : You tell me now: the answer to it is like what I said, what is the difference between the hadith and the verse? The difference is because the Shaykh "Muhammad ibn 'Abd al-Wahhab" did not speak about the verse being like the hadith... and then, my lord, if the Shaykh did not speak, how did the creed form in your mind?
He who copies any people is one of them.
مَن تشبَّه بقوم فهو منهم...
The questioner : ... the indication of the hadiths that I brought?
The Shaykh : My lord... the hadiths
He who copies any people is one of them.
مَن تشبَّه بقومٍ فهو منهمYes?
The questioner: Yes.
The Shaykh : So there is no disagreement here.
The questioner : Excellent.
The Shaykh : Okay, sometimes
He who copies any people is one of them.
مَن تشبَّه بقومٍ فهو منهمHe who copies any people is one of them.
مَن تشبَّه بقومٍ فهو منهمWhere did the reason for the change in the ruling come from? Is it not from observing the heart?
The questioner : Observing the heart in these texts.
The Shaykh : In these texts, what is the difference between
And whoever is an ally to them among you - then indeed, he is [one] of them
وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْHe who copies any people is one of them.
مَن تشبَّه بقوم فهو منهمAnd whoever is an ally to them among you - then indeed, he is [one] of them
وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْThree are the signs of a hypocrite: when he spoke he told a lie
آية المنافق ثلاث : إذا حدَّث كذبThe questioner : ... .
The Shaykh : There is no obstacle, there is no obstacle, I am fully preparing... I mean to the extent that time helps us, but we do not live in a vortex.
The questioner: No.
The Shaykh : ... .
The questioner : If... regarding the alliance... as long as the alliance does not mean heart and body, there is no third possibility, like the one who legislates a law, like the one who apostatizes, who cannot be imagined to mock with his body without his heart, so he divides... three types in the same book, it is possible... .
The Shaykh : And three types of disbelief?
The questioner : Three types, but he excludes one type... .
The Shaykh : In short; three types of disbelief?
The questioner : He excludes one type of them... .
The Shaykh : Tell me: No, my brother, tell me: it is not three types of disbelief, finish with me, tell me: not all three types are disbelief, so I will tell you: this is an argument against you and support for my speech that taking as allies is not always disbelief.
The questioner : But the second type, he says about it: Disbelief.
The Shaykh : And I said: Disbelief, and I said: Disbelief.
The questioner : Practical.
The Shaykh : Practical?
The questioner : ... .
The Shaykh : He tells you?
The questioner : Yes.
The Shaykh: Please... .
The questioner : ... He says: without the inner, I say: there is no... .
The Shaykh : No... no problem, please go ahead.
...
...
The Shaykh : Do you allow me to listen to what I say?
The questioner : ... .
The Shaykh : ... .
The questioner : I found it.
The Shaykh : I found it, no problem, but listen to what I say.
What you found may be as you said, and it may be contrary to what you said, so suppose the best of two possibilities that the Shaykh specifies that a type of taking the disbelievers as allies is practical and apostasy; suppose he said so, and this is impossible.
The questioner : ... .
The Shaykh : I did not finish my speech, I am speaking from where I am, suppose it turned out like that with you, do you think that you established the argument with this? Of course not, allow me, I am answering from where I am speaking, preparing for the response, I am not declaring someone a disbeliever and I am not making a mistake, I am speaking from where I am, I am speaking according to what you imagined that you know, the argument is not established by the sayings of scholars, right or not? Therefore I am telling you: suppose the best of two possibilities; that you found the text as you want, as for me, my belief is that it is impossible, and now it will appear that I am wrong or you... right or not?
The questioner : ... .
The Shaykh : Yes, wait, wait so we can complete the discussion.
So the best of two possibilities is that you find the text as you want, do you think that you established the argument against me? Tell me: No.
The questioner: No.
The Shaykh : Here, may Allah bless you; why? Because we agree that every person is exposed to error and truth, but I established the argument against you yesterday that "Hatib ibn [Abi] Balta'ah" took the disbelievers as allies and did not become a disbeliever, so do I follow "Muhammad ibn 'Abd al-Wahhab" following you, or do you follow my Prophet, who is also your Prophet?! I established the argument against you and I am done, so why do you tire yourself in searching for a statement that, if it is found as you claim, is worth nothing against the hadith of the Messenger - peace be upon him -?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.