Is the silence of the Prophet (peace and blessings be upon him) regarding the statement of a disbeliever or those from the People of the Book considered a form of ratification?
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The questioner: Regarding, O Shaykh, the ratification of the Prophet (peace and blessings be upon him) of a disbeliever or other disbelievers, is it considered ratification or is it not considered ratification?
The Shaykh : What is the first word?
The questioner: The ratification of the Prophet, meaning the agreement of the Prophet or the silence of the Prophet, rather the silence of the Prophet (peace and blessings be upon him) regarding the statement of a disbeliever or those from the People of the Book, is it considered part of the ratification that is legislation, or is it not considered?
The Shaykh: It is not clear, do you mean that he did not kill them all, for example?
The questioner: No, no, his ratification of what this Jew did... like the hadithAl-Mustadrak lil-Hakim 17:174 perhaps, meaning someone might say from among the explainers of the hadith that this does not establish the fingers for Allah (Glorified and Exalted is He).
The Shaykh: What do you have to do with these al-Kawthariyyat?
The questioner: No, it is not al-Kawthariyyat.
The Shaykh: The hadith is explicit that he laughed in affirmation of the Jew's statement, okay.
The questioner: But it might be said, O Shaykh, that this Jew is not ratified because, as it was transmitted, al-Shawkani reported the consensus of the people of the ages that this is a disbeliever, so he is not ratified and does not fall under the ratification that is from his legislation.
The Shaykh: May Allah forgive you, I hope you are a reporter and a transmitter, and not an adopter.
The questioner: No, a transmitter, I am not an adopter.
The Shaykh: Why do I say to this transmitter, I say, may Allah bless you.
The questioner: Yes.
The Shaykh: No, it is not appropriate to bring up these matters in every gathering. First, I tell you, make "perhaps" near that star, because "perhaps" might be met with its sister, is that not so?
The questioner: Yes.
The Shaykh: Okay, what is the benefit of us saying "perhaps someone might say such and such" and "perhaps another might say the opposite of what he said"? What is the benefit? This is first. Suppose that Jew did not believe, okay, and the affirmation of the Messenger, what do you do with it? Suppose a Jew read a verse from the Torah which, in his opinion, is distorted, but the Messenger affirmed him, what is the correct thing? Do I claim the Jew or the affirmation of the Messenger? So what is the value of this "perhaps"? It has no value, my brother. Not everything that is said is transmitted, and not everything that is transmitted is transmitted in any place. For every occasion there is a statement, and for every country there are men. Who was here?
Please proceed.
The Shaykh : What is the first word?
The questioner: The ratification of the Prophet, meaning the agreement of the Prophet or the silence of the Prophet, rather the silence of the Prophet (peace and blessings be upon him) regarding the statement of a disbeliever or those from the People of the Book, is it considered part of the ratification that is legislation, or is it not considered?
The Shaykh: It is not clear, do you mean that he did not kill them all, for example?
The questioner: No, no, his ratification of what this Jew did... like the hadith
The Prophet (peace and blessings be upon him) laughed in astonishment and affirmation of him
ضحك النبي - صلى الله عليه وسلم - تعجبًا وتصديقًا لهThe Shaykh: What do you have to do with these al-Kawthariyyat?
The questioner: No, it is not al-Kawthariyyat.
The Shaykh: The hadith is explicit that he laughed in affirmation of the Jew's statement, okay.
The questioner: But it might be said, O Shaykh, that this Jew is not ratified because, as it was transmitted, al-Shawkani reported the consensus of the people of the ages that this is a disbeliever, so he is not ratified and does not fall under the ratification that is from his legislation.
The Shaykh: May Allah forgive you, I hope you are a reporter and a transmitter, and not an adopter.
The questioner: No, a transmitter, I am not an adopter.
The Shaykh: Why do I say to this transmitter, I say, may Allah bless you.
The questioner: Yes.
The Shaykh: No, it is not appropriate to bring up these matters in every gathering. First, I tell you, make "perhaps" near that star, because "perhaps" might be met with its sister, is that not so?
The questioner: Yes.
The Shaykh: Okay, what is the benefit of us saying "perhaps someone might say such and such" and "perhaps another might say the opposite of what he said"? What is the benefit? This is first. Suppose that Jew did not believe, okay, and the affirmation of the Messenger, what do you do with it? Suppose a Jew read a verse from the Torah which, in his opinion, is distorted, but the Messenger affirmed him, what is the correct thing? Do I claim the Jew or the affirmation of the Messenger? So what is the value of this "perhaps"? It has no value, my brother. Not everything that is said is transmitted, and not everything that is transmitted is transmitted in any place. For every occasion there is a statement, and for every country there are men. Who was here?
Please proceed.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.