And also what is explicit in its indication is what Abu Dawud narrated in
Machine translationRead the Arabic original
The reader: "And also what is explicit in its indication is what Abu Dawud narrated in".
The Shaykh : What?
The reader: "And also what is explicit in its indication"
The Shaykh : Is it like this in all your manuscripts?
The student: Yes.
The Shaykh : from...
The student: And also what is explicit.
The Shaykh : Do you have it like this from a manuscript?
The reader: This refers to it; he said it is only in the printed edition.
The Shaykh : Yes, in the printed edition.
The reader: It is not a manuscript.
The Shaykh : What?
The reader: I say it is not a handwritten manuscript.
The Shaykh : Yes, by Allah, perhaps it is closer to be written as a manuscript, and also what is explicit.
The reader: "And also what is explicit in its indication is what Abu Dawud narrated in *his Sunan*: 'Uthman ibn Abi Shaybah narrated to us, Abu al-Nadr—meaning Hashim ibn al-Qasim—narrated to us, 'Abd al-Rahman ibn Thabit narrated to us, Hassan ibn 'Atiyyah narrated to us from Abu Manib al-Jurashi from Ibn 'Umar (may Allah be pleased with them both), who said: The Messenger of Allah (peace and blessings be upon him) said:Sunan Abi Dawud 4031Hasan Sahih (Al-Albani) This is a good chain of narration, for Ibn Abi Shaybah, Abu al-Nadr, and Hassan ibn 'Atiyyah are trustworthy, famous, and distinguished among the men of the two Sahihs, and they are too eminent to need it said that they are among the men of the two Sahihs.
As for 'Abd al-Rahman ibn Thabit ibn Thawban, Yahya ibn Ma'in, Abu Zur'ah, and Ahmad ibn 'Abd Allah said: There is no harm in him.
'Abd al-Rahman ibn Ibrahim al-Dahim said: He is trustworthy. Abu Hatim said: He is upright in his hadith.
As for Abu Manib al-Jurashi, Ahmad ibn 'Abd Allah al-'Ajli said regarding him: He is trustworthy, and I know of no one who mentioned him with disapproval. Hassan ibn 'Atiyyah heard from him, and Imam Ahmad and others have used this hadith as evidence. The least that can be said of this hadith is that it necessitates the prohibition of imitating them, even though its apparent meaning necessitates the disbelief of the one who imitates them".
The Shaykh : When he (may Allah have mercy on him) spoke about its chain and clarified that it is evidence in terms of the chain, he clarified what it necessitates in terms of the ruling, and that the least it necessitates is prohibition. By this, we know the weakness of the statement of those who say that imitating the disbelievers is disliked, and the correct view is that it is forbidden. The words of the scholars who said it is disliked should be understood as referring to the prohibition of prevention. Yes, that is right.
The reader: "As in His saying:[Al-Ma'idah 5:51] It is similar to what we will mention from 'Abdullah ibn 'Amr, who said: .
This may be understood as absolute imitation, which necessitates disbelief, and necessitates the prohibition of its parts. It may also be understood as being one of them in the common measure in which he resembled them; if it was disbelief, or a sin, or a symbol of it, then its ruling is the same.
In any case, it necessitates the prohibition of imitation because it is imitation. Imitation encompasses the one who does a thing because they did it, which is rare, and the one who follows another in an action for a purpose he has in it, if the origin of the action was taken from that other person. As for the one who does a thing and it happens that the other".
The Shaykh : ... The Shaykh's (may Allah have mercy on him) statement that it is rare is correct, and perhaps it was so relative to his time. But in our time, how many are there who do what necessitates imitation because they did it, and see that their action is progress, and elevation, and civilization, and the like? The Shaykh's (may Allah have mercy on him) statement was perhaps that in his time, those who do what is specific to the disbelievers only do it rarely because of their doing it. Yes.
The Shaykh : What?
The reader: "And also what is explicit in its indication"
The Shaykh : Is it like this in all your manuscripts?
The student: Yes.
The Shaykh : from...
The student: And also what is explicit.
The Shaykh : Do you have it like this from a manuscript?
The reader: This refers to it; he said it is only in the printed edition.
The Shaykh : Yes, in the printed edition.
The reader: It is not a manuscript.
The Shaykh : What?
The reader: I say it is not a handwritten manuscript.
The Shaykh : Yes, by Allah, perhaps it is closer to be written as a manuscript, and also what is explicit.
The reader: "And also what is explicit in its indication is what Abu Dawud narrated in *his Sunan*: 'Uthman ibn Abi Shaybah narrated to us, Abu al-Nadr—meaning Hashim ibn al-Qasim—narrated to us, 'Abd al-Rahman ibn Thabit narrated to us, Hassan ibn 'Atiyyah narrated to us from Abu Manib al-Jurashi from Ibn 'Umar (may Allah be pleased with them both), who said: The Messenger of Allah (peace and blessings be upon him) said:
He who copies any people is one of them.
من تشبه بقوم فهو منهمAs for 'Abd al-Rahman ibn Thabit ibn Thawban, Yahya ibn Ma'in, Abu Zur'ah, and Ahmad ibn 'Abd Allah said: There is no harm in him.
'Abd al-Rahman ibn Ibrahim al-Dahim said: He is trustworthy. Abu Hatim said: He is upright in his hadith.
As for Abu Manib al-Jurashi, Ahmad ibn 'Abd Allah al-'Ajli said regarding him: He is trustworthy, and I know of no one who mentioned him with disapproval. Hassan ibn 'Atiyyah heard from him, and Imam Ahmad and others have used this hadith as evidence. The least that can be said of this hadith is that it necessitates the prohibition of imitating them, even though its apparent meaning necessitates the disbelief of the one who imitates them".
The Shaykh : When he (may Allah have mercy on him) spoke about its chain and clarified that it is evidence in terms of the chain, he clarified what it necessitates in terms of the ruling, and that the least it necessitates is prohibition. By this, we know the weakness of the statement of those who say that imitating the disbelievers is disliked, and the correct view is that it is forbidden. The words of the scholars who said it is disliked should be understood as referring to the prohibition of prevention. Yes, that is right.
The reader: "As in His saying:
And whoever is an ally to them among you - then indeed, he is [one] of them
ومن يتولهم منكم فإنه منهمWhoever builds in the land of the polytheists and celebrates their Nowruz and Mihraj and imitates them until he dies, will be resurrected with them on the Day of Resurrection.
من بنى بأرض المشركين وصنع نيروزهم ومهرجانهم وتشبه بهم حتى يموت حشر معهم يوم القيامةThis may be understood as absolute imitation, which necessitates disbelief, and necessitates the prohibition of its parts. It may also be understood as being one of them in the common measure in which he resembled them; if it was disbelief, or a sin, or a symbol of it, then its ruling is the same.
In any case, it necessitates the prohibition of imitation because it is imitation. Imitation encompasses the one who does a thing because they did it, which is rare, and the one who follows another in an action for a purpose he has in it, if the origin of the action was taken from that other person. As for the one who does a thing and it happens that the other".
The Shaykh : ... The Shaykh's (may Allah have mercy on him) statement that it is rare is correct, and perhaps it was so relative to his time. But in our time, how many are there who do what necessitates imitation because they did it, and see that their action is progress, and elevation, and civilization, and the like? The Shaykh's (may Allah have mercy on him) statement was perhaps that in his time, those who do what is specific to the disbelievers only do it rarely because of their doing it. Yes.