Reading from the author's words, with commentary on them and collation of the manuscripts: "And in a narration from Ibn al-Musayyib - in the authentic collections - he said: 'Mu'awiyah came to Madinah"

The reader: "And in a narration from Ibn al-Musayyib - in the authentic collections - he said:

Mu'awiyah came to Madinah, so he delivered a sermon to us, and he brought out a bundle of hair, and he said: I did not think that anyone would do this except the Jews. Indeed, it was reported to the Messenger of Allah (peace and blessings be upon him), so he called it al-zur (deception).

قدم معاوية المدينة، فخطبنا، وأخرج كبة من شعر، فقال : ما كنت أرى أن أحداً يفعله إلا اليهود، إن رسول الله صلى الله عليه وسلم بلغه، فسماه الزور

.
The Prophet (peace and blessings be upon him) informed us about joining hair:

The Children of Israel perished when their women began to do it.

أن بني إسرائيل هلكوا حين أحدثه نساؤهم

He warned his Ummah of the same, and for this reason Mu'awiyah said:

I never thought that someone other than the Jews would do such a thing

ما كنت أُرى أن أحداً يفعله إلا اليهود

Sahih al-Bukhari 3488

.
So whatever is of the adornment of the Jews, which the Muslims did not have: either it is something for which they are punished, or it is a cause for that, or leaving it is cutting off the source of what they were punished for, especially if what they were punished for is not distinguished from other things, for then the prohibited thing becomes confused with other things, so all of it is left, just as what they inform us of, when its truth is confused with its falsehood: all of it is left.
Also, what Nafi' narrated from Ibn 'Umar, he said: The Messenger of Allah (peace and blessings be upon him) said - or he said: 'Umar said:

If one of you has two garments, let him pray in them, and if he has only one garment, let him wear it as an izar, and let him not wrap it around himself like the Jews.

إذا كان لأحدكم ثوبان فليصل فيهما، فإن لم يكن له إلا ثوب فليتزر به، ولا يشتمل اشتمال اليهود

Abu Dawud and others narrated it with a sound chain.
And this meaning is authentic from the Prophet (peace and blessings be upon him), from the narration of Jabir and others, that he ordered, in the case of a narrow garment, to wear it as an izar rather than wrapping it around oneself. This is the opinion of the majority of the scholars, and in the madhhab of Ahmad there are two opinions, and the point is: that he said:

and should not hang it upon the shoulder like the Jews

ولا يشتمل اشتمال اليهود

Sunan Abi Dawud 635Sahih (Al-Albani)

For the attribution of the prohibited thing to the Jews is evidence that this attribution has an effect on the prohibition, as was previously pointed out.
Also, among the things in which Allah the Exalted forbade us from imitating the People of the Book, and it was its right to be presented in the proofs from the Book, is His saying:

Has the time not come for those who have believed

ألم يأن للذين آمنوا

[Al-Hadid 57:16]

".

The Shaykh : It is as if he is making an excuse, may Allah have mercy on him, "his right was to be presented first". He is making an excuse, may Allah have mercy on him, for having delayed it, perhaps he forgot and brought it up here. And that is because a person should, when he wants to cite evidence, present the evidence of the Book first, then the Sunnah, then the reports of the Companions, then the reports of the Successors, and then the words of the Imams, in that order. This is with regard to the transmitted evidence. As for the rational evidence, it comes after that, because the believer prioritizes the transmitted evidence over the rational evidence and does not give the rational evidence authority except by way of support, meaning citation only. Yes.
The reader: Here he said: "it was its right to be presented in the proofs from the Book" The editor said: "So it is in all the handwritten manuscripts and in the printed edition" the beginning of the book"And perhaps he means by the proofs from the Book what has passed of the argument from the Book of Allah regarding the prohibition of imitating the disbelievers and the People of the Book" .

The Shaykh : Yes, this is it, because he mentioned in the first part, in the introduction of the book, he mentioned many proofs from the Qur'an indicating that imitating them is not appropriate, rather it is prohibited. It is not contrary.
The reader: "And it was its right to be presented in the proofs from the Book: His saying:

Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened

ألم يأن للذين آمنوا أن تخشع قلوبهم لذكر الله وما نزل من الحق ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم

[Al-Hadid 57:16]

So His saying: 'and that they should not be like them,' is an absolute prohibition from imitating them, and it is also specific in the prohibition from imitating them in the hardness of their hearts, and the hardness of hearts is among the fruits of sins. And Allah the Exalted described the Jews with this in more than one place, so He said:

So We said, strike him

فقلنا اضربوه

".

The Shaykh : His saying, may Allah have mercy on him: that it is among the fruits of sins, passed by us in the tafsir tonight From this it is taken that obedience is a cause for the softness of the heart; the more a person increases in the obedience of Allah, the softer his heart becomes. And the softness of the heart is a goal for every believer, because if the heart becomes hard, and may Allah protect us from that, it no longer fears punishment or rejoices in reward; that is, the verses of warning and the verses of promise pass over it and it is as if they are one thing in his heart. May Allah protect us and you from that. But a soft heart is affected with joy by the verses of promise and is affected with fear and fleeing by the verses of warning. So this is truly the measure of the hardness of the heart; if the heart becomes hard, it does not move for the seeking of reward or the fear of punishment, so there is hardness in it. We ask Allah for safety. Yes.
The reader: So He said.

The Shaykh : And I think the verbal material is clear; if water passed over it in abundance, would it affect it or not? No, it does not affect it, but the sand is affected because it is soft. The hard heart is not affected by anything. Yes.