Reading from the author's text with commentary and collation of manuscripts: "And these conditions are the most well-known matter in the books of Islamic jurisprudence and knowledge
Machine translationRead the Arabic original
The reader: "And these conditions are the most well-known matter in the books of Islamic jurisprudence and knowledge, and they are agreed upon in general by the scholars from the followed imams, and their companions".
The Shaykh : By the scholars from the imams.
The reader: Listen
The Shaykh : From the imams
The reader: Yes "And they are agreed upon in general by the scholars from the followed imams, and their companions, and the other imams. And were it not for their fame among the jurists, we would have mentioned the wording of every group regarding them. They are of types:
The first type: That whose purpose is distinction from the Muslims, in head coverings, clothing, names, mounts, speech, and the like; so that the Muslim is distinguished from the disbeliever, and neither resembles the other in appearance. 'Umar (may Allah be pleased with him) and the Muslims were not satisfied with the principle of distinction, but with distinction in the general manner of conduct, according to details known in other places.
And this necessitates: The consensus of the Muslims on distinguishing themselves from the disbelievers in appearance, and abandoning resembling them. And indeed, the leaders of guidance, such as the two 'Umars and others, used to exaggerate in implementing this to the extent that the purpose is fulfilled. And their purpose from this distinction: As al-Hafiz Abu al-Shaykh al-Isbahani narrated with his chain in the conditions of the People of the Book, from Khalid ibn 'Urfat, who said:.
And al-Qadi Abu Ya'la said regarding a matter that occurred in his time: The People of the Book are commanded to wear distinctive clothing. If they refuse, it is not permissible for any of the Muslims to dye a garment from their garments; because it was not specified for them to dye a particular garment.
I said: And there is disagreement in this: Are they compelled to change, or is the obligation if they refuse that we change? And as for the obligation of the principle of difference".
The Shaykh : Which is more appropriate? In a position of strength, they are compelled to change so that they do not resemble us. But if the matter is the opposite, the obligation is upon us to change. Yes.
The Shaykh : By the scholars from the imams.
The reader: Listen
The Shaykh : From the imams
The reader: Yes "And they are agreed upon in general by the scholars from the followed imams, and their companions, and the other imams. And were it not for their fame among the jurists, we would have mentioned the wording of every group regarding them. They are of types:
The first type: That whose purpose is distinction from the Muslims, in head coverings, clothing, names, mounts, speech, and the like; so that the Muslim is distinguished from the disbeliever, and neither resembles the other in appearance. 'Umar (may Allah be pleased with him) and the Muslims were not satisfied with the principle of distinction, but with distinction in the general manner of conduct, according to details known in other places.
And this necessitates: The consensus of the Muslims on distinguishing themselves from the disbelievers in appearance, and abandoning resembling them. And indeed, the leaders of guidance, such as the two 'Umars and others, used to exaggerate in implementing this to the extent that the purpose is fulfilled. And their purpose from this distinction: As al-Hafiz Abu al-Shaykh al-Isbahani narrated with his chain in the conditions of the People of the Book, from Khalid ibn 'Urfat, who said:
'Umar (may Allah be pleased with him) wrote to the provinces: That the forelocks of their hair be cut off - meaning the Christians - and that they not wear the clothing of the Muslims; so that they are recognized
كتب عمر رضي الله عنه إلى الأمصار : أن تُجز نواصيهم - يعني النصارى - ولا يَلبسوا لبسة المسلمين ، حتى يُعرفواAnd al-Qadi Abu Ya'la said regarding a matter that occurred in his time: The People of the Book are commanded to wear distinctive clothing. If they refuse, it is not permissible for any of the Muslims to dye a garment from their garments; because it was not specified for them to dye a particular garment.
I said: And there is disagreement in this: Are they compelled to change, or is the obligation if they refuse that we change? And as for the obligation of the principle of difference".
The Shaykh : Which is more appropriate? In a position of strength, they are compelled to change so that they do not resemble us. But if the matter is the opposite, the obligation is upon us to change. Yes.