Reading from the author's words with commentary and collation of manuscripts: "And 'Umar (may Allah be pleased with him) had in this matter of sound policies
Machine translationRead the Arabic original
The reader: "And 'Umar (may Allah be pleased with him) had in this matter of sound policies, which are fitting for the rest of his noble biography, for he (may Allah be pleased with him) is the one through whose hand the sins of Islam were transformed into a barrier, so no brilliant, distinguished person escaped, until the people were gathered together, so he honored Islam, humbled disbelief and its people, established the banner of the pure religion, and prevented every matter that serves as a pretext for unraveling the bonds of Islam, obeying in that Allah and His Messenger, stopping at the Book of Allah, implementing the Sunnah of the Messenger of Allah (peace and blessings be upon him), following the footsteps of his two companions, consulting in his affairs the foremost of the first ones, such as: 'Uthman, 'Ali, Talhah, al-Zubayr, Sa'd, 'Abd al-Rahman ibn 'Awf, Ubayy ibn Ka'b, Mu'adh ibn Jabal, 'Abd Allah ibn Mas'ud, and Zayd ibn Thabit (may Allah be pleased with them), and others, among those who had knowledge, or jurisprudence, or opinion, or advice for Islam and its people.
Until the reliance in the conditions upon the People of the Book is upon his conditions, and he even prevented the employment of a disbeliever or entrusting him with the affairs of the nation, and honoring him after Allah had humbled him, until it was narrated from him that he burned the non-Arabic books and others. He is the one who prevented the people of innovation from becoming prominent, and compelled them to wear the garment of humiliation, until he did with Subaygh ibn 'Asl al-Tamimi what he did".
The Shaykh : We have Ibn 'Ali Subaygh ibn 'Asl, and not Ibn 'Ali 'Asl? I mean 'Ali or 'Asl? Yes.
The student: May Allah honor him with Islam.
The Shaykh : Do you have "May Allah honor Islam," and what did he say?
The student: So he honored Islam.
The Shaykh : I have "and he strengthened Islam and humbled disbelief."
The student: I have "so Allah honored Islam."
The Shaykh : In which place?
The student: First, "so Allah honored Islam through it and humbled."
The reader: Yes, we have "so he honored Islam."
The Shaykh : I have "and he strengthened."
The student: Yes, you have "he strengthened" and we have "he honored Islam," and he has "Allah honored Islam through it."
The Shaykh : It is correct and permissible, "Allah honored" is better, better than "he honored," meaning attributing the honoring to Allah (Mighty and Majestic) is better than attributing it to 'Umar, yes.
The reader: "He is the one who prevented the people of innovation from becoming prominent, and compelled them to wear the garment of humiliation, until he did with Subaygh ibn 'Asl al-Tamimi what he did in his famous story, and it will come from him, if Allah wills, regarding the festivals of the disbelievers, from the prohibition of entering upon them in them, and from the prohibition of learning the gibberish of the non-Arabs".
The Shaykh : Yes.
The student: ... .
The Shaykh : Not with me, and it will come from him.
The student: ... .
The Shaykh : And it will come when it is mentioned.
The student: He referred to it, a copy.
The Shaykh : Two copies, well, that's it, the meaning does not differ much, yes.
The reader: "And from the prohibition of learning the gibberish of the non-Arabs, which shows the strength of his resolve in prohibiting the imitation of the disbelievers and the non-Arabs, then what 'Umar had established of the Sunnahs, rulings, and fixed punishments.
So 'Uthman (may Allah be pleased with him) approved what 'Umar did, and followed his Sunnah in that, so it is known that 'Uthman agreed with 'Umar in this matter. And Sa'id narrated in *his Sunan*: Hishim narrated to us, from Khalid al-Hudha, from 'Abd al-Rahman ibn Sa'id ibn Wahb, from his father, who said:. And Ibn al-Mubarak narrated it".
The Shaykh : Yes.
The student: ... .
The Shaykh : Did you explain it?
The reader: He said it will come on page 39, he said: And the schools of the Jews, he said: with a damma on the fa, their schools.
The Shaykh : Yes.
The student: Their schools.
The Shaykh : Their schools, it might come with... the important thing is that the intended meaning is schools, and do you have "their schools" or "their school"?
The student: Their school.
The reader: From their schools.
The Shaykh : Do you have "their school"?
The student: Yes.
The Shaykh : The apparent is known, "school" but "school" and "schools" is a difference in language.
The reader: ". And Ibn al-Mubarak and Hafs ibn Ghiyath narrated it from Khalid.
And in it:
And we have narrated from Ibn 'Umar and Abu Hurayrah: And Abu Dawud narrated, from Sulayman al-Ahwal and 'Asl".
The Shaykh : Draping means that a person places the cloak on his shoulders and leaves its ends without pulling them over his shoulders, this is draping, but is the qaba, meaning like a coat or similar, and the mishlah, is it of this type? The answer is no, it is not of this type, as the Shaykh al-Islam (may Allah have mercy on him) explicitly stated in the issue of the qaba, he said that placing the qaba on the shoulder without inserting the sleeve is permissible, yes.
The reader: "And Abu Dawud narrated, from Sulayman al-Ahwal and 'Asl ibn Sufyan, from 'Ata, from Abu Hurayrah:Mishkat al-Masabih 764. Some of them narrated it from 'Ata, from the Prophet (peace and blessings be upon him) as a mursal report, but Hishim said: 'Amir al-Ahwal narrated to us, he said: "I asked 'Ata about draping in prayer, so he disliked it. I said: From the Prophet (peace and blessings be upon him)? He said: From the Prophet (peace and blessings be upon him)." And when a Successor issues a ruling based on what he narrated, it indicates its authenticity with him.
But it has been narrated from 'Ata, from good chains: that he did not see any harm in draping, and that he used to pray while draped.
Perhaps this was before the hadith reached him, and then when it reached him he returned to it, or perhaps he forgot the hadith, and the issue is well-known, which is: the narrator acting contrary to his narration, does it invalidate it?
The well-known position of Ahmad and most scholars is that it does not invalidate it, because the disagreement can be understood in ways other than the weakness of the hadith.
The Shaykh : This is the correct view: that a narrator's action contrary to what he narrated does not affect his narration; rather, his narration affects his action, and an excuse is sought for him. However, it does not affect his narration. But as for the action, as the Shaykh al-Islam (may Allah have mercy on him) said, it may be due to forgetfulness, or it may have occurred before the report reached him, or he may have interpreted it. The narration is clear, as the Companion attributed it to the Messenger of Allah (peace and blessings be upon him).
Until the reliance in the conditions upon the People of the Book is upon his conditions, and he even prevented the employment of a disbeliever or entrusting him with the affairs of the nation, and honoring him after Allah had humbled him, until it was narrated from him that he burned the non-Arabic books and others. He is the one who prevented the people of innovation from becoming prominent, and compelled them to wear the garment of humiliation, until he did with Subaygh ibn 'Asl al-Tamimi what he did".
The Shaykh : We have Ibn 'Ali Subaygh ibn 'Asl, and not Ibn 'Ali 'Asl? I mean 'Ali or 'Asl? Yes.
The student: May Allah honor him with Islam.
The Shaykh : Do you have "May Allah honor Islam," and what did he say?
The student: So he honored Islam.
The Shaykh : I have "and he strengthened Islam and humbled disbelief."
The student: I have "so Allah honored Islam."
The Shaykh : In which place?
The student: First, "so Allah honored Islam through it and humbled."
The reader: Yes, we have "so he honored Islam."
The Shaykh : I have "and he strengthened."
The student: Yes, you have "he strengthened" and we have "he honored Islam," and he has "Allah honored Islam through it."
The Shaykh : It is correct and permissible, "Allah honored" is better, better than "he honored," meaning attributing the honoring to Allah (Mighty and Majestic) is better than attributing it to 'Umar, yes.
The reader: "He is the one who prevented the people of innovation from becoming prominent, and compelled them to wear the garment of humiliation, until he did with Subaygh ibn 'Asl al-Tamimi what he did in his famous story, and it will come from him, if Allah wills, regarding the festivals of the disbelievers, from the prohibition of entering upon them in them, and from the prohibition of learning the gibberish of the non-Arabs".
The Shaykh : Yes.
The student: ... .
The Shaykh : Not with me, and it will come from him.
The student: ... .
The Shaykh : And it will come when it is mentioned.
The student: He referred to it, a copy.
The Shaykh : Two copies, well, that's it, the meaning does not differ much, yes.
The reader: "And from the prohibition of learning the gibberish of the non-Arabs, which shows the strength of his resolve in prohibiting the imitation of the disbelievers and the non-Arabs, then what 'Umar had established of the Sunnahs, rulings, and fixed punishments.
So 'Uthman (may Allah be pleased with him) approved what 'Umar did, and followed his Sunnah in that, so it is known that 'Uthman agreed with 'Umar in this matter. And Sa'id narrated in *his Sunan*: Hishim narrated to us, from Khalid al-Hudha, from 'Abd al-Rahman ibn Sa'id ibn Wahb, from his father, who said:
'Ali (may Allah be pleased with him) went out and saw a group of people who had draped their garments, so he said: "What is the matter with them? It is as if they are the Jews who have come out of their schools."
خرج علي رضي الله عنه، فرأى قوما قد سدلوا، فقال : ما لهم ؟ كأنهم اليهود خرجوا من فُهرهمThe Shaykh : Yes.
The student: ... .
The Shaykh : Did you explain it?
The reader: He said it will come on page 39, he said: And the schools of the Jews, he said: with a damma on the fa, their schools.
The Shaykh : Yes.
The student: Their schools.
The Shaykh : Their schools, it might come with... the important thing is that the intended meaning is schools, and do you have "their schools" or "their school"?
The student: Their school.
The reader: From their schools.
The Shaykh : Do you have "their school"?
The student: Yes.
The Shaykh : The apparent is known, "school" but "school" and "schools" is a difference in language.
The reader: "
So he said: "What is the matter with them? It is as if they are the Jews who have come out of their schools."
فقال : ما لهم ؟ كأنهم اليهود خرجوا من فُهرهمAnd in it:
He saw a group of people who had draped their garments in prayer, so he said: "It is as if they are the Jews who have come out of their schools."
أنه رأى قوما قد سدلوا في الصلاة، فقال : كأنهم اليهود خرجوا من فُهورهمAnd we have narrated from Ibn 'Umar and Abu Hurayrah:
They disliked draping the garment in prayer.
أنهما كانا يكرهان السدل في الصلاةThe Shaykh : Draping means that a person places the cloak on his shoulders and leaves its ends without pulling them over his shoulders, this is draping, but is the qaba, meaning like a coat or similar, and the mishlah, is it of this type? The answer is no, it is not of this type, as the Shaykh al-Islam (may Allah have mercy on him) explicitly stated in the issue of the qaba, he said that placing the qaba on the shoulder without inserting the sleeve is permissible, yes.
The reader: "And Abu Dawud narrated, from Sulayman al-Ahwal and 'Asl ibn Sufyan, from 'Ata, from Abu Hurayrah:
that God’s Messenger forbade trailing garments during prayer and that a man should cover his mouth
أن رسول الله صلى الله عليه وسلم نهى عن السدل في الصلاة ، وأن يغطي الرجل فاهBut it has been narrated from 'Ata, from good chains: that he did not see any harm in draping, and that he used to pray while draped.
Perhaps this was before the hadith reached him, and then when it reached him he returned to it, or perhaps he forgot the hadith, and the issue is well-known, which is: the narrator acting contrary to his narration, does it invalidate it?
The well-known position of Ahmad and most scholars is that it does not invalidate it, because the disagreement can be understood in ways other than the weakness of the hadith.
The Shaykh : This is the correct view: that a narrator's action contrary to what he narrated does not affect his narration; rather, his narration affects his action, and an excuse is sought for him. However, it does not affect his narration. But as for the action, as the Shaykh al-Islam (may Allah have mercy on him) said, it may be due to forgetfulness, or it may have occurred before the report reached him, or he may have interpreted it. The narration is clear, as the Companion attributed it to the Messenger of Allah (peace and blessings be upon him).