Reading from the author's words, with commentary on them and collation of the manuscripts: "It was said: As for the objection that the legislation of those before us is legislation for us, as long as our legislation has not come with a contrary ruling, that is based on two premises, both of which are negated in the issue of imitating them:
Machine translationRead the Arabic original
The reader: "It was said: As for the objection that the legislation of those before us is legislation for us, as long as our legislation has not come with a contrary ruling, that is based on two premises, both of which are negated in the issue of imitating them. The first is that it must be established that that was their legislation, by a reliable transmission, such as Allah informing us in His Book, or on the tongue of His Messenger, or it being transmitted by consensus (tawatur), or the like"
The Shaykh : Or the like
The reader: "Or the like"
The Shaykh : And "naḥw" with a kasrah
The reader: "Or the like. As for merely referring to their sayings, or to what is in their books, that is not permissible by consensus. And the Prophet (peace and blessings be upon him), although he may have inquired of them and they informed him, and he became aware of what is in the Torah, that was only because their falsehood does not prevail over him"
The Shaykh : Heh.
The student: So he agreed with them regarding what is in the Torah
The Shaykh : What?
The student: So he agreed with them regarding what is in the Torah
The Shaykh : And what did he agree with?
The student: So he agreed with them
The Shaykh : And they informed him
The student: They informed him, and he agreed with them regarding what is in the Torah
The Shaykh : Hmm?
The student: So he agreed with them regarding what is in the Torah
The Shaykh : It is with us, and "waqafa" (stopped) is what is with us. Is there an "alif" in "waqafa" or "waqafa" (agreed)?
The student: No, it is "waqafa" (stopped)
The Shaykh : Or did he refer to the second manuscript, Samir?
The student : No
The Shaykh : Yes, yes, correct it
The student: We write "waqafa" (agreed)
The Shaykh : No, he is correcting it because all the manuscripts agree on "waqafa" (stopped)
The reader: "And although he may have inquired of them and they informed him, and he became aware of what is in the Torah, that was only because their falsehood does not prevail over him. Rather, Allah (Glorified and Exalted is He) makes known to him what they are lying about and what they are truthful about, as He has informed him of their lies more than once. As for us, we do not feel safe that they might tell us lies, in which case it would be a sinful person, or rather a disbeliever, who has brought us news"
The Shaykh : It should be in the accusative case
The reader: "In which case it would be a sinful person, or rather a disbeliever, who has brought us news and we followed it. And it is established in the authentic hadith that the Prophet (peace and blessings be upon him) said:Sunan Abi Dawud 3644Da'if (Al-Albani)
The second premise is that there should not be a specific explanation in our legislation regarding that. As for when there is a specific explanation in our legislation, either in agreement or in disagreement, that suffices regarding what is forbidden from agreeing with them, and it has not been established that it was legislation"
The Shaykh : From agreeing with them
The student: Verification, O Shaykh
The Shaykh : I don't know what you have
The student: Agreeing with him
The Shaykh : With the mim. Yes, leave it as the manuscript, because "from his agreement" means the agreement of our legislation
The reader: "That suffices regarding what is forbidden from agreeing with them, and it has not been established that it was legislation for those before us. And even if it were established, the guidance of our Prophet (peace and blessings be upon him) and his Companions was contrary to it, and we were commanded to follow and emulate them. And our Prophet (peace and blessings be upon him) commanded us that our guidance should be contrary to the guidance of the Jews and the Christians. Agreement only occurs in some incidental rulings, not in the regular guidance and the permanent symbol. And that is on the condition that it has not come from our Prophet and his Companions in a contrary form, or that the principle of its legislation has been established in our religion, and it has been established from a prophet among the prophets its principle or its description, such as the ransom of one who vowed to slaughter his child with a sheep, and such as circumcision, which was commanded in the religion of Ibrahim (peace be upon him), and the like. And the discussion is not about that"
The Shaykh : Or the like
The reader: "Or the like"
The Shaykh : And "naḥw" with a kasrah
The reader: "Or the like. As for merely referring to their sayings, or to what is in their books, that is not permissible by consensus. And the Prophet (peace and blessings be upon him), although he may have inquired of them and they informed him, and he became aware of what is in the Torah, that was only because their falsehood does not prevail over him"
The Shaykh : Heh.
The student: So he agreed with them regarding what is in the Torah
The Shaykh : What?
The student: So he agreed with them regarding what is in the Torah
The Shaykh : And what did he agree with?
The student: So he agreed with them
The Shaykh : And they informed him
The student: They informed him, and he agreed with them regarding what is in the Torah
The Shaykh : Hmm?
The student: So he agreed with them regarding what is in the Torah
The Shaykh : It is with us, and "waqafa" (stopped) is what is with us. Is there an "alif" in "waqafa" or "waqafa" (agreed)?
The student: No, it is "waqafa" (stopped)
The Shaykh : Or did he refer to the second manuscript, Samir?
The student : No
The Shaykh : Yes, yes, correct it
The student: We write "waqafa" (agreed)
The Shaykh : No, he is correcting it because all the manuscripts agree on "waqafa" (stopped)
The reader: "And although he may have inquired of them and they informed him, and he became aware of what is in the Torah, that was only because their falsehood does not prevail over him. Rather, Allah (Glorified and Exalted is He) makes known to him what they are lying about and what they are truthful about, as He has informed him of their lies more than once. As for us, we do not feel safe that they might tell us lies, in which case it would be a sinful person, or rather a disbeliever, who has brought us news"
The Shaykh : It should be in the accusative case
The reader: "In which case it would be a sinful person, or rather a disbeliever, who has brought us news and we followed it. And it is established in the authentic hadith that the Prophet (peace and blessings be upon him) said:
Whatever the people of the Book tell you, do not verify them, nor falsify them
إذا حدثكم أهل الكتاب فلا تصدقوهم ولا تكذبوهمThe second premise is that there should not be a specific explanation in our legislation regarding that. As for when there is a specific explanation in our legislation, either in agreement or in disagreement, that suffices regarding what is forbidden from agreeing with them, and it has not been established that it was legislation"
The Shaykh : From agreeing with them
The student: Verification, O Shaykh
The Shaykh : I don't know what you have
The student: Agreeing with him
The Shaykh : With the mim. Yes, leave it as the manuscript, because "from his agreement" means the agreement of our legislation
The reader: "That suffices regarding what is forbidden from agreeing with them, and it has not been established that it was legislation for those before us. And even if it were established, the guidance of our Prophet (peace and blessings be upon him) and his Companions was contrary to it, and we were commanded to follow and emulate them. And our Prophet (peace and blessings be upon him) commanded us that our guidance should be contrary to the guidance of the Jews and the Christians. Agreement only occurs in some incidental rulings, not in the regular guidance and the permanent symbol. And that is on the condition that it has not come from our Prophet and his Companions in a contrary form, or that the principle of its legislation has been established in our religion, and it has been established from a prophet among the prophets its principle or its description, such as the ransom of one who vowed to slaughter his child with a sheep, and such as circumcision, which was commanded in the religion of Ibrahim (peace be upon him), and the like. And the discussion is not about that"