Reading from the author's statement, with commentary on it and collation of the manuscripts: "And some of our companions said: The best is to fast the ninth and the tenth
Machine translationRead the Arabic original
The reader: "... the tenth, and if one restricts himself to the tenth, it is not disliked. And the implication of Ahmad's statement is that it is disliked to restrict oneself to the tenth, because he was asked about it and issued a ruling to fast the two days, and he commanded that, and he made this"
The Shaykh : And it is also the implication of the hadithBulugh al-Maram 5:41 And differing from the Jews is undoubtedly either obligatory or strongly emphasized. Yes.
The reader: "And he made this the Sunnah for whoever wants to fast 'Ashura, and he followed in that the hadith of Ibn 'Abbas, and Ibn 'Abbas used to dislike singling out the tenth, as is famous from him. And what clarifies that is: that everything that came regarding imitating them was only in the early period of the Hijrah, then it was abrogated; that is, the Jews at that time did not distinguish themselves from the Muslims, neither in hair nor in clothing, neither by a mark nor otherwise. Then it was established thereafter in the Book and the Sunnah and the consensus, which reached its full manifestation in the time of 'Umar ibn al-Khattab (may Allah be pleased with him), what Allah prescribed of differing from the disbelievers and separating from them in appearance and conduct. And the reason for that is: that differing from them does not occur except with the manifestation and elevation of the religion, like jihad, and compelling them to pay the jizyah and humiliation. So when the Muslims were weak at first, differing from them was not prescribed. So when the religion was completed and manifested and elevated, that was prescribed.
And like that is this day: if a Muslim is in a land of war, or a land of disbelief that is not at war, he is not commanded to differ from them in apparent conduct, because of the harm that is upon him in that. Rather, it may be recommended for a man, or obligatory upon him, to participate with them sometimes in their apparent conduct, if there is a religious benefit in that: such as calling them to the religion, and looking into the inner matters of their affairs to inform the Muslims of that, or repelling their harm from the Muslims, and the like of those good objectives."
The Shaykh : This is a summary that should be contemplated. The Shaykh (may Allah have mercy on him) holds that differing from the disbelievers, if the Muslims are strong, they compel the disbelievers to differ from them or distinguish themselves from them, and they do not care about their affairs. But if they are weak, there is no blame on them to agree with the disbelievers in apparent conduct. For example, if you are in a land of disbelief and you wear clothing like theirs, which is not specifically forbidden, like silk and the like, there is no blame on you, because the similarity here is for what? Weakness and inability to resist. Rather, the Shaykh says it may be obligatory upon us to participate with them in apparent conduct if there is a benefit or a call to Islam in that. Look, he says: "And like that is this day: if a Muslim is in a land of war, in a land of war or a land of disbelief that is not at war, he is not commanded to differ from them in apparent conduct, because of the harm that is upon him in that" Do we say that this applies to doing what is forbidden, like a woman, for example, in lands of disbelief? Do we say it is permissible for her to uncover her face because she suffers harm and injury? Or do we say that this is a sin and it is not permissible for a person to be hypocritical in it?
The student: The second.
The Shaykh : Yes
The student: The second.
The Shaykh : In it, meaning, there is a place for consideration. In reality, one looks at whether the Muslims are strong in this town, for example, and whether what is known as democracy among them is established such that it is said every person acts according to his own way. Here we say there is no harm for her to cover herself. But if the matter is the opposite, because countries differ. In large, advanced countries, they do not care about this matter. If a woman wears whatever she wants, they do not care. If she covers everything, they do not care. And there are other countries that are the opposite; they cause severe harm, and perhaps they throw slippers at her, and perhaps the people of newspapers and magazines gather against her in order to photograph her. So there is great harm. In any case, this passage from this book, a student of knowledge must contemplate it and look at what many Muslims fall into of severe difficulty in non-Muslim countries, and the Muslims there are oppressed. Yes. And they must remain there. I do not mean by that one who is able to return to his country and live in it; we say to him, return to the country and live a good life in it. But there are people who cannot return to their country, and Islamic countries do not accept them due to the known laws between countries. It is a problem. In any case, look deeply into this passage and seek precision in it. Yes. The question has come.
The student: No, O Shaykh.
The Shaykh : Heh.
The student: No.
The Shaykh : What came? Good. Now, the question is with you. Do we read by the amount or by the time?
The student: No, it is *Iqtida' al-Sirat al-Mustaqim* in the last five minutes, O Shaykh.
The Shaykh : Like the custom, meaning?
The student: In the last five minutes.
The Shaykh : Okay, so it has not come.
The Shaykh : And it is also the implication of the hadith
Abu Hurairah, narrated that The Messenger of Allah (ﷺ) said: “None of you should fast on Friday, unless he fasts together with the day before or the day after.” Agreed upon.
خالفوا اليهود صوموا يوما قبله أو يوما بعدهThe reader: "And he made this the Sunnah for whoever wants to fast 'Ashura, and he followed in that the hadith of Ibn 'Abbas, and Ibn 'Abbas used to dislike singling out the tenth, as is famous from him. And what clarifies that is: that everything that came regarding imitating them was only in the early period of the Hijrah, then it was abrogated; that is, the Jews at that time did not distinguish themselves from the Muslims, neither in hair nor in clothing, neither by a mark nor otherwise. Then it was established thereafter in the Book and the Sunnah and the consensus, which reached its full manifestation in the time of 'Umar ibn al-Khattab (may Allah be pleased with him), what Allah prescribed of differing from the disbelievers and separating from them in appearance and conduct. And the reason for that is: that differing from them does not occur except with the manifestation and elevation of the religion, like jihad, and compelling them to pay the jizyah and humiliation. So when the Muslims were weak at first, differing from them was not prescribed. So when the religion was completed and manifested and elevated, that was prescribed.
And like that is this day: if a Muslim is in a land of war, or a land of disbelief that is not at war, he is not commanded to differ from them in apparent conduct, because of the harm that is upon him in that. Rather, it may be recommended for a man, or obligatory upon him, to participate with them sometimes in their apparent conduct, if there is a religious benefit in that: such as calling them to the religion, and looking into the inner matters of their affairs to inform the Muslims of that, or repelling their harm from the Muslims, and the like of those good objectives."
The Shaykh : This is a summary that should be contemplated. The Shaykh (may Allah have mercy on him) holds that differing from the disbelievers, if the Muslims are strong, they compel the disbelievers to differ from them or distinguish themselves from them, and they do not care about their affairs. But if they are weak, there is no blame on them to agree with the disbelievers in apparent conduct. For example, if you are in a land of disbelief and you wear clothing like theirs, which is not specifically forbidden, like silk and the like, there is no blame on you, because the similarity here is for what? Weakness and inability to resist. Rather, the Shaykh says it may be obligatory upon us to participate with them in apparent conduct if there is a benefit or a call to Islam in that. Look, he says: "And like that is this day: if a Muslim is in a land of war, in a land of war or a land of disbelief that is not at war, he is not commanded to differ from them in apparent conduct, because of the harm that is upon him in that" Do we say that this applies to doing what is forbidden, like a woman, for example, in lands of disbelief? Do we say it is permissible for her to uncover her face because she suffers harm and injury? Or do we say that this is a sin and it is not permissible for a person to be hypocritical in it?
The student: The second.
The Shaykh : Yes
The student: The second.
The Shaykh : In it, meaning, there is a place for consideration. In reality, one looks at whether the Muslims are strong in this town, for example, and whether what is known as democracy among them is established such that it is said every person acts according to his own way. Here we say there is no harm for her to cover herself. But if the matter is the opposite, because countries differ. In large, advanced countries, they do not care about this matter. If a woman wears whatever she wants, they do not care. If she covers everything, they do not care. And there are other countries that are the opposite; they cause severe harm, and perhaps they throw slippers at her, and perhaps the people of newspapers and magazines gather against her in order to photograph her. So there is great harm. In any case, this passage from this book, a student of knowledge must contemplate it and look at what many Muslims fall into of severe difficulty in non-Muslim countries, and the Muslims there are oppressed. Yes. And they must remain there. I do not mean by that one who is able to return to his country and live in it; we say to him, return to the country and live a good life in it. But there are people who cannot return to their country, and Islamic countries do not accept them due to the known laws between countries. It is a problem. In any case, look deeply into this passage and seek precision in it. Yes. The question has come.
The student: No, O Shaykh.
The Shaykh : Heh.
The student: No.
The Shaykh : What came? Good. Now, the question is with you. Do we read by the amount or by the time?
The student: No, it is *Iqtida' al-Sirat al-Mustaqim* in the last five minutes, O Shaykh.
The Shaykh : Like the custom, meaning?
The student: In the last five minutes.
The Shaykh : Okay, so it has not come.