Reading from the author's text with commentary and collation of manuscripts: "The Seventh Aspect: What I established regarding the principle of similarity
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The Shaykh : Between the forbidden and the lawful, even though the lawful contains a harm, which is the similarity. Yes.
The reader: "The Seventh Aspect: What I established regarding the principle of similarity"
The Shaykh : In the principle, in the principle of similarity.
The reader: No, in the aspect. He said in my opinion.
The Shaykh : In the principle.
The reader: He said in the marginal note: "The aspect dropped from the copy of Alif."
The Shaykh : Okay, that works.
The reader: "What I established regarding the principle of similarity, and that is that Allah the Exalted created the children of Adam, indeed all creation"
The Shaykh : All.
The reader: "Created the children of Adam, indeed all creation, with interaction between two similar things. And the greater the similarity, the more complete the interaction in morals and attributes becomes, until the matter ends with one not being distinguished from the other except by the eye alone. And since there is a shared specific genus between man and man, the interaction therein is stronger. Then between him and other animals, there is a shared intermediate genus, so a type of interaction to that extent is inevitable. Then between him and plants, there is a shared remote genus, for example, so some type of interaction is inevitable. And because of this principle, influence and being influenced occurred among the children of Adam, and some of them acquired the morals of others through companionship and similarity. Likewise, when a human interacts with a type of animal, he acquires some of its morals. For this reason, arrogance and boasting became prevalent among camel owners, and tranquility became prevalent among sheep owners. And among camel drivers and mule drivers, there are blameworthy morals from the morals of camels and mules. Likewise, among dog owners. And the domesticated animal"
The Shaykh : This is something observed, meaning that a person acquires from the animals he frequently interacts with. So camel owners have roughness, harshness, and rudeness. And sheep owners have tranquility, calmness, and peace. For this reason, the Prophets (peace and blessings be upon them) tended sheep because of the tranquility and peace in them. Likewise, mule drivers and donkey drivers. People in the past, instead of the vehicles that are used to transport and carry things, they used to carry things on donkeys. And what is the owner of a donkey called? A donkey. And the common people say "donkey, donkey." Why? Because he acquired from its nature. So you find that he does not care or worry about things. So Allah the Exalted made the natures between them compatible. And the author (may Allah have mercy on him) mentioned for you the remote genus and the close genus. The human with the human, what is it? A close genus. And with animals, what is it?
The reader: Intermediate.
The Shaykh : Yes, intermediate. And with other growing things, remote. Yes.
The reader: "And the domesticated animal has some of the morals of people due to companionship and affinity and a lack of shyness"
The Shaykh : Yes
The reader: "So similarity and likeness in apparent matters necessitate similarity and likeness in hidden matters in a manner of gradual, subtle progression. And we have seen that the Jews and Christians who lived among Muslims are less disbelieving than others, just as we have seen that Muslims who frequently interact with Jews and Christians are less faithful than others who are pure in Islam. And participation in apparent conduct also necessitates affinity and harmony, even if the place and time are distant. This is also a tangible matter. So their similarity in their festivals—even if it is little—is a cause for acquiring some of their morals, which are cursed. And whatever is a locus for subtle, uncontrolled corruption, the ruling is attached to it, and prohibition is centered on it. So we say: their similarity in appearance is a cause and a locus for their similarity in the very morals and blameworthy actions. Indeed, in the very beliefs. And the effect of that does not appear and is not controlled. And the very corruption resulting from similarity may not appear and may not be controlled. And it may be difficult or impossible to remove it after it has occurred, even if one is aware of it. And whatever is a cause for such corruption, the Lawgiver forbids it, as indicated by the established principles"
The student : Shaykh
The Shaykh : Yes
The questioner : Shaykh, may Allah reward you. Now, some people travel to foreign lands, including lands of disbelievers, and they come back and praise their morals based on what they actually saw. So what is the best course of action?
The reader: "The Seventh Aspect: What I established regarding the principle of similarity"
The Shaykh : In the principle, in the principle of similarity.
The reader: No, in the aspect. He said in my opinion.
The Shaykh : In the principle.
The reader: He said in the marginal note: "The aspect dropped from the copy of Alif."
The Shaykh : Okay, that works.
The reader: "What I established regarding the principle of similarity, and that is that Allah the Exalted created the children of Adam, indeed all creation"
The Shaykh : All.
The reader: "Created the children of Adam, indeed all creation, with interaction between two similar things. And the greater the similarity, the more complete the interaction in morals and attributes becomes, until the matter ends with one not being distinguished from the other except by the eye alone. And since there is a shared specific genus between man and man, the interaction therein is stronger. Then between him and other animals, there is a shared intermediate genus, so a type of interaction to that extent is inevitable. Then between him and plants, there is a shared remote genus, for example, so some type of interaction is inevitable. And because of this principle, influence and being influenced occurred among the children of Adam, and some of them acquired the morals of others through companionship and similarity. Likewise, when a human interacts with a type of animal, he acquires some of its morals. For this reason, arrogance and boasting became prevalent among camel owners, and tranquility became prevalent among sheep owners. And among camel drivers and mule drivers, there are blameworthy morals from the morals of camels and mules. Likewise, among dog owners. And the domesticated animal"
The Shaykh : This is something observed, meaning that a person acquires from the animals he frequently interacts with. So camel owners have roughness, harshness, and rudeness. And sheep owners have tranquility, calmness, and peace. For this reason, the Prophets (peace and blessings be upon them) tended sheep because of the tranquility and peace in them. Likewise, mule drivers and donkey drivers. People in the past, instead of the vehicles that are used to transport and carry things, they used to carry things on donkeys. And what is the owner of a donkey called? A donkey. And the common people say "donkey, donkey." Why? Because he acquired from its nature. So you find that he does not care or worry about things. So Allah the Exalted made the natures between them compatible. And the author (may Allah have mercy on him) mentioned for you the remote genus and the close genus. The human with the human, what is it? A close genus. And with animals, what is it?
The reader: Intermediate.
The Shaykh : Yes, intermediate. And with other growing things, remote. Yes.
The reader: "And the domesticated animal has some of the morals of people due to companionship and affinity and a lack of shyness"
The Shaykh : Yes
The reader: "So similarity and likeness in apparent matters necessitate similarity and likeness in hidden matters in a manner of gradual, subtle progression. And we have seen that the Jews and Christians who lived among Muslims are less disbelieving than others, just as we have seen that Muslims who frequently interact with Jews and Christians are less faithful than others who are pure in Islam. And participation in apparent conduct also necessitates affinity and harmony, even if the place and time are distant. This is also a tangible matter. So their similarity in their festivals—even if it is little—is a cause for acquiring some of their morals, which are cursed. And whatever is a locus for subtle, uncontrolled corruption, the ruling is attached to it, and prohibition is centered on it. So we say: their similarity in appearance is a cause and a locus for their similarity in the very morals and blameworthy actions. Indeed, in the very beliefs. And the effect of that does not appear and is not controlled. And the very corruption resulting from similarity may not appear and may not be controlled. And it may be difficult or impossible to remove it after it has occurred, even if one is aware of it. And whatever is a cause for such corruption, the Lawgiver forbids it, as indicated by the established principles"
The student : Shaykh
The Shaykh : Yes
The questioner : Shaykh, may Allah reward you. Now, some people travel to foreign lands, including lands of disbelievers, and they come back and praise their morals based on what they actually saw. So what is the best course of action?