Reading from the author's text with commentary and collation of manuscripts: "And the same applies to what is taken as the price of carrion and intoxicants
Machine translationRead the Arabic original
The reader: Yes "And the same applies to what is taken as the price of carrion and intoxicants. Also, if the buyer of intoxicants pays the price, takes possession of it, and buys it"
The Shaykh : ... it is not with me ...
The student: ...
The Shaykh : Ah?
The student: I have a picture ...
The Shaykh : Okay, you have a missing part that is referenced
The reader: I didn't find anything
The Shaykh : I have, if one knows Ahmad's position in this
The student: ...
The Shaykh : how
The reader: About four lines before this
The Shaykh : Before this
The reader: Yes, before this by about ..
The Shaykh : Meaning, I have, I have passed it
The reader: No, we haven't reached it yet, before this, before "if one knows Ahmad's position," about five lines before, or one line
The Shaykh : Meaning, after what I just said, after "in what is taken as the price of carrion and intoxicants"
The reader: Yes, yes, yes
The Shaykh : Four lines after that
The reader: No, immediately after "intoxicants," immediately, and also
The Shaykh : Ah?
The reader: Like the buyer of intoxicants
The Shaykh : No, it is not with us, this is what I have "If he asks for the return of what was taken from him, return it to him. Return to him what was taken if he benefits from its remaining. This is this, and the same applies to what is taken as the price of carrion and intoxicants" here
The reader: Yes, exactly
The Shaykh : Immediately after that, I have, if one knows Ahmad's text in this
The reader: Do you have a missing part?
The Shaykh : I have a missing part
The reader: Yes.
The Shaykh : Yes, okay, strange ... last night and yesterday, yes
The reader: "Also, if the buyer of intoxicants pays the price, takes possession of it, and buys it"
The student: Takes possession of it and drinks it
The Shaykh : If he takes the price
The student: Takes possession of it and drinks it
The Shaykh : I don't have, meaning, takes possession of it and buys it
The student: Yes.
The Shaykh : Instead of "and drinks it," yes, by Allah, "drinks it" is better, because "buys it" doesn't make sense, because he said "and buys it," meaning he sold it, meaning "buys" in the sense of "sells." The manuscript says "and drinks it," and that is more correct
The reader: "If he pays the price, takes possession of it, and drinks it, then asks for the price to be returned to him, the more correct view is that the price should not be returned to him and it is not permissible for the seller, especially since we punish the seller of intoxicants by burning the shop in which intoxicants are sold. Ahmad and other scholars have stated this explicitly. 'Umar ibn al-Khattab (may Allah be pleased with him) burned a shop in which intoxicants were sold"
The Shaykh : I have
The reader: "A shop in which intoxicants were sold, and 'Ali ibn Abi Talib (may Allah be pleased with him) burned a village in which intoxicants were sold. These are well-known reports. This issue is discussed in detail elsewhere. This is because financial penalties are, in our view, still in effect and have not been abrogated. If one knows Ahmad's position"
The Shaykh : But as mentioned before, we said that it cannot be returned to the one who has consumed the benefit. But what do we do? We take it from that person and put it in the public treasury. Yes
The reader: "If one knows Ahmad's position in these issues, it is clear that selling them what they use to celebrate their forbidden festivals, such as selling them real estate for residence, is even more severe. In fact, it is closer to selling them grape juice than to selling them real estate. This is because the food, clothing, and similar items they purchase help them in celebrating the festival. As we have mentioned, the term "festival" refers to the acts of worship and customs performed. This is assistance in the customs that are carried out. However, since the general category of eating, drinking, and clothing is not forbidden in itself, unlike drinking intoxicants, which is forbidden in itself. If what they purchase is used to perform the forbidden act itself, such as a cross, a crucifix, baptism, incense, slaughtering for other than Allah, or an image or similar thing, there is no doubt in its prohibition, like selling them grape juice to make it into intoxicants, or building a church for them. As for what they benefit from in their festivals for eating, drinking, and clothing, the principles of Ahmad and others indicate that it is disliked. But is it disliked to the extent of prohibition, as in the school of Malik, or disliked to the extent of discouragement? The most likely view is that it is disliked to the extent of prohibition, like other similar cases in his view. It is not permissible to sell bread, meat, or spices to open sinners who drink intoxicants with them. Also, this assistance may lead to the display of their religion"
The Shaykh : It may lead
The reader: Yes, and because it may
The Shaykh : Yes, indeed.
The reciter: Have
The Shaykh : Yes, it may lead
The reader: "And because this assistance may lead to the display of their religion and the gathering of many people for their festival and its visibility"
The Shaykh : Ah?
The student: Fadel
The Shaykh : What?
The student: Fadel
The Shaykh : How is it Fadel?
The student: ... Fadel
The Shaykh : After "religion," do you have it like this, Samih?
The reader: It says "Thus in all the manuscripts and in the printed edition, "the false religion," which is more appropriate for the context"
The Shaykh : Correct, better, so "the false religion"
The reader: "It may lead to displaying the false religion and the large gathering of people for their festival and its manifestation, and this is greater than assisting a specific person. But whoever says this is disliked, disliked for a reason of avoidance. He is hesitating between selling juice and selling pork. This is not like selling them the juice that they make into intoxicants, for what is forbidden for us to sell to the disbelievers is what is forbidden in its essence, like intoxicants and pork. As for what is permissible in one state but not another, like silk and the like, it is permissible to sell it to them. Also, the food and clothing that they sell in their festival is not forbidden."
The Shaykh : No, in their festival that they trade in during their festival.
The reader: I have that they sell it to them.
The Shaykh : Ah?
The reader: He says: "In the letter Ta and Dal, they trade in it, and the printed version has they buy it."
The Shaykh : But in their festival, you say, and in the festival.
The reader: Yes, exactly
The Shaykh : Here, the Waw is extra.
The reader: "Also, the food and clothing that they sell in their festival is not forbidden in itself, but the actions they perform with it, because they are the symbols of disbelief, are prohibited for the Muslim because of the harm in them leading to some of the branches of disbelief. As for the disbeliever, it does not increase his corruption beyond what he already has, because the reality of disbelief is established in him. So if the symbol of disbelief and its sign is permissible, there is no additional disbelief in it, just as if a Muslim sold them the clothes of distinction by which they are distinguished from Muslims. This is unlike drinking intoxicants and eating pork, which is an increase in disbelief. Yes, if a Muslim sold them what they make into a cross or a shayanin or the like, then here he has sold them what they use to assist themselves in the very sin. And whoever supports the prohibition answers this by saying that the symbol of disbelief and its sign and its indication are in two aspects: an aspect we are commanded with in the religion of Islam, which is what contains the humiliation of disbelief and its degradation. So if they follow that, it is assistance in what Allah and His Messenger command. For we command them with the clothes of distinction. And an aspect we are prohibited from, which is what contains the exaltation of disbelief and its display, like raising their voices with their book, displaying the shayanin, selling them the bells, and selling them the banners and standards, and the like. This is from the symbols of disbelief that we are commanded to remove and prevent in the lands of Islam, so it is not permissible to assist them in it."
The Shaykh : Yes
The student: ...
The Shaykh : What?
The student: ...
The Shaykh : Everything above that is not with me.
The reader: It is missing, O Shaykh.
The Shaykh : Yes
The student: ... we are commanded with it in the religion of Islam or in the land of Islam? We are commanded with it in the land of Islam. Here you have in the religion of Islam...
The Shaykh : This is not with me. This is entirely with you. Do you have it in the land or in the religion? It was overwritten.
The reader: It is missing with you. May Allah reward you.
The Shaykh : Ah?
The reader: It is missing with you up to the phrase "As for accepting the gift."
The Shaykh : Yes, indeed.
The reader: So this begins, meaning at...
The Shaykh : Ah?
The reader: It is missing with you.
The Shaykh : He pointed to it
The reader: Yes, from the phrase "And whoever supports the prohibition" it is not found with you. So here he has sold them what they use to assist themselves in the very sin, and then there is a missing part with you.
The Shaykh : But from "on the very sin" and as for his acceptance...
The reader: Yes, it is missing with you.
The Shaykh : ... this is long.
The Shaykh : ... it is not with me ...
The student: ...
The Shaykh : Ah?
The student: I have a picture ...
The Shaykh : Okay, you have a missing part that is referenced
The reader: I didn't find anything
The Shaykh : I have, if one knows Ahmad's position in this
The student: ...
The Shaykh : how
The reader: About four lines before this
The Shaykh : Before this
The reader: Yes, before this by about ..
The Shaykh : Meaning, I have, I have passed it
The reader: No, we haven't reached it yet, before this, before "if one knows Ahmad's position," about five lines before, or one line
The Shaykh : Meaning, after what I just said, after "in what is taken as the price of carrion and intoxicants"
The reader: Yes, yes, yes
The Shaykh : Four lines after that
The reader: No, immediately after "intoxicants," immediately, and also
The Shaykh : Ah?
The reader: Like the buyer of intoxicants
The Shaykh : No, it is not with us, this is what I have "If he asks for the return of what was taken from him, return it to him. Return to him what was taken if he benefits from its remaining. This is this, and the same applies to what is taken as the price of carrion and intoxicants" here
The reader: Yes, exactly
The Shaykh : Immediately after that, I have, if one knows Ahmad's text in this
The reader: Do you have a missing part?
The Shaykh : I have a missing part
The reader: Yes.
The Shaykh : Yes, okay, strange ... last night and yesterday, yes
The reader: "Also, if the buyer of intoxicants pays the price, takes possession of it, and buys it"
The student: Takes possession of it and drinks it
The Shaykh : If he takes the price
The student: Takes possession of it and drinks it
The Shaykh : I don't have, meaning, takes possession of it and buys it
The student: Yes.
The Shaykh : Instead of "and drinks it," yes, by Allah, "drinks it" is better, because "buys it" doesn't make sense, because he said "and buys it," meaning he sold it, meaning "buys" in the sense of "sells." The manuscript says "and drinks it," and that is more correct
The reader: "If he pays the price, takes possession of it, and drinks it, then asks for the price to be returned to him, the more correct view is that the price should not be returned to him and it is not permissible for the seller, especially since we punish the seller of intoxicants by burning the shop in which intoxicants are sold. Ahmad and other scholars have stated this explicitly. 'Umar ibn al-Khattab (may Allah be pleased with him) burned a shop in which intoxicants were sold"
The Shaykh : I have
The reader: "A shop in which intoxicants were sold, and 'Ali ibn Abi Talib (may Allah be pleased with him) burned a village in which intoxicants were sold. These are well-known reports. This issue is discussed in detail elsewhere. This is because financial penalties are, in our view, still in effect and have not been abrogated. If one knows Ahmad's position"
The Shaykh : But as mentioned before, we said that it cannot be returned to the one who has consumed the benefit. But what do we do? We take it from that person and put it in the public treasury. Yes
The reader: "If one knows Ahmad's position in these issues, it is clear that selling them what they use to celebrate their forbidden festivals, such as selling them real estate for residence, is even more severe. In fact, it is closer to selling them grape juice than to selling them real estate. This is because the food, clothing, and similar items they purchase help them in celebrating the festival. As we have mentioned, the term "festival" refers to the acts of worship and customs performed. This is assistance in the customs that are carried out. However, since the general category of eating, drinking, and clothing is not forbidden in itself, unlike drinking intoxicants, which is forbidden in itself. If what they purchase is used to perform the forbidden act itself, such as a cross, a crucifix, baptism, incense, slaughtering for other than Allah, or an image or similar thing, there is no doubt in its prohibition, like selling them grape juice to make it into intoxicants, or building a church for them. As for what they benefit from in their festivals for eating, drinking, and clothing, the principles of Ahmad and others indicate that it is disliked. But is it disliked to the extent of prohibition, as in the school of Malik, or disliked to the extent of discouragement? The most likely view is that it is disliked to the extent of prohibition, like other similar cases in his view. It is not permissible to sell bread, meat, or spices to open sinners who drink intoxicants with them. Also, this assistance may lead to the display of their religion"
The Shaykh : It may lead
The reader: Yes, and because it may
The Shaykh : Yes, indeed.
The reciter: Have
The Shaykh : Yes, it may lead
The reader: "And because this assistance may lead to the display of their religion and the gathering of many people for their festival and its visibility"
The Shaykh : Ah?
The student: Fadel
The Shaykh : What?
The student: Fadel
The Shaykh : How is it Fadel?
The student: ... Fadel
The Shaykh : After "religion," do you have it like this, Samih?
The reader: It says "Thus in all the manuscripts and in the printed edition, "the false religion," which is more appropriate for the context"
The Shaykh : Correct, better, so "the false religion"
The reader: "It may lead to displaying the false religion and the large gathering of people for their festival and its manifestation, and this is greater than assisting a specific person. But whoever says this is disliked, disliked for a reason of avoidance. He is hesitating between selling juice and selling pork. This is not like selling them the juice that they make into intoxicants, for what is forbidden for us to sell to the disbelievers is what is forbidden in its essence, like intoxicants and pork. As for what is permissible in one state but not another, like silk and the like, it is permissible to sell it to them. Also, the food and clothing that they sell in their festival is not forbidden."
The Shaykh : No, in their festival that they trade in during their festival.
The reader: I have that they sell it to them.
The Shaykh : Ah?
The reader: He says: "In the letter Ta and Dal, they trade in it, and the printed version has they buy it."
The Shaykh : But in their festival, you say, and in the festival.
The reader: Yes, exactly
The Shaykh : Here, the Waw is extra.
The reader: "Also, the food and clothing that they sell in their festival is not forbidden in itself, but the actions they perform with it, because they are the symbols of disbelief, are prohibited for the Muslim because of the harm in them leading to some of the branches of disbelief. As for the disbeliever, it does not increase his corruption beyond what he already has, because the reality of disbelief is established in him. So if the symbol of disbelief and its sign is permissible, there is no additional disbelief in it, just as if a Muslim sold them the clothes of distinction by which they are distinguished from Muslims. This is unlike drinking intoxicants and eating pork, which is an increase in disbelief. Yes, if a Muslim sold them what they make into a cross or a shayanin or the like, then here he has sold them what they use to assist themselves in the very sin. And whoever supports the prohibition answers this by saying that the symbol of disbelief and its sign and its indication are in two aspects: an aspect we are commanded with in the religion of Islam, which is what contains the humiliation of disbelief and its degradation. So if they follow that, it is assistance in what Allah and His Messenger command. For we command them with the clothes of distinction. And an aspect we are prohibited from, which is what contains the exaltation of disbelief and its display, like raising their voices with their book, displaying the shayanin, selling them the bells, and selling them the banners and standards, and the like. This is from the symbols of disbelief that we are commanded to remove and prevent in the lands of Islam, so it is not permissible to assist them in it."
The Shaykh : Yes
The student: ...
The Shaykh : What?
The student: ...
The Shaykh : Everything above that is not with me.
The reader: It is missing, O Shaykh.
The Shaykh : Yes
The student: ... we are commanded with it in the religion of Islam or in the land of Islam? We are commanded with it in the land of Islam. Here you have in the religion of Islam...
The Shaykh : This is not with me. This is entirely with you. Do you have it in the land or in the religion? It was overwritten.
The reader: It is missing with you. May Allah reward you.
The Shaykh : Ah?
The reader: It is missing with you up to the phrase "As for accepting the gift."
The Shaykh : Yes, indeed.
The reader: So this begins, meaning at...
The Shaykh : Ah?
The reader: It is missing with you.
The Shaykh : He pointed to it
The reader: Yes, from the phrase "And whoever supports the prohibition" it is not found with you. So here he has sold them what they use to assist themselves in the very sin, and then there is a missing part with you.
The Shaykh : But from "on the very sin" and as for his acceptance...
The reader: Yes, it is missing with you.
The Shaykh : ... this is long.