Explanation of the author's statement: It contains issues: The first: What the Messenger (peace and blessings be upon him) mentioned regarding the one who builds a mosque to worship Allah in it at the grave of a righteous man

The Shaykh :"The first issue: What the Messenger (peace and blessings be upon him) mentioned regarding the one who builds a mosque to worship Allah at the grave of a righteous man, even if the intention of the doer is correct".
The student: ... .

The Shaykh : Huh?
The student: To worship Allah in it at the grave of a righteous man.

The Shaykh : Do you have it with you? "What the Messenger (peace and blessings be upon him) mentioned regarding the one who builds a mosque to worship Allah at the grave of a righteous man, even if the intention of the doer is correct". Where did you take it from?
The student: ... .

The Shaykh : From the fact that the Messenger (peace and blessings be upon him) cursed those who took the graves of their prophets as mosques, and his saying: "even if the intention of the doer is correct" means if he said, "We worship," or if he sought nearness to Allah by building this mosque, considering by what? By what the matter leads to and by the result, which is what follows from that. And this point leads us gradually to another point, which is the warning against imitating the polytheists, even if a person does not intend to imitate them. This may be hidden from some people, where they think that imitation only occurs if one intends to imitate. But the Shari'ah has attached the ruling to what? To the imitation, meaning by doing what resembles their actions, whether one intended it or not. For this reason, the scholars said regarding imitation that even if one did not intend it, one did not intend that. The second.
The student: Shaykh.

The Shaykh : Yes.
The student: Another benefit.

The Shaykh : Yes.
The student: ... .

The Shaykh : ... .
The student: ... .

The Shaykh : Yes. No, because the apparent cause prevents imitation. The apparent cause prevents imitation. ... on an existing cause. But if someone said to us: I wore this clothing and I did not intend to imitate, and it is from the clothing of the disbelievers.
We would say: This is not permissible. But if he did an action that necessitates wearing this clothing for that action, which is clear, then this is permissible imitation.
The student: Shaykh.

The Shaykh : Yes.
The student: The rule: Actions are by intentions. Does this contradict that matter?

The Shaykh : No, there is no contradiction, because what the action is attached to, what is attached to the action, has its ruling established for it, even if he did not intend the action, like the forbidden things, like zihar for example, and zina, and what is similar to that ... meaning attached merely to the action.
Intention affects righteous deeds, it validates them, and it affects the deeds that ... so their reward is recorded, and what is similar to that. As for something where the ruling is attached to its mere appearance, there is no need ... .
The student: ... .

The Shaykh : The appearance, the appearance, yes.
"The second: The prohibition of statues, and the severity of the command regarding that". Where do we take it from? His saying: and especially if these images are honored by custom or by Shari'ah. Honored by custom, like leaders and chiefs, or by Shari'ah, like the awliya (close friends of Allah), the righteous, and the prophets, and what is similar to that. Then the danger of this is great. And likewise, what is honored by custom is the father, the brother, and the uncle, as some ignorant people do, hanging the pictures of their fathers, uncles, and brothers in their places. Yes, all of these are among the matters that ... in which one must be cautious.