Regarding, O Shaykh, the approval (taqrir) of the Prophet (peace and blessings be upon him) of a disbeliever or others from the People of the Book, is it considered a confirmation or not?

The Shaykh : Anyone else?

The questioner : Regarding, O Shaykh, the approval (taqrir) of the Prophet (peace and blessings be upon him) of a disbeliever or others from the People of the Book, is it considered a confirmation or not?

The Shaykh : What is the first word?

The questioner : The approval of the Prophet, meaning the agreement of the Prophet or, rather, the silence of the Prophet (peace and blessings be upon him) regarding the statement of a disbeliever or those from the People of the Book, is it considered a confirmation that is part of the Shari'ah or not?

The Shaykh : It is not clear. Do you mean that he did not kill them all, for example?!

The questioner : No, no. His approval when this disbelieving Jew did this. The hadith is: . Perhaps someone might say that the commentators of the hadith do not establish the fingers of Allah (Glorified and Exalted is He) in this.

The Shaykh : What do you have to do with these "Kawthariyyat"? May Allah guide you!!

The questioner : No, no, it is not "Kawthariyyat"!

The Shaykh : The hadith is explicit that he laughed in affirmation of the Jew's statement.

The questioner : But it might be said, O Shaykh: This Jew does not confirm, because as al-Shawkani reported, the consensus of the scholars of usul al-fiqh is that this disbeliever does not confirm, so it does not fall under the confirmation that is part of his Shari'ah.

The Shaykh : May Allah forgive you. I hope you are a reporter and not an adopter of the view.

The questioner : No, I am a reporter, not an adopter.

The Shaykh : Why? I say to this reporter, may Allah bless you: No, it is not appropriate to bring up these matters in every gathering. First, I tell you: place at that star, because it might be matched with its sister, is that not so?

The questioner: Yes.

The Shaykh : Fine, what is the benefit of saying "someone might say: such and such," and "another might say the opposite of what was said"? What is the benefit? This is first. Suppose that Jew did not believe, fine. What do you do with the affirmation of the Messenger? Suppose a Jew read a verse from the Torah which, in his opinion, was distorted, but the Messenger affirmed him. What is the correct position: do I claim the Jew is right, or the affirmation of the Messenger?

The questioner : The affirmation of the Messenger.

The Shaykh : Then what is the value of this "perhaps"? It has no value, my brother. Not everything that is said is transmitted, and not everything that is transmitted is transmitted in any place. For every occasion there is a statement, and for every country there are men. Who was here? Please.