 وإن تعجب فعجب قولهم اذا كنا تراباً انا لفي خلق جديد أولئك الذين كفروا بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النال فيه يا خالد الحمد لله رب العالمين والسلام على رسول الله صلى الله عليه وسلم السلام عليكم ورحمة الله وبركاته وعليكم السلام ورحمة الله وبركاته سلام عليكم ورحمة الله وبركاته وعليكم السلام وبركاته الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشهد أن محمد نعبده ورسوله صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد I'm always grateful that you invite me over جزاك الله خيرا إذا أرسل إلى سؤالك هنا are many reasons why this topic is very important the first is if you look at the work of the Muslim in the reality of the Muslims today you'll find and you'll see that the issue of imitating the non-Muslims is so high and it's so great a lot of Muslims are imitating the non-Muslims they are following the Christians, the Druze, the atheists social media has now become that place where you go to even if you want to do something if you want to dress in a certain way social media you take it there's someone on Instagram or someone on Twitter or someone on Facebook who you'll take as your own model and you'll follow and they will set you guidelines of what to do and what not to do that's one important reason why I think this topic it needs it secondly it's to clarify the truth what I mean by that is there has in everything Allah has commanded there's always a people who go extreme in exaggeration and there's always people who are extreme in negligence there's always إفراد and تفريض when Islam always propagates encourages us to be in the middle path the middle path is what Allah and His messengers say it's not what you and I feel is the middle path someone could say for example there's a woman who's wearing نقاب and everything and she's wearing جلباب and another woman is wearing a trousers and there's one who's wearing a miniskirt the one who says I'm wearing trousers I'm in the middle I'm the middle path I'm not extreme like the one who's wearing a miniskirt and I'm not extreme like the one who's wearing a niqab and she's جلباب and blacked out I'm in the middle I'm wearing trousers I'm still there now we say what is middle is said by who الله سبحانه وتعالى and His messenger so everything Allah commands there's always extreme exaggeration or extreme negligence so you find a group of people when they talk about this issue of imitating the non-Muslims they go extreme and they sometimes prohibit when Allah has permitted for the people so they say that you can't wear this you can't do this they go overboard in the concept of imitating the non-Muslims and another group of people they are extreme negligent actually they suck in this matter they're careless what's the problem why can't we imitate them so I always like to bring the issue to that middle path Insha'Allah وتعالى hoping that Allah may allow me to clarify with the evidences from the Quran and from the Sunnah you see Islam as a religion which is the third point Islam as a religion has tried and exerted many efforts our religion an exert effort and encourages let me use this word Islam encourages for a person to be independent in his personality it's very important Islam wants the Muslim society to be very unique they want to make the Muslims an independent from all other nations and all other groups in the Quran Sunnah and in the seal of the Prophet ﷺ you find that it's common bringing this personality out of a Muslim and the Muslim is not همج رأى اتبع كل ناق that he follows everybody he sees for example when the Prophet ﷺ ص. عمر البن الخطاب reciting the Torah the Prophet ﷺ he said واللدي نفسي بيدي I swear by the Lord my soul is in his hand لقد يجيطوكم بها بيضاء نقية I have come with this religion with this religion clear يعني it's a pure clear religion لا تسألوهم عن شيء فيخبركم بحق فتكذبوا به أو بباطر فتصدقوا به واللدي نفسي بيدي لو أن موسى كان فيكم حيا ما وسيعه إلا أن يتبعني حتى موسى ﷺ he was alive today and he was amongst us there will be no other path when open for him except follow me so that's نبي الله موسى and موسى is from the five chosen prophets there are five prophets الله has chosen يقولوا العزم من الرسل according to the strongest opinion and Allah mentions them سبحانه وتعالى سورة الحزاب وإذا خذنا من النبينا ميتاقهم ومنك ومن نوحن وإبراهيمة وموسى وعيسة so those are the five chosen prophets نبي الله محمد نبي الله نوحن ومنك ومنك ومنك ومن نوحن وإبراهيمة وموسى وعيسة those five are the five chosen prophets ايسا is one of the five chosen prophets موسى is one of the five chosen prophets نوحن is one of the five chosen prophets ابراهيم is one of the five chosen prophets النبي الله نوحن ومنك ومنك ومنك so موسى if he was amongst us the prophet said there would be no other path open for him so the prophet was teaching Umar you have to be independent as a Muslim from following their scripture stay away from that be a Muslim you have an identity لديك ت政治 الان Ethiopiaере لص antar呎's لكِّ أنك تضع المونبك where you ..علم كيف you carry yourself sever the way you act ،station هلي صتي차 أن أ Aw requires from your answersoo so the first is you mentioned as part of your answer that this is a reality that exists in the modern world That we live in for example social media and we have people imitating the Jews the Christians my questions هل يوجد مدينة تصوير قبل منذ نفسنا؟ هل يوجد مدينة تصوير قبل هذا المشكلة؟ لذا هذا الأمر ليس مؤكد من العصر الآن، ليس شيئا ما الذي قد يأتي في هذا الموقع الذي نرىه ولكنه يجب أن يذهب إلى أول محاولات إذا كنت ترى باك بانو إسرائيل لأثير من نبي الله موسى عليه السلام يتحدث عن نبي الله موسى موسى ويقول للموسى عليه السلام الله يتكلم في القرآن و جاوزنا ببني إسرائيل البحرة فأتوا على قوم يعقفون على أصنام اللهم قالوا يا موسى جعلنا إلها كمالهم آلها قال إنكم قومون تجهلون موسى عريسان يستطيعهم إجعلنا إلها كمالهم آلها يجعلوا إله لنا كما يجعلون إله في other words بنوا إسرائيل are imitating who متشبهنا ما متشبها بالمشركين they are imitating the pagans so you can see that something يعني came very early and then he said to them موسى عريسان قال إنكم قومون تجهلون you are nothing but ignorant people he gave them that characteristics of جهل which insha'Allah we are going to revise later when we speak about some of the statements that the Prophet ﷺ mentioned about the imitating of the non-Muslims what he referred to it عليه الصلاة والسلام حديث أبيضر الغفاري will see that insha'Allah in our podcast also قرش that you see that the Prophet ﷺ was sent to قرش you know they were upon the Dean of Ibrahim ﷺ but a man came to them called عمر بن الوحي he went to Sham where he saw in Sham amazed him and fascinated him and he came with an idol and he brought it to Quraish الإمامه إبنه كثير it mentions in his قتاب البداية والنهاية إبنه إبنه إشام mentions in his seal that he saw when he went to Sham something and he said ما هذه الأصلام التي أراكم تعبودون what is these idols he said عمر بن الوحي what are these idols in which you guys are worshipping now what is this and they said to him هذه أصلام النعبودها these are idols which we worshipped فنستمطروها we ask it for rain فتمطرونا it brings rain down on to us ونستنصروها we ask victory from these idols فتنصرونا it gives us victory فقال اللهم he then said to them ألا تعطوني منها صنامين why do you just give me an idol from within these idols أسيروا به إلى أرض العرب I take it to the land of the Arabs فيعبدوا يعاني قريش and make جزيرة العرب I'll take it back to them أنا إن شاء الله تعالى they will benefit from it فعطوه صنامين يقال له هوبل so they gave him an idol which they call هوبل فقدما به مكة he brought it to Maka فنصبه he placed it in front of them وأمر الناس بإبادة he went out with them and then he told the people you know worship this idol and glorify it so this where did it come from it came to them from the Mushriks a man who imitated the Mushriks in other words in reality قريش were not upon this religion they were upon a religion of you know يعني حني فيه the religion that وراقة بنونوفل and it is a group of people who are known as the حني فيه حني فيه means ما إلون على الشركة they were far from shirk وراقة بنونوفل وراقة بنونوفل and others but this man عمر بنولحي when he came back and he gave them this and he imitated the Mushriks of that time he took it and he brought it قريش it made them misguided so even the Mushriks of قريش who the prophet صلى الله عليه وسلم was sent to as a prophet and we hear obviously Allah calling the Mushriks they actually only entered into that situation because of a man who actually imitated the other Mushriks and brought it into their practices and the reason why they became misguided even our prophet صلى الله عليه وسلم at least time when he saw the people imitated in the non-Muslims of that time he would go against them and do things different to them you know oppose them like بنونفسرائيل for example when the prophet moved to Medina and the Jews were his neighbors there were three tribes of the Jews بنونفرائيل بنونذير بنونقع بنونظير بنونقينقع بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض بنونقريض يجب أن يتحدثهم معهم بشكل جيد يجب أن يذهب أجلهم ويذهب بشكل جيد يجب أن يذهب بشكل جيد ويهود يقول لهم ما يجب أن يجد هذا الرجل هذا المن يجد لا يدع من أمرنا شيء إلا خالفة نفي لا يوجد مهتة نحن أن هذا المن يجد ويجد كل شيء ويفعل هذا بشكل مهت نسائكم حرثوا لكم فأتو حرثكم أن نشيتهم يسألونك علي البحيض قلوا أذن فأتزلوا النساء في المحيض ولا تقربوا هنى حتى يطورنا فإذا تطخلوا فأتوهنى من حيث أمركم الله يعني يتحدث عن when the women are on menstruation the Jews what they used to do is that when the women is on menstruation they would push her away they would build her a tent and they would say to her stay in there you're not going to come close to anyone as though she's filth when the prophet SAW what did he say to the when his Sahabas asked him he said do everything to your wife except sexual intercourse and then this is when they said look ما يريدوا هذا الرجل this man does not want everything he wants to oppose us in it so this shows us that this is something that was there even the time of the Sahabas when of course Islam spread and it went to lands now the Muslims are now interacting with other communities other backgrounds other people Persia the Byzantine Empire is now being taken down the Persian Empire is being taken down Muslims are spreading sham all these lands it's been taken over so he said to his workers and he said to the people of the land stay away from the clothing of the people the disbelievers they don't wear their clothing he's warning them from this and that's the same problem that Omar was fearing was concerned about and had to send a letter and to remind the Muslims of that time is the same issue that we find the Muslims have fallen into today the Muslims now go to the land of the disbelievers and then when they went to the land of the disbelievers you find a person who is so he resembles a non-Muslim and that's not right because the Muslim is سبغة الله ونحسنو من الله سبغة ونحنو له عبيدون the mu'min is تمييس he's distinct like when you see a Muslim for far that's a brother you recognize him and even when the colonies went to the lands of the Muslims and they colonized the lands of the Muslims that's what they did they tried their best to make them and be like them and then when they left they didn't leave they left behind televisions corruptions in the lands of the Muslims so even though the armies but they still they still got the community and the society another thing I want to pick up the second thing I want to pick up from your your first answer as you mentioned that Islam places a big emphasis on having a distinct personality why does the religion of Islam feel so confident of itself to say that we don't need to follow anybody or anything there are many things that Islam is distinct and unique in our religion first of all it is general it's a general religion it's not restricted to a time and a place our religion is am it's for everybody for everybody ربما ربما ربما ربما ربما ربما يؤمنوا بالله وكلماته واتبعوه لعلكم تهتدونه. الله يتكلم في هذه الفرصة that the Prophet was sent to every single وما أرسل لك إلا رحمة للعالمين إذا رحمة for all of the people. وما أرسل لك we have not sent you. الله is negating. So negation and then Allah mentions the حرف استثناء except a mercy to all mankind. وما أرسل لك إلا كافة للناس we sent you to all of people. So maybe that Muhammad was sent for everybody. صلى الله عليه وسلم عليه. He's Da'awah. صلى الله عليه وسلم. It's not restricted to a place and a time or it's not restricted to a nation from another nation for everybody. The whole world Islam is meant to reach it. That's the second reason why our religion doesn't feels the rights to not want to follow anybody is because our religion is comprehensive in all matters of life. It solves its problems. Why would it need to copy a lifestyle that's incompetent. الله says to the Prophet صلى الله عليه وسلم. And also the believers. اليوم أكملت لكم دينكم وأتمانتوا عاريكم نعماتي وراضيتوا لكم الإسلام الدينة. Today I've completed your religion onto you. And I have completed also my blessing upon you. And I'm pleased as Islam for your religion. Also Allah says Islam was sent down with guidance which is beneficial knowledge. هو الذي يرسل رسوله بالهودة يعني العلم النافع. ودين الحق يعني العمل الصالح ليوظهراه على الدين كله. So it's apparent upon all religions. Islam is a religion where it's dominant over everything. The third reason why Islam, our religion, the only Islam doesn't require to follow anyone or anything is because it aggregated every religion that came before it. All the prophets that came, their legislations and what they came with it's aggregated with what نبي اللهي محمد came with عليه صلى الله عليه وسلم ومهيمين العلي يعني abrogator over everything. So it didn't just abrogate what the previous prophets came with but it abrogated all other ways of life. And if this Quran abrogated the Torah and the Injil and the Zaboor and all of those religions how would it not dismiss and ignore man-made laws? By the way Torah is what Allah said سبحانه وتعالى. Allah will read the Torah with His own hand. سبحانه وتعالى. Injil and Zaboor these are aggregated. And these are legislations once upon a time that were from Allah سبحانه وتعالى. How would it not dismiss and ignore man-made law by humans? So this religion is here to guide the people, to take them out of the darkness. Allah says in the Quran يا أهل الكتاب. قد جاءكم رسولنا يبين لكم كثيرا من ما كنتم. تخفون من الكتاب ويعفوا عن كثير. قد جاءكم من الله نور وكتاب مبين. يهدي به الله من يتبع رضوانه سبل السلام ويخرجهم من الضرمات إلى النور بإذنك ويهديهم إلى سراط مستقيم. لبلاي محمد صلى الله عليه وسلم through this legislation. What's he doing? يبين لكم كثيرا. He clarifies for you many things. In which the Jews and the Christians used to hide once upon a time from the people. Also the Prophet ﷺ قد جاءكم من الله نور the Prophet has come with light وكتاب مبين. يهدي به الله من يتبع رضوانه سبل السلام. And anyone who follows it is on a path that's blessing and pleasing to Allah سبحانه وتعالى. Through this religion, Allah will take the people out of darknesses and bring them to light سبحانه وتعالى and he guides سبحانه وتعالى to what? To that which is the straight path. So this religion that is why it is one that doesn't need to and doesn't have to adhere to any other laws and regulations. Okay, my final question from the introductory questions before we get into a bit more discussion إن شاء الله. Are there any books that have been written on this topic maybe for the advanced students of knowledge to benefit from? There are many Qutbs even written on it. Like one of the one of the greatest books that I've written is the Kitab اقتضاء سراط المستقيم مقالفة أصحاب الجحيم بشيء أولسان بإبنو تايميا. إبنو تايميا this Kitab of his اقتضاء سراط المستقيم it's actually considered to be one of the most comprehensive one of the most strongest books. إبنو تايميا رحم الله وتعالى clarified the position a Muslim should take when it comes to imitate in the non-Muslims. He brings many ayats. He brings a hadith from the Prophet ﷺ. He brings unanimous agreements. He brings رحم الله وتعالى. He talks about types of تشبه دراه. He talks about the bad consequences that تشبه have. He focuses and he talks about عياد المشركين celebrating the non-Muslims festivals and their celebrations and participating in it. He also talks about issues related to بداع, innovation and خرافات myths in which Muslims do in their celebrations and their festivals. It was also summarized by شيخ محمد علي يبنو محمد البعلي محمدي العمران داره عالم فوائد يقول المنهج القويم في اقتصار اقتصارات المستقيم This is a summarized version. If you can't read the full version you can always go back to the summarized version. And the best طابع of the اقتصارات المستقيم a sofa is the طابع of شيخ ناصر عبد الكريم العقل داره العاصمة published it. Before that محمد حامد الفقي published it and he worked on it. He placed a content page and everything, etc. But there's many mistakes in it. Also, there's a كتاب كول تشبه الخصيص بيأهل الخميس And that is a كتاب written by اليمام with ذهب رحم الله with the idea 748 جرية This كتاب is called تشبه and some copies fell into a mistake like بشارع عواد معروف and others they call it تشبيه الخصيص and it's not right to call it تشبيه It's not right to call it تشبيه grammatically it's better to call it تشبه I won't go into that now تشبه الخصيص الخصيص is بأهل النصارة he means بأهل الخميس because the Christians they believe in something known as الخميس الصغرى الخميس الكبرى which they used to celebrate So this is a سالة is very good it's very beneficial There's a طاب عقل داره عمار داره عمار with the حسن الحلبي رحمه الله رحمة واسعة also there's a رسالة written by ابنه حدر العسقلاني هدادية 855 هجرية he called it القول وثبت في الصوم يوم بالثبت and this is من الكتاب المفقود it's not actually published we only know about it because half of them حدر mentions it in his فتحو الباري he says وقد جمعت المسائل التي وردت لحديث فيها بمخالفة أهل الكتاب فزادع على 30 حكمان وقد أودعتها كتابي الذي سميته القول وثبت في الصوم يوم بالثبت he says so he says I have this issue of تشابه بالكفار I've collected the hadith related to it and he mentions that there's 30 أحكان related to this whole issue and he said all of this and other points I've written it in my book I'll call it ثبت في الصوم يوم بالثبت also there's a تشاب called حسن التنبيه I'm sorry حسن التنبه في مواردة في التشابه written by نجم الدين الغزي الشافعي when it first came out was 2012 I remember buying it then Islamic calendar is 1,432 هجرية he passed away 1,061 هجرية and it's 12 volumes دارو نواد published it it's a very good copy this one is the biggest biggest book in terms of quantity and the topic it's like a more سوعيس and encyclopedia on this issue of تشبه بالكفار imitating the non-Muslims he divided the whole book into two categories he divided the book into two the first part he talks about الأمر بالتشبه the commandments that have come regarding imitating the non-Muslims imitating the angels he talks about imitating the righteous people imitating the martyrs imitating the prophets imitating the prophets in his mannerism he talks about the تشبه we were commanded to do the second part he talks about the تشبه which we were prohibited from like تشبه of the shaitan and of the previous nations and then he speaks about each prophet like قوم نواح عاد ثمود نمرود قوم الوط until he finishes the book then he talks about imitating the transgressors the wrongdoers also الشيخة للباني رحمه الله in his kitab حجاب المرأة المسلمة جلباب المرأة المسلمة first of all he called it حجاب المرأة المسلمة الشيخة للباني and then he changed it into جلباب المرأة المسلمة which we had a podcast on the niqab شيخة للباني رحمه الله when he talks about the conditions the short of the hijab among the short of the jilbab one of the conditions is he mentions that it doesn't resemble the clothing of the non-Muslims right? he mentions that that was one of these conditions so in there شيخة للباني each condition by the way he explains it he explains it when he comes to the تشبب الكفار he mentions 31 حديث so he it's a susur it's a susur there's another kitab a final kitab I want to mention is the kitab مسائل الجاهلية التي خالفة فيها رسول الله صلى الله عليه وسلم جاهلية and it's written by رحمه الله تعالى وحمده عبدالله he mentions 128 things in which the Prophet صلى الله عليه وسلم يعني went against the أهل الجاهلية this term أهل الجاهلية as if I can just quickly just speak about it this term أهل الجاهلية the word جاهلية is the opposite of the word جاهلية comes from the word الجهل ignorance and the opposite of ignorance is of course knowledge right? and الجاهلية is called as they categorize into two in terms of its يعني meaning there's like جاهل which is مركب compounded ignorance and there is يعني جاهل which is بسط simple ignorance يعني جاهل which is بسط is the one when the person says I don't know this it's when the person says I don't know this at all let's call جاهل which is بسط جاهل which is مركب is تصور الشيء على وجن يخالف ما هو عليه في طريقة that it really isn't but then you think you know it right it's compounded because it's hard to take that ignorance away from a person and it's powerful محمد عبدالله he used that word you know he called it مسائل جاهلية because remember what we mentioned جاوزنا ببني صراعيل البحرافات وعلاكم يكوفون على أصنامي لهم قالوا يا موسج علينا إلهن كما لهم آرها قال إنكم قومون تجهلون تجهلون so the word جاهلية many places الله used it سبحانه وتعالى في حكم الجاهلية يبغون إذ جعل الذين في قلوبهم الحمية حمية الجاهلية فإنزل الله سخينة وعالى رسولي وعالى المؤمنين يعني إذ جعل الذين في قلوبهم الحمية حمية الجاهلية الجاهلية was used إنا يظنون بالله غير الحقي أظن الجاهلية وقرنا في ويوت كنا ولا تبرجنا تبرج الجاهلية الأولى أبو ذر قلت شيء مباشر إلى بلال من رباح ومجموعة صلى الله عليه وسلم أعيرته بأمي هل أنت أنت تفتحه أنت تفتحه لأنه أمه ومجموعة أبو ذر إنك مؤن فيك جاهلية أنت أنت who has جاهلية بخارب المسلم أيضا صلى الله عليه وسلم يستخدم من خرج عن طاعة وفارق الجماعة ومات فميتته وميتة جاهلية أيضا who leaves the obedience of the Muslim leader and goes against the Muslim unity and then dies for verily his death is the death of jahilia Muslim narrated that okay the jahilia is two types and I'm going to conclude at this point the jahilia is two types there's jahilia which is عام a general type of jahilia and that is before the prophet صلى الله عليه وسلم came out that time is جاهلية we call this جاهلية I mean the time of the jahilia it's the one Allah mentioned صورة الجمع هو الذي بعته في الأميين رسول منهم يتلو عليهم آياتي ويزكيهم ويعلّمهم الكتاب والحكمة وإن كانوا من قبل لفي الضلار مبين that was جاهلية before Islam and then there's جاهلية which is جاهلية and regions not necessarily the entire people don't have it because Allah mentions يعلّمون ظاهرة من الحياة الدنيا وهم عن الآخرة وهم غافلون ولقد دراءنا لجهننا الكثير من الجن والإنس لهم قلوب ولا يفقون بها ولهم أعيون ولا يوصرون بها ولا يسمعون بها أولئك جاهلية مبينة كما قلت أبونا إن من رجالي بهيمة في صورة الرجل السمع المبصري فطلون بكل رزية فيما رهي وإذا وإذا أصيب بدينه لم يشعر it's a person who has knowledge of the worldly affairs يعلمون ظاهرة من الحياة الدنيا he knows the worldly affairs mastered it and the point I want to mention from this is جاهلية we have to understand it there's two types of جاهلية جاهلية which is عامة and is جاهلية which is الجزئية and that's why محمد عبدالله when he wrote the كتاب مسائل جاهلية he is discussing this issue that we mentioned okay let's go into the issue a little bit more detail then and as always I'd like to start جانب when it comes to definition of words I think it's very important that we understand that definitions of words we have to take it back to كتب القوامس يعني يعني dictionaries and books like that and one of the greatest books that I encourage students of knowledge to look back to and it's a very beneficial قامس is معجم مقايس اللغة by منفارس منفارس is the benefit about it is that if a word has a bare minimum in which it can bottle it down to so if we've got a word and it's got many usages he tries to find one something that's common with all the different types yeah just to narrow it down for the person one, two, three he does that which is very beneficial for that perspective yeah he أبل حرسين أحمد يبلو فارس يبلو زكارية he spoke about the word التشبو and he said التشبو من شابها which is الشين والباء والهاء and he says أصل وحد it's just one it goes back to one word now يدولوا على تشابه شيء وتشاكله لون وصفا it means when something resembles something in its form the color the description يقالوا شبه وشابه that's what you say it's something resembling something it's something looking like something that's what it means in the in the linguistic meaning as for the technical meaning it means by technical you mean how Islam uses it how the sharia uses it okay in the sharia there are many scholars who defined it they gave it many different many different definitions عن المناوي has a definition عبدالرعوف المناوي شيخ وليسلام ويبلو تيمي gave a different definition the author of the كتاب حسن التنبو نجمدين الغزية الشافعي he also mentioned the definition but the definition goes back to resembling the non-muslims in their عقيدة in their عبادات in their أخلاق and in their عادات four things you mentioned so four things in their عقيدة what they believe okay in their عبادات acts of worship that they do our أخلاق in their mannerism and their عادات their norms إن شاء الله تعالى we unpackaged each point and you know what each one is are they all the same in levels how do we divide is it أخلاق and عادات all the same إن شاء الله okay I'm hoping that we can unpackage in the in the podcast okay and when we say imitation and we're obviously talking about how you mentioned at the start that Islam has its own once its own distinct unique like mannerisms or whatever you want to call it personality if you want to say which kind of implies that it's wrong or it's bad to imitate the non-muslims does that mean it's wrong to imitate them in everything or other types of imitation so this is very important the تشبه of the كفار is two types okay I mean the تشبه generally we're not just the كفار but it's generally the تشبه in the شريعة is two types there's تشبه which is المنهي عنه which is ممنور it's known as تشبه which is ممنور you're not allowed to okay so it's خلام yeah you're خلام and the second one which is تشبه which is مباح you're allowed to okay if I start with the one that's prohibited there are any few of them it goes back to four the ones that the شريعة prohibits it goes back to four four four if somebody what is it and adds more to it والله but I've narrowed it down to those four the first one is تشبه بالبهائن imitating the animals the second one is imitating الشيطان تشبه بالشيطان which is the second the third one is تشبه الرجال بالنساء men imitating the women and the women imitating men and the fourth one is تشبه المسلمين بغيره من الأم the Muslims imitating other nations like the Christians and the Jews and the Zoroastrians and ألو جاهلية pre-Slamic ignorance those four are the types which are prohibited if I go through each one for example the cattle or the حيوانات as you know as Muslims we believe that humans are being honoured الله honoured us as humans الله mentions in the Qur'an وَلَقَدْ كَرْرَمْنَا بَنِيْ عَدَمَا الله says we have honoured the humans الله honoured us سبحانه وتعالى and he honoured us in many ways one of the ways that Allah has honoured us is we are able to you know articulate ourselves we are also able to think we have عقل we are rational these are things that Allah has honoured us with سبحانه وتعالى because Allah says الرحمن in there الله mentions what علمه البيان right the ability to articulate our points and say what we want if you look at the Qur'an when الله سبحانه وتعالى speaks about the animals and the cattle he mentions it في مقامي دم and in places where he is putting it down الله says وَكَمَتَلِ الْكَلْبِ يَنْ تَحْمِلْ عَرَيْ يَلْهَدْ أو تَتُرُكُوا يَلْهَدْ ذَالِكَمَتَلُوا قُمِلَّذِينَ كَدَبُوا بِأيَاتِنَا الله mentions the dog and he gives a resemblance to the disbelievers in that regard الله says وَلَذِينَ حُمِلُوا التَورَاتَةَ ثم لم يحملوها كمثل الحِماري يحملوا أسفارا بسمثل لقوم الذين كدبوا بأيات الله الله وصد ولقد درأنا لجهننا الكثير من الجن والإنس لهم قروب لا يفقون بها ولهم أعين لا يبصورون بها ولهم آذان لا يسمعون بها أولائك كالانعام بلهم يتم التعون ويأكلون كما تأكلوا لأن عام وان now ومثل لهم when you look at the cattle generally speaking الله تعالى talks about it in that regard and then there's specific animals الله has mentioned سبحانه وتعالى or sorry the prophet صلى الله عليه وسلم has mentioned specifically these animals he mentions that they are يعني ones that we shouldn't follow like for example stretching out the forearm when the person the prayer يعني حديث الإمام والبخاري ومن حديث أنا اسم المالك that the prophet صلى الله عليه وسلم he said اعتدلوا يعني be straight في السجود while in your prostration ولا يبصط أحدكم دراعه بصاط الكلبي do not stretch out your forearms like the way the dog does also the prophet صلى الله عليه وسلم he prohibited us from squatting like a dog يقاع الكلب for what he prohibited me from was the to squat like a dog الإمام أحمد narrated this in his Musnad واني بنو ماجه on the authority of عليمنا بيطالبن also not to imitate the camel الإمام أحمد أنا بوداود النساء narrated it حافظه بن حجر إن اس كتاب بلو المرام he said أخرجه أخرجه ثلاث أخرجه ثلاث ثلاث ثلاث ثلاث ثلاث ثلاث ثلاث أخرجهそう awaiting أو Hobart رحم رحم رحم رحم رحم رحم لدي Fortune رحم رحم على أجلك لكن لا تنسى على أجلك إذا كيف يجب أن تفعله؟ وليضع يديه أقوم بإضافة أولاً قبل ركبته أبداً أخر أحد من الحديث هناك تقديم بحالة هل أنت مقلوب؟ هل أنت أسرع ومعادة ومعادة ومعادة ليس لديه هذه الأشياء right now نحن لا تتحدث حتى أنني ليست من أن أعرف أجل أجل أجل أجل أجل لا أعتقد أنه لديه أجل في هذا الأشيء also the third thing from the番 is the grew up You please一点 these are neher صلى الله عليه وسلم on a perfect from the pecking on a or to the to do be بثبتة نفسه مني ، ونهاني اناقرت كناقرت ديكي , أحمد ريتي دين المسلم من حديثه بغ scary وحسنًا لن ي sits on top for example looking around and stuff like that while sitting in prayer بغريرة نريدي دون هاني والتفادي كالتفادي ثعليبي أحمد ريتي دين المسلم يعني this is the first type , which is the animals the second type is men imitating women and women imitating men فأخرج النبي صلى الله عليه وسلم و أخرج عمره فلاناً أحمل نريت this بخارن أبو داوداً تلميلي so men are not allowed to imitate women and women are not allowed to imitate men also أحمل نريت انطبراني عبدالله من عمر رضي الله و تعالى عنهما هي ستسمعت رسول الله صلى الله عليه وسلم يقول I heard the prophet صلى الله عليه وسلم is saying ليس مننا من تشبه بالرجاله he's not saying ليس مننا من تشبه بالرجاله he's not from amongst us the one who imitates men sorry the men sorry that imitate ليس مننا من تشبه بالرجاله من النساء the men that imitate women ولا من تشبه بالنساء من الرجال and the women that imitate men the third prohibited one is the shaitan الله says we were told to take shaitan as an enemy we can't resemble we can't want to be like him of course then ولا تجدوا أكثرهم شاكرين shaitan made a promise he said I'm gonna sit in front of them in the then I'm gonna come to them from all directions ولا تجدوا أكثرهم شاكرين and the majority of them you're not gonna find them thankful and he wants to misguide them give them false delusions الله mentions and then after that الله says before that he will try to make you change the way Allah created you which we'll speak about later he takes methods also there is something that I generally see in circles of knowledge that people generally tend to do which is that when they come into circle of knowledge as they sit down and they're listening they all scatter around they don't come together united الله says and and من حريثي رضي الله تعالى عنه and each one went under a tree because these people were looking for shades I don't know why people do in mysteries صحابة did it because of shades whenever they see a shade they'll sit there another one sees a shade over there he'll sit there so the prophet said to them you disperse like this and scattered all over the place in this valley the prophet said this is only from shaitan صحابة رضي الله عنه the narrator mentioned فلم يزل بعد ذلك after that day when the prophet said that the sahabas they became all together رضي الله تعالى عنه they all came together and the narrator went he said if a garment was spread out and it was thrown over them it would take them all that's how tightly close they were so if someone might be doing that and not knowing that they're actually imitating the shaitan if someone has a health issue and they need to sit by a wall is that okay for them to do there's another thing that's commonly done by people as well which is imitating shaitan as well which is حديث أبو ريرا narrated رضي الله تعالى عنه حديث فقفاني صح مسلم the prophet said that the strong believer is more beloved to Allah than the weak one then the prophet said then the prophet said a powerful statement which I say that if you are looking for the benefit the personal development this is it it's just in the Salman centers strive to benefit you rely on Allah سبحانه وتعالى and don't give up then the prophet said the powerful point and I went from it وإن أصابك شيء فلا تقول if a matter of calamity befalls you فلا تقول don't say لو أني فعلتوا كذا كان كذا وكذا if I was to do this this it would have been this ولكن قدر الله الله has destined وما شاء فعل just say whenever something befalls you a calamity something happens to you just say وما شاء فعل whenever Allah willed happen then the prophet said فإن لو if تفتح عمل الشيطان this opens the doors of the shaitan which a lot of people do they imitate the shaitan by doing that also the prophet told us to eat he said if you're going to eat with your right وإذا شاربنا فاليشرب بيميني if you're going to drink with your right فإن الشيطان يأكلوا بشيمالي ويشربوا بشيمالي because shaitan eats with his left and he drinks with his left مسلم narrated this in misaheha okay so as for the hadith the poor people mention الاناتو من الله وعجلة من الشيطان like diligence is from Allah سبحانه وتعالى and hastiness is from shaitan then this hadith اللبان would tell me the narrated it and it's weak because of the narrator in there عبد المهيمة لمنعبس it's weak tell me he said many scholars have spoken about him ولمام البخار he said he said he said he said he said يعني being calm is from Allah and hastiness is from shaitan the meaning might be right but to attribute it to the prophet صلى الله عليه وسلم is wrong the last example I want to mention regarding imitated in shaitan I think it's just very important for me is the hadith مطرف من عبد الله الشخير he said قال أبي my father said he said انطلقتو في وفتي بني عامرين I went out in the delegation of bani عامرين to the prophet صلى الله عليه وسلم فقلنا we said we went with this delegation to the prophet صلى الله عليه وسلم and we said أنت سيدنا you are our master or prophet of Allah أنت سيدنا you are our master فقال the prophet صلى الله عليه وسلم the master is Allah فقلنا then we said you are the most virtuous among us وعظمونا طولا you are the highest and the greatest position of our master of Allah then the prophet صلى الله عليه وسلم he said قولو بغولكم أو بعض قولكم ولا يستجرينكم الشيطان the prophet صلى الله عليه وسلم he said some of that which you were saying God the speech that you were saying before say that ولا يستجرينكم الشيطان and do not let شيطان slip you and Imam Abu Dawud narrated this and Isnadi all of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the العربية و لأين اتبعت أهواءهم بعد ما جاءك من العلم ما لك من الله من ولي ولا واقع The last part of the eyes what concerns me which is و لأين اتبعت أهواءهم محمد if you follow these people's path بعد ما جاءك من العلم after knowledge has come to you which is the revelation ما لك من الله من ولي ولا واقع You are not going to get any support or aid from anyone صلى الله عليه وسلم و لقد آتينا بني سرائيل الكتاب والحكم والنبوة و رزقناهم من الطيبات و فضلناهم على العالمين و آتيناهم بيناتهم من الأمر فما اختلفوا إلا من بعد ما جاءهم العلم و بغيا بينهم إن ربك يقلضي بينهم يوم القيامة فيما كانوا فيه يختلفون ذن الله صد ثم جعلناك على شريعة من الأمر فالتبيعها ولا تتبع أهواء الذين لا يعلمون That power where الله صد ثم جعلناك على شريعة من الأمر فالتبيعها we have made you upon a legislation فالتبيعها follow it ولا تتبع أهواء الذين لا يعلمون And before that Allah mentioned و لقد آتينا بني سرائيل الكتاب والحكم والنبوة We gave them all of that و رزقناهم من الطيبات We gave them so many things but Allah is telling Muhammad You we've placed you upon a legislation You have a path Also Allah says الم يأني للذين آمنوا أن تخشع قلوبهم لذكر الله و ما نزل من الحق ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليه من أمد فقصت قلوبهم و كثير منهم فاسقون He Allah mentions ولا يكونوا كالذين أوتوا الكتاب And do not be like the people of the scripture before you Don't be like them Allah is telling the prophet الله says to the prophet He says يا إيه الذين آمنوا those of you who believe لا تقولوا راعنا don't use this word راعنا وقولوا انظرنا say look وسمعوا and listen و للكافرين عذاباً أليم حافظنا حجر رحمه الله تعالى He says الله تعالى المؤمنين أن يتشبه بالكفار في مقالم و في عالهم و ذلك أن اليهود كانوا يعانون من الكلام ما فيه تورية لما يقصدونه من التنقص عليهم لعائن الله إذا رادوا أن يقولوا اسمع لنا قالوا راعنا The prophet ابن حجر ابن كثير و رحمه الله تعالى that Allah prohibited the believers to imitate the disbelievers in their statements and in their actions because the Jews they used to use words where they sometimes play play with it they would say to the prophet صلى الله عليه وسلم راعنا and their intent is يرونا بالرعوية they refer to رعوناتي they use the word رعوناتي that's the word that they intend which is to belittle the prophet عليه وسلم and put him down so the prophet صلى الله عليه وسلم after they would come and they would use that word the Sahab who told don't use it because they're using it and they're trying to belittle the prophet just stay away from them الله also says ولا انترض عنك اليهود ولا النصار حتى تتبع من لتهم و لإنهد الله و لإن اتبعت اهواهم بعد الذي جاكم من الله من ولي ولا نصير الله says if you follow and first of all the Christians the Jews will never be pleased with you until you follow their religion and then الله تبارك وتعالى said to Muhammad قول say to them that verily the guidance from Allah is the true guidance and if you follow their whims and desires after the truth has come to you after knowledge has come to you after revelation has come to you then know that you have no one to give you victory and aid you الله says ولا تكونوا كالذين تفرقوا و اختلفوا من بعد ما جاءهم البيئينات و لا يكلم عذاب و نعضي يتفرقوا و سgeschفون تفقدون exchange و يفت上Let us تفقال و مع stands و يتبعون و سجل و ليcrowd و يتبعون و its المتحدة اشكون خالص ما يفت بمنو كرن ولي مربع و will وَلَوْ شَاءَ اللّهُ لَجَامَعَكُمْ وَلَوْ شَاءَ اللّهُ لَجَاعَالَكُمْ أُمَّةً وَاحِدَهَ وَلَاكِ اللَّيَّ بَلُوَكُمْ فِي مَأَا تَاكُمْ يعني الله تبرخه تعالى هي says محمد ولا تتبئ أهواءهم Don't follow these people's whims and desires Then Allah says لكل ينجعلنا منكم شرعة ومنهاجة All of you have made you upon a legislation They were upon a legislation And you are upon a legislation And this concept all prophets took it يقوم بذكره. ونُعلمه. فإنه يُسأل لهم وِتُرُّ عليه من أبقى نوحٍ إِنقالَ لِقومي يَا قومي إِنْ كَبُرَ عَلِيْكُمْ مَقَامِ وَتَتْكِيرِ بِأَيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَلْتُ فَأَلْبِ جِمِعُ أَمْرَكُمْ فَأَجِمِعُ أَمْرَكُمْ وَشُرَكَاكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عُمَّةُ ثُمَّ قُذُوا إِلَيَّ وَلَا تُنْضِرُونَ يعني he reminded them of Allah he reminded them of Allah he reminded them of Allah they wouldn't listen and then he said to them إن كان كَبُرَ عَلِيْكُمْ مَقَامِ وَتَتْكِيرِ بِأَيَةِ اللَّهِ me speaking to you about Allah me reminding you about Allah if that's something you cannot tolerate then he said to them do the following thing my advice to you is he said come together all of you guys plot against me and plan against me do what you guys feel necessary my plan is with Allah I rely on him إبراهيم said to his people I'm free from you and I have nothing to do with you last point insha'Allah which is imitating the non-Muslims staying away from imitating the non-Muslims is a Maqasid Shari'a it's an objective of our religion as you can see ما يُريد هذا الرجل that this man there is not a matter out there except that he wants to oppose us in it you can see that this was the prophet it's a Maqasid Shari'a when the scholars they talk about Maqasid Shari'a they first of all start the introduction by talking about how do you recognize this is a Maqasid Shari'a then they speak about the foundations in which Maqasid Shari'a stands on and then after that they mention four topics which is part of a Maqasid Shari'a they speak about المقصد الأعظم of the Shari'a which is establishing a servitude for Allah and then they go to the second type of Maqasid which is which is that Islam comes to bring about good and increase it or it comes to repel harm or even lessen it if you can't remove it fully lessen it and then the scholars talk about المقاصد الأعظم of the Shari'a which is things like that and in there they speak about مقالفة الكفار وعدم التشبه بهم and that's what Ibn Tayma did in his he mentions from the مقاصد الأعظم of the Shari'a is وعدم التشبه بهم from the مقاصد الخاصة which is a fourth of the scholars talk about of the Shari'a is issues which are specific and then he mentioned خاتمة which is قواعد الصحيحة to act upon مقاصد الشari'a نعم okay so I want to summarize just kind of what you said for the people and please do correct me if I get anything wrong so you said that imitation can be divided in two types they can be the permissible imitation and they can be the خرام or the impermissible imitation and after that impermissible imitation you've broken it down into four categories and it's imitating yeah men imitating women or women imitating men imitating شيطان and in the final one which is really what we're really going to be discussing in a lot of detail on this podcast is imitating the non-Muslims and you've bought many ayahs and ahadith to prove your claims and the final point you mentioned was that this issue of imitating the non-Muslims is such an important issue in our religion that is actually one of the objectives that the Shari'a came to achieve okay I want to pick up on something you said before you started that you said I came up with four if anybody out there can think of any more they can add it on what gives you the right to distinguish this is permissible this is impermissible this is allowed this is not allowed is this just from yourself no a تشبه which is not allowed is already mentioned and it's stated and it's unanimously agreed upon which is the تشبه of the non-Muslims that is not allowed is مختصر به that which they are uniquely known for okay so the Shari'a are prohibits us to imitate the non-Muslims in that which they are known اختصر به they are uniquely it's uniquely theirs for example the priest what he wears that thing that the clothing he wears but that's clearly an act of worship are we just talking about acts of worship it can even be added if it wants it can be norms if it gets known by a group of people that they wear it it's not necessarily an act of worship but they are known to wear it what's the proof for that it's not necessarily an act of worship but I think most Muslims as well but why are you bringing norms even if they are just unique to them so first of all I need to distinguish one thing which is the the going against the non-Muslims is in two ways and it will become clear إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إن شاء الله إنه كذلك لهم اللهم يكتبون القرآن يا يولدين أعمل وكتب علي يا يولدين أعمل وكتب عليكم الصيام كما كتب علي الذين من قبلكم لعلكم تتقون واننا نرى الأجوز اليوم أفضل كيف نذهب لهم وكيف نستخدمنا مننا ما نفعل is نفعل شيء that makes us different from them اللهم يخبروننا فصلوا ما بيننا فصلوا ما بين الصيامنا وصيام أهل الكتاب أكلة صحري المسلم يخبرون هذا وكيف نستخدمنا منهم وكيف نفعل it نفعل what is known as Suhoor لن يوجد ذلك فهذا هو ما يفعله عليه الصلاة والسلام كما تعلم عاشورا نفعله وكيف نفعله عليه الصلاة والسلام لأنهم يفعلون 10 ونقوموا to add the 9 فهذا هو مخالفة في وصفه يعني نذهب لهم في المشاركة والتكفل ومن المشاركة ومن المضحي كما يفعله من الأمتر الكتاب ومعرفة وكيف كيف يفعله توتّ وكيف حدث كما تفعلون في المخارج is how To find is how to find is how it is to find يجد في نفسي نوعا تخلق بأخلاقهم يبدأ أن يبدأ أن يرأي أنه يوجد كارتاة من صدره ويأكد في ذلك وذلك هي حقيقة يبقى لأسفة عندما تضع أبايا على أسفة ما تبدأ أنها تبدأ تبدأ على سجادة يبدأ أنها تبدأ بحق لذا لا تفعل كل شيء لك لا يوجد تلازم بين الظاهر والباطن لا يوجد تلازم بين الآوة وإنه كل ما يوجد لذا فرصنا هذا هو ما يجد ويوجد كارتاة وهذا هو هذه تبايا من سجادة المسلمين ما سيكذب؟ سيجدنا سيجدنا يجدونهم الموالات وهذا شيء الشريعة كما تعلم يأتي بشكل جيد وقال بقرآن يجد أن يتعلم بقراء جميعهم أنها يبدأ كارتاة جدا وقال بقرآن لا يغلبنكم العراب على اسمي صلاةكم العشاء فإنه في كتاب الله العشاء فإنه تعتمو بحلاب إبلي حديث الحصول على السلامة والسلامة والسلامة لا تبقى when people overcome you by changing the name of your prayer the Prophet صلى الله عليه وسلم and you don't imitate them so what I'm trying to say to you is that we have to understand that the تشبه المباح the تشبه which is allowed is number one لا يكون هذا الأمر من تقاليدهم this is not from their adat and their symbols that they are distinct and unique in number one not religious symbols you're just talking about their customs even the customs and their تقاليد and their customs I'm talking about their customs number two is لا يكون ذلك الأمر من مشارعهم it also can't be a matter of their legislation which has been mentioned that is from their شرح you have evidence to prove that this is from their legislation and a reliable source you have it from either Allah mentions it or the Prophet صلى الله عليه وسلم mentions it or there is a that this is their legislation like for example the prostration of greeting previous nations as you can see from the Quran فخروا له سبجدا نبي الله يوسف عليه السلام they all fell into prostration for him this سجدة التحية which is جائز في الأمام السابقة if you find that it's permissible أدم عليه السلام the prostration was done for him they were prostrated for him this is something that is in their legislation allowed but in our legislations the Prophet صلى الله عليه وسلم لو كنت أمر أحد يسجد لي أحد if I was to command someone to prostrate for someone لأمرت المرأة أن تسجد لي زوريا لأضمن حك عليها or as the Prophet صلى الله عليه وسلم I would have commanded the woman to prostrate for her husband because of the rights she has on upon her but no one is allowed to prostrate for anybody the Prophet صلى الله عليه وسلم the third one is if we have a specific ruling in this matter then we don't definitely go to them we definitely don't take anything from them it makes sense number four the fourth point is the following of them should not lead any harm or any problem to a legislation within our religion number five is we can't follow them in their celebrations because of the statement of the Prophet صلى الله عليه وسلم when he came to the city of Medina and they told him about their celebrations and then he said to them Allah has exchanged for you all of the celebrations to these two the Prophet صلى الله عليه وسلم I want to go into that and the sixth one is also if there has to be followed in then it has to be as we're going to mention later it has to be in issues which there is a need for us to follow in it and we shouldn't also increase in that I'm not going to deny here and I'm not going to sit here and say you know what the Prophet صلى الله عليه وسلم didn't follow in the non-Muslims in anything we find that he followed them in matters of the world worldly issues for example issues of battles do you know the term it's actually not an Arab word it's actually a Persian word comes from the word كاف نون دال and it came from سلمان الفارسي in the battle of خندق that's سلمان الفارسي رضي الله تعالى عنه أهل السير the people of Syria they mentioned that سلمان الفارسي يا رسول الله إنا كنا بفارس when we were in Persia فارس إذا حرصرنا if we were sieged خندقنا we placed a trench خندقنا this was not known by the Arabs the Arabs did not know it the Prophet صلى الله عليه وسلم he said okay that's good let's take that on not only that they took the term as well so the term is also not Arabic and also this concept there was also no Arabic also the concept of using nash above the genesis of the woman for example placing the not grabbing the woman when they carrying her body and placing her in a nash المام الطابرانين they mentioned in his outfit من دريق خالد ابن راشدن أبو عثمان he said narrated from داود ابن أبي هندن who narrated from شعبي that اسماء بنت عميسن she said أن ابنتا لرسول الله صلى الله عليه وسلم a daughter of the Prophet صلى الله عليه وسلم which is رخية two feet she died وكان يحملون الرجال والنساء على الأسرة سواء the men and women were carrying her فقولت يا رسول الله or a message of Allah إني كنت بأرض الحبشة so she said يا رسول الله وهم نصار أهلو كتاب they are Christians people of the scripture هم يجعلون للمرأة نعشن and they place a nash for the woman a coffin فوق أضلاع above her أضلاع her bones يكرهون أن يوصف شيء من خلقها they scared that the woman's physique and her body might show أفأأجعلوا shall I not make it لبنتك نعشن مثله can I not make a nash for your daughter like that The Prophet then said اجعليه make it فهي أولو من جعل نعشن في الإسلامي she was the first person to make it in Islam لرقية بنتي رسول الله صلى الله عليه وسلم so yes I'm not going to say we have example the concept of تاريخ تدوين تدوين والتواوين which today is like the government's electronic directory service for example where all the people in that country's data is collected in there ابن سعد he mentions in his طبقات that عمر رضي الله عنه استشارة المسلمين في تدوين ديوان as you know Muslims were spreading the world with conquering one land after another so عمر رضي الله عنه he sat with them and he asked them what do we do with this directory service the government needs to have a directory service where we collect all data of the people عليمنا بطالب and he said تقصبوا كل سنة في المجتمع إليكم من مالين I have an idea I said my idea is all of the wealth that you have don't give it all out ولا تمسك منه don't hold on to anything don't let anything stay in the bayt of المسلمين everything spread it out رضي الله عنه he said أرى مالين كثيرا I see that wealth is too much يسعون الناس it's enough for the people وإن لم يحصو حتى تعرف من أخادة من ما لم يأخذ رضي الله عنه he said I see that this wealth is too much وإن لم يحصو even if it's not restricted we need to know who took it and who didn't take it خشيتوا أن ينتشر الأمر الوليد منه شام يبنون مغيرا he said يا أمير المؤمنين قد جئتوا الشام I came from Sham فرأيتوا ملوكها I saw its kings قد دونوا ديوانن وجندوا جنودا I've seen that الشام's leaders and his kings they have the government's their directory service and the the police are registered the people are registered everything عمر ذين فأخذ بي even history do you know that right تاريخ في إسلام and half of them they mentioned in Fatah Al-Bari that history تاريخ في إسلام we didn't have a time how we have you have Hegeria right now right Hegeria is what it's after the prophet migrated to Medina why is it starting from there not from Mecca time why is it not starting from the prophet's birth عليه الصلاة والسلام يعني even where did this even come from the issue of you know تاريخ إبن سيرين mentions he said قديم رجل من اليمن and man came from Yemen فقاله رأيت باليمن الشيء أن يصمونه تاريخ I went to Yemen and I've seen them do something known as تاريخ يكتبونه من عام كده وشهر كده they have a يعني a diary where they write inside there this year this thing happened this month this happened it's called history he said فقال أمر هاد حسن فأاريخ this is good then write the history so these are not Muslims that is being taken from one last final point I want to add on to prove that the prophet صلى الله عليه وسلم followed the أهل الجاهلية in some issues which he affirms صلى الله عليه وسلم from those things is a مسألة that the صولين and the فقها especially the فقها speak about known as القسامة and the القسامة is a person has been killed a person has been murdered and there's no conclusive evidence to point towards who the perpetrator of this crime is they don't have enough evidence for example little kids are saying we saw him doing it but in Islam a court little kids are not you know a testimony or the blood of the the the person is on this accused there's some stains of blood on him that's also not conclusive evidence in Islam all of these are not conclusive evidence there's no witnesses so the family who lost their loved one they have a high speculation and this particular person did it to them so there's this concept القسامة that existed قبل الإسلام and also نساء narrated it all of them narrated it من طريقي ابن واهب he said أخبرنا يولس عن ابن شهاب الزهري he said أخبرني أبو سلامة من عبدالرحمان وسلمان ابن يسار مولى ميمونة زوجي النبي صلى الله عليه وسلم يقول هذا الكامبانش س先 يضرو ابهم الصحابة وعلا يضرو سيسار يقرئ ويتم ده يقول رسول الله البلد أقرئ القسامة على ما كانت عاليه في الجاهلية وسلمان العشم جانب القسامة كما كانت قاموا قصامة أخبرنا هل حمام يجب علينا يجب عليكم يجب علينا سبحانه وتعالي انها بقرئado والنعا مثل إبن فارس للجوهري they believe القسامة actually means the يمين the oath itself whereas as Harry and a group who follow him they believe it's a اسم للأورياء الذين يحرفون على استحقاتي دم المقتول it's actually the family who are going to swear for the lost one they're going to swear that this person is the one who committed it now this concept of القسامة of course in Islam the concept is there but it's not the same as قبل الإسلام there are some things Islam changed for example there are conditions Islam stipulated for it that the person has to the قسامة only comes about if it is على قتل يوجي بالقصص a person has been killed it can't be on other other matters ابن القودامة موافق الدين ابن القودامة brings an اجمع عنه says لا علموا بين أهل العلم في هذا اختلاف and I don't know any distinguished this agreement in this matter that the قسامة is only made for the blood money also it has to be على شخص معينة has to be a specific person because of the حديثة لما مصنرية لنصحيح وهي سيقسم خمسين منكم على رجل منهم فا يدفعوا برومته so 50 people from this side have to swear upon a particular person can be even a particular group of people but they have to name the people that they believe committed the crime also the اولياء I have to all agree اولياء في الدعوة في الدعوة they all have to agree on this issue and last but not least there has to be وجود اللوث and the issue of loth means there's dispute there's two goals what loth means some of the علماء they say the loth means العداوة والظاهرة there has to be نموصة between the killed one and the one that they are accusing of killing but the strongest opinion is that the loth means مرجح جانباً مدعي في دعوه الناس قول الريوائي أليبا محمد and also ابنه تيميو شوز which is that there are sides that actually point out that this person is the one who committed it so it's not just mere claim ولذلك ابنه حجر in Hebrew age مع in this matter he said اتفق كلهم على أنها لا تجيب القسامة لمجرد دعوه الأولياء حتى يقترن بها شبهة يغلب الظنة الحكم بها so this concept of القسامة is one of those things the prophet affirmed قر القسامة على ما كانت في الجاهلية على ما كانت عليه في الجاهلية it's something that the prophet took from the pre-islamic يعني جاهلية and he affirmed it عليه الصلاة والسلام so I'm not denying there are things within our religion that were taken from the pre-islamic جاهلية they were taken from them but they were modified they were corrected but not everything was taken from them okay so I'm going to go into celebrations and clothing a lot more detail later on in the podcast like you mentioned before but I just want to understand something here because I'm struggling to get my head around this I think everyone from the Muslims would agree that we can't follow the non-muslims in their religious things whether that be their celebrations whether that be their clothing specific to their religion like the priest collar that we discussed earlier but you also said that we can't follow them in other things that are non-religious matters right and then you came up with lots and lots and lots of examples of the prophet صلى الله عليه وسلم and his companions following the non-muslims in other things other than their religious matters so give me something tangible give me a principle how do you distinguish how can someone at home distinguish I can follow them in this but I can't follow in that and I'm talking about customs not talking about acts of worship but I can follow them in this and I can't follow in that give me a principle how can someone decide okay when it comes to the previous nations the previous nations يعالي يهود والنصار وما إله ذلك there are things that are legislated in their religion and it's also sometimes legislated in our religion so they've been given a command in this issue and so have we okay الله says all those of you who believe fasting has been prescribed on to you as it has been prescribed on those who came before you so now we're going to do this that makes sense yeah we're unanimously agreeing upon that we're doing it mainly because it's mentioned in our religion but we also clearly know that they did it as well okay the second one is there isn't a صحيح evidence to point out that they they did it we don't have it from the prophet clearly and categorically we also don't have it they didn't do what sorry that this action is something that is part of their religion okay you've moved on from fasting you're talking about general principles yeah now I'm sorry okay okay so our first point was something that is clearly and categorically mentioned in their religion and it's also mentioned in our religion to affirm it we'll do that one that makes sense that makes sense but the second one is it's not authentically transmitted from their religion that they did it it's صراعيليات it's transmitted here or there or or even say there is an authentic evidence to prove that it's a legislation for them but there is also a clear evidence in our religion that abrogates it and it is our religion is saying it this one whether of those two situations it is we don't give it any consideration because الله تعالى He told us that ويضع عنهم إصراهم والأغلال التي كانت عليهم إصرا إغلال it was removed from us in other words our religion our religion is to abrogate all of those and it's abrogated it خلص the third thing is which is there is a dispute amongst the in this whole issue which is something is authentically mentioned in the Quran and it's also mentioned in the it's something they practice okay even if it has been transmitted to us through a خبر أحد for example it doesn't matter لكن we don't have في شرعنا ما يؤيد ويقريره something in our religion that affirms it or proves it we don't have it also we don't have ما يبطيله وينسخوه we don't have something that's notifying it or abrogating we don't have majority of the scholars of the opinion that this type it's a حجة there's a large amount of scholars أكثر العلماء أن شرعة من قبلنا they say the legislation that came before us in this is حجة يقتض العمله به we can act upon it that's a lot of scholars or the majority I could say Ibarutemi mentions it الفتوحي mentions it in his coke و المونير أمين الشانكيطي you also mentioned it in his مذكرة لكن when we look at the قرآن and the sunnah from my humble research the ظاهر المتقررة the ظاهر that is apparent is that the Qur'an says no in this one that's بخالف and this is مدهب الإمام الشافئ and also the call of Ibn Hazmin which is Allah says in the ayah لكل إن جعلنا منكم شرعة روح من هاجة we've all made you upon a legislation also the prophet صلى الله عليه وسلم what did he say أعطي you to five I was given five لم يعطهن أحد من الأنبياء قبلي I've been given five اي أدس اتقاء قبلي من تلك خلال محافظة وقال إلا قومي خاصا يحضر أصبحته إذا كنت تنبع وبعث습니다 إلى الناس مجدود شباب لكم even that prophet's legislation يصال فعل للكوه وليس مقفل أنا أقول ارغم about things that are iis not necessarily clearly ordered بحاجة I am talking about matters of legislation ماتذ of legislation in the religion شريعة five things the prophet said has been given to me and it hasn't been given to them and from those things that the prophet ﷺ mentioned which is the last one he said so this shows that our شريعة شريعة محمد صلى الله عليه وسلم it's not upon us to have to follow يعني ده لجسليشن إبلا حزمين really يعني آبوا بشتوني on this issue in his kitab اللي حكام the second volume and also in his nubah page 91 I've got a hadith I might say something different this hadith is found in Sahih al-Bukhari كان النبي ﷺ يحبوا موافقة أهلين الكتاب فيما لم يؤمر فيه so this hadith is saying that the prophet ﷺ used to love he used to love agreeing with the people of the book in matters where there is not a clear command for example, Allah is not clearly commanding us to be different from them he is actually used to follow the legislation that goes exactly against what you're saying right now this hadith is best narrated in Sahih al-Muslim that the prophet ﷺ كان يحبوا موافقة أهل الكتاب that the prophet used to love عليه الصلاة والسلام to agree with the people of the scripture فيما لم يؤمر فيه بشيئن in a matter which he wasn't commanded to do something for example for example some scholars mentioned that and also agreeing with the yahood في صوم يوم عاشورة الشيخ الإسلام بيبنو تيمير responded to this in three ways the first one is the matters which the prophet ﷺ agreed with them was at the beginning that was the early stages of Islam then he got abrogated okay and it was then legislated for him صلى الله عليه وسلم and he was rather commanded to not follow them عليه الصلاة والسلام because if you look at the same hadith itself that you mentioned and now can you حبوا موافقة أهل الكتاب فيما لم يؤمر فيه بشيئن in it is أنه سدل شعره موافقة لهم that the prophet ﷺ he's here in agreement to them ثم فرق شعره بعده then after that what did he do he then divided himself واللي هذا صار الفرق الشعر للمسلمين Imam Muslim narrated that in his Sahih يعني the prophet changed following of them at the beginning of Islam so that's the issue that I want you to understand is it's not always the case as for the prophet ﷺ agreeing with the Yahud of the day of A'ashurah no the prophet ﷺ actually used to fast before he migrated to Medina on a specific day yeah he used to fast عليه الصلاة والسلام عيش رضي الله عنها as she mentioned كان يوم عاشورة the day of A'ashurah تصومه قريشه في الجاهلية قريش used to fast before Islam وكان رسول الله صلى الله عليه وسلم يصومه في الجاهلية and the prophet used to fast ات in جاهلية فلما قديما المدينة when he came to Medina صامه he fasted it وامر بسيامه and he commanded the people to fast it فلما فرضا رمضان ورمضان was ordered or commanded ترك يوم عاشورة the prophet left A'ashurah فمن شاء صامه ومن شاء تركه ألمام البخاري narrated إبن أبي شيبن narrated it من سنة بسنة دي which is authentic عن أبي هوريره مرفوع عن he said صوم يوم عاشورة which explains my point very much the prophet said fast the day of A'ashurah يوم كانت الأنبياء وعليه مصلاة وسلامه تصومه فصومه the prophet said fast the day of A'ashurah for verily it was a day that the prophets عليه مصلاة وسلام used to fast تصومه فصومه so A'ashurah the prophet fasted it not لموافقة اليهود in agreements to the Jews but rather when he did it did it he did it وزلي موافقة الأنبياء عليه الصلاة وسلام okay and that's at the end of the hadith the prophet mentioned it he said نحن أحقوا وأولى بموسى أميكم we are حديث من عباس we are more rightful we are more closer to mosa than you guys okay okay i want to rephrase the question that last because i'm not talking about religious things i'm not talking about things in the dean of islam i'm not talking about fasting for example i'm talking about things from the dunya which we know that the usl is that they're permissible right yeah that's usl okay things that are from the dunya now you said that we can't copy the and let's not just say Jews and Christians let's bring it to the modern day context we can't copy the non-muslims in things that are from the dunya you said and then you went on to bring loads of حديث and and narrations like for example أمريم للخطاب actually bringing governmental systems that he saw from the the non-muslims at that time so help me help someone at home understand they've seized practices from the non-muslims are they allowed to copy them are they how can they determine what they can copy them in and what they can't i mentioned it to you if this issue has become something they're known for it it became شعيرهم من شعائرهم it became a norms a symbol they're known for okay but what do you mean by that something that then only they're doing it when you see that you're going to be like if i were for example but that's religious no it's not the priest doesn't wear it because of religious reasons that's part of their religion to wear that no i mean that's why we say the priest wears it we're not saying all the Christians that they're lame yeah but the okay i'll give you an example go on when i wear the إمامة today yeah and i wear the بشت on top of it yeah that big Saudi bisht what do you think of in me straight away like a like a scholar like a scholar so this matter is not حلالة حرام i'm not talking about that i'm talking about it's uniquely known for the إمامة to wear it that's my point it's wherever i might not be good with examples because by the way as an important point and as i think it's a fact i think insha'Allah many of us have to know is that examples sometimes people use it to repel a principle what do you mean for example a principle has been mentioned it's been elaborated on evidence has been brought for it and then someone comes and tries to push that principle based on an example here or there the poet صاحب المراقي he said والشأن لا يعترض المتال إذ قد كفى الفرض والاحتبال you can't repel a principle just because of an example because i'm just giving you the example just so you understand the principle my example might not even be the most accurate one right i see the idea is just تقيب it's just to get the understanding close to you okay then people reject the example because it doesn't quite fit and as a result they go on to reject the principle yeah they are principle so let's let's just talk about the principle then how what principle is it you just said your principle is things that are uniquely to them what does that mean exactly does that mean only they're doing it for example yeah yeah yeah for example you when you look at childhoods do you think that's uniquely for the non-muslims no i think Muslims are doing it as well it's not just Muslims are doing it it's not known for anybody childhoods is about it's a it's a it's something fine like i don't i want to look at somebody's wearing childhoods and you wouldn't look at someone wearing childhoods yeah but that's only become like that like for example and there's only become like because the Muslims took it on so let me break down the issue of childhoods for example to say let's just say and i don't really know the full history behind childhoods but let's say for example the non-muslims invented childhoods right the non-muslims invented childhoods it's just for the it's not the fact that they invented it by the way that's fine that's fine but so far we're allowed to follow them right you're saying the fact that they invented it is not an issue okay so they've invented childhoods but my point is now that the people who are wearing childhoods at that time john matthew luke whatever you know brian these are all non-muslims Abdullah comes along now and at that put moment in time only the non-muslims are wearing childhoods okay it's only now because Muslims took it on that we say childhoods are not known for a particular kind of people everybody wears childhoods but Muslims took it on when it was actually only for the non-muslims it's only known at that time no no no no no no you'd have to prove that well if we say anything that the non-muslims invented whether it be childhoods whether it be the internet whether it be technology anything at one moment in time no Muslim had it how until the well because they invented it so they're non-muslim you have to prove that they invented it childhoods okay let's just say internet let's just say something we agree that cars do we agree that non-muslims invented cars or the internet or anything like that there is something in the dunya that only the non-muslims invented let's just say cars for example at that time no Muslim had it the concept of inventing and the concept of them being known phrase two different things okay so define what is known being known we have to act upon the orph the orph is the custom and the norms of the people these are some issues we have to look at the orph the custom and the norms of those the people for example for example the you guys were right right you can pronounce it correctly I think so yeah yeah I hope so men and women both wear it right okay is it something known for the men not for the women or is it known for the women and the men no they both wear it exactly so now nobody can come and bring the hadiths of men imitating women but was there a point where it was just known for men they could have been right even if even it could change over time no problem okay but at that point when men wore it and it was just known and then the women started when they did something wrong right and now all the women who wear it they're following as soon as that was wrong in the first place do you see my point no I mean the people did are going to be seen as no doubt but those who come 100 years later I see okay they're not going to we judge things based on how they are regardless of what happened yeah it doesn't matter fine okay anything that is by the way we're talking about أمور الدنيوي we're not talking about do you know definitely of course we're talking about الدنيوي we're talking about these are شروط في الأمور الدنيوي matters of the دنيا اللي يكون هذا الأمر من تقاليدهم وشعارهم التي يتميزون بها this cannot be these customs and symbols that they are distinct and unique it can't be the second condition I mentioned is that اللي يكون داليك الأمر من شارعهم it can't be from their religion yeah okay this can't be a matter of their religion which we agree which we agree like for example I gave it such a تحية the third one is there can't be a specific ruling for us in this issue that kind of repels what they are upon that makes sense that makes sense number four is for example us following them in this issue could not lead to could not lead to abandoning a rule from the شريعة exactly yeah and last the fifth one sorry it's not the last one is we cannot agree with them in their celebration so we're sure not going to speak about the sixth and final point is it has to all be in line with the needs okay so even then when it comes to worldly issues we shouldn't try to overly do it if there's no need for it because we even then we still want to have our unique things even though it's something مباح no problem but we also still want to establish our independency as Muslims and our unique existence and that we're not like them so even that though trousers and jeans and all of this is fine it's not حرام no one can make it حرام but it's good to avoid it don't overly do it okay okay so I think most of the people watching will probably agree with many of the conditions that you stated for example we can't follow them in matters of their religion makes sense we can't follow them if it goes against our religion again makes sense but I really want a pinpoint on this thing about matters related to the dunya and I know at the end you said even in this بالترويد but you did say it's مباح we can't make it حرام but you know if that's the case then what's the point of even discussing this isn't this fall under the principle لاتن كالافي مساعدة actually had someone might look at something and say I believe that's uniquely for the non-Muslims another person might look at the same thing and be like no I don't really think it is and therefore this is just an اجتهادي issue why are we even talking about it why just why not focus on just the religious bits and let the dunya just do what you want this goes back to an issue that I mentioned before which is it goes back to the custom and the عرف and the عرف is not determined by one person's feeling custom is determined by what the community sees if I walked in today if a non-Muslim came walking to you right now with a بشتن اغال and you know all of that what would you say to him السلام عليكم السلام عليكم you never said anything to you you never spoke to you just by seeing him are you there I remember one time سبحان الله it was halloween they knocked on my door and one of them were wearing that as a costume as a costume and I said السلام عليكم I think he's a Muslim and there's no a non-Muslim check or treat I'm just close the door the point I'm trying to come to is that clothing يعني that's unique for a people makes you but people will stop believing you're part of those people you're one of them if I was marrying soldiers' clothes you think I'm a soldier yeah okay if I was if I was wearing police officer clothes يعني it's illegal to wear police officers clothes you're not allowed to why why you're not allowed to if you're not a police officer someone's gonna think you're a police officer exactly and it's illegal you could be arrested for it so يعني the concept of your outer appearance and the way that you dress if it's in line with the non-Muslims but there is no تمييو they're not uniquely known for the non-Muslims then inshallah تعالى it's fine if it's something everybody wears Muslims can wear that non-Muslims and this can change from time and place they can change yes of course from time and place okay fine let's go on to in fact we've already discussed clothing quite a bit so let's go on to it I've got some very specific questions because a lot of common questions that come up and I know these are examples so it might be you know feel free to to say what you want about that but is there anything wrong with wearing a suit for example I don't believe it's specific to the non-Muslims I think Muslims wear it when they go to work yeah I mean again my humble research I don't see how that's unique for the non-Muslims Muslims can wear it but again again at تمييوس I'm not saying it's Haram you can wear suits I call it monkey suits you can wear it if you want to you can dress yourself in that way there's nothing Haram about it as long as of course your aura is not showing and of course is not your physique and everything is not appearing there's no no problem it's fine okay you said men aren't allowed to wear clothing that imitates women yeah women are known to wear dresses do you wear an address that's not known see it's like saying there's a type of for example a clothing it's a common to clothes a type of it is known for women and the other type is not known for women does that make sense explain it a bit more so the clothing that's known by yeah any clothing that's known for example when you see a miniskirt you know that's what women wear correct yeah but then you see a Scottish man it's a cultural thing for yeah they call it they wear you wouldn't think this is a female this is what they wear but I don't know if they go outside their land this is considered to be what it's considered to be a women's clothing so if you saw a brother walking right now in front of you and he was wearing a thought would you think he's imitating women no you wouldn't but if he goes out of his land and he goes to the UK for example are you saying he shouldn't wear a thought based on your example not in no it's not because it's something the Prophet war عليه الصلاة والسلام so he has a and it's sanctioned the permissibility sanctioned by the Prophet this concept of can you or can't you is generally used for something that the Prophet never wore like jeans or things like that can you can't you and if for example if you were a jeans in one particular land it's not Haram again but it's is it sanctioned or is it or is it just a culture for example did the Prophet some wear anything different to Abu Jahl but Abu Lahab of course not they're just wearing the same clothes it's not sanctioned as part of our religion it was their culture but in the UK it's very much known for women so that's why when you go to a land and their clothing is not wrong it's fine to wear their clothings as long as you cover the outline of lose clothing like the principle there's nothing wrong with it if I go to Indonesia I wear their clothes if I go to India for example I wear the Indian clothes if I go to Africa I address the way the Africans dress that's fine there's nothing wrong with that person for example when I went to India I wore the Indian clothes but I go to somewhere in West Africa one of the first things I would ask is like can you guys give me your clothings like it's fine there's nothing wrong with it it's fine it's actually nice that you you integrate with the society you look like them it's fine as long as their clothing is not Haram what I mean is that is it are they known for this clothes is a different discussion yeah I understand if it's something يتميزون بها it's a problem well what if someone sees something that the non-Muslims are known for and he finds it very beautiful for example and he tries to bring in the hadith إن الله جميل ويحب الجمال and he says for this reason for example I want to wear the clothes of the non-Muslims والله that's في موضع it's placed in the hadith in a wrong place إن الله جميل يحب الجمال الله is beautiful and he loves his beauty إن الله الطيب لا يقبر إلا طيب حديث like that those are عمومات they are general evidences يعني إن الله جميل يحب الجمال someone could say okay الله is beautiful he loves beauty and a sister says I'm going to wear a miniskirt it's beautiful people like it and I show my legs and she can use that حديث in the wrong place no we have to understand the hadith in its context shouldn't take out of its context يعني The Sharia is there to allow us or the Sharia or the Quran the Sunnah are there to govern us to control us to tell us what and where we can do things so take all the evidences together basically I want you to take one random hadith out of okay last question on clothing wearing things like football kits for example you see Muslim children wearing it you see non Muslim children wearing it it's just become like kind of a culture anything wrong with that the concept of football football is a discussion and it requires itself a discussion about the reality of football so I think let's suspend that maybe another podcast on the concept of supporting a team you know because it's not just wearing clothes it's a concept of allegiance here it's a concept of love and hate like for example if you wear that t-shirt but you go on the wrong side of the bench you're wearing Chelsea t-shirt for example and Chelsea and Manchester you know it's a game you accidentally sleep sit down with the the you know Manchester Manchester crowd you're in trouble you've got big trouble they'll beat you up and fight happened because the point is that the clothing of football is another discussion I think in شاء الله تعالى okay a follow-up question on football but it might be easier to answer because it doesn't require a big discussion potentially is what about people and we said that we can't wear things that are specific to religious like their symbols like the cross for example yeah what if someone's wearing a football kit but it has a cross on the badge for example that's even worse than just wearing the clothing see it's levels you see I told you before something is the non-Muslims are known to do it we go against them in its أصل and some I said we go against them in the what in the wasp in the description in the way that we do it so we have us we مخالفة الأصلي and we have مخالفة الأصلي in our position to the أصل of this thing and I gave the example of like Christmas for example or New Year's this is bad and then we've got less worse than or it which is it's sanctioned in our religion but we have to disagree with them in the way that we do which is وصف and I gave you the حديث the issue of fasting for example fasting is something that's sanctioned for us يا لدينا من كتب عليك مصيابك با كتب علي لدينا من قبلكم لعلكم تتقون it's يعني legislative for both for both of us but we come here and we we go against them because of the صحور صح this one if you don't do the صحور and then you just fast just like the way they did it يعني it's less than the one that the usah we don't even do yeah and even worse than that ابن إتايميا mentions is issues which are يعني كفريات and there's extensive حديث that the professor الله عليه وسلم that's يعني come from يعني he specifically the issue of imitating them in issues which are كفر so this is a حديث عبد الله ابن عمر in رضي الله تعالى عنهما هي نريت لأمر فوحا و the رفص الله عليه وسلم يسأل بُعِتُ بَيْنَ يَدَيْسَا عَتِيْسَا عَتِيْسَا عَتِيْسَيْفِي حتى يُعُبَدَ الله هوحدة I was sent out with the رفص الله عليه وسلم يسأل with the sword just before the hour حتى يُعُبَد الله وحده لا شريك له until Allah تباركه تعالى is worshipped and he's not associated with وجوعي لرزقي تحتذل the prophet said my provision has been placed under my spear يعني the prophet صلى الله عليه وسلم يعني provision was taken he took his risk from the غانائم spoils of war صلى الله عليه وسلم he wasn't taken it from any other means okay then he said صلى الله عليه وسلم وجوعي للذلة والصغار على من خالف أمر humility and the word الصغار with the skull as they mentioned إبرا أثير in his نهاية في غريب الحديث he says that والصغار means أدل والهوان it means يعني الله humiliated them by them give them the jizya على من خالف أمر ومن تشبه بقوم ينفوه منهم anyone who imitates a people he's from them and so this حديث really shows us something which is anyone who imitates a people حديث by the way ابن أبي شيب narrated it in his مصنف أحمد narrated it in his مسند عبد من أحمد narrated it ضحاوي in his مشكل الآثار أبو السعيد ابن العرابي narrated it الهروي في ذنب الكلام and he was a six great imams narrated it it's authentic it's authentic yeah بخاري narrated it also in his صحيح معلقاً معلقاً رحمه الله but he narrated the last sentence which is واجوع إلى دل واجوع إلى رزقي تحت دل رمحي and he mentions واجوع إلى دلت والصغار وعلا من خالف أمر that last sentence بخاري also narrated it like that I'm معلقاً أبو داود also narrated the last sentence as well the point is حريت الصحيح many great scholars have authenticated it شيخ الإسلام ابن العربي he said هذا إسنادون جيد this حريت is is very good حافظ العراكي who's the teacher of ابن حجر he said سنده صحيح the chain is authentic حافظ ابن حجر he said سنده وحسن and he also said that ابن حبان authenticated he mentions it in his بلو المرام he mentions أنه ابن حبان صححه and there are four companies who narrated it عبد الله ابن عمر أبو هوريلا أني سبن وماريك وحديفة ابن وليمان all of them narrated it the الريواء ابو هوريلا of course is مرسل even though حافظ محجر created it to be حسن أني سبن وماريك is one it's also weak because there's بيشر بلو حسين حديفة ابن وليمان and هيثم هيثم he mentions ريجاله ويثقات except عليبن ووراب so this حديث in it there's something I need to take from it which is ومن تشبه بي ومن تشبه ومن تشبه بيقوم for ومنهم anyone who imitates a people he's from them and this is أصل من أصول هذه المسألة this مسألة that we're talking about is one of the most powerful points شيخ وليسام تيميس says وهذا الحديث أقل أحواله the the minimum we can say about this part of the حديث ومن تشبه بيقوم for ومنهم the the minimum we can say is أقل أحواله أن يقتضع تحريمة تشبه بيقوم that the bare minimum is that it's حرام for you to imitate the Muslims وإن كان ظاهر even though from the apparently يقتضي قفرة المتشبه بيقوم how can you say that the bare minimum is that it's حرام he mentions after he says he mentions he goes on saying he says وإن كان ظاهر يقتضي القفرة المتشبه بيقوم even though from the apparently it does seem like it's leading towards that direction because the because the because the because the because the Prophet ﷺ when he said he said he brings an I support it وما يتوله منكم فإنه منهم anyone who takes and disbelieve as his allies he's very really what from them شيخ أولستان تيميه he then says after he said he mentioned many he says this حديث is referring to the general imitation يعني unrestrictedly فإنه يوجب القفرة ويقتضي تحريمة أبعاض ذلك وقد يحمل على أنه وصار منهم في القدر المشترك اللي شابها هم فيه this is the point I went from it فإن كان كفرا أو معصية أو شعر للكفر أو للمعصيتي كان حكمه كذلك و بكل حال فهو يقتضي التشابه بهم بعلة كوني تشابوها باستخدام إذا كان شخص يمتيس النان مصم وماته ويقفر فإنه يأخذ نفسه وما تشابه بقوم فهو منه حسنا وذلك فالسؤال أنت تسأل حسنا حسنا إذا إمتاسا فإنه تشابه يأخذ ههه ومثل نتعامل إذا إمتسا إذا أدمعه إلى شيئ ما من films إذا كنا مشبك ههه شيئ ما فعلوا ومطبع مقاعد and اخلاق مفتومة يجبning تفتح إذا هس مميز وإذا فكرة كنا likeんで مبت款 اذل اذل المشك والمشك كنا فaquada فأكس امسك اكسك أو يتكلم بشكل مجرد من رلجننا يعني يقولوا لناسي حسناء يقولوا بشكل مجرد و لن يسلم يكلمون لكيف يفعل ذلك لابس يأخذ منه لأنه يذهب إلى المشروس لا بشكل مجرد و كما قلت قبل أننا لا يمكننا التكلم أو تتبعونهم في أشياء مخطئة و مخطئة لهم ما إذا كانت مخطئة و مخطئة و ماذا لا لماذا تقولون بشكل مجرد when this hadith would mean that it's permissible so something repeat that question one more time let's just say something is specific to them and the whole culture everybody agrees it's specific to them nobody's disagreeing with that this issue is specific to them but it's something permissible I'm not good at examples either it can't be if it's specific to them it can't be something permissible it's not part of their religion for example but it's a worldly issue that they only know it can't be permissible it's a worldly issue that only they're known for yeah that's the whole argument for example let's just say it's really hard to find examples there is no example that's why let's just say there's a particular field of study that only the non-Muslims go into particular field of science I'm struggling to find an example I'll tell you why I'm struggling to find an example because I can't think of anything that's specifically known to them apart from religious stuff you said that even from the dunya something specific to them give me an example so I have my question to you is that the priest what he wears is that a religious thing like what he puts like the thing that the priest wears yeah it must be because it's only the priest who wears it not the normal layman christian I like to argue and say just because the priest wears it doesn't make it religious it's something yes you're right it's known for the priest to wear it it's like the real amount what they wear in Saudi Arabia they're known to wear that type of clothing the bisht by the way I remember I was in the Haram one time and I liked it and I thought about wearing it and then I wore it I was in the Kaaba I had my throbe and the bisht I had everything you know I liked the culture I wanted to dress like that so a person pulled me over because you know in the Haram there's people who answer questions and generally wear those clothings so a few people a few people came running to me and asked me we have a question can you answer this question I started to realize it's a bit serious I'm I'm calling for something I'm asking for people to come and ask me questions but no one would say that this clothing that the Ulama are wearing or the Saudi scholars wear no one would say that it's it's a religious thing it's just become known to anything I bring to you if it's uniquely known by the Christians it's a religious issue that's what you're going to flip it to but yeah difference between Christians and priests if it was uniquely known to the even if it was uniquely known to the Christians then I would say it's probably a religious thing yeah so that's that's why it does become something they consider it but I don't think the clothing he wears is a legislation from their religion I don't know by the way I'm just speaking from the top of my mind rather than that they can bring it to our attention but the point I'm trying to say is that what really concerns me personally is not the example what concerns me more is the principle because when the example comes to me wherever it comes to me from if after this podcast I come to know about an example I would bring it back to this general principle okay so what about the first part of the hadith then because it's quite controversial the Prophet ﷺ saying that he's been sent to kill people until they believe in لا إله إلا الله so your concern is the first part of the hadith the Prophet ﷺ as you know he went through stages in his life they were the first part which was Makkah and there was a part where he was in Medina the Medenian part is different to the Meccan part and the Medenian part was that the Prophet ﷺ had strength and he had power and he had ability now he was able to defend himself عليه الصلاة والسلام he was not only able to defend himself but he was able to spread his message عليه الصلاة والسلام and so when he came to ﷺ Medina the stage that he was at when he mentioned this hadith بينا يدي ساعة بالسيفي حتى يُعبد الله وحده لا شريك له was the stage where he could spread Islam and if the person didn't want to take Islam they had another choice which was حتى يُعطو الجزية عينية وهم صغيرون there was an amount of money that they had to pay and I don't think anybody who is right in mind would argue that that is unjust a sensible person I'm talking about right now if you wanted to be in a certain country for example you would have to pay tax in that country so the tax makes you eligible for many things you get pension from it when you grow older when the tax gets turned into pension benefits come from it so this non-Muslim the jizya he pays is for his protection he's taking care of he was told to take Islam and he wouldn't have to pay that if he chooses otherwise he pays his jizya and I think we're probably going to have another podcast on that where we just said that a bit more but the reason why I ask the question is why then aren't you consistent in this hadith and the last part of the hadith why can't you say that if the Muslims are in a land where they are Islam is prevalent it's a Muslim country for example then I agree with you he shouldn't imitate the non-Muslims but if he's in the UK where he's weaker now and it's a different kind of period it's a different context then why can't he imitate the non-Muslims then and be consistent with the first part of the hadith because there's two مسألة you're talking about you're talking about مسألة جي جي هات because something has been brought together doesn't mean that both of these issues talk about the same point it doesn't necessarily mean a case ومن تشبه بيقوم يفوه منهم إذا مجملة مفاصلة it's a sentence by itself independent from the previous sentence it stands by itself as a sentence ومن تشبه بيقوم يفوه منهم لكن بُعِثْتُ بَيْنَا يَدَي سَعَتي بِعِثْتُ بَيْنَا يَدَي سَعَتي بِسَيْفِي this is talking about the concept of jihad and we know الشيخ الإسلام إبن إبنو تيميا that the ayaats that came down in Makkah and Allah says that once it was said to them كُفُوا ايديكم you know hold back your hands وقيموا الصلاة وقايتوا الزكاة hold back your hands, establish the prayer give the zakat, don't fight that was what was said in Makkah and when Medina came Allah says that was the second stage where they were told to defend themselves and then after that came the ayaat فإذا انسلخوا الأشهر والحرم وفقتوا للمشركين حيث وجدتموهم وخذوهم وحصروهم وقعدوهم كل مرصد so what we need to do is all of those verses شيخ الإسلام تيميا says irreversible it revolves around the reality of the Muslims when the Muslims are weak they are incompetent they don't have the strength they don't have the physical strength and they don't have the spiritual spiritual strength they go back to the ayaats that came down in Makkah which is hold back your hands وقيموا الصلاة وقايتوا الزكاة pray the Salah, establish the Zakat خذي العفوة أمور بالعرفي وعالضان جاهلين كمان the good turn away from ignorant people mind your own business now but when you get strength of course you go back you go to those verses that came down okay let's talk about celebrations now which is the next part of this podcast that I want to dissect so obviously the first one that we should be mentioning I suppose because of the relevance for this particular week that this episode is going out on is Christmas many Muslims will argue that Christmas is no longer a religious celebration it's actually a commercial celebration Muslims are living in the west for example and it's really just kind of something fun for the kids there's no real religious connotation left anymore on that basis are they allowed to celebrate Christmas Christmas was never a religious celebration you have to understand that it wasn't it's not part of Christianity okay it was introduced by the church fathers they introduced a celebration and nothing to do with Christianity as a religion okay and it falls under is what they innovated so it was never a religious thing atheist celebrated but it's something distinctly known for them it is something which is uniquely known for them and the Prophet صلى الله عليه وسلم he told us in a hadith he said شبرا بشبر وذراعا بذراعا حتى لو دخلوا جحر ضب لاتبعت موهم قيل يا رسول الله اليهودة والنصارة اما آل اليهودة والنصارة قال فمن وقاري the first one he narrated in كتاب الأنبياء in the chaptering of babu مادوكل عن بني إسرائيل and also an Imam Muslim narrated it اللي اعتصام بالسنة in the chaptering that Noah we gave it which is بابu قول النبي صلى الله عليه وسلم لا تتبعونا سننا من كان قبلكم and an Imam Muslim also narrated it انه صحيح ان كتاب العلم بابu اتباعي في السنة لليهودة والنصارة all of them narrated it بقاري المسلم من طريق زيدي من أسلم العطاء بني إسرائيل عن أبي سعيدا الخدري رضي الله تعالى عنه this hadith has come حد التواتر it's متواتر it's multitude narration امير صنعاني it's متواتر the prophet SAW he said لا تتبعونا سننا من كان قبلكم you can say لا تتبعونا or you can say لا تتبعونا by the way it was that's how it used to be so then لا متوكيد was put into it لا متوكيد was put before it was تتبعونا تتبعونا the original was تتبعونا تتبعونا was a word لا متوكيد was put into it لا which is to emphasize on it which takes the place of والله he the prophet SAW and then the wow in it has a what سكون right تتبعونا then the noon was made which has a shed on it which is known متوكيد المتقل what's going to happen it's two nons right so the first noon has a سكون and the second noon has a fatha اتقاء ساكنين the wow was dropped out of the word so it became لا تتبعونا اما لا تتبعونا both ways it can be said so this word the prophet swearing by Allah SAW you will follow سنن من كان قبلكم إبن حجر and know a week you can also be سنن من كان قبلكم سنن is what they chose also because of the mentioning of which means span by span and qubit by qubit the prophet SAW he mentions and this is from the the prophet SAW which is you will follow them span by span and qubit by qubit حتى لو دخلوا جحرة ضبن to the extent that if they enter the hole of a lizard the prophet SAW you will follow them قيلة يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله exercising like a four idea is so those who are walking are it is ويقول أنه لا تقوم ساعة وحتى تأخذ أمتي بأخذ القرون قبلها ويقول هذا شيء جداً لأنني لديه بعض الأسئلة على هذا لديه كبير حديث يتحدث عنه يتحدث عن الأسئلة المتحدة التي تقولها ولكن جداً لأن الأسئلة لا تكون استبليشت حتى my أمتي كما في المملكة السلامة الله الرحمن الرحمن الرحمن الرحمن الرحمن سوف يتبعون ويتبعون الأسئلة من الأسئلة my question is that the Prophet صلى الله عليه وسلم is actually saying here that the whole of his Ummah are going to end up copying the previous nations how do you reconcile that with the fact that we also know from another حديث that there was always going to be part or a group from his Ummah that is upon the truth this حديث that you mentioned that Imam Al-Bukhari alone narrated Muslim didn't narrate it with him حديث أبو حرير that you mentioned the Prophet صلى الله عليه وسلم سي لا تقوم الساعة حتى تأخذ أمتي بأخذ القرون قبلها شبرا بشبر وذراعا بذراعا قيل يا رسول الله كفارس والروم قال the Prophet said ومن الناس اما ومن الناس إلا ألاك this حديث by the way it's authentic and it's right how do you reconcile that with the حديث of the Prophet صلى الله عليه وسلم وهي said لا تزالوا طائفة من أمتي ظاهرين حتى يأتيهم أمر الله وهم ظاهرون وهم ظاهرون and now the wording where the Prophet said so the first one was the رواية which was narrated by Bukhari and Muslim لا يزالوا the Prophet said طائفة من أمتي ظاهرين حتى يأتيهم أمر الله وهم ظاهرون اما ده حديث Muslim only narrated which is لا تزالوا طائفة من أمتي قائمة بأمر الله لا يضرواهم من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم ظاهرون وهم ظاهرون على الناس 14 صحابة وانتخابتوا this there is no contradiction لا تقوموا ساعة حتى تأخوا the ummati means the majority of my umma the overwhelming majority of my umma are going to follow the non Muslims that's not what the Prophet صلى الله عليه وسلم said he said ummati he didn't say majority if we have a general statement and we have a specific we have to try to reconcile it always remember وَالجَمْعُ وَاجِبُ مَتَمَا أَمْكَنَ إِلَّا فَلِلَخِيْدِنَ صْقِنْ بُيِّنَا we have to always try to reconcile it we have to always try to bring the two evidences together that we have to say لا يزالوا طائفة من ummati ظاهرين حتى يأتي أمر الله وهم ظاهرون أحبو خاري مصر مصر not worry مصر من ريسة لا تزالوا طائفة من ummati قائمة بأمر لا يزالوا من خذلهم ولا من خالفهم أو خالفهم حتى يأتي أمر الله وهم ظاهرون على الناس these two narrations is specific and then we have لا تقوموا الساعة لا حديثة حتى تأخوا the ummati بأخذ القروني قبلها we have to try to bring it together okay so the Jama'a is done okay there's a second part of the hadith when you went on to to narrate the full hadith of Abu Huraira towards the end it actually says when the companions say oh Rasool Allah Rasool Allah Rasool Allah do you mean by those nations the Persians and the Byzantines whereas in the first hadith you said the companions asked do you mean the Jews and the Christians how is that not a contradiction then by the way this hadith has been narrated in three wordings one is the one we mentioned in the beginning which is اليهود والنصارة the Christians and the Jews okay the second narrations the prophet said كفارسة والروم and there's another one which Ibn Abbas narrated رضي الله تعالى عنهما may Allah be pleased with him and his father وهي سدل تركبنا سننا من كان قبلكم شبرا بشبرا وذراعن بذراعن حتى لو أن أحدهم دخل حجرة جحرة sorry ضبّن حتى لو دخل جحرة ضبّن لدخلتهم the prophet said وحتى لو أن أحدهم جامع أمه بالطريق لفعل تموه حاكم نريتي that in his مستدرك and also الشيخ ناصر رحم الله authenticated it they have agreed with it بزار also authenticated مناوي also authenticated this one this one ابن عباس is one is general تركبنا سننا من كان قبلكم you will follow the path of those who came before you it doesn't mention who fair enough then the one I mentioned حديث أبي سعيد الخدرينة it mentions اليهود والنصارة correct Jews and the Christians and Jews and the Christians and the third one is الروم والفرس يعني الروم والفارس now how do we reconcile between us it's very simple there are some explanation حفظ محادير mentions in فتحر باري where he said what he mentioned that this is this is just an example because the حديث what did he say كالروم والفارس right yes what does the word حديث say for you the حديث كفارس والروم كفارس والروم so the calf in there what is what like like but I don't think that's convincing the reason it's not convincing is because the prophet at the end what did he say yeah correct who is the people except yeah the prophet at the end he said ومن الناسوا إلا أولاك ومن الناسوا ومن الناسوا who are the people إلا أولاك except these people yeah so it can't be تشبيه or تمثيل so anyways that which seems apparent when I know عند الله is that this falls under وصولين قول التنصيص على بعض الأفراد بالذكره التنصيص على بعض الأفراد العامي بالذكره بالذكره if I say for example محمد stand up and I say everybody stand up محمد stand up they don't contradict one another true it's because you narrow it down the one we say من كان قبلك محديث من عباس is general and the hadith that mentions the christian and the jews and the romans and the purges it's just it's a تنصيص على بعض على بعض الأفراد العامي بالذكره صاحب المراكي he says وضع ضمير البعض والأسباب وذكر ما وفقه and Allah used that in the Quran و المطلقات يتربصنا بأفصين ثلاثة قرؤين after that الله says وبعولته doesn't الله says حافظوا على صلواتي وصلاة الوسطة وقوموا لله قانيتين it's common that the Quran does this kind of طريقة so I think that's إن شاء الله a response it's not strong as well it's not 100% sharp answer but that which seems apparent so that's some of the technical aspects the more technical aspects with the hadith and it really shows the virtue and the benefit of getting detailed Arabic language Arabic grammar because it can really help you distinguish between some of these some of these questions however I then want to go into the meaning of the hadith what exactly do you take from this I take the Prophet صلى الله عليه وسلم I mentioned to us عليه الصلاة والسلام that you will follow the nations before you I mean the Christians and the Jews you will follow them شبرا بشبر وذراعا بذراعا حتى لو دخلوا جحر ضب اللي اتبعتوا مهم you will follow them yeah so it's basically a prophecy it doesn't say it's wrong to follow them it doesn't say you shouldn't follow them it's just a prophecy saying that this will happen nothing wrong with it right yeah the prophet told us عليه الصلاة والسلام this is gonna happen this is gonna take place there's no dispraise in it it's not saying you shouldn't follow them we agree no no the hadith doesn't mention it okay cool okay okay so we're going back to Christmas then we said that you said that but there's something you're falling here to I'm wondering why you let me pass on so quickly yeah yeah this there's a point you're falling into right now is that you're trying to take الحكم الكوني a universal ruling that the prophet صلى الله عليه وسلم mentioned here and you're trying to go against a legislated ruling but not in this hadith a legislated ruling elsewhere yeah yeah so this this is a universal ruling somebody might come and say look if the prophet صلى الله عليه وسلم had told us لا تتبعونا سنة من كان قبلكم شبرم بشبرين وذراعم بذراعين حتى لو دخلوا دحرى ضب اللى اتبعتموه ام اللى دخلتموه from what you said it can be sensed from it that you're saying that universally this is gonna happen so why fight it so why even argue about it why even if Allah wants this to happen in other words he wants this what we say is this is something that قبل الإسلام ام at the time of the prophet صلى الله عليه وسلم something that they did they took the universal signs and they tried to use that to push away the legislated you know evidences for example the non-muslims they said يَسَيَقُولُ الَّذِينَ أَشْرَقُوا لَوْشَاءَ اللَّهُ مَا أَشْرَقْنَا وَلَا أَبَاءُنَا وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءِ they said if اللى تباركوا اتعالى willed we would not have associated partners with اللى تباركوا اتعالى our forefathers wouldn't you know Allah wanted us to do this He is pleased with us to in shirk that's what they said Allah mentions also اذا قيل لهم أنفقوا مما رزقكم الله if they are told give from what Allah gave you سبحانه وتعالى قال الذين كفروا the disbelievers they say قال الذين كفروا لذين آمنوا أنوطر مما لو يشاء الله وأطعمه are we going to provide for people Allah chose them to be poor again they and don't don't like don't think to yourself that they didn't know that this was this is universal and this is legislated they knew it they were doing it out of stubbornness and arrogance and hard-headedness they even said لو شاء الله ما عبدنا مدونه من شيء if Allah تباركوا اتعالى did not will we would know of worshipped anybody other than him we say that's that's true you're right everything in this world happens بمشيئة اللى تباركوا اتعالى okay all of it happens بمشيئة اللى and Allah even mentions that سبحانه وتعالى he says لو شاء الله اتعالى if we will we would have given every soul his guidance we believe that but the question here is كريمة it's a statement which is true but it's intended from it evil okay because we know الله تبارك is not pleased with is not pleased with is not pleased سبحانه وتعالى disbelief for his people in no way shape or form so we're not going to anyway except a person to take a universal sign to kind of repel it شرعي the prophet is telling us here something that's going to happen which is not good the prophet he said to us in another hadith لا تقوموا الساعة that I will not strike صلى الله عليه وسلم حتى تطريب until the legs of a woman of the people of those it goes to خلص an idol that was worshiped at that time and they pay attention to this لا تقوموا الساعة حتى تطريب الياتو بني ادوسين على ذي خلصين او كما قال عليه سبحانه وتعالى I will not strike until a woman or the people will go to the idol of the خلص the idol that was worshiped that was destroyed okay this is going to happen people are going to revive this again the point I'm trying to take from this is a universal sign the prophet said this is going to happen people are going to go back to أسلام worshiping idols does that mean الله is pleased with us worshiping idols you know where she performed so the prophet prophesied it okay so going back to Christmas you said Christmas is not a religious holiday for the Christians and you said obviously it was never like that and even now it's not like that atheists will celebrate Christmas et cetera but you said we still as Muslims can't celebrate it and the reason for that is because it is known for the non-Muslims and I would probably agree with that but I would like to counter that and say that if with time because you also said previously in the podcast if things can change over time and they don't take the original ruling they take the ruling as of that time in that society if over time which we've seen actually in the last 10, 15, 20 years Muslims do start to embrace this holiday can we get to a stage where in maybe 100, 200 years time it is no longer something that's unique to non-Muslims it is shared and therefore we can't celebrate Christmas why إيد is set on stone what do you mean by إيد إيد means celebration okay celebrations and festivals for Muslims is set on stone in other words the Prophet عليه الصلاة والسلام when he came to the city of Medina and he saw the companions and they told him about their celebrations that they had the Prophet عليه الصلاة والسلام he said to them إن الله أبدلكم الله has exchanged for you سبحانه وتعالى الله has what he's exchanged for you your celebrations يعني changed for you means it's always as you mentioned رحم الله وتعالى that everything that you are currently celebrating all of it has been eradicated and it has been changed with what it's been changed with these عيد أضحاد عيد الفطر no problem also hold on because I've got the حديث with me as well and I'm not really sure what you're taking from that when the messenger of Allah صلى الله عليه وسلم came to Medina the people had two days on which they engaged in for celebrations for example he asked what are these two days like what is the significance they said we used to engage ourselves on them in the pre-islamic period the messenger of Allah صلى الله عليه وسلم said الله has substituted for them something better than them the day of sacrifice and the day of the break in the fast إن الله قد أبدلكم بهما خيرا منهما okay Jamil no problem my question is where in this did you get the understanding that you then can't add on a third or fourth I'm giving you a worldly example you have two throbes for you and I can see that they've got maybe a little bit worn out and I say I've replaced these two throbes for you with something better does that mean that I've restricted you from going out to buy a third or a fourth or a fifth of course not nothing in my wording has restricted anything I just replaced it with two that are better when the sharia I replaced it it means we've abrogated everything else from previous correct I'm talking about new ones that come up when I replace your throbes I've taken them away I agree with you but I've not restricted you from going out to buy a third or a fourth why did the sharia substitute their celebration to a new celebration because these celebrations maybe they have maybe like the same thing all the celebration Christmas has but we just said it's not a religious celebration which one Christianity you said sorry Christmas not a religious celebration you said that not me I'm not saying it's not a religious I never say it what shake does Christmas have in it they glorify they said okay agreed what shake does new year have in it yeah what shake does new year have in it okay but that first we agree on Christmas I agree with you on Christmas Christmas is by the way when I said Christmas is not an act of it's not a act of religious it's not part of their religion in reality they do consider it to be part of their religion they look as a religious festival but the reality of the matter is we will say they innovated it out of it yeah okay I understand what you're saying but still we will stay clear of it because it is still associated with their religion even though it wasn't part of their religion originally but I still want to go on things on New Year's anniversary birthdays for example these are all permissible and that Hadith that you mentioned to me I think again we agree that us all of the dunya is permissibility and that Hadith that you mentioned has not restricted them issues of celebrations are matters of religion it's seen as a matter of religion عيد عيد it's an act of عيد الفتر عيد العادة I agree with you عيد the concept of عيد celebration in Islam is an act of a repetition of you know the word عيد comes from the word عادة he keeps repeating Islam is set for us it's just every celebration that was there by the way when the prophet was talking to Quraish he's also talking to everybody who was he's telling them these are the only two that you guys have and he's talking to anyone to come after you can't restrict his statements are not only restricted to the people he's talking to he's talking to everybody who comes later yeah and we agree with this statement that he replaced those two with two new ones so Quraish nothing in this statement said that you can't in other words what he's saying to them is the word is صريح from the prophet he's trying to say to them is what was there has been removed and now has taken its place it has been abrogated everything from before has been abrogated no problem yeah been abrogated one of the معاني that the word نسخ in Arabic language has the word منصوخ what does that mean abrogated from the word inside it is to change substitute that's the word that the prophet which is that he substituted صلى الله عليه وسلم for them everything from before I'm with you not just before is it's for those to come as well he's talking to these people as the Arabs they say he's talking to these people he's talking to these companies that are sitting in front of him and he's also discussing with those to come صلى الله عليه وسلم to abrogate something by default by the definition of the word or to substitute or to replace however you want to term it by default that is talking about something that already exists by the also the yeah it can't be talking about future things which don't exist yet and that's not a substitution that's not a replacement it's not abligation you're right but if it comes after the person has to be in line with this that's what he was meant to be with he must have took something and added on to it do you understand my point someone on the lie on the way had to add something on to celebration the prophet never sanctioned in the first place so what we know as Muslims is that we only have to celebrate in his this is one of the points that he stuck on deeply and discussed it strongly so I can't recall it all like I never put it with me as well that but sheikh Samdi has a nice بحث on this issue on there okay okay okay so what about the argument that this is talking about Islamic celebrations whereas going out for dinner on your birthday is nothing to do with Islam and it's not in fact let's let's get rid of that even then let's just say a non-recurring event let's just say I graduated from university can I go out and celebrate that graduation am I allowed to do that the issue of birthday remember it's a reoccurring thing so it's not going to happen once it's a reoccurring get rid of that as for other than one or something happened good in your life and you want to celebrate it's not عيد it doesn't take the time it's عيد it just takes a حفلة عيد is something that keeps reoccurring keeps for example when you finish the Quran and you celebrate and it's what America used to do that رضي الله تعالى عنه so it makes sense but a reoccurring yearly thing that the person keeps doing it falls on the حديث I've just kind of mentioned before the حديث Ibn Al-Bukhari narrated in a صحيح النباب of منطلب دم المرئ بغير حق and the prophet صلى الله عليه وسلم صلى الله عليه وسلم رضي الله تعالى عنه الهد in the Arabic language it means المائل عن الحق it's like the eye ومن يريد بالحادي بظلم النذق ومن عذاب نالي ومن يريد فيه بالحادي الحادي means المائل عن الحق ومن المائل عن القصد it's someone who's diverted from the truth okay so the prophet صلى الله عليه وسلم Ibn Al-Bukhari mentioned are most hated to الله تعالى a person who wants to be corruption and harm to the haram okay the second one is the issue of yeah bringing a pre-islamic ignorant you know practice and that person tries to bring it into Islam that's what the person يعني من يريد بقاء سيرات الجاهيلية someone who wants you know جاهيلية practices to remain within Islam okay but it's sound very important you said مبترين في الإسلام so those these people a lot of people are because remember I told you already the concept of عيد is an Islamic practice the two aids are 100% islamic no islamic عيد is Islamic عيد is a it's a religious practice what makes you think that like for example you're talking about aids outside of عيد الفتر and عيد العضبح yeah how can you say it's Islamic the prophet صلى الله عليه وسلم when he said that all Muslims every aid these are the only two that's been given to you guys in other words you're only allowed these two anyone who says I have a third I want to add on to I mean you have to bring evidences for that or else the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the لذا أنت تقول أن الناس who celebrate their birthdays are from the most hated people to Allah نعم حسنا هناك أخر وانه موافق لأنه يتحدث عنه شخص يريد أن يقومه إلى الكعبة شخص يريد أن يكون شخص يقول من فعل المعصية وهو في الحرم شخص يقوم بسيطة في الحرم وانه لا يجب أن يشاهد حرمة المكان الذي هو فيه يقوم بسيطة في الحرم ومن يريد فيه بالحادم بظلم نذقه من عذابنا نعم وفي هذه المقابل هل يأتي أي شيء that's reoccurs on an annual basis أو ليس just an annual could reoccurs every 6 months أو something like that ما إذا شخص يقول like I work in an office and every Wednesday every first Wednesday of the month we go out for dinner celebration that comes into this hadith now I work in an office and just as a team building kind of thing we say first Wednesday of every month we go out for dinner as a celebration so it's not restricted to a particular date yes it is it's a first Wednesday of every single month it's difficult isn't it no it's not difficult it's not actually not difficult I'm just saying that I don't see that as to be at Eid but why can you say that and not say that about anniversary I'll tell you what it is an anniversary you can bring an example and then you bring another example here I'm just trying to show you there are differences as well that you need to observe anniversaries for example is a particular date not day date there was a particular date on the 27th of February you're always going to that's my it's that's Muhammad okay the second one is a person has you know birthday it's on the 1st of January is the day I was born because my love someone is born on the 1st of January the 1st of January for example you're celebrating on the 1st of January that date it reoccurs okay Christmas is on the 25th of December yeah stuck to that date you're going to celebrate it it's stuck to a date so a particular date are you with me yeah in the Islamic calendar in the Islamic calendar yeah now pay attention here but me celebrating the finishing of the Quran is not a particular date it can happen anytime I don't have control over that but I say to my team in the office on the 4th of every month the 4th of November 4th of December 4th of January that's it yeah that's problematic you're making it very difficult on the people we're not allowed to see in Islam in Islam celebrations by the way that particular Sura I'm going to need to really think deep about it okay but I'm saying it's different from my house that particular example like Sura yeah that I need to look into and think about it but the point I'm trying to focus on right now and I really want to keep my focus on and not get distracted by is that which we're seeing people do I was born in these days I want to celebrate it and I was not allowed okay I understand there's one other doubt and question that people bring about this particular hadith and that is that this is talking about a communal celebration for and it clearly says كنا نلعب we used to play it on these particular days the Prophet ﷺ replaced it with two these are communalizing the whole of the Muslims celebrate the 28 okay a birthday is not a communal celebration it's just me and my family me and my wife at the anniversary that's a community though this is me and my wife at my anniversary this is not something that is for the whole Muslims we're not legislating across the whole Muslims okay who said that who said that from the early scholars of Islam anyone can say what they want anybody who say something who brings up but the usulism about why are you bringing it into this no I just said to you no I said to you no celebrations no Islam sets it on sets it on stone okay okay that covers new year Valentine's Day birthdays anniversaries etc the next thing I want to move on to is haircuts another controversial topic that many say are we allowed to imitate a non-Muslim's haircut for example football players a particular kind of haircut looks good I want to do the same you see the Prophet ﷺ he observed the outer appearance in Islam don't you think to yourself that the Prophet never made sure he looked at his Sahabas not just can I just even go to the women and then come back to the men as well or the men how ever you want to do it I want to show you this is both sides okay حميد ابن عبد الرحمن ابن عوف and he said I heard معاوية ابن أبي صوفيان رضي الله عنهما may Allah be pleased with him and his father عام وحج معاوية رضي الله and he went on the pulpit and he started to talk then what he did was معاوية وتناول قصة من شعر he took a portion of her كانت في يدي حراسي which was in the hand of one of the haras he said give it to me and he said يا أهل المدينة or the people of Medina who say this معاوية رضي الله عنهما رضي الله عنهما يا أهل المدينة أين أعلماء أين أعلماء أين أعلماء أين أعلماء أين أعلماء حين التخد هذه النساء when their women took these fake haiz عن امام أحمد نريت بخارن is two new river that came through it came through first river أحمد نريت أم بخارن من أبو داود إنترمي ابنو ماجه انه نو ابنو ماجه لكن نسائن وطط all of them narrated from the chain of ابن شهاب صوري عان أحمد ابن عبد عبد رحمان ابن عوف مره، عن سعيد نسيب، that معاوية رضي العانس، said the following. This hadith shows us that women are not allowed to have extension because of the Chabab al-Kufar. The Jews, he said. So that's for the women. As for the men, الحجادي بن حسانين, he said دخلنا على أنسي بن ماليك فحدثني. I came to ... أنسي بن ماليك رضي الله تعالى عنه. And he said خالد خالد دخلنا على أنسي بن ماليك فحدثني أختي المغيرة. My sister told me قالت و أنت يوم إذن غلام و لك قرناني أو قصتاني فما سحرأسك و برك عليك و قال إحلقوا هذيني أو قصوهما فإن هذا زي اليهودي. You either let your whole entire head go or cut it all. Don't leave some and let some go. Because he said فإن هذا زي اليهودي. This is the dressing of the Jews. Abu Dawud narrated this in his Sunan. رحمه الله تعالى. رحمة و سعى. And the Hadith is Hasanun. إن شاء الله تعالى. There are some narrators in there who is خفة الضبط بعض الروات. لكن حديث هذا الشاهد بعد حديث أليمام أحمد بخاري المسلم من Abu Dawud and Ibn Maja Al-Nasai narrated which is نهر رسول الله صلى الله عليه وسلم عن القزع. That the prophet, صلى الله عليه وسلم, prohibited us from a qaza. A qaza means somebody shaves part of the head so if you see a haircut, for example, that is specific to the non-Muslims, we shouldn't be doing it. But if it's a haircut like we discussed earlier, that is used by Muslims, non-Muslims, whatever, it's just a style. As long as it doesn't have that qaza, then it's okay. Okay, the next thing I want to go into is obviously me and you both born and raised in the UK. We know the situation in the UK. We know the crimes that committed in the UK. We know that much of this is related to the gang culture. And with that, there was a particular way that people speak known as slang, for example. Is it wrong for Muslims to talk in a using slang? Definitely, of course. It's not just But it's not specific to the non-Muslims. This is something that the Muslims and the non-Muslims do. No, slang is it's not just seen as non-Muslims. It's also seen as the فصاق and the مجرمين you're following a a particular type of people. I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean. I mean, I mean, I mean, I mean, I mean. Even even educated person before even a Muslim an educated person will look down at you when you start speaking in that way. You see the fact that you speak in that certain way. They will look down at you because you're putting yourself down and low.자가 لم يكن يجبها. وانه تشب also for the fosag. You can't do that. You can't imitate فاسق. People who are criminals and thugs imitating them are not allowed to do it. So when the prophet صلى الله عليه وسلم said بقوم is not just Jews, Christians these big groups. Because he also said peugeons in Byzantines which obviously bring it down to a smaller level. So even لذا ، نظر أننا نرى أنه يوجد مطالب من مجموعة ، أو يجب أن نقول أنه يطبق المجموعة ، المجموعة ، المجموعة ، المجموعة ، المجموعة ، المجموعة ، المجموعة ، المجموعة ، المجموعة حتى لا يجد أن يقضي. That person, the same person speaks slang. When he goes for a job or an interview or he goes places, he throws that all out of the window and he speaks with a standard language. He uses a standard language. By the way, many people use slang. Slang is not just attached to blacks or it's not just attached to Somalis or it's not attached to Asians or whites. It's something all of the drug dealers, criminals do, whether it be white, black, Somalis, all of them, they're all in there. They're all in there, they use that language, that's a language they use. As a person who's clear, who's clean, who's cleansed, that's not what you want to, you don't want to speak like those people. How the drug dealers talk to each other when they're selling drugs to each other. You don't want to adopt that. Look, Shayt, we have the Prophet صلى الله عليه وسلم right now in the world, before I mentioned the hadith. Right now in the world that we're in, is a person shaving his beard and grooming himself? Is that something seen respectful, nice? Shaving their beard and grooming themselves. Yeah, it's seen as something clean, shave your beard. That's right, right? The Prophet صلى الله عليه وسلم prohibited us from imitating them in that, which they consider to be beauty. Mashallah, you look in shape and everything was good, everything was right. You're ready for the job, you look ready. مع ذلك, the Prophet صلى الله عليه وسلم, he said to the Prophet صحابز. He said خالف المشركينة وفروا اللحة وأحفوا الشواريبة. من عمر رضي الله عنه, only when he would go after عمر, he would take from his portion of it. So what the Prophet صلى الله عليه وسلم say in English? He said خالف المشركينة, go against the mushrik. Do what? وفروا اللحة, let your beard grow. وحفوا الشواريبة and shorten your moustache. Could that not be turned around on you right now in the 21st century? Where we see actually the Jews, for example, they also have grown long beards as do the Sikhs. So should we not start shaving our beards to be opposite from them? Remember what I said at the beginning? We might sometimes agree with them in the أسل الحكمة, but then we will go against them in the wasfi in the description. So the Jews, they don't, yeah, the Jews don't let their moustache grow. So they let their moustache grow. We trim ours. We shorten our moustache. We trim it. And the Sikhs also let theirs grow as well. Yeah, so we do. So it's like fasting the ashur al-harwa. You take it on, but you change it. You change some attributes, which you have to, yeah. By the way, covering, women covering it up. Also the Orthodox Jews, they do that as well. They do that. So we're not going to leave it for them. We're not going to leave that for them. So this حديث, by the way, is صحيح. That Imam Al-Bukhari narrated in the Kitab Al-Libas. Muslim also narrated in Kitab. So it's authentic. Ahmed also narrated it as well. Is there not a حديث in صحيح Al-Bukhari that talks about the Prophet صلى الله عليه وسلم talking to an Ethiopian girl in her own language? Do you wear this حديث? The Prophet صلى الله عليه وسلم spoke to who? An Ethiopian girl in her own language. I don't remember that. Okay. I think some people use this to show that there's nothing wrong with talking in slang, for example. Because you're talking to the people in a way and there's a principle as well, right? Like you can talk to the people in a way that they understand. So most of the people understand slang, especially people of a certain age. What's wrong with just using that kind of language around them? I haven't come across the حديث. But let's say for her argument, say that he did. Does that mean he spoke to her in slang? Not in slang, but the شاهد from the حديث is that he spoke to her in her language. Or she understood. And the kids on the street, they do understand slang much better. They were accustomed to it. It's natural for them. They don't understand slang in English. They probably do, but it's easier for them. They're more used to slang. That's not it. That's far-fetched. Okay. This is a far-fetched argument. They speak it. When they go to school, when they do their desitations, when they do JCCs, they all speak English. But when they go sell drugs, they speak another language. Yeah. And if someone says I've been doing it for 25, 30 years, it's just become a part of me now. Should they try and fight that? Or should I just ... Of course, definitely. Look, it's not just ... Look, I'm not coming in just from the perspective of the dean as well. It's morally, it's not even right. It's a bad reputation for the community and the people you're in. When they see you dressed that way, your trousers sagging. You're speaking in that way. I remember a teacher in my school used to say, when she used to see those kids in secondary school, she would come in and she would say, you all need insurance on your trousers, on your jeans. And you ... الله is غريب جدا. And the sword that you gave, the perception of Islam, it's not pleasant. It's honestly not pleasant. So you're a daya. You're someone who calls to Islam. الله is making me one. I mean, put yourself in the UK. You're around people who are non-Muslims. You're trying to bring them into Islam. And we obviously know psychological and techniques, for example, conversation skills, like for example, mirroring where you copy the same body language. Give that kind of relatability to one another. And in Datawa, obviously, our main goal is to try, after pleasing Allah, is to try and bring people to Islam. You want them to be able to relate to you. However, you're now saying that let's be completely different from them. Unless isolate ourselves from them. Not isolate physically, but let's be different from them. Isn't that going to be like counterproductive to your Datawa and to bring in people to Islam. And that's why many people actually see Islam as a Pakistani religion, as an Arab religion. They don't feel like it can suit me. I'm a white British guy, for example. And it doesn't really suit me because you guys are just your own culture. Can you see where I'm coming from? It's a two-edged sword. What I mean by that is that some people might even see you as a sell-out by just, you know, leaving your own Islamic heritage and the way your religion is. And you're changing your name. Your name was Harith, and you changed your name to Harris. And you now call yourself Michael because you've come to their country and you use the argument that your names are not a problem. It's not. It's got no bad thing in there. So no problem. And you dress like them. You talk like them. All of that, even deeply, they might see you as a world. So you're trying to do. Stick up this much. So I think it could be a two-edged sword. That's point number one. Point number two. And sometimes you might even spark a nice conversation to be honest. Oh, why are you wearing this clothes? I actually like it. Where did you get this from? It happened to me in Toronto when I land. Yeah. A woman came up to me an elderly woman maybe a grandma. You know, she was very old. And she came up to me and she said, oh, where did you get this from? It looks very beautiful. And then from there I just got a da'wah. That was a da'wah. And thirdly is that the UK specifically that we're both from is a cosmopolitan city. London specifically. It's like, that's the whole, like you see. Yeah, but you still wouldn't see many people in throbes. No, but you see Jamaicans where they're clothing. You see the Ghanians where they're clothing. You see the Somalis wearing their clothing. You see the agents where they're coming from. You see the whole city. Everyone, when you look at London, I don't know about St. Auburn's, but if you look at London, what is the clothing of London? There isn't like this is the clothing that everyone wears. Everyone wears what they want. And no one really like only a group of people who have hate in their hearts you know, on a mosque you want to target Muslim women and Muslim men who know this clothing on clothing on Muslims. They're the ones who would say what they want. But I'll be honest with you. I've lived UK in nearly all of my life. Subhanallah. And I've never been targeted personally because of the clothing I was wearing. Now I never felt our conversation came to an end because of clothing actually to be honest it started. But then again I'm not going to make my experience. Of course. Everyone else's experience. There are people who are targeted for their clothing what they wear. May Allah make it easy for them. I mean and people who live in other parts of Europe where obviously it's not as multicultural if they decide to wear jeans and a t-shirt for the for the sake of giving that one. Sometimes you even even have like giving that one online. Again, it's allowed. It's allowed. No one's saying but it's it's something I wouldn't feel comfortable. I wouldn't feel comfortable in going to I'm not saying it's just my personal personal preference. I don't want to impose on everybody else because my personal preference is on your mind. But I'm saying that as a Muslim I don't know I just as a Muslim I want to I want to be different and that might mean that might mean me wearing Pakistani you know I prefer that I prefer that way before wearing a suit a suit I prefer wearing an Arab Muslim's clothing with علama or clothing Somalis wear or clothings which African wear then you know what I mean like then jumping on the clothing worn by generally worn by non-Muslims I just want to look different to them. Not that I'm saying that the Somali that we wear is like somehow from the Prophet the Prophet but coming to the the monkey suit I call it the monkey suit coming to the monkey suit don't you think to yourself Subhanallah some people who wear it we can actually say that their suits are because the trousers are so tight and the blazer is so tight yeah I think that's a potential argument I also think that I mean in that situation what is someone to do when their office mandates upon them you can't wear it open the office in a corporate world but why can't you just you know like a looser one a bit a looser one because you remember the word sarawil the word sarawil is not from the word right the word sarawil it's in the Arabic language it's different from the word bantalon trousers bantalon where the people wear tight stuff they wear sarawil like it's the one in the Indians they wear it as well the Pakistani the big one the bottom but you can't wear it in the office no I'm saying that's good that's nice that's very nice because it doesn't show it's very good I'm not saying that I'm saying if you're going to wear the monkey suit make sure it's not too tight because some people they come to the mystery they pray and then you can see their backside their outer show it's so tight even when they walk it's like they're struggling and of course above the ankles as well there are things that you have to observe by the way it can't be below the ankles that's what it is it can't be on the ankle by the way okay we just loosely say above the ankles yes so are you right and I think just one more thing that I'd add probably from the Dawa perspective is that I can actually see and I've seen experiences where people actually dress for example in the Islamic dress actually are more productive in giving Dawa because there's an element of that the person who is giving Dawa to it's changed your whole life that really affects you and that kind of conviction that you can see in you can often be a means for him to really think about am I really convicted about my own beliefs whereas when there's someone thinks oh for the sake of Dawa when I wear jeans and a t-shirt they can relate to me there's not really much difference between you and me I can just carry on living my life the way I am don't you think even your personal experience don't you think sometimes the clothing you wear has an effect on your reactions your dealings 100% I've actually come from the corporate world where for example I was wearing a monkey suit as you used to call it and it affects the way you think it affects the way you your action affects the way you move even an act of worship like the Salaf for example in the Masjid wearing it it's not the same feeling as wearing it as doing it in the Thawb it's hard to put your finger on it but there's a profound effect between the clothing you wear and I suppose this is why there should be a place that's such a huge importance for the clothing you wear and the actions and even your mindset I'm not going to lie and you know I've got my Imam on I've got my hat on my head I've got my Thawb on and it's visible and a car cuts me I'm calm no problem brother take care make sure you watch next time honestly and I'm not the type to get angry anyways I don't have this road rage that people have and they get angry and they talk to people generally I don't even have that they cut me as just you know you might cut someone else and they might do something to you but the way I react I might not be I might not be happy with what this person does but I never respond never vulgar of course but I act more sensible because I know I'm I'm resembling something and I'm I have to uphold what the Prophet would have done in this situation what would he have done and I know a brother a group of brothers actually to be honest they said to me that when they're in the roads they get road rage they get angry they're like whenever we want to get at this person and insult them we take off our hat we follow on the front seat and we start saying things and then when we when he leaves we put our hat on yes it's what I remember it's what I remember here UAE I basically was driving and I had got lost you know this country the signs a bit sometimes hard so the sat and I said turn right turn right I was like oh no I looked I just had and I cut the front car I really took it personally so he he came he cut me and he break right in front of me you know for me it's I did it to you you did it to me but then he came to he came to the traffic light he got out of the car he got angry came to the window very angry very angry because he what made him even more angry is because I smiled and I was only smiling I was like don't worry but I was so good you did it to me but he thought you were laughing at him or something maybe so he came on the window and he said to me as soon as he saw me and he saw my he saw my he saw you know he said you're a practicing brother man why do you do it and I said look brother I'm using his hand now I don't know the city I cut you you did it to me and I smiled because you got me back I have no right to get angry but look how it is clothing makes people say you have to uphold it particularly do you understand my point yeah so true I know like people in the UK for example it's not just limited to clothing even the beard for example it will actually stop you from committing sins yeah it might be people who would normally before they grow their beard they might be thinking about going to the club for example you never dare walk into a club with a beard it's just you know that I don't belong in here and they probably will not go to a club yeah so true well he then he says all these acts the outer appearance that we have as Muslims we have to understand it's to actually tell us in advance what we're going to fall short in I know a sister who fell off I asked her a question I said she came to you know helped me I had problems okay first question what was the first thing that happened before you you know I started listening to music you started doing this what was first she said I took off my hijab it is a hijab not physically but it's also a spiritual hijab it conceals all these problems from you the woman she takes off her just the hijab just the hijab that she takes off then the hijab comes then it becomes a khimar then sometimes the hair is showing sometimes this is the point I'm trying to come to is the outer appearance has a strong effect on the heart that's why the Arab they say وكله إنا إن بالليدي فيه on بحو every vessel so the body you know a person that's why when we say التشبه بالاعتقاد we wouldn't know that yeah it's internal isn't it when they say when you imitate the non-Muslims you don't have to intend to imitate them no one conditions that the strongest opinion is that you don't condition that مجرد المشابهة just the mere for example the Prophet ﷺ mentioned that do not pray at the time when the sun rises what's the reason because there are a group of people who worship in shaitan right you're not intending to be like them you're not trying to be like them you're just trying to worship Allah you're doing it you're worshipping Allah they're worshipping shaitan but you look the same you're doing it at this time they're doing it at this time stay away from it so shaitan they emphasize on this point so some people will say I didn't even you know know the Christians were doing this no problem no sin on you but now that you know you have to stay away from it okay that actually brings me on to the next part of the podcast which I just want to move on some closing questions now before we finish the podcast إن شاء الله and you mentioned there's something very profound that even if they don't intend to imitate the disbelievers it's just that they happen to be doing at the same time or the same place that a lot of people ask the question during Christmas everybody's off work everybody's off school is it allowed for us just on the same day because of organization purposes just bringing the family round everyone's free and just have a dinner at the same Christmas dinner they don't call it that but they just want to have a dinner on that day because everyone's available you're not allowed to even though everyone's available it just happens to you the Prophet ﷺ when the man said يا رسول الله I made a covenant to slaughter and the Prophet ﷺ said it was this place a place where the people used to slaughter something he said لا يا رسول الله he know then the Prophet ﷺ asked him if that's not the case if that is the case that in الحمد لله no one used to slaughter here and it's not specific then the Prophet ﷺ said fulfill your covenant that you made the oath that you made so the Prophet ﷺ asked him صحابه they were new to Islam Muslims new Muslims they didn't know they were new Muslims حديث أبي واقنين اللي فيه رضي الله تعالى عنهما رضي الله تعالى عنهما مرفوعا the Prophet ﷺ سبحان الله هذا ما قال كما قال قومه موسى اجعلنا إلها كما لهم آلها واللي نفسي محمد بيده لتركبنا السنة من كان قبلكم another wedding it said اجعل لنا إلها كما لهم آلها make for us إلها the way that they have a إلها that's what they said now they just said it was that and what this is a tree right they just wanted sorry they didn't actually say that they only said يا رسول الله we just want a tree you know put our weapons on there and you know but find Baraka from it the Prophet ﷺ he said سبحان الله and they knew Muslims he said كما قال قومه موسى this is exactly موسى said إجعل لنا إلها كما لهم آلها لأن the Prophet ﷺ واللي نفسي بيده لا تركبنا سنة من كان قبلكم you will follow the path of those who came before you the love of Tirmid he says okay but that was the love of Tirmid the love of اللي ما محمد رحم الله mentions قلتم واللي نفسي بيده كما قال قومه موسى والله you guys have said exactly what the people of موسى said which is وإجعل لنا إلها كما لهم آلها إن لكم سنة من سنة so these Sahab is what they said they didn't intend إجعل لنا إلها كما لهم آلها that wasn't their intent that wasn't what they intended they just intended to the Hadith by the way عبد الرزاق من همام صلعاني authenticated وحمدي authenticated they narrated the Tirmid also narrated in his كتاب الفتن ابن حبان الطابراني في المعجم الكبير ابن جريد ابن الكثير بوث of them in their تفسير all of them through ابي سناني ادوالي you can say it او اديلي both of the ways you can we can pronounce it no problem عن ابي واقيد من الليتي رضي الله عنه so it's authentic فاسون الزهر محمد من الشهاب محمد من مصر من عبيض الله من شهاب من عبدالله القرشي وزوري is fine سناني ابن ابي سنانا is a daily المدني وثقة واقيد الليتي سناني سناني I just asked these questions I know they're very اقومن لشخص ايش مالذي عن week يوم يوم يوم في النهار لشخص جلس لا تفعل لي كنت لدي محمد سننقل لا نرد سي amen لكن سيبقى المجمدات new year لا نردوا ان يكونوا هؤلاء المسلمين و يجب عليها يوجد Aren و يأخذون يستخدمون يمويله يوم الله أمنه وتقوى الله ولتنضم النفس وما قدمت لغرطه و التقوى الله اليوم يتغيرون نفسنا يجب علينا أن نسألنا هذه الأسئلة before we go to bed what have we done today عبداله عمرب العاص when he saw a man who entered the prophet's mystery three times and the prophet said anyone who entered that door is the people of Jannah and again the man entered and then the man entered and then three times the prophet said that عبداله عمرب العاص I want to go to this man and see what it is that made him from the people of Jannah عبداله عمرب العاص when he went to his house and stayed with him he asked the man hey what is it that you do I looked at you I looked at you I saw nothing special about you he said before I go to sleep at night I just get rid of any animosity or hate or rage I have for any Muslim I clean my heart when I saw the man who entered the room the point is he accounted himself every day I was wondering where you go with that hadith but yeah I like it okay last question for me then and then I'll give you an opportunity to summarize what we've discussed today how do you respond to someone who's saying you're making things extremely difficult on the people right now by having this kind of approach and you're also making Islam a very reactive religion some people might be just have a leisure activity suddenly the non-Muslims make it specific for them we can't do it there are these things we can't do that we can't do that it's such a reactive religion and it makes things extremely difficult in the dunya Islam said this way before all of these people came up with these things and the Messenger صلى الله عليه وسلم has said it wasn't Europe celebrating Christmas at that time عليه الصلاة والسلام and it wasn't like that so we have to understand this is these celebrations that we see are not only taking place in the land of the non-Muslims but it's also taking place in the lands of some Muslims so we also have to respond to it we have to give a ruling in all these matters last but not least I kind of dealt with this issue in a series that I'm doing the contradictions the apparent contradiction that people come with people tend to say that religion is complicated it's given too much rules and regulations but then when that same person goes to a pharmacist or it goes to a doctor and a doctor prescribes a medicine for you that doctor tells you take this much medicine take this much dose take it this particular time take it with an empty stomach and etc you are here and I promise you that's for me personally that's so much rules and regulations like I have to get on one tablet and it's this red one you take and the white one you don't take it you take that one in the morning okay and the way they scribble on the papers it's unclear for me to even understand so I have to keep ... do you have that problem? sometimes yeah sometimes I go back in I don't know what I need to do here it's too much rules and regulations for me personally but I don't look at the doctor and say listen doctor doctor doctor you're just trying to make life hard for the people just give us one medicine that does everything why all this unnecessary stuff that it doesn't work like that nothing works like that one powerful statement I came across which is it's the apparent contradiction of many of us you fly to the UK you fly to UAE you come here you go on a flight do you know the pilot? no do you know who he is? no idea like his experience what he knows whether he's drunk or not no idea you trust immigrants to make sure that you land safely in Heathrow Airport after trusting Allah after Allah you put your trust in Allah SWT and then after that you believe that they're going to do a good job right? without knowing the guy though or it could be a woman as well you don't know who's he explains himself to us like we're going to know who he is anyways the point I'm trying to say is that we still trust them and you can't trust your Ulama you can't trust the companions you can't trust the Prophet SAW you can't trust the Quran and that's a clear contradiction here let's just close out the podcast if you want a summary of what we've discussed today my summary on this argument is that the تشبه of the كفار is two types there's a تشبه which is and I mentioned four you can go back to the podcast to watch it and then I mentioned which is and I gave conditions for those which are those which are allowed it can't be religious issues it can only be worldly issues and even worldly issues I gave conditions I mentioned few conditions six or seven conditions also what I said is that generally speaking the prophets of Allah like نوح عليه السلام وعليم لبعا نوح إذقال لقومه إن كان كبور عاليكم مقامي وتذكيري بأيات الله إفعال الله توكلت وفأجموا عمركم الاخر الآية نوح عليه السلام فريم himself from his people إبراهيم say to his people إذقال موسى لقوم وإذقال إبراهيم لقومي يا قومي وإذقال إبراهيم وإذقال إبراهيم لقومي إن إبراهيم من ما تعبدون وإذقال إبراهيم وإذقال إبراهيم من ما تعبدون وإذقال المفتاحات يقومون بفرقهم فأجلوا أفضل كمسلم كمسلم هذا الأمر من تشبه هو كثيرا يعني أعيش أنه أفضل في البداية عندما كنت أصبحت أعيش أنه يجب أن يكون يتحدث عنه إن شاء الله أنت بخير حتى أردت عندما عندما يحدث عنه الله أولاً ألوك يا رب. أنا أعطيك و that's like what happened or what did I do because I just saw your daughter. You know, الله is your rare people and he showed me his daughter. You know, he made it happen. Just clothing. Just the clothing of my daughter. That's it. That's where the dua came from. So I was thinking all through the time I was thinking I got a reward just by the clothing that my daughter was wearing. So I'm saying to you, you miss out on these things, you know what I mean? Like you miss out on things that Muslims would do for you, you know, and some benefits that come to you from it. Because we're out here for each other. We're here to take care of one another. We're here to support one another. You know, I remember it was a rainy day. It was a rainy day in London. I was driving and I saw a Muslim man standing in the rain. I'm not going to let that happen. I pulled over, but how did I know he was a Muslim? So this brother, I picked him up and I drove him to wherever he wanted. It was actually a really far place. I actually had to drive way out of my way. But I got a brother wearing, you know, soaking. Sorry, it's like I need to help you. So I wouldn't do that for a non-Muslim. I'll be honest with you. I wouldn't. There's a lot of trust issues and things like that. So my point is that when you're wearing Islamic clothing. Even before the أجل and the خير that comes with it. But the worldly benefits that you get from it. Assalamu Alaikum. The brotherly love. The many, many issues that come with it. It's so true. And we talked in detail earlier on the podcast about how even it impacts your mind and your actions and your thought process, which is a really profound. There was one last story I want to mention. There was a brother حافظ بكتاب الله عز وجل قاري مقري. مطقن في العلوم إن شاء الله. He was very good at it. And it was actually the first time he said to me. I actually wore a non-Islamic clothing. Again, I don't want to say a non-Islamic clothing. Because there are some like it's hard to say that. But the point is that he was wearing. Yeah. And he jeans. And he was wearing that because he had to do something. So he came into the mosque and the إيمان and the خطيب didn't come. And so they asked him. Can somebody really do the خطيبات المجموعة? And he said, I couldn't just because of what I was wearing. So even prevents you from some خير and good. And a lot of things, you know. Like would you want somebody who's wearing jeans to lead the people صلاة جماعة and everything like that? I wouldn't want to pray behind them. I was wearing jeans personally. I'll be honest with you. So obviously not saying خلام to pray behind. No, I'm not saying I'm not saying that. It's just your personal preference. Yeah, yeah, definitely, definitely. Because I know this position was occupied by the Prophet عليه الصلاة والسلام. It has to be a certain type of dressing. So may Allah سبحانه وتعالى allow us to be like the righteous people. I mean because we can't be like them. The point is that if you're not like them, فتشبهو إنه تشبوها بالكيرام فلاحو. And we can't be like Abu Bakr and Omar and Othman and Ali. But at least we will imitate them. We want to talk like them. Be like them. For very imitating the righteous people. It self is a virtue. Self is a virtue. رزاق خيمان. I know it's been another long one. I really appreciate your time. بارك الله فيكم. سبحانك اللهم وبحمدك. أشهد ولا إله إلا أنت أستغفرك وأتوب إليك.