Reading from the author's words, with commentary on them and collation of the manuscripts: "And they differed only over: Is their opposing them on their day of festival by fasting to oppose their action in it,
Machine translationRead the Arabic original
The reader: " on the law of opposing them in their festival, and they differed only over: Is their opposing them on their day of festival by fasting to oppose their action in it, or by neglecting it so that neither fasting nor breaking the fast is intended, or do they distinguish between the Arab festival and the non-Arab festival, as we will mention, if Allah wills
And as for consensus and reports, they are from several angles
The first is what I previously drew attention to, namely that the Jews, Christians, and Zoroastrians continued to reside in the Muslim cities under the jizyah, performing their festivals, and the motive for some of what they do remains in the hearts of many people. Yet in the era of the early Muslims, there was no one who shared with them in any of that. If not for the presence of a deterrent in the hearts of the community, in the form of dislike and prohibition of it, that would have occurred frequently; for an action, when its motive exists and there is no obstacle to it, will inevitably occur, and the motive is present. Thus, the existence of the deterrent is known, and the deterrent here is religion. It is known that the religion, the religion of Islam, is the deterrent from conformity, and that is what is sought
The second is that it was previously mentioned in the conditions of 'Umar (may Allah be pleased with him), which the Companions agreed upon, as did the jurists after them "
The Shaykh : The evidence is clear, because if these people are holding their festivals, which are days of joy and happiness and the like, and the Muslims are witnessing them and not participating with them, despite the presence of the motive, this indicates that it is prohibited; otherwise, they would have done it. Yes
The reader: " The second is that it was previously mentioned in the conditions of 'Umar (may Allah be pleased with him), which the Companions agreed upon, as did the jurists after them, that the People of the Book who are dhimmis do not display their festivals in the abode of Islam, and they were called al-Shu'ananin and al-Ba'uth "
The Shaykh : They were called, they were called
The reader: " and they were called al-Shu'ananin and al-Ba'uth. If the Muslims agreed to prevent them from displaying them, how is it permissible for Muslims to perform them? Is not the Muslim's performance of it more severe than the disbeliever's performance of it, displaying it? And that is because we only prevented them from displaying it because of the corruption in it: either because it is a sin, or the symbol of sin. In both cases, the Muslim is prohibited from sin and from the symbol of sin. Even if there were no evil in the Muslim's performance of it other than emboldening the disbeliever to display it, due to the strength of his heart when the Muslim does it, how much more so when there is in it the evil of which we will point out some? The third "
The Shaykh : If Allah wills, if Allah wills, it is written
The reader: It is not with me
The Shaykh : This mentioned it
The reader: It mentioned it in the printed edition
The Shaykh : Ah?
The reader: He referred to it in the printed edition
The Shaykh : And what does it say
The reader: In the printed edition it says
The Shaykh : It is in the manuscript with me
The reader: " The third is the previously mentioned narration of Abu al-Shaykh al-Isfahani, from 'Ata ibn Yasar—this is how I saw it, and it may be ibn Dinar—he said: 'Umar said: "Beware of the gibberish of the non-Arabs, and do not enter upon the polytheists on their day of festival "
The Shaykh : or that
The student: Or that
The Shaykh : Or that, here
The reader: " or that you enter upon the polytheists on their day of festival in their churches,
And al-Bayhaqi narrated with a sound chain in the chapter on the dislike of entering upon the dhimmis in their churches and imitating them on their day of Nowruz and Mihraj: from Sufyan al-Thawri, from Thawr ibn Yazid, from 'Ata ibn Dinar, who said: 'Umar said: "Do not learn the gibberish of the non-Arabs, and do not enter upon the polytheists in their churches on their day of festival; for the anger descends upon them."
And with the same chain, from al-Thawri, from Awf ibn al-Walid or Abu al-Walid, from 'Abdullah ibn 'Amr, who said: "Whoever builds in the lands of the non-Arabs and performs their Nowruz and Mihraj, and imitates them until he dies in that state, will be resurrected with them on the Day of Resurrection," and it was narrated with a chain "
And as for consensus and reports, they are from several angles
The first is what I previously drew attention to, namely that the Jews, Christians, and Zoroastrians continued to reside in the Muslim cities under the jizyah, performing their festivals, and the motive for some of what they do remains in the hearts of many people. Yet in the era of the early Muslims, there was no one who shared with them in any of that. If not for the presence of a deterrent in the hearts of the community, in the form of dislike and prohibition of it, that would have occurred frequently; for an action, when its motive exists and there is no obstacle to it, will inevitably occur, and the motive is present. Thus, the existence of the deterrent is known, and the deterrent here is religion. It is known that the religion, the religion of Islam, is the deterrent from conformity, and that is what is sought
The second is that it was previously mentioned in the conditions of 'Umar (may Allah be pleased with him), which the Companions agreed upon, as did the jurists after them "
The Shaykh : The evidence is clear, because if these people are holding their festivals, which are days of joy and happiness and the like, and the Muslims are witnessing them and not participating with them, despite the presence of the motive, this indicates that it is prohibited; otherwise, they would have done it. Yes
The reader: " The second is that it was previously mentioned in the conditions of 'Umar (may Allah be pleased with him), which the Companions agreed upon, as did the jurists after them, that the People of the Book who are dhimmis do not display their festivals in the abode of Islam, and they were called al-Shu'ananin and al-Ba'uth "
The Shaykh : They were called, they were called
The reader: " and they were called al-Shu'ananin and al-Ba'uth. If the Muslims agreed to prevent them from displaying them, how is it permissible for Muslims to perform them? Is not the Muslim's performance of it more severe than the disbeliever's performance of it, displaying it? And that is because we only prevented them from displaying it because of the corruption in it: either because it is a sin, or the symbol of sin. In both cases, the Muslim is prohibited from sin and from the symbol of sin. Even if there were no evil in the Muslim's performance of it other than emboldening the disbeliever to display it, due to the strength of his heart when the Muslim does it, how much more so when there is in it the evil of which we will point out some? The third "
The Shaykh : If Allah wills, if Allah wills, it is written
The reader: It is not with me
The Shaykh : This mentioned it
The reader: It mentioned it in the printed edition
The Shaykh : Ah?
The reader: He referred to it in the printed edition
The Shaykh : And what does it say
The reader: In the printed edition it says
The Shaykh : It is in the manuscript with me
The reader: " The third is the previously mentioned narration of Abu al-Shaykh al-Isfahani, from 'Ata ibn Yasar—this is how I saw it, and it may be ibn Dinar—he said: 'Umar said: "Beware of the gibberish of the non-Arabs, and do not enter upon the polytheists on their day of festival "
The Shaykh : or that
The student: Or that
The Shaykh : Or that, here
The reader: " or that you enter upon the polytheists on their day of festival in their churches,
And al-Bayhaqi narrated with a sound chain in the chapter on the dislike of entering upon the dhimmis in their churches and imitating them on their day of Nowruz and Mihraj: from Sufyan al-Thawri, from Thawr ibn Yazid, from 'Ata ibn Dinar, who said: 'Umar said: "Do not learn the gibberish of the non-Arabs, and do not enter upon the polytheists in their churches on their day of festival; for the anger descends upon them."
And with the same chain, from al-Thawri, from Awf ibn al-Walid or Abu al-Walid, from 'Abdullah ibn 'Amr, who said: "Whoever builds in the lands of the non-Arabs and performs their Nowruz and Mihraj, and imitates them until he dies in that state, will be resurrected with them on the Day of Resurrection," and it was narrated with a chain "