Reading from the author's words with commentary and collation of manuscripts: "The fifth aspect of the Sunnah: that the land of the Arabs still had Jews and Christians in it
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The reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace upon the noblest of the prophets and messengers, our Prophet Muhammad, and upon his family and all his Companions.
As for what follows: The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim*
"The fifth aspect of the Sunnah is that the land of the Arabs still had Jews and Christians in it until 'Umar ibn al-Khattab (may Allah be pleased with him) expelled them during his caliphate. The Jews were numerous in Madinah during the life of the Messenger of Allah (peace and blessings be upon him), and he had made a truce with them until they broke the covenant, one group after another. Jews remained in Madinah, and Jews remained in Madinah, and even if they were not numerous, the Messenger of Allah (peace and blessings be upon him) died while his armor was pledged with a Jew. And there were Jews in Yemen"
The Shaykh : There is no contradiction in his words (may Allah have mercy on him) in his saying "The Jews were numerous in Madinah during the life of the Messenger of Allah" and then saying after that "and even if they were not numerous". He means that they were not numerous at the time of the death of the Messenger of Allah (peace and blessings be upon him), because when they broke the covenant, the Messenger (may Allah's prayers and peace be upon him) expelled them and killed some of them from Banu Qurayzah, so they remained not numerous, and that was at his death (may Allah's prayers and peace be upon him). Yes.
The reader: "And there were many Jews in Madinah"
The Shaykh : pledged with a Jew. And there were in Yemen
The reader: "And there were many Jews in Yemen, and Christians in Najran and other places, and Persians in al-Bahrain. It is known that these people had festivals they observed. It is also known that the factors that lead to what is done on a festival, such as eating, drinking, clothing, adornment, play, rest, and the like, exist in all people's minds if there is no preventer, especially"
The Shaykh : His saying "and rest": nowadays, festivals for people are a holiday, whether in official work or in ordinary work, so it is a rest in which people relax and they get enjoyment, happiness, and play. Yes.
The reader: "especially in the minds of children, women, and most of the idle people. Then, whoever has knowledge of the biography knows for certain that the Muslims during the time of the Messenger of Allah (peace and blessings be upon him) did not share with them in any of their matters, nor did they change their custom in the festivals of the disbelievers. Rather, that day was, for the Messenger of Allah (peace and blessings be upon him) and all the Muslims, just one of the days, which they did not single out for anything at all, except for what there is disagreement on regarding their opposition to them, such as fasting, as will come if Allah wills. If it were not that the Muslims' religion, which they received from their Prophet, prevented them from that and restrained them, it would have been necessary for some of them to do some of that, because the factors leading to it exist, as nature and custom indicate. If it were not for the legal preventer, its factors would have been found. Then, the practice of the Muslims proceeded in this manner during the time of the Rightly Guided Caliphs. The utmost that was found from some people was going to them on the day of the festival to take a walk and look at their festival, and the like, and the like. So 'Umar (may Allah be pleased with him) and others of the Companions forbade that, as we will mention. How much more so if some people did what they do, or what is due to their festival? Indeed, when it became apparent that some Muslims singled out the day of their festival for fasting, in opposition to them, the jurists, or many of them, forbade that because of what it contains of glorifying their festival. Does this not indicate that the Muslims received from their Prophet (peace and blessings be upon him) the prohibition of sharing in their festivals? They received from their Prophet (peace and blessings be upon him) the prohibition of sharing in their festivals. And this is very clear after reflection. The second aspect"
The Shaykh : This is clear, and it seems he permitted a person to go to their festivals in order to take a walk and look at them and what they do. And this should be qualified with a condition, which is that these people should not think that the Muslims came to share in their festival. If he thinks that, or if it is feared that the other Muslims will think that they went to share in their festival, then it is forbidden here, even if it is just for a walk. Yes.
As for what follows: The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim*
"The fifth aspect of the Sunnah is that the land of the Arabs still had Jews and Christians in it until 'Umar ibn al-Khattab (may Allah be pleased with him) expelled them during his caliphate. The Jews were numerous in Madinah during the life of the Messenger of Allah (peace and blessings be upon him), and he had made a truce with them until they broke the covenant, one group after another. Jews remained in Madinah, and Jews remained in Madinah, and even if they were not numerous, the Messenger of Allah (peace and blessings be upon him) died while his armor was pledged with a Jew. And there were Jews in Yemen"
The Shaykh : There is no contradiction in his words (may Allah have mercy on him) in his saying "The Jews were numerous in Madinah during the life of the Messenger of Allah" and then saying after that "and even if they were not numerous". He means that they were not numerous at the time of the death of the Messenger of Allah (peace and blessings be upon him), because when they broke the covenant, the Messenger (may Allah's prayers and peace be upon him) expelled them and killed some of them from Banu Qurayzah, so they remained not numerous, and that was at his death (may Allah's prayers and peace be upon him). Yes.
The reader: "And there were many Jews in Madinah"
The Shaykh : pledged with a Jew. And there were in Yemen
The reader: "And there were many Jews in Yemen, and Christians in Najran and other places, and Persians in al-Bahrain. It is known that these people had festivals they observed. It is also known that the factors that lead to what is done on a festival, such as eating, drinking, clothing, adornment, play, rest, and the like, exist in all people's minds if there is no preventer, especially"
The Shaykh : His saying "and rest": nowadays, festivals for people are a holiday, whether in official work or in ordinary work, so it is a rest in which people relax and they get enjoyment, happiness, and play. Yes.
The reader: "especially in the minds of children, women, and most of the idle people. Then, whoever has knowledge of the biography knows for certain that the Muslims during the time of the Messenger of Allah (peace and blessings be upon him) did not share with them in any of their matters, nor did they change their custom in the festivals of the disbelievers. Rather, that day was, for the Messenger of Allah (peace and blessings be upon him) and all the Muslims, just one of the days, which they did not single out for anything at all, except for what there is disagreement on regarding their opposition to them, such as fasting, as will come if Allah wills. If it were not that the Muslims' religion, which they received from their Prophet, prevented them from that and restrained them, it would have been necessary for some of them to do some of that, because the factors leading to it exist, as nature and custom indicate. If it were not for the legal preventer, its factors would have been found. Then, the practice of the Muslims proceeded in this manner during the time of the Rightly Guided Caliphs. The utmost that was found from some people was going to them on the day of the festival to take a walk and look at their festival, and the like, and the like. So 'Umar (may Allah be pleased with him) and others of the Companions forbade that, as we will mention. How much more so if some people did what they do, or what is due to their festival? Indeed, when it became apparent that some Muslims singled out the day of their festival for fasting, in opposition to them, the jurists, or many of them, forbade that because of what it contains of glorifying their festival. Does this not indicate that the Muslims received from their Prophet (peace and blessings be upon him) the prohibition of sharing in their festivals? They received from their Prophet (peace and blessings be upon him) the prohibition of sharing in their festivals. And this is very clear after reflection. The second aspect"
The Shaykh : This is clear, and it seems he permitted a person to go to their festivals in order to take a walk and look at them and what they do. And this should be qualified with a condition, which is that these people should not think that the Muslims came to share in their festival. If he thinks that, or if it is feared that the other Muslims will think that they went to share in their festival, then it is forbidden here, even if it is just for a walk. Yes.