Reading from the author's text with commentary and collation of manuscripts: "And as for the consideration in the issue of the festival, it is from several angles: the first of them
Machine translationRead the Arabic original
The reader: "And as for the consideration in the issue of the festival, it is from several angles
The first is that festivals are part of the Shari'ah, the paths, and the rites, about which Allah the Exalted said[Al-Hajj 22:67] "
The Shaykh :[Al-Ma'idah 5:48]
The reader: In my copy, it says in the printed edition that he added here the saying of Allah the Exalted[Al-Ma'idah 5:48] from verse forty of al-Ma'idah
The Shaykh : Yes, perfume.
The reader: "Like the qiblah, prayer, and fasting. So there is no difference between participating in their festival and participating in their other paths. Indeed, conforming to the entire festival is conforming to disbelief. And conforming to some of its branches is conforming to some of the branches of disbelief. Rather, festivals are among the most distinctive things by which Shari'ahs are characterized, and among the most manifest of their rituals. So conforming to them is conforming to the most distinctive Shari'ahs of disbelief and the most manifest of its rituals"
The Shaykh : In my copy, he paused here "and among the most manifest of their rituals" and after that
The reader: "So conforming to them is conforming to the most distinctive Shari'ahs of disbelief"
The Shaykh : So conforming to them is conforming
The reader: So conforming to them is conforming to the most distinctive Shari'ahs of disbelief
The Shaykh : Yes, yes.
The reader: "So conforming to them is conforming to the most distinctive Shari'ahs of disbelief and the most manifest of its rituals. There is no doubt that conforming to this may lead to disbelief in general, with its conditions. As for its beginning, the least of its states is that it is a sin. The Prophet (peace and blessings be upon him) pointed to this distinctiveness by sayingSahih al-Bukhari 3931 This is uglier than participating in their wearing of the zinnar and the like of their signs; because that is a worldly sign, not part of the religion, and its purpose is merely to distinguish between the Muslim and the disbeliever. As for the festival and its concomitants, it is part of the religion, which is cursed, it and its people. So conforming to it is conforming to what distinguishes them among the causes of the anger and punishment of Allah. If you wish to organize this as an illustrative analogy, I would say: A Shari'ah among the Shari'ahs of disbelief, or a ritual among its rituals, so the prohibition of conforming to them in it is like the prohibition of conforming to the other rituals and Shari'ahs of disbelief"
The Shaykh : In it
The reader: "So the prohibition of conforming to them in it is like the prohibition of conforming to the other rituals and Shari'ahs of disbelief, even if this is clearer than a specific analogy. Then everything that is specific to it in terms of worship and custom, its cause is that it is a specific day; otherwise, if it were like other days, it would not be specific in anything. And its specificity is not part of the religion of Islam in any way; rather, it is disbelief in it
The second angle is that what they do in their festivals is a sin against Allah; because it is either an invented innovation or an abrogated practice. The best of its states—and there is no goodness in it—is that it is like the Muslim praying toward the Sacred Mosque in Makkah. This is if the act is something by which they practice their religion. As for what follows from that in the expansion of customs in food, clothing, play, and rest, it is a concomitant of that religious festival, just as that is a concomitant of it in the religion of Allah: Islam. So it is like some Muslims adopting an innovative festival in which they go out to the desert and do in it acts of worship and customs of the same kind as what is prescribed on the two days of al-Fitr and al-Nahr, or like erecting, like erecting, or like erecting"
The Shaykh : Like erecting a structure
The reader: "Or like erecting a structure that is circumambulated and to which people perform Hajj, and preparing food and the like for those who do so. If a Muslim disliked that"
The Shaykh : The Muslim
The reader: "If a Muslim disliked that, but changed his custom"
The Shaykh : But, but changed his custom
The reader: Yes "If a Muslim disliked that, but changed his custom on that day, just as the people of innovation change their custom in ordinary matters"
The Shaykh : The people of innovation
The reader: Innovations
The Shaykh : The people of innovation
The reader: In my copy, innovation
The Shaykh : Ah?
The reader: In my copy, innovation
The Shaykh : In any case, the meaning is, it does not differ much, but the people of innovation is better
The student: We have a difference in the spelling
The Shaykh : Ah?
The student: We have...
The Shaykh : Ah?
The student: For disliking, changed his custom on that day
The Shaykh : If a Muslim disliked that, but changed his custom
The student: But for disliking
The Shaykh : For disliking
The reader : He referred to it
The Shaykh : For disliking, but what we have is better, yes
The reader: Shaykh, what is a structure like?
The Shaykh : Ah?
The reader: A structure, like erecting a structure
The Shaykh : Yes.
The reader: A structure like this
The Shaykh : What does it mean? Yes, fa'ilah meaning maf'ulah, meaning he erects for him, for example, a room and tells the people to perform Hajj to this, or he performs Hajj, he circumambulates it
The student: ...
The Shaykh : Yes, we have a structure, may Allah reward you
The reader: "But changed his custom on that day, just as the people of innovation change their custom in ordinary matters or some of them, by preparing food, adornment, clothing, and increasing in expenditure, and the like of that, without worshipping with that invented custom. Would this not be among the ugliest of what is wrong? So likewise is the conformity to these people who are the objects of anger and the misguided, and it is even stronger. Yes, these people persist in their innovative and abrogated religion"
The Shaykh : Or abrogated, in your copy with the waw
The reader: With a wāw.
The Shaykh : Yes
The reader: "Yes, these people persist in their innovative and abrogated religion"
The Shaykh : Or abrogated, in our copy
The reader: Correction.
The Shaykh : Ah?
The reader: Correction.
The Shaykh : By Allah, it is the apparent one, because as mentioned before, the sentence is either innovative or abrogated
The reader: "Yes, these people persist in their innovative or abrogated religion, concealing it, concealing it. And the Muslim does not persist in an innovation or an abrogated practice, neither secretly nor openly. As for imitating the disbelievers, it is like imitating the people of innovation, and it is even stronger"
The first is that festivals are part of the Shari'ah, the paths, and the rites, about which Allah the Exalted said
For every religion We have appointed rites which they perform
لكل أمة جعلنا منسكا هم ناسكوهThe Shaykh :
To each of you We prescribed a law and a method
لكل جعلنا منكم شرعة ومنهاجاThe reader: In my copy, it says in the printed edition that he added here the saying of Allah the Exalted
To each of you We prescribed a law and a method
لكل جعلنا منكم شرعة ومنهاجاThe Shaykh : Yes, perfume.
The reader: "Like the qiblah, prayer, and fasting. So there is no difference between participating in their festival and participating in their other paths. Indeed, conforming to the entire festival is conforming to disbelief. And conforming to some of its branches is conforming to some of the branches of disbelief. Rather, festivals are among the most distinctive things by which Shari'ahs are characterized, and among the most manifest of their rituals. So conforming to them is conforming to the most distinctive Shari'ahs of disbelief and the most manifest of its rituals"
The Shaykh : In my copy, he paused here "and among the most manifest of their rituals" and after that
The reader: "So conforming to them is conforming to the most distinctive Shari'ahs of disbelief"
The Shaykh : So conforming to them is conforming
The reader: So conforming to them is conforming to the most distinctive Shari'ahs of disbelief
The Shaykh : Yes, yes.
The reader: "So conforming to them is conforming to the most distinctive Shari'ahs of disbelief and the most manifest of its rituals. There is no doubt that conforming to this may lead to disbelief in general, with its conditions. As for its beginning, the least of its states is that it is a sin. The Prophet (peace and blessings be upon him) pointed to this distinctiveness by saying
for every nation has an `Id (i.e. festival) and this day is our `Id.
إن لكل قوم عيدا وإن هذا عيدناThe Shaykh : In it
The reader: "So the prohibition of conforming to them in it is like the prohibition of conforming to the other rituals and Shari'ahs of disbelief, even if this is clearer than a specific analogy. Then everything that is specific to it in terms of worship and custom, its cause is that it is a specific day; otherwise, if it were like other days, it would not be specific in anything. And its specificity is not part of the religion of Islam in any way; rather, it is disbelief in it
The second angle is that what they do in their festivals is a sin against Allah; because it is either an invented innovation or an abrogated practice. The best of its states—and there is no goodness in it—is that it is like the Muslim praying toward the Sacred Mosque in Makkah. This is if the act is something by which they practice their religion. As for what follows from that in the expansion of customs in food, clothing, play, and rest, it is a concomitant of that religious festival, just as that is a concomitant of it in the religion of Allah: Islam. So it is like some Muslims adopting an innovative festival in which they go out to the desert and do in it acts of worship and customs of the same kind as what is prescribed on the two days of al-Fitr and al-Nahr, or like erecting, like erecting, or like erecting"
The Shaykh : Like erecting a structure
The reader: "Or like erecting a structure that is circumambulated and to which people perform Hajj, and preparing food and the like for those who do so. If a Muslim disliked that"
The Shaykh : The Muslim
The reader: "If a Muslim disliked that, but changed his custom"
The Shaykh : But, but changed his custom
The reader: Yes "If a Muslim disliked that, but changed his custom on that day, just as the people of innovation change their custom in ordinary matters"
The Shaykh : The people of innovation
The reader: Innovations
The Shaykh : The people of innovation
The reader: In my copy, innovation
The Shaykh : Ah?
The reader: In my copy, innovation
The Shaykh : In any case, the meaning is, it does not differ much, but the people of innovation is better
The student: We have a difference in the spelling
The Shaykh : Ah?
The student: We have...
The Shaykh : Ah?
The student: For disliking, changed his custom on that day
The Shaykh : If a Muslim disliked that, but changed his custom
The student: But for disliking
The Shaykh : For disliking
The reader : He referred to it
The Shaykh : For disliking, but what we have is better, yes
The reader: Shaykh, what is a structure like?
The Shaykh : Ah?
The reader: A structure, like erecting a structure
The Shaykh : Yes.
The reader: A structure like this
The Shaykh : What does it mean? Yes, fa'ilah meaning maf'ulah, meaning he erects for him, for example, a room and tells the people to perform Hajj to this, or he performs Hajj, he circumambulates it
The student: ...
The Shaykh : Yes, we have a structure, may Allah reward you
The reader: "But changed his custom on that day, just as the people of innovation change their custom in ordinary matters or some of them, by preparing food, adornment, clothing, and increasing in expenditure, and the like of that, without worshipping with that invented custom. Would this not be among the ugliest of what is wrong? So likewise is the conformity to these people who are the objects of anger and the misguided, and it is even stronger. Yes, these people persist in their innovative and abrogated religion"
The Shaykh : Or abrogated, in your copy with the waw
The reader: With a wāw.
The Shaykh : Yes
The reader: "Yes, these people persist in their innovative and abrogated religion"
The Shaykh : Or abrogated, in our copy
The reader: Correction.
The Shaykh : Ah?
The reader: Correction.
The Shaykh : By Allah, it is the apparent one, because as mentioned before, the sentence is either innovative or abrogated
The reader: "Yes, these people persist in their innovative or abrogated religion, concealing it, concealing it. And the Muslim does not persist in an innovation or an abrogated practice, neither secretly nor openly. As for imitating the disbelievers, it is like imitating the people of innovation, and it is even stronger"