11/4/2013

Compiled by | Imtiaz Ahmed

ILLUME

ACADEMY FESTIVALS & CELEBRATIONS-IN

THE LIGHT OF ISLAAM

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Festivals- an Islamic Perspective

Definition According to English dictionary, festival means, A day or period of time set aside for feasting

and celebration

In Arabic, ‘id (or festival) is a day on which people gather (to celebrate). Its plural is a’yaad.

Opinon 1: According to some opinions, it derives from “’aada”, which means “returned”, because

people return to it periodically.

Opinon 2: According to other opinions, it derives from “’aadah”, which means “custom” or

“habit”, because its celebration is a custom or habit among the people.

Obviously, these two meanings are related.

Ibnul Araabee said: “It is called ‘Eid’ because it returns every year with renewed happiness.”

[See Lisaan ul-‘Arab under the root-word “’Awd’”.]

Thus, it is customary for people to celebrate festivals with joy and jubiliation. For Muslims, Eids

are recurring days designated by Allaah. During them, Allaah renews His favours and

distributes His blessings to His worshippers.

Festivals, as well as the manner of celebrating them, are distinctive features for nations and

communities.

34. and for Every nation we have appointed religious ceremonies, that they may mention the

Name of Allâh over the beast of cattle that He has given them for food. and Your Ilâh (God) is

one Ilâh (God Allâh), so You must submit to Him alone (in Islâm). and (O Muhammad ) give

glad tidings to the Mukhbitin [those who obey Allâh with humility and are humble from

among the true believers of Islâmic Monotheism],

Al-Qur’aan 22:34

Ibn Abbas said that a mansak in this ayah means a Eid as narrated in Tafseer Ibn Kathir. This is

because the rites of sacrifice have always been associated with festivals in human cultures. This

ayah indicates that Allaah is the one who assigned the festivals of various nations- which they

later changed after the corruption of their religions.

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The Two Eids are from Allaah The Islamic festivals are part of Allaah’s complete guidance.

Anas (r.a) reported that when the Prophet ()migrated to al-Madinah, he found that its people

played on two days [According to some scholars, these were two old Persian holidays: Nayrooz

and Mihrajaan]. He() asked, What are these two days? They told him that they were festivals

that they celebrated during Jaahiliyyah. So he told them:

“Indeed Allaah has substituted them for you with two better days: the Day of Adhaa

(sacrifice) and the Day of Fitr (breaking the fast)”. [Saheeh, Abu Dawood, an-Nasaa’I, and

others. Verified to be authentic by al-Albani (Sahih-ul Jaami nos 4381, 4460)]

Eid-ul-Adhaa

The major rites of hajj are completed with the final tawaaf. Eid ul Adhaa marks this, and is

highlighted by offering sacrifices and sharing meat with the relatives and the needy.

Eid-ul-Fitr

Eid ul Fitr on the other hand, marks the completion of the fast of Ramadhaan and is highlighted by

giving charity food to the needy.

These two days are legislated by Allaah and are His choice for the believers. During them Allaah

forgives those who performed hajj and who fasted, and sheds His mercy on the believers at large.

Therefore, they are far better than any other festivals devised by people.

The Islamic Concept of Celebrating Islaam teaches us how to celebrate the Eids. On these days, Muslims would take a bath and wear

their best clothes. Fasting not permitted on the Eid days . Yet, the major part of the celebration is

not eating or drinking –rather, it is the prayer that brings the Muslims together to remember

Allaah’s favors and celebrate His glory and greatness.

The Eids and their celebration in Islaam carry a distinctive meaning and spirit. They are very

different from the celebrations in other nations and cultures.

For other nations, a holiday is a chance to immense in worldly pleasures and indulge in

prohibited acts, such as excessive alcohol drinking and fornication. To the contrary, a Muslim

views the Eid as an occasion for increasing in good deeds. To him, each eid marks the conclusion

of a major act of worship, and reflects his determination to continue in obedience and submission

to Allaah.

During times of joy and happiness, a Muslim does not forget his Lord’s might and watchfulness.

Rather, his actions continue to be controlled by this remembrance and awareness.

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Therefore, the Eid is not an occasion to take vacation from the Islamic responsibilities and

commitments, nor to waste time and money in extravagance. It is not “fun for the sake of fun”.

Rather, it is controlled and directed rejoicing that is of ultimate and definite benefit.

Caveat 1. The general principle in Islaam regarding the things of this world is that everything is

halal unless proven haraam. Regarding acts of worship, it is the opposite; everything is

bid’ah and haraam unless proven to be permissible.

Based on this principle, one must bear in mind that a form of celebration/entertainment

can be declared prohibited only if there is substantial evidence from Qur’aan and Sunnah.

There are many proofs from which this principle has been deduced, including the

following explicit hadeeth: The Prophet () said: “The lawful is that which Allaah has

made lawful for you, and the prohibited is that which is prohibited in His Book; that

concerning which He is silent, He has permitted as a mercy to you.” [Saheeh al-

Bukhaaree, Ibn Majah and at-Tirmidhi]

2. Anything that distracts a person from his or herreligious duties is haraam. Using this

principle, playing soccer is considered halal, but if it leads a person to miss the prayers,

dress in an unsuitable manner or use of offensive language, it becomes haraam for that

individual.

The mutual rivalry for piling up of worldly things diverts you, until You visit the

graves (i.e. till You die).

Al-Qur’aan 102:1-2

Ibn Qayyim points out that Allaah uses the word ‘divert’ and not ‘busy’ because it is

possible for a person to be busy with the world but still remember Allaah. however,

when the permissible things of this world become a distraction from Allaah, they

become Haraam, and this verse applies to such situation. [al-Fawaa’id (Egypt: Umm al-

Qura Al-Mansura, 2004)]

Islamic view on Entertainment The Islamic concept of entertainment is that it is natural human desire which can be fulfilled

within the boundaries of Allaah, but it is not the sole goal or purpose of a Muslim in and of itself.

A few differences between our understanding of entertainment and that of the West:

Firstly, for Muslims, entertainment is not a goal in itself; it is a blessing from Allaah to be

enjoyed.

Secondly, entertainment in Islaam has limits set by Allaah, which must be firmly adhered to.

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These factors distinguish between practicing Muslim and the average Westerner. Both entertain

themselves, yet a Muslim earns numerous rewards for obeying Allaah, while a westerner incurs

the wrath of Allaah by forgetting Him and crossing the limits of permissible entertainment. The

difference is vast because it involves the purpose of existence itself.

Some general proofs for the permissibility of entertaining oneself and enjoying all that is

allowed:

1. There is a principle in Islaam that states that following the religion is easy. Scholars of

Islaam have agreed that the general principle is that everything is permissible unless

proven otherwise. Hence, the burden of proof actually falls on those who say

entertainment is prohibited. The following verses prove this principle:

…Allâh intends for You ease, and He does not want to make things difficult for you..

Al-Qur’aan 2:185

…has not placed upon you in the religion any difficulty…

Al-Qur’aan 22:78

The following hadeeth also proves this principle:

The Prophet () said: “Religion is very easy, and whoever overburdens himself in his religion

will not be able to continue in that way. So you should not be extremists, but aim to be near

perfection and receive the good things that you will be rewarded; and gain strength by

worshipping in the mornings and the nights. ” [Saheeh al-Bukhaaree]

In fact, Imaam Bukhaaree named a chapter in his Saheeh al-Bukhaaree, “The chapter of the

religion being easy.” It contains more evidence to prove this point.

2. Islaam condemns those who prohibit the good things of this world without any proof.

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32. Say (O Muhammad ): "Who has forbidden the adoration with clothes given by Allâh,

which He has produced for his slaves, and At-Taiyibât [all kinds of Halâl (lawful) things] of

food?" say: "They are, In the life of This world, for those who believe, (and) exclusively for

them (believers) on the Day of Resurrection (the disbelievers will not share them)." Thus we

explain the Ayât (Islâmic laws) In detail for people who have knowledge.

33. Say (O Muhammad ): "(But) the things that My Lord has indeed forbidden are Al­Fawâhish

(great evil sins, Every kind of unlawful sexual intercourse, etc.) whether committed openly or

secretly, sins (of All kinds), unrighteous oppression, joining partners (in worship) with Allâh

for which He has given no authority, and saying things about Allâh of which You have no

knowledge."

Al-Qur’aan 7:32-33

3. The Prophet () did not disapprove when his companions enjoyed themselves with

permissible activities.

Narrated Aisha:

Allaah's Apostle () came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet () lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet () ?" Allaah's Apostle () turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet () or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet () made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet () asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave. [Saheeh al-Bukhaaree, Volume 2, Book 15, Number 70]

From this hadeeth, it is clear that the Prophet () saw nothing wrong with his companions entertaining themselves with innocent songs accompanied by a hand-drum, or by playing. He disapproved of Abu Bakr censuring them and instead allowed them to continue.

Aishah () reported that once Abyssinians came as a delegation to the Prophet (). During a Eid day, they played inside the masjid with their spears. When Umar () saw them, he started throwing pebbles at them to make them leave, but the Prophet () told him, “leave them alone, O ‘Umar.”The Prophet () then told them, “you are secure, O

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sons of Arfidah (this is the name Arabs used to give to the Abyssinians)”. The Prophet () stood at the door leading from Aishah’s room into the masjid and invited her to watch them, saying, “O Aishah, do you wish to watch them? Aishah agreed, and the Prophet () told her, “Come watch.” So she stood behind him and watched their games while the Prophet () used his over-garment to cover her. He encouraged them, saying “Go ahead, O sons of Arfidah.”

The Prophet () waited patiently for Aishah () to satisfy her curiosity, shifting his feet, and asking her, “Are you satisfied?” when she finally told him that she was, he said, “Go then.”[Saheeh al-Bukhaaree, Saheeh Muslim and others]

And he () concluded: “Let the Jews understand that there is facility in our religion.

Indeed, I have sent with the pure and forgiving religion.” [ Ibn Hajar indicated that this part of the hadeeth was recorded by Abu as Siraaj with an authentic isnaad (Fath al-Bari 2:573)]

This hadeeth proves many important lessons, and we only mention a few of them in the following:

It is permissible for men to play games during eid- provided that they dress properly and act decently.

It is permissible for people to watch men play games. A woman watching men play should do so innocently, directing her attention toward their actions and toward their physical attributes.

It is permissible to use the masjid for games and sports exercises, but this should be outside prayer times so as to avoid disturbing the people’s worship, and should not become a dominant feature that would override the masjid’s true purpose.

It is recommended for the husband to seek innocent entertainment for his wife and other household members- especially on eid.

Islaam is a religion of facility. It has place for both seriousness and fun. It does not make things more difficult than what they should be, nor does it call to overburdening people with rigid rules without reason.

A misunderstood Hadeeth The Prophet () said: “Any act of entertainment done by a believer is void (batil) except three:

playing with one’s family, training a horse and practicing shooting”. [a reliable hadeeth

recorded by Ahmad and at-Tirmidhi]

This narration is often misquoted to prove that all forms of entertainment and leisure, except

three, are void. In this regard, one should note,

1. That scholars have differed over the authenticity of this hadeeth.

2. This is a gross misinterpretation: there is nothing in the wording of the hadeeth that says

that everything else is haraam.. it simply states that everything else is baatil (void/useless),

which means one is not rewarded for entertaining except with the one of the three

mentioned types, or if one indulges in any other form of permissible entertainment while

remembering Allaah. Allaah knows the best.

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Games between what is lawful and what is prohibited

Games fall into two categories:

The first category is games which help in jihaad for the sake of Allaah, whether that is physical

jihaad (fighting) or verbal jihaad (i.e., knowledge), such as swimming, shooting, horse-riding,

and games which involve developing one’s abilities and Islamic knowledge, etc. These games are

mustahabb and the one who engages in them will be rewarded so long as his intention is good and

he seeks to support the religion thereby. The Prophet (peace and blessings of Allaah be upon

him) said: “Shoot, O Bani Adnaan, for your father was an archer.” Shooting or archery includes

by analogy all similar actions.

The second category is games which do not help in jihaad. These are of two types.

1. Games which are specifically forbidden in the texts, such as playing with dice as

mentioned in the question. These games should be avoided by the Muslim.

2. Games which are neither enjoined nor forbidden in the texts. These are of two kinds:

The first kind is games which include something that is haraam, such as games that involve

statues or images of living beings, or which are accompanied by music, or games which lead to

arguments and conflicts among people and result in their saying or doing something bad. These

come under the prohibition because of the haraam consequences to which they lead or because

they are a means to something that is haraam. If something is the means that usually leads to

something that is haraam, then we should refrain from it.

The second type is games which do not involve anything haraam, and which usually do not lead

to it, like most of the games we see of football (soccer), volleyball and table-tennis etc. These are

permissible, subject to the following restrictions:

1 – They should be free of gambling, i.e., betting between the players.

2 – They should not form an obstacle to the obligatory remembrance of Allaah, or to prayer, or to

any obligatory act of worship, such as honouring one’s parents.

3 – They should not take up a lot of the player’s time, let alone taking up all of his time or causing

him to be known among the people for that, or becoming his job, because then there is the fear

that the aayah (interpretation of the meaning) “Who took their religion as an amusement and play,

and the life of the world deceived them. So this Day We shall forget them” [al-A’raaf 7:51] may become

applicable to him.

The last condition does not have a set limit, but should be referred to what is customary among

the Muslims; whatever they regard as excessive is not allowed. A person should set a limit for the

time spent playing and for the time spent in serious pursuits; if (the time devoted to playing) is

half or one-third or one-quarter, then this is too much.

And Allaah knows best.

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[Shaykh Khaalid al-Maajid (Faculty Member, College of Sharee’ah, Imaam Muhammad ibn

Sa’ood Islamic University)..]

Other Pastimes On eid, Islaam permits playing games and other forms of entertainment that do not conflict with

Islamic teachings.

Playing and watching Games

Our Mother Aishah (may Allaah be pleased with her) narrated: “It was the Day of Eid, and the

Abyssinians were playing with shields and spears: so either I requested the Prophet () or he

asked me: ‘Would you like to see the display?’ I replied in the affirmative.

Then the Prophet () let me stand behind him and my cheek was on his cheek and he was

saying: "Carry on! O Bani Arfida (a name given to the Abyssinians) ," till I got tired. The

Prophet (p.b.u.h) asked me: "Are you satisfied (Is that sufficient for you)?" I replied in the

affirmative and he told me to leave. (Al-Bukhaari and Muslim in the Chapter of the Tow

Festivals (Eidayn) and the words are those of Al-Bukhaari).

Proposed Eid Pastinmes for the Youth Sports and games: sports are useful activities that can be done by males and females during the

eid and at other times, the following precautions should be taken

There should be segregation between the males and females

It should not be possible for the females to be observed by males while they play

Both males and females should wear attire that enables them to play comfortably and

that, at the same time, fulfils the Islamic dress regulations.

Amusement and outdoor activities: Islaam permits going to amusement and entertaintment

facilities, especially if this entails educational values or other benefits. But care should be taken to

avoid places that have violations to Islaam, such as music, drinking, mixing, or improper

dressing and behaviour. With these guidelines, the following are some examples of what can be

permissible:

Pony, camel, or elephant rides

Boat rides

Amusement rides

Going to farms, zoos, museums, science fairs, etc.,

Holding picnics in parks

Camping and hiking

Funny and entertaining shows: People like to watch a show that presents lessons or morals in a

funny or witty way. For example, a short play may be performed to highlight the difference

between a child who is good to his parents and another child who mistreats them.

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This is permissible during (and outside) the eid, provided that the show does not include any

violations to Islaam. For example:

It should not include lying- such as plays where actors take on the personalities of some

historic figures

It should not include backbiting or slandering-whether openly or subtly- of known

individuals from the present or past.

It should not include obscure trickery, such as slight of hand tricks- especially if they are

called “magical tricks”- unless the tricks are later explained to the audience.

It should not involve changing Allaah’s creation- such as a clown changing his facial

features and wearing an artificial nose, or children painting their faces.

It should not involve imitation of the opposite sex, such as men acting or dressing like

women, and vice versa

It should not involve imitation of animals or devils.

Knowledge based activities: The eid get-togethers can be utilized for conducting activities that

test people’s Islamic background, encouraging them to seek more knowledge. The following are

some examples:

Competition in Qur’aan, Hadeeth, and general Islamic knowledge

Reading and discussing stories of the Prophets, the Sahaabah, or other righteous Muslims

Sharing personal stories that represent Islamic moral values.

Discussing methods and experiences in presenting Islaam to the non-Muslims.

Acts of benevolence: The extra time that may be available during eid days can be put into good

use by performing acts of benevolence, such as the following:

Making drives to collect donations for needy Muslims

Teaching younger children basic but important Islamic knowledge

Visiting other Muslims for Allaah’s sake

Locating needy and helpless people and trying to console them or offer them help

Offering da’wah (explaining Islaam) to ignorant Muslims and to non-Muslims

Innovated Festivals & Celebrations

Importance of Adhering to the Sunnah

1. Allaah’s Revelation Consists of the Qur’aan and the Sunnah

Allaah sent down His guidance to us through His Messenger Muhammad (). This guidance

consisted of the Qur’aan and Sunnah. The Qur’aan contains Allaah’s exact words as delivered by

the angel Jibreel () to the Prophet ().

The Sunnah contains Allaah’s instructions and guidance that He revealed or inspired to His

Messenger ()-which the Messenger () then conveyed to us with his own words and actions.

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2. He it is who sent among the unlettered ones a Messenger (Muhammad Sal-Allaahu

'alayhe Wa Sallam) from among themselves, reciting to them his verses, purifying them

(from the filth of disbelief and polytheism), and teaching them the Book (this Qur'ân,

Islâmic laws and Islâmic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways,

orders, acts of worship, etc. of Prophet Muhammad Sal-Allaahu 'alayhe Wa Sallam).

and Verily, they had been before In mainfest error;

Al-Qur’aan 62:2

In this aayah, the ‘Book’ is the Qur’aan, and the ‘Wisdom’ is the Sunnah [for e.g., Tafseer ibn

Kathir 2:151]

All the Prophet’s sayings and instructions are part of what Allaah revealed to him, as Allaah says

3. 2. Your companion (Muhammad Sal-Allaahu 'alayhe Wa Sallam) has neither gone

astray nor has erred.

4. 3. nor does He speak of (his own) desire.

5. 4. it is Only an Inspiration that is inspired.

-Al-Qur’aan 53: 2-4

And the Prophet () declares that his Sunnah is part of what Allaah revealed to him. Al-

Miqdaam Bin Ma’di Yakrib narrated that the Prophet() said:

“Indeed, I have been given the Book and, with it, that which is similar to it (the Sunnah).”

[Saheeh, Ahmad, Abu Dawood and others]

Because of this, Allaah indicates that obeying His Messenger() is equivalent to obeying Him:

6. 80. He who obeys the Messenger (Muhammad), has indeed obeyed Allâh, but He who

turns away, Then we have not sent You (O Muhammad ) as a watcher over them.

-Al-Qur’aan 4:80

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2. The Prophet is The Best Example

Part of the prophet’s () Sunnah is the way he acted and behaved. Allaah set him as an example

for us to follow- so that no one can claim that Islaam is a theoretical religion that is impossible to

implement. Allaah says:

7. 21. indeed In the Messenger of Allâh (Muhammad Sal-Allaahu 'alayhe Wa Sallam) You

have a good example to follow for Him who hopes In (the Meeting with) Allâh and the

Last Day and remembers Allâh much.

-Al-Qur’aan 33:21

3. Guidance is Only by Adhering to Allaah’s Revelation

In the earlier aayah of Soorat-ul-Jumu’ah (62:2), Allaah expresses His great favour of purifying us

and saving us from misguidance, and that He did this through His revelation that consists of the

Qur’aan and Sunnah. There can be no guidance without adherence to this revelation.

Jabir bin ‘Abdullaah reported that the Prophet () used to say in the beginning of his speeches

“Indeed, the best speech is Allaah’s Book and the best guidance is Muhammad’s guidance. The

worst affairs (of religion) are those innovated (by people), for every such innovation is an act of

misguidance leading to the Fire.”

[Saheeh Muslim and others. The last statement in recorded only by an-Nasaa’i]

4. Obligation of Submitting to the Sunnah

Allaah requires that we make the Sunnah the ultimate judge in all of our disputes, and to submit

to it without the slightest opposition. Allaah says:

65. but no, by Your Lord, they can have no Faith, until they make You (O Muhammad ) judge

In All disputes between them, and find In themselves no resistance against Your decisions,

and Accept (them) with full submission.

Al-Qur’aan 4:65

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And Allaah commands:

59. O You who believe! obey Allâh and obey the Messenger (Muhammad), and those of You

(Muslims) who are In authority. (and) if You differ In anything amongst yourselves, refer it to

Allâh and his Messenger (), if You believe In Allâh and In the Last Day. that is better and more

suitable for final determination.

Al-Qur’aan 4:59

And Allaah declares

36. it is not for a believer, man or woman, when Allâh and his Messenger have decreed a

matter that they should have any option In their decision. and whoever disobeys Allâh and his

Messenger, He has indeed strayed In a plain error.

Al-Qur’aan 33:36

5. The Sunnah is the Only Way for Solving Our Problems

We saw in the above aayaat of Soorat un-Nisaa (4:59;65) that the Sunnah should have the final say

in regard to our differences and disputes.

Al- Irbaad Bin Sariyah reported that one day after the Prophet () had led his companions in

prayer, he turned to face them and admonished them with a passionate admonishment, causing

their eyes to shed tears and their hearts to tremble. One man said, “O Allaah’s Messenger, this

sounds like a farewell admonishment, so what do you instruct us to do (after you)?” The

Messenger () said:

“I command you to maintain taqwa (fear and reverence) of Allaah, and to listen (to your ruler)

and obey (him)-even if he was an Abyssinian slave. Indeed, those of you who will outlive me

will witness great dissension. So, adhere to my Sunnah, and the sunnah of the rightly guided

successors after me; hold fast to it and bite upon it with your molar teeth. And beware of newly

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innovated matters (in the religion), because very innovated matter is bid’ah (prohibited

innovation), and every bid’ah is an act of misguidance.”

[saheeh, Abu Dawood, at-Tirmidhi]

6. The Guidance of the Sahaabah is Part of the Sunnah

Allaah chose the sahaabah for the company of His final Messenger (), and they learnt Islaam

first-hand from this great teacher. Because of this, their understanding and implementation of

Islaam (in brief: their sunnah) is superior to that of later generations. Allaah praises both their

belief and practice of Islaam. He says:

137. so if they believe In the like of that which You believe, Then they are rightly guided, but if

they turn away, Then they are Only In opposition. so Allâh will suffice You against them. and

He is the All-Hearer, the All-Knower.

Al-Qur’aan 2:137

And Allaah warns against following other than the sahaabah’s path:

115. and whoever contradicts and opposes the Messenger (Muhammad) after the Right Path

has been shown clearly to him, and follows other than the believers' way. we shall keep Him

In the Path He has chosen, and burn Him In Hell - what an evil destination.

Al-Qur’aan 4:115

And Allaah expresses that He is pleased with the sahaabah

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100. and the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-

Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the

Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with

them as they are well-pleased with Him. He has prepared for them Gardens under which

rivers flow (Paradise), to Dwell therein forever. that is the Supreme success.

Al-Qur’aan 9:100

Negative Innovations or Bid’ahs Even though an innovation can be good, in matters of religion it is always bad.

1. Linguistic meaning of Bid’ah

Linguistically, bid’ah is an original thing that is done according to no previous pattern.

In this meaning, Allaah says:

8. Say (O Muhammad Sal-Allaahu 'alayhe Wa Sallam):"I am not a new thing among the

Messengers (of Allâh) (i.e. I am not the first Messenger) nor do I know what will be

done with Me or with you. I Only follow that which is revealed to Me, and I am but a

plain warner."

Al-Qur’aan 46:9

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to

sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”

The first definition is taken from the aayah (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shooraa 42:21]

The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:

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“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth

[i.e., cling firmly to it], and beware of newly-invented matters.”

So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.

With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.

And there is no such thing in Islam as bid’ah hasanah (good innovation).”

(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)

Evils of Bid’ahs There are countless evils that emanate from bid’ahs or are associated with them.

1. Loss of Guidance and Purification: as bid’ah replaces some of Allaah’s superior

instructions with inferior ones, it clearly results in a loss of guidance and purification for

those who practice it.

Allaah says:

and who is more astray than one who follows his own lusts, without guidance from Allâh?

Al-Qur’aan 28:50

2. Rejecting the Perfection of Islaam: A person who knowingly practices a bid’ah would be,

in effect, rejecting that our Deen is complete and perfect. Why else would he want to

supplement that which is already complete?

Imaam Maalik said: “If a person innovates in Islaam what he believes to be a good bid’ah, he would be

claiming that Muhammad () betrayed the trust (of delivering the complete message), because Allaah says:

‘This day I have perfected your religion for you, have completed My favour upon you , and have

chosen for you Islaam as your religion.’ –Al-Qur’aan 5:3. Thus , anything that was not then part of

the Deen cannot be today.” [Recorded by ash-Shaatibee, al-I’tisaam 1:62]

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Since the completeness of Islaam means that it cannot be completed any further, believing

otherwise would imply one or more of the following dangerous conclusions, each of which

amounts to kufr.

a. Allaah was not truthful in declaring this completeness

b. Allaah forgot or missed some details needed to complete the Deen.

c. Muhammad () neglected or forgot to convey some matters that were needed to complete

the Deen.

3. Opposing the Messenger: Allaah sent His Messenger () to guide us to what is best for

us in both of our lives. A person who knowingly practices a bid’ah would be opposing the

Messenger’s status of leadership and guidance.

A man once asked Imaam Maalik, ‘Where should I start my ihram?’ Maalik replied, “At-Thul-

Hulayfah- where Allaah’s Messenger () started his.” The man said, “But I would like to start it from the

Masjid, next to the (Prophet’s) grave.” Maalik said, “ I Do not do this, lest a fitnah (tribulation) befalls

you.” The man exclaimed, “What fitnah is that? I would only be adding a few miles.” The Imaam

replied:

“What fitnah could be greater than assuming that you can attain a virtue of which Allaah’s Messenger ()

fell short? Indeed, I heard Allaah’s saying: let those who oppose his (i.e. the Messenger’s) command

beware lest a fitnah or a painful punishment strike them. (al-Qur’aan 24:63)” [Recorded by al-

Khateeb al-Baghdadi (al-Faqeeh wal-Mutafaqqih 1:148), Abu Nu’aym (al-Hilyah 6:326) and others.

Verified authentic by Badr al-Badr (Muftaah ul-Jannah no. 204)]

4. Declaring other legislators besides Allaah: Allaah is the sole Legislator in Islaam- either

directly in His Book, or via the Sunnah of His Messenger (). A person who knowingly

initiates or practices a bid’ah would be, in effect, declaring himself or his teachers

legislators alongside Allaah.

Allaah says:

21. or have they partners with Allâh (false gods), who have instituted for them a Religion

which Allâh has not allowed.

Al-Qur’aan 42:21

5. Allaah rejects all Bid’ahs: Regardless of how hard a person exerts in his bid’ah, Allaah

would not accept it from him. Aisha (r.a.) reported that the Prophet () said:

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“Whoever innovates in this affair (i.e. Deen) of ours that which does not belong to it, it is

rejected from him.” [Saheeh Bukhaaree & Saheeh Muslim]

In another narration from Aishah (r.a.), the Prophet () said: “Whoever does a deed that does not

conform with our affair (i.e. Deen), it is rejected from him.”[Saheeh Muslim , Ahmad]

6. Losing the Prophet’s approval: a person who introduces bid’ahs knowingly would exhibit

a dislike for some parts of the Sunnah, which means that he is not a true follower of the

Prophet ().

Anas reported that a few young men once asked the Prophet’s wives about Prophet’s () manner

of worship. The answer they received made them think that he () did too little, and that he did

not need to exert much because all of his previous and later sins were already forgiven. So one of

them pledged, “ I will stay up in prayer every night without sleeping.”another one said, “I will fast

every single day.” A third one said, “ I will will abstain from women and never marry.” Another one

said, “I will never sleep on a mattress.” And another one said, “ I will never eat meat.”

When Prophet () heard of this, he gathered the Muslims and gave a speech in which he () said:

“Indeed, by Allaah, I fear Allaah and revere Him better than any of you; yet, I fast (some days)

and break my fast (on others), I pray (part of the night) and sleep (the other part), and I marry

women. So, anyone who dislikes my Sunnah is not (a follower) of me.”[Saheeh al-Bukhaaree &

Saheeh Muslim]

7. Belittling the Prophet () and his Companions: Two important items of belief in Islaam

are that:

The Prophet () is the best person of this Ummah- indeed, of humanity.

The sahaabah are the best of this Ummah after the Prophet ()

This superiority of the Prophet () and his companions means that, compared to all those who

succeeded them:

They were more aware and knowledgeable about the Deen

They had a better realization of the need to implement the Deen

They had a greater inclination to do good deeds

Therefore, any act of worship not adopted by them is impermissible

Bid’ahs Relating to Festivals and Celebrations A true Muslim would approach festivals and celebrations with a correct understanding and

conception. He would strive to avoid violations associated these occasions.

Violations relating to celebrations are of three main types:

1. Committing sins and acts of disobedience in the name of celebrating the festivals.

2. Imitating the non-Muslims in some of their festivals and celebration practices.

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3. Introducing innovated festivals and celebrations.

Festivals are Religious Occassions Eids are religious occasions ordained by Allaah. He ordained their dates, as well as the method

of celebrating them. Therefore, celebrating Eids is an act of worship subject to the Sunnah verses

bid’ah regulations.

Adding an Eid to those legislated by Allaah is a bid’ah, and

adding a religious practice in celebrating eids to what is legislated by Allaah is a bid’ah.

Examples of Bid’ah in Celebrations There are many bid’ahs related to celebrations, few examples are:

Excessive worship: Some igonorant people perform excessive worship on the eves and days of

eids and Jumu’ah. This may be based on fabricated hadeeths. As for the authentic Sunnah, it

contains no proof that the Prophet () or his companions performed extra worship on these

nights.

Visiting the graves: Some people are keen to visit the graves of their deceased on eids and

Jumu’ah. Neither this nor the following rituals associated with it have evidence from the

authentic Sunnah:

Distributing food and sweets at the graveyards

Sitting, eating, and talking around the graves

Placing flowers and palm or myrtle leaves on the graves

Placing candles on the graves

Reading portions of the Qur’aan over graves

Bid’ahs related to the Eid prayer and Khutbah:

Giving the eid khutbah before the prayer

Calling to the eid prayer with adhaan or other announcements

Preceding the eid prayer with voluntary prayers

Starting the eid khutbah with takbeer.

Examples of Innovated Festivals Prophet ()’s birthday

o The most famous of the Muslims’ innovated festivals.

o In Arabic, it is called Mawlid and Meelaad, both which means birth

o It is unanimously accepted that the Mawlid was not celebrated by the Prophet, his

companions, or any of their followers in the first three generation of Islaam.

o It was started by Faatimis- an extreme Shi’ah sect who ruled Egypt for about two

hundred years (362-567 H)

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o Annually they celebrated 20 innovated festivals, which included the birthdays of

the Prophet (), Ali, al-Hasan, al-Husayn, and Faatimah, May Allaah be pleased

with them all.

Hijri New Year

o It is bid’ah to celebrate its anniversary by gatherings in which lectures are given and

supplication are shared

o Designating the first day of the Hijri year as an Islamic festival is a bid’ah that copies

the non-Muslims’ New Year.

o Based on fabricated hadeeth, some people add to this a fast on the last day of

departing year and the first day of the new year.

Israa and Mi’raaj

o Israa means “night trip” and mi’raaj means “ascension”, referring to the Prophet’s

night trip from Makkah to Jerusalem, followed by his ascension from Jerusalem to

the seventh heaven, after which he returned down to Jerusalem and then to his

home in Makkah- all during one night.

o There are many authentic narrations describing the incidents of Israa and Mi’hraaj,

in addition to many weak narrations which mix truth with falsehood and reality

with fables.

o The historians differ regarding the year on which the Israa and Mi’hraaj took place,

but they agree it was one or two years prior to the Prophet’s hijrah to al-Madeenah.

o They also differ regarding the month which this happened, but none of them

presents the month of Rajab as a visible possibility.

o Ibn Katheer said: ‘the hadeeth indicating that Israa and Mi’hraaj happened on 27th of

Rajab’s eve is unauthentic’ [Al-Bidayah wan-Nihaayah]

o On the eve of 27th Rajab, people gather to read the story of Israa and Mi’hraaj-

usually from a booklet that is falsely attributed to Ibn Abbas ().

o Based on fabricated hadeeth, some of them pray an unconventionally long prayer

consisting of twelve rak’aat and fast on the following day.

o Therefore, fixing the 27th of Rajab as the night of Israa and Mi’hraaj is baseless.

Night of Middle of Sha’baan

o The scholars differ in regard to the middle of night of Sha’baan. Some of them

believe that all hadeeths in its regard are weak, while others believe that there is

one authentic hadeeth.

o "Allaah looks to His creation on the middle night of Sha'ban and forgives all of

His creation, except for the one who ascribes partners to Him and the one who

holds malice against others." [Al-Bazzaar, at-Tirmidhi, and others]

o The hadeeth indicates that this night has a special merit, and only Allaah knows the

reason, the hadeeth, however, does not call to performing any special acts of

worship during this night or the following day.

o Therefore, people’s celebration of 15th of Sha’baan by gathering together for a long

prayer in which Soorat-al-Ikhlaas is recited one thousand times, by fasting the

following day, etc., - these are innovated acts of worship that are rejected in Islaam.

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Un-Islamic Festivals & Celebrations Now we will discuss other ways in which Muslims divert from Allaah’s Shar’in regard to

festivals and celebrations-namely, by following the dictates of the non-Muslims.

Differing from the Non-Muslims

1. Islaam is the complete and final Religion

Islaam contains the complete and perfect guidance for humanity. Anyone who seeks guidance

from other religions or dogmas is indeed a loser.

85. and whoever seeks a Religion other than Islâm, it will never be accepted of him, and In the

Hereafter He will be one of the losers.

Al-Qur’aan 3:85

2. Adhering to the path of the believers

A Muslim is commanded to associate with the righteous believers and adhere to their way.

115. and whoever contradicts and opposes the Messenger (Muhammad) after the Right Path has

been shown clearly to him, and follows other than the believers' way. we shall keep Him In the

Path He has chosen, and burn Him In Hell - what an evil destination.

Al-Qur’aan 4:115

Adhering to the way of the believers helps a Muslim maintain a distinctive Islamic personality

and avoid dissolving in the beliefs and customs of un-Islamic cultures.

3. Avoiding the path of the losers

A Muslim should ask Allaah to guide him toward the path of the blessed believers and away

from the path of the misguided non-believers. In soorat al-fatiha, Allaah instructs us to ask Him

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6. Guide us to the Straight Way

7. the Way of those on whom You have bestowed Your Grace, not (the way) of those who earned

Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

Al-Qur’aan 1:6-7

In explanation to this, ‘Adiyy bin Haatim reported that the Prophet () said: “the condemned-

are the Jews, and the misguided-are the Christians” [Saheeh, at-trmidhi, Ibn Hibbaan.

Authenticated by Shaykh Albani]

It is important to note, therefore, that despite the non-Muslims’ current superiority in many

worldly matters, they do not posses what can lead humanity to true happiness and success.

4. Differing from the Non-Muslims is a Religious Requirement

The Prophet () commanded:

“Differ from the People of the Scripture; differ from the Jews; differ from the pagans; etc.,”

[Saheeh Bukhaaree & Saheeh Muslim]

The Prophet () issued these commands in regard to various practical issues, such as sparing the

beard, trimming the mustache, dying the white hair, keeping the wife’s company during her

menses, eating a pre-dawn meal (suhoor) before fasting, cleaning the houses and courtyards, and

so on

5. A Person belongs with those whom he imitates

The worst form of imitation of the non-Muslims is in practices that involve Shirk or are based on

their deviant religious beliefs.

A Muslim who is bent on imitating the non-Muslims in many of their practices will end up

imitating them even in religious matters. This may lead him to become, effectively, one of them.

Ibn Umar reported that Allaah’s Messenger () said: “Whoever imitates a people is one of

them”. [Saheeh, Abu Dawood]

Al-Munaawi and al-‘Alqami said: i.e., dressing as they dress, following their way of life in clothes

and some of the things they do.

Al-Qaari said: i.e., whoever imitates the kuffaar, such as in how one dresses, etc., or imitates the

evil and immoral people, or the Sufis or the righteous, is one of the people whom he imitates,

whether they are good or bad.

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Shaykh al-Islam Ibn Taymiyah said in al-Siraat al-Mustaqeem: Imaam Ahmad and others quoted

this hadeeth as evidence. This hadeeth at the very least implies that it is haraam to imitate them,

as Allaah says (interpretation of the meaning):

“... And if any amongst you takes them [Jews and Christians] as Awliyaa’ [friends, helpers]), then surely,

he is one of them…”[al-Maa’idah 5:51]

This is similar to the view of ‘Abd-Allaah ibn ‘Amr who said: “Whoever settles in the land of the

mushrikeen and celebrates their Nawroz (new year) and Mahrajaan (festival) and imitates them

until he dies will be gathered with them on the Day of Resurrection.”

This may be interpreted as referring to absolute imitation which implies kufr and as meaning

that imitation in part is therefore haraam; or it may be interpreted as meaning that he is one of

them to the extent that he imitates them, whether it is in ideas of kufr, sin or partaking in a ritual.

It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him)

forbade imitating the non-Arabs and said, “Whoever imitates a people is one of them.” This was

also mentioned by al-Qaadi Abu Ya’laa. This was quoted by more than one of the scholars to

show that it is makrooh to imitate forms of dress of the non-Muslims which are not known

among the Muslims.

See ‘Awn al-Ma’bood Sharh Sunan Abi Dawood.

An important rule of fiqh states that, “outwardly resemblance leads to harmony of the hearts”.

Resembling the non-Muslims in actions is Satan’s first step iin leading the Muslims to believe like

them.

5. Muslims do not gain dignity by imitating non-Muslims

Muslims are blessed with the BEST guidance. The Guidancee from the Lord of the lords-Allaah.

this gives them true dignity and honor that no other people can claim.

Allaah says:

…

but honour, power and Glory belong to Allaah, his Messenger (Muhammad Sal-Allaahu

'alayhe Wa Sallam), and to the believers,

Al-Qur’aan 63:8

Therefore, a Muslim is required to have a distinctive Islamic identity that makes him stand out

honourably among followers of other religions.

6. Some Muslims are bound to imitate the non-Muslims

Many Muslims are deeply engrossed in imitating them at all levels. The Messenger of Allaah ()

foretold this, as Aboo Sa’id al-Khudree reported from him:

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“You will follow the ways of those who preceded you, a span for a span, and a cubit for a

cubit. Even if they enter into a lizard’s hole, you will surely enter it.”

The Prophet () was asked, “Do you mean the Jews and Christians ?” He () replied, “Who else

are the (previous) people?”. [Saheeh Bukhaaree & Saheeh Muslims]

Imitating the kuffaar falls into two categories: 1. Imitation that is haraam and

2. Imitation that is permitted:

The first type is imitation that is haraam: this means knowingly doing things that are unique

characteristics of the religion of the kuffaar and that have not been referred to in our religion.

This is haraam and it may be a major sin; in some cases a person may even become a kaafir by

doing that, according to the evidence, whether a person does that because he agrees with the

kuffaar, or because of his whims and desires, or because of some specious arguments which

make him feel that doing it will being him benefit in this world and the next. If it is asked, is the

one who does that out of ignorance a sinner, such as one who celebrates Christmas? The answer

is that the one who is ignorant is not a sinner because he was unaware, but he has to be told, and

if he persists he becomes a sinner.

The second type is imitation that is permissible. This means doing something which is not

originally taken from the kuffaar, but the kuffaar do it too. This does not involve a prohibition on

resembling them, but one may miss out on the benefits of differing from them.

Imitating or resembling the People of the Book (Jews and Christians)

and others with regard to worldly matters is permissible only when

the following conditions are met: 1 – That should not be any of their traditions or rituals by which they are distinguished.

2 – That should not be part of their religion. A matter can be proven to be part of their religion

though a trustworthy source, such as an aayah of the Qur’aan or a hadeeth of His Messenger, or

via well-established reports, such as the prostration of greeting which was permitted to the

previous nations.

3 – That should not be anything in Islam which refers specifically to that matter. If there is a

specific reference in Islam, either approving or disapproving of it, then we must follow what our

religion says about it.

4 – This resemblance should not lead to going against any of the commands of sharee’ah.

5 – That should not involve celebrating any of their festivals.

6 – The resemblance should be only according to what is needed, and no more.

See al-Sunan wa’l-Athaar fi’l-Nahy ‘an al-Tashabbuh bi’l-Kuffaar by Suhayl Hasan, p. 58-59

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Ruling regarding a Practice by the non-Muslims

Important Questions

Type 1 Type 2 Type 3 Type 4

Is it part of their religion?

X Yes No No

Does it involve obvious shirk?

Yes No No No

Is it characteristic of the non-Muslims?

X X Yes No

Islaamic ruling for imitating the non-Muslims in this practice

Prohibited: Act of Shirk

Prohibited : Major Sin

Prohibited: Sin

May be Allowable

X= Irrelevant or Not Applicable

However, not all imitation is prohibited. In the above chart, we divide the imitation of non-

Muslims into four types and provide the ruling of each type.

Type 1

A Muslim who indulges in Type 1 would be committing an act of shirk. Doing this knowingly

and intentionally may take him out of the fold of Islaam- unless he sincerely and immediately

repents to Allaah.

Examples: wearing cross, glorifying idol, joining in an un-Islaamic worship, praying to a

grave, making jokes about Allaah, belittling one of the prophets etc.,

Type 2

A Muslim indulges in Type 2 would be committing a major sin that may reach the level of shirk.

This also mandates true and immediate repentance to Allaah.

Examples: wearing a clergymen attire, setting up a Christmas tree, celebrating un-Islaamic

holidays, etc.,

Type3

A Muslim indulges in Type 3 would be committing a sin. This sin may be minor, but may also be

major- if the imitation is done with glorification of un-Islamic practices or belittling Islamic

teachings.

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Examples: shaving the beard, wearing a western hat or tuxedo, wearing a wedding band,

wearing black as a sign of mourning, observing a minute of silence, etc.,

Type4

Type4 covers secular acts that are widely done by the non-Muslims, and may have possibly been

started by them, but have subsequently acquired a global nature, so that both Muslims and non-

Muslims now do them without any differentiation.

Examples: men wearing western pants, men and women wearing European perfumes, using

furniture or kitchen items developed by the non-Muslims, etc.,

Acts of this type are permissible as long as they do not involve violations to Islaam. For example,

a Muslim may wear Western pants when they are commonly worn in his country. But he may

not wear pants that are too tight or too long, or are designed to resemble the clothing of rock

stars and other corrupt celebrities.

Type4 also includes scientific and technological achievements, such as cars, computers,

telephones, televisions etc.,

Examples of Un-Islamic Festivals Birthdays and other anniversaries

Halloween

Thanksgiving

Mother’s and Father’s Day

Valentine’s Day

Christmas

New Year

Hindu Festivals:

o Diwali

o Dasera 3.

o Holi

o Ganesh-Chaturthi 5.

o Ram-Navami 6.

o Naga-Panchami

o Krishna Janmashthami (Dahi-Handi)

o Gudhi-Padhava

o Hanuman Jayanti

o Vat-Savitri

o Makar-Sankranti

o Maha-Shiv-ratri etc…

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Ruling on celebrating non-Muslim holidays and congratulating them

A Muslim should be thankful to Allaah for His great blessings upon him. He Who Guided him to the right path. So he should keep on supplicating Allaah to make him steadfast on this path which is the path of blessed people and to keeping him away from the path of those who deserve His Anger and of those who went astray.

The non Muslims spare no efforts to draw the Muslims away from the straight path and to cut their relation with their true religion. Allaah says (what means): {Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad () is Allaah's Messenger) has become manifest unto them. But forgive and overlook, till Allaah brings His Command. Verily, Allaah is Able to do all things.} [Qur’aan 2:109]

We the Muslims are proud of our religion that was revealed to us by Allaah and are thankful that Allaah has chosen us for his religion. Allaah says (what means): {… This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. …} [Qur’aan 5:3]

It is not permitted for Muslims to participate in the festivals of non Muslims because it is a kind of cooperation in the disobedience of Allaah. Allaah says (what means): {…Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression….} [Qur’aan 5:2]. The Prophet said: "Whoever imitates a nation is but one of them." [Abu Daawood]

Celebrating festivals such as Christmas Day, Halloween, Valentine Day, etc. comes under the falsehood that should be avoided. Allaah says (what means): {And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with

dignity.} [Qur’aan 25:72]. Many scholars of Qur'an like Ibn Seereen and Mujaahid interpret "falsehood" as the festivals of unbelievers.

Anas () reported: "The Prophet () came to Madeenah while they had two days they celebrated. The Prophet () asked, "What are these two days?" They said, 'These are two days we used to celebrate in our pre Islamic era. The Prophet () said: "Allaah has replaced them with two better days: 'Eed Al-Adh-Haa and 'Eed Al- Fitr."

A person came to the Prophet () and said: "I have taken a vow to sacrifice a camel at Buwaanah.” The Prophet () asked: “Did the place contain any idol worshipped in Jaahiliyyah (pre-Islamic times)?” They (the people) said: “No.” He asked: “Was any pre-Islamic festival observed there?” They replied: “No.” The Prophet () said: “Fulfil your vow, for a vow to do an act of disobedience to Allaah must not be fulfilled, neither must one do something over which a human being has no control."

No doubt celebrating such feasts is actually imitating disbelievers. Abdullaah Ibn Amr Ibn al-'Aas () said: “Whoever celebrates the Persian New Year's Day or their carnival and imitates them till his death he will be resurrected with them on the Day Judgment.”

Therefore, a Muslim is neither allowed to celebrate such festivals nor is he allowed to congratulate non Muslims for their feasts because congratulating them for their feasts is

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synonymous of accepting their wrongdoing and disbelief in Allaah. It is also accepting their rites and rituals, which are nothing but disbelief.

Imaam Ibn Al-Qayyim reported the consensus of all scholars that congratulate non Muslims for their religious occasions is forbidden. He said: “As for congratulating the unbelievers for their rituals, it is forbidden according to the agreement of all scholars like congratulating them for their feasts and fast by expressing good wishes: happy feast or enjoy your feast… etc. If the Muslim who says this does not become a disbeliever himself, he, at least, commits a sin as this is the same as congratulating him (a non Muslim) for his belief in the Trinity, which is a greater sin and much more disliked by Almighty Allaah than congratulating him for drinking alcohol or killing a soul or committing fornication or adultery…etc.”

Therefore, no Muslim is allowed to participate in the festival celebration of non Muslims or greet them on this occasion. Know that partially participating in such occasions is enough to involve one in sin even if one does not intend to participate wholly in the celebration.

Finally, if they congratulate us for our feasts, we do not congratulate them for their feast as we are on the right path and they are in error. Allaah says (what means): {And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers} [Qur’aan 2:85].

As regards your statement that it is rude not to congratulate them, then the answer is that if a Muslim behaves in a good manner with them throughout his stay with them, they would certainly have known that he is not rude and he is not a person of a bad character even if he does not congratulate them on the day of their celebration. Indeed, being rude is when one disobeys Allaah. It is an obligation on a Muslim to fear Allaah and endeavour in calling the non Muslims to Islam but not be kind to them at the expense of his religion and creed. It should also be noted that pleasing Allaah comes in priority over pleasing His creation, and that whoever pleases people by ensuing the wrath of Allaah, Allaah will be angry with him and He will make people be angry with him.

Accepting a gift from a kaafir on the day of his festival The basic principle is that it is permissible to accept gifts from kaafirs, so as to soften their hearts

and make Islam attractive to them, as the Prophet() accepted gifts from some of the kaafirs, such

as the gift of al-Muqawqis etc.

Al-Bukhaari gave a chapter in his Saheeh the title of: Accepting gifts from the mushrikeen. He

(may Allaah have mercy on him) said: Abu Hurayrah (may Allaah have mercy on him) said,

narrating from the Prophet (peace and blessings of Allaah be upon him): “Ibraaheem (peace be

upon him) migrated with Saarah and entered a city in which there was a king or a tyrant, and

he said: ‘Give her Haajar (as a gift).’”

And the Prophet () was given as a gift a (roast) sheep in which there was poison.

Abu Humayd said: The king of Aylah gave the Prophet (peace and blessings of Allaah be upon

him) a white mule and a cloak, and wrote to him. And he mentioned the story of the Jewish

woman and her gift of a poisoned sheep to the Prophet (peace and blessings of Allaah be upon

him).

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Secondly:

It is permissible for a Muslim to give gifts to kaafirs and mushriks, with the aim of softening their

hearts towards Islam, especially if they are relatives or neighbours.

‘Umar (may Allaah be pleased with him) gave a hullah (suit) to his mushrik brother in Makkah, as

was narrated by al-Bukhaari (2619).

But it is not permissible to give a kaafir a gift on the day of one of his festivals, because that is

regarded as approving of or participating in celebration of the false festival.

If the gift is something that will help in celebrating the festival, such as food, candles and the like,

then it is even more haraam, and some of the scholars are of the view that this is kufr.

Al-Zayla’i said in Tabyeen al-Haqaa’iq (6/228): Giving gifts on the occasion of Nayrooz and

Mahrjaan [two non-Islamic Persian festivals] is not permissible, i.e., giving gifts on these two

days is haraam, and is in fact kufr.

Abu Hafs and Kabeer (may Allaah have mercy on him) said: If a man were to worship Allaah

for fifty years, then on the day of Nayrooz he were to give an egg as a gift to one of the

mushrikeen, intending thereby to venerate that day, he would have committed kufr and his good

deeds would be cancelled out. The author of al-Jaami’ al-Asghar said: If he gives a gift to another

Muslim on the day of Nayrooz, not intending thereby to venerate that day, but it is the habit of

some people to give gifts on that day, then this is not regarded as kufr. But he should not do it on

that particular day; he should do it before or after, so that he will not be imitating those people.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a

people is one of them.”

It says in al-Jaami’ al-Asghar: A man bought something on the day of Nayrooz which he did not

buy before that. If he intended thereby to venerate that day as the mushrikoon venerate it, then

he has committed kufr, but if he wanted to eat or drink or enjoy himself, then he has not

committed kufr. End quote.

It says in al-Taaj wa’l-Ikleel (a Maaliki book – 4/319): Ibn al-Qaasim regarded it as makrooh to give

a gift to a Christian on the occasion of his festival, or to give palm leaves to a Jew on his festivals.

End quote.

It says in al-Iqnaa’, which is a Hanbali book: It is haraam to attend the festivals of the Jews and

Christians and to sell them things or give them gifts on the occasion of their festivals.

Moreover it is not permissible for a Muslim to give a gift to another Muslim because of this

festival, as stated above when quoting the Hanafi view. Shaykh al-Islam Ibn Taymiyah (may

Allaah have mercy on him) said: Whoever gives a gift to the Muslims during these festivals unlike what

he usually usually at other times, his gift should not be accepted, especially if the gift is something that

helps in imitating them, such as giving candles etc at Christmas, or giving eggs, milk and lambs on

Maundy Thursday which comes at the end of their fast (i.e., the end of Lent). Similarly, no gift should be

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given to a Muslim at the time of these festivals because of the festival, especially if it is something that helps

in imitating them, as we have mentioned. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/227).

Thirdly:

With regard to accepting a gift from a kaafir on the day of his festival, there is nothing wrong

with that, and that is not regarded as participating in it or approving of it, rather it should be

accepted as an act of kindness, with the aim of softening his heart and calling him to Islam.

Allaah has permitted kindness and fair treatment towards the kaafir who is not fighting the

Muslims, as He says (interpretation of the meaning):

“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of

religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity”[al-

Mumtahanah 60:8]

But kindness and fair treatment does not mean friendship and love, because it is not permitted to

take a kaafir as a friend or love him. Allaah says (interpretation of the meaning):

“You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship

with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers or

their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and

strengthened them with Rooh (proofs, light and true guidance) from Himself. And He will admit them to

Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allaah is pleased with them, and

they with Him. They are the party of Allaah. Verily, it is the party of Allaah that will be the successful”

[al-Mujaadilah 58:22]

“O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends,

showing affection towards them, while they have disbelieved in what has come to you of the truth” [al-

Mumtahanah 60:1]

“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those

outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to

corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what

their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if

you understand” [Aal ‘Imraan 3:118]

“And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors

other than Allaah, nor you would then be helped” [Hood 12:113]

“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they

are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of

them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and

unjust)”[al-Maa’idah 5:51]

and there is other evidence which indicates that it is haraam to take a kaafir as a friend or love

him.

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Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for accepting a gift from

them on the day of their festival, we have quoted above that ‘Ali ibn Abi Taalib was brought a gift on the

occasion of Nayrooz and he accepted it.

Ibn Abi Shaybah narrated that a woman asked ‘Aa’ishah: We have some wet nurses from among the

Magians, and they have a festival on which they bring us gifts. She said: As for what is slaughtered for that

day, do not eat it, but eat from their vegetables.

It was narrated from Abu Barzah that he had some Magian neighbours who used to bring him

gifts on the occasion of Nayrooz and Mahrjaan, and he used to say to his family: Whatever is of

fruits, eat it, and whatever is otherwise, reject it.

All of this indicates that the festival does not make it forbidden to accept their gifts, rather the

ruling is the same whether it is their festival or not, because that does not involve helping them

with the symbols of their kufr.

Then he pointed out that meat slaughtered by a kitaabi (Jew or Christian) is halaal except that

which is slaughtered for their festivals, which it is not permissible to eat. He said (may Allaah

have mercy on him): It is only permissible to eat of the food of the people of the Book, during

their festivals that which has not been slaughtered for the festival, whether it is bought or

received as a gift. As for meat slaughtered by the Magians, the ruling on that is well known, and

it is haraam according to all. As for that which is slaughtered by the people of the Book for their

festivals and that which they slaughter as an act of worship to draw close to anything other than

Allaah, as the Muslims offer sacrifices as an act of worship to draw closer to Allaah, namely as

that which they sacrifice to the Messiah, two views have been narrated from Ahmad concerning

that, the most well known of which in his texts is that it is not permissible to eat it even if the

name of something other than Allaah has not been mentioned over it. The prohibition on that

was narrated from ‘Aa’ishah and ‘Abd-Allaah ibn ‘Umar … End quote from Iqtida’ al-Siraat al-

Mustaqeem (1/251).

Conclusion: It is permissible for you to accept the gift from your Christian neighbour on the day

of their festival, subject to the following conditions:

1 – This gift should not be meat that has been slaughtered for the festival.

2 – It should not be something that may be used to help in imitating them on the day of their

festival, such as candles, eggs, palm leaves etc.

3 – You should explain to your children the belief in al-wala’ wa’l-bara’ (loyalty and friendship

vs. disavowal and enmity), lest a love of this festival or a fondness for the giver be instilled in

their hearts.

4 – The gift should be accepted with the aim of softening her heart and calling her to Islam, not

with friendship and love.

If the gift is something that it is not permissible to accept, then the refusal to accept it should be

accompanied by an explanation of why it is being refused, such as saying, “We only refused your

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gift because it is meat that was slaughtered for the festival, and it is not permissible for us to eat

it, or these things are only accepted by those who are taking part in the celebrations, and we do

not celebrate this festival, because it is not part of our religion, and it involves beliefs that we do

not believe in” and so on, which is a starting point for calling them to Islam and explaining the

danger of the kufr that they follow.

The Muslim should be proud of his religion and apply its rulings, and he should not give them

up out of shyness or to impress anyone, for Allaah is more deserving of us feeling shy before

Him.

Principles and guidelines for Muslims’ relations with non-Muslims

1- Islam is the religion of mercy and justice.

2- Muslims are commanded to call non-Muslims to Islam with wisdom and beautiful

preaching and by debating in a manner that is better. Allaah says (interpretation of the meaning):

“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way)

that is better (with good words and in good manner, inviting them to Islamic Monotheism with

His Verses), except with such of them as do wrong” [al-‘Ankaboot 29:46]

3- Allaah does not accept any religion other than Islam. Allaah says (interpretation of the

meaning):

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the

Hereafter he will be one of the losers”

[Aal ‘Imraan 3:85]

4- The Muslims should give the kaafirs the opportunity to hear the words of Allaah. Allaah says

(interpretation of the meaning):

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“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of

Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah

(the Qur’aan) and then escort him to where he can be secure”

[al-Tawbah 9:6]

5- The Muslims should differentiate between different kinds of kaafirs in their dealings with

them. They should make peace with those who make peace, and wage war against those who

wage war, and wage jihad against those who stand in the way of spreading the message of Islam

and causing it to prevail of earth.

6- With regard to matters of love and hate in the heart, the Muslims’ attitude towards non-

Muslims is based on the latter’s attitude towards Allaah. If they worship Allaah and do not

associate anything in worship with Him, then they love them. If they associate others in worship

with Him, or disbelieve in Him, or worship others alongside Him, or are hostile towards His

religion and hate the truth, then it is obligatory to hate them in our hearts.

7- Hating them in our hearts does not mean that we should oppress or mistreat them under

any circumstances, because Allaah said to His Prophet (peace and blessings of Allaah be upon

him), describing what his attitude should be towards the People of the Book:

“and I am commanded to do justice among you. Allaah is our Lord and your Lord. For us our

deeds and for you your deeds”

[al-Shoora 42:15 – interpretation of the meaning]

even though he is a Muslim and they are following Judaism or Christianity.

8- The Muslims believe that it is not permissible, under any circumstances whatsoever, for a

Muslim to mistreat a non-Muslim who is not hostile towards Islam; so the Muslim should not

commit aggression against him, or frighten him, or terrorize him, or steal his wealth, or embezzle

him, or deprive him of his rights, or deny him his trust, or deny him his wages, or withhold from

him the price of his goods when buying from him or withhold the profits of a partnership if he is

in a business partnership with him.

9- The Muslims believe that it is obligatory upon the Muslims to honour treaties or agreements

made with a non-Muslim party. If a Muslim has agreed to their conditions when seeking

permission to enter their country (i.e., a visa) and has promised to adhere to that, then it is not

permissible for him to commit mischief in their land, to betray anyone, to steal, to kill or to do

any destructive action, and so on.

10-The Muslims believe that in the case of non-Muslims who wage war against them and drive

them out of their homes, or help others to do so, it is permissible for Muslims to shed the blood of

these non-Muslims and confiscate their wealth.

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11-The Muslims believe that it is permissible for a Muslim to treat kindly those non-Muslims

who are not hostile, whether by offering financial help, feeding the hungry, giving them loans if

needed or interceding with regard to permissible matters, or speaking kindly to them or

returning their greetings, and so on. Allaah says (interpretation of the meaning):

“Allaah does not forbid you to deal justly and kindly with those who fought not against you on

account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with

equity”

[al-Mumtahanah 60:8]

12-There is no reason why Muslims should not cooperate with non-Muslims with regard to

establishing truth and combating falsehood, to support the oppressed and ward off danger from

mankind, such as cooperating to fight pollution or to protect the environment, or to combat

epidemic diseases and so on.

13-The Muslims believe that there are differences between Muslims and non-Muslims in specific

rulings such as diyah (blood money), inheritance, marriage, guardianship in marriage, entering

Makkah etc., as is explained in the books of Islamic fiqh (jurisprudence). This is based on the

commands of Allaah and His Messenger Muhammad(peace and blessings of Allaah be upon

him). We cannot regard as equal one who believes in Allaah alone with no partner or associate

and one who disbelieves in Allaah or one who disbelieves in Allaah and joins others in worship

with Him, or who turns away from the true religion.

14-Muslims are commanded to call people to Allaah in all the Muslim countries and other lands.

They must convey the true religion of Allaah to the world and build mosques in all parts of the

world, and send daa’iyahs (callers) to non-Muslim countries and invite their leaders to enter the

religion of Allaah.

15-The Muslims believe that other people who are following other religions are not following any

true religion, so the Muslims do not allow others to send missionaries to build churches in

Muslim countries. Allaah says (interpretation of the meaning):

“Is then he who is a believer like him who is a Faasiq (disbeliever and disobedient to Allaah)?

Not equal are they”

[al-Sajdah 32:18]

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Whoever thinks that Islam is equal to other religions is making a serious mistake. But the Muslim

scholars have opened the door to debate with non-Muslims and allow the opportunity to discuss

with and listen to non-Muslims and explain the truth to them.

Finally, Allaah says (interpretation of the meaning):

“Say (O Muhammad): O people of the Scripture (Jews and Christians): Come to a word that is

just between us and you, that we worship none but Allaah (Alone), and that we associate no

partners with Him, and that none of us shall take others as lords besides Allaah.’ Then, if they

turn away, say: ‘Bear witness that we are Muslims’”

[Aal ‘Imraan 3:64]

“And had the people of the Scripture (Jews and Christians) believed, it would have been better

for them”

[Aal ‘Imraan 3:110].

Rules Related to Befriending Non-Muslims We should differentiate between good treatment of non-Muslims and befriending them.

We should differentiate between establishing a relationship with a non-Muslim for the

purpose of da’wah (i.e. teaching him and inviting him to Islam) and befriending him for

no valid Islamic purpose.

We should differentiate between establishing a relationship with a non-Muslim for trading

and/or education reasons and befriending him, as friendship would mean deeper feeling

of affection and fondness, comradeship, and being influenced by him.

Duties of a Muslim towards a non-Muslim The duty of the Muslim towards a non-Muslim includes a number of things:

Firstly:

Da‘wah or calling him to Allah, may He be glorified and exalted. He should call him to Allah and

explain to him the reality of Islam when possible, with regard to whatever issues he has

knowledge about, because this is the greatest kindness that he can give to his fellow-citizens and

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to those whom he meets of Jews, Christians and others who may be mushrikeen (polytheists),

because the Prophet () said: “The one who guides others to goodness will have a reward like

that of the one who does it.” And he () said to ‘Ali (may Allah be pleased with him), when he

sent him to Khaybar and instructed him to call the Jews to Islam: “By Allah, if Allah were to

guide one man through you, that would be better for you than having red camels (the best

kind).” And he () said: “Whoever calls others to right guidance will have a reward like that of

those who follow him, without that detracting from their reward in the slightest.”

So calling him (the non-Muslim) to Islam, conveying Islam to him and being sincere towards him

in that are among the best means of drawing close to Allah.

Secondly:

He should not wrong him, with regard to his physical wellbeing, his wealth or his honour. If he

is a dhimmi (non-Muslim living under Muslim rule), musta’man (one who is granted security in a

Muslim land) or mu‘aahid (one with whose country the Muslims have a peace deal), then he

should give him his due rights, and not transgress against his wealth by stealing, betraying or

deceiving, and he should not harm him physically by striking or killing him, because the fact that

he is a mu‘aahid or dhimmi, or musta’man, means that he is protected by sharee‘ah.

Thirdly:

There is no reason why we should not interact with him, buying, selling, renting, hiring and so

on. It is narrated in saheeh reports that the Messenger of Allah (blessings and peace of Allah be

upon him) bought from kuffaar who were idol worshippers, and he bought from the Jews, and

these are interactions. When he ( ) died, his shield was being held in pledge by a Jew for some

food he had bought for his family (blessings and peace of Allah be upon him).

Fourthly:

With regard to greeting, the Muslim should not initiate the greeting, but he may return it,

because the Prophet () said: “Do not initiate the greeting of salaam with the Jews or

Christians.” And he () said: “If the people of the Book greet you with salaam (by saying al-

salaamu ‘alaykum), say ‘Wa ‘alaykum.’” So the Muslim should not initiate the greeting to a

kaafir, but if the kaafir initiates it, and the Jew or Christians etc. greets you with salaam, then you

should say “wa ‘alaykum,” as the Prophet () said.

These are some of the rights between a Muslim and a kaafir.

Another right is being a good neighbour. So if he is a neighbour, be kind to him and do not

annoy him; give charity to him if he is poor, give him gifts, give him beneficial advice, because

these are things that will attract him to Islam and to become Muslim; and because the neighbour

has rights.

The Messenger () said: “Jibreel kept urging me to be kind to my neighbour until I thought

that he would make him my heir.” Saheeh - agreed upon. If the neighbour is a kaafir, he still has

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the rights of a neighbour; if he is both a relative and a kaafir, then he has two rights: the rights of

a neighbour and the rights of a relative.

One of the rights of the neighbour is that you should give him charity, but not zakaah, if he is

poor, because Allah says (interpretation of the meaning):“Allaah does not forbid you to deal justly

and kindly with those who fought not against you on account of religion nor drove you out of your homes.

Verily, Allaah loves those who deal with equity” [al-Mumtahanah 60:8]. According to the saheeh

hadeeth narrated from Asma’ bint Abi Bakr (may Allah be pleased with her), her mother, who

was a mushrik, entered upon her during the truce between the Prophet (blessings and peace of

Allah be upon him) and the people of Makkah, seeking help. Asma’ asked the Prophet () for

permission - should she uphold ties of kinship with her? The Prophet () said: “Uphold ties of

kinship with her.”

But with regard to celebrating their festivals, the Muslim should not take part in celebrating their

festivals, but there is nothing wrong with offering them condolences if a loved one dies, such as

saying “May Allah compensate you in your loss” and other kind words. But he should not say

“May Allah forgive him” or “May Allah have mercy on him” if the deceased was a kaafir, and he

should not pray for the deceased if he was a kaafir. But he may pray for the one who is alive to be

guided and to be compensated and so on. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

Fataawa Noor ‘ala al-Darb, 1/289-291.