Views of Scholars regarding wishing Non Muslim on their Festivals

There are no specific Quranic or prophetic evidences regarding the prohibition or permissibility of congratulating them.

There are no specific texts from salafussoleh, tabi’in and tabi’al-tabi’in and the imams of the four madhhab regarding the ruling on it. According to the agreed opinion by scholars is still debatable. However, once Imam ahmed was asked about generic wishes or greetings to non muslims, he said they may be.given for worldly life.

The clear benefit of maintaining positive relationships with non-Muslims in an increasingly globalized world can no longer be ignored. For this reason, many modern scholars encourage Muslims to offer kind words to their non-Muslim neighbors during the holiday seasons as long as we do not endorse their religious doctrines and rituals.

Fatwas

The Decisions of the European Council for Fatwa and Research is that If they are at peace, they may be congratulated. Further, it is also the view of the some scholars that if you were to introduce islam then you may congratulate them.

Dar al-Ifta al-Misriyyah, the Egyptian institution that issues learned religious judgments (fatwa), concluded their investigation of this issue by stating the following: As for what we have mentioned of noble verses, prophetic traditions, and opinions of the jurists, our view is that it is a matter of benevolence (ihsan) that a Muslim maintain good relations with non-Muslims in every circumstance including festivals, condolences, congratulations, giving gifts, hospitality, and accepting gifts. What is more, this is one of the ways to invite them to the religion of Allah by good character and noble manners. And Allah the Exalted knows best. Source: Dar al-Ifta al-Misriyyah

Modern Scholars' Views

There are several prominent scholars and Islamic personalities who issued a fatwa that it is permissible for the Muslims living in the  US, and the West in general, to congratulate and/or partake in the religious festivals of the inhabitants of the country even if they may be non-Muslims. Among them are Yusuf al-Qaradawi, Abdullah bin Bayyah/Hamza Yusuf, and Suhaib Webb.

Whereas, Syeikh Yusuf al-Qaradhawi ruled it permissible to congratulate non-Muslims if they are not at war or is an enemy of Muslims. He said, the Prophet PBUH himself always do good and act kindly towards the non-Muslims, for it is a commandment of Allah SWT as stated in the Quran.  Dr Yusuf al-Qaradhawi commented: “It is clear that if we want to invite them to Islam, making them feel close towards us Muslims and close towards Islam, then we have to be kind towards them, and this will never happen if we increase the gap of us and them.” (Fatawa Mu’asirah, 3/672)

Abdullah bin Bayyah/Hamza Yusuf Bin Bayyah14 in his book, Sina‘at al-Fatwa wa Fiqh al-Aqalliyyat, quotes the exact same proofs and principles as al-Qaraḍawi, but he adds the following commentary:. The Scholars have disagreed upon this issue of congratulating the non-Muslims (on their festivals). In the madhhab of Imam Ahmad there are three opinions: a) it is prohibited, b) it is disliked and c) it is permissible. It is this last opinion (of permissibility) that Sheikh Taqi al-Din Ibn Taymiyyah chose due to its maslaḥah (overall good) and this is the opinion that we choose as well. Therefore, it is permissible to congratulate them (non-Muslims), to console them on their grief, and to visit their sick. Al-Mardawi has quoted all of these narrations in his book, al-Inṣaf. And what is mentioned in some of the other books in regard to Ibn Taymiyyah may not be in agreement with his confirmed opinions.

Suhaib Webb in 2012 he posted on his personal Facebook page what can be considered a justification for greeting non-Muslims on Christmas and New Year’s. He states: The European Fatwa Council; made up of 20 of the world’s greatest Muslim Jurists, stated that it is permissible to greet people on these days (exchange gifts even) as long as it does not involve approving any creedal differences between us, or open evil (drinking and so on). In other words, a simple happy holidays is not a sin or going to take that person out of Islam. It is reported with authentic chains that Ali (ra) celebrated the Persian New Year, even eating ice cream with Imam Abu Hanifa’s relative. Many of the fatwa quoted by sincere folks are rooted in an age of empire and war (the crusades) or a social reality that does not fit ours in the West. Most importantly, a person should ask those who use words like “haram” “kufur” “Halal” and “encouraged” about their religious training. Yelling and over blown emotionalism does not equal training and scholarship. Allah knows best. 

Syeikh Muhammad Ahmad ‘Ulaisy al-Maliki was asked: “If a Muslim visits a zimmi (non-Muslim) on their celebration day and say, ‘May Allah protect you all year,’. Is he considered as if he has renounced Islam?” He answered: “No, for his words of ‘May Allah protect you all year,’ is not meant as him glorifying or acknowledging the disbelief.” (Fath al-‘Ali al-Malik fi al-Fatwa ‘ala Madhhab al-Imam Malik, 2/350)

According to Syeikh Muhammad Sa’id Ramadhan al-Buthi, it is permissible to congratulate the people of the book (Christians and Jews) for their happiness and offering condolences for their sadness, it is even a sunnah according to scholars. And it is permissible to enter their house of worship for certain purposes on the condition of not participating in their religious activities.

According to Syeikh Abdullah bin Bayyah, it is permissible for us to congratulate the non-Muslims for their celebrations through words or writing, as long as it does not contain the eminence of their religion that contradicts Islam, such as a cross.

Syeikh Musthafa Zarqa’ ruled it permissible under the principle of mujamalah (being courteous) and getting along well among humans and Islam does not prohibit this. (Fatawa Musthafa al-Zarqa’, pg. 357)

Dr Syarif Hatim ‘Arif al-‘Auni said that the claim of the prohibition of congratulating non-Muslims is an agreed consensus of scholars is an odd claim, for there are no specific evidences from the Quran or al-Sunnah that state its prohibition. He further explained that the intention of congratulating them is not for their belief or religious rituals but for their happiness during their celebration.

Great Scholars' Views

Narrated by al-Hattab al-Rauyani, Sultan al-Ulama’ al-‘Izz Abd al-Salam al-Syafie was asked regarding the ruling of wishing, “May this celebration is blessed for you,” to a zimmi (non-Muslim). He answered: “If the Muslim wishing the zimmi with the intention of glorifying their religion and their celebration, thus, he is considered as if he has renounced Islam. However, if he does not have such intentions, and it was just words, then he is not considered as if he has renounced Islam, for he said it unintentionally.” (Mawahib al-Jalil fi Syarh Mukhtasar al-Khalil, 6/289)

According to Imam al-Mardawi, a qaul from madhhab Ahmad ruled it permissible to congratulate non-Muslim for their celebrations if there is a great benefit, such as in the hopes that they receive guidance to Islam.  While Imam Abu Daud ruled it permissible if we are inviting them to Islam. (Al-Insaf fi Ma’rifati al-Rajih min al-Khilaf,4/234-235)

Imam al-Bulqini said, if someone congratulates non-Muslims with the intention of glorifying their religion, then he is considered as a disbeliever. However, if it was just words without such intentions, then he is not considered as a disbeliever. (Fatawa al-Bulqini, pg. 986)

Syeikh Muhammad Rasyid Redha wrote that the maslahah (public interest) of a society in a country depends on the relationship of its citizen. If bad conduct and character is linked with Islam as a religion, then it is the greatest fitnah and insult towards Islam. Thus, Muslims should visit Christians and get along with them during their celebrations. (Majallah al-Manar, 7/24). From this fatwa, if visiting them for their celebration is permissible, then it is also permissible to just congratulate them.

Traditional Scholars' Views

Ibn a-Qayyim writes: As for offering congratulations for rituals of unbelief specific to another religion, then it is forbidden by agreement, such as congratulating them for their holidays and their fasting… But if a man is tried by that and he anticipates the need to repel some evil from them, then let him walk to them and say nothing but good and supplicate for them to receive guidance and direction. There is no harm in that. Source: Aḥkām Ahl al-Dhimmah 1/441

The prohibition applies to lending support for specific religious doctrines and rituals that contradict Islamic teachings, but Ibn al-Qayyim makes an exception for Muslims to say good and kind words to non-Muslims, even to pray for their guidance and well-being.

In the madhhab of Imam Ahmad there are three opinions: a) it is prohibited, b) it is disliked and c) it is permissible. It is this last opinion (of permissibility) that Sheikh Taqi al-Din Ibn Taymiyyah chose due to its maslaḥah (overall good) and this is the opinion that we choose as well. Therefore, it is permissible to congratulate them (non-Muslims), to console them on their grief, and to visit their sick. Al-Mardawi has quoted all of these narrations in his book, al-Inṣaf.

In fact, there are three classical opinions, all of them attributed Imam Ahmad bin Hanbal, on the matter of congratulating non-Muslims on their holidays, visiting them, and offering condolences.

Ibn Muflih writes:. It is narrated from Ahmad that it is forbidden to visit non-Muslims, congratulate them, or offer condolences for them in the same way it is an obligation to boycott a heretic, and it is narrated that he generally permitted these actions and also that he permitted these on the condition that there is a likely benefit in it, such as the hope they will embrace Islam. This last opinion is preferred by our Sheikh Ibn Taymiyyah as well as Al-Ajurri and it is the opinion of the scholars that they should be visited to be presented with Islam.  Source: al-Furūʻ li Ibn Mufliḥ 6/270

Ibn Taymiyyah commented on some traditions, saying: These narrations demonstrate that non-Muslim festivals do not prevent Muslims from accepting their gifts. Rather, the rule during the festival is the same as other times since it does not involve support for their rituals of unbelief. Source: Iqtiḍāʼ al-Ṣirāṭ al-Mustaqīm 250.

Good Relations, Sharing Food, Gifts and Respecting the Deceased

Muslims are allowed to share food with the people of scriptural religions. Moreover, the Prophet commanded Muslims to respect the funerals of all people including non-Muslims. Muslims are allowed to accept the gifts of non-Muslims during their festivals, even if they are idolaters celebrating an idolatrous holiday and particularly if this will establish diplomatic and peaceful relations. The only exception to this rule is that Muslims should not eat their meat if it was slaughtered in the name of a god besides Allah.

Ali ibn Abi Talib reported: The Prophet, peace and blessings be upon him, was given gifts by Khosrau and he accepted them, and kings would give him gifts and he would accept them. Sunan al-Tirmidhī 1576.

Prophet used to give gifts to and accept gifts from Non Muslims. The King of Ela gifted Prophet a white donkey and he accepted it and sent him a cloth in return.

(Sahih Bukhari, Kitabuz Zakat)

Abu Qabus reported: A woman asked Aisha, “We have a nurse among the Magians and they give us gifts on their festivals.” Aisha said: As for the meat they have slaughtered, then do not eat it. Rather, you may eat from the fruit of their trees. Muṣannaf Ibn Abī Shaybah 31986.

Abu Barza reported: He had neighbors among the Magians who would give him gifts during their new year celebration and festivals. Abu Barza would say: Whatever they give you of fruits, then eat it. Whatever they give you besides that, then return it. Muṣannaf Ibn Abī Shaybah 23773.

Amir ibn Rabia reported: The Messenger of Allah, peace and blessings be upon him, said: When you see a funeral procession, then stand up for it until it passes or the deceased is placed in the grave. Ṣaḥīḥ al-Bukhārī 1245.

Qais ibn Sa’d reported: A funeral passed by the Messenger of Allah, peace and blessings be upon him, and he stood up. It was said to him, “It is a Jew.” The Prophet said, Was he not a soul? Ṣaḥīḥ al-Bukhārī 1250.

Some Quranic Ayats and Prophet Ahadith.

“And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.”

Surah al-Nisa’ (86)

Imam al-Fakhr al-Razi said: “The word tahiyyah (تَحِيَّةٍ) figuratively means honouring of something. Hence, all types of actions that honour something falls under it.” (See Mafatih al-Ghaib, 5/221)

It was narrated that a Zoroastrian (worshipper of fire / Majusi) greeted Ibn Abbas with: “Assalamualaikum.” Then Ibn Abbas answered him: “Wa’alaikumussalam warahmatullah.” His companion asked him: “Why did you answer warahmatullah?” Ibn Abbas replied: “Is it not for the blessing of Allah SWT that he is alive?”

“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”

Surah al-Mumtahanah (8)

Al-Qurthubi said, the above verse is the evidence of the permissibility of giving salam (greeting) to non-Muslims, for it is included as being righteous and this is the opinion of Imam al-Nawawi. (Tafsir al-Qurthubi, 11/103 and Syarh Sahih Muslim, 14/145)

A hadith reported by Asma’ bint Abu Bakr who said that she went to see the Prophet and said to him: ‘Messenger of God, my mother has come to me and she is still an idolater, but she is after some gift. Should I give her [something]?’. The Prophet said to her: ‘Give [a gift] to your mother.’

The Prophet ordered Asma’ bint Abi Bakr, when her polytheist mother came and visited her, by saying: “Keep good relations with your mother”. He states that if this is the (good) stance we must have with the polytheists, then the stance towards the People of the Book is even more lenient.

The Prophet ﷺ accepted gifts from non-Muslims, including the Christian priest of Egypt, and based on that, it is permissible for Muslims to exchange gifts with them on the condition that they do not contain items which are forbidden for Muslims such as pork and alcohol.

The Prophet says: ‘Every community has its own feast and this is ours.’ (al-Bukhari, hadith No. 952)

This is explained in Ibn ‘Abidin’s commentaries of Durr al-Mukhtar, regarding the issue of reciting the mushaf in prayer, for it is claimed to resemble the actions of the people of the book. He said: “Hisham said: I saw Abu Yusuf with (wearing) sandals sewn together with nails and said: ‘Is it uncomfortable to wear this?’ He answered: ‘No,’. I said, ‘Sufyan and Thaur bin Yazid dislike sandals for it resembles monks.’ He said: ‘The Prophet PBUH wear sandals with fur on it.’ (Ibn ‘Abidin said) Indeed it (sandals) is part of monk’s clothing. Thus, this shows that similarities for the benefit in certain aspects of life is not an issue…if the original act of resembling is not intentional.” (Radd al-Muhtar 'ala al-Durr al-Mukhtar, 1/622)