Muslims celebrating at the time of Christmas

Prohibition on celebrating the festivals of the kuffaar

Is it permissible for Muslims to take part in their festivals, such as Christmas?

Praise be to Allaah.
It is not permissible for the Muslim to join the kuffaar in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the enemies of Allaah, which is forbidden, and a kind of co-operating with them in falsehood. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” And Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”[al-Maa'idah 5:2]
We advise you to refer to the book Iqtidaa’ al-Siraat al-Mustaqeem by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), for it is very useful on this topic. [Translator’s note: This book is available in English under the title “The Right Way,” published by Darussalam, Riyadh].
And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.
Standing Committee on Academic Research and Issuing Fatwas, Fatwa no. 2540.
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Attending the festivals of the mushrikeen and congratulating them

Is it permissible to attend the celebrations of Christian festivals and congratulate them?

Praise be to Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said: it is not permissible for the Muslims to attend the festivals of the mushrikeen, according to the consensus of the scholars whose words carry weight. The fuqaha’ who follow the four schools of thought have stated this clearly in their books… Al-Bayhaqi narrated with a saheeh isnaad from ‘Umar ibn al-Khattaab that he said: “Do not enter upon the mushrikeen in their churches on the day of their festival, for divine wrath is descending upon them.” And ‘Umar also said: “Avoid the enemies of Allaah on their festivals.” Al-Bayhaqi narrated with a jayyid isnaad from ‘Abd-Allaah ibn ‘Amr that he said: “Whoever settles in the land of the non-Arabs and celebrates their new year and festival and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” (Ahkaam Ahl al-Dhimmah, 1/723-724).
With regard to congratulating them on their festivals, this has already been answered in Question no. 947, which we advise you to refer to.
Sheikh Muhammed Salih Al-Munajjid
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His company gives its employees a Christmas bonus

I live in the u.s. and am employed with a retail clothing company that has two end-of-year traditions effecting its employees.
1. Issuance of a "christmas" bonus in an amount determined by salary and company sales performance.
2. An allotment of $50 to be used for, or towards a "holiday" meal of their choosing.
Are these actions considered unacceptable gifts?.

Praise be to Allaah. There is nothing wrong with a company giving its employees bonuses or gifts, whether in the form of cash, coupons or specific gifts. But if the gift is connected to Christmas and is a kind of celebration or congratulations on the occasion of that festival, it is not permissible to accept it, because it is a kind of honouring their festivals and approving of them, and helping them in their falsehood.
There is nothing wrong with the employee eating at the restaurant chosen by the company so long as there are no evils involved that the employee cannot denounce or remove, such as drinking alcohol, music, dancing and so on, in which case it is not permissible for him to go there unless he is compelled to do so.
And Allah knows best.
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Ruling on the Muslims celebrating at the time of Christmas and decorating their homes with balloons

What do you say to Muslims in the United Kingdom who celebrate at Christmas time by holding dinner parties in their houses on Christmas or afterwards, for their Muslim families, such as preparing roast turkey and the other dishes of the traditional Christmas dinner, and they adorn their houses with balloons and paper chains, and they do the “secret Santa” tradition, whereby each relative brings a gift for one of the people present and these gifts are brought to the party to be given to the one for whom he bought it, without the recipient knowing who he is. [“Secret Santa” is a new, growing custom among non-Muslims who celebrate Christmas, and is in accordance with their belief in the myth of Santa Claus].
Is this action regarded as halaal or haraam, if no one is attending this party except Muslims (relatives and family members)?.

Praise be to Allaah.
There is no doubt that what is mentioned of celebrations is haraam, because it is an imitation of the kuffaar. It is well known that the Muslims do not have any festival apart from Eid al-Fitr and Eid al-Adha, and the weekly “Eid” which is Friday (Yawm al-Jumu‘ah). Celebrating any other festival is not allowed and is either of two things: either it is an innovation (bid‘ah), if it is celebrated as a means of drawing close to Allah, such as celebrating the Prophet’s Birthday (Mawlid); or it is an imitation of the kuffaar, if it is celebrated as a tradition and not as an act of worship, because introducing innovated festivals is the action of the people of the Book who we are commanded to differ from. So how about if it is a celebration of one of their actual festivals?
Decorating the house with balloons at this time is obviously joining in with the kuffaar and celebrating their festival.
What the Muslim is required to do is not to single out these days for any kind of celebration, decorating or adornment, or special foods, otherwise he will be joining the kuffaar in their festivals, which is something that is undoubtedly haraam.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Similarly it is forbidden for the Muslims to imitate the kuffaar by holding parties on these occasions, or exchanging gifts, or distributing sweets or other foods, or taking time off work and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islam Ibn Taymiyah said in his book Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: Imitating them on some of their festivals implies that one is happy with the falsehood they are following, and that could make them (the non-Muslims) take this opportunity to mislead those who are weak in faith.
Those who do any of these things are sinning, whether they do it to go along with them, or to be friendly towards them, or because they feel too shy (to refuse to join in) or any other reason, because it is a kind of compromising the religion of Allah to please others, and it is a means of lifting the spirits of the kuffaar and making them proud of their religion,
End quote from Fataawa Ibn ‘Uthaymeen, 3/44
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a Muslim who makes the food of the Christians on Nawrooz (Persian New Year) and on all their occasions such as Epiphany and other feast days, and who sells them things to help them celebrate their festivals. Is it permissible for the Muslims to do any of these things or not?
He replied: Praise be to Allah. It is not permissible for the Muslims to imitate them in any way that is unique to their festivals, whether it be food, clothes, bathing, lighting fires or refraining from usual work or worship, and so on. And it is not permissible to give a feast or to exchange gifts or to sell things that help them to celebrate their festivals, or to let children and others play the games that are played on their festivals, or to adorn oneself or put up decorations. In general, (Muslims) are not allowed to single out the festivals of the kuffaar for any of these rituals or customs. Rather the day of their festivals is just an ordinary day for the Muslims, and they should not single it out for any activity that is part of what the kuffaar do on these days.
From al-Fataawa al-Kubra, 2/487; Majmoo‘ al-Fataawa, 25/329
And Allaah knows best.

Be aware of Jamaa'ah at-Tableegh (Tablighi Jamat)

Jamaa'ah at-Tableegh (Tablighi Jamat)

Name of group - Jamaa'ah at-Tableegh, also known as Tablighi Jamat
Adherent to group - Tableeghee, also known as Tablighi, or T.J.

The da'wah of the Jamaa'ah at-Tableegh is based upon spreading the merits of Islaam to everyone they are able to reach. This entails it's adherents to give up some of their time to go out and spread and propogate the da'wah keeping well away from political and partisan issues.

It's members are compelled into going out (khurooj) to give da'wah and mix with the Muslims in their masaajid, houses and businesses and give words of advice and encourage them to come out with them to give da'wah.

They advise that no members should get themselves involved in any quarrels with the Muslims or the government.

Foundation and major personalities

- The founder was called Shaykh Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the region of Sahaaranfoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.).

Initially, he sought knowledge in this village, then later travelled to Delhi where he completed his studies at the Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which was setup in the year 1283 A.H. (1867 C.E.).

He also sought knowledge under the guardianship of his older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-'Uloom in Sahaaranfoor.

Later, he studied under Shaykh Ashraf 'Alee Thanwee (1280 A.H. (1863 C.E.) - 1364 A.H. (1943 C.E.)), who was known to them as ((Hakeem al-Ummah)).

Likewise, he also studied under Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) - 1339 A.H. (1920 C.E.)) who was amongst the major scholars of the Madrasah Deoband and the Jamaa'ah at-Tableegh.

As for Shaykh Rasheed Ahmad al-Kankoohee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave bay'ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).

He later renewed his bay'ah (oath of allegiance) to Shaykh Khaleel Ahmad as-Sahaaranfooree who was one of the scholars of the Deobandiyyah group.

- Shaykh 'Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa'ah at-Tableegh along with Muhammad Ilyaas and his son Shaykh Muhammad Yoosuf after him.

- Shaykh Ihtishaam al-Hasan al-Kaandahlawee married the sister of Muhammad Ilyaas, and spent a long time commanding the Jamaa'ah at-Tableegh whilst in the companionship of Shaykh Muhammad Ilyaas, its founder.

Thoughts and beliefs

The founder stipulated six maxims which he established as the fundamentals of his da'wah, with all members taking care to memorise them and propogate them in their da'wah efforts:

1) al-Kalimah at-Tayyibah (declaration of faith - ((Laa ilaaha il-Allaah Muhammad Rasool-Allaah))) ;

2) al-Khushoo' fis-salaah (offering prayers with full concentration);

3) al-'Ilm wadh-Dhikr (knowledge and remembrance);

4) Ikraam al-Muslimeen (honouring the Muslims);

5) al-Ikhlaas (sincerity);

6) al-Khurooj fee sabeel-Allaah (going out in the path of Allaah).

Their manner of propogating their da'wah is as follows:

A group from amongst them is designated to go to a particular area/town/country, whereby each member of the goup takes with them basic means upon which to sleep and other basic items which shall suffice.

When they arrive at their destination, they organise themselves in a manner whereby some of them begin cleaning the place where they shall be resting during their stay in the area; Whilst others amongst them will go out to the market places and the like remembering Allaah and calling the people to listen to their talk (bayaan - as they call it).

When the time for the bayaan arrives, they all gather together to listen to it. And after the bayaan has finished, they request members of the gathering to come out with them in the path of Allaah. And after Salaat al-Fajr, they divide the group of people who are present into groups where a group leader is appointed for each group. Then the group leader undertakes the responsibility of teaching his group members Soorah al-Faatihah and other small Soorah's of the Qur.aan. They continue in this way day in day out.

Before their period of stay is over, they encourage the people of the area to come out with them to spread their da'wah, such that some people volunteer to join them for three days or a week or a month. Each one according to his ability and circumstances, their giving up their time in accordance with the saying of Allaah:

{You are the best of peoples ever raised up for mankind}, [Soorah Aal-'Imraan, Aayah 110].

And the preferred time for going out is a day in a week, and three days in a month and 40 days in a year and 4 months in a lifetime.

- They refuse invitations to attend social functions made by the people of the area they have settled in for their period of da'wah; their intention being not to busy themselves with anything other than issues of da'wah and remembrance, and that their actions are soley for the sake of Allaah.

- They do not interfere in issues of forbidding the evil, believing they are at the stage of establishing an appropriate climate for Islaamic living, and that if they were to involve themselves in such issues, then this would place obstacles in their way and turn the people away from their da'wah.

- They believe that if they correct their individuals (members) one-by-one then the evil will be automatically eradicated from amongst the masses.

- That going out and propogating their da'wah da'wah to the people helps in nurturing the da'ee and cultivating his actions, such that he feels he is an example for others to follow and that he adheres to that which he is calling the people to.

- They believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the scholars of this time.

- They have been affected by the ways of the Soofiyyah, whose da'wah is widespread in the Indian sub-continent. For example:

- It is imperative for every member of the Jamaa'ah at-Tableegh to have a Shaykh to whom he makes bay'ah (oath of allegiance) to, and whoever was to die whilst not having made bay'ah, then he has died the death of those in pre-Islaam. And often is the case that the bay'ah takes place in a public gathering so as to encourage all present to do likewise and give them all an impression that they are all in this together as one group. And the same is done amongst the women also.

- Excessive love and respect is shown to the Shaykh to whom bay'ah has been given, as is excessive love shown to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet (sal-Allaahu `alayhe wa sallam).

- Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.

- Their being taught the names of the major personalities of the Soofiyyah such as 'Abdul-Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H., who wrote the book al-Mathnawee.

- They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.

- There are some members who claim to have adopted the thoughts of the Jamaa'ah an-Noor of Turkey.

- Their da'wah is based upon the arousal of interest and intimidation combined, and thereby causing emotive and affective feelings. They have, thereby managed to enlist in the name of eemaan, many who have immersed themselves into sins and desires, and have directed them to worship and remembrance.

- They do not speak about political issues, and discourage their members from getting involved in these problematic issues, criticising those who do get involved. They say that politics is to leave politics.

- They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and give da'wah, this being to such an extent that their members quite possibly have forgotten about the real meaning of jihaad in the path of Allaah.

- They are very lenient when it comes to narrating weak ahaadeeth.

- Their main points of reference appear to be the Qur.aan and the Sunnah, however, in terms of 'aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-continent, and that being the 'aqeedah of the Maatureediyyah upon the Hanafee madhhab.

- In the Arab lands they make a point of referring to Imaam an-Nawawee's Riyaadh as-Saaliheen, whereas in non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat Al-Sahabah), and this being full of incorrect information and weak ahaadeeth.

Their da'wah began in India, and then spread to Pakistan and Bangladesh, then later spreading to the rest of the Islaamic world, even in Arabia - such that they now have followers in Syria, Jordan, Palestine, Lebanon, Egypt, Sudan, Iraq and Saudi Arabia.

They also have followers in Europe, America, Asia and Africa.

Their worldwide headquarters is in Nizaamuddeen in Delhi, where they administer their da'wah affairs worldwide. Their headquarters in the western world is in Dewsbury, West Yorkshire, UK.

Further reading
al-Mawsoo'ah al-Harakiyyah - Fat.hee Yakun;
Jamaa'ah at-Tableegh, aqeedatuhaa wa afkaar mashaayikhihaa - Mian Muhammad Aslam al-Pakistaanee (research paper submitted to the Faculty of Sharee'ah at the Islaamic University of Madeenah in 1976 C.E.);
at-Tareeq ilaa Jamaa'ah al-Muslimeen - Husayn ibn Muhsin ibn 'Alee ibn Jaabir;
Mushkilaat ad-Da'wah wad-Daa'iyah - Fat.hee Yakun;
as-SIraaj al-Muneer - Dr. Taqqee ad-Deen al-Hilaalee;
ad-Da'wah al-Islaamiyyah fareedah Shar'iyyah wa daroorah bashariyyah - Dr. Saadiq Ameen;
Haqeeqatud-Da'wah ilaa Allaah Ta'aala wa maa ikhtassat bihi Jazeeratul-'Arab - Sa'd ibn 'Abdur-Rahmaan al-Husayn (introduction by Shaykh Saalih ibn Fowzaan);
Ra.yu aakhar fee Jamaa'ah at-Tableegh - Sa'd al-Husayn.