The Fiqh of Celebrations & Imitation (Tashabbuh)

The Fiqh of Celebrations & Imitation (Tashabbuh)

Shaykh Dr. Yasir Qadhi

"In the name of Allah, the Most Gracious, the Most Merciful."

Introduction

This is our last halaqa for the year 2018, continuing from the previous discussion on the reality of bid'ah. Today's topic focuses on celebrations, but to understand celebrations, we must link it to another topic: imitating the kuffar (التَّشَبُّهُ بِالْكُفَّارِ - tashabbuh bil kuffar).

One of the main reasons some scholars prohibit certain types of celebrations is because they link it to the issue of imitating the kuffar. They argue that because it is haram to imitate the kuffar, therefore celebrations become haram.

Understanding the Concept of Identity and Religious Practice

This topic is very sensitive, and some people get emotionally charged about it. They have firmly entrenched opinions and have linked their identity with making certain things haram. When someone suggests that maybe something is not haram, they feel as if their religious identity has been destroyed.

I ask you to set aside preconceived notions and listen with an open, iman-filled mind. I will quote evidences from the Qur'an and Sunnah, and explain that a very easy argument can be made to defend both positions.

Definition of Eid

The word Eid comes from the verb (عاد - 'ada) (to return). Eid signifies two things:

1. A regular return at a time interval
2. A congregation of people

So Eid is called Eid because it happens every year at the same time, and because people gather together. Our religious Eids occur regularly: Eid al-Fitr on the first of Shawwal, and Eid al-Adha on the tenth of Dhul-Hijjah.

(Sunan Abu Dawud)

We see the linguistic meaning in the famous hadith in Sunan Abu Dawood : "Don't make my grave an Eid." (Abu Dawood)

This doesn't mean a festival of happiness, but rather don't make it a regular place of visitation. Don't keep coming back (عاد يعود - 'ada ya'ud) to my grave and make it the goal, rather than the masjid or the house of Allah.

The Two Primary Eids in Islam

This is something agreed upon (مُجْمَعٌ عَلَيْهِ - mujm'un 'alayhi) with no ikhtilaf amongst scholars. Our Prophet ﷺ entered Medina in the first year of Hijrah and saw the people celebrating two days. He said: "Allah has substituted your two days for two better days: Eid al-Fitr and Eid al-Adha."

The Hadith of Buwana

In Abu Dawood and Musnad Ibn Ahmad, a man came to the Prophet ﷺ and said: "O Messenger of Allah, I made a vow to Allah to sacrifice a camel at a place called Buwana." Buwana is a small coastal village close to Yathrib on the Red Sea.

The Prophet ﷺ asked: "Was this place Buwana a place where there was an idol or an Eid of the Eids of Jahiliyyah?" The man said: "No." The Prophet ﷺ said: "In that case, fulfill your vow. Go and sacrifice the camel at Buwana."

The Statement of the Sahabi

Abdullah ibn Amr ibn al-'As said: "Whoever lives in the land of idolatry, builds his house in the land of idolatry, and celebrates their Nowruz and their festivals, he shall be resurrected with them."

This statement was made when Nowruz was a religious festival of Zoroastrianism. It had a clear religious element to it - it was the festival of Zoroastrianism.

Islamic Verdict on Celebrating Non-Islamic Festivals

Scholars who say one should not celebrate any festival other than Fitr and Adha give two primary reasons:

First Reason: Innovation (Bid'ah)

They argue that any festival other than the two Eids constitutes bid'ah in Islam. However, any festival done without the intention of getting Allah's reward cannot be called bid'ah. Bid'ah has to be in matters of religion.

Any non-religious festival cannot be argued as being bid'ah. Bid'ah can only occur when you do a festival thinking it is Islamic and expecting religious reward.

Second Reason: Imitating the Kuffar (Tashabbuh bil Kuffar)

This is where we need to pause and discuss the issue of imitating the kuffar in detail.

The Principle of Not Imitating the Kuffar

There are verses and hadiths that suggest some type of principle against imitation:

Quranic Evidence

"The Jews and Christians will never be fully content with you until you follow their millah." (Quran 2:120)

Some scholars argue that millah means anything related to their ways, lifestyle, and customs.

Hadith Evidence

(Abu Dawood)

The most explicit hadith is in Abu Dawood: "Whoever imitates a people shall be counted amongst them." (Abu Dawood)

This is the fundamental hadith about imitation.

Examples from the Sunnah

There are approximately twenty ahadith that specifically prohibit or allow things based on not imitating others:

1. Fasting on Muharram: When told the Jews fast one day, the Prophet ﷺ said he would fast two days to be different.
2. Beards and mustaches: "Be different from the Ahl al-Kitab, let your beards grow and trim your mustache."
3. Praying in shoes: "Be different from the Jews, they don't pray in their shoes, so you pray in your shoes."
4. Dyeing the beard: "Be different from the mushrikeen, dye your beard with henna (إصباغ - isbaagh)."

The Historical Context of These Rulings

All these ahadith came in the late Madani timeframe, not in Mecca or early Medina. Ibn Abbas narrates in Sahih Bukhari and Muslim that the Prophet ﷺ initially loved to agree with the Ahl al-Kitab in matters he was not prohibited from. When he migrated to Medina, he parted his hair like the Ahl al-Kitab did. Later in the Madani stage, he began to make mukhalifah (opposition).

This shows that intrinsically, imitation is not evil at all times and places. The switch occurred when Islam became dominant and powerful, establishing its own civilization. When Islam became its own civilization, Muslims should set the standard rather than follow other standards.

Ibn Taymiyyah's Position

The most thorough book on this topic is by Ibn Taymiyyah: اقتضاء الصراط المستقيم لمخالفة أصحاب الجحيم" (Iqtidha al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim) ("Following the Straight Path by Opposing the People of Hell).

Ibn Taymiyyah establishes a psychological and theoretical foundation arguing that tashabbuh is detrimental to one's iman. He says it's healthy for a community to be associated with people of truth and their own faith in every way possible.

However, Ibn Taymiyyah makes an important note: these laws are contextual. He states that at some times and places, tashabbuh with kuffar becomes permissible (mubah), recommended (mustahab), or even obligatory (wajib). For example, if a Muslim lives in dar al-kuffar and dressing differently would cause issues, it becomes mustahab to dress like the people.

Historical Context of Anti-Imitation Rulings

For most of Islamic history, Muslims lived in Muslim-majority lands ruled by Islam. The concept of Muslims living as a thriving minority in non-Muslim lands was very rare before modernity.

The issue of imitating the kuffar was brought to the forefront during colonization (beginning around 1780s-1790s). When colonizers invaded Muslim lands, the question arose: do you want to copy the invaders? What does it show about your self-respect (izzah) if you emulate those who have destroyed your civilization?

This context explains why scholars from different traditions - like Othmane dan Fodio (Maliki, Ash'ari, Qadiri Sufi) who wrote "تحذير أهل الإيمان من تشبه بأهل الكفار والعصيان" (Tahdhir Ahl al-Iman min Tashabbuh bi Ahl al-Kuffar wal-'Isyan) (Warning the People of Iman from Imitating the Kuffar and Disobedient), and the Deobandi school in India - all emphasized avoiding imitation of colonizers.

Four Principles of Tashabbuh

Based on textual and contextual analysis, we can derive four principles:

1. Religious Rituals and Festivals

The primary prohibition deals with rites of worship and religious festivals. Any ritual or worship unique to another religion is haram by default. If done thinking Allah will reward it, it becomes both haram and bid'ah.

2. Uniqueness to a Particular Faith or Civilization

Tashabbuh can only occur with something unique and specific to a particular faith or civilization, not when it's generic to large groups of mankind. Examples include cuisine, technology, or mechanisms adopted by different civilizations.

3. Intentional Imitation

The Prophet ﷺ accepted Salman's suggestion to build a ditch (Persian strategy) and wore a ring with a stamp for correspondence (common diplomatic practice).

There is no tashabbuh without intention. The word تشبه (tashabbuh) implies intentional effort, unlike تشابه (tashabuh) which means natural similarity. Ibn Abidin mentions that tashabbuh is only makruh when the issue itself is blameworthy and when there's intention to imitate.

4. Contemporary Context

That which is no longer unique to non-Muslims is no longer haram to imitate. Classical scholars understood that something might be tashabbuh in one time or place but not in another.

Examples:

• The tayalisa cap was once forbidden because only Jews wore it, but Ibn Hajar noted it became permissible when Muslims also adopted it
• Turbans with tahniq (tail under the beard) were once required, but later became optional as styles diversified

Application to Modern Times

The Prophet ﷺ dressed according to his people's customs. Ibn Qayyim mentions that the default sunnah is wearing the clothes of one's people as long as it's halal.

Today, pants and shirts are no longer unique to one civilization. In 1750 Mughal India, yes they were, but times have changed. There's no inferiority complex anymore - we dress this way because it's how we dress, not because we're imitating anyone specific.

When Religious Rituals Become Cultural Customs

What if something that used to be from the religion of non-Muslims slowly became cultural rather than religious? Two schools of thought exist:

Position 1: Go back to the origin - if the origin was pagan, it remains pagan regardless of current perception.

Position 2: Look at current lived reality and intention (niyyah). The hadith of Buwana supports this - the Prophet ﷺ asked: "Do you find something of jahiliyyah still in your heart regarding Buwana?" When the man said no, the Prophet ﷺ said: "Then go."

Most scholars beyond one particular strand follow the second position. If people don't view something as ritual and see it as custom, we treat it as custom regardless of origin.

Example: Mehndi celebrations have Vedic Hindu origins (sun worship), but today even the most practicing Muslims from all schools participate because it has lost its ritual meaning and become purely cultural.

Summary of Tashabbuh Rules

Tashabbuh that is haram only applies in two scenarios:

1. Religious rituals unique to a religion (wearing crosses, going to churches/synagogues for worship, etc.)
2. When a Muslim intentionally abandons his culture to feel pride in another civilization due to inferiority complex

There's no tashabbuh when dressing like your own people (as the Prophet ﷺ was Arab and dressed like Arabs, as we are Americans/British/etc. and dress accordingly).

Types of Celebrations

1. Personal and Private Celebrations

Any celebration that is personal, private, non-communal, and non-religious is neutral in Islamic law. The Shari'ah did not dictate when you can be happy or throw parties.

Birthdays and anniversaries: There's nothing in Shari'ah to forbid them. They cannot be bid'ah because there's no religious intention. They cannot be tashabbuh because they're done by large groups transcending any civilization.

Common objections and responses:

• "It's bid'ah" - No, because there's no expectation of religious reward
• "It's tashabbuh" - No, because it's generic across civilizations
• "The origin is pagan" - Origins don't matter if current practice has no pagan understanding
• "There's haram mixing/drinking" - Keep it halal; don't prohibit something because of separate haram elements
• "It's wasteful (israf)" - Apply this standard consistently to all spending

Birthdays are halal because there's nothing to make them haram. The default is that everything is halal until proven otherwise.

Certain celebrations can achieve positive Shari'ah goals like increasing love between families. Celebrating anniversaries is actually recommended as it strengthens marital bonds.

2. Communal Non-Religious Celebrations

National secular days like Fourth of July. Some scholars say these are haram, others say makruh, others say mubah. The hadith about Allah giving two better days doesn't indicate absolute prohibition (tahreem) - it speaks of substitution regarding religious festivals specifically.

Verdict: Somewhere between makruh and mubah, but definitely not haram.

3. Uniquely Religious Celebrations

Clear prohibition - we don't celebrate Diwali, Christmas (as religious festivals), or bring religious symbols into our homes. This is haram.

4. Mixed Celebrations

Some celebrations fall between categories, like Halloween, which has religious connotations for some but is secular for most. These require case-by-case analysis based on context and how people perceive them.

Attending Celebrations

Much easier since you're witnessing, not instituting:

• Personal/private celebrations: Nothing wrong with attending birthday parties (unless separate haram activities occur)
• Religious festivals: Generally should be avoided, especially at holy sites or during rituals
• Family events: Converts may attend family gatherings on religious holidays without participating in rituals (AMJA fatwa)
• Office celebrations: Usually generic workplace events that happen to coincide with holidays - no religious element involved

Imam Ahmad said about witnessing Christian celebrations: "If they're in the marketplace and don't go to the church, I don't see a problem with that."

Congratulating Others on Their Celebrations

No explicit Quranic or Sunnah prohibition. Ibn al-Qayyim strongly discouraged it, viewing religious celebrations as shirk, but this represents one scholarly opinion.

Many scholars distinguish between:

1. Believing in/celebrating another god (shirk)
2. Celebrating that god (wrong)
3. Wishing someone well on their celebration (doesn't necessarily endorse the first two)

They note that non-Muslims wish us "Happy Eid" without compromising their own faith - they understand it as a generic well-wish.

Recommendation: Use generic greetings to avoid scholarly disagreement. Instead of "Merry Christmas," say "God bless you," "Happy holidays," or similar generic well-wishes.

Ibn Abbas said: "If Fir'aun said to me 'Barakallahu fik,' I would respond 'Wa barakallahu fik.'" Making dua for someone's general wellbeing is permissible.

Accepting Gifts During Their Celebrations

The Sahabi Ali was gifted faloodaj on Nowruz and said: "May every day be your Nowruz" (showing appreciation for the gift).

Aisha was asked about Zoroastrian neighbors giving gifts on their Eid. She said: "Anything they sacrificed on that day, do not eat, but you may eat of their fruits and plants." The restriction was because Zoroastrians aren't Ahl al-Kitab, not because of the holiday itself.

Abu Burda al-Aslami gave the same ruling when living among Zoroastrians.

Therefore, anything generically halal that they gift us may be accepted, and we may reciprocate.

Conclusion

Some scholars, in their sincere desire to protect Islam, have made certain things haram that lack strong basis for prohibition. What is truly haram are uniquely religious festivals meant to venerate other gods.

However:

• Witnessing celebrations third-hand is halal
• Receiving halal gifts on such days is halal
• Giving generic greetings is permissible (specific greetings are best avoided)
• Personal, private celebrations have no Shari'ah prohibition - they default to halal

The Shari'ah didn't come to dictate personal, private celebrations. These remain between the individual and Allah, with the default ruling being permissibility until proven otherwise.