Most People Have No Valuation for the Religion and As a Result, They Fall into Such Mistakes

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Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] answered when he was asked about the ruling on celebrating the festivals of the Kuffaar:

All Praises are for Allaah.

It is not permissible for the Muslims to imitate the Kuffar in the slightest, neither in their festivals, or their food (that are specific to them or their religion), or their clothes, or the type of incense they use (i.e. the ones they use for their acts of worship), or anything that is connected to their lifestyles or acts of worship etc. It is not permissible to imitate them in having gatherings like them or in the way they give gifts, nor is it permissible to aid them in any of this.

It is not permissible to let our children play with the toys that are specific to them and their festivals, nor is it permissible to adorn oneself the way they do on the days of their festivals.

In general terms, it is not permissible to use what they use or imitate them in things that are specific to their festivals; rather the days of their festivals for the Muslims are mere normal days. There is nothing specific about the days of their festivals…

What has been mentioned here, all the scholars (i.e. that include all the different schools of thought) are all agreed upon. Rather, some of the scholars even held the opinion that those who celebrate the festivals of the Kuffaar have committed an act of Kufr (disbelief which may take one outside of al-Islaam). They held this opinion based on the argument that those who celebrate these festivals are in fact honouring the symbols of Kufr (beliefs that are disbelief in al-Islaam).

Some of the scholars held the opinion that those who slaughter an animal on the days of their festivals, is like someone who slaughtered swine.

‘Abdullah bin ‘Amr bin ‘Aas (May Allaah be Pleased with him) said, “Whoever lives in the lands of the Kuffaar (i.e. happy to live with them) and celebrates their festivals, then they have imitated them, until if they die in that state then they will be raised with them on the Day of Judgement”.

It is narrated in Sunnan Aboo Dawood that a man swore a vow to slaughter a camel in a place called Bawaanah, so he came and asked the Messenger of Allaah (Peace and Blessings of Allaah be upon him) if he should fulfil his vow. The Prophet (Peace and Blessings of Allaah be upon him) asked if there were idols there being worshipped in times of Jaahilliyyah (i.e. the days of pre-Islaamic ignorance). The man responded in the negative and then the Prophet (Peace and Blessings of Allaah be upon him) asked if it was a place where their festivals were celebrated. The man responded in the negative once again. So then the Prophet (Peace and Blessings of Allaah be upon him) responded to him by saying, “Then fulfil your vow because your vow doesn’t involve any form of disobedience to Allaah.”

So here the Prophet (Peace and Blessings of Allaah be upon him) didn’t permit this man to do the slaughtering in a place where the festivals of the Kuffaar is celebrated, despite the fact that fulfilling vows in al-Islaam is an obligation. So we understand from this, that if this was a place where the Kuffaar celebrated their festivals it would not be permissible to go there, then how about taking part in celebrating them? 

Moreover, the Leader of the Believers, ‘Umar bin al-Khattaab (May Allaah be Pleased with him) placed a condition on the Kuffaar whilst they were living under his leadership that they were not allowed to openly celebrate their festivals. This also came with agreement of the rest of the Companions (May Allaah be Pleased with them all) and the scholars of al-Islaam. They were allowed to celebrate them privately in their quarters. So how about if the Muslims themselves celebrate them openly?

To the extent that ‘Umar bin al-Khattaab (May Allaah be Pleased with him) said, “Do not learn their languages which are foreign to us, do not enter the temples of the Mushriks on the days of their festivals because divine anger is upon them.”[1]

If one goes to their festivals only to spectate, then this is also prohibited, this is because the divine anger is upon them. So if spectating alone is sinful, then how about those who join in with the celebrations on which the Anger of Allaah is upon?

The symbols of their religion being established!?

Many from the Salaf have been reported in saying about the Statement of Allaah, the Most High:

“And those who do not witness falsehood” [al-Furqaan 25:72]

False witness referring to the festivals of the Kuffaar; so if this refers to witnessing alone and without actually doing anything, then how about those who join in their celebrations? What is the case for those who do actions which are specific to them?

It is narrated that the Prophet (Peace and Blessings of Allaah be upon him) said in a report that has been collected in the Musnad and the Books of the Sunnan that he said, “Whoever imitates a people then he is from them”.  In another narration with a different wording, “Those who imitate other than us are not from us” and this wording is good (Jayyid) in its authenticity.

So if this is the ruling on those who imitate them, even in that is something customarily and not religious (i.e. clothing and the likes), then how about those who imitate them in celebrating their festivals (i.e. all festivals have some religious pretence to them)?

[Majmoo’ al-Fataawaa (25/329) and al-Faataawa al-Kubraa (2/487)]

Shaykh ‘Abdul-‘Azeez bin Baaz [May Allaah have Mercy on him] said on talking about celebrating the festivals of the Kuffaar:

All of these are despicable and all are innovated practices (into the religion). All of them involve imitating the enemies of Allaah. It is not permissible to celebrate them whatsoever. This prohibition is also a means of blocking vices which could lead to even more destructive innovated practices. However, some people, who have been granted great favours in abundance (i.e. given wealth), have gathered a lot of wealth but they don’t know how to spend it. They have not been guided to spend their wealth in ways that is obeying Allaah; such as building and maintaining Masaajid or supporting the poor and needy, rather they end up wasting their wealth on celebrating such festivals and imitating the Kuffaar.

http://www.binbaz.org.sa/mat/9995

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said when asked about celebrating the festivals of the Kuffaar:

Congratulating the Kuffaar on Christmas or any other festivals they may have is Haraam with the agreement of the scholars (i.e. all schools of thought). This is what has been mentioned by Ibn al-Qayyim (May Allaah have Mercy on him) in his book Ahkaam ahl adh-Dhimmah. In which he said:

As for congratulating the Kuffaar when they are celebrating their festivals is Haraam with the agreement of scholars, such as one who joins in their celebrations and fasts when they fast. Those who congratulate them on their festivals by saying ‘happy festival‘ and the likes, then this person is sinful if he hasn’t fallen into Kufr.

Those who congratulate them on their festivals is one the same level of severity of those who prostrate to the cross, rather it is even worse in sin with Allaah. It is even a greater sin that drinking alcohol or murder or committing illegal sexual intercourse.

Most people have no valuation for the religion and as a result, they fall into such mistakes. They don’t even know the severity of their sin. So now we know that celebrating their festivals is a sin or an innovation or it could even be Kufr, all of which makes the person susceptible to the Wrath and Anger of Allaah. End quote.

As he has mentioned, celebrating their festivals is Haraam because it involves agreeing with their false beliefs of Kufr, and showing pleasure for their false beliefs, and if a person is happy with their beliefs then this is Kufr, in and of itself.

However, it is not permitted for the Muslim to be pleased with the symbols of Kufr and he is prohibited from this. This is because Allaah, the Most High, is not Pleased with it, as He, the Most High, says:

“If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves” [az-Zumar 39:7]

And,

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maaidah 5:3]

So congratulating them is Haraam, whether it be a disbeliever someone may know or may work with.

If they were to join us in celebrating our festivals or congratulate us on them, then we would not accept this either, because they have nothing to do with our festivals. This is because Allaah, the Most High, is not Pleased with their festivals, either because they are innovated into their religions or it could be that it remains to be legislated practice. However, even if they celebrate a festival which correct according to their texts, then we say that their religion has been abrogated (and Allaah is not Pleased with them following this either). Allaah has Sent Muhammad (Peace and Blessings of Allaah be upon him) with the religion of al-Islaam to all of creation, as He said:

“And whoever desires other than Islaam as religion – never will it be accepted from him, and he, is the Hereafter, will be among the losers.”[aal-‘Imraan 3:85]

From this aspect, the Muslim is not allowed to respond to their festivals by congratulating them, this is because the issue is greater than mere greetings, rather it includes being involved in their practices.

…

May Allaah give Honour to the Muslims and their religion, and Provide them with steadfastness on it, and help them and aid them against their enemies, surely He is Qawee (all-Powerful) ‘Azeez (all-Mighty).

[Majmoo’ al-Faatwaa Ibn ‘Uthaymeen (2/44)]

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[1] The Messenger of Allaah (Peace and Blessings of Allaah be upon him) said, “Surely, Allaah has put the truth on his tongue and placed it on his heart (about ’Umar bin al-Khattab al-‘Adawee).“ Ibn ‘Umar (May Allaah be Pleased with him) said, “There was never a new issue that effected the people except that ‘Umar had a say in it and that the Quraan would be revealed confirming the view of ‘Umar.” [Narrated by at-Tirmidhee (3682) and classed as authentic by al-Albaanee] 

Winter: Ruling on Covering Ones Mouth and Head in Prayer because of the Temperature

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It says in Mawsoo’ah al-Fiqhiyyah (28/102):

It is narrated that Aboo Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] forbade (i.e. it is disliked or Makrooh) people from covering their mouths during the prayer.

[Narrated by Aboo Dawood (643); at-Tirmidhee (378); al-Haakim (1/253) who classed it as Saheeh and adh-Dhahabee agreed with him. It was classed as Hasan by al-Albaanee in Saheeh al-Jaami’ (6883)]

The Maalikiyyah stated that the covering means that one covers his lower lip (and more).

The Shaafi’ees stated that it refers to covering the whole of ones’ mouth.

The Hanbalees stated that the covering of ones’ mouth means that it is disliked to cover ones mouth and nose at the same time. The woman is like the man in this regard (so for this reason it is disliked for a woman to cover her face during as-Salaat without reason). Covering ones mouth is disliked just like it is disliked for one to roll up the sleeves and to be distracted by it (during the prayer). 

The Prophet [Peace and Blessings of Allaah be upon him] said, “I have been Commanded to prostrate on seven bones and I do not tuck in my clothes or my hair.”

The Hanbalees are even stricter on the issue of one covering his head during the prayer. They stated that a man praying without a hat out of laziness is disliked but if one intends to uncover his head during his prayer to show humility, then this is permitted[1]. They opined that if the mans’ hat falls off during the prayer, then ti is better that he puts it back on (during the prayer), unless if it keeps falling off then he should leave it because it will be a cause of distraction.

The Hanbalees said that is heavily disliked to pray in a garment that is inferior (to his other clothes) or in ones’ work clothes, if he is able to avoid praying in them.

The Hanbalees also stated that it is extremely disliked to wear a wrapping, like that of a handkerchief, over ones’ head. Likewise, it is heavily disliked for one to wear a wrapping around his head without anything covering the middle of his head (this is known as ‘Itijaar). They stated this because the Prophet [Peace and Blessings of Allaah be upon him] forbade ‘Itijaar during the Salaah.

It is stated that ‘Itijaar also refers to one covering his head so that it falls over his face and covers his nose.

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[1] Ibn al-Qayyim said in his poem al-Meemiyyah (verse 28):

They have exposed their heads out of humility

Out of humility for the One they are facing and submitting to

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said in explanation, “They expose their heads during the Ihraam out of humility to Allaah, the Exalted and the Glorified. This is something well known until our times today; that a person, if he wants to show respect and humility towards another person, they take off their head-wear. Soldiers take off their head-wear when they are presented in front of someone they want to respect and honour. Likewise, the Soofees take of their head-wear when they are in front of their scholars, those who are presumed to be from the friends of Allaah. However, taking off ones head-wear to show respect to a person one may meet is from the customs of the people (thus it has no Islaamic ruling to it). The one who has humility to Allaah, the Glorified and the Exalted, means that they submit and are humble towards Him, as He, the Most High, says: “And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allah, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day)” [Taa-haa 20:11]. It is almost impossible to find someone from those who have been prevented to have humility and submissiveness with Allaah, that they uncover their heads out of humility to Allaah, the Glorified and the Exalted (i.e. they find it difficult to show humility and submissiveness to Allaah). If it wasn't for the fact that the whole of the woman is sacred for one to look at (‘Awrah) then it would be upon her to uncover her head out of honour to Allaah as well, however she (totally) remains an ‘Awrah (covered) for men thus she must remain covered. End quote. [Sharh al-Qaseedah al-Meemiyyah (pg. 25)]

It is Permissible to Wipe over the Headscarf [Khimaar]

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It says in Mawsoo’ah al-Fiqhiyyah (39/269):

Issue: Wiping over the Head Scarf (for women that passes under her chin).

The Hanafees and a view from the two views of the Hanablees are of the opinion that it is not permissible for woman to wipe over her headscarf.

They based on this view on the narration of A’aishah [May Allaah be Pleased with her] who wiped her head from within her clothes and she said, “This is what the Messenger of Allaah [Peace and Blessings of Allaah be upon him] ordered me to do.”

This is also the view of Nakah’ee, Hammaad bin Abee Sulaymaan, Awzaa’ee, Sa’eed bin ‘Abdul-‘Azeez (from the Salaf).  They argued that she is wearing the headscarf on her head so it is not permissible for her to wipe over her headscarf because this is a barrier so it is not sufficient to wipe over the headscarf. It is similar to the hat worn by the man, the scholars didn't differ that he is not permitted to wipe over it.

Ibn Qudaamah said in al-Mughnee:

We know of no difference of opinion, that it is a barrier and there is no difficulty in her removing her headscarf (then she must remove it). However, if she is wearing a thin headscarf a water can seep through it to her hair, then the Hanafees permitted it in this case because the objective has been attained.

The Hanbalees are of the view (from the correct view from their Madhab) is that it is permissible for a woman to wipe over her headscarf as long as she it passes under her chin [known as a Khimaar]. This is because of the narration of Umm Salamah [May Allaah be Pleased with her] who used to wipe over her Khimaar. 

It is narrated that the Prophet [Peace and Blessings of Allaah be upon him] commanded that the Khuffayn (leather slipper or socks) and the Khimaar be wiped over. So, as it is worn on the head and if it is difficult for her to remove it her headscarf then she is permitted to wipe over her headscarf. End Quote.

The Ruling of Praying in Gloves for Men

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Question: During the winter, when we experience extreme coldness in our hands, is it permissible for me to wear woolen gloves on my hands and pray wearing them. By doing this, does this nullify doing Sujood on the seven bones, from them are the hands?

Answer: There is no harm in this. It is like one wearing socks on his feet, so there is no harm in this, all Praises are for Allaah. If you wore gloves on your hands so that they stay warm or you wrapped your hands in your Ghutrah or Shemagh (different types of head scarves worn by men) or the likes, or you wrapped your hands in your Bisht (overcoat) and then your prostrated in this scenario, then there is no problem with this as the matter is broad. All Praises are for Allaah, the Companions [May Alaah be Pleased with them and they Pleased with him], when the weather got intense with heat, they used to prostrate on their clothes (that they were wearing).

http://www.binbaz.org.sa/mat/14892

Seek Dua’a when it Rains because the Dua’a whilst it Rains is Not Rejected

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It is narrated that Makhool narrated that some of the Companions [May Allaah be Pleased with him] narrated that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said, “Seek an answer to your supplications when you meet the enemy, when the Salaat is being established (i.e. between the Athaan and the Iqaamah) and when it is raining.”

[al-Bayhaqee in al-Ma’rifah (3/105), ash-Shaafi’ee in al-Umm (1/253) and al-Albaanee in Silsilah as-Saheehah (1469) classed it as Hasan]

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] discussed the issue of times and places when supplication is accepted. He said:

Are there specific times and places, such as the grave of a prophet, when supplication is accepted? There is no doubt that the Dua’a in certain times are accepted as opposed to other times…

So it is recommended to supplicate whilst it rains, the point in which two armies meet, the time between the Athaan and the Iqaamah, at the end of the Salaat, whilst in Sujood, whilst fasting, whilst travelling, whilst being oppressed and the likes. All of these are examples where the Ahaadeeth have established times in which the supplication is accepted in the books of Saheehs and Sunnan (i.e. collections of Ahaadeeth)…

End quote. [Majmoo al-Fataawaa (27/129)]

The Parable of Rain with Guidance and Knowledge

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17. He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood . Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).

[Surah ar-Ra’ad 13:17]

Al-‘Allaamah Taahir bin ‘Aashoor [May Allaah have Mercy on him] said in his Tafseer:

Continuing on from affirmation of Allaah’s Lordship (in the Aayaat that proceeded this one), here we have a rebuke on the Mushriks, that they don’t benefit from the guidance because of the characteristics they possess. As a result, their hearts are sealed, unlike the believers, their hearts are penetrated with the Quraan.

The reproach in this Aayah comes with an example being drawn, a comparison between the two parties. A party profiting from what the Quraan contains in contrast to the other being severely disadvantaged by it.

This parable is brought in a context which acts as a direct comparison between these two states, thus it is acts as an admonition and a reminder for the purpose: 

“Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).”

The resemblance of the Quraan being revealed and sent down being similar to rain being sent down from the clouds is a comparison to that which brings about life. The Quraan is heard by people whilst the rain transcends the valleys and the various directions on the earth, everyone from the creation benefiting from the water that brings about nourishment. However, the rain is sent with goodness but it also produces froth that appears on top of water that has settled. So the comparison being drawn here is from that which benefits and that which comes and goes without any real cause. The pure water settles and continues to be a source of goodness for the creation, whereas the foam on top of the water, comes and goes, is unsettled and doesn’t bring any benefit.

In the same context, the revelation of the Aayaat of the Quraan is also drawn here. The Quraan benefits and nourishes the Eemaan that is present in the hearts and it instills strength in their faith and their deeds.

However, just like water that doesn’t settle, the rain water can also pass people without the people benefitting from the water that the rain has brought. Likewise, the Aayaat of the Quraan can be recited to people and they pass these people just like this rain water, not settling and not benefitting them in the slightest. Either rejecting it or being negligent in understanding it. To a worse extent, the Aayaat of the Quraan could enter the hearts of a group of people and it only increases them in doubts and rejection. Just like Allaah, the Most High says:

“So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah” [Aal-‘Imraan 3:7]

The simile of all of this is that the rain descends and it spreads throughout the land, through the valleys, on the hilltops, passing through the mountains etc. with each of these places differing in the degree of water they receive. Furthermore, the water by itself, separates itself from what is beneficial and what is not; what is beneficial seeps into the earth and is a source of nourishment whereas the foam and froth from the water is left aside as it has no benefit.

Once one understands this parable they will also come to realise that this process and its description has stages, the water descends and then it spreads, then it settles etc. The benefit behind this is that the person who understands this will also understand that this process (and what is similar to it given in the parable) requires stages (i.e. one must seek to improve in Eemaan and understanding).

This simile has also been given by the Prophet [Peace and Blessings of Allaah be Upon him] in Tafseer of this Aayah where he said in the Hadeeth:

The likening of what Allaah has sent me with from guidance and knowledge is like the rain that pours down on the land. Some of the rain is pure and the earth accepts it and as a result the earth produces much vegetation. The water settles on the earth and Allaah Causes it to be beneficial for the people so that they may drink and use it for agriculture. 

The rain also pours down on another piece of land. The water doesn’t soak into the land nor does it produce any vegetation.

The first one is like the example of those who are given understanding of the religion, Allaah Causes them to benefit with what I was sent with, so they learn it and teach it.

As for the second parable then this is for a group of people who don’t want to understand the religion and don’t practice it. They don’t accept the Guidance of Allaah with what I have been sent with.

…

In this example there is an illustration for those who benefit themselves and others, just like gold and silver that comes from earth. In contrast to foam that the water brings, it is dirty and doesn’t have any good in it and doesn’t bring about any goodness.

[A summary taken from at-Tahreer wa at-Tanweer (14/116-120)]