Dialogue with the People of the Book and Exchange of Good Will on Holy Days

by yusuf al qaradawi

God most high has revealed in chapter Mumtahana of the Qur’an two explicit verses which could be considered as the basis for the relationship between Muslims and non-Muslims. These verses are plain and clear. God says:

God does not forbid you as regards those who do not make war against you on account of your religion, nor drive you away from your homeland, that you should be kind to them, and act towards them with full equity. Surely God loves those who act equitably. God only forbids you from taking as confidants and guardians those who make war against you on account of your religion and drive you away from your homeland, or support others to drive you away. Whoever takes them for confidants and guardians, such are the wrongdoers. (Mumtahana 60:8-9)

Non-Muslims who are at peace with Muslims and do not fight them for reasons of faith and do not drive them from their homes, then God has not forbidden Muslims from treating them kindly and justly, for God loves those who are just. The Arabic word qist means justice, that is, to give to each according to his right. As for kindness (al birr), this exceeds justice, for it is the act of doing good (ihsan), meaning that you give somebody their right or more than their right. Kindness (al birr) is to take what is your right and to forgo something that it is your right to take.

Indeed, God chose to use the same word to express the greatest right after the rights of God in Islam, namely the rights of parents: the kindness due to parents (birrul walidain). God Almighty has commanded us to be kind to our parents. Likewise God has not prevented us from being kind to non-Muslims. A part of kindness is to be able to co-exist, and a part of co-existence is to offer greetings to others on their holidays, as they greet you on yours. Hence, this stems from kindness and co-existence, two things which God has not prevented us from doing, especially in the case of Christians with whom we associate. If that person is a neighbor, then there are rights due to neighbors, even if your neighbor wrongs you or is a disbeliever.

Once, in one of the festivals, Abdullah bin Omar said to his servant: “Don’t forget our Jewish neighbor when you slaughter a sheep, or a similar action.” Each time he entered or left the house he would repeat the saying, “Don’t forget our Jewish neighbor.” The servant replied: “Truly you have exceeded in your exhortations concerning this Jew.” To which he replied: “Indeed, I heard the Prophet—may God bless him and grant him peace—say: “The Angel Gabriel kept exhorting me with regard to (the rights of) neighbors until I thought that he would give them the right to inherit.” Thus, it is clear that neighbors have rights over us.

Respond a greeting with a better greeting

A fellow student has rights over you. If you are at school or in university, maybe there is a classmate who sits next to you, or for those students who are studying in European countries or other non-Muslim countries, you study with students, professors, or supervisors from other religious backgrounds; should a Muslim treat such people coldly, with a lack of sensitivity, ignoring the religious holiday of their fellow students, not offering any holiday greeting to the person who is celebrating in the customary manner?

I believe that Islam does not prevent or forbid this courtesy, particularly when others offer us this same courtesy on our holidays. Indeed God Almighty says:

If you are greeted with a greeting, respond with a better greeting or return it (with the same one). (Nisa 4:86)

Once, a Zoroastrian man passed by Ibn ‘Abbas and said to him: “Peace be upon you!” to which he replied with the words: “And upon you be peace and the mercy of God!” Some of his comrades questioned him saying: “You say to him (and the mercy of God?” He replied: “Does he not live through the mercy of God?”

Greeting Christians at Christmas Time

There is no harm in Muslims expressing congratulations to their Christian neighbor, colleague, or relation, especially when we know that Islam elevated the relationship with the People of the Book to the extent that it permitted inter-marriage. This is the peak of tolerance to which no other religion has reached. Christianity does not permit a Christian man to marry other than a Christian woman and Judaism does not permit a Jewish man to marry other than a Jewish woman.

. . . And (lawful to you) are, in wedlock, chaste women from among the believers and chaste women from among those who were given the Book before… (Maida 5:5)

This means that the mother of a Muslim can be a non-Muslim. Supposing a person is Muslim and his mother is Christian, is it permissible for him not to wish his mother happiness on this occasion? This relationship of marriage would imply that the grandfather of the children of such a marriage would be Christian and likewise the children’s grandmother, their maternal aunts and uncles and cousins would all be Christian. In this situation, we find that there are mutual ties of kinship that carry rights, for blood relatives have prior rights over each other in the Book of God, so how then is it not permitted for a Muslim to show kindness to their relations by wishing them a happy and blessed holiday?!

I am aware that Ibn Taimiyya took a hard line concerning these occasions and he stated that a Muslim should not greet non-Muslims on the occasion of their religious holidays on the grounds that this implies acceptance of their religion, beliefs, and rites. However, I do not consider his opinion on this matter to be sound. Just because a Muslim wishes a Christian a happy Christmas or Easter, this does not mean that they are accepting their creed or declaring it to be sound; that is another matter altogether. Greeting someone on a holiday does not necessitate accepting their creed. This is why this form of relating to one another is permitted as long as there are relationships that require such co-existence. This is how such matters should be handled.

Muslims believe in Jesus, peace be upon him, and the Gospel; they also believe in the Torah and all the prophets, just as God Almighty has said:

We make no distinction between any of His Messengers (in believing in them). (Baqara 2:285)

We make no distinction between any of them (in believing), and we are those who have been submitted to Him wholly. (Baqara 2:136)

Indeed, the faith of a Muslim believer is unacceptable unless they believe in all the Books of God and all of His prophets; that is to say, unless they believe in every book He revealed and in every prophet He sent. Thus, Islam considers any person who does not fulfill this tenet to be a disbeliever.

(For there are) those (deserving punishment,) who disbelieve in God (by not recognizing Him at all or as He should be) and His Messengers (by denying Messengership or some of the Messengers), and who seek to make a distinction between God and His Messengers (by claiming belief in God but denying the Messengership or some of the Messengers), and say, “We believe in some and deny others,” seeking to take a way in between. Such are those who are the unbelievers in truth, and We have prepared for the unbelievers a shameful, humiliating punishment. (Nisa 4:150-1)

Therefore, Muslims have to believe in all the prophets, and whoever rejects one of the prophets or messengers has rejected all of prophets. We can see this in chapter Shu‘ara of the Qur’an where it is stated that: “The people of Noah rejected the messengers” “The (people of) ‘Ad rejected the messengers” “The (people of) Thamud rejected the messengers.” Here the plural is used, although in actual fact they only rejected one messenger. However, the rejection of one messenger implies the rejection of all the messengers.

Tolerance has been established with non-Muslims

The difference between people regarding their religions is in accordance with God’s will and His will is connected to His wisdom.

If your Lord had so willed (without granting humanity free will,) He would have made all humankind one single community (with the same faith, worldview, and way of thinking and life). But (based on their free choice,) they never cease following paths divergent from the Straight Way, save those on whom your Lord has special mercy (and guides to the Straight Way because of certain merits they have) This is the line followed by humankind that God has created with special disposition. (Hud 11:118-119)

The verse clearly suggests that God granted humanity a mind and a will that meant that He left them with the freedom to choose the religion they wish. Furthermore, if He had wanted to unite them in one religion He would have made them like the angels who are created for faith and obedience. However, he created them with minds and differing wills and as a result there are different religions. This is all according to the will of God.

The second point with regard to Islamic tolerance and the reason behind this tolerance is that the reckoning for disbelief and error will not be administered in this life. Rather, the appointed time for this is in the Hereafter, just as God has said:

If they argue with you, say only: “God knows well what you are doing, (To me is accounted my deeds, and to you, your deeds. You are quit of all that I do, and I am quit of all that you do.)” (Hajj 22:68)

God is our Lord and your Lord. To us are accounted our deeds, and to you, your deeds. Let there be no contention between you and us: God will bring us all together and settle the matter between you and us. To Him is the homecoming.” (Shura 42:15)

Thus, in the Hereafter God brings to account the misguided for their error and the righteous for their guidance.

The third point is that Islam respects the humanity of each person, disregarding religion. For this reason Bukhari narrated from Jabir that when a funeral procession carrying the bier of the deceased passed by the Prophet—may God bless him and grant him peace—he stood for it (out of respect). They said to him, “O Messenger of God, it is a Jewish funeral,” to which he replied: “Is it not a soul.” This implies that every human soul has sanctity, even if the deceased in question be a non-Muslim. What an admirable gesture and a beautiful explanation!

Islam brought justice for all people, not only for Muslims. God Almighty says:

…never let your detestation for a people move you to commit the sin of deviating from justice. Be just: this is nearer and more suited to piety.. (Maida 5:8)

A Muslim should deal with all of humanity by understanding these meanings and these principles, treating both those who disagree and those who agree with them cordially. This is why Muslims should continue to maintain a dialogue with the People of the Book. God says:

Do not argue with those who were given the Book save in the best way possible, unless it be those of them who are given to wrongdoing and therefore not accessible to friendly argument. Say to them: “We believe in what has been sent down to us and what was sent down to you, and your God and our God is one and the same. We are Muslims wholly submitted to Him. (Ankabut 29:46)

The Qur’an commands us to mention that which unites us and things which we share in common. We should focus on points of agreement and not points of difference. We say: we and you stand on one and the same Earth. We all believe in God, we believe in the Hereafter, we believe in worshipping and serving God, and we believe in moral values.

Non-Muslims living under Muslim protection

Islam taught the practice of tolerance toward the People of the Book in general and toward the people of dhimma (non-Muslims living under Muslim protection) in particular. The “people of dhimma” refers to those who live in Muslim lands. In Islamic jurisprudence such people are called “people of the house of Islam” (ahl al-dar al-Islam), while nowadays we would use the term “citizens”; that is, non-Muslim citizens. They share the same rights and duties as Muslims except those that pertain to religious differences. Just as we have no right to impose our religious duties upon them, we do not tolerate them to confront us in the expression of our religious duties. This is what Islam asks of us. I told some of them, especially Christian Arabs: “You are not Muslim by creed and religion, but you are Muslim in your culture and civilization. Indeed, the Coptic leader, Mukrim ‘Abid in his time as one of the heads of the Coptic Church in Egypt said: “I am a Christian by religion, but a Muslim by country.” What he meant was that he lives in a land belonging to Daril Islam. So, he regards himself as Muslim in his homeland and country. In these terms he is Muslim; that is culturally he is a Muslim. This is what I wish Muslims to know concerning a matter that has been the cause of much confusion, causing some to take up a position on the extreme right and others on the extreme left. But goodness, all goodness is in the middle way.

We have made you a community of the middle-way, so that you may be witnesses (to the truth) for the people and on behalf of them concerning the ways they follow, and that the (most noble) Messenger may be a witness for you and on your behalf. (Baqara 2:143)

In the same way I didn’t say that Rashid al Gannushi should announce that he is supporting Kilafa (He can implement the Khilafa silently and step by step) but when someone asks him whether he is against the Khilafa? He can never say that he is against the khilafa. Because that is a word of Kufr. He is rejecting the rule of Allah.
“Thereupon we sent Shari’ah to rule and judge by so do not follow the inclinations of the ignorant.” (al-Jathiyah)

Just reflect on it; Rasul Allah (sal Allahu `alayhi wa sallam) said that a man is upon the religion of his friend, so how is it possible that close friendship, the exchanging of gifts, the enjoying of each other’s company, etc, doesn’t have any effect on one? In fact many people fall into kufr, refusing to believe that God can be just when he chooses to punish a kafir with Hell. ‘Oh he’s such a nice person’ and that rubbish- the less time spent with kuffar the better. People lose sight of the big picture- which is that shirk is worse than killing- they forget the rights of Allah and the adab we should have towards Allah and think only of men. And this is the source of much trouble.

AlQaradawi’s opinion:

Doha: Dr. Yusuf Al-Qaradawi (president of the International Union of Muslim Scholars) considered it permissible to congratulate Christians and other People of the Book during their Holidays. He has also proposed to replace the term “Ahl Aldhimma” (dhimmis) with “Citizens”. This occurred in responses to questions during the past few days regarding the permissibility of greeting and congratulating Christians during Christmas (i.e. wishing them a Merry Christmas).

“I consider it permissible especially if they are your relatives, neighbors, colleagues and classmates (a significant relationship exists)”. “It is permissible as long as they are not hostile towards us”.

Dr. Al-Qaradawi mentioned that considering the current global context was what led him to differ with the great Scholar of Islam Ibn Taymiyya, who considered it impermissible to greet and congratulate Christians and others during their holidays.

“[I consider greeting and congratulating them during their holidays] an aspect of “kindness” (birr) that Allah did not deem impressible, but in fact loves as he loves us treating them justly; ‘Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.’ [60:8]”. Dr. Al-Qaradawi followed that this should be the case especially if they greet us during our holidays, citing the verse “When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.” [ 4:86].

Dr. Al-Qaradawi elaborated saying “We need to consider the Original Intents (maqasid) of the All-Wise Legislator (Allah), study the details in light of the bigger picture of Shariah, and take the different texts into consideration. Didn’t the Quran say “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” [60:8]. This is the foundational statement regarding this issue.

Furthermore, Dr. Al-Qaradawi proposed to replace the term “Ahl Aldhimma” (dhimmi: a legal term used to refer to Christians) with “Fellow Citizens”. Supporting his proposal he said: “Our Jurists have all said: ‘Ahl-Aldhimma are part and parcel of Dar al-Islam’. this statement means that they are fellow citizens, so why don’t we forsake the term that harms them and use one that doesn’t?”. “Omar ibn Al-Khattab (rAa) did what was even greater than just forsaking a term. He foresaked the term “jizya” that was mentioned in the Quran when the tribe of Bani Taghlib came to him and said: ‘We are a proud people and cannot tolerate the term jizya. Take from us what you wish but call it sadaka (charity).’ Omar hesitated at the beginning but consulted with his companions who said, ‘they are a powerful and influential people, if we leave them they will join with the Romans and will cause greater harm to us’. Following their opinion, Omar accepted their proposal.”

“What matters is the subject and the content, not the jargon and terms. We need to revisit many issues related to non-Muslims and Women. We need to put emphasis on the “Fiqh of Facilitation” and the “Fiqh of Gradualism” so that we could accommodate our changing context.

Dr. Al-Qaradawi concluded by saying, “Many of our Scholars live in their books and do not live in their reality, they have no understanding of their surrounding reality because they have not read the “Book of Life”, but only read the books of their predecessors. For that reason their fatwas appear as if they have just come out of a grave!”

Ibn al-Qayyim’s opinion:
(Note: Dr. Al-Qaradawi referred to Ibn Taymiyya’s opinion. Ibn al-Qayyim is Ibn Taymiyya’s famous student. It is most likely that the former’s opinion is a rearticulation of the latter’s.)

Ibn al-Qayyim said: “As for greeting and congratulating them on their rituals of kufr, it has unanimously been deemed impermissible. Under this goes greeting them during their holidays or fasts by saying “Happy Holiday” etc. Whoever does this is committing an impermissible action, that’s if he didn’t actually fall into kufr. Its as if you are congratulating them for prostrating to a cross. It’s actually a greater sin than congratulating them on drinking alcohol or murdering or committing adultery. Unfortunately, many people fall into this mistake, not knowing the severity of their action. For whoever congratulates a person for a sin or an innovation or an act of kufr is susceptible to Allah’s Anger. In fact, some of our scholars used to avoid congratulating tyrants or incompetent judges for their positions, in order to avoid Allah’s punishment.

Dr. Zakir Naik சொல்கிறார், சகோ. PJ சொல்கிறார் என்பதையெல்லாம் தாண்டி இஸ்லாம் அல்லாதவர்களின் பண்டிகைகளுக்கு வாழ்த்து சொல்லுவது மற்றும் பண்டிகை நிகழ்வுகளில் கலந்துகொள்வது தொடர்பில் குர்ஆன் ஹதீஸ் என்ன சொல்கின்றது என்பதைத்தான் பார்க்க வேண்டும். FJP ஆனது அரசியல் கட்சிதான் ஆனால் அது வெறும் சாமானியர்களைக் கொண்ட அரசியல் கட்சியல்ல மாற்றமாக பெரும் பெரும் இஸ்லாமியவாதிகளைக் கொண்ட கட்சி என்பது யாவரும் அறிந்த விடயம். அவ்வாறிருக்கையில் கிறிஸ்தவ தேவாலயங்களுக்கு பாதுகாப்பு அளித்தல், அவர்களுடைய கிறிஸ்மஸ் பண்டிகைக்கு தேவாலயங்களுக்கு சென்று வாழ்த்துதல் போன்ற விடயங்கள் சற்று சர்ச்சையை ஏற்படுத்துவதாகவே அமைந்திருக்கின்றது. சகோ. றாபி அவர்களே சூறா மர்யமில் இஸ்லாமல்லாதவர்களின் பண்டிகைக்கு வாழத்துக் கூறமுடியும் என்பது தொடர்பிலான வசனத்தைக் காணமுடியவில்லை. தயவுசெய்து நீங்கள் குர்ஆனிலோ அல்லது ஹதீஸிலோ ஆதாரத்தை (உரிய வசனத்தை) காட்டினால் பொருத்தமாக இருக்கும்.

Greeting for their festival is different and giving security for their temples,and church is different issue according to Islam.Pls don’t mix both together.Islam as to give the security for their belongs.as a coming islamic state.INSHA ALLAH!!!.so not mix both together.jkh