Question
What is the ruling on congratulating non-Muslims on their holidays? Is this an issue of worship or social dealings, and how should classical opinions be understood in today’s context?
Answer
Alhamdulillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi ajma‘in.
1) Qur’anic Baseline: Kindness Without Religious Participation
Allah says:
لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
“Allah does not forbid you from being kind and just toward those who do not fight you because of religion or expel you from your homes. Indeed, Allah loves those who act justly.” (60:8)
This verse establishes a clear foundation: social kindness and justice toward peaceful non-Muslims are permitted and encouraged, while religious participation or approval remains excluded. The distinction between good conduct and religious endorsement is essential.
2) Evidence From the Sunnah and the Practice of the Companions
- The Prophet ﷺ affirmed the distinctiveness of Muslim festivals by saying that Allah replaced pre-Islamic days with Eid al-Fitr and Eid al-Adha, without forbidding social courtesy toward others during their holidays.
- He ﷺ instructed Muslims to return greetings initiated by People of the Book with “and upon you,” indicating permissibility of social exchange even where religious difference exists.
- Aishah And Ali ibn Abi Taleb (may Allah be pleased with them) According to ibn Abi Shaybah has permitted accepting gifts from non-Muslims given during their holidays, which is stronger than verbal congratulation. This demonstrates that courtesy does not equal participation.
These reports collectively show that social interaction is allowed when it does not cross into worship or affirmation of belief.
3) Positions Within the Madhahib (As Transmitted in Classical Works)
Within the Hanbali school, multiple narrations are recorded regarding congratulating non-Muslims on their festivals:
- First view: Prohibition, out of concern that it could imply approval of their religion, an opinion shared by many Hanafi and Shafi scholars.
- Second view: Not prohibited but disliked (makruh). This is the preferred view in al-Ri‘ayatayn and al-Hawiyayn, where a strict prohibition is not maintained.
- Third view: Permissible (mubah). This was affirmed by Ibn Abdus in Tadhkirah and by al-Ajurri, particularly when courtesy may open a door to understanding Islam.
Accordingly, even within a single madhhab, the ruling ranges from disliked to permissible, depending on intent and context.
4) Understanding Why Some Early Scholars Were Stricter
Earlier juristic caution must be read in light of its historical setting. Classical jurists often operated with a division of lands into Dar al-Islam and Dar al-Harb, and non-Muslims within Muslim lands were dhimmis or treaty-protected. Public expressions that could be construed as religious approval were sometimes restricted as a preventative measure, not because congratulation itself was worship.
Today, societies are organized around citizenship, covenants, and international agreements. Muslims and non-Muslims live under shared civil frameworks and mutual security. The older geopolitical assumptions no longer apply in the same way, and rulings tied to those assumptions require renewed identification of the legal cause (tahqiq al-manat).
5) Usul Principle Applied
العادة محكمة
Custom is given legal consideration.
When a phrase is commonly understood by societal custom (‘urf) as politeness or goodwill, not as religious approval, it takes the ruling of that custom. Thus, in societies where expressions like “Merry Christmas” function as social courtesy rather than belief, the legal classification follows that understanding.
Additionally, the governing maxim applies:
الحكم يدور مع علته وجودًا وعدمًا
A ruling revolves with its effective cause, existing when it exists and changing when it changes.
6) Practical Guidance
- It is permissible to respond courteously when the greeting is social in intent and free of religious symbolism.
- Neutral expressions such as “Happy holidays” or “Wishing you peace and well-being” may be used to avoid confusion.
- If, in a particular context, a phrase clearly implies religious participation, it should be avoided.
- When the intention is goodwill, harmony, or opening a door for da‘wah, this aligns with the Qur’anic ethos of justice and the permissive Hanbali narrations.
Final Ruling
Congratulating non-Muslims on their holidays is permissible in principle when it is understood as social custom (‘urf) rather than a religious act, and when it involves no participation in rituals and no affirmation of belief. This position is affirmed by many contemporary fatwa councils, who clearly distinguish congratulation from participation.
Participation in religious ceremonies or endorsing religious beliefs remains prohibited without disagreement.
And Allah knows best.