What is the Hanbali School’s stance on congratulating Christians on the festive occasion of Christmas?
Quran
Hadith
Islamic Text
Congratulating Christians on the festive occasion of Christmas is prohibited in the Hanbali Madhab.
Praise be to Allah, and may His Peace and Blessings be upon our Master Muhammad ﷺ, his nation of Muslims, his family and his Companions.
Some people have cited particular contemporary scholars in order to insist on the permissibility of congratulating Christians on the festive occasions of Christmas. These contemporary scholars have attributed the permissibility to the Hanbali school. Unfortunately, this attribution to the Hanbali school is a misrepresentation of the respected school that has occurred due to what seems to be a misunderstanding of the Hanbali texts on this matter. Certain contemporaries that are advocating for the permissibility of congratulating Christians on Christmas and using the Hanbali school as their source of evidence have confused the texts regarding congratulating non-Muslims on non-religious occasions with the texts that refer to congratulating them on their religious occasions.
Below, I translate an excerpt from Shaykh Saleh Al-Asmari, a reputable Hanbali scholar, who provides a clear analysis of the Hanbali texts to illustrate that the Hanbali school stance on this particular matter is prohibition, and the texts that indicate permissibility are referring to congratulating them on non-religious occasions or similar:
“Regarding congratulating a non-Muslim, there are a number of opinions that Al-Munqih Al-Mardawi, may Allah have mercy on him, reports in Al-Insaf (4/234):
‘Congratulating, giving condolences, and visiting them, there are two opinions that have both been mentioned in Al-Hidayah, Al-Madhab, Masbuk Al-Madhab, Al-Mustaw’ib, Al-Khulasah, Al-Kafi, Al-Mughni, Al-Sharh, Al-Muharrar, An-Nadhm and Sharh Ibn Manja.
One opinion is that of prohibition, and this is the position of the school which has been authenticated in At-Tasheeh. The author in Al-Wajeez mentioned this with resolve, and the author in Al-Furu’ gave preference to it.
The second opinion is that it is not prohibited, rather it is disliked. The author in Ar-Ri’ayah preferred this as did the author of the two Hawi’s in the Chapter of Funeral Rights, who also did not mention the opinion of prohibition.
In the two ar-Ria’yah’s and Hawi’s, the author has also mentioned that it is not disliked, rather permitted. Ibn Abdus mentioned this with resolve in his At-Tadhkirah. He states, “it is permitted if there is outweighing benefit, such as hope for them to become Muslim. This opinion is adopted by Shaykh Taqi’ud-Deen [ibn Al-Qayyim].”
The reliable position, however, of the school is that it is prohibited to congratulate them. In Kashaf Al-Qina’ of Al-Bayhuti (3/131) states, “(It is prohibited to congratulate them, give them condolences, and visit them) because this is venerating them which is similar to greeting them. In Matalib Uli’Nuha of Ar-Ruhaybani (2/608), “(It is prohibited to congratulate them, give them condolences, and visit them) when they become ill. In Al-Insaf, the author states, ‘this is the position of the school which has been authenticated in At-Tasheeh. The author in Al-Wajeez mentioned this with resolve.’ And it is prohibited (to witness their festive occasions) meaning the non-Muslims.”
As for congratulating them on their notable occasions of disbelief, this is prohibited by consensus. In fact, this can even lead to disbelief in the case of someone congratulating them whilst being content with their disbelief – we seek refuge in God! Shams Ibn Qayyim states in Ahkam Ahl’adh-Dhimmah (1/205), “Congratulating them on their rituals specific to them is prohibited by consensus, such as congratulating them on their festive occasions and their fasting by saying, ‘May it be a blessed celebration’, ‘May you be happy on this occasion’ etc. This, if it does not render a person a disbeliever, is from the prohibitions similar to congratulating them on prostrating to the cross. Many who do not have any consideration for the religion fall into this.”
في مسألة تهنئة الكافر روايات حكاها المنقح المرداوي رحمه الله في: الإنصاف (4/234) بقوله: ” ( وفي تهنئتهم وتعزيتهم وعيادتهم : روايتان ) وأطلقهما في الهداية ، والمذهب ، ومسبوك الذهب ، والمستوعب ، والخلاصة ، والكافي ، والمغني ، والشرح ، والمحرر ، والنظم ، وشرح ابن منجا .
إحداهما : يحرم وهو المذهب صححه في التصحيح ، وجزم به في الوجيز ، وقدمه في الفروع .
والرواية الثانية : لا يحرم فيكره وقدمه في الرعاية ، والحاويين في باب الجنائز . ولم يذكر رواية التحريم . وذكر في الرعايتين ، والحاويين رواية بعدم الكراهة . فيباح وجزم به ابن عبدوس في تذكرته . وعنه : يجوز لمصلحة راجحة ، كرجاء إسلامه . اختاره الشيخ تقي الدين “. أهـ
إلا أن المعتمد تحريم التهنئة، ففي : “كشاف القناع عن متن الإقناع” للبهوتي (3/131) : “(ويحرم تهنئتهم وتعزيتهم وعيادتهم) لأنه تعظيم لهم أشبه السلام”ا.هـ وفي “مطالب أولي النهى في شرح غاية المنتهى” للرحيباني (2/608) : “(وحرم تهنئتهم وتعزيتهم وعيادتهم) إذا مرضوا قال في الإنصاف : وهو المذهب صححه في التصحيح ، وجزم به في الوجيز ، (و) حرم (شهادة أعيادهم) أي الكفار”ا.هـ .
وأما التهنئة في الشعائر الكفرية فمحرم اتفاقا،وقد يكون كفرا كما لو أراد بالتهنئة الرضى بالكفر عياذا بالله! قال الشمس ابن القيم رحمه الله في: ” أحكام أهل الذمة ” (1/205) : وأما التهنئة بشعائر الكفر المختصة به فحرام بالاتفاق ، مثل أن يهنئهم بأعيادهم وصومهم فيقول : عيد مبارك عليك أو تهنأ بهذا العيد ونحوه فهذا إن سلم قائله من الكفر ، فهو من المحرمات وهو بمنزلة أن يهنئه بسجوده للصليب .. وكثير ممن لا قدر للدين عنده يقع في ذلك . أهـ
– Answered by Shaykh Mohammed Jamili (23-12-2021)
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