Yasir Qadhi – Are Christmas Greetings Allowed Q&A
AI: Summary ©
The speakers discuss the use of "imational endorsement" in religious celebrations, as it is a common practice among modern sharpsman. They also touch on the "verbal" meaning of "has been in the culture" and how it can be seen as a "theological." They emphasize the importance of educating individuals on their views and finding acceptance of their own views.
AI: Summary ©
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Santa Monica Warahmatullahi Wabarakatuh Alhamdulillah wa Salatu was Salam ala Rasulillah who Allah Allah, He will be here woman who Allah has. Given the fact that we are at the end of December, I decided to answer the standard questions that come during this timeframe. And I found one particular question that asked a lot of them together. And so Bismillah this began brother Jabiru. From London, he emails a series of questions, I'm going to summarize them. He is a business owner. And he says that during this timeframe of obviously the Christmas holidays, he offers bargains because it is a good time to sell merchandise, and he himself purchases goods on discount, because obviously of the
holiday season. So he wonders firstly, that is this something that is permissible. And then he says that he's the employer, his employees carry out activities such as gift exchanging during this timeframe. And since of course, he is the boss, not only does he allow it to happen, because every other corporation is doing that, but he also participates in it as well. And then he asks the standard question which I have done before, and I will simply rehash a little bit now, which is about greetings and what is appropriate during this timeframe. And then lastly, which I found the tickling a little bit interesting Inshallah, he asks that, is it okay for Muslims to look forward to
and anticipate this season, despite the fact that it is related to a Christian festival, because they are looking for to vacation time and spending time with family. So this is a bunch of questions all put together, and I decided to basically tackle this one and shed some light on this issue. Even though FYI, if you log on to my channel, which you inshallah you're on right now, you will find a number of questions pertinent to this topic and have gone over quite a lot of them in some detail. Nonetheless, there's benefit in rehashing and restating and reformulating, and bringing other evidences, because really, every single year, during this timeframe, we have the same back and
forth, and the same Facebook pages going back and forth about what this chef said this, and this chef said that, and, you know, WhatsApp message is being, you know, sent around. And it is quite clear to all of those who are already involved in Islamic knowledge, that there are two main camps within the scholarly community. And just like with every other, you know, major issue of controversy every single season, we get the same recycling of the chef and that chef and a bit of a harshness on all sides and whatnot. And each camp has its evidences. And each camp is basing its ruling on sound or sold or principles. Now, one of the primary goals of my entire q&a series, and I had been very
explicit about this from the beginning, is to teach tolerance as much as possible, and to educate Muslims about how and why there's a diversity of opinion. And even as I personally choose and endorse a particular position, as much as possible, I want to give credit and respect to other positions as much as possible. And again, what is the line of possibility and what is the line of crossing this is going to be subjective, and it will vary from person to person. And I have given my views very clearly on a multitude of issues. And so in this particular issue of the level of quote, unquote, participation, and of the phrases that word can use to signify celebration, and of what may
and what may not be done during this timeframe, I want to just lay out some foundational premises, and then explain why each group is coming to this situation the way that it is. And I will state from the very beginning, that I am highly sympathetic to both paradigms. And I say this genuinely and sincerely, and I see where each one is coming from. And I respect the scholars of both sides. And I view this as being a legitimate difference of opinion. And the rule of thumb brothers and sisters, the rule of thumb by which a lay Muslim should look at this entire or any controversy is quite simple. And this is the rule of thumb. It is not an academic rule. It is not a rule that
scholars use not at all, it is not a rule that a mature age should use but the average layperson is you simply look at the names on both sides. As simple as that. This is what the layperson does. I am not an expert in medicine. So if I need to get a fatwa or a verdict on medicine, I look at the most celebrated doctors in the field and I follow their advice because they have gained reputation from within their paradigm and if I find that
groups of respected doctors have differences of opinion, then I am in sha Allah to Allah intelligent enough to recognize that this difference of opinion is a legitimate one within the doctor within the professional community of medical practitioners. If this is the case for medicine, then even more so we should apply this A priori, we should apply this to our scholarly tradition, simply look at who is saying it and look at their credentials, look at both the quantity and the quality. And again, please Don't misquote me in this regard, quantity and quality does not indicate correctness. And I've never said this, it is possible the stronger opinion might be in my eyes, the minority opinion.
However, when you have large quantities of mainstream aroma on both sides, there is no doubt that the least that can be said is that this is a legitimate difference of opinion, and that we should respect and tolerate both opinions even as obviously, we must endorse one of them in the end of the day. So to begin answering these questions, and in the course of my answering, we will talk about their foundational premises. Brother begins by asking about offering merchandise for sale or purchasing merchandise on sale, because of the season. Now notice, what is the problem here? What is the problem in our brothers mind, our brother is thinking that if I offer a discount during this
timeframe, by somehow tacitly supporting a theological belief that I should not support, or if I take advantage of discounts that the stores around me are offering and I stock up on merchandise, or even if I myself purchase goods from my family, and there are discounts going on and my somehow participating and of course it is very healthy to be cautious. But at the same time, when you go too much. When you become too much cautious. You start bordering on a hyper sense of self vigilance, which might actually compound and make things difficult. There should be absolutely no sin in selling merchandise of a generic nature or purchasing merchandise of a generic nature during this
season. Simply because everybody else is doing it. The reason why you are selling it for discount is not to endorse the festival. There is no theology involved. It is sheer market capitalism, everybody's spending money, everybody's going shopping. So you want to offer that which is going to be beneficial to you financially, and the same when you purchase things as well. And this is something that a number of scholars Eventim and others have said there's no problem in your purchasing on the days of their festivals. However, there must be one clear caveat and that is that you are not allowed to sell icons, whose sole purpose or function is ritualistic or theological that
much we can all agree upon. You should not sell anything that contradicts our understanding of la ilaha illa Allah Muhammad Rasul Allah, so no Muslim should sell a statue that should be venerated that the goal is to be venerated, or worshipped or an icon like a crucifix whose goal is to protect from evil or what not to know we do not do this because Allah says in the Quran, what I will know I will bury what Taqwa Wallah I will know Island is meet with earth one, help one another impiety and good and do not help one another in evil and transgression. So no Muslim is allowed to sell that which is intrinsically haram. If it is intrinsically halal, and it can be used for halal and haram.
It's not your business, you sell white cloth, then somebody wants to make the garment of a priest out of that white cloth. You did not sell a crucifix you do not sell a statue of Mary that might be worshipped. besides Allah, you sold a generic white cloth. If somebody does what they do, that's not your business, but you cannot sell that which is intrinsically linked to the worship of other than Allah. And this includes icons and this includes ritualistic symbols that are inherently and this unnecessarily associated with other faith traditions, the Muslim does not profit off of the worship of other than Allah subhanho wa Taala however, you may sell any other item shirts or pants or you
know, household items, whatever it might be. People are shopping more in this season. And you offering merchandise on discount is not because you're venerating the season is because you're taking advantage of market capitalism. So in that amount of money, yet there is no harm in doing this. The you also asked about the whole issue of exchanging gifts during the season. And, again, this whole issue goes back to the controversy between these two camps really goes back to the simple question. If something originates in a pagan practice, but then over the course of time it loses that
Add element of paganism does this still retain the verdict of paganism despite the fact that it has lost the intrinsic understanding of paganism within it, so many groups of scholars and in particular, those who view themselves as following Ibn Taymiyyah, they will claim and they call themselves following the setup, generally speaking, this group has been very strict in this regard. And they have held the view that something originating in paganism shall by and large maintain its paganistic attachment, even if society and culture has lost that paganistic attachment. And the other group of scholars and this is generally speaking, this, the scholars have many of the other
men that have the Shafi school in particular of our times, and many of the Hanafis, even within the Hanafis. There are two camps in this regard, but many of the honeybees as well in this regard, and the magic is, as well, many of the leading thinkers of the modern medical schools as well, that they are looking at the fact that the origin of something does not play a role in its current status, as long as its current status has been delinked from the origin. And of course, in the lives that we live under the culture that we live in. The fact of the matter is that this second opinion is how we ourselves live our daily lives. And there are many, many routine aspects of our mundane lives that
have originated in paganism and paganistic rituals and veneration. And we do not even give them a second look. And the most obvious example, you're talking about festivals and you're talking about federating timeframes, every single name of the week that we use in the English language and every single name of the month has its origin in paganism, Sunday was meant to venerate the sun Monday was meant meant to venerate the moon Wednesday was meant to venerate, you know, Odin. So Thursday the God of Thor Thor Thursday, every single day of the week, was meant to venerate one of the gods. And the same goes for the month of the year, June and July and all of them either as an either an
emperor or a god was meant to venerate one of their Roman gods, we use these names, we say Friday, all the time, Sunday, all the time. And nobody understands when I say Sunday, that I am venerating the sun and that it is meant to be a day of veneration and worship of the sun. Even though when the name was coined, there was that connotation. When I say, you know, June or July, nobody associates the Roman gods with these months anymore, and it has lost its connection. And the same goes for many other aspects of our cultures and rituals as well. So this is where again, this issue of tension comes. So the question now is that a festival like Christmas, as we're all aware, in American
England, in particular, I'm not speaking of countries that I have not visited I'm not aware of in American England in particular, it is well known. And nobody can deny this, that the festival of Christmas is heading towards a completely secular commercialized festival in which it would be something like the Fourth of July or something like you know, any other festival that takes place that has nothing to do with religion, Thanksgiving, let us say that it is not really religious per se, and that various cultures celebrated. So it is heading in that direction. Has it arrived at that destination? Clearly not because many millions of people are still celebrating Christmas from a
religious perspective. So it is that gray area, and there is no doubt to be cautious in the gray area is better. However, aspects of this gray area are more clear than others. And the footwear changes from person to time to place to individual and the footwear for the Convert cannot be the same for the footwear for the born Muslim. For the convert, for example, to be a little bit more lacks in visiting his or her family is not the same as a Muslim whose whole family is Muslim importing the rituals and festivals into their household. That's not the same over here. So here we have an employer wanting to ask what should be done about his employees coming together and having
this gift exchange. And of course, we're all aware we have all those of us who have worked in corporate culture and to have worked in corporate culture a long, long time ago. We're all aware that this gift exchange is just a nominal show of camaraderie. It is meant to indicate an office helpfulness, a budget is assigned $10 a very modest amount $20 And we are told not to spend more than this. And generally speaking, I speak in the American and most European context I cannot speak of every single European context generally speaking, these festivities of exchanging gifts have absolutely nothing to do with rituals with the worship of other than Allah subhanho wa Taala and
therefore
or if a person allows the employees to do this or even if you are an employer, yourself or employee and you are also participating as a part of this, the point is there is no veneration of other than Allah, there is no ritual that is performed. No doubt if you are all Muslims in a Muslim Corporation, why would you do this, no doubt about that. And I have no problem saying that I'm a UD book a dilemma that you read book leave that which is doubtful for that which is not doubtful. However, when you have a culture in a Clandon country where everybody is doing this, then you ask yourself, does it is it something that is required by the Sharia to put a stop and a halt is this
for example like gambling or like drinking alcohol? If a person believes that it is and some Muslims do, then I understand they will ban it, you're asking me, I will say a generic exchange of gifts in which no ritual is done and nor a bother to other than Allah is done and no endorsement of another belief is done and no paganistic ritual icon is there, then it is upon his default, which is that it is something that is permissible. And the the the issue of
quote unquote, allowing your employer employees to exchange gifts or whatnot, there is nothing wrong with exchanging gifts per se. And if the gifts are exchanged on the date of festivals, it is authentically narrated a number of tab your own debit tab your own when they lived in non Muslim lands, they would be gifted generic gifts on the day of uphold the festivals and they would not have a problem with this. And we are also told that forget just gifting our Prophet sallallahu alayhi wa sallam it is authentically mentioned in the books of Sierra that he allowed the Christians of an Iran to even offer their Sunday prayers in his Masjid. Now this narration has raised a lot of
eyebrows amongst again this particular group based upon their theological premises, and they consider this to be not a correct narration, etc, etc. Fact of the matter is that this narration is found in the minutes hap and it is reported by a grandson of Abdullah bin sob. It is true that there is a missing link, the grandson of Abdullah Museveni did not see the prophets of Saddam do this, but the bulk of SeRa is reported in this manner. And for this group to problematize. You know, this one narration because it goes it goes against their understanding of theology. Again, it is putting the cart before the horse, as they say, this narration is found in multiple sources, including the seat
of authority, and in other books as well with different chains. But it is true these chains they stop before the Sahaba there was no eyewitness. But as anybody who studies the Sierra is well aware, the bulk of episodes of the Sierra are mentioned in this manner. And the fact that this narration occurs, and nobody problematized it, it's well known. It's an herb in his house, which is the earliest and most authoritative book in this era. And it's mentioned there in passing and life goes on the fact that these narrations were never problematized until a group comes along, claiming that it is following the earlier scholars, really one wonders who is following whom over here when this
narration was never problematized until our times, nonetheless, the point being that, in and of itself, the exchange of gifts is something that is inherently permissible. And if it is done devoid of any rituals and devoid of any worship of other than Allah, then this would be considered permissible. Nonetheless, I maintain what I say, which is that nobody should institute this in order in order to be in accordance with this festival season, if they are all in a Muslim society or framework, because there's no need to do that I'm asking or I'm talking about a scenario where your employees have done this on their own accord. And they are participating in this regard, because
everybody around them and their cousin and their families and their colleagues and other corporations are doing this. So they feel left out if they don't do this. So then in this case, I understand no doubt, though, the safer one is because this is a gray area, it is not haram, it is a gray area, and the pure one is done, the better is the case. And there's no doubt in saying this. Of course, the brother also asks I did not quote him in this but he asks the standard question, which is always asked during this timeframe. And for the last I think 10 years or so, as long as I've been on Facebook and Twitter, every single year, the same fatawa are quoted back and forth. The same
harshness goes back and forth, and Subhanallah we need to move beyond this and understand there are two mainstream positions live and let live. I am not asking you to give up your opinion, whatever it might be. I am asking you to tone down your language and rhetoric about the other opinion and to respect scholars far greater than you and give them at least the personal one that they have the right to hold an opinion. Even if you disagree, beware.
Dear Muslims, even if you feel the other opinion is wrong, and you think it is something that is not correct, beware your arrogance might be a bigger sin in the eyes of Allah than a mistaken fatwa that people follow your presumption that you and only you are upon the truth. And the other side is upon bottle wanting to appease the kofod or something, that arrogance is a bigger crime than a mistaken footwork per se. So the question now, the second or the fourth, I think part of this question, is the ruling on greeting people on this day and what exactly may be said to them? And can you wish them a happy holiday or a merry Christmas or something of this nature? And again, we are all aware
for those who are involved in this of the various fatawa
usually ignore him is typically quoted here. Hypno Liam has a very stark and Frank passage in which he says that, as for congratulating the kuffar on their celebrations, then this is how wrong by unanimous consensus, the sort of no claim rights and it is not allowed to congratulate them, and anybody who does so, it is basically committing a sin and it is worse than congratulating them for drinking alcohol or congratulate them for murdering somebody congratulating them for this is worse than congratulating them for murder, not like some person without much knowledge. He basically said, to say Merry Christmas is worse than murder, no have no claim never said this. This is completely it
shows the lack of Ficklin and perhaps Arabic of this person, it will tell you I've never said this, he said that to congratulate to them, for this celebration is worse than congratulating them for a sin and this is because the sin of shirk is worse than the sin any other type of sin. So that was Emil claims paradigm. And of course the reason why I have no claim was say this is very clear, because the Quran is very clear in this regard. That lapada Kaffir Alladhina Kalu in Allahu Al Masud, Imodium. Those who say that God is Christ, the Son of Mary have committed gopher and Allah says, look at the Caffarelli Dinoco and Allaha 32 Thalassa. Those who say that God is wanting to
Trinity have committed gopher and the Quran mentions that the earth is going to crumble and the sky is going to shake and fall out of trepidation for those who say that Allah azza wa jal has taken a son. So we understand that to claim that Allah has a child is indeed are with the biller with the Bella Cofer, and we should not endorse this claim. And we should not congratulate people for saying this. And we should not feel happy that other people are saying this. So there is no question that claims fatwa is coming from a sound principle and paradigm. So then how could anybody disagree with this? Well, if you look at the other side, frankly, it is not that they disagree with the
foundational premises because here's the key point. They don't disagree, that thanking somebody for saying that Allah has the sun is wrong. They don't disagree that being happy that a group claims that Allah is a trinity is a sin. And it is a type of pleasing
pleasure that one feels for Cofer, which is perhaps a stepping stone if not a call for itself. So the point being that the other group does not claim that it is okay to endorse Cofer, the other group says, does a particular wording that you are saying indicate theological approval of the other group or not? This is what's the controversy is over one of the great scholars who permit generic greetings on this day, Dr. Hatem, an oni? Somebody who's who I've had the great pleasure of meeting and interacting with a number of times he has a whole article on this. And he says that the basic premise when it comes to congratulating and greeting other people Muslim or non Muslim is that it is
permissible unless it is done to indicate happiness at their theology, okay, and to be content at their belief, which is not the belief in Allah subhanho wa taala. So, if your congratulations give us an indication of your approval, then it is haram. Otherwise, if there is no indication of approval, then it remains permissible. LJ was and quote over here, and Dr. Hatem only claims that it will claim claimed there to be unanimous consensus, but in reality, this is a claim. And there has never been unanimous consensus and there have always been dissenting voices and the notion of looking at the knee and the notion of trying to contextualize what this word or phrase means and why
it's being done. That notion is found even in our greatest early scholars, some of the great scholars of medieval Islam, imam or their hubby who died 748 Hijra and actually a student everyone
Tamia Emma mazahub He says that, imitating the Ohana them in their celebrations like the no Ruse and the, the, the Holy Thursday of the Christian, he said this is an evil innovation. And if a Muslim does this, thinking that it is good, then he must be an ignoramus. And he should be reprimanded and he should be taught. And if he does this loving this, then and genuinely wanting to celebrate, then this is Matthew moon, this is strongly prohibited. However, if a person does this out of habit, and out of a pleasure and custom, and out of wanting to please his children, then this we mahal Univer it requires some looking into in detail. And indeed, actions are judged by intentions, and the one
who does this out of ignorance is excused and he should be taught with gentleness and Allah knows best end quote, notice in the land of Islam, when Muslims are the majority and Muslims are occupying the place of is and strength in their hubby says, if a Muslim takes on some of the you know celebratory festivals and customs, simply to be with this the flow of the people and as an adult as a custom he didn't intend worshipping other than Allah azza wa jal, he wanted to make his children happy if he does this endowment Islam. The hubby says hi them a Hulu Navarre this we need to look at in more detail. And if he is truly ignorant, he should, by the way, I'm not saying that he says is
okay. I'm saying that he says look at his Nia and if his Nia is not that of him, and if his Nia is not wanting to celebrate for the sake of their religion, then be gentle and teach him now what if we are a minority situation? And what if we're not doing this for our children? We're doing this for our employment? We're doing this because it is the culture of the land. And what if there is no longer this notion of this ritual being linked to this theology? What if the festival has become watered down so much that the theology has been taken away? So you see what I'm trying to point out to your Imam or the hubby is clearly saying look at the context and look at the NIA and even in
doubted Islam in Olafur under the mum Luke's in Baghdad and Damascus. If a majority Muslim population, we find the family takes on some of the things of the Christian festivals in order to be with the flow. And for his children. He goes look into a deeply and really if he doesn't know any better teach him with gentleness. So this is what he is saying in a Muslim majority line. And what the other group is saying, which has a long list of scholars, they're basically extrapolating on this point. And they're saying, Aha, look, the point is, he understood that the action in and of itself is not Cofer. It depends on the context. And that's what the other group is saying. Another
great shot very scholar, elbow Clini who died eight to five Hijra that if a Muslim congratulates a non Muslim on their religion and he says Eid Mubarak you're on there they have read is this Kufa and he says, if a Muslim says this in order to us Dota Lamy Dini, him were either him wanting to venerate their religion and wanting to venerate their holy day, then this is indeed Cofer. And if he does not do so, with that intention, and he simply says it with his tongue, then he will not be considered to have committed golfer because he didn't do so wanting to venerate the the day. So this is a Balkany saying this and once again, I am not claiming that will clearly saying is just isn't
halal. I'm claiming that great scholars said look at the context and look at the NIA was he simply saying this to be kind and polite? In ninth century Hijra? I'll Balkany in a Muslim majority land is saying, if he does this without that intention, then it will not be considered Cofer. So what if the wording no longer has any intention of evil? What if he's simply doing this to be polite, this is where the other group is saying. And therefore, you do have a large number of scholars and a fatawa councils and our times disagreeing with iMonitor, even even Taymiyah. I do not pay him and they are saying that the verdict of Immanuel claim, firstly itself can be contested. But secondly, it might
be valid for its time in place, but to cut and paste that fatwa and to apply it unconditionally in our modern context, really seems to be inappropriate. And this is the key point here. None of these scholars are saying that it is permissible to congratulate Cofer. None of them are saying this. The point is they're saying these wordings of generic greetings, do not constitute an endorsement of Cofer. And when a person says
Happy holidays or whatever they might say even some of them said the word Merry Christmas in this regard. The question arises, does the other person understand a theological endorsement? Is that the knee of the one who says, and is that the Mfu more understanding of the one who listens to both of these needs to be looked at, because even if the NIA is not there, but culture understands it as a theological endorsement, it will still be haram. I repeat, Nia is important. And Nia is what will decide whether it should or not go for or, or not. But even if the NIA is correct, and culture understands that a certain phrase is an endorsement of a wrong theology, then it will still be
haram. Because we understand we cannot endorse a false theology. So the question therefore goes back to the foundational premise, when you wish somebody these types of greetings. Is there a tacit endorsement of the others theology? Is there the claim that I know you believe that God has a son and I'm happy you believe that God has a son? Is that that endorsement? Because if it is, there is no question that it is haram and it is a type of congratulations of differentiating, and we do not congratulate people for disbelieving in Allah subhanho wa taala? Or is this a generic greeting such as you know, pretty much all the scholars say, you may you may make a generic to offer a non Muslim,
may Allah bless you may God bless you, you may say this to a non Muslim, may God give you a good life, you may say this to a non Muslim, nothing wrong with that. So what if you say, you know, may today be a blessed day for you? Of course you can. So what if that today is the holiday that may today be a good day for you? You will be happy on this day, which is what Mary means Mary means be happy on this day. Can you make a dua for a non Muslim that may you find happiness on this day? If you can, then what if that day happens to be the day of the festival? Is it understood that you are giving a theological endorsement to their Cofer? If the answer to this question is yes, then do not
give such an endorsement and be quiet? And if the answer is of course not. That's just a generic phrase and nobody understands it. Then you may say this phrase, and this is the position of many modern scholars. I mean, I have a list of at least a dozen, I mean, show them how that has yielded over the last century. Dr. Amador Shabazz Muhammad Mustafa Zorka. Very famous Adam Schiff, Muhammad said that booty the great scholar of Syria, the Mufti of Syria, Sheikh Abdullah bin Bey Yasha, fusible Calabar wish Muhammad the Sufi shahada Well, only in Makkah, we talked about him, Dr. Mustapha, another way from India, she was somebody a great ally and well known in the world today,
Dr. Muhammad Baqarah and on and on the European Council, so many other scholars, the council in Indonesia as well as the first one this sorry, Malaysia sorry, as well as the first one this and a number of various
scholars have reputed to have said that it is permissible if the intention is not to venerate the incorrect theology. And the wording is such that it does not give an endorsement of such a theology. So, the reality is that there are two opinions on this issue when it comes to congratulations and when it comes to saying such wordings and each has good foundations and principles, and frankly, it is a gray area. So no doubt whoever avoids it has avoided the doubtful What is something that all sides should avoid is arrogance. And this means that neither side should look down on the other side, and that each side should give a modicum of respect even as they disagree. So those who say
that celebrating, sorry, not celebrate those who say that congratulating others on this day should not be done. They are not fundamentalist fanatics wanting to go back 1000 years, they have sound theological reasonings, and we should respect and admire that they want to meet make Islam keep Islam pristine and pure. On the other hand, those who say that it is permissible to do so because the connotations that might have existed 1000 years ago are no longer there. They are not sellouts wanting to appease the kuffar selling down or watering down their religion in Iran scholars, whatever the quotes might be, no look at these lists that I have just given you. For you to claim
that all of these scholars have lost the plot and don't love Allah subhana wa Tada and don't follow to eat well Allah He that is a bigger problem in your heart than the footwear itself for you to claim that this vast group of scholars does not understand the Calima and is endorsing shitcan Cofer is a problem on you. And it really shows a lack of understanding of what you under, understand the Shediac to be this is a legitimate difference of opinion. And both sides of the scholarship here love Allah and His messenger and want to practice the heat and want to worship number
Allah subhanho wa taala. And each has a correct paradigm that it is coming from. So the bottom line when it comes to returning such greetings and saying such Greetings. Is that really my position? Ask yourself, Does the culture you live in? And does your own Nia when you say these phrases, make a person understand when you say these things, these phrases that you are approving and endorsing theological beliefs? If the answer to that is yes, then you cannot say these phrases? And if the answer to that is no, then you may say these phrases and if the answer is I don't know, maybe, then it is best to avoid this is my answer about phrases that are potentially in, you know, problematic
in this regard, as for phrases that are not problematic, such as May God bless you. This may be said at any time, we want Allah to bless people with Hidayat with Islam with iman, there's nothing wrong with that, you know, nothing wrong with the generic dua. So the problematic phrase is to mention their Eid by name, and to wish them a happy Christmas or a merry Christmas. This is where these two groups will arise. And it goes back to how you understand what it means when you say, and you wish this upon them. And as I said, both opinions have proper foundation and also the final tangent or the final question that our brother asked, which I found very interesting. First time I've been
asked this. And by the way, for the record, I personally avoid saying those phrases simply because there's such a huge controversy. And I simply say, you know, when when it is said to me, I say May God bless you may you have a good day, you know, something generic of this nature. This is my personal practice. As for my opinion, it really goes back to what the culture understands. And I think it is self evident anybody who actually lives in corporate culture and has born and raised in America, which I think with utmost respect, there is a marked difference between those who born and raised here and those who are not in terms of understanding what these phrases mean. So I think it
is self evident, technically which one is the stronger one but still, just to avoid that gray area, I do not go down that path. The final question that he has is that may we look forward to this timeframe and be excited about it not because of the festival, but because of the vacation and I say in no at amodal Binya actions are judged by intentions. It is authentically narrated that the grandfather of Abu Hanifa when he was not a Muslim at the time, the grandfather of Hanifa was a Parsi was Austrian. He gifted it bought him a falou that a nice sweet gift that we still know in India Pakistan foliage, and he said this is the day of our festival and he gifted olive never
thought it was the Khalifa the foliage and so I live near Batala loved this and he liked it and he said I wish you had this every day so you would give us a follow up every single day. He was excited and happy to be gifted the foliage on their holy day not because of the holy day but because of the foliage and so if we are happy and excited that we will have extra time with your family and friends will have vacation will be able to do something you know with the community then you are happy for that reason. There's nothing wrong with that happiness don't make Islam so strict that anything to do with anything becomes haram and be there and go for hamdulillah Islam is easy one major Allah
Allah COVID Demon how much you do a little bit como nuestra wala you need to become Rasul Allah wants to make things easy for you worship Allah azza wa jal alone, never ever do something that is intending to direct an act of worship to other than Allah subhanho wa Taala do not endorse explicitly a theology of Kufa and be nice and kind to all people Muslim and non Muslim. This is in a nutshell the response that I have for this question. May Allah subhana wa Taala bless all of us to that which is good, and until next time, Zack maloca cinematic Warahmatullahi Wabarakatuh what's going on longer fee III I
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