Commands From The Quran And Sunnah
A Muslim is commanded to associate with his fellow believers and adhere to their way; Allah says:
If anyone contends with the Messenger after the Guidance has been plainly conveyed to him, and follows a path other than that of the believers, We shall leave him in the path he has chosen, and land him in Hell: What an evil abode! [Noble Quran 4:115]
A Muslim is further commanded to be distinctively different from the non-believers. For example, the Messenger (peace be upon him) said:
Be different from the Jews and the Christians.
Be different from the disbelievers
Whoever imitates a people is one of them.
Importance Of Differing From The Non-Muslims
Why is it important to be different from the disbelievers? For the following reasons:
The Muslims are blessed with the BEST guidance. The Guidance from the Lord of lords, from Allah. This gives the Muslims a true dignity and pride to which no one else has a claim. Allah says:
Honor belongs to Allah, to the Messenger, and to the Believers. [Noble Quran 63:8]
The disbelievers are misguided, and their ways are based on deviant views concerning their societies, the universe, and their very existence. Their actions frequently reflect those deviant views. Why, then, would one wish to imitate them? Yet, very sadly, some Muslims do that - they imitate them in their most unintelligible acts! The Messenger (peace be upon him) says:
You will follow the ways of those nations who preceded you very closely; even if they entered a lizard's hole you would follow them into it.
An important rule of fiqh states that, "External resemblance results in real resemblance of the hearts." Resembling the disbelievers is Satan's first step in leading the Muslims to behave and believe like them.
Classes Of Imitation
One of the best books on the subject of imitating the kuffar is Ibn Taymiyyah's great book, "Iqtida'us-Siratil-Mustaqeem". He demonstrates that imitating the disbelievers is prohibited in itself, even if one does not do it intentionally; furthermore, doing it intentionally may reach the level of kufr (disbelief).
In order to better understand its dangers, imitation of the non-Muslims is divided below into five classes, some more serious than others.
If a practice is done by the non-Muslims for religious reasons and involves shirk, then it is absolutely prohibited, and anyone who does it is a mushrik in practice. Ex.,
1. wearing a cross,
2. displaying an idol (appreciably),
3. worshiping in the non-Muslim religious services,
4. praying to a grave.
"In practice" here means that, regardless of whether the person commits such an act ignorantly or intentionally, which only Allah knows about, he is considered to be practicing shirk, and is treated accordingly.
If a practice is done by the non-Muslims for religious reasons, but does not involve obvious shirk (at least to the one practicing it), then it is absolutely prohibited, and doing it constitutes a major sin. Ex.,
1. wearing the attire of clergymen, priests, etc.,
2. displaying a Christmas tree,
3. celebrating a non-Islamic holiday.
If a practice is initiated and done by the non-Muslims (though imitated by ignorant and weak-hearted Muslims), for non-religious reasons, and is not a practice of the religious and knowledgeable Muslims, then it is also prohibited; anyone doing it will be liable to the warnings in the Sunnah for those who imitate the disbelievers. Ex.,
1. not to grow beards and trim moustaches,
2. not to dye the white hair,
3. to isolate the wife because of her menses,
4. to wear the Western hat, Tuxedos, or neckties,
5. to wear wedding bands,
6. to intently wear white for weddings or black for funerals,
7. to walk dogs,
8. to eat steak with a fork in the left hand,
9. to watch sports games or soap operas, etc.
If a practice is done mostly, but not exclusively, by the non-Muslims, for non-religious reasons, then it is permissible; however, the person who avoids it with the intention of obeying the above commands of the Prophet (peace be upon him) will be rewarded. Ex.,
1. wearing pants for men,
2. wearing the watch on the left hand.
If a practice is a shared practice among different nations and cultures, not being specific to any one in particular, then it is totally mubah (open or permissible). Ex.,
1. riding cars,
2. eating with spoons.
Thus, we are not calling the Muslims to denounce the scientific and technological advancements because the kuffar are currently pioneering in them. Islam requires the Muslims to learn these forms of knowledge, and to benefit the Muslim Ummah with them.
Birthdays are not something that should be celebrated or to be happy about. When it is someone's birthday, one year of his/her life has decreased, and not increased. As such, what intelligence is there in celebrating and showing happiness when a year has decreased in one's life?
Before understanding the legal ruling with regards to birthday celebrations, it is worth remembering here that imitation of the unbelievers (Kuffar) is something that Islam strictly disapproves of.
In a Hadith recorded by Imam Abu Dawud (Allah have Mercy on him) and others, The Messenger of Allah (Allah bless him & give him peace) said:
"Whosoever imitates a nation is amongst them". (Sunan Abu Dawud,)
It should be remembered here that not everything what the non-Muslims wear and do, is Haram and unlawful. Imitation, which is prohibited, is effected in one of the following two ways:
a) One does something with the intention of imitating the Kuffar, meaning one does so because one wants to be like a particular non-believer or non-believers.
b) Doing something that is unique and exclusive to the non-believers or it is part of their faith. This will also be considered imitation, thus Haram (unlawful). (See the Fatwa of Shaykh Mufti Taqi Usmani).
In light of the above, there are few situations with regards to the Shariah (legal) ruling on celebrating birthdays:
1)If it is celebrated by imitating the Kuffar in that all or some of the customs that are unique with the Kuffar are adopted, or acts that are unlawful in Shariah are committed, then there is no doubt in its impermissibility. The lighting of candles on a cake that number the years of one's life and then blowing on them, playing of music, singing, extravagant and lavish spending, showing off, etc are all unlawful and forbidden practices. Thus, if birthdays are celebrated by adopting the above-mentioned customs, it will not be permissible.
2)If the above-mentioned evils are avoided, then there are two possibilities:
a) If one celebrates birthdays with the intention of imitating the Kuffar meaning one does so because one wants to be like the Kuffar, then, as stated previously, it will be considered imitating the Kuffar, thus unlawful.
b) If there is no intention of imitating the Kuffar (and also the above mentioned evils are avoided) then the ruling on celebrating birthdays will depend on whether it originated from the religious customs of the non-Muslims and it is part of their faith. (It can not be considered to be unique with the Kuffar, for celebrating birthdays has become a widespread phenomenon that is carried out in many different parts of the world). I am personally unaware of whether celebrating birthdays has a connection with the Christian faith or other wise, thus I am unable to give a decisive ruling.
However, I have mentioned the criterion of which the ruling will be based. If the origins of birthday celebrations are connected to a particular faith, then there is no doubt in its impermissibility. If, however, it has no connections with the faith of the non-Muslims, then (and Allah knows best) it seems that it would be permissible to celebrate it (provided the evils mentioned above are avoided).
3)If one thanks Allah and shows gratitude for being blessed with one more year of his life, thus expresses happiness and joy, then there is nothing wrong with that. (See: al-Fatawa al-Rahimiyya (urdu), 6/320).
And Allah knows best
Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK
www.daruliftaa.org
