The Interfaith Teachings of Habib 'Ali al-Jifri compared to the True Teachings of the Shafi'is & Others

Hereunder is an excerpt of an article by Habib 'Ali al-Jifri regarding Christmas and the birth of Sayyiduna 'Isa 'alayhi as-salaam, 

The article can be accessed from his website: https://www.alhabibali.com/en/writing/christmas-and-the-glorious-birth-peace-be-upon-me-the-day-i-was-born/ 

In this article, Habib 'Ali al-Jifri has confused the reader, adding interfaith teachings, and corrupting the meaning of the Noble Qur'an. 

[The Qur'an tells us: “And remind them of the days of Allah; indeed, in them are signs for those who are forbearing and grateful.” As we approach the occasion of Jesus Christ’s birth, we feel that we are confronted with a day from among the ‘days of Allah’. This day was distinguished by an immense miracle related to his birth. This birth was connected to meanings of peace that we are in dire need of today.

Yes, Allah made Jesus Christ a symbol of peace for this world.

Did the Qur'an not inform us of Christ’s words, “Peace was upon me the day I was born, and will be on me the day I shall die, and the day I am raised to life again.”? These words alone are sufficient enough as a reason for our joy on this noble occasion, irrespective of its exact date and the differing opinions that exist among Christian denominations. The birth of Jesus Christ is less about the precise date and more about the meaning embodied in his emergence into this world.

I offer my greetings to the Prophet Muhammad on the birth of Jesus Christ, who affectionaly described the son of Mary as his brother and said of him, “I have the best right to Jesus son of Mary in this world and the next.”

Likewise, I offer my greetings to Muslims, Christians and humanity at large on this blessed occassion.

And I say to Jesus Christ: my master, the spirit of Allah and His word, peace be upon you the day you were born, the day you shall die and the day you will be raised to life again.]

https://www.alhabibali.com/en/writing/muslims-and-the-birth-of-jesus-christ/

After studying the article by Habib 'Ali al-Jifri, the rulings of the 'Ulama from the Shafi'i Madh-hab, as well as the other three Madha-hib are presented hereunder, so that the reader will be able to easily understand the great and outstanding contrast between what Habib 'Ali al-Jifri - who claims to be Shafi'i - and what the Shafi'i 'Ulama really teach and say. 

The ENGLISH and ARABIC has been provided for the benefit of the scholars. 

The statements of the scholars of Jurisprudence are available regarding the prohibition of congratulating Christians on their festive occasions, some being explicit in the prohibition, and some being implicit.

1 – Shafi’i

Ibn Hajar al-Haytami rahimahullah states in his Fatawa relating from some of the later generation scholars,

“‘From the most evil of innovations is the Muslims doing what Christians do on their festive occasions by imitating them in their food, gifting them and accepting their gifts on those occasions. The Egyptians are the most guilty of all in this. Rasulullah sallallahu 'alayhi wa sallam said, ‘Whoever imitates a people, then they are from them.’ 

In fact, Ibn al-Haajj said, ‘It is not permitted for a Muslim to sell anything to a Christian which has any interest in their festive occasion. No meat, or condiments, or clothing. They are not to lend them anything, even an animal, as this is assisting them in their disbelief. The leaders of state are obliged to prevent all this. Other evil innovations they have are such as eating Harissa on Norouz; burning incense on Khamis’ul-Idayn seven times claiming that this prevents tardiness and illness; colouring eggs yellow and red, and selling them as well as medicines on a Saturday they call “Saturday of Light” – which in reality is a Saturday of darkness. On this particular Saturday, they buy ling and claim it is for blessing; collect leaves and place it in water for bathing on the night preceding the day of Saturday claiming it removes black magic; apply eye liner to increase the light of their eyes; oil themselves with sulphur and oil. They also sit naked under the sun claiming it prevents scabies and eczema; cook milk and drink it in bathroom, as well as many other innovations they have made. It is an obligation to also prevent them from openly celebrating their festive occasions.’” (al-Fatawa’l-Fiqhiyah, Vol 4, pg. 239)

Al-Khatib Ash-Shirbini says in Mughni al-muhtaj and Al-‘Iqna’,

“Anyone who does as the non-Muslims do on their festive occasions is to be punished by way of ta’zir, as well as anyone who holds a snake; enters a fire; and whoever says to a non-Muslim under Muslim rule, “O Haaj”, and whoever congratulates them on their festive occasions.” (Mughni al-muhtaj, Vol 5, pg. 526; Al-‘Iqna’, Vol 2, pg. 526)

Al-Bujayrami states,

“The author’s words, ‘Whoever acknowledges what non-Muslims do in their festive occasions’, means doing what they do on their festive occasions, and this is prohibited. (Hashiyat’ul-Bujayrami ‘ala’l-Iqna’, Vol 4, pg 179)

2 – Hanafi

The author in Tabyin’al-Haqaiq, rahimahullah, said,

“(Giving in the name of Norouz or Maharaja is not permitted) meaning gifting in the name of these two days is not only prohibited, but it is disbelief. Abu Hafs al-Kabir rahimahullah said, ‘If a man worshipped Allah for 50 years and then the day of Norouz comes and he gifts a non-believer an egg intending to venerate that day, he has committed disbelief and his actions have become null.’ 

The author of al-Jami’ al-Asghar said, ‘If he gifts something to another Muslim on Norouz day but does not intend to venerate that day; instead they are only doing this as it is a custom of some people, they do not become a disbeliever by this. However, it is more befitting that they do not do it on that particular day; they should do it a day before or a day after in order to not imitate those people.’” (Tabyin’al-Haqaiq, Vol 6, pg. 228; al-Bahr’al-Ra’iq, Vol 2, pg. 526)

3 – Maliki

The author in Minah’ul-Jalil says,

“I say it is not permitted for Muslims to accept the gifts of Christians on their festive occasions.” (Minah’ul-Jalil, Vol 7, pg. 478)

Ibn al-Haajj in al-Madkhal says,

“It is not befitting for any children to accept any food that may come to them from the people of the Book because accepting this is considered as venerating their festive occasions, and venerating their festive occasions is venerating them. Venerating them is problematic as it is. This may be a reason for them to believe that their religion is the truth and all other religion is false, because they see how Muslims are venerating them.” (al-Madkhal, Vol 2, pg. 322)

4- Hanbali

The author in ar-Rawdh’al-Murbi’ says,

“It is not permitted to give them [non-Muslims] the main seat in a gathering, or stand for them, or precede them in greeting them with Salam, or a greeting such as, ‘How’s your morning?’, ‘How’s your evening?’, ‘How are you?’. Nor is it permitted to congratulate them, give them condolences, visit them, and witness their festive occasions.” (ar-Rawdh’al-Murbi, Vol 1, pg. 204)

The author in Muntaha’l-Iradat says,

“It is prohibited to precede them [non-Muslims] with Salam, or a greet them with, ‘How’s your morning?’, ‘How’s your evening?’, ‘How are you?’. It is prohibited to congratulate them, give them condolences, visit them, and witness their festive occasions.” (Muntaha’l-Iradat, Vol 1, pg. 664)

In summary, the prohibition of congratulating Christians on Christmas is either explicit or implicit in the texts presented. 

Ibn al-Qayyim relates a consensus on congratulating Christians on their rituals specific to them,

“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.” (Ahkam Ahl’udh-dhimmah, Vol 1, 441)

Shaykh Izz’ud-Din Ibn ‘Abd-Salam was asked regarding whether saying to a dhimmi [a non-Muslim under the protection of a Muslim state], ‘May you have a blessed celebration’, is disliked or not. His response alluded to whether this person commits disbelief or not, such that he indicated that the question is not a matter of it being disliked or not, rather it is a matter of whether the person has committed disbelief or not. Al-Hattab and Shaykh Muhammad ‘Illish both related this from him and did not comment. 

Shaykh Muhammad ‘Illish says in Fath’ul-‘Ali’il-Malik,

“Izz’ud-Din Ibn ‘Abd-Salam was asked regarding a Muslim who says to a dhimmi on their festive occasion, ‘May you have a blessed celebration.’ Is it disliked or not? He responded, if a Muslim says this to a dhimmi in a manner that shows veneration to their religion and their celebration, they have surely committed disbelief. If he does not intend this, rather it just slipped off his tongue, then he will not have committed disbelief with what he says without intent.’” (Fath’ul-‘Alii’ul-Malik, Vol 5, pg 257; Mawahib’ul-Jalil, Vol 6, pg. 289)

Arabic:

 1- الشافعية

أ. ذكر ابن حجر الهيتمي في فتاويه عن بعض اﻷئمة المتأخرين ما نصه: ومن أقبح البدع موافقة المسلمين النصارى في أعيادهم بالتشبه بأكلهم والهدية لهم وقبول هديتهم فيه، وأكثر الناس اعتناء بذلك المصريون، وقد قال صلى الله عليه وسلم: “من تشبه بقوم فهو منهم” بل قال ابن الحاج: لا يحل لمسلم أن يبيع نصرانيا شيئا من مصلحة عيده لا لحما ولا أدما ولا ثوبا، ولا يعارون شيئا ولو دابة إذ هو معاونة لهم على كفرهم، وعلى ولاة الأمر منع المسلمين من ذلك، ومنها اهتمامهم في النيروز بأكل الهريسة، واستعمال البخور في خميس العيدين سبع مرات زاعمين أنه يدفع الكسل والمرض، وصبغ البيض أصفر وأحمر وبيعه، والأدوية في السبت الذي يسمونه سبت النور، وهو في الحقيقة سبت الظلام، ويشترون فيه الشبث ويقولون إنه للبركة ويجمعون ورق الشجر ويلقونها ليلة السبت بماء يغتسلون به فيه لزوال السحر ويكتحلون فيه لزيادة نور أعينهم ويدهنون فيه بالكبريت والزيت ويجلسون عرايا في الشمس لدفع الجرب والحكة ويطبخون طعام اللبن ويأكلونه في الحمام إلى غير ذلك من البدع التي اخترعوها ويجب منعهم من التظاهر بأعيادهم اه (الفتاوى الفقهية 4/239)

ب. قال الخطيب الشربيني في مغني المحتاج واﻹقناع: ويعزر من وافق الكفار في أعيادهم، ومن يمسك الحية ويدخل النار، ومن قال لذمي: ياحاج، ومن هنأه بعيده.( مغني المحتاج 5/526، اﻹقناع 2/526

   قال البجيرمي قوله: (من وافق الكفار في أعيادهم) بأن يفعل ما يفعلونه في يوم عيدهم وهذاحرام.( حاشية البجيرمي على اﻹقناع 4/179).

 2- الحنفية:

   قال في تبيين الحقائق قال – رحمه الله – (والإعطاء باسم النيروز والمهرجان لايجوز) أي الهدايا باسم هذين اليومين حرام بل كفر، وقال أبو حفص الكبير -رحمه الله-: لو أن رجلا عبد الله خمسين سنة، ثم جاء يوم النيروز وأهدى لبعض المشركين بيضة يريد به تعظيم ذلك اليوم فقد كفر، وحبط عمله، وقال صاحب الجامع الأصغر: إذا أهدى يوم النيروز إلى مسلم آخر ولم يرد به التعظيم لذلك اليوم ولكن ما اعتاده بعض الناس لا يكفر، ولكن ينبغي له أن لا يفعل ذلك في ذلك اليوم خاصة، ويفعله قبله أو بعده كي لا يكون تشبها بأولئك القوم. (تبيين الحقائق 6/228، وينظر: البحر الرائق 8/555).

 3- المالكية:

    قال في منح الجليل: قلت: فلا يحل قبول هدايا النصارى في أعيادهم للمسلمين.( منح الجليل 7/47

    قال ابن الحاج في المدخل: وينبغي أن لا يقبل من أحد من الصبيان شيئا ممن يأتي به إليه من الأطعمة التي يعملها بعض الناس في مواسم أهل الكتاب فإن قبوله لذلك من باب التعظيم لمواسمهم وفي التعظيم لمواسمهم تعظيم لهم وتعظيمهم فيه ما فيه. وقد يكون ذلك سببا إلى أنهم يعتقدون أن دينهم هو الحق وأن غيره هو الباطل لما يرون من تعظيم المسلمين لهم كما تقدم. (المدخل لابن الحاج 2/322

 4- الحنابلة:

أ. قال في الروض المربع: ولا يجوز تصديرهم في المجالس ولا القيام لهم ولا بداءتهم بالسلام أو بـ كيف أصبحت أو أمسيت أو حالك، ولا تهنئتهم وتعزيتهم وعيادتهم وشهادة أعيادهم (الروض المربع (1/204)

ب. قال في منتهى اﻹرادات: ويحرم بداءتهم بسلام وبداءتهم بكيف أصبحت أو كيف أمسيت أو كف أنت أو كيف حالك، وتحرم تهنئتهم وتعزيتهم وعيادتهم وشهادة أعيادهم (شرح منتهى الارادات (1/664)

   فتلخص من هذه النصوص أن منها ما هو صريح في تحريم تهنئة النصارى بالكريسماس، ومنها ما يفهم ضمنا، وقد نقل الشيخ ابن القيم اﻻتفاق على تحريم تهنئة النصارى بشعائرهم المختصة بهم فقال: 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. (أحكام أهل الذمة 1/441)

   وقد سئل الشيخ عز الدين ابن عبد السلام عن كراهة أن يقال لذمي في عيده: عيد مبارك أو عدم كراهتها.. فأجاب بجواب يقتضي هل يكفر أو ﻻ يكفر، فكأنه يريد أن ينبه إلى أن الكراهة ليست محل السؤال وإنما السؤال هل يكفر أو ﻻ يكفر؟ حيث نقله عنه الحطاب ونقله عن الحطاب الشيخ محمد عليش وسكتا عليه، حيث قال في فتح العلي المالك: ( وسئل عز الدين بن عبد السلام ) عن مسلم قال لذمي في عيده: عيد مبارك هل يكره أم لا ؟( فأجاب ): إن قاله المسلم لذمي على وجه قصد تعظيم دينهم وعيدهم فإنه يكفر، وإن لم يقصد ذلك وإنما جرى على لسانه فلا يكفر بما قاله من غير قصد ا هـ نقله الحطاب (فتح العلي المالك 5/257، وينظر مواهب الجليل 6/289