Q: Is it permissible for a Muslim to participate in an interfaith prayer or program which takes place in a church, temple, synagogue, or any other place? Similarly, please explain whether it is permissible for a Muslim to pay tribute to a non-Muslim by attending his funeral ceremony or by being present at the burial in a non-Muslim graveyard.
Lately, there has been a lot of talk and discussion around this issue, and some Ulama of JUSA mentioned that for political interests, it is permissible to take part in such interfaith programs, keeping in mind that we are a Muslim minority living in a non-Muslim country. Hence, in order not to be viewed negatively in the eyes of the non-Muslim government, there is scope of permissibility in deen for a Muslim to take part in such gatherings, where one will also have an opportunity to present Islam to people of different religions.
The aalim of JUSA also presented the fatwa of Mufti Kifaayatullah (rahimahullah) as his proof for the permissibility of taking part in such gatherings. Does the fatwa of Mufti Kifaayatullah (rahimahullah) show permissibility, or is his fatwa being quoted out of context? Could Mufti Saheb also explain whether taking part in such a gathering will cause one to become a kaafir and come out of the fold of Islam?
A: The religion of Islam is based on the principles of complete tauheed and obedience to the command of Allah Ta‘ala and His Rasul (sallallahu ‘alaihi wasallam), while kufr is based on rejecting Allah Ta‘ala, Rasulullah (sallallahu ‘alaihi wasallam) and the deen of Islam. Hence, Islam and kufr diametrically oppose each other, and can never join or unite in any way.
In the Qur’aan Majeed, Allah Ta‘ala has commanded Rasulullah (sallallahu ‘alaihi wasallam) to make it abundantly clear to the kuffaar that the religion of Islam can never join with the religion of the kuffaar in any way. Allah Ta‘ala says:
لَکُمۡ دِیۡنُکُمۡ وَلِیَ دِیۡنِ
“For you is your deen, and for us is our deen.” (Surah Kaafiroon v. 6)
The surah in which this aayat is mentioned – Surah Kaafiroon - was revealed at the time when the kuffaar wanted Rasulullah (sallallahu ‘alaihi wasallam) to make some compromises in his deen to accommodate them. Among the things that they requested him to do was not to speak against their idols, and to at least pass his hands over their idols as a sign of showing some consideration for their idols and religion.
However, despite the Muslims being a minority in Makkah Mukarramah, Rasulullah (sallallahu ‘alaihi wasallam) still refused to make any compromises, and this Surah was revealed at that time to openly declare that Islam and kufr can never join in any way.
When we view an interfaith program and the way it is conducted, then we find that it is based on kufr and shirk and it opposes many commands of Islam. The reason is that the object of such programmes is to afford people of various religions an equal opportunity to promote their religions before others. In doing so, all religions will be joined together on an equal level and all will be shown equal importance by all the participants. This, in reality, is joining Islam with all religions of kufr and goes against the above verse of the Qur’aan Majeed wherein Allah Ta‘ala prohibited us from this.
Apart from this, while the kuffaar will be promoting their religions, they will be praising their idols, idealising their works of shirk and kufr, saying prayers to their gods, etc. and during that time, a believer present in such a gathering will be expected to remain silent and respect each religion. Furthermore, at times, the Muslim participants will be expected to join in certain actions which symbolize kufr, and the serious and detrimental outcome of doing such actions is that one will come out of the fold of Islam.
Hence, it is haraam for a believer to break the command of Allah Ta‘ala and be present in such a gathering of shirk and kufr – even though he will be given an opportunity to speak about Islam.
Below, we will explain some of the many laws of shari’ah that will be violated and broken through a believer attending interfaith programs/prayers, etc:
1. Breaking the Command of Allah Ta‘ala in the Qur’aan Majeed.
In the Qur’aan Majeed, Allah Ta‘ala gives a clear command that in any gathering where kufr takes place, it is not permissible for a believer to be present in such a gathering. Rather, one should not go to such a gathering, and if one is in a gathering, and thereafter people begin to speak words of kufr, then one should immediately wake up and leave the gathering to show his resentment. Allah Ta‘ala says:
اِذَا سَمِعۡتُمۡ اٰیٰتِ اللّٰه یُکۡفَرُ بِها وَ یُسۡتَهزَاُ بِها فَلَا تَقۡعُدُوۡا مَعَهمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِه ۫ۖ اِنَّکُمۡ اِذًا مِّثۡلُهمۡ ؕ اِنَّ اللّٰه جَامِعُ الۡمُنٰفِقِیۡنَ وَالۡکٰفِرِیۡنَ فِیۡ جَهنَّمَ جَمِیۡعَۨا
“When you hear the verses of Allah being rejected and ridiculed, then you should not sit with such people until they enter into another discussion. (If you sit with them while they are rejecting and ridiculing the verses of Allah Ta‘ala, then) you, in that case, will be like them. Surely, Allah will gather all the hypocrites and disbelievers together in Jahannum.” (Surah Nisaa v. 140)
Therefore, through one participating in an interfaith gathering which is a gathering of kufr and shirk, one will be going against the command of Allah Ta‘ala in the Qur’aan Majeed.
2. Breaking the Command of Rasulullah (sallallahu ‘alaihi wasallam) in the Hadith
In the Mubaarak Ahaadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned that a believer should not go to such places where sin takes place. If one goes to such places, one will be counted among the sinners. Rasulullah (sallallahu ‘alaihi wasallam) said:
من كثر سواد قوم فهو منهم
The one who adds to the number of a group (engaged in sin) will be counted among them. (It-haaful Khiyarah #3297)
In fact, in the Mubaarak Hadith, Rasulullah (sallallahu ‘alaihi wasallam) even prohibited one from desiring to be present in a place where sin takes place. Rasulullah (sallallahu ‘alaihi wasallam) said, “When sin is committed in a certain place, then those who are present but are unhappy to be present (i.e. they are present against their wishes), they will be treated like those who were not present (in the sight of Allah Ta‘ala), and those who were not present, and were pleased with the sin (and hoped to be there), then they will be treated like those who were present in such a gathering (of sin).”(Sunan Abu Dawood #4345)
From the above Ahaadith, we understand that it is not permissible for a believer to be present or even desire to be present in a place where sin takes place. Hence, taking part in interfaith programs is haraam as it is a gathering of kufr, shirk and various other sins combined.
3. Photography/Videoing Taking Place in Such a Gathering
These interfaith programs are not free of photography and videoing taking place, and at times, these programs are even televised, whereas Rasulullah (sallallahu ‘alaihi wasallam) sounded severe warning in the Mubaarak Hadith for those who get involved in the sin of photography and videoing. Rasulullah (sallallahu ‘alaihi wasallam) said, “Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamah.” (Saheeh Bukhari #5950, Saheeh Muslim #2109)
4. Intermingling of Non-Mahram Men and Women
In the Qur’aan Majeed, Allah Ta‘ala commanded that men do not look at non-mahram women and vice versa. (Surah Noor v. 30) Similarly, in other verses, Allah Ta‘ala commanded that segregation/purdah be observed between non-mahram males and females. (Surah Ahzaab v. 53)
When we view these types of kuffaar interfaith gatherings, then among the participants are both men and women who are required to be seated together and interact with one another. In this way, a believer is required to compromise and break all his deeni principles in order to accommodate the occasion.
5. Entering Churches, Synagogues, Temples, etc.
At times, these interfaith prayers are held in the kuffaar places of worship. The Fuqaha mention that it is not permissible for a believer to enter the places of worship of the kuffaar (e.g. church, synagogue, temple, etc.). These places are inhabited by shayaateen and jinnaat. Symbols of kufr and shirk, statues and pictures of animate objects, and other evil influences are also found in such places. Hence, it is not permissible for a believer to enter such places, even if it is with the intention of da’wat.
Just as a believer will not enter a brothel, casino or pub to invite people to Islam, as entering these places is prohibited, similarly a believer should not enter the church, synagogue, temple, etc. as entering these places is also prohibited.
6. Being Present at the Burial of a Kaafir
In the Qur’aan Majeed, Allah Ta‘ala prohibited the believers from attending the burial of a kaafir, as being present shows some respect and regard for him, despite the fact that he died upon kufr and is the enemy of Allah Ta‘ala.
Allah Ta‘ala says:
وَ لَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنهمۡ مَّاتَ اَبَدًا وَّ لَا تَقُمۡ عَلٰی قَبۡرِه ؕ
Do not offer a prayer on any one of them (the kuffaar) who dies, and do not stand by his grave… (Surah Taubah v. 84)
Hence, if an interfaith prayer for a deceased kaafir takes place in a non-Muslim graveyard or in any other place, it will not be permissible for a Muslim to attend as he will be part of the prayer which is being made for the kaafir.
7. Collective Prayers
In many of these interfaith programs, a collective prayer takes place where all pray together, or each participant is asked to pray to his god (e.g. to bring down good conditions in the world). In doing so, one is guilty of participating in the kufr prayer made to idols or gods besides Allah Ta‘ala.
Undoubtedly, if a believer takes part in this prayer, invoking the help of idols or gods besides Allah Ta‘ala, he will lose his imaan.
8. Adopting Symbols of Kufr and Shirk
During the interfaith program or prayer, if the participants are required to adopt symbols of kufr and shirk (e.g. wearing or carrying a cross), then through a Muslim doing this, he will come out of the fold of Islam. In today’s times, among the symbols of kufr is lighting candles in the church at the time of the prayer.
According to the Reverend Lithemba Busakwe, candles serve as a physical representation of hope and light. He said, “Lighting a candle symbolises Christ, the light of the world. Jesus Christ said, ‘I am the light of the world; the one who follows me will not walk in darkness, but will have light and life’ (John 8:12)”
The Reverend also said, “From baptism, one receives the Light of Christ so that they may live and sustain that flame of faith burning alive in their heart. To symbolise this light of the world, we’ve always used the ancient source of light: the candle.”
The Reverend then elaborated saying, “On certain occasions, depending on how many people are present, the number of candles should match the number of persons. In this instance, each candle is set alight by each person. And when extinguishing candles, you use your hands to mystically internalize that light into your body and life. You don’t blow them out.”
From this, we understand that in Christianity, lighting candles at the time of the prayer is part of their religious symbols, and they believe that the light of the candle represents the light of Christ entering one’s body. This belief is found on many Christian religious websites.
Hence, in today’s times, we understand that this is their religious, kufr belief and it is among their main symbols of kufr. Therefore, if a believer joins them in this type of prayer, holding a candle like them, he will come out from the fold of Islam.
9. Showing Consideration to the Kuffaar Symbols of Kufr and Shirk
When kufr and shirk are promoted and shown respect in interfaith programs, then it is haraam for a Muslim to be present in such gatherings, as he will be showing some consideration to the wrongs that are taking place in it through remaining silent and not objecting to the wrongs.
If he has any respect in his heart for this interfaith program/prayer, or is pleased with being present at the time when kufr and shirk is taking place before him, then he will lose his imaan on account of being pleased with the kuffaar rituals.
Hence, the great jurist, Abu Hafs al-Kabeer (rahimahullah), said, “After worshipping Allah Ta‘ala for fifty years, if one gifts an egg to a disbeliever (on the day of his ritual celebration), and he does it out of respect for the kuffaar celebration, he will become a kaafir and he will lose the reward of all his righteous deeds.” (Durr-ul-Mukhtaar 6/754)
On the contrary, if a Muslim is present, but disgusts whatever wrong is being said or done (and he does not take part in any of the kuffaar prayers or rituals in the gathering), then though he has committed a major sin for going there, he will not come out of the fold of Islam.
10. Emulating the Kuffaar in their Rituals
Interfaith programs and prayers have no place in Islam. These are among the kuffaar rituals which have been initiated and promoted in recent times. Hence, it is not permissible for a Muslim to lend support to this in any way. Allah Ta‘ala says:
وَ تَعَاوَنُوۡا عَلَی الۡبِرِّ وَ التَّقۡوٰی وَ لَا تَعَاوَنُوۡا عَلَی الۡاِثۡمِ وَ الۡعُدۡوَانِ
And assist (and support) one another in works of righteousness and piety, and do not assist one another in sin and transgression… (Surah Maa’idah v. 2)
Further, in many Ahaadith, Muslims have been prohibited from emulating the kuffaar in their celebration or rituals.
Hazrat Umar (radhiyallahu ‘anhu) mentioned, “Refrain from emulating the enemies of Allah Ta‘ala, the Jews and Christians, in their celebrations, for indeed the anger of Allah Ta‘ala descends upon them. I fear that (if you participate in any of their celebrations,) the anger of Allah Ta‘ala will descend upon you. When you do not know their inner condition (and the hatred they have for Islam in their hearts), then how is it that you adopt their ways and mannerisms?!” (Shu’abul Imaan #8940)
In another narration, Hazrat Abdullah bin Amr (radhiyallahu ‘anhuma) once said, “The one who resides in the land of the disbelievers, participates in their celebrations and emulates them until he dies in that state, he will be resurrected with them on the Day of Qiyaamah.” (Al-Muhazzab #14659)
From the above aayat and these narrations, we understand that it is not permissible for a believer to take part in interfaith programs.
The Fatwa of Mufti Kifaayatullah (rahimahullah)
As far as the fatwa of Mufti Kifaayatullah (rahimahullah) is concerned, then this fatwa is being quoted out of context.
The reason is that Mufti Kifaayatullah (rahimahullah) was asked about the situation where the Hindus have a festive fair, and a Muslim, for political reasons, in order to save the Muslims from the oppression of the Hindus, is present in the fair, or while the Hindu procession passes him (i.e. his home or business), then he stands on the road and gives them some paan or something to drink.
Mufti Kifaayatullah (rahimahullah) mentioned that if some Muslims attending the fair will help in avoiding oppression, then under the circumstances, it will be permissible provided that (1) the Muslims should not support or show any respect for the acts of kufr and shirk, (2) the Muslims should not be present in the place where the kufr and shirk is being committed (i.e. they should be in another place).
The words of Mufti Kifaayatullah (rahimahullah) are:
“For the Muslims to participate (in Hindu festive fairs) in order to avoid problems with the Hindus, as both nominations live in the same country, and fights between them will be harmful, then (under the circumstances,) it will be permissible, provided the Muslims do not show any support or respect for any of their religious rituals………… For a Muslim to stand (on the path of the procession, giving them paan, etc.) with the intention of acquiring safety and mutual cooperation for the Muslims, not for the purpose of showing approval for their religious rituals, and this takes place in a totally separate place, on the roadside, not in the place where their rituals are taking place, then it will be permissible. Otherwise, if it is in the place where their rituals will be conducted, then it will makrooh tahreemi (impermissible) or haraam, though it will not be kufr. It will only be kufr in the situation where one is pleased with it, or one’s conduct and behaviour shows that he approves of what they are doing.”
From the above, we understand that the fatwa of Mufti Kifaayatullah (rahimahullah) is being quoted out of context, and does not prove the permissibility of a Muslim being present in interfaith programs, prayers., etc. as in these programs, the Muslims is present in the place where the kufr and shirk is committed.
In fact, the end of the fatwa shows that if a Muslim is present in a place where kufr and shirk is committed, and his conduct and behaviour (when dealing with people of kufr) shows that he is pleased with the wrong, then he will become a kaafir.
Conclusion
In conclusion, we understand that the Qur’aan, Ahaadith and the statements of the Sahaabah (radhiyallahu ‘anhum) all show that it is not permissible for a believer to be present in the place where the kuffaar are having their kufr rituals or celebrations. Hence, participating in interfaith programs/prayers is not permissible, and in some cases, it can even cause one to lose his imaan.
It should be borne in mind that the sinister plan and plot of the kuffaar in having interfaith programs and prayers is to sway the Muslims towards their religion and make them like themselves.
Allah Ta‘ala warns us about this in the Qur’aan Majeed. Allah Ta‘ala says:
وَدُّوۡا لَوۡ تَکۡفُرُوۡنَ کَمَا کَفَرُوۡا فَتَکُوۡنُوۡنَ سَوَآءً فَلَا تَتَّخِذُوۡا مِنهُمۡ اَوۡلِیَآءَ
“They (the kuffaar) desire that you become kaafir like them, then you and them will be equal, so never befriend them.” (Surah Nisaa v. 89)
In another verse, Allah Ta‘ala says:
وَ لَنۡ تَرۡضٰی عَنۡکَ الۡيَهُوۡدُ وَ لَا النَّصٰرٰی حَتّٰی تَتَّبِعَ مِلَّتَهُمۡ
The Jews and Christians will never be pleased with you until you follow their creed (and become like them). (Surah Baqarah v. 120)
Hazrat Umar (radhiyallahu ‘anhu) had emphasized that the honour (respect and safety) of the Muslims lies only in the Muslims firmly holding onto Islam at all times. Hazrat Umar (radhiyallahu ‘anhu) said:
إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله
“We were the most disgraced of people. Allah Ta‘ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta‘ala has honoured us (Islam), Allah Ta‘ala will disgrace us (through allowing the kuffaar to oppress us).” (Mustadrak Haakim #207)
Thus, the honour, respect and deeni safety of the Muslims lies in them holding firmly to Islam – not in compromising in deeni matters and breaking the laws of Allah Ta‘ala to appease, please and accommodate the kuffaar.
And Allah Ta'ala (الله تعالى) knows best.
من تكلم بكلمة الكفر وضحك به غيره كفر ولو تكلم به مذكِّر وقبل القوم ذلك كفروا، يعني لو تكلم به واعظ أو مدرس أو مصنف واعتقده القوم الذين اطلعوا عليه كفروا ولا عذر لهم فيه إلا إن كان الكفر مختلفاً فيه.
وزاد في المحيط: وقيل: إذا سكت القوم عن المذكر وجلسوا عنده بعد تكلمه بالكفر كفروا. انتهى. وهذا محمول على العلم بكفره. (منح الروض الأزهر لعلي القاري صـ ٤٥٣)
( والإعطاء باسم النيروز والمهرجان لا يجوز ) أي الهدايا باسم هذين اليومين حرام ( وإن قصد تعظيمه ) كما يعظمه المشركون ( يكفر ) قال أبو حفص الكبير لو أن رجلا عبد الله خمسين سنة ثم أهدى لمشرك يوم النيروز بيضة يريد تعظيم اليوم فقد كفر وحبط عمله ا هـ (الدر المختار 6/754)
يكفر بوضع قلنسوة المجوس على رأسه على الصحيح إلا لضرورة دفع الحر والبرد وبشد الزنار في وسطه إلا إذا فعل ذلك خديعة في الحرب وطليعة للمسلمين وبقوله المجوس خير مما أنا فيه يعني فعله ... وبخروجه إلى نيروز المجوس لموافقته معهم فيما يفعلون في ذلك اليوم وبشرائه يوم النيروز شيئا لم يكن يشتريه قبل ذلك تعظيما للنيروز لا للأكل والشرب وبإهدائه ذلك اليوم للمشركين ولو بيضة تعظيما لذلك لا بإجابة دعوة مجوسي حلق رأس ولده وبتحسين أمر الكفار اتفاقا حتى قالوا لو قال ترك الكلام عند أكل الطعام حسن من المجوس أو ترك المضاجعة حالة الحيض منهم حسن فهو كافر كذا في البحر الرائق. (الفتاوى الهندية 2/276)
اجتمع المجوس يوم النيروز فقال مسلم خوب سيرت نهاوند يكفر (الفتاوى البزازية على هامش الهندية 6/333)
وفي المحيط: من رضي بكفر نفسه فقد كفر، أي إجماعاً، وبكفر غيره اختلف المشايخ. وذكر شيخ الإسلام إن الرضا بكفر غيره إنما يكون كفراً إذا كان يستجيزه ويستحسنه، وأما إذا كان لا يستجيزه ولا يستحسنه ولكن يقول : أحب موت المؤذي الشرير أو قتله على الكفر، حتى ينتقم الله تعالى منه، فهذا لا يكون كفرًا (منح الروض الأزهر لعلي القاري صـ ٤٨٤)
وَلَا تَرْکَنُوْۤا اِلَی الَّذِیْنَ ظَلَمُوْا فَتَمَسَّکُمُ النَّارُ ۙ وَمَا لَکُمْ مِّنْ دُوْنِ اللّٰهِ مِنْ اَوْلِیَاۤءَ ثُمَّ لَاتُنْصَرُوْنَ (سورة هود: 113)
عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود، الرقم: 4033)
من تشبه بقوم أي من شبه نفسه بالكفار مثلا في اللباس وغيره أو بالفساق أو الفجار أو بأهل التصوف والصلحاء الأبرار فهو منهم أي في الإثم والخير (مرقاة المفاتيح 4/431)
خرج عمر بن الخطاب إلى الشام ومعنا أبو عبيدة بن الجراح فأتوا على مخاضة وعمر على ناقة له فنزل عنها وخلع خفيه فوضعهما على عاتقه وأخذ بزمام ناقته فخاض بها المخاضة فقال أبو عبيدة يا أمير المؤمنين أنت تفعل هذا تخلع خفيك وتضعهما على عاتقك وتأخذ بزمام ناقتك وتخوض بها المخاضة ما يسرني أن أهل البلد استشرفوك فقال عمر أوه لم يقل ذا غيرك أبا عبيدة جعلته نكالا لأمة محمد صلى الله عليه وسلم إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العزة بغير ما أعزنا الله به أذلنا الله (المستدرك على الصحيحين للحاكم، الرقم: 207)
عن عمرو بن الحارث أن رجلا دعا عبد الله بن مسعود إلى وليمة فلما جاء ليدخل سمع لهوا فلم يدخل فقال ما لك رجعت قال إني سمعت رسول الله صلى الله عليه وسلم يقول من كثر سواد قوم فهو منهم ومن رضي عمل قوم كان شريكا في عملهم (إتحاف الخيرة المهرة، الرقم: 3297)
عن العرس ابن عميرة الكندي عن النبي صلى الله عليه وسلم قال إذا عملت الخطيئة في الأرض كان من شهدها فكرهها وقال مرة فأنكرها كان كمن غاب عنها ومن غاب عنها فرضيها كان كمن شهدها (سنن أبي داود، الرقم: 4345)
وبيع المكعب المفضض للرجل إن ليلبسه يكره لأنه إعانة على لبس الحرام وإن كان إسكافا أمره إنسان أن يتخذ له خفا على زي المجوس أو الفسقة أو خياطا أمره أن يتخذ له ثوبا على زي الفساق يكره له أن يفعل لأنه سبب التشبه بالمجوس والفسقة اهـ (رد المحتار 6/392)
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