In Ghana, where Christians make up the majority and Muslims constitute about one-fifth of the population, interfaith relations are a part of everyday life. Whether sharing a meal at a Christmas party or attending the funeral of a non-Muslim friend, Ghanaian Muslims often find themselves in situations that require balancing religious conviction with cultural coexistence.
Islamic teachings provide a compassionate yet principled approach to such situations. The Prophet Muhammad (peace be upon him) once stood as a Jewish funeral passed by. When questioned, he replied, “Was he not a human soul?” (Sahih al-Bukhari, 1312; Sahih Muslim, 961) — a gesture scholars interpret as a model of basic human respect.
Contemporary scholars echo this example. Sheikh Yusuf al-Qaradawi, in Fiqh al-Jaliyat al-Muslima, permits Muslims in minority contexts to attend non-Muslim burials “provided they avoid participating in religious rites”. Similarly, Imam An-Nawawi of the Shafi’i school wrote, “There is nothing wrong with a Muslim attending the funeral procession of a non-Muslim relative or neighbor, provided there is no participation in religious rites.”
The Qur’an supports this ethic of compassion and coexistence. It states: “Allah does not forbid you from those who do not fight you because of religion… from being righteous toward them and acting justly. Indeed, Allah loves those who act justly.” (Qur’an 60:8).
Yet, some scholars — particularly from more conservative schools of thought — hold a contrary view. They argue that attending non-Muslim funerals or participating in social events with religious undertones may risk compromising one’s Islamic identity.
For these scholars, the key concern lies in the concept of ‘tashabbuh’ (imitation of non-Muslims), and the principle of ‘wala’ wal bara’ (loyalty and disassociation). They interpret the Prophet’s Hadith, “Whoever imitates a people is one of them” (Abu Dawood, Hadith 4031) as a prohibition against participating in the distinctive religious rituals of non-Muslims.
Shaykh Muhammad ibn Salih al-Uthaymeen and Shaykh Salih al-Fawzan argue that attending religious gatherings or social events with religious practices like Christmas or Easter could implicitly endorse beliefs that are contrary to Islam, thus compromising the purity of Islamic creed. As Shaykh Ibn Baz (former Grand Mufti of Saudi Arabia) stated: “Attending their funerals is not permissible, except in the case of da’wah, and even then, one must avoid their rituals.”
Additionally, Shaykh Ibn Uthaymeen warned against congratulating or participating in non-Muslim religious celebrations, as this may suggest approval of their faith, which Islam forbids. They cite the Qur’anic verse: “O you who believe! Do not take the Jews and the Christians as allies. They are [in fact] allies of one another…” (Qur’an 5:51, Sahih)
While this verse is interpreted by most scholars in a political context, some conservative voices extend it to suggest that even social participation in non-Muslim events could weaken one’s Islamic loyalty.
The lines blur further during social festivities like Christmas or Easter parties, which in Ghana often take on a cultural flavor. Many Muslims are invited to these events, not for worship, but for friendship. Mainstream scholars, like Sheikh Yusuf al-Qaradawi, state that attending such gatherings is permissible if they are social rather than religious. As he writes, “If the celebration is cultural rather than religious, and attending it helps maintain good relations without compromising Islamic identity, then it is permitted.”
However, scholars like Shaykh Ibn Uthaymeen and Shaykh Salih al-Fawzan caution against even cultural involvement in such celebrations, arguing that it can lead to confusion about Islamic identity and religious loyalty. They maintain that participating in social events tied to religious holidays can send the wrong message about a Muslim’s allegiance to their faith. As Shaykh Ibn Uthaymeen notes: “Congratulating the kuffar on their religious festivals or participating in their celebrations is forbidden, as it implies approval of their faith.”
The key principle, scholars agree, is intention (niyyah). Attending a funeral or a holiday gathering to express support or maintain neighborly ties does not equate to endorsing another faith. Rather, it reflects Islam’s ethic of balanced coexistence.
Ibn Taymiyyah reminds us in Majmu’ al-Fatawa: “It is not forbidden to show general kindness and compassion to non-Muslims, especially in matters of human concern like illness, condolences, and neighborly support.”
Yet, the conservative view remains focused on the preservation of Islamic identity and warns against any behavior that could blur the lines of belief. In a pluralistic society like Ghana’s, where Muslims and Christians live, work, and celebrate side by side, these contrasting views offer a complex but balanced approach to engagement. Whether offering condolences at a funeral or accepting an invitation to a holiday party, Muslims are encouraged to remain mindful of their faith while fostering goodwill and respect with others.
FUSEINI ABDULAI BRAIMAH
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