r/progressive_islam

Disgusted
▲ 181 r/progressive_islam+1 crossposts

Disgusted

This made me physically sick, a Hadith permitting the rape of slave women. This is clearly against the Quran, and the reason why I do not believe many hadiths. The right to violate women, all of these strange hadiths enabling sexual exploitation. Directly go against the Quran. And s we are meant to believe the Prophet saw this and said yeah all good violate women because women are vessels for your pleasure and relief. This is abhorrent. I genuinely believe there needs to be a mass revision of texts. There is no defence, this is not only slander against the Prophet. This is enabling sexual abuse and framing that men have a right to pleasing themselves and do not have to follow the rules of Islam. “Suffering” from the absence of their wives, absolutely disgusting.

How many women have been abused and mistreated in the name of “hadith”. How many? The child marriage, the abuse all of the things framed as permitted by hadith. This is a tragedy. Hadith is the tragedy and a huge fitnah.

u/According_Lychee_779 — 2 days ago

Is there something as ongoing sin

Some scholars says oh you started wearing hijab now what about the past days you didnt wear them these are ongoing sin .

I know i said hijab but i mean dress code in general wether it hijab or modest or watever , you understand it as

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u/Active_Economy_5758 — 1 day ago

Slaves in Islam

Please don't mind my wording, I am just being blunt. I am mainly talking about Sunni Islam, since I am Sunni.

If Islam banned sexual relations between female owner and male slaves, then why couldn't Islam also ban sexual relations between male owners and female slaves?

Most explanations I get when asked "why didn't Islam abolish slavery" is that it was important socioeconomically, which I agree even though it is not ideal. But I still don't quite get why Islam couldn't just ban sexual relations with female slaves. Female slaves had to not only do labour work but also had to be "forced" to have sex with their master, while male slaves only had to do labour work.

This is obviously quite unfair. I'm not saying that I support any particular gender being forced to have sex, but clearly it's not very consistent if male slaves aren't obliged to have sexual relations with their female master, while female slaves were obliged to have sexual relations with their male master. Why does one gender get punished, purely because they happened to be a female and not a male slave?

Why is it a problem? Because female slaves could not give consent. Their consent did not matter (according to most scholars). Most people say "modern form of consent did not exist 1400 years ago". However, I would argue that the "modern" form of consent is something that should be universally accepted, regardless of time, because a woman, whether slave or not, should not be forced into having sex with a man she doesn't want to have sex with. This is really basic. It's a violation of individual autonomy for a person to be obliged to do so. So why would Allah, The All-Knowing, not ban sex between male owner and his female slaves, knowing that it's not possible for the poor woman to give proper consent? I am not suggesting that slavery should've been abolished completely because that was unrealistic socioeconomically in that era, but I am just wondering why sex between a male master and female master couldn't be banned, especially if it was banned the other way around which apparently wasn't a problem?

Some people argue that this is the reason why Islam "abolished" slavery. However, it is to be noted that Islam only regulated slavery. Yes, I agree that it made conditions for slaves better than they used to be. But even so, Islam did not ban slavery completely. The only reason why it's banned in this day and age is because in the 1900s, Islamic countries faced international pressures which basically forced most of them to sign a treaty to ban slavery. If those international pressures did not exist, then maybe slavery in Islamic countries would have continued even to this date. But Allah knows best.

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u/Ok-Kitchen-4628 — 1 day ago

How is it a misinterpretation?

I genuinely want to understand

Why do some people reject hadiths (because of sexual slavery) as if milk al-yamīn in Islam had any interpretation other than sex with slaves?? There was no other interpretation for it centuries ago

Non-slavery interpretations of milk al-yameen only started popping up in the 19th and 20th centuries when slavery was already dying out and even then those views were super minor

My point is that you can't really call it a misinterpretation or an abuse of power if no other reading existed back then. That would mean the message was never corrupted and that our God, our Prophet, the companions and everyone else fully approved of it. I'd actually be suspicious if some people back in the 8th century or something were arguing that these verses didn't allow sex with enslaved women but those opinions just don't exist

I've been feeling really depressed for five months over this. I'm not trying to attack anyone I'm just genuinely confused

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u/Reasonable_Box_4226 — 1 day ago

Shaytan is tempting me

Hello and assalamu alaikum everyone. I’ve been praying for about 17 days. My body was not used to praying so I have muscle pain right now. Still tired, but I’m praying. The problem is that Shaytan is tempting me so bad right now.

I used to go out, drink, smoke, do drugs, have fun, read smut, watch porn, etc. I don’t do them anymore but Shaytan is tempting me telling me my old life was fun. I’m listening to songs that remind me of my old life and just feeling so nostalgic.

Any encouraging words would be appreciated. Do any other reverts experience this?

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u/Gold-Salary7547 — 1 day ago

what do you think of the argument that the arab states aren't obligated to help palestinians because of the former leadership "betraying" them?

The PLO (that signed the Oslo Accords and made a peace treaty with Israel) unfortunately spent much of its history antagonizing other Arab states and was responsible or actively involved in conflicts in Jordan/Lebanon and they later endorsed Iraq in the Gulf crisis. These three specific events led to lasting resentment against Palestinians from many Arabs from what I understand and have read. It is complicated, like they had a reason behind it but it was still wrong and obviously it only hurt their credibility.

I have some mixed feelings there.

On one hand, I understand the anger against the PLO, I don't blame people for being frustrated. I get how it shattered the trust with how the PLO would be so quick to turn on other Arab countries.

But on the other hand, I know most of Gaza's population is under 18, meaning they weren't alive in Black September or the Gulf crisis. Even if you go back in time to these events, not every Palestinian was aligned with the PLO, like there were Palestinians who fought on behalf of King Hussein in Jordan against the PLO. And many Palestinians who lived in Kuwait were neutral and left in the beginning.

I understand these events have led to wariness towards Palestinian refugees or exiles in general because it's difficult to determine who is going to leave peacefully vs who will be a liability like what happen previously but I think there are other ways Arab countries can help:

  • They should have a plan to reconstruct Gaza.

  • Set up schools and hospitals.

  • Evacuate patients, and the patients return after their treatment.

  • I also think there should be effort to better integrate Palestinians who are currently living in Arab countries since 1948/1967, this will reduce extremism. Again I'm not saying they need to accept more Palestinians but to integrate the one they already have so they'll be less likely to become militant like in the past.

What do you think?

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u/No-Substance2720 — 1 day ago

How to dedicate my life to progressive Islam for reverts?

Assalamu alaikum, I'm a revert in the US, white midwestern, and I have very strong opinions on progressive Islam. I love this religion, I feel I have found the answers to peace in my own life, and desperately want to share it with others. Specifically I am passionate about the idea that Islam can be something that is integrated into your life, it doesn't have to dominate, but can be balanced and compatible with a western life.

I have a corporate job where I make a great living, but of course it doesn't fulfill my soul. I would love to dedicate my life to this mission is some way, to help reverts. We have a large muslim population in my location and many reverts, and already a couple great revert organizations, but none really fit what I would be looking for which is more progressive and balanced. Most reverts go into this extreme conservative mode and I feel so bad that the women especially think they have to wear burka to be a muslim woman (as an example).

I'll admit when I think about creating something like that, the safety idea really scares me. There are so many conservative muslims especially in my area who could lash at at someone which such ideas and that scares me. And I also do have this thought of "what if I am wrong? could I be leading people the wrong way with something like this?" But I truly in my heart believe more people need this, and I feel like I could easily dedicate my life to this cause. I think about Catholic nuns and while I wouldn't want to go that far, I just feel like I want to do more for the cause than simply pursue my own deen.

Has anyone done something like this? Thought of creating an organization like this? Know anyone who has? Can suggest any contacts who I could look into as examples?

Would you worry about your safety? Thoughts on how to overcome that?

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u/Apollonialove — 1 day ago

The hypocrisy of equity vs equality and the factual inferiority and unfairness toward women in mainstream islam

Often when non muslims will say that women are inferior and treated worse in islam, or that feminism is needed for muslim women, muslims will answer that men and women are different, thus islam doesnt promote equality but equity as to fit the nature of each gender, but it doesnt means that women are inferior.

On paper, it is a sound argument, because well obviously men and women have inherent biological difference that would make 100% equal simmilarity impossible, like men are stronger and taller, women have periods and give birth etc.

In reality tho, it is very different and this argument of equity, not equality bc men and women are different has been completly used against women, treating like cattle and sugarcoating it with "oh youre different than men and you are so precious and in need of protection 🥺" when in facts you barely get treated like a human being and your life is miserable meanwhile men are having a blast but you get gaslighted into accepting your "feminine nature". Like i have so many exemple in head where something is framed as a "protection" or "aknowledging women's nature", and it is barely sugarcoated submission and inferiority and blatant unfairness that cause harm to women and that men would absolutely hate if it happened to them (but it is ok bc they are men and different/superior).

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u/Old_Bowler_465 — 1 day ago

Stop shaming sisters who wear leggings

AsA. I wear leggings pretty regularly.

I keep seeing comments calling us “immodest,” “westernized,” or “not proper hijabis.” Modesty is not a one-size-fits-all checklist of silhouettes. It’s about intention, context, and what feels right for each of us. Plenty of us cover our hair and still choose clothes that work for our lives, bodies, and environments.

Policing other Muslim women’s clothes helps no one. If looser clothes feel better for you, wear them. That doesn’t give anyone the right to shame sisters who dress differently. We’re not a monolith.

Just needed to say it.

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u/perfect_number8128 — 2 days ago

I find the hijab/niqab to be a sign of oppression now

I find the state of what we call the hijab to be just oppressing to the Muslim women , imagine if a man was forced to wear something for the rest of his live even if it was a normal clothing he would feel controlled by someone and want to break free from that,why is it the opposite when it's a women wearing hijab,

I know that head covering is there in many cultures with alot of them seeing it as a sign of modesty like in Slavic cultures for example and early christians also emphasized on it

But in all cultures headcovering is merely cultural and sign of modesty but generally a choice, there is no heavy shaming or punishments or forcing anywhere in the world for a women not wearing a headcover so why do the traditionalist argue that the existance of a cultural headcovering somewhere else in the world means religiously obligating it is fine?

I see alot of women outside wearing black abaya and tight hijab in this hot summer and if they even show a bit of the hair they are shamed immediately, it just a sign of oppression for me and wouldn't be if it was left as a purely cultural thing,also this is why many non Muslims especially westerns dislike Muslims for alot of things the traditionalism do

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u/Muh_313 — 2 days ago

should I marry a guy with a body count of 7 when im a virgin?

hi guys, question is in the title, and i need advice on this. posting this here because I feel like other islamic subreddits are a little judgy. for mostly religious reasons, i have remained a virgin my entire adult life. it’s also moreso a principle thing though because i just don’t connect with a lot of men, and i feel like sex is intimate that i should only share with a guy i love. the guy is also muslim, and albeit he has said he’s not extremely religious and recently he told me this was his body count. he does know more about islam than me though tbh. he also told me he has been celibate for 3-4 years. i dont consider myself insanely religious either, i just try to pray, fast, be a good person, etc and abstain from major signs like zina, alcohol, etc.

i know his body count is average for someone in their early 20s in the west, but i think given we’re the same age and i’m a virgin i feel a little weird idk? i don’t mean to judge someone cause really im not, we all make mistakes especially when we’re young. i also don’t feel disgusted by it, it was moreso i felt insecurities that our first time wouldn’t be as special then.

i think its just like idk when we talked about this too it was our first serious convo and at one point i was asking too many questions and he got kind of upset about one thing i asked, which is valid. i asked “do u think u have any pregnancy scares or suspicions.” ik in hindsight this is really weird and i didn’t know proper way to ask this because i haven’t really talked to that many guys. and i know he doesnt have kids but i was wondering moreso if he was doing things unprotected too idk because what if in a few years he has a secret kid he never knew about come out like i can accept your body count but not a kid idk? i know this is probably irrational thinking and maybe its my mental health issues but his response to this was he got really mad and said if i ask stuff like this again he doesn’t know if it’ll work. which is valid but i think the anger and fact that relationship was threatened to be ended it scared me a little? and then i asked if he thinks we should even be together because i do overthink easily but he said not a chance cause he really likes me so i’m just confused.

everything else about this guy is perfect though and he’s genuinely really sweet. like in every other way he is my dream guy and i love talking to him, spending time together, etc. he also hasn’t pressured me to do anything sexual and doesn’t expect that of me, and yknow agrees to wait till marriage as well. I think I worry about falling into the stereotype of being a good muslim girl and then marrying a guy who's done everything idk. please help and be nice thanks so much.

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u/Old-Assistance-984 — 2 days ago

Adult women forced to wear hijab: how to cope?

I feel extremely ashamed of my situation. I’ve made my shahada on my teens and, for years, I repeated the speech that it’s a choice. 15 years later, married and with kids (the dream of every revert, right?), when I decided I don’t have the mental health to wear it anymore, I’ve found out it isn’t.

I wear it under the threat of divorce. I’m still “allowed” to wear it as a turban to get less attention, but I still cry when I have to pick up my kids at school because I’m putting on clothes I hate.

Every passing day I hate the headscarf more. I hate sleeves. I live in a very hot place.

I’ve cried because, studying the religion, I don’t believe anymore it’s mandatory. I wish I could press a button and be a silly girl that loves wearing it again, but I can’t unsee what I learned.

I feel so ridiculous I’m having my life to become worse because of a tool that was used to differentiate slave women from free women in medieval Arabia. I’m not supposed to go through this.

I wish I could just accept the situation and move on, but the bonus is that I have dermatitis and get rashes on the places of my body that sweats the most. Mine isn’t as bad as some people.

I can’t stop thinking about it because it’s literally on my body. It’s making me hate the religion and my in law family.

How to cope?

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u/thatsouthamerican — 2 days ago

Do you think arabic is that important in islam?

I feel like it makes Islam seem like an arab based religion, especially since alot of muslims from non arab countries insist on speaking arabic in prayer or when reciting quran, also reverts are somewhat pressured into learning arabic terms and stuff.

I personally think language shouldn't be a big deal especially since you are praying to Allah and he understands all human language, i don't see a problem in people praying in their own language because islam was sent to all mankind, it's not like judaism for example which is only for the people of israel. Christians also believe their religion to be for all mankind and they don't focus on language that much.

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u/Forevergymcelling_ — 2 days ago

Looking for perspective and understanding after a traumatic relationship experience with a Sunni Muslim man.

Hi everyone 👋

I am posting here because I am looking for a safe, empathetic space to process trauma. I am a Christian woman (early 20s) but have researched deeply into Islam for my own knowledge. I intentionally chose the r/progressive_islam community because I know you would deeply understand the complex layers of Islamic theology and cultural dynamics unlike other broad subreddits and I am specifically seeking your progressive, compassionate perspective to help me heal. Please keep comments focused on perspective, reframing, and healing rather than intense theological debates. I’m reaching out to this community in complete respect. I am seeking understanding and perspective to help me heal from a severe trauma response. Thank you

To provide some important context before I share the rest of my story: our relationship was not hidden, nor was it a casual fling. He told his conservative family about me, including his mother, siblings, and cousins friends etc social media we alway kept private and we were genuinely moving towards the next steps of marriage. He never once tried to convert me or told me that converting would make things easier for us. We were both recognising the hatred we’d get as a couple I already understood that Muslim men have a certain reputation when it comes to relationships with non-Muslim women, so I genuinely appreciated that he brought me into his family's awareness and that we were planning some kind of real future together. During the start of relationship I initially did not know very much about Islam but have continued to deeply research and try to understand it.

Early last year, I was in a relationship with him (early 20s) who turned out to be deeply dismissive-avoidant, led a double life, and was emotionally abusive. He constantly weaponised his faith and used manipulation to make it seem like I was always the problem because I am a non-Muslim and a cop out to leave the relationship when it got too real for him.

I eventually went through his phone last year and found romantic messages between him and a female "family friend," (early 20s) as well as other women from his past (shortly before me) and whilst we were together. The way he spoke about women in general completely shocked and disgusted me. There was zero accountability within his social circle; everyone, including the family friend, simply enabled/ignored his behavior. In one message, he even told this family friend they should marry each other if they don't find anyone else
He claimed this was all "done and buried, it was a long time ago" I’m not a fool and yet throughout half of our relationship, he consistently went behind my back to discuss our private life with her. (I didn’t know of all this till later this year btw I didn’t know anything until going through his phone!) I initially didn't police his friendships because I trusted him to know better, until I found images from about a year ago without her hijab and in a low cut tank top she had sent him. (a non mahram) to my understanding of Islam is this not forbidden and violates a woman’s Awrah? I mention this not to mock, but to highlight the deep hypocrisy I had to witness whilst she for one had the most to say about our “haram” relationship which I get in a sense it was this man had already committed zina in his past many times and also with me as a Christian fornication is also a sin so I will take accountability for it and two him claiming wanting to focus more on his faith but had no problem with his own haram relationship with his family friend. Which again was crazy hypocritical to me.

Despite our different faiths, I genuinely loved this man. Unlike enablers in his life, I encouraged him to grow. I supported him in breaking bad habits and encouraged him to pray and connect with God. I never tried to convert him; my Christian faith teaches me to see people beyond labels. We openly spoke about faith without malice. Out of respect, I even did heavy personal research into Islam and shared honest, vulnerable thoughts to inspire his personal healing. Instead of keeping my private thoughts between us, he shared my deeply personal messages with his family friend and cousins to probably mock me and my faith to validate their own egos. He kept giving her a podium to disrespect me which deeply hurt me. It felt like I was put into some random competition that I didn’t even sign up for. I take very long to process things and with this being my first relationship/first love it was incredibly hard, I couldn’t just up and leave at first. I ended up confronting him as I do I don’t tell him to do anything I just sit back and watch his actions, in the end he ended up choosing us and cut her off which made her hate me even more.

I never did anything to harm this family friend and always tried to be kind. When I eventually confronted her respectfully about her complicity in his deceptions, she pretended to be sweet to my face. However, I later saw messages where she was actively tearing my character down behind my back, making colorist remarks about me and other women, and mocking my faith and Jesus. Tragically, during this relationship, we had a pregnancy scare. My ex told the family friend about it, and she had asked him if she should get family members to kill me and my baby.

Shortly after, I went through a miscarriage. As I grieved, her cruel words about ending my pregnancy echoed continuously in my mind, making it feel like her malicious wish had come true. The extreme emotional distress of the betrayal, the hostility, and the physical loss of my pregnancy eventually landed me in the hospital due to the heartbreak. Later, I found out his mother was deeply upset about the prospect of him marrying a Christian, it had nothing to do with my character or his happiness it was just the fact that I wasn't Muslim. I felt completely devalued and viewed purely as an unwanted outsider. Which set the tone.

I left him a few months ago because I had finally checked out and was done with it all completely tired of his cowardice and hypocrisy, I’m now healing in therapy and taking each day as a blessing. Everyone involved is blocked completely. I am entirely done with the chaos, but I frequently think about the fact that if my baby had survived, she would have been born into an environment of rejection by her own flesh and blood. I thank God for protecting her from that pain.** **As a Christian, I have chosen to forgive them in my heart. I say this not because their actions were acceptable, but because I refuse to carry their malice or let bitterness take root in my soul. Forgiving them is my way of cutting the final tie so I can heal completely.

Today, I accidentally stumbled across a new photo of the family friend on social media. My body immediately went into a severe, physical panic response. My stomach turned, my heart raced, and I broke down in tears. Because this individual used her religious and cultural background as a shield to mock me and joke about harming me and my unborn child, my brain’s threat center has generalized this fear. While she screamed that our relationship was "haram," whilst my presence was actively bettering my exes character and stay away from destructive habits he was genuinely turning into his potential. The family friend was saying all kinds of things like “if you leave her allah will grant you someone greater, you need to get over this thing you have, etc” just idk planting seeds constantly having her say but he had given her the space to aswell back then. I have spent a lot of time wondering why her malice hurts more than my ex's betrayal, especially since I was the one in love with him. I’ve realized it’s because I expected to navigate relationship issues with him, but I never expected a complete stranger to have so much hatred over my life, my safety, and my pregnancy. As women, we are often conditioned to expect a baseline of empathy from other women especially when it comes to a pregnancy scare. The fact that she could look at another woman going through a vulnerable medical scare and joke about having my baby and me killed felt purely malicious. It was a level of cruelty I had never encountered in my life. Because my ex gave her a platform to execute that cruelty, she became the face of the unsafety, the hypocrisy, and the hostility that ultimately broke my heart particularly as girls girl.

Because of this experience, I am deeply struggling to trust people from that cultural or religious demographic, particularly women. I find myself experiencing intense anxiety and hypervigilance when I see hijabis/islam or anything related to their cultural background because my brain translates it into an immediate threat of being rejected, mocked, or hated as a Christian outsider. I genuinely could not bear the pain again. I truly hate that I am projecting this trauma, but the experience has left me with a deeply fractured and tainted view.

I know intellectually that the actions of a few toxic, unhealed individuals do not represent an entire faith or culture. But my nervous system feels completely raw right now:

  1. From an Islamic perspective, how is behavior like cheating, betraying a partner's privacy, colorism, threatening a pregnant woman, and slandering someone who actively encouraged prayer and good character viewed?
  2. For any woman here, could you help me reframe this? I want to feel safe looking at your culture and clothing again without my brain's trauma response screaming that I am in danger.
  3. Any words in general or on how to separate the specific malice of these individuals from an entire demographic would mean the world to me and my healing to realise not everyone is like them

Thank you for taking the time to read I genuinely appreciate it

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u/GraceAfterRain — 1 day ago

Can you guys arrange an AMA with a Progressive minded scholar?

Last year there was an AMA event with Usuli Institute, but Khaled Abou El Fadl himself did not take part in it. It was Grace Song, Cherif Abou El Fadl, and Shayan Parsai who answered the questions. How about arranging another similar AMA with an actual scholar this time, like Dr Khaled Abou El Fadl himself, or Mufti Abu Layth or Dr Shabir Ally?

The MuslimAcademics subreddit managed to bring Dr Yasir Qadhi on an AMA, so can't we invite any scholar here?

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u/Resident_Celery_6687 — 2 days ago
▲ 4 r/progressive_islam+4 crossposts

Birthdays, Halloween, Christmas, New Year, Valentine’s Day, Thanksgiving... & Other Festivals: Can Muslims celebrate them or not? A look into Dr Yasir Qadhi’s interesting nuanced position.

Dr Yasir Qadhi has discussed the question of non-Eid festivals in several lectures, and his position is much more nuanced than the simple claim that “Muslims can only celebrate two festivals and everything else is haram.” Across the three lectures, he repeatedly distinguishes between religious festivals, secular communal festivals, private personal celebrations, and festivals that occupy a gray area between the two. His framework also depends heavily on his understanding of tashabbuh bil-kuffar (imitating non-Muslims), the distinction between religion and culture, and the difference between a festival's ancient origins and what that festival actually means to people today.

1️⃣ Personal and Private Celebrations — Birthdays, Anniversaries, Graduations and Other Life Events

>Yasir Qadhi places personal and private celebrations in the first category. These are celebrations that an individual or family organizes for themselves rather than celebrations imposed or organized by the whole society, and which have no inherently religious purpose. Examples he gives include birthdays, marriage anniversaries, graduation parties, celebrating a new house, celebrating a new job or promotion, and other personal milestones.

>His position is that the Sharia is silent about these celebrations, meaning that it neither commands nor prohibits them. He strongly rejects the idea that simply having a recurring celebration automatically makes something bidʿah. In his view, bidʿah is an innovation in religion, something a person does as an act of religious devotion expecting Allah to reward them for it. A family celebrating the birthday of a child is not doing this as a new form of worship, and therefore, according to his understanding, it cannot simply be declared bidʿah because it happens every year.

>This is also why he repeatedly says that the hadith in which the Prophet told the people of Madinah that Allah had replaced their two days with two better days — Eid al-Fitr and Eid al-Adha — cannot automatically be used to prohibit private celebrations. The people in that hadith were celebrating as a community, whereas a birthday party or anniversary dinner in someone's home is a fundamentally different phenomenon.

>He is particularly explicit about birthdays and marriage anniversaries. He says there is nothing in the Qur'an or Sunnah that prohibits a couple from making their wedding anniversary special every year. In fact, he argues that increasing love and affection between husband and wife is itself consistent with the aims of the Sharia. A husband taking his wife out for a romantic dinner on their anniversary is not an act of worship, but it can nevertheless serve a good purpose that the Sharia itself values.

>He also makes a distinction between his personal opinion and an Islamic ruling. He says that he himself did not grow up celebrating birthdays and has never had a birthday party. He even says that, personally, he thinks an adult throwing a birthday party can be childish. But he immediately emphasizes that his personal opinion does not become Sharia. He says someone may personally think birthdays are unnecessary, wasteful or childish, but that does not give them the right to say that Allah and His Messenger have made birthdays haram.

>He applies similar reasoning to Valentine's Day. He says that Valentine's Day is not presently a religious festival, and whatever pagan associations it may have had historically are irrelevant if those associations have disappeared from the modern practice. He gives the especially interesting example of converts who, before becoming Muslim, may have grown up treating Valentine's Day as a day for expressing romantic love. He says that such people should not automatically be told that doing something special on Valentine's Day is haram, provided that what they actually do remains within Islamic boundaries.

>So his first category is broad: birthdays, anniversaries, graduations, housewarming celebrations, promotion parties, Valentine's Day celebrations and other private milestones are, in his view, permissible provided that the actual contents of the celebration are halal.

2️⃣ Communal and Secular Celebrations — Thanksgiving, Independence Day, National Days and Similar Holidays

>The second category consists of communal celebrations that are not inherently religious. Yasir Qadhi's main examples are Thanksgiving and the Fourth of July, as well as national days and similar secular holidays.

>Here his conclusion is again that the Sharia is generally silent. He says that a Muslim may celebrate Thanksgiving, eat a turkey on Thanksgiving, spend time with family, or simply ignore the holiday. Likewise, a Muslim living in America can have a Fourth of July barbecue, take the children outside to watch fireworks, or otherwise enjoy the secular aspects of the day.

>He argues that Thanksgiving today is a generic American cultural celebration, not an inherently religious festival. He says that Christians, Jews, Muslims, atheists, agnostics and others can all participate in Thanksgiving. Unlike Christmas, where Christians generally celebrate and Jews generally do not, Thanksgiving is broadly shared across religious boundaries in American society. This is evidence that Thanksgiving is no longer functioning as a religious festival. He also says that someone can perfectly reasonably refuse to celebrate Thanksgiving for historical or ethical reasons, including concerns about colonialism and the treatment of Native Americans. But that would be a person's own ethical or historical judgment. He objects to turning such a judgment into an Islamic claim that “Allah has forbidden Thanksgiving.” His point is that the Sharia itself is silent about this type of secular personal or communal celebration.

>He does, however, introduce an important distinction between individual participation and religious institutions actively promoting a festival. Qadhi says that he does not think mosques and religious scholars should make secular holidays the major communal festivals of Muslim life. The two Eids should retain their special status, and Muslim children should primarily look forward to Eid al-Fitr and Eid al-Adha as their great religious celebrations.

>His example of the Fourth of July makes his point particularly forcefully. He asks whether Islam really tells a Muslim that he is sinful for inviting friends and family into his backyard for a barbecue on the Fourth of July, or for taking his children to watch fireworks. His answer is no. He regards those as ordinary secular activities rather than acts of religious worship.

>He also argues that every Muslim-majority country has national holidays and days off beyond the two Eids. Therefore, he considers it excessively strict to suggest that the existence of a national holiday automatically makes it a religious innovation.

>He is nevertheless cautious about the institutional encouragement of secular festivals. In his view, religious authorities should not make national days or other secular holidays into central features of Muslim religious life. There is also a potential danger that excessive celebration of national identity could turn into unhealthy nationalism. But again, that does not automatically make the holiday itself haram.

3️⃣ Religious Festivals of Other Faiths — Christmas, Diwali, Easter, Hanukkah and Similar Festivals

>According to him, Religious festivals belonging to another religion are not to be celebrated by Muslims.

>He gives Christmas, Diwali, Easter and Hanukkah as examples. His position is that Muslims should not adopt these festivals as their own celebrations or perform the distinctive religious customs associated with them.

>This is where he believes the strongest application of tashabbuh bil-kuffar exists. He says that imitating something that is uniquely religious, for example, participating in another religion's worship, adopting its distinctive religious symbols or celebrating its religious festival as a believer in that religion is prohibited.

🎄 Christmas: what exactly is prohibited? 🎄

>Yasir Qadhi is quite specific about Christmas. He says that Muslims should not celebrate Christmas as Christmas. He explicitly says Muslims should not bring a Christmas tree into their homes and decorate it as part of Christmas, because that is not merely observing somebody else's culture; it is deliberately adopting a symbol associated with their religious festival.

>He also distinguishes between celebrating Christmas and merely encountering Christmas in public. He says that if a Muslim walks past a house decorated for Christmas, watches Christmas lights, Christmas tree, Christmas parade or encounters Christmas decorations in a public setting, merely watching them does not mean that the Muslim has participated in Christmas.

>He therefore rejects the idea that Muslims have to behave as though they cannot even look at Christmas decorations. He gives examples such as seeing a beautiful church, stained-glass windows or Christmas decorations while passing through a public place. Merely observing these things does not amount to endorsing Christian belief.

>He also says that Christmas sales are permissible to take advantage of. Buying something because a store happens to be having a Christmas sale is not the same thing as celebrating Christmas. Likewise, he says there is nothing inherently wrong with buying ordinary products during the Christmas season.

>He does, however, draw a line between generic decorations and specifically Christmas decorations. He says that ordinary colored lights are not automatically Christmas symbols. But deliberately decorating one's own home around Christmas in a manner intended to participate in the Christmas atmosphere is problematic because it amounts to adopting a celebration that is not one's own.

🎄 Christmas parties and office celebrations 🎄

>He makes another important distinction between religious Christmas celebrations and ordinary workplace gatherings that happen around Christmas.

>He says that an office Christmas party is not necessarily a religious celebration at all. In a typical workplace, Muslims, Christians, Jews, Buddhists, atheists and agnostics may all be present. There may be food, gift exchanges and decorations, but there is no Christian worship taking place.

>For that reason, he says that simply attending a generic office party around Christmas can be permissible. The determining factor is what actually takes place there, not merely the calendar date. If the party involves alcohol, inappropriate dancing or another independently prohibited activity, then those activities are haram for their own reasons. But the fact that the office calls it a Christmas party does not automatically transform every aspect of the event into a religious ritual.

>He makes essentially the same point concerning campus and workplace events around Diwali. If a university or workplace has a generic cultural gathering with decorations and food, the mere fact that it happens around Diwali does not automatically make everything at the event religious participation. What matters is what the Muslim is actually doing.

🎄 Christmas and converts 🎄

>He says it can be unreasonable and even harmful to tell a convert that they cannot attend the one major annual gathering when their entire non-Muslim family comes together. A convert may have parents, grandparents, siblings, uncles, aunts and cousins who all gather at Christmas. For that person, attending can be an opportunity to maintain family ties and demonstrate Islam through their presence and character.

>He therefore says that a convert may attend a family Christmas gathering without that automatically meaning they are celebrating Christmas, provided they do not participate in the actual Christian religious rituals.

>If the family begins praying to Jesus, praying to God as part of a Christian religious ritual, or otherwise asks the Muslim to participate in worship directed toward other than Allah, Qadhi says the Muslim should not participate in that ritual.

>His distinction is therefore between family presence and religious participation. The convert can attend for the sake of family relationships, while refusing to perform the religious elements.

🎁 Christmas gifts and gifts from other festivals 🎁

>He says Muslims can accept gifts given to them because of another religion's festival. He points to reports about ʿAli and ʿAʾishah receiving gifts from Zoroastrians on Nowruz.

>His conclusion is that an ordinary halal gift can be accepted even if it is given on somebody else's religious holiday. The key distinction is between an ordinary social gift and something that has been specifically consecrated as an offering to another deity.

>Thus, receiving ordinary sweets, food or presents from a Christian colleague at Christmas does not automatically become haram merely because of the date. The contents themselves must still be halal.

🎄 Christmas greetings 🎄

>Yasir Qadhi is more cautious about Christmas greetings. He explains that scholars differ over whether saying “Merry Christmas” amounts to endorsing Christian beliefs. He presents the argument of scholars who prohibit the greeting, particularly the Ibn Taymiyyah-inspired argument that congratulating someone on their religious festival can be interpreted as congratulating them on their religious belief.

>But he also points out that other scholars distinguish between endorsing somebody's theology and simply wishing them well.

>His own practical recommendation is to avoid getting unnecessarily trapped in that debate. He does not declare in this lecture that “Merry Christmas” is definitively haram, but he recommends using a generic greeting such as “God bless you,” “Happy holidays,” or another neutral expression. In his view, this is a safer way of maintaining kindness without making one's position on a disputed theological question.

>So his Christmas position is not “anything associated with Christmas is haram.” Rather, celebrating Christmas as a Christian festival is prohibited, but observing decorations, buying ordinary products during Christmas sales, accepting ordinary gifts, attending certain non-religious office or family gatherings, visiting churches for non-religious reasons, and using generic goodwill are treated differently.

4️⃣ Gray-Area Festivals — Halloween

>The fourth category is the most complicated one, and this is where Yasir Qadhi's treatment of Halloween has evolved between his older and newer lectures.

>In his earlier lectures (2018), he described Halloween as a festival in the gray zone because it still had religious and pagan associations. He said there were still segments of society that treated it religiously and that Halloween retained associations with Satan, jinn and similar ideas. Because of that, he considered it difficult to place it clearly into either the fully secular or fully religious category.

>In the most recent lecture (2025), however, he explicitly says that Halloween is not currently a religious festival. No mainstream religion treats contemporary Halloween as its religious holy day, and ordinary people who celebrate Halloween are not generally worshipping a deity or performing an act of religious devotion (but he still keeps it in the grey area for another reason, which has been discussed below)

>This is an important distinction from his older presentation. His newer argument is that the ancient pagan origins of Halloween do not, by themselves, make the modern celebration a pagan religious ritual.

>He traces Halloween's historic roots to the ancient Celtic festival of Samhain, which had pagan religious elements and was associated with the end of the agricultural year and the boundary between the living and the dead. Christianity later transformed and reinterpreted aspects of the tradition, and Irish immigrants brought Halloween customs to America. He argues that the modern American form was then radically reshaped by American culture, commercialization, the candy industry, costume companies and Hollywood.

>He therefore says it is inaccurate to imagine that every modern child going trick-or-treating is literally continuing a two-thousand-year-old pagan ritual.

>He also discusses modern Wiccans and people who consciously celebrate Samhain. He acknowledges that such people exist, but argues that they are a tiny fringe minority and that their modern revival of Samhain is itself influenced by the modern Halloween tradition.

🎃 Why does he still think Halloween should be avoided? 🎃

>Although He now says that Halloween is not a religious festival today, he does not put it into the same category as Thanksgiving or the Fourth of July.

>The problem, in his present analysis, is that Halloween retains a strong association with demons, ghosts, evil spirits, the dead, jinn, the unseen world and supernatural horror. He says that every October, popular culture reinforces these themes through horror movies, ghost stories, demon imagery and similar entertainment.

>Thus, Halloween is not religious in the same way that Christmas or Diwali are religious, but it is also not completely neutral. That continuing association with the supernatural makes it a gray area.

>For this reason, Qadhi says that he personally would be much more comfortable describing Halloween as makruh rather than definitively haram, and he says Muslims should avoid actively participating in it. He repeatedly emphasizes that the word haram is very serious and should not be used casually.

🎃 What about children dressing as cartoon characters? 🎃

>He acknowledges that most children today do not necessarily dress up as demons or witches. They may dress up as cartoon characters, superheroes or fictional characters and go from house to house collecting candy.

>This makes the matter even more complicated in his view. He says that if Halloween were simply a children's costume-and-candy event with no connection at all to demons, ghosts or otherworldliness, he could imagine a different ruling.

>He even says that perhaps in ten or twenty years the supernatural dimension will disappear almost completely and Halloween will simply become a children's cultural celebration. If that happens, he says the ruling could change.

>But because the supernatural symbolism still exists today, he recommends avoiding active participation.

The underlying principle: Non Muslim/Pagan origin versus present meaning

>One of the most important principles running through all three lectures is that the historical origin of a practice is not automatically what determines its present Islamic ruling.

>If something originated as pagan worship but has completely lost that religious meaning and is now understood as an ordinary cultural practice, he says the ruling should reflect the current reality.

>His examples include mehndi, wedding rings, the names of the days and months, the Olympics, and yoga.

>He uses this reasoning to explain why he does not consider modern Halloween automatically pagan simply because ancient Samhain had pagan religious elements.

>The same principle is why he says Christmas could theoretically change category in the future. At present, he says, Christmas remains clearly Christian in its religious meaning, so Muslims should not celebrate it. But if, many generations from now, Christmas became entirely secular and lost its Christian association, he says the ruling would have to be reconsidered on the basis of its new meaning.

His understanding of tashabbuh bil-kuffar (imitating the kaafirs)

>Yasir Qadhi also repeatedly rejects the simplistic formula that “whatever non-Muslims do, Muslims cannot do.”

>He argues that tashabbuh requires something more specific: deliberately going out of one's way to imitate something that characterizes another civilization or religion and is not part of one's own cultural environment.

>He points out that the Prophet Muhammad ﷺ himself dressed, spoke and lived culturally like the Arabs around him, even though many of those Arabs were pagans. Therefore, Muslims cannot interpret the hadith “Whoever imitates a people is one of them” as meaning that Muslims must look, eat, speak and behave completely differently from the non-Muslims around them.

>He gives examples of Muslim societies adopting things from other civilizations, including food, technology and even cultural practices.

>He therefore argues that Muslims living permanently in America, Canada, Britain or other Western societies should not think that everything around them automatically constitutes tashabbuh. Their surrounding culture is also their culture, especially for Muslims who were born and raised there.

>But he still believes that religiously distinctive practices, such as celebrating Christmas as a Christian festival remain outside that cultural permission.

His understanding of Muslims having only two Eid

>He says that the hadith where the Prophet ﷺ came to Madinah, found the people celebrating two days from the days of Jāhiliyyah, and said that Allah had substituted for them two better days, Eid al-Fitr and Eid al-Adha is the main evidence used by scholars who prohibit other festivals. He accepts that it is a serious piece of evidence, but argues that it cannot establish a blanket prohibition on every kind of celebration. According to his usūl-based reading, the wording “Allah has substituted two days better than those two” does not explicitly say, “all other celebrations are haram,” so the maximum that can reasonably be derived from it is that Muslims should have only these two major communal Islamic religious festivals, and that other recurring communal festivals could potentially be regarded as makruh or discouraged rather than categorically haram. He emphasizes especially that the hadith concerns a communal celebration, because the people of Madinah were collectively celebrating those days; therefore, he says it cannot legitimately be extended to private celebrations such as a birthday party, a wedding anniversary, a graduation party, or a family gathering.

>He also challenges the assumption that the two pre-Islamic days mentioned in the hadith were merely secular holidays: it is equally plausible, he says, that they involved pagan religious elements, which would mean the Prophet ﷺ was specifically replacing Jāhiliyyah religious festivals with the two Islamic Eids. He further notes that Ibn Taymiyyah himself, whom later scholars frequently invoke in this debate, was discussing recurring communal festivals, not private individual celebrations, and Qadhi argues that modern Salafi applications sometimes extend Ibn Taymiyyah's argument beyond what his writings actually address. Thus, Yasir Qadhi's position in this lecture is that the hadith establishes a strong boundary around religious festivals and supports the idea that the Muslim community should have its two principal Islamic Eids, but it does not prove that every recurring secular or personal celebration is forbidden.

Links to the three lectures:

u/Eastern-Following571 — 2 days ago

why is the internet filled with wahabis/salafis?

i come from indonesia aka the country with the HIGHEST amount of muslims worldwide. most people around me are muslims but literally none behave like the ones i see in english-speaking content. where do these ppl come from ???? you could literally have a normal video of a muslim and the comments would say "music is haram" "accessories is haram" "art is haram" BRO no one thinks like this irl why do these ppl represent islam the most on the internet???? i also saw someone say that muslim women shouldnt wear backpacks as it 'highlights' their shoulders WHAT ARE YOU ONNNN WHERE DO YOU LIVE WHERE THAT ISNT CONSIDERED NORMAL ????? this genuinely bogs my mind because wahabis/salafis make such a small percentage of muslims yet they infiltrate every comment section on the internet with islam related in it I DONT GET IT

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u/hogginnoggin — 3 days ago

Hadith rejection

for those who reject hadiths
you reject all hadith or the ones that u feel the miss aligned with the quran or what?

cause for me there are some hadiths i do believe in and of the prophets teachings and stories cause i believe there are many beautiful stories we can learn from but i do not believe in every hadith that doesnt make sense on the basis of the quran and my understanding of islam and alot of statements were made out to be hadiths

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u/Used_Sleep_9973 — 2 days ago

I might be permanently locked out of Islam and I don’t know what to do

I’m posting this on a different account because I don’t want anyone to know I’ve made this mistake, I don’t even know where to start, im 16 and I’m going into 11th grade, I grew up in a Muslim family but was never very religious until halfway through 9th grade and I’ve constantly questioned if other religions were right and if I was wrong about Islam but I never stopped believing in it, I always tried to push those thoughts away but those voices telling me that I was wrong would take over my whole entire head, I might have committed shirk, I don’t know if it counts as shirk, but when I tried to pray, my thoughts were still crowded. I never worshiped another god. I never believed another god was up there but sometimes when I bowed down in prayer I accidentally had the image of another god or one of another person in my head, I didn’t want to, I didn’t mean to think those thoughts, I wasn’t praying to them, I was just thinking about them before I started praying and I didn’t know how to get those things out of my head, last year it got so bad I just stopped praying, I havent prayed since ramadan, I didn’t want to risk accidentally committing shirk again. I was starting to feel like a hypocrite, but I still felt Allah I could Still look to the sky and feel that he was up there, I still felt Islam in my heart, but as of recently i started doubting again, I already felt so far from Allah, i got to close to another religion, I was thinking about it too much, it was crowding my head way too much I started doubting Islam and thinking maybe that religion was right, i told myself “no, I know Islam is true“ but I stopped feeling it in my heart, I couldn’t feel Allah at all anymore, it felt like I left Islam completely, but i knew objectively for a fact that Allah was there, I just didn’t feel it. I don’t feel anything anymore, I feel so godless. I tried to make dua‘a last but I was too weak. I wanted to ask him for a sign that he still loved me, that I wasn’t locked out. But I’m scared, I’m terrified. What if he gives me a sign but I mess it up again, and what if he doesn’t? i don’t feel anything right now, I don’t feel anything pulling me back. I feel like my soul has been taken away. I’m just completely emotionless.

4:137 in the Quran says: Indeed, those who believed then disbelieved, then believed and again disbelieved—˹only˺ increasing in disbelief—Allah will neither forgive them nor guide them to the ˹Right˺ Way.

this is why I think god doesn’t want me anymore, i cant make sense of my emotions right now, i want to want to worship god, I want to want to love him, that’s what i felt before, but now it feels like all i want is the feeling back, the feeling islam gave me, and that pains me to think about. I don’t even know if I can call myself Muslim anymore. I don’t want to be a hypocrite, i feel like a hypocrite for even saying bismillah, i don’t know what to do with myself. i Didn’t even ask for forgiveness all those times I accidentally committed shirk, I told myself I would just do it when my thoughts were in order so I didn’t accidentally do it again when asking for forgiveness, it may be too many times to remember and I know you unrepented shirk never gets forgiven. I don’t know what to do with myself.

Please be kind in the comments

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