Diwali Celebrations

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#16 [Permalink] Posted on 9th November 2026 17:52

I'm not going to go into references for now, as I'm looking at it differently (and agree with eating sweets that are not religiously linked)

So; which is forbidden and which is permitted and why?

Saying: Happy Diwali, Happy Christmas, Happy Easter, Diwali Sweets, Halloween sweets, Happy Halloween, Happy Hanukka, Happy New year, Happy Eid. And so on.

When is it permitted to say any of these and if not permitted, how and when does it become permitted to partake?

(I get the point you're making, but it can take a twist and where must it end?)

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#17 [Permalink] Posted on 9th November 2026 17:55

abu mohammed wrote:

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And happy valentines day....

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#18 [Permalink] Posted on 9th November 2026 18:04

As usual, a lot of hot air, assumptions, presumptions, allegations, distractions, changing topics but no actual reference from Hanafi Madhab...

Eating Diwali Sweets:

darulifta-deoband.com/home/en/Food--Drinks/36026

Question: My question is that if the sweets of diwali may be consumed yes or no for Muslim?

(Fatwa: 129/129/M=1433) If the sweet is not offered in the name of god or goddess then it is allowable to eat it.

Watching Fireworks:

daruliftaa.us/fatwa/841/

In principle, forms of entertainment that are free of ḥarām elements such as gambling or free-mixing of the genders are permissible provided they do not lead to neglecting responsibilities or wasting excessive time or resources.[1]

As such, watching and lighting fireworks (safely) are both permissible given the above conditions.

Hanafi Madhab Reference?

Don't insert scenarios in the questions above
Don't insert your own fantasies in the questions above
Don't insert XYZ

Waiting for references...

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#19 [Permalink] Posted on 9th November 2026 18:10

Muadh_Khan wrote:

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Already answered if you care to read

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#20 [Permalink] Posted on 9th November 2026 18:15

afzalyunus wrote:

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Sorry, I missed it.

Where have you provided a reference from Hanafi Madhab?

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#21 [Permalink] Posted on 9th November 2026 18:15

Sweets are given during Diwali because they symbolize prosperity, good luck, and sweet new beginnings for the coming year!

It's a celebration of a New Year of a pagan religion.

So when the nice caring neighbour says "Happy Diwali" should we reply the same and take the sweets?

Loading Qur'aan Verse

and that which has been dedicated to other than Allah.

That's my understanding without going into semantics and references.

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#22 [Permalink] Posted on 9th November 2026 18:19

Once again, read what is written and not what is in your head...

abu mohammed wrote:

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Eating Diwali Sweets:

darulifta-deoband.com/home/en/Food--Drinks/36026

Question: My question is that if the sweets of diwali may be consumed yes or no for Muslim?

(Fatwa: 129/129/M=1433) If the sweet is not offered in the name of god or goddess then it is allowable to eat it.

Watching Fireworks:

daruliftaa.us/fatwa/841/

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#23 [Permalink] Posted on 9th November 2026 20:36

abu mohammed wrote:

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Meat is a different and complex topic, so let's leave it out of this discussion.

The original principle in Islam, concerning non-meat food items, is that everything is permissible by default unless there are circumstances, ingredients or other factors that establish its impermissibility.

One such circumstance could be Prasadam in Hinduism, which is food offered to a deity as part of a religious ritual. Such food is impermissible for Muslims to consume, regardless of its ingredients.

In broad terms, food that has actually been offered or consecrated as part of the worship of a deity other than Allah is impermissible for Muslims to consume. The particular deity, ceremony or religious occasion does not change this principle. It could happen during a major religious festival or on an ordinary Wednesday evening.

Now, let's look at what actually happens during Deepawali (Diwali).

Sweets in India and Pakistan (which I have personally witnessed), as well as in the West (which I have also witnessed and discussed with others), can be purchased from anywhere, including Muslim businesses. They may be taken to a temple and offered in front of a religious personality, worshipped over and blessed at home, or have religious words blown upon them.

However, in many cases, chocolates, sweets and other food items are simply brought to the workplace or given to others without any religious offering, invocation or ceremony. There is no Islamic objection to consuming this last category, provided the ingredients are permissible.

The mere fact that these items are distributed during Diwali does not automatically make them impermissible. Similarly, gifts given to neighbours or Muslim friends can simply be social gestures, rather than acts of religious participation, and are therefore permissible in principle.

The same reasoning applies to Christmas. In Western workplaces, people often bring chocolates, cookies and other food items around Christmas. Where there has been no religious offering or consecration, and the ingredients are permissible, there is no inherent prohibition on consuming them.

This brings us to the issue of wishing non-Muslims on their religious festivities, such as Diwali and Christmas. Classical Islamic scholarship, including prominent Hanafi authorities, generally takes a restrictive position on religious festival greetings and regard this as impermissible.

For Muslims who wish to avoid any ambiguity, particularly in Western societies, keeping greetings general and neutral, such as "Happy Holidays", is a reasonable alternative.

The same Hanafi reasoning applies to Buddhist religious offerings. If food is placed before an idol or religious figure as an act of worship, offered to a deity, or subjected to a religious consecration, it would be impermissible for Muslims to consume.

The determining factor is not the religion, the identity of the figure, or the name of the ceremony. It is the religious nature of the act performed upon the food.

Conversely, ordinary food distributed by a Buddhist, Hindu or Christian without religious offering or consecration remains permissible, provided its ingredients are halal.

The consistent principle is that religious consecration, not the religious identity of the person distributing the food, determines the distinction.

The South African Taqwa Brigade!

As per Shah Waliullah (RA), Dawah is based on Mas'alah, whereas Taqwa is a personal matter. A person is not supposed to chastise someone who is following a recognised Mas'alah. If they do, the problem is their pride and arrogance, not Islamic principle.

Nobody in their right mind goes around chastising others simply because they have adopted a different personal standard of precaution. At best, you can say, "I don't do that because I would rather err on the side of caution." That's perfectly fine. But what you cannot do is take the moral high ground, look down on others and behave as though your personal level of Taqwa is the benchmark by which everyone else must be judged.

Perhaps this sort of self-righteousness is permissible in the South African Madhhab, but it certainly isn't an Islamic principle!

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