New Year (Nowruz) in the Balance of Islam; A Historical and Jurisprudential Analysis (Part One)
Abstract
This article examines Nowruz from the perspective of Islam. First, the historical background and etymology of this celebration are discussed, followed by an exploration of the different views among Islamic scholars regarding its legitimacy. Some scholars, due to a lack of a deep historical and jurisprudential study of Nowruz, have considered it merely a cultural ritual and deemed it permissible. In contrast, many respected scholars of the Islamic Ummah have found it to have doctrinal and polytheistic dimensions and have rejected it. The article also analyzes Prophetic hadiths, the fatwas of jurists, and the views of the four schools of thought regarding Nowruz. The conclusion emphasizes that Muslims should adhere to the framework of Islamic law when choosing their ceremonies and occasions, avoiding celebrations intertwined with non-Islamic beliefs.
Introduction
Humans naturally desire happiness and joy, and this desire is expressed through various ceremonies and celebrations. Some of these ceremonies are rooted in culture and social customs, while others have a religious and sacred aspect; sometimes, they are a combination of the two. Nowruz is one such ritual that is celebrated with great attention in many parts of the world, especially in Iran and neighboring countries.
Nowruz signifies not only the beginning of the solar year or the change of the calendar but also carries religious aspects. This celebration was recognized as a significant ritual among various ethnic groups since pre-Islamic times, where it held considerable importance among the people of ignorance alongside festivals like Mehregan. However, with the advent of Islam, only two festivals (Eid al-Fitr and Eid al-Adha) were legitimized, while other celebrations were considered illegitimate from an Islamic perspective.
Despite this, after embracing Islam, the people of Persian-speaking lands continued to celebrate Nowruz, justifying it through interpretations such as the beginning of the year, the transformation of nature, and the renewal of the world. Consequently, Islamic jurists and scholars have presented diverse opinions regarding its legitimacy or illegitimacy.
Today, researchers and writers are divided into two groups on this matter: some regard it as merely a cultural ritual and permit it, while others argue that it possesses profound religious dimensions and reject it. Accordingly, this article aims to examine Nowruz from various aspects. We will first explore its origins and historical background and then analyze the different views of Islamic scholars to provide a clear understanding of this issue and guide those unfamiliar with the historical context and religious significance of this festival.
Etymology of the word “Nowruz”
The word “Nowruz” consists of two parts: “now” and “ruz,” which means “new day” in Persian. Its roots lie in ancient Iranian languages; in Middle Persian, it is recorded as “nōg rōz,” and in Old Persian, it appears as “navaka raocah,” also meaning “new day.”
Historical Background of Nowruz
The exact origin and time of the emergence of Nowruz are not precisely known. Some historical narratives attribute its origin to the Babylonians and date its spread in Iran back to 538 BC, coinciding with the conquest of Babylon by Cyrus the Great.
In ancient Iranian texts, including Ferdowsi’s Shahnameh and Tabari’s History, Jamshid is identified as the founder of Nowruz. In other sources, Kiyomars is considered the first person to establish this celebration. However, many historical accounts emphasize that Jamshid, after repelling foreign invasions, restored peace and formalized the Zoroastrian religion, introducing this day as “Nowruz.”
Nowruz: An Ordinary or Religious Celebration?
It is essential to understand that Islam does not prevent people from being happy and joyful; rather, it encourages cheerfulness and disapproves of those who possess a dry and strict demeanor. Islam views every day as an opportunity for happiness and encourages its followers to experience joy within the framework of Sharia. However, in terms of holidays, Sharia has designated only two days as Eid: Eid al-Fitr and Eid al-Adha.
Celebrations such as Christmas, Mehregan, and Nowruz are not permissible in Islam because they are not merely cultural ceremonies; they also possess religious and sacred dimensions. Abdul Hai Gardezi, a respected historian, noted in Zain al-Akhbar that holidays not only hold social significance but also religious importance. He writes, “The holidays known to every nation are not merely customs and habits; when these days arrive, people rejoice or perform acts of worship, such as fasting.”
Scholars also assert that no celebration among people is devoid of some religious rituals. Some consider Nowruz a special and blessed day, during which they fast, give alms, and engage in acts of worship. Such practices indicate that Nowruz is not simply an ordinary celebration; it is also imbued with holiness and reverence.
This issue is echoed in the Prophetic hadiths. When the Prophet (PBUH) arrived in Medina, he observed that the people were celebrating two days (Nowruz and Mehregan) as Eids. These two Eids, in addition to their association with joy and entertainment, also had elements of superstition and polytheism. The Prophet (PBUH) forbade these celebrations and replaced them with two new Eids. It is narrated from Anas (may Allah bless him) that he said: « قَدِمَ رَسُولُ اللهِ صلى الله عليه وسلم الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا، فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم:” مَا هَذَانِ الْيَوْمَانِ؟ قَالُوا: كُنَّا نَلْعَبُ فِيهِمَا فِي الْجَاهِلِيَّةِ. قَالَ” إِنَّ اللهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا: يَوْمَ الْفِطْرِ، وَيَوْمَ النَّحْرِ.» Translation: “The Messenger of Allah (PBUH) came to Medina and saw that people were playing and rejoicing on two special days. The Prophet (PBUH) asked them why. They replied that during the pre-Islamic period, we used to celebrate on these two days. The Prophet (PBUH) said: ‘Instead of these two days, Allah has replaced them with two better Eids for you, namely Eid al-Fitr and Eid al-Adha.'”
It is clear from this hadith that Nowruz and Mehregan were not merely associated with joy and entertainment; they were also connected with holiness and worship. Therefore, the Prophet (PBUH) prohibited them and replaced them with two Islamic Eids. One should consider why the Prophet (PBUH) prohibited these celebrations. The answer is clear: because these celebrations, in addition to their joyous aspects, also had religious dimensions and were among the festivals of the polytheists.
Islam views any resemblance to infidels and polytheists as undesirable and warns its followers against imitating their customs and actions. Therefore, Muslims are obliged to adhere to the framework of Islamic law when choosing their ceremonies and occasions, avoiding celebrations mixed with false beliefs and polytheistic ideas.
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