IMAGINE returning to the dusty alleyways of the city of Mecca, to an era before the Shariah of Islam was fully completed by revelation. There, amidst the density of the Age of Ignorance (Jahiliyyah), verses of poetry praising the greatness of “Allah” could be heard. Interestingly, these praises were not chanted by a Muslim, but by a renowned poet of that era, Labid bin Rabi’ah.
In one of his famous stanzas, Labid recited: “Know that everything other than Allah is vanity…” When the Messenger of Allah (SAW) heard this verse, he did not forbid it; rather, he praised it by saying: “The truest word ever spoken by a poet is the word of Labid”.
The story of Labid before he embraced Islam serves as a crucial premise in this discourse, demonstrating that words praising God are not an “exclusive property” fenced off behind iron walls for a single group alone. It is a manifestation of human nature (fitrah) acknowledging the greatness of the Creator.
Today, in coffee shops or corporate offices, we often hear non-Muslim friends saying “Alhamdulillah” when receiving good news or “Insha-Allah” when making a promise. This phenomenon sometimes sparks a polemic: Is this a form of cultural respect, or a violation of religious terminology? To be fair, we must explore this issue through a wider lens by combining global sociological perspectives, theological evidence, and the discipline of Fiqh (jurisprudence).
Before we dissect the ruling deeper, it is better to look at the reality of the world. The use of holy words by non-Muslims is not a new phenomenon; indeed, it has become ingrained in many civilisations as a cultural identity, not merely a religious identity. In the Middle East, specifically in Egypt, Lebanon, Jordan, and Syria, the word “Allah” is the standard vocabulary for “God” for all Abrahamic religions.
Coptic Christian friends in Egypt or Maronites in Lebanon typically use the phrase “InshaAllah” (If Allah Wills) in daily conversations. For them, this does not mean they are “Islamising” themselves, but rather it is a sincere acknowledgement of the concept
of Providence, that God’s destiny supersedes human planning. Furthermore, pre-eminent Arab Christian writers such as Khalil Gibran often wove their works with the same divine terminology used in the Quran because that was their mother tongue.
This phenomenon also crosses continents to the West. In the United States and Europe, the influence of social interaction has brought the phrase “Insha-Allah” into the register of daily language or urban slang. We see world leaders such as President Joe Biden using the phrase “Insha-Allah” in the 2020 presidential debate.
Moreover, famous football star Cristiano Ronaldo also said “Insha-Allah” while speaking after winning the Middle East Player of the Year award at the Globe Soccer Awards 2025 in Dubai, whilst discussing his desire to score 1,000 career goals and win more trophies. Although the context may differ, it proves that this phrase possesses extraordinary power of cultural penetration.
Closer to home, in the neighbouring country of Indonesia, phrases like “Alhamdulillah” are often uttered by religious leaders and n on-Muslim public figures as a sign of national gratitude. There, religious language has become a language of unity. It is viewed as a powerful bridge of tolerance, rather than a dividing wall.
The question remains, if the world sees this as harmony, how does Islam view it from the perspective of religious law? Fundamentally, the ruling for non-Muslims stating these good words (kalimah toyyibah) is permissible (harus). The fundamental argument lies in the acknowledgement of human nature.
The Quran itself records that the polytheists of Mecca, despite rejecting the prophethood of Muhammad (SAW), still acknowledged Allah as the Creator.
Allah (SWT) says in Surah Luqman, verse 25: “And if you asked them, ‘Who created the heavens and earth?’ they would surely say, ‘Allah.'” This verse proves that the usage of the name “Allah” and attributing affairs to Him is a matter that has occurred in the
history of interaction between Muslims and non-Muslims for a long time.
Therefore, when a non-Muslim today says “Alhamdulillah” (All Praise be to Allah), they are actually voicing the purest of human emotions, which is gratitude. Gratitude is a universal language, and anyone has the right to be grateful to their Creator.
If the Quran records their verbal acknowledgement, what about the practice in front of the Messenger of Allah (SAW)?
Did the Prophet forbid non-Muslims from praising Allah? We can find the answer in a sound (sahih) hadith narrated by Imam Abu Daud. It is told that the Jews in Medina tried to “fish” for a prayer of mercy from the Prophet (SAW) through the act of sneezing.
It is narrated by Abu Musa Al-Ash’ari (RA) that “The Jews would pretend to sneeze in the presence of the Prophet (SAW) hoping that he would say ‘yarhamukumullah’ (may Allah have Mercy on you) to them. However, he only said ‘Yahdikumullah wa yushlihu
balakum’ (may Allah Guide you and Set your affairs right).”
The hadith is highly significant. Typically, the response (tashmit) is given when someone sneezes and says “Alhamdulillah”.
Although the Jews pretended to sneeze in the hope of receiving a prayer of mercy, the Prophet did not forbid their action. He did not say, “Do not sneeze or do not hope in the name of Allah!” Instead, he merely corrected the content of the prayer. For Muslims, the prayer is for mercy, whereas for non-Muslims,
the prayer is for guidance.
This indicates that the act of non-Muslims uttering the hamdalah or hoping for Allah’s Goodness is not an offence in the eyes of Islamic law, as long as the context is correct. In this matter, we can see how subtle and wise the Da’wah (preaching) of the Prophet (SAW) was. In the discipline of Usul Fiqh, scholars adhere to a golden rule cited by Imam al-Suyuti, namely: “The fundamental ruling for a word or action (that is not specific
worship) is permissibility, until there is evidence prohibiting it”.
Since there is no definitive (qat’ie) text from the Quran or Hadith that forbids non-Muslims from praising Allah, the ruling remains on its original basis. Classical scholars such as Imam al-Nawawi, in his magnum opus Al-Majmu’ Sharh al-Muhadhdhab, explained that remembrance (dhikr) and Praise to Allah are not conditions for the validity of Islam. A person does not become a Muslim simply by performing dhikr, yet Islam also does not forbid anyone’s tongue from praising Him.
In line with that, Sheikh al-Islam Ibn Taymiyyah in Majmu’ al-Fatawa asserted that disbelievers by nature acknowledge the existence of God. Although such praise is not counted as faith that saves them in the Hereafter without the testimony of faith
(Shahadah), the act of praising itself is something that “occurs” and is not forbidden in the context of worldly interaction.
On the contemporary views in the modern era, fatwa institutions such as Dar al-Ifta’ al-Misriyyah and the renowned scholar Sheikh Dr. Yusuf al-Qaradawi view this phenomenon as an opportunity for Da’wah and good social interaction (husn al-mu’amalah). According to al-Qaradawi, “Alhamdulillah” and “Insha-Allah” are part of the treasures of the Arabic language and harmonious Islamic culture. As long as the intention is good, to respect or give thanks, then this is positive.
Although we celebrate this permissibility on the basis of tolerance and Da’wah, we must be firm that this ruling can change to haram (forbidden) if it is contaminated by external factors (‘aridh). As guardians of the sanctity of religion, there are three red lines that must not be crossed:
Intention of insult (Istihza’): If these holy words are used as material for jokes, mockery on social media, or ‘trolling’ to belittle the religion of Islam, then it is absolutely haram. This is no longer a matter of language, but a matter of manners and public order.
Context of Polytheistic Rituals: It is not permitted to use the word “Alhamdulillah” within other religious ceremonies that clearly associate partners with Allah, as it will cause theological confusion (talbis al-haq bil-batil).
Purpose of Mockery: Using these words in situations of lewd or impolite joking such that it causes slander (fitnah).
In conclusion, the use of the words “Alhamdulillah” and “InshaAllah” by non-Muslim friends serves as a positive signal in nation-building. When Chinese or Indian friends say, “Insha-Allah, we will meet tomorrow,” let us not be quick to take offence or feel
threatened. Instead, we view it as their recognition of our culture and the power of God that supersedes everything; indeed, this is a healthy form of language assimilation, just as the Prophet (SAW) prayed for guidance for those who mentioned the name of Allah.
We need to show the mercy and maturity of Islam by not being overly defensive towards matters that actually open the doors of human hearts. Let these words become a bridge that connects our hearts, which differ in religion, under one umbrella of unity and peace. Indeed, praising Allah is the right of every
creature, and honouring His name with good character is the responsibility of us all.
Mohamad Daniel Syafiq Mohamad Sulaiman, Research Officer and Special Officer to the Director-General, Institute of Islamic Understanding Malaysia.
