“Never will the Jews or Christians be pleased with you, until you follow their systems of belief. Say, “Allah’s guidance is the only ˹true˺ guidance.” And if you were to follow their desires after ˹all˺ the knowledge that has come to you, there would be none to protect or help you against Allah.” [Noble Qur’an 2:120]

The concept of تشبه (imitation) and تشبه (resemblance) holds significant importance in Islamic teachings. These Arabic terms refer to the act of imitating or resembling others. While often associated with hairstyles, clothing, and other forms of cultural imitation, تشبه extends beyond mere attire, encompassing various aspects of life such as holidays, governance, and systems used by disbelievers.

One of the Hadiths that pertains to the concept of تشبه (imitation of non-Muslims) is the following:

Narrated by Abu Dawood and At-Tirmidhi, on the authority of Ibn Umar (may Allah be pleased with him), the Prophet Muhammad (peace be upon him) said: “Whoever imitates a people is one of them.”

This Hadith highlights the significance of avoiding تشبه with other religions or belief systems. All of the scholars of Hadith have made clear that this imitation is not general to any kind of imitation, but rather in deen (religion) and anything that is explicitly forbidden in Islam. It serves as a reminder for Muslims to maintain their distinct Islamic identity and to be cautious in imitating practices that contradict Islamic teachings. By adhering to the principles of Islam and embracing its values, Muslims uphold their faith and preserve their unique identity within the broader context of diverse societies.

In this essay, we will explore the concept of تشبه in Islam, with a focus on its application beyond cultural clothing. By delving into the Prophet Muhammad’s (peace be upon him) example, the principles of walaa and baraa (loyalty and disassociation), and the preservation of izza (honor) and dignity in Islam, we will gain a deeper understanding of how Muslims should navigate the boundaries of tashabbuh (imitation of the disbelievers.)

I. The Prophet’s Attire: A Paradigm of Broad Understanding

The Prophet Muhammad (peace be upon him), as the ideal example for Muslims, demonstrated a broad understanding of تشبه through his choice of attire. He recognized the importance of connecting and building relationships with diverse communities. Numerous Quranic ayat and Hadith provide insight into the Prophet’s adoption of clothes from different cultures without compromising his Islamic identity. The Prophet’s approach to تشبه in clothing emphasizes intention and belief over outward appearance. On numerous occasions, he wore the clothes of disbelievers from far away lands even if no one else among his Sahaba wore them.

1. Narrated by Anas ibn Malik (may Allah be pleased with him), the Prophet (peace be upon him) once wore a red-striped Yemeni cloak and a turban. (Sahih al-Bukhari)

2. Narrated by Abdullah ibn Abbas (may Allah be pleased with him), the Prophet (peace be upon him) wore a Roman garment given to him by Dihyah al-Kalbi (may Allah be pleased with him), who was a companion known for his close relationship with the Prophet. (Sahih al-Bukhari)

3. According to a narration by Aisha (may Allah be pleased with her), the Prophet (peace be upon him) received gifts of clothes from various tribes, including a Qibti (Coptic) garment and a Nabati (Arabian) cloak. He would wear them with gratitude and appreciation. (Sahih al-Bukhari)

Moreover, Ibn Tamiyyah, may Allah have mercy on him, in his Majmoo’ Al Fataawa makes clear that the Prophet Muhammad, peace and blessings be upon him, wore the same clothes as the polytheists of Mecca when he was living there, and the same clothes as the Jews of Madinah when he lived there. The only difference is that he never wore the clothes that were specific to their religious rituals. Further this is what has been forbidden for us and that is what falls under impermissible “imitation.”

Scholars concur that تشبه is not about imitating disbelievers’ clothing or hairstyle on its face – but rather adopting their haram and forbidden actions and their disbelief that sometimes accompanies their cultural traditions.

II. Imitation Beyond Clothing: Walaa and Baraa

 وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ 

This is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This He has instructed you so that you may become righteous [6:153]

Imam Al-Qurtubi, one of the greatest Quranic Exegetical Scholars of Islam expressed that Allah ﷻ gave The Messenger ‎ﷺ everything when it comes to guidance. There is nothing that we need to know how to live a successful and fulfilled life that leads to Paradise outside of the Quran and Sunnah. We do not need to seek other people’s faith for assistance – especially since all other Ways contain misguidance and error.

Walaa and baraa, concepts of loyalty and disassociation, play a crucial role in determining the limits of تشبه beyond clothing. Islamic teachings emphasize the need for Muslims to distance themselves from ideologies and practices contrary to Islam. This includes aspects such as holidays, governance, and systems used by disbelievers. While cultural appreciation is encouraged, Muslims must exercise caution to maintain their distinct Islamic identity and adhere to Islamic values. We should be taking an active role in visiting the sick of the non-Muslims as well as establishing charitable causes that benefit them as well as our own. But we should never sacrifice our own principles that have been established by Allah to please the people. By exemplifying walaa and baraa, Muslims can strike a balance between engaging with diverse cultures and preserving their Islamic principles.

III. Izza and Honor in Islam

Preserving the honor and dignity of Muslims is a fundamental aspect of Islamic teachings. The Quran and Hadith emphasize the importance of upholding izza and avoiding behaviors or practices that compromise the reputation of the Muslim community. Excessive تشبه with disbelievers’ practices can erode the collective honor of Muslims. By maintaining a distinct Islamic identity and adhering to Islamic values, Muslims contribute to the preservation of their community’s honor. Nevertheless, defining what limits constitute excessive imitation is the role of the scholars of that community of Muslims in their region of the world. It is not appropriate for a scholar from another community on the other side of the world to determine the ruling on given they are divorced from the nuances that have brought up these issues in the first place. This also means that we cannot have communities that are devoid of a connection to the scholarly class, because this leaves our communities to the direction of the blowing of the wind when it comes to following after the disbelievers in these matters.

The significance of Islamic identity in fostering dignity & honor cannot be overstated. Scholars throughout history have emphasized the importance of maintaining Islamic identity, as it instills a sense of pride, dignity, and unity among Muslims. By embodying the teachings of Islam and embracing its values, Muslims manifest their identity in a way that serves as a source of strength and honor. Furthermore, the greatest and most valuable aspect of our identity is our observance of the Sunnah of the Messenger of Allah ‎ﷺ. When we can foster in our communities the knowledge, then the practice, then the love of the Messenger of Allah ‎ﷺ, we will then be able to achieve dominance and victory in all of our daily struggles. Only through making a deeper connection with the internal and external practices of the Prophet Muhammad ‎ﷺ can we fully realize our individual potential as well as our communal success.

Conclusion:

The concept of tashabbuh in Islam extends beyond clothing to encompass various aspects of life. While cultural clothing does not fall within the boundaries of imitation of the disbelievers, Muslims are called to exercise caution and discernment when it comes to imitating disbelievers’ practices that contradict Islamic principles. The Prophet Muhammad’s approach to تشبه serves as a paradigm of broad understanding, highlighting the importance of intention and belief rather than mere outward appearance. The principles of walaa and baraa further guide Muslims in determining their engagement with aspects such as holidays, governance, and systems used by disbelievers.

In navigating the boundaries of تشبه, Muslims should strive to strike a balance between cultural appreciation and the preservation of Islamic values. It is essential to exercise caution when participating in or endorsing practices that contradict Islamic teachings. While embracing diversity and fostering positive relationships with people of different cultures, Muslims must prioritize their loyalty to Islam and disassociate themselves from beliefs and practices that run counter to their faith. The best way to do this is to stay connected to knowledgeable elders and the scholars in our communities as well as taking a more proactive role in our obligation of Da’wah (invitation) towards the not-yet-Muslims whom we live amongst.

Maintaining dignity and honor in Islam requires Muslims to protect the reputation of their community and uphold the dignity of the religion. By gaining knowledge about what is halal and haram, we can avoid excessive and harmful imitation with disbelievers’ practices. Muslims must constantly work to preserve the collective honor and integrity of the Muslim ummah on their local regional levels as well as at the international level. This entails recognizing the significance of Islamic identity and its role in promoting a sense of pride, dignity, and unity among Muslims.

To conclude, the concept of تشبه “imitation” and تشبه “resemblance” in Islam is multifaceted and extends beyond the superficial. While the Prophet Muhammad’s example demonstrates a broad understanding of تشبه in attire, Muslims must also consider the principles of walaa and baraa in their engagement with the societal systems and constructs used by disbelievers. We are completely permitted to wear their clothes, to live amongst them in harmony and even pick up their good qualities they they possess. However, their religions are for them, and we do not recognize the inherent disbelief present in them. Allah ﷻ and His Messenger ‎ﷺ have given us our holidays and the days that we celebrate – sufficient for us is Islam and what it entails. Preserving the honor and dignity of the Muslim community is a fundamental aspect of Islamic teachings, and it necessitates a discerning approach to “resembling the disbelievers”. By upholding Islamic values, maintaining a distinct Islamic identity, and exercising caution in imitating practices that contradict Islam, Muslims can navigate the boundaries of “imitation” while fostering harmony, unity, and the preservation of their faith in the diverse communities of the west.