Indexed OCR Text

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The Life of Muhammad
Allah , addressed Rasulullah * in the Qur'an as Muzzammil
(one who is wrapped in garments) and Muddaththir (one who is
enshrouded) to show that these garments were most beloved by
Allāh . Shāh 'Abdul 'Azīz rahimahullah says that the auliya'
refer to Sūrah al-Muzzammil as Sūrah al-Khirqah (shawl) in
which the etiquette of a shawl are mentioned.
The clothing of Rasulullah _ was that of Ibrahim cal and Isma'il
The clothing of Rasulullah % was in no way in emulation of
any national or tribal dress. Rather it was in emulation of divine
revelation and inspiration. It was an old Arab custom to wear a
sheet that covered the upper body and one that was wrapped
around the lower body. This was the dress of Ismail stell as
narrated with regard to 'Umar 4% that he urged the Arabs of
Azerbaijan to wear these sheets because this was the dress of
their forefather, Isma'il gck). He wrote to them saying:
أما بعد فاتزروا وارتدوا. عليكم بلباس أبيكم أسماعيل وإياكم والتنعم وزي العجم.
"Wear the izar and sheet and hold on firmly to the dress of your
father, Isma'il. Beware of luxuries and adopting the dress of the
non-Arabs."
Allah forbid, a Prophet of Allah % does not follow the dress
code and ways of the people to which he is sent. He teaches the
people beliefs, character, mannerisms, deeds, acts of worship,
transactions, etc. in accordance with divine revelation and the
orders of Allah . A Prophet is so particular in this regard that
he even teaches them the etiquette of relieving themselves.
There is no aspect of this material life or of the hereafter
regarding which the Messenger of Allah does not have any
divine inspiration or indication. It is impossible for a Prophet to
follow the ways and customs of the masses. Rasulullah % gave
instructions with regard to clothing as well - that certain things

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are lawful while others are unlawful. This, he did so that there
will be a distinction between Muslims and unbelievers. There
are many Ahadith from which it is established that Rasūlullah
prohibited the Muslims from imitating the unbelievers and
ordered that Muslims should act in opposition to them. He also
prohibited all those garments which give the impression of
pride, haughtiness, extravagance and lavishness. He also
prohibited clothing which has any similarity to that of the
enemies of Allah . The polytheists used to wear silk and silk
brocades. Rasūlullah % prohibited the Muslims from wearing
these. The polytheists used to wear the lower garment (izar) in
such a way that it used to be below the ankles, sweeping the
floor. This, they did out of pride. Rasulullah % prohibited the
Muslims from this. Rasūlullah % prohitibted the wearing of
clothing that was embellished with gold so that there may be no
taint of pride, luxury and extravagance. The polytheists did not
wear hats over their turbans. Rasūlullah % said: "The difference
between us and them is the wearing of turbans over the hats."
In this way, Rasulullah ¿ established a distinction between the
Muslims and unbelievers in their dress code. The Sahih of
Imām Bukhārī rahimahullāh and Imām Muslim rahimahullāh
narrate that Rasūlullah
said: "Oppose the polytheists.
Lengthen the beards and clip the moustaches." In other words,
do not make your appearance like that of the unbelievers. Your
appearance and dressing should be different from that of the
unbelievers.
The Musnad of Imam Ahmad rahimahullah and the Sunan of
Abū Dā'ūd rahimahullāh narrate from 'Abdullah ibn 'Umar
that Rasūlullah
said: "Whoever imitates a nation, is
enumerated among them."
In his commentary to this Hadith, 'Allamah Qarī rahimahullah
says that this imitation applies to clothing and other outward
matters. It does not refer to non-physical ways and mannerisms

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because for these, the word takhalluq is used and not
tashabbuh. Imām Muslim rahimahullah narrates from
'Abdullah ibn 'Amr ibn al-'As
that Rasūlullah said:
"These are the clothes of the unbelievers. Therefore, do not
wear them."
It is thus established that the clothing of Rasūlullah and his
appearance was entirely in accordance with divine revelation. It
was not in emulation of his people and country. Assuming
Rasūlullah % was sent as a Prophet to London or Germany, he
would have reformed the ways of the people there just as he did
of the people in Makkah. He would have changed their worship
of desires to the worship of Allah , their nakedness with
covering up of one's body, their shamelessness with chastity,
shame, purity and modesty. Therefore, if any immature person
claims that if Rasulullah # were sent to London or Germany he
would have followed western ways and customs is nothing but
a reflection of a person suffering from an inferiority complex
and a person suffering from foolishness and stupidity. This is
nothing but madness.
A Prophet of Allah % is subservient to divine revelation. He is
never subservient to nationality and country. Rather, he invites
the nation towards following him and dyes them with the
colour of Allah . A Muslim has to live his life in this colour
of Allah g. And the basis for this is that he should abstain from
the ways, customs, dressing and appearance of the enemies of
Allāh .g. In so doing, he will be displaying his aloofness and
distance from every department of unbelief. And the colour of
īman may glitter from every direction from his body.
An overview of the matter concerning imitating the unbelievers
Alhamdulillah, it has been clearly established that Rasūlullah's
clothes, lower garment, shawl, cloak, turban and outward
appearance were all in emulation of his forefather, Ismail ).
Allah forbid, this was not in emulation of and did not bear any

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similarity to that of the polytheists of Makkah, of the people
and the land. I feel it appropriate to write something about the
facts concerning the matter of imitating the unbelievers
(tashabbuh bil kuffar) in order to draw the attention of those
seeking the truth in this matter. This is one of the important
matters without which many injunctions of Islam will not
remain acceptable. It is for this reason that those who ardently
follow western culture and wish to free themselves from the
limits and restrictions of Islamic injunctions make their first
attack against this matter of imitating the unbelievers. They
spend all their energies in trying to wipe this out so that the
path may remain clear for them for the future. And so that
together with their claims to Islam, there may remain no
obstacles in their emulation of western culture. They may be
verbally referred to as Muslims, but their society, culture,
appearance, dressing, etc. will be that of the west.
Since this matter concerning imitating the unbelievers is of
extreme importance in the Shari'ah, there is no book of tafsir,
Hadith, jurisprudence and beliefs that does not delve into this
topic. The jurists and theologians explained this matter under
the chapter concerning apostasy (bab al-irtidad), i.e. through
what ways does a Muslim become an apostate and how does he
come out of the circle of Islam. Among these is also imitating
the unbelievers. There are different stages and levels of this,
and each one has a different ruling.
In order to clarify this matter of tashabbuh bil kuffar, a great
scholar of the 7th century, Hafiz Ibn Taymīyyah rahimahullah
(d. 728 A.H.), wrote a detailed book in this regard, titled Iqtida'
as-Sirāt al-Mustaqīm Mukhālafah Ashab al-Jahīm. He writes
from different angles on this subject in the light of the Qur'an
and Sunnah, and through rational and traditional proofs.
Through Qur'anic and Hadith texts, he makes it clear that there
is no department of this worldly and spiritual life wherein the
pure Shari'ah and the clear religion of Islam did not command

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its adherents to protect themselves from bearing any similarity
to the filth and darkness of kufr and shirk. He also proves that
the demand of the straight path (as-Sirat al-Mustaqim) is that
we should beware of bearing any similarity to those who have
earned the wrath of Allah and those who have gone astray.
In this European and western era, this trial and tribulation [of
tashabbuh bil kuffar] has come to the fore again. The 'ulama'
turned their full attention to this matter. However, in this
tribulation-filled era, no comprehensive book has been written
in which all aspects and angles of this matter are discussed in
an orderly, systematic and convincing manner. Which, at the
same time, also removes the doubts, misgivings and false
notions in such a convincing manner after which there remains
no room for anyone to say anything. All praise is due to Allah
As that this religious duty has been fulfilled by a very senior
scholar, Maulānā Qārī Muhammad Tayyib Sāhib rahimahullāh.
May Allah & reward him on behalf of Islam and the Muslims
for his efforts in this regard.
The learned Maulana compiled a book in two parts, titled at-
Tashabbuh fil Islam. This is a unique and matchless book on
this subject. Without doubt, there is no book to compare with it
on this subject. Hakīmul Ummah Maulānā Ashraf 'Alī Thāwī
rahimahullah pens his impressions about this book. He writes:
"After praising Allah s and salutations to Rasulullah , I have
read this book word for word. As I read this book, my heart
was filled with joy and my eyes with light with every word that
I read. I have not come across any writing on the subject of
tashabbuh written in such a complete, detailed and authorative
manner. The intricacies towards which it was not possible for
my mind to have conceived have been brought to the fore. The
most far-fetched doubts and misgivings have been totally
uprooted. May Allah s enable this book to be of benefit and
may He accept it and include it among the "good words"
regarding which He says in the Qur'an that "good words climb

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towards Him". May Allah # include the author among those
regarding whom He said:
وَهُدُؤْآ إِلَى الطَّيِّبِ مِنَ الْقَوْلِ صِى وَهُدُؤْآَ إِلَى صِرَاطِ الْحَمِيْدِ
"They have been guided to the purest of words and they have
been guided to the path of the One who is worthy of all praise."
(Sūrah al-Hajj, verse 24)
The reader is therefore requested that if he wishes to make a
full research on this subject of tashabbuh, he should study this
book of Maulānā Qārī Muhammad Tayyib rahimahullah. I will
now present this subject in a very concise manner. Most of
what I am going to write is taken from Iqtida' as-Sirat al-
Mustaqīm [of Ibn Taymīyyah rahimahullāh], at-Tashabbuh fil
Islam and from the various writings and statements of Hakimul
Ummah rahimahullah so that all this could be a source of
guidance and insight for the reader.
A Hadith states:
بدأ الإسلام غريبا وسيعود غريبا فطوبى للغرباء
In other words, Islam commenced in a helpless state, without
any helpers and without any support. During the prosperous
and blessed era of the four Rightly-Guided Caliphs it flourished
and shined like the sun. During this era, it turned the kingdom
and authority of Caesar and Chosroes upside down. Through its
simple social structure and Allah-fearing culture, it tore down
the deceiving and ailing culture and civilization of Caesar and
Chosroes. The entire world witnessed this scene.
Rasūlullah's % ten years of battles and military expeditions, the
efforts of Abu Bakr 4%, and then the ten years of battles and
conquests of 'Umar - the effects of all this was that Islam
remained the dominant force in the world for ten centuries [or
1000 years]. Islamic culture and Islamic society prevailed over

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all other cultures and societies. The nations of the world
considered the adoption of Islamic culture and society a source
of honour for them. During the Abbasid Caliphate, there was a
proliferation of knowledge and wisdom. Arts and crafts reached
their peak. The inhabitants of Europe were still an ignorant and
uncultivated nation. They learnt knowledge and wisdom from
the Muslims. And they took the lessons of arts, crafts, culture
and civilization from the Muslims.
They then came onto the world highway of progress while the
rulers of the Islamic states became intoxicated by luxury and
comforts. Hypocrites like Mir Ja'far and Mir Sadiq became
their ministers. Consequently, the Islamic states fell onto the
path of retrogression. The nations that were subdued at the
hands of the Muslims now got the reins of authority. On
account of their evil deeds and misfortune, the rulers became
the subjects, and the subjects became the rulers.
The Muslims felt and perceived this humiliation of theirs for a
few days. However, they gradually began accepting and
adopting the culture, civilization, ways, appearance and
dressing of their masters. The residents of Islamic states
became so absorbed into the society of others, that there
remained no outward distinction between Muslims and non-
Muslims.
In accordance with the above-quoted Hadith of Rasulullah ,
Islam once again became helpless and without any support. The
reason for this is not that there is any fault or blemish in Islamic
society and that the new society has good and perfection in it.
Rather, the reason is that the new society is based entirely on
desires, lusts, name and fame, pride and haughtiness. In
addition to this, it is nurtured in the shade of strength and
power which is naturally liked by the soul.

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On the other hand, Islamic society is based on simplicity,
humility, asceticism, contentment, worship of Allah and
subjugation of the soul - all of which is not liked by the soul.
On the one hand, Abu Bakr 4% and 'Umar 4% were such leaders
that the two super powers of the world, Rome and Persia, used
to be awe-stricken by them. On the other hand, they were also
men of Allah , wrapping themselves in a shawl and leading
the people in salah. Merely looking at them enabled people to
reform their religious lives.
Allah , the all-knowing and all-wise, destined the nations of
the west to enjoy power for a few days as He had given power
to the 'Ad, the Thamud, Pharaoh and Namrud. No sooner they
got this power, it heralded an era wherein society was based on
desires and lusts. The lust-worshippers who were in hiding now
came to the fore. It is obvious that even the simple-minded
people are absorbed by the thing which enjoys power, strength,
authority and government. This is especially so in the society
wherein desires and lusts are given freedom. And because of
the power and authority that they enjoy, there is nothing to stop
them from acquiring this. In such a situation, such a society is
certainly the greatest of trials and tribulations for the creation of
Allah .
It is extremely sad and sorrowful that Muslims are flowing with
this tide and they are hastening behind those very nations that
were completely under the subjugation of their forefathers and
pious predecessors. They are abandoning the characteristics,
habits and ways of dress of their forefathers and adopting those
of the Jews and Christians - those who earned the wrath of
Allah g and those who went astray. It is most amazing that
how is it that the light of the east is being overtaken by the
darkness of the west ?!
Dear Muslims! This world is fleeting. People rise to power and
fall from power, and vice versa. The civilized nations of the

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past that made the following claims against the Prophets of
Allah : "Who is more powerful than us?" Those who
surpassed other civilizations to such an extent that "They
inhabited the world far more than what others inhabited it", and
regarding whom Allah % says: "People like them were not
created in the cities." These were the very nations that mocked
and ridiculed the sheet, shawl, turban and loin cloth of the
Prophets of Allah 5. Eventually, they were all destroyed. "Do
you see any remnants of them?" "Do you ever perceive any of
them? Or do you even hear an utterance from them?" They
were completely wiped out. Some were drowned, others were
swallowed by the earth, some were rained upon with stones,
while others were destroyed by a screeching sound. "Each one
of them rejected the Prophets. They therefore deserved My
promised punishment."
It am now presenting the essence of this question of tashabbuh
to my fellow Muslims. I will try to expound on it in the hope
that my fellow Muslims will ponder over it. "All I want is
reformation as much as I can do. My ability to do [this good] is
only from Allah. I place my trust in Him, and to Him I turn."
Allah g created the entire universe from a single source - be it
of the animal kingdom, the plant kingdom or the inanimate
kingdom. Each one of them received existence from a single
plate. Despite this, He made the form and appearance of each
one different from the other. He did this so that there may be a
distinction among them and they are able to recognize each
other. The means of differentiation is only this outward
appearance and form, this outward colour and complexion. The
differences that we see between man and animal, lion and
donkey, grass and saffron, kitchen and toilet, prison and
hospital - are only on the basis of this outward form and
appearance. If a member of any particular species were to
abandon his own characteristics and peculiarities, and adopt the
characteristics and peculiarities of any other species, we will

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not refer to him as a member of the first species. Rather, he will
be referred to as the second species. If a man abandons male
characteristics and peculiarities and adopts those of a woman, if
he adopts the clothing of women, speaks like them and adopts
all the ways and mannerisms of women, then that man will not
be referred to as a man. Rather, he will be referred to as a
hermaphrodite. This, despite the fact that he is still essentially a
man. It was just his appearance and clothing that changed.
We thus learn that if, in this material world, the characteristics
and peculiarities of each species is not safeguarded, and the
doors of intermingling and mixing were opened, then the
existence of this species will not remain.
The distinction among nations
The differences between nations and communities should be
understood in the same light. That just like the material
universe, the nations of this world are distinguished from each
other through their metaphysical and internal peculiarities and
idiosyncrasies. The Muslim nation, the Hindu nation, the
Christian nation, the Jewish nation - despite all being from one
father [Adam &cal] have formed into different nations apart from
being different in the religion that each one follows. The reason
for this difference is that the culture of each nation, its
civilization, its society, its way of dress, its way of eating, etc.
is different from the other. Despite each one believing in one
God, the form and shape of each one's way of worship has
become different. It is because of these different forms of
worship that a Muslim and a monotheist is different from a
polytheist and an idol worshipper, a Christian is different from
a Parsee.
In short, what is the way of distinguishing these nations from
each other apart from these national peculiarities? As long as
these specific forms and appearances are not safeguarded, the
distinctions among nations cannot continue to exist. When the

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religious and social peculiarities of a nation remain, that nation
will remain in existence. When a nation abandons its
peculiarities and appearances and chooses the peculiarities of
another nation, and the former nation becomes mixed and
absorbed with the latter nation, you can deduce that the former
nation has now died. It now has no existence on the surface of
this earth.
The definition of tashabbuh
After having made the above clear, read the definition of
tashabbuh so that you may be able to gauge its ills and harms.
Tashabbuh could be defined as any of the following:
1. To abandon your essence, your appearance and your
existence and to totally absorb the essence, the
appearance and the existence of another nation.
2. To destroy your existence into the existence of another
nation.
3. To alter your form and appearance and adopt the form
and appearance of another nation.
4. To leave your distinctive character and adopt the
distinctive character of another nation.
5. To abandon your own and your own people's
appearance and way of life and adopt the appearance
and way of life of another nation.
It is for this reason that the Shari'ah commands that the Muslim
nation should be distinct and separate from other nations as
regards its outward form. It should be distinct from other
nations in its dressing and also in its appearance. Apart from
the external sign, there has to be a special sign within the body
as well. This distinction is portrayed by circumcision and the
beard. While the external sign is the way of dress. Without
these signs, identification is not possible. The beard alone is not

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sufficient because young boys do not have beards. How will
they be identified? Moreover, some nations keep beards. To
identify them can only be done through the clothing. We thus
learn that for an Islamic distinction, there is the need for both -
clothing and a beard.
The prohibition of tashabbuh is not based on discrimination
and narrow-mindedness. Rather it is based on self-respect and
self-honour whose purpose is to save the Islamic nation and the
Muslims from destruction through being confused with other
nations. The nation that does not safeguard its peculiarities and
idiosyncrasies does not deserve to be referred to as a free and
independent nation.
The order concerning tashabbuh bil kuffar
Tashabbuh bil kuffar in beliefs and acts of worship is kufr. In
religious customs it is harām. For example, wearing a cross
around the neck like Christians, wearing a zunnar like the
Hindus or placing a dot on the forehead like the Hindus.
Tashabbuh of this nature is absolutely harām and there is a
possibility of kufr. The reason for this is that to openly opt for
the salient features of kufr is an indication of the heart being
pleased to do this.
Although this second form of tashabbuh is slightly less than the
first form, will a person opt for urine when given the choice
between urine and faeces ?! He will never. The prohibition of
emulating the unbelievers in their acts of worship, in religious
customs and in the two eids is established from the Qur'an and
authentic Ahādīth. Ibn Taymīyyah rahimahullāh has quoted all
these in detail in his book, Iqtida' as-Sirat al-Mustaqīm.
1 A sacred thread worn by Hindus.

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Tashabbuh in social habits, customs and national peculiarities
are all makrūh tahrīmī. For example, wearing that special dress
of a particular nation that is specifically attributed to that
nation. And the person wearing that dress is considered to be
from that nation. For example, wearing hats that are worn by
Christians, the loin-cloth (dhoti) that is worn by Hindus, the
shoes that are worn by jogis are all prohibited and included as
tashabbuh. This is more so when it is worn out of pride or with
the intention of emulating the English. This will entail a greater
sin. The ruling that applies to adopting the dress and
appearance of jogis and pundits (Hindu priests) also applies to
adopting the dress and appearance of the English.
Based on this, to adopt the language, style of speaking and tone
of the unbelievers with the intention that we will also be like
the English and included among them, then this is certainly
prohibited. Yes, if the English language is learnt without the
intention of emulating the English people, and the purpose is to
become aware of them, to be able to engage in business
dealings with them, to be able to communicate with them, then
there is no harm in learning the English language.
If a person learns Hindi or Sanskrit with the intention that he
will bear similarity to the pundits and the Hindus may consider
him to be their fellow brother and they may include him among
them, then without doubt, it will be prohibited to learn these
languages with such intentions. But if the intention is so that a
person may become aware of what they are doing, so that he
may be able to read their correspondence, etc. then in such a
case there in nothing wrong in learning these languages.
As for inventions, weapons, war machinery, etc. it is permitted
to adopt these from other nations. For example, bombs, guns,
aeroplanes, motor vehicles, machine guns, etc. In reality, this is
not even tashabbuh. The Islamic Shari'ah did not teach the
ways of inventing. Inventions, crafts, occupations, etc. have

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been left to the intelligence and experience of people and their
requirements. However, the Shari'ah has laid down what kinds
of crafts and occupations are lawful, to what extent they are
lawful, and in what way is it lawful to use them. Islam teaches
the purposes and objectives. A doctor does not teach you how
to make a shoe. Yes, he will tell you that do not make a shoe in
such a way that nails stick out and thereby injure your feet. In
like manner, Islam does not teach inventions. But it will tell
you that the invention should not be such that it causes a
disadvantage to your religion or it poses a danger to your life.
This refers to inventions for which Muslims do not have an
alternative. However, if an invention is such that Muslims have
an alternative for it, then tashabbuh therein will be makrūh. For
example, it is related in the Hadith that Rasulullah _ prohibited
the Muslims from using the Persian bow because the Muslims
had an alternative for it, the Arabian bow. Moreover, the
benefit of both was the same. There was only a difference in the
construction of both. There is no fanaticism in Islam: there is
self-respect. Therefore, if the Muslims have something which
the unbelievers also have and there is only a difference in the
appearance and form of that thing, then in such a situation,
Islam prohibits tashabbuh bil kuffar. This is in the sense that
apart from it being a sin, it smacks of lack of self-respect
because you are unnecessarily making yourself subservient to
other nations and demonstrating that you are relying on them.
However, the Muslims of today no longer have this self-
respect. They have completely neglected their own house, in
fact, set a fire to their own house and began following the ways
and habits of others.
Yes, the new inventions and new weapons for which the
Muslims do not have an alternative, it will be permissible for
them to use these in order to fufil their needs, for their comfort
and for the removal of harm. However, the condition is that
using them should not be with the intention of emulating the

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unbelievers. Using new weapons and new inventions solely for
one's own benefit is permitted by the Shari'ah. However, the
Shari'ah does not permit using them with the intention of
tashabbuh bil kuffār.
If the Muslims start drinking milk in the manner in which
alcohol and wines are drunk by the unbelievers, the Shari'ah
will prohibit it. Consuming milk in a manner that is similar to
the unbelievers' consumption of wines is proof of the fact that
there is a special desire and love in the depth of this person's
heart to consume wine. In like manner, if any lawful item is
used with the intention of emulating the unbelievers and the
enemies of Islam, it is a proof that this person's heart has a
special affinity with the unbelievers and a special inclination
towards them.
Just as you would not like to be similar to your enemies and
would not want to emulate them, in like manner Allah
cannot accept His own friend [a Muslim] emulating His
enemies [the unbelievers who reject Allah g and ascribe
partners to Him] or doing something with the intention of
bearing similarity with them. Allah % says:
وَلاَ تَزَكِنُوْا إِلَى الَّذِيْنَ ظَلَمُوْا فَتَمَسَّكُمُ النَّارُ
"Do not incline towards the wrong-doers or else the fire will
afflict you."
The reason for the prohibition of tashabbuh bil kuffar
Islam is a complete and perfect religion. It has come as an
abrogator of all previous religions and Shari'ahs. It does not
permit its followers to adopt the ways of religions that are
imperfect and abrogated. Emulating others is also against self-
respect. Just as the essence of every nation and religion is
different, in like manner, the appearance and form of each one
is also different. It is the outward form and appearance that is a

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means to distinction. A nation is considered different and
distinct from another nation on the basis of this outward form
and appearance.
When a nation adopts the peculiarities and idiosyncrasies, and
the form and appearance of another nation, then its own
personal nationality is destroyed. It is obvious that to destroy
your own nationality and personality for the nationality and
personality of another nation is absolutely against self-respect.
Islam is a perfect religion. It is independent in its belief system
and acts of worship. It does not follow anyone else in this
regard nor is it subjected to anyone in this regard. In like
manner, Islam is independent in its social structure and
customs. It does not follow anyone in this regard nor is it
subjected to anyone in this regard.
No government will permit its soldiers to adopt the uniform of
the soldiers of its enemy. Nor will it permit any of its soldiers
to bear the flag of the enemy government. The soldier who does
any of this will be worthy of having his head chopped off.
In like manner, the hizbullah (party of Allah {%) - the Muslims
- are not permitted to adopt the appearance of hizbush shaytan
(the party of Satan) which would cause confusion to those who
look at them. Assuming that there is a group of people that
rebels against a particular government and this group adopts its
own dress code and means of identification. The government
will never ever allow any of its loyal subjects to emulate the
dress code of that rebel group.
It is extremely surprising that a British general has the right to
consider it a crime for someone to adopt a German or Russian
uniform because these two countries are enemies of Britain, but
the Messenger of Allah % does not have the right to consider it
a crime for a Muslim to adopt the appearance of the enemies of
Allah y !!!

417
The Life of Muhammad
Rasūlullah said:
من تشبه بقوم فهو منهم
"The person who emulates a nation is considered to be from
among them."
The person who bears any resemblance to the enemies of Allah
and adopts the dress code and uniform of those people, will
certainly be considered to be in the army of the enemies of
Allah .
Islam is absolute light while kufr is darkness. Islam is truth
while kufr is falsehood. Islam is absolute beauty and splendour
while kufr is absolute ugliness. Islam is as clear as the light of
day while kufr is a pitch dark night. Islam is honour while kufr
is disgrace.
Islam therefore does not permit its followers to adopt the dress
code of and to bear any similarity to darkness, disgrace and
falsehood. Just as the essence of Islam is different from the
essence of kufr, Islam desires that the appearance, form and
clothing of its followers should be different and distinct from
that of its enemies.
The gist of what we said above is that the prohibition of
tashabbuh is not based on fanaticism but on self-respect, self-
honour and personal protection. That is, a nation cannot be
referred to as a nation as long as its peculiarities and
distinctions are not independent [of others].
In like manner, in order to save the Islamic nation and the
Muslim ummah from unbelief, asceticism and apostasy, there is
no way other than safeguarding their Islamic peculiarities and
distinctions and saving it from emulating the unbelievers
(tashabbuh bil kuffār). This is because tashabbuh means losing
your identity among others.

418
The Life of Muhammad
Allah % says:
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا لاَ تَكُوْنُوا كَالّ تِ هَ ذِيْنَ كَفَرُوْا
"O you who believe! Do not be like the unbelievers." (Āl
'Imran, verse 156)
The believer (a friend of Allah %) has to remain aloof from and
distinct from the enemy of Allah $ (the unbeliever). It is not
lawful for the loyal subjects of a government to bear any
similarity as regards their appearance and dress to those who
are enemies and rebels against the government.
Allah %; says:
يَا أَيُّهَا الَّذِيْنَ آمَنُوا لاَ تَكُوْنُوْا كَالَّذِيْنَ آذَوْا مُؤْسَى
"O you who believe! Do not be like those who harmed Mūsā."
(Sūrah al-Ahzāb, verse 69)
Allah % says:
أَمَّ يَأْنِ لِلَّذِيْنَ آمَنُوْا أَنْ تَّخْشَعَ قُلُوْبُهُمْ لِكْرِ اللهِ وَمَا نَزَلَ مِنَ الْحْقِّ وَلاَ يَكُوْنُوا كَالَّذِيْنَ أُؤْثُو
الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الأَمَدُ فَقَسَتْ قُلُؤْكُمْ وَكَثِيْرٌ مِّنْهُمْ فَاسِقُوْنَ.
"Has the time not come for the believers that their hearts should
feel humble at the remembrance of Allah and what has come
down of the true religion, and that they should not be like those
who were given the Book before this and the term was
prolonged for them and so their hearts became hard? And many
among them are disobedient." (Sūrah al-Hadīd, verse 16)
In other words, the fear is that if you emulate and imitate the
Jews and Christians, your hearts will also become hard like
theirs and they will no longer have the capability to accept [the
truth].
In the book, az-Zawajir 'an Iqtirāf al-Kabā'ir, 'Allamah Ibn
Hajar Makkī Haythamī rahimahullah quotes a Hadith from

419
The Life of Muhammad
Mālik ibn Dīnār rahimahullāh with regard to a revelation
which Allah g sent to a certain Prophet saying:
قال مالك بن دينار: أوحى الله إلى النبي من الأنبياء أن قل لقومك لا تدخلوا مداخل
أعدائي ولا يلبسوا ملابس أعدائي ولا يركبوا مراكب أعدائي ولا يطعموا مطاعم أعدائي
فيكونوا أعدائي كما هم أعدائي.
"Say to your people that they should not enter the entrances of
My enemies, they should not wear the dress of My enemies,
they should not ride the animals that are ridden by My enemies,
and that they should not eat the food of my enemies. If not,
they will become My enemies just as those are My enemies."1
The last sentence of this revelation "If not, they will become
My enemies just as they are My enemies", is similar to the
Qur'anic verse wherein Allah % prohibits the Muslims from
intermingling with the unbelievers. At the end of this
prohibition, Allah % says: "If not, you will also be like them."
Allāh & says: "Whoever befriends them, then he is also like
them." Rasulullah says: "Whoever imitates a nation is
considered to be among them."
The harms of tashabbuh
There are many harms in adopting the appearance and dress
code of others.
1. The first consequence of this will be that there will be
no outward distinction between Islam and kufr. The true
religion will become confused with the false religions.
The truth of the matter is that emulating and imitating
the Christians will open the door towards Christianity.
1 Kitāb az-Zawājir, vol. 1, p. 11.

420
The Life of Muhammad %
2. It is also against self-respect and self-honour to choose
to imitate others. A national emblem and national
identification is also something whereby it becomes
clear that this person belongs to a certain nation. If this
is a real necessity, then there is no other way except
abstaining from wearing the dress code of other nations.
Just as other nations restrict themselves to their own
dress code, in like manner, Islamic self-respect demands
that we restrict ourselves to our dress code and that we
have special means of identification whereby we will be
distinguished from other nations.
3. Choosing the social, cultural and dress code of the
unbelievers actually entails accepting their leadership
and authority. In fact, it entails an admission and an
announcement of our inferiority. Islam does not permit
this because the inferior choose the appearance of the
superior and not vice versa. The ruled is compelled to
follow the ruler. He wears his type of dress in order to
please him. Since Islam is an independent religion, why
should it emulate and follow others?
4. This tashabbuh will gradually result in having an
inclination towards the unbelievers. And this is clearly
forbidden. Allah $ says:
وَلاَ تَزَّكَنُوْا إِلَى الَّذِيْنَ ظَلَمُوْا فَتَمَسَّكُمُ النَّارَ وَمَا لَكُمْ مِنْ دُوْنِ اللّهِ مِنْ أَوْلِيَاءَ ثُمَّ
لاَ تُنْصَرُوْنَ.
"Do not incline towards the wrong-doers or else the
fire will afflict you. You will have no protectors
whatsoever from Allah, and you will not be helped."
In fact, adopting the dress code and appearance of non-
Muslims is an indication of having love for them. And
this is prohibited in the Shari' ah. Allah % says: