to the sun has ended. All of this is in order to keep away from resembling the polytheists. Even in acts of worship, we must avoid resembling them, although the possibility of resemblance in acts of worship may seem far-fetched.

So, if we have been forbidden to resemble the polytheists in acts of worship, where such resemblance is remote, then ordinary customs are even more deserving of this prohibition. Hence the Prophet, peace and blessings be upon him, said: “Whoever imitates a people is one of them.” (1) The chain of transmission of this hadith is sound.

Shaykh al-Islam Ibn Taymiyyah, in his book—one of the most beneficial works there is, particularly in the present age—Iqtida' al-Sirat al-Mustaqim li-Mukhalafat Ashab al-Jahim (The Requirement of the Straight Path in Opposing the People of Hellfire), said: “The least that this hadith indicates is prohibition, although its apparent wording entails that the one who imitates them is a disbeliever.” This is because he said: “Whoever imitates a people is one of them.” Its apparent meaning is that he is a disbeliever, but he is one of them only in the matter in which he has imitated them. Thus, this hadith indicates prohibition, and the preponderant view—about which there can be no doubt—is that imitating the disbelievers is unlawful.

However, we must know what imitation is, and whether intending imitation is a condition.

The answer is that imitation occurs when a person does something that is distinctive of them, such that no one else shares it with them—for example, clothing worn only by disbelievers. But if a form of clothing is common among both disbelievers and Muslims, then it is not imitation. If, however, it is clothing distinctive to the disbelievers—whether it symbolizes something religious, such as the attire of monks, or something ordinary, yet anyone who sees it would say, “This is a disbeliever,” on account of his clothing—then it is unlawful.

Is intending imitation a condition or not?