following in this regard the ḥadīth of Ibn ʿAbbās—and it is well-known that Ibn ʿAbbās disliked singling out the tenth day.

What makes this even clearer is that every instance in which Muslims were instructed to resemble the Jews occurred only at the very start of the Hijrah and was later abrogated. At that time the Jews were in no way distinguishable from the Muslims—neither in hairstyle nor in clothing, nor by any other outward sign.

Subsequently, however, it became firmly established—through the Qur’an, the Sunnah, and the consensus whose full manifestation appeared during the caliphate of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him—that Allah has prescribed opposing the unbelievers and separating ourselves from their symbols and distinctive practices.

The reason is that such opposition is mandated only when the religion is manifest and dominant—just as jihad and the imposition of jizyah and subjugation apply only under those conditions. In the earliest days, when the Muslims were weak, differing from the Jews was not enjoined; but once the religion was perfected, openly victorious, and exalted, this difference was legislated.

A comparable situation today would be a Muslim living in enemy territory, or in a non-Muslim land with which there is no war. He is not commanded to differ from them in outward appearance if doing so would bring harm upon him. Indeed, it may even be recommended—or at times obligatory—for him to share in their outward customs when a religious benefit is served, such as inviting them to Islam, gaining insight into their inner affairs so that he may inform the Muslims of them, shielding the Muslims from their harm, and other legitimate objectives of like nature.