This includes such indulgence in food and clothing—and the consequent abandonment of one’s habitual devotions—as well as the lawful games allowed during the festivals for those who benefit from recreation, and similar matters.

Hence, when Abū Bakr, may Allah be pleased with him, reproved two young girls for singing in his house, the Messenger of Allah (peace and blessings be upon him) said, “Leave them alone, Abū Bakr, for every people has a festival, and this is our festival.” In the same spirit, the Abyssinians displayed their skill with spears on the day of ʿĪd while the Prophet (peace and blessings be upon him) watched them.

On the statutory festivals, therefore, acts of worship—obligatory or recommended—are prescribed that do not exist at other times; and, alongside them, customs that gratify the soul are permitted, recommended, or even required in a way not found elsewhere. Thus eating is obligatory on both ʿĪds; with the prayer of one ʿĪd charity is joined, and with the other sacrifice, both of which serve the purpose of providing food.

To imitate the People of the Book in this abrogated category—whether in their acts of worship, in their customs, or in both—is more reprehensible than imitating them in matters whose basic principle is divinely sanctioned. Accordingly, such imitation is forbidden, as we shall explain, whereas in the first case it may only be disliked.

As for the third category—those innovations they have introduced in worship or in custom—