“the bereaved one (al-raqūb).”[1] And there are many similar reports.
Thus, whether the verse is understood to signify prohibition, dislike, or merely the recommendation to abandon the practice, the central purpose is attained. Part of that purpose is to show that it is recommended to avoid imitating them as well, for some people might imagine that engaging in what resembles their customs is itself desirable—either because it widens the circle of family enjoyment or because it approves people’s means of earning and their worldly interests. Once it becomes clear that it is preferable to leave such imitation aside, the primary aim has been met.[2]
Prohibition of imitating them in their festivals according to the Sunnah
As for the Sunnah,[3] Anas ibn Mālik (may Allah be pleased with him) reported: “The Messenger of Allah (peace and blessings be upon him) arrived in Madinah while its people had two days on which they played. He asked, ‘What are these two days?’ They said, ‘We used to play on them during the time of ignorance.’ He replied, ‘Allah has replaced them for you with something better: the Day of Sacrifice and the Day of Breaking the Fast.’” Abū Dāwūd narrated it in these words.[4]
(1) Muslim relates a hadith in the Book of Birr, chapter “The Merit of the One Who Controls Himself When Angry,” no. 2608 (4/2014), which contains the words: “How do you define al-raqub among yourselves?” Al-raqub is the man whose children do not survive, so he merely awaits his own death; see Lisan al-Arab, root r-q-b. The author cites these passages to prove that the qualities with which Allah describes the servants of the All-Merciful—such as refraining from false testimony and true servitude—belong to them in their most perfect and genuine form. Others may exhibit these traits, but only imperfectly. Likewise the terms miskeen (destitute), muflis (bankrupt), and raqub possess an obvious, worldly sense—poverty and insolvency in this life—yet their fullest and truest meaning is poverty and insolvency in the Hereafter.
(2) The printed edition reads: “kana huwa al-maqsud” (he was the one intended).
(3) I.e. the author is adducing proofs from the Sunnah that it is impermissible to imitate the unbelievers in their festivals. He will present seven arguments: the first on p. 486; the second on p. 495; the third on p. 499; the fourth on p. 500; the fifth on p. 504; the sixth on p. 506; and the seventh on p. 508.
(4) See Sunan Abi Dawud, Book of Prayer, chapter “The ‘Id Prayers,” hadith no. 1134 (1/675), Daʿas edition.