and for the Muslims it would not have been objectionable, were it not that using it would imitate the disbelievers and aid them in achieving their purpose.

There are other verses on this subject, but what we have quoted is sufficient. Whoever wishes to see the rest may refer to al-Iqtidaʾ, pp. 8–14, 22, and 42.

The foregoing verses make it clear that shunning the ways of the unbelievers and avoiding imitation of them in deeds, words, and inclinations is one of the aims firmly established by the Noble Qur’an. The Prophet ﷺ clarified this for the ummah in detail and applied it in many subsidiary rulings of the Sharia. The Jews living in the Prophet’s city even sensed that he ﷺ sought to differ from them in all matters particular to them, as Anas ibn Mālik (may Allah be pleased with him) related:

“The Jews, when a woman among them menstruated, would neither eat with her nor stay with her in the houses. The Companions asked the Prophet ﷺ about this, so Allah revealed: ‘They ask you about menstruation. Say: It is a hurt, so keep away from women during menstruation…’ (al-Baqarah 2:222) to the end of the verse. The Messenger of Allah ﷺ then said, ‘Do everything except intercourse.’ When this reached the Jews they said, ‘This man will not leave anything of our practices without opposing us in it.’ Usayd ibn Ḥuḍayr and ʿAbbād ibn Bishr therefore came and said, ‘O Messenger of Allah, the Jews are saying such-and-such—shall we not have intercourse with them?’ The face of the Messenger of Allah ﷺ changed until we thought he was angry with them. They left, and shortly thereafter a gift of milk arrived for the Prophet ﷺ. He sent someone after them and gave them some to drink, and they realized that he had not been displeased with them.”¹