Is it not the case that the invalidity of this rule in these days is based on the principle that anything involving imitation, if its cause is removed, its ruling is removed?
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The questioner : Is it not the case that we do not apply this rule in these days? The rule is that regarding imitation, anything that involves imitation, if its cause is removed, its ruling is removed. Now, the enemies of Islam bring these clothes, for example, for women or for young men. At first, they are covering and there is nothing in them that makes them forbidden in themselves. Then the matter develops until they become, for example, short and tight, and these things?
The Shaykh : In any case, this shortness, tightness, and these images are forbidden in themselves. Also, the form that is not for the disbelievers except is forbidden due to imitation. And we are now mentioning this to you, you are students of knowledge. For the general public, we say that imitating the disbelievers is absolutely forbidden, and this is also the stronger position. Otherwise, the well-known view of the Hanbali school is that imitating the disbelievers is disliked and not forbidden. Yes, they said that imitating the disbelievers in clothing and other things is disliked. But the Shaykh al-Islam (may Allah have mercy on him) said, no, that is not correct. The Messenger (peace and blessings be upon him) said:Sunan Abi Dawud 4031Hasan Sahih (Al-Albani) And the minimum state of this hadith is prohibition, even though its apparent meaning implies that the one who imitates them is a disbeliever. Yes, that is right.
The questioner : For example, we are in Senegal. The French colonialism entered Senegal in 1414 to 1960, for example. And we wear these clothes because he introduced all this from the colonialism, meaning we took it from the ancestors to the ancestors... If we enter the Kingdom, for example, and we see the people have the clothes that are here, for example, the ghutrah and these things, if we, for example, wear these things, do we wear them on the basis that we imitate the Muslims, or do we wear them on the basis that we were...
The Shaykh : You, may Allah bless you, are Muslims, and this has become part of your clothing, and it is not considered objectionable, so you are Muslims.
The student: No, he says if he wears our clothing.
The Shaykh : If he wears our clothing there, meaning?
The questioner : I am saying now, we came and we see the Muslim people wearing a clothing. If we want to wear this clothing that is here, for example, I wear it on the basis that I imitate the Muslims in this clothing, because Islam has an external appearance. But I do not leave my clothing on the basis that one person says to me, this is imitating the disbelievers?
The Shaykh : No, you do not leave it. It does not contradict what is necessary. As long as it is present with you and there is nothing wrong with it, you are Muslims. Yes. It does not mean that he says, you, these clothes are not present with you, the pants. So if I come and say, this is the clothing of disbelievers, or I do not wear it, I wear like the clothing of Muslims, meaning like our clothing. We say no, it is not necessary, because your clothing now has become your clothing, and you are Muslims. Yes, that is right.
The Shaykh : In any case, this shortness, tightness, and these images are forbidden in themselves. Also, the form that is not for the disbelievers except is forbidden due to imitation. And we are now mentioning this to you, you are students of knowledge. For the general public, we say that imitating the disbelievers is absolutely forbidden, and this is also the stronger position. Otherwise, the well-known view of the Hanbali school is that imitating the disbelievers is disliked and not forbidden. Yes, they said that imitating the disbelievers in clothing and other things is disliked. But the Shaykh al-Islam (may Allah have mercy on him) said, no, that is not correct. The Messenger (peace and blessings be upon him) said:
He who copies any people is one of them.
من تشبه بقوم فهو منهمThe questioner : For example, we are in Senegal. The French colonialism entered Senegal in 1414 to 1960, for example. And we wear these clothes because he introduced all this from the colonialism, meaning we took it from the ancestors to the ancestors... If we enter the Kingdom, for example, and we see the people have the clothes that are here, for example, the ghutrah and these things, if we, for example, wear these things, do we wear them on the basis that we imitate the Muslims, or do we wear them on the basis that we were...
The Shaykh : You, may Allah bless you, are Muslims, and this has become part of your clothing, and it is not considered objectionable, so you are Muslims.
The student: No, he says if he wears our clothing.
The Shaykh : If he wears our clothing there, meaning?
The questioner : I am saying now, we came and we see the Muslim people wearing a clothing. If we want to wear this clothing that is here, for example, I wear it on the basis that I imitate the Muslims in this clothing, because Islam has an external appearance. But I do not leave my clothing on the basis that one person says to me, this is imitating the disbelievers?
The Shaykh : No, you do not leave it. It does not contradict what is necessary. As long as it is present with you and there is nothing wrong with it, you are Muslims. Yes. It does not mean that he says, you, these clothes are not present with you, the pants. So if I come and say, this is the clothing of disbelievers, or I do not wear it, I wear like the clothing of Muslims, meaning like our clothing. We say no, it is not necessary, because your clothing now has become your clothing, and you are Muslims. Yes, that is right.