History bears witness that when nations abandon their intellectual, religious, and cultural identity, their distinctiveness fades,
and they lose their existence under the shadow of a dominant people.
In such moments, one word emerges with full intensity: “تَشَبُّہ”.
تَشَبُّہ is a cultural tragedy in which nations forsake their essence and become lost in the superficial glitter of others.
Imitating another nation—adopting its specific customs, practices, clothing, manners, habits, and festivals—is to abandon one’s own identity and mold oneself into the image of others.
In Islam, such behavior is not merely undesirable; it is considered equivalent to identity suicide.
The Messenger of Allah, صلی اللہ علیہ وسلم, said:
“من تشبہ بقومٍ فھو منھم”
“Whoever imitates a people is considered to be one of them.”
(Sunan Abi Dawood)
This Hadith forbids not only the outward imitation of a nation but also inclinations of the heart and mind toward it.
Here, the real issue is not merely clothing or appearance, but thought, behavior, and identity.
Today, the era we are passing through is one of cultural invasion. The apparent progress of the West, its scientific grandeur, and the overwhelming influence of media have planted in the hearts and minds of our youth the notion that adopting a Western lifestyle is indispensable for advancement.
As a result, the sparkle of Eid is fading while the glitter of Christmas is increasing.
Conducting a child’s Aqeeqah has become difficult; questions are raised about its wisdom and legitimacy, yet celebrating a birthday every year, cutting a cake, and blowing out candles are seen as signs of progress.
Those who question the legitimacy of Aqeeqah are not ready to explain the benefits of these practices.
In place of simplicity, display and ostentation have taken root,
and Western fashion has replaced Islamic dignity.
A Sense of Inferiority
تَشَبُّہ is, in essence, a manifestation of a sense of inferiority. When a nation loses confidence in its own values, it begins to consider imitation of others as a mark of honor.
But remember, when nations lose themselves in copying others, they belong nowhere…
They achieve neither true progress nor spiritual tranquility.
The Identity of Muslims
The identity of Muslims has always been associated with truthfulness, trustworthiness, fidelity to promises, adherence to commitments, justice, humility, and faith.
They have always influenced the world without succumbing to it.
The Companions of the Prophet, رضی اللہ عنہم, the Tabi‘un, and the Ahlullah never bowed before any false civilization; instead, by remaining steadfast in their own essence, they guided the people of the world.
Refuting تَشَبُّہ
Avoiding the imitation of other nations is, in reality, the preservation of one’s own identity.
This is the very identity that the Qur’an takes pride in:
“كُنْتُمْ خَیْرَ أُمَّةٍ أُخْرِجَتْ لِلناسِ”
“You are the best nation produced [by Allah] for mankind.”
(Āl ‘Imrān: 110)
Therefore, it is essential that Muslims become custodians of authentic Islamic values in their culture, practices, and way of life, rising to the standard of the best nation.
Islam should be reflected not only in the mosque but also in markets, streets, schools, dealings, social interactions, media, and even in the manner of speech.
Today, تَشَبُّہ has become a fashion trend, but in reality, it is a collar of intellectual slavery. Cutting it requires education, self-awareness, consciousness, and intellectual and religious training.
Muslims must take pride in the identity bestowed upon them by their Lord, rather than losing their essence in the imitation of others.
Literal Meaning of تَشَبُّہ
التشبه is derived from المشابهة, which means resemblance, imitation, or copying.
(Al-Risālah by Nāṣir al-‘Aql)
تشبہ comes from مشابھت, meaning similarity, imitation, or replication.
Technical/Terminological Meaning
هو تمثُّل المسلم بالكفار في عقائدهم أو عباداتهم أو أخلاقهم أو فيما يختصون به من عادات
(Al-Tadābīr al-Wāqiyah)
It refers to a Muslim emulating the disbelievers in their beliefs, acts of worship, morals, or particular customs.
Imitating the beliefs, acts of worship, or specific morals and customs of disbelievers is included in this definition.
Imam Dhahabi, رحمه الله عليه, says:
لا يكون التشبه بالكفار الا بفعل ما اختصوا به من دينهم او من عاداتهم
Prohibited imitation occurs only when a Muslim adopts what is specific to the religion or particular customs and traits of the disbelievers.
(Al-Tashbīh al-Khasīs bi-Ahl al-Khasīs by Dhahabi)
In the present era, even educated people often limit تَشَبُّہ to mere imitation of appearance or style, whereas its scope is far broader.
Intellectual and moral تَشَبُّہ is no less significant than outward imitation.
The prohibition of تَشَبُّہ extends to beliefs and doctrines, thoughts and ideas, dealings and social interactions, as well as festivals and customs, just as it applies to external matters.
To clarify the broader concept of تَشَبُّہ, some examples are provided below.
▪ تَشَبُّہ in Matters of Belief ▪
Imitating in beliefs means holding ideas that are linked to the beliefs of disbelievers or contradict any fundamental tenet of Islam.
For example, saying that a person receives full recompense or punishment for their deeds entirely in this world.
This view contradicts Islam’s belief in the Hereafter and resembles the Hindu concept of Avāgon.
It is impossible for someone’s complete reward or punishment to be administered entirely in this world.
For instance, if a person has killed multiple people, can they be killed repeatedly as a form of punishment?
Obviously, this cannot happen in the worldly system; therefore, there must exist a court where one receives full justice for their deeds—and this is only the Court of Allah.
▪ تَشَبُّہ in Thoughts and Ideas ▪
Adopting the mindset of Jews, Christians, or polytheists, such as considering some people superior and others inferior based on race, i.e., believing in racial hierarchy among humans.
Such a belief reflects the views of Jews and Christians, who consider themselves racially superior and others inferior.
Allah Almighty says:
وَقَالَتِ الْیَهُوْدُ وَ النَّصٰرٰى نَحْنُ اَبْنٰٓؤُا اللّٰهِ وَ اَحِبَّآؤُهٗؕ قُلْ فَلِمَ یُعَذِّبُكُمْ بِذُنُوْبِكُمْؕ بَلْ اَنْتُمْ بَشَرٌ مِّمَّنْ خَلَقَ
(Al-Mā’idah: 18)
“And the Jews and the Christians said, ‘We are the children of Allah and His beloved.’ Say, (if so) then why does He punish you for your sins?
Rather, you are mere humans among His creation.”
Therefore, if a Muslim believes that certain Muslim communities are superior to others, that Muslim is, in thought, resembling the Jews, Christians, and Indian Brahmins.
▪ تَشَبُّہ in Morals and Social Conduct ▪
In morals and social conduct, تَشَبُّہ occurs when a person adopts the specific habits and traits of non-Muslims.
Allah Almighty says:
وَلَا تَكُوْنُوْا كَالَّذِیْنَ خَرَجُوْا مِنْ دِیَارِهِمْ بَطَرًا وَّ رِئَآءَ النَّاسِ وَ یَصُدُّوْنَ عَنْ سَبِیْلِ اللّٰهِؕ وَ اللّٰهُ بِمَا یَعْمَلُوْنَ مُحِیْطٌ
(Al-Anfāl: 47)
“And do not be like those who went out of their homes arrogantly, to be seen by people, and who prevent [others] from the path of Allah, while Allah encompasses what they do.”
Arrogance, Showmanship, and Preventing from the Path of Allah
Three points are mentioned here. The first two—arrogance and showmanship—are clear.
But what does the third, “preventing from the path of Allah,” mean?
Imam Ṭabarī, رحمه الله عليه, says:
ويصدون عن سبيل الله يقول: ويمنعون الناس من دين الله والدخول في الإسلام
(Tafsīr al-Ṭabarī)
Preventing from the path of Allah means preventing people from entering Allah’s religion and embracing Islam.
In the Indian subcontinent, several new methods of preventing people from the religion of Allah have also emerged.
These include preventing people from understanding the Qur’an, running campaigns against it, or shaping minds with notions such as, “Understanding the Qur’an is the responsibility of scholars only…”
In reality, by changing the approach—substituting “understanding” for “teaching”—Muslims were deceived.
Some even claim that one must master 14 or 24 different sciences to understand the Qur’an, and so on.
Such ideas negate the very purpose of the Qur’an’s revelation.
Allah Almighty has stated that the purpose of revealing the Qur’an is for it to be understood and pondered upon:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ
(Sāffāt: 29)
“This is a blessed Book which We have sent down to you, so that people may ponder its verses and that those of understanding may take admonition.”
Phrases like ھدی للناس, لتبین للناس, etc., appear multiple times in the Qur’an, emphasizing that it is guidance for all people.
Moreover, the Qur’an was revealed among the Arabs, many of whom were unlettered, yet they were able to understand it.
Even today, the Qur’an serves as the primary reason for the attraction of non-Muslims toward Islam globally.
They read it first, understand it, and then, acknowledging the truth of Islam, embrace the religion.
▪ Fraternal Prejudice ▪
In India, fraternal prejudice plays a significant role in keeping fellow citizens away from Islam.
The majority population here has long been oppressed and marginalized and has struggled for the restoration of self-respect.
However, ongoing fraternal prejudice and hierarchy within Muslim communities have presented Islam to them in the guise of Brahmanism.
Therefore, if someone is kept away from Islam due to the prevailing fraternal prejudice or social hierarchy among Muslims, the responsibility for their deprivation of faith also lies with those who harbor this Brahmanical mindset.
Similarly, breaking promises, being unfaithful, and reneging on commitments are traits of non-Muslims.
If a Muslim engages in such unethical behavior, they are adopting the morals of disbelievers.
Allah, سبحانہ و تعالیٰ, says:
وَلَا تَكُونُواْ كَٱلَّذِينَ قَالُواْ سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ
(Al-Anfāl: 21)
“Do not be like those who, after claiming to have heard, do not truly listen”—that is, those who break their promises.
▪ تَشَبُّہ in Culture and Traditions ▪
This refers to adopting specific customs, culture, and traditions of non-Muslims, such as demanding dowries or depriving girls of their inheritance.
After explaining inheritance laws, Allah Almighty says:
وَمَنۡ يَّعۡصِ اللّٰهَ وَرَسُوۡلَهٗ وَيَتَعَدَّ حُدُوۡدَهٗ يُدۡخِلۡهُ نَارًا خَالِدًا فِيۡهَا ۖ وَلَهٗ عَذَابٌ مُّهِيۡنٌ
(An-Nisā’: 14)
“And whoever disobeys Allah and His Messenger and transgresses His limits, He will admit them to the Fire, where they will abide forever, and they will have a humiliating punishment.”
Among Muslims in India, it is common to deprive girls (sisters) of inheritance—a practice influenced by Hindu traditions.
In Hindu culture, the custom of Kanyadān results in girls losing all their rights from their parental home, and after marriage, their relationship with their family becomes purely moral.
Similarly, some Muslims deny sisters their rightful share of parental property; in some cases, they display moral propriety only in exchange for their inheritance.
Depriving girls of their inheritance is, in essence, imitating a Hindu religious tradition.
What is astonishing is that, despite the severe warnings and admonitions of the Qur’an, girls continue to be denied their rightful inheritance—a truly audacious act.
▪ Practical تَشَبُّہ ▪
Grouping oneself into factions, considering oneself righteous and destined for Paradise, and labeling others as misguided has historically been a practice of Jews and Christians.
Allah Almighty says:
وَ قَالَتِ الْیَهُوْدُ لَیْسَتِ النَّصٰرَى عَلٰى شَیْءٍ ۪وَّ قَالَتِ النَّصٰرَى لَیْسَتِ الْیَهُوْدُ عَلٰى شَیْءٍۙ وَّ هُمْ یَتْلُوْنَ الْكِتٰبَؕ كَذٰلِكَ قَالَ الَّذِینَ لَا یَعْلَمُونَ مِثْلَ قَوْلِهِمْۚ فَاللّٰهُ یَحْكُمُ بَیْنَهُمْ یَوْمَ الْقِیٰمَةِ فِیْمَا كَانُوْا فِیهِ یَخْتَلِفُوْنَ
(Al-Baqarah: 113)
“The Jews say, ‘The Christians follow nothing true,’ and the Christians say, ‘The Jews follow nothing true,’ while they recite the Scripture. Likewise, those who do not know say similar words. Allah will judge between them on the Day of Resurrection concerning their differences.”
Some Muslim groups in the subcontinent consider each other misguided over minor differences, even though all are based on the Qur’an and Sunnah, and all claim to follow them.
Such Muslims, intellectually and practically, resemble the Children of Israel mentioned in this verse.
Just as the Children of Israel, despite having Allah’s Book, made other scriptures their source of guidance, if a Muslim believes that other books can substitute for the Qur’an and suffice for guidance, thus making the Qur’an unnecessary, they too are committing تَشَبُّہ with Jews and Christians.
Allah Almighty says:
وَلَا تَكُونُواْ كَٱلَّذِينَ تَفَرَّقُواْ وَٱخْتَلَفُواْ مِنۢ بَعْدِمَا جَآءَهُمُ ٱلْبَيِّنَٰتُ ۚ وَأُوْلَٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
(Āl ‘Imrān: 105)
“Do not be like those who split into factions and differed after clear proofs had come to them; for them is a great punishment.”
Dividing into factions and abandoning Allah’s Book in favor of other texts has been the practice of the Children of Israel.
▪ Outward تَشَبُّہ ▪
Forming an appearance or style that gives the impression of being a non-Muslim is called outward تَشَبُّہ.
The Prophet, صلی اللہ علیہ وسلم, prohibited adopting the appearance or style of non-Muslims.
Narrated by Abdullah ibn ‘Amr ibn al-‘As, رضی اللہ عنہ:
عن عبد الله بن عمرو بن العاص رضی الله عنه قال: رَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ عَلَيَّ ثَوبَينِ مُعَصفَرَينِ: فَقَالَ إِنَّ هَذِهِ مِن ثِيَابِ الكُفَّارِ فَلا تَلبَسهَا
(Muslim)
“The Prophet, صلی اللہ علیہ وسلم, saw me wearing two saffron-colored garments and said, ‘These are garments of the disbelievers; do not wear them.’”
Thus, wearing clothing like that of sadhus, priests, or rabbis, or adopting the cross, is prohibited in Islam.
It may be asked: the Prophet, صلی اللہ علیہ وسلم, forbade imitation of Jews, Christians, and polytheists in some minor matters—does this create a resemblance that is hard to identify?
For example, the Prophet, صلی اللہ علیہ وسلم, said:
غيروا الشيب ولا تشبهوا اليهود
(An-Nasā’ī)
“Change (or treat) gray hair and do not imitate the Jews”—meaning, color your hair.
إن اليهود والنصارى لا يصبغون فخالفوهم
(Bukhārī, Muslim)
“The Jews and Christians do not color their hair; oppose them by coloring yours.”
Imam Nawawī, رحمه الله, says:
ومذهبنا استحباب خضاب الشيب للرجل والمرأة بصفرة أو حمرة
Imam Nawawī, رحمه الله, states that it is recommended for both men and women to apply henna (yellow or red) to gray hair.
خالفوا اليهود والنصارى فإنهم لا يصلون في نعالهم ولا خفافهم
(Sunan Abī Dāwūd)
“Pray wearing shoes or sandals and oppose the Jews and Christians, for they do not do this.”
(Abī Dāwūd)
The Prophet, صلی اللہ علیہ وسلم, prayed both barefoot and with sandals:
عن عمرو بن شعيب عن أبيه عن جده قال: رأيت رسول الله صلى الله عليه وسلم يصلي حافيا ومنتعلاً
(Ahmad, Abū Dāwūd, Ibn Mājah)
Ibn Taymiyyah, رحمه الله, explains this hadith:
ففي هذا بيان أن صلاتهم في نعالهم، وأن ذلك كان يفعل في المسجد إذا لم يكن يوطأ بهما على مفارش أ.هـ. من الفتوى الكبرى
Praying in shoes is permissible provided the shoes are clean and do not soil the prayer surface. In contemporary times, it is preferable to pray barefoot.
Scholars have classified such acts of opposition as merely recommended (mustahabb).
Evidently, if such opposition is merely recommended (mustahabb), it does not fall under the scope of “من تشبه بقوم فهو منهم.”
Furthermore, the rulings on تَشَبُّہ apply primarily to regions and states where Islam has become dominant.
Accordingly, all such instructions are related to Madinah, where the Prophet, صلی اللہ علیہ وسلم, envisioned the formation of a distinguished and dominant Muslim community. In such a context, opposition to تَشَبُّہ with disbelievers also served a practical wartime necessity.
During the era of swords, distinguishing friend from foe in battle was a critical issue.
Ibn Taymiyyah, رحمه الله, states:
ان المخالفة لهم لا تكون الا مع ظهور الدين وعلوه كالجهاد والزامهم بالجزية والصغار فلما كان المسلمون في اول الامر ضعفاء لم تشرع المخالفة لهم فلما كمل الدين وظهر وعلي شرع ذلك
(Iqtida’ al-Sirat al-Mustaqim)
Opposition to resembling disbelievers was made obligatory and necessary only when Islam gained dominance.
In the early period, when Muslims were weak, the explicit prohibition of تَشَبُّہ was not mandated.
When the religion became complete and fully dominant, formal injunctions to oppose imitation of disbelievers were issued.
Therefore, Muslims are required to establish a distinct and recognizable identity and to oppose تَشَبُّہ with disbelievers primarily in places where Islam is dominant.
Where Muslims are weak, for reasons of prudence, adopting outward forms of resemblance is not problematic.
However, imitation of non-Muslims in their beliefs, acts of worship, symbols, or religious matters is never permissible.
And Allah, knows best and His knowledge is perfect and most wise.