I say, and with God's success: Imitation is the resemblance to them in a religious or worldly act or statement, and it is of two types: The first: Praised imitation: This is resembling them in what is not intentionally their emblem nor reprehensible, and it pertains to civil and life matters. What is not their emblem is not prohibited: such as clothing that is not exclusive to them, as Al-Ayni mentioned in "Umdat al-Qari" 13: 47 in the explanation: "As for the nail, it is the length of the Abyssinians": "The meaning here is that one should not imitate them; because they are infidels, and it is their emblem." This praised imitation is supported by what has been reported about the Prophet (peace be upon him) loving to conform to the People of the Book. Ibn Abbas (may Allah be pleased with him) said: "The Prophet (peace be upon him) liked to agree with the People of the Book in matters where he was not commanded otherwise. The People of the Book used to let their hair hang down, while the polytheists would part their hair. So the Prophet (peace be upon him) let his forelock hang down, then parted it afterward," in Sahih al-Bukhari 4: 189, and Sahih Muslim 4: 1817. The meaning of "agreeing with the People of the Book in matters where he was not commanded otherwise" is that it is something that does not contradict them, as Ibn Malik said: in matters where no ruling has been revealed against it, as mentioned in "Mirqat al-Mafatih" 7: 2817, and because they are closer to the truth than the polytheists who worship idols. It is said that he was commanded to follow their Shari'ah in matters where nothing was revealed to him about it, as mentioned in "Umdat al-Qari" 16: 111. The meaning of letting their hair hang down is to let the hair fall around the head without parting it into two halves, one from the right side and towards the chest, and the other from the left side likewise, as mentioned in "Mirqat al-Mafatih" 7: 2817. Among the examples of the Prophet (peace be upon him) resembling the polytheists is that they used to fast on Ashura, and the Prophet (peace be upon him) fasted it, and he did not oppose it as long as it was a praised and good act in itself. Aisha (may Allah be pleased with her) said: "The day of Ashura was a day that Quraysh used to fast in the days of ignorance, and the Messenger of Allah (peace be upon him) used to fast it. When he arrived in Medina, he fasted it and commanded fasting it. When Ramadan was made obligatory, he abandoned the day of Ashura, so whoever wanted could fast it and whoever wanted could leave it," in Sahih Muslim 2: 792. We find the application of praised imitation from those who were raised under the Prophet (peace be upon him), such as Fatima al-Zahra (may Allah be pleased with her), when Asma bint Umays (may Allah be pleased with her) informed her of a good wisdom regarding the making of a coffin for burying the dead, as it is more concealing for a woman than detailing her body parts. She desired it and recommended that it be done for her upon her death. Um Ja'far (may Allah be pleased with her) said: "Fatima, the daughter of the Messenger of Allah (peace be upon him), said: O Asma, I find what is done to women repugnant, that a garment is thrown over a woman and outlines her. Asma said: O daughter of the Messenger of Allah (peace be upon him), shall I show you something I saw in the land of Abyssinia? She called for fresh palm fronds, bent them, and then placed a garment over them. Fatima (may Allah be pleased with her) said: How beautiful and good this is, as it distinguishes the man from the woman. When I die, wash me yourself and Ali (may Allah be pleased with him), and do not let anyone else enter upon me. When she passed away (may Allah be pleased with her), Aisha (may Allah be pleased with her) came to enter, and Asma said: Do not enter. She complained to Abu Bakr, saying: This Khath'amiyah is preventing me from entering upon the daughter of the Messenger of Allah (peace be upon him), and she has made for her something like the bridal litter. Abu Bakr (may Allah be pleased with him) came and stood at the door, saying: O Asma, what made you prevent the wives of the Prophet (peace be upon him) from entering upon the daughter of the Prophet (peace be upon him) and made for her something like the bridal litter? She said: She commanded me not to let anyone enter upon her, and I showed her what I made while she was alive, and she commanded me to do that for her. Abu Bakr (may Allah be pleased with him) said: Do what she commanded you..." in "Sunan al-Bayhaqi al-Kabir" 4: 56. The second: Blameworthy imitation: This is the intention to resemble them in what is their emblem from the outset and is reprehensible outside of civil matters. It has the following conditions: 1. Imitating what is their emblem and specific to them, such that they are distinguished by it from others: Al-Ayni mentioned in "Umdat al-Qari" 13: 47 in the explanation: "As for the nail, it is the length of the Abyssinians": "The meaning here is that one should not imitate them; because they are infidels, and it is their emblem," and further details will come in the second section. 2. The imitated act should not be something that benefits the people and is good for them: such as riding cars and airplanes, as these are civil matters for all humanity and are not exclusive to one group over another; rather, their benefit returns to all. Ibn Mazah mentioned in "Al-Muhit al-Burhani" 5: 403: "Hisham said: I saw Abu Yusuf wearing shoes with nails, so I asked: Do you think there is anything wrong with this iron? He said: No. I said: Sufyan and Thawr ibn Yazid disliked that because it resembles the monks. He said: "The Messenger of Allah (peace be upon him) used to wear shoes that had hair, and that is from the clothing of the monks." Ibn Umar (may Allah be pleased with them) said: "I saw the Messenger of Allah (peace be upon him) wearing shoes that had no hair, and he would perform ablution in them, so I like to wear them," in Sahih al-Bukhari 5: 2199, and Sahih Muslim 2: 844. He indicated that the form of resemblance in what pertains to the benefit of the people does not harm, and this type of rulings is related to the benefit of the people, as the earth is something that cannot be traversed over long distances except with this type of rulings, as mentioned in "Radd al-Muhtar" 1: 624, "Minhat al-Khaliq" 2: 11, and "Al-Fatawa al-Hindiyya" 5: 333. 3. The intention to imitate them must be present; mere resemblance in action is not sufficient due to its impact on one’s belief, distinction, and sense of pride, which leads to the loss of the sweetness of faith. Ibn Najeem mentioned in "Al-Bahr al-Ra'iq" 2: 11: "Know that imitating the People of the Book is not disliked in everything, for we eat and drink as they do; rather, what is forbidden is the imitation in what is blameworthy and in what is intended to be imitation." 4. Imitation of non-Muslims should be from the outset before it becomes a custom and habit among Muslims: as occurred with the wearing of pants, shirts, suits, and the like in this time. Whoever wears them initially as an imitation of non-Muslims is engaging in the prohibited imitation, but later it became the common custom in Arab lands in general, and it is no longer thought of as imitating the West; rather, it has become the attire of society. Ibn Hajar mentioned in "Fath al-Bari" 10: 275: "The story of the Jews is only applicable at a time when the turbans were their emblem, and that has since ceased, thus it has entered into the general category of what is permissible." Ibn Umar (may Allah be pleased with him) said: "The Dajjal will be followed by seventy thousand Jews from Isfahan, wearing turbans," in Sahih Muslim 4: 2266. 5. Imitation should not be in acts of immorality, lewdness, and vile behaviors: such as consuming and eating the prohibited, exposing nakedness, and spreading immorality. Ibn Abidin mentioned in "Radd al-Muhtar" 1: 648: "It is disliked to imitate them — meaning the Christians — in what is blameworthy, even if it is not intended." The rulings on imitation are as follows: 1. One becomes a disbeliever through imitation with the intention of glorifying the act and belittling religion, and the reason for this disbelief is that belittling religion is mockery of religion, and this is disbelief. Al-Jassas said: "Mockery of any of the religious laws is disbelief," in "Al-Binayah" 9: 156; due to Allah's saying: {Say, "Was it Allah and His verses and His Messenger that you were mocking?"} [An-Nur: 65]. 2. It is obligatory to abandon the intention to imitate what is their emblem: in matters where the conditions of blameworthy imitation are fulfilled, with the intention of imitating what is the emblem of non-Muslims, and doing it from the outset before it becomes a custom for society, and it is not something that benefits the people, so as not to fall into sin. Al-Mahdi al-Hanafi mentioned in "Al-Fatawa al-Mahdiyyah" 5: 309: "The meaning of 'he is one of them' is that he is a disbeliever like them if he imitates them in what is disbelief, such as glorifying their holiday out of reverence for their religion or wearing their girdle or what is their emblem intending to imitate them in belittling Islam; otherwise, he is like them in sin, not in disbelief." 3. It is recommended to avoid resemblance in cases: a. Abandoning the customs of non-Muslims on their famous holidays and occasions, even if Muslims have become accustomed to them; due to the suspicion involved, one should not resemble the Christians in their New Year celebrations in their customs and actions, to avoid accusations and suspicions. b. Abandoning the performance of acts of worship on their holidays, such as fasting, for fear of resembling them in glorifying that day. Ibn Mazah mentioned in "Al-Muhit al-Burhani" 2: 394, and "Tajdid al-Haqaiq" 6: 228: "It is disliked to fast on Nowruz and Mehregan if one intends to do so, and it does not coincide with a day that he used to fast before." c. Not responding to their invitations on their special occasions if there is something of their religious symbols involved; due to the agreement on their actions. Qadi Khan mentioned in "Al-Khaniyyah" 3: 578: "If a Zoroastrian makes an invitation for the shaving of his child's head and a Muslim responds and attends his invitation, it is not disbelief, but it is preferable not to do so and not to agree with them on such matters." As for congratulating non-Muslims on their religious occasions, it is permissible as long as it does not include words related to agreeing with their beliefs, and it is recommended not to attend places where they display any of their symbols that contradict our religion. Al-Zarqa mentioned in his fatwas, pages 355-356: "The congratulation of a Muslim person to his Christian acquaintances on the birthday of Jesus Christ (peace be upon him) is, in my opinion, a form of courtesy towards them and kindness in socializing with them. Islam does not prohibit such courtesy or kindness towards them... Whoever assumes that this congratulation to them on his birthday (peace be upon him) is forbidden because it is related to their belief in his divinity is mistaken; for there is no connection in this courtesy to the details of their belief in him and their exaggeration about him... When we know the legal opinion regarding congratulation, we understand the ruling on printing cards and trading them; for whatever is a means of what is permissible is permissible." d. Abandoning what the Prophet (peace be upon him) commanded to oppose them in if the reason for the prohibition remains, which is the imitation of them, unlike what has become common among Muslims without considering the imitation of them, such as the Prophet (peace be upon him) commanding to oppose the People of the Book in the manner of digging graves with a niche, not with a trench, which indicates its sunnah. Jareer ibn Abdullah (may Allah be pleased with him) said: "The niche is for us, and the trench is for the People of the Book," in "Musnad Ahmad" 31: 545, and "Sharh Mushkil al-Athar" 7: 259, and "Sha'b al-Iman" 6: 163. Al-Mawsili mentioned in "Al-Ikhtiyar" 1: 96: "And because it is the practice of the Jews, and the Sunnah is to oppose them." 4. Imitation is permissible if none of the previous conditions for imitation of non-Muslims are met, as long as the imitated act is not their emblem: such as using computers and phones, as it is permissible as long as there is no intention to imitate non-Muslims. And Allah knows best.