Question Summary:
Is there any general rule regarding tashabbuh? Question Detail:
1) Is there any encompassing rule to determine whether something is tashabbuh (bil kuffaar wal fussaq) or not? Especially with regards to masaail pertaining to clothing, eating (eg Eating on tables; eating with forks, knives and spoons, etc) and other normal activities. Kindly explain to me in detail.
Answer :
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Many `Ulamā’ have written extensive works on the subject of tashabbuh; therefore, is not feasible to establish “encompassing” principles in all situations. However, there are certain guidelines that one may use to have a general grasp of such a concept. Below, we shall reproduce portions of Mawlānā Ashraf `Alī Thanwī’s (rahimahullāh) writings regarding this subject as they are very beneficial in this regard[1]:
The yardstick is that wherever anything is in use and it is established that it is attributed to the kuffār, and its usage has a distinct relation to the kuffār, then this is tashabbuh; otherwise, not.
To recognize tashabbuh is that its usage amongst the common-folk makes them recognize it as being part of a certain nation. As long as this recognition exists, it (tashabbuh) will be prohibited.
If this recognition is nonexistent, then the prohibition also falls away…
Types and Rulings regarding Tashabbuh[2]
Tashabbuh of the beliefs and acts of worship of the kuffār is kufr, and of their customs is harām. For example, to hang a cross on the neck like the Christians or to tie a thread on the body like the Hindus do is without doubt Harām.
Tashabbuh in mu`āsharāt (social dealings), signs of a particular creed, etc. is Makrūh Tahrīmī (severely disliked and highly reprehensible). For example, to don the clothing which is specific to a particular religion or creed, which is specific to a particular religion or creed and which makes the wearer to be recognized as part of that group, like the hat of Christians, or the Hindu loincloth. This is totally impermissible and prohibited, since it falls under tashabbuh.
Note: To adopt the speaking habit and mannerism of the kuffār so that one may also be counted and regarded as them, is also strictly forbidden and prohibited.
As for those things which are not specifically attached to any particular nation, religion or creed, although it is their invention; and they are such things which are general in use, like some new weapon or some type of exercise, for which we have no alternative, it would be permissible to adopt them. However, one should not pinpoint such items on one’s own, and take the advice of the `Ulamā’....
It is permissible to adopt and use the inventions of the kuffār like firearms, aeroplanes, (cell-phones), etc. because in reality this is not tashabbuh. However, the condition of use is that there must not be an intention that one wishes to imitate the kuffār in this usage. This applies to such things for which the Muslims do not have a suitable alternative. As for those which the Muslims do have an alternative, it would be classified as tashabbuh to adopt the items of the kuffār.
To imitate the way and/or mannerism of even a Muslim who may be a fāsiq or bid`atī is sinful. To fully imitate these things warrants greater sin, and to adopt it partially will still be sinful, albeit less…
To make tashabbuh bil kuffar in their matters of religion is harām and of the signs and peculiarities of a nation would be Makrūh Tahrīmī. Adoption of their other inventions and administrative matters is permissible, because in reality it is not termed tashabbuh. As for those things which have been initiated by the kuffār and the Muslims have no suitable substitute for it, and it is also not a specialty of their religion, then its usage would be permissible. For example, firearms, airplanes, etc…
Regarding the dislike and abhorrence for eating at a table and chairs, there is hesitation at certain times (in issuing an explicit ruling), because this practice has become so very common and widespread, and this general pervasiveness removes an act from being tashabbuh. However, this practice has not become too extensive and widespread, hence there still is some doubt and apprehension in the heart. As long as this apprehension persists, the act still will be regarded as tashabbuh…[3]
The recognition lies in the fact that when the common-folk do not anymore regard a thing as being specific to any creed/nation/religion, and this doubt is removed from the heart that the thing in question is specific to any group…But as long as…that thing/practice remains specific to any group, it will be prohibited.
We hope the above has sufficed in giving an overall idea regarding the intricacies of this subject.
And Allah Ta’āla Knows Best
Bilal Mohammad
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] The Principles and Codes of Law in Hanafī Fiqh, 143-152, Zam Zam Publishers; summarized with minor changes.
[2] One may also find a very short summary of this topic in Imdādul Ahkām, 1/285 (Maktabah Dārul `Ulūm Karachi, 2009).
[3] In Imdādul Fatāwā, Mawlānā Ashraf `Alī Thanwī (rahimahullāḥ) has explicitly mentioned his dislike for someone eating on a table and has further labeled it as tashabbuh if it is done without any reason. (Imdādul Fatāwā, 4/265, Maktabah Dārul `Ulūm Karachi)
Mufti Mahmūd (rahimahullāh) has mentioned that in such a place where eating on a table has become common even for the pious people, then the level of tashabbuh will be very low. (Fatāwā Mahmūdiyyah, 18/78, Dārul Iftā Jāmi`ah Fārūqiyyah)
In any case, such an act will always be against the sunnah of our blessed Nabī ﷺ. (Ibid., Fatāwā Rahīmiyyah, 10/141, Dārul Ishā`at).
|
