[3] My intention is not to resemble them in my clothing or hairtstyle

In The Name of Allāh, The Most Merciful, The Bestower of Mercy.

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [1]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast and it is for the purpose of opposing the Jews and Christians [i.e. because they substituted their religion and disbelieved in the final Shariah]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [2]

The Messenger, peace and blessings of Allah be upon him, said: “Whoever resembles people is from them”. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Meaning, (this) refers to what makes one resemble them by engaging in specific practices associated with them. Resemblance can occur in beliefs, acts of worship, clothing, and customs. This hadith  is general, and when it is the case that it is applied generally, the statement of the Prophet, peace and blessings of Allah be upon him, “He is one of them” can be interpreted in light of other evidences. For instance, one who resembles a people in their beliefs is from them, as he believes what they believe (right or wrong)- whether related to acts of worship, belief in Allah’s Lordship, or His Names and Attributes. The one who resembles them in worship is from them, the one who resembles them in customs is from them, especially if the Shariah specifically prohibits such (action or thing). If an individual adopts the clothing of the disbelievers, resembling them in their clothing, wearing similar to what the disbelievers wear, we say: “He is from them”. The important thing to note is the resemblance and that is to engage in what is specifically associated with those being imitated. As for shared practices (i.e. which the Shariah has not forbidden), it does not constitute resemblance. [3] 

Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, said: “The resemblance and similarity in outward matters lead to a corresponding resemblance and similarity in concealed matters (in the heart), in a subtle and gradual manner. We have observed that Jews and Christians who live with Muslims tend to exhibit less disbelief than those who do not. On the other hand, Muslims who frequently engage with Jews and Christians tend to demonstrate a lower level of faith compared to others.” [4]

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “External  resemblance can lead to a form of affection and love, as well as internal allegiance; just as love that exists internally can lead to external similarity. This is a matter witnessed both through sensory perception and experience.” [5] 

Imam Ibn Al-Qayyim, may Allah have mercy upon  him, said, “The resemblance in outward appearance urges conformity in internal mannerisms, as demonstrated by religious texts, (sound) reasoning, and sensory perception. Therefore, the Shariah prohibits resemblance to  disbelievers, animals, devils, women (i.e. men who imitate women), and Bedouins (i.e. not to follow the un-Islamic manners and traits).” [6] 

Imam Al-Albani, may Allāh have mercy upon him, stated: “One of the aspects of Islam’s perfection is its establishment of laws and divine regulations to help Muslims maintain their Islamic identity and avoid adopting the (un-Islamic) identities of other groups”. [7] 

[1] Sahih Abu Dawud Number 2353. 

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[3] [2] Fath Dhil Jalaali Wal Ikraam 6/335  

[4] Iqtida Sirat al-Mustaqim 1/548

[5] Iqtida Sirat al-Mustaqim 5/149

[6] Al-Furusiyyah 122

[7]