Chapter: Clarification that Allah, most high allows a person's thoughts and whatever occurs in his heart, so long as they do not become established, and the clarification that he, glorious is he and most high, does not burden anyone with more than he can bear, and clarifying the ruling on thinking of doing good and bad deeds

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It is narrated on the authority of Ibn 'Abbas:

When this verse:" Whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it" (ii 284), there entered in their minds something (of that fear) such as had never entered their hearts (before). The Apostle (ﷺ) observed: Say: We have heard and obeyed and submitted ourselves. He (the reporter) said: Allah instilled faith in their hearts and He revealed this verse:" Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it. And pardon us, have mercy on us. Thou art our Protector" (ii. 286). He said: I indeed did it.

Explanation

-Qawl as-Sahaabi is accepted when they something has been abrogated, Qadhee and others

-Some said the last Ayaat of Al-Baqarah:

'and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it.' 

is abrogated whilst others said it's Khabr. 

Those who said its Khabr stated that it's Khabar to show that at-Takleef includes action as well as belief and statements, as the Companions we're worried about Takleef of the heart. So there is no Naskh but Khabr that they are no taken to account for what they whisper to what they can't control. 

Others said the Ayah is Mansookh - about not being able to control what is they say to themselves. So being held to account has been abrogated but remains the stern reminder for them to hold to account what they say to themselves within and to Ikhlaas at all times. 
Conclusion:
-al-Waahidee said the Ayah in Muhakammah and not Mansookah and this what Nawawi leans towards.

-There is no proof in this Ayah for those who say, Takleef Bi Ma La Yootaaq. The Asharis argue that we are accountable for what we do out of choice and whatever we dont choose (i.e. thoughts). Nawawi refutes this idea. He says the Ashari claim is that the one who seeks refuge in Allaah from it, "Our Lord! Punish us not etc...." is seeking refuge from whatever is possible and impossible alike, thus is there doubt which forms the idea of "Takleef Bi Ma La Yootaaq". 

An-Nawawi says that this is incorrect because the Dua'a means to seek refuge from difficulty and not that we will be questioned for whatever is not possible or controllable.

-Some said the Aayah means to forgive us the believers and to punish the Kuffaar and not to include us with them, Qaadhee. (TN: either way, there is no proof for the Ashari idea)

Sharh Sahih Muslim, 2/162-168

The Year of Sadness [Part 19]

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Commentary

-Abu Talib was a physical form of protection for the Prophet and Khadeejah was an emotional one. Losing them both close simultaneously was extremely hard for the Prophet.

-After being rejected at Taif, Jibreel descended with the angel of the mountains and offered for the town to be crushed by the surrounded mountains. The Prophet refused and instead had optimism that from their loins there will be people who will accept the call of Tawheed.

This shows how much of a mercy the Prophet actual was. He chose guidance over punishment, he chose the Akhirah over the Dunya and wasnted good for mankind and not harm.

It also shows that he knew that the final victory will always be for those who have Taqwa and Subr.

-The Prophet continued to call people to Islaam, especially during the Hajj season when people used to come to Makkah. From them was Tufayl who came from Yemen and he called him to Islam and he accepted and so did the entire tribe of Daws.

This shows the power of Du’a, as the Prophet resorted to make Dua’ when tested with the loss of life and the physical harmed he received from the people of Taif. As a result, he was rewarded with success in his Da’wah.

Furthermore, his optimism with this Tawakkul saw others enter into Islaam. It was during this period that ‘Umar became Muslim. Previously, he hated Islam and severely punished and harm Muslims. The Prophet made Du’a to give guidance to either Umar bin al-Khattab or Abu Jahl, because now, the Prophet needed a powerhouse to replace the physical security he lost in Abu Taalib. So Allaah accepted the supplication and the result of this Du’a and optimism is that Islam had support from a man than none other (except Abu Bakr) can match in this entire Ummah.

-Also from the story of Tufayl we learn that name-calling and oppressing the truth only leads to a good result for those who have Taqwa and Subr.

An example of this is an incident report by Muslim in his Sahih. The people of Quraysh would habitually call the Prophet a madman or someone who was possessed by Jinn, in order ridicule his credibility and tarnish the authenticity of his message.

A man called Emaad al-Azdi, who was the chief of his tribe and also a spiritual healer, came to Makkah sought to cure the Prophet of his illness. He was known to perform Ruqyah with positive results and thought that he could benefit the Prophet. But this actually worked in the Prophet’s favour. When he met the Prophet, Emaad asked him to recite what he claimed was revelation. The Prophet recited Khutbah al-Haajah (TN: it’s not even an excerpt of the Quraan). Emaad was astonished and asked to hear it again. The Prophet accepted his request to which Emaad al-Azdi proclaimed that this was not the speech of a madman nor someone who is possessed, and then openly testified his submission to Allaah. As he was the chief of his tribe, he gave the Prophet Bay’ah (allegiance of support) on his own personal behalf and that of the rest of his tribe.

NOTE: Ruqyah was previously practiced before Jaahiliyyah with practitioners making Du’a to Allaah and using Dhikr which didn’t have Shirk. 

Female Discharge is Pure but Nullifies the Wudhoo [Part 27]

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Female discharge is pure. [End of text]

The scholars differed on this.

Some of them said it is impure, so if it spreads on to a garment then the area must be washed. They stated that anything that comes out of the private parts is impure except if there is evidence to say it doesn’t.

However, this view involves a great deal of difficulty for women, as sometimes it’s a permanent state for women. Some women experience this problem a lot when they are pregnant.

Others from the scholars stated that this discharge is pure and this is the view of the Hanbali Madhab.

They stated that a man can have relations with his wife even if she has discharge and had it been impure he wouldn’t have been allowed to do so or would have been commanded to wash his private parts.

If we argue that stating it to be impure would lead to a great deal of difficulty for women, then we can also argue that a small amount is overlooked.

However, the first view is that female discharge is pure and the proof for this includes:

-The discharge is connected to the womb and not waste of food or drink, thus it carries a different ruling.

-There is no evidence to suggest it being impure.

However we need to establish, does it nullify Wudhoo?

As it comes out of the private parts then it nullifies the Wudhoo. However, if the discharge is excess from the womb and discharges itself from the vagina then the majority of the scholars state this nullifies the Wudhoo also.

However, Ibn Hazm was of the view that it doesn’t nullify Wudhoo as its not urine and not Madhiy and for us to establish it as a nullifier of Wudhoo then this would require evidence.

The view that it nullifies Wudhoo is safer however, if there inconsistence then she only makes Wudhoo for every Salat at the beginning of every prayer time and protects any contamination as much as possible.

However, if there is a lot of discharge but its not inconsistence (i.e. there is a period where the discharge will stop) then she must wait for that period and clean herself and make Wudhoo when there is no discharge.

A person may ask, how can it be pure but nullify Wudhoo?

In response we say its possible that something is pure but nullifies the Wudhoo, such as passing wind from the backside – that gas is pure but it nullifies the Wudhoo.

ash-Sharh al-Mumti, 1/456-458

Chapter: Clarifying the ruling of the action of an unbeliever if he accepts Islam after it

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Hakim b. Hizam reported to 'Urwa b. Zubair that he said to the Messenger of Allah:

Do you think that there is any thing for me (of he reward with the Lord) for the deed of religious purification that I did in the state of ignorance? Upon this he (the Messenger of Allah) said to him: You accepted Islam with all the previous virtues that you practised.

Explanation

-Al-Maazirree said that the good deeds of a Kaafir don't get transferred over when he becomes Muslim because he needs to have Niyyah to do good and thus doesn't benefit. So the Ta'weel is of three possible meanings: 

A) He has good characteristics which continue

B) He has a good reputation which continues

C) He has a good foundation and Islam will help him develop more

Qaadhee said it means the Barakah  alone will continue

Ibn Battaal said it's taken upon its apparent without any Ta'weel because of the narration of Aboo Sa'eed, "If he becomes Muslim and he practices his Islam then Allaah will Write for everything he did one good deed and remove by it one bad deed and the good deed can be multiplied from ten to seven-hundred times" Bukhaaree, 41

Daaraqutnee also affirmed the Dhaahir

As for the well-known principle with the scholars that "the actions of worship of a kafir are not accepted" then this refers to the Kaafir in the Dunya however if the Kaafir repents and enters into Islam then his state in the Aakhirah is different. 

Also, this principle has limitations as some acts of the Kuffaar are accepted such as Tahaarah and Kaffaarah.

Sharh Sahih Muslim, 2/157-159

And Allah Knows best

The Year of Sadness [Part 18]

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(TN: The year of sadness is something that has been coined together by some of the historians)

This year was extremely difficult for the Prophet. Firstly, Abu Taalib passed away and then three days later his beloved wife Khadeeja passed away. So as his uncle Abu Taalib passed away, the Prophet now no longer had any physical source of protection so he went to Taif to seek an alliance there.

He left for Taif with Zayd bin Haaritaha in order to call them to Islam and seek their support of him. He called them to Tawheed but they rejected him and harmed him severely. It is not been narrated that he had been physically harmed and bled as much as on the day when he went to Taif. Zayd tried to protect the Prophet from stones and rocks being hurled at him with his body and tried all he could to stop harm reaching the Prophet.

[TN: As he left Taif, he supplicated to Allaah, “Oh Allaah! To you I complain about my weakness and lack of strength against the people. Oh You Who is the Most Merciful of those who show mercy. You are the Lord of the weak and oppressed – and you are my Lord. To whom will You place my affair under? To a stranger who doesn’t know me or to an enemy who will be oppressive over me? As long as you are not Angered with me then I do not mind (the punishment and rejection I get from the people) but your Protection is far greater”]

They returned to Makkah and he continued to call people to Islam. Tufayl bin ‘Amr from Yemen accepted Islam but asked for the Prophet to give him a sign of prophet-hood so that his tribe will believe him when he returns to them.  So Allaah illuminated his face but feared that his people would be startled by it. So the light was placed on his whip (used for riding) and it remained illuminated until he returned home. Tufayl became later known as Dhu an-Noor. Tufayl called his people to Islam and they all accepted his invitation. 

commentary to follow...

Semen of Human is Pure [Part 26]

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Semen of human is pure. [End text from Zaad al-Mustaqni’]

Semen is what is ejaculated from humans with desire. Allah, the Most High, describes it:

‘Have we not Created you from thick water?’ [al-Mursalat: 20]

Meaning, it is thick and is a not a runny liquid. Through this semen humans are created, Allah, the Most High says:

‘And indeed We created man (Adam) out of an extract of clay (water and earth). 13. Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge) (and lodged it) in a safe lodging (womb of the woman).’ [al-Mu’minoon: 12-13]

So from semen Prophets, righteous servants, the truthful, martyrs and all the pious were created.

So to affirm the purity of human semen we have three angles:

1) In origin, all things are permissible and pure except with evidence.

2) The Hadith of ‘Aisha [may Allah be Pleased with her] that she used to scratch off the semen of the Prophet [Peace and Blessings be upon him] and wash it only when it was wet on the garment. Had semen been impure, scratching alone wouldn’t have purified the garment, and we know this because the Prophet [Peace and Blessings be upon him]  commanded that the woman going through al-Istihaadah must wash off any blood on her garment.

3) Through semen there have been many pious and pure people been created, so how can the origin of their creation be sourced from something impure?

Ibn al-Qayyim talks about this in his book Badai’ al-Fawai’d in which two people men debated on the origin of man (i.e. semen), is it pure or impure?

He says:

If a person argues that semen takes the same ruling as all other human waste, such as urine and defecation etc.

We say in response:

-Not everything that comes out of the human body is impure, such as phlegm and sweat is also another example of pure liquid.

-There's a huge difference between urine and defecation and semen as the former are waste products of food and drink. However, semen stems from blood and then changes into semen as desires grow. So comparing the two is not correct hence, rulings connected to them would also be different.

From this we have established that animals that are permissible to eat are pure in their waste – urine and defecation – as well as urine.

For humans, their semen is pure but urine and defecation are impure.

Animals that are not permitted to eat are not pure in their semen, urine and defecation.

As a result, some of the scholars have stated that whatever is pure in life is pure in its semen.

ash-Sharh al-Mumti', 1/453-455 

Chapter: Islam destroys that which came before it, as do Hijrah (Emigration) and Hajj

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It is narrated on the authority of Ibn 'Abbas that some persons amongst the polytheist had committed a large number of murders and had excessively indulged in fornication. Then they came to Muhammad (ﷺ) and said:

Whatever you assert and whatever you call to is indeed good. But if you inform us that there is atonement of our past deeds (then we would embrace Islam). Then it was revealed: And those who call not unto another god along with Allah and slay not any soul which Allah has forbidden except in the cause of justice, nor commit fornication; and he who does this shall meet the requital of sin. Multiplied for him shall be the torment on the Day of Resurrection, and he shall therein abide disgraced, except him who repents a believes and does good deeds. Then these! for the Allah shall change their vices into virtues. Verily Allah is Ever Forgiving, Merciful (xxv. 68-70). Say thou: O my bondsmen woo have committed extravagance against themselves despair not of the Mercy of Allah I Verily Allah will forgive the sins altogether. He is indeed the Forgiving, the Merciful (xxxix. 53).

Explanation

-Nawawi affirms questioning in the grave

Sharh Sahih Muslim, 2/154-157

And Allah knows best

The Boycott [Part 17]

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The Qurayshi boycott of the Muslims came about when the influential uncle of the Prophet, Hamzah bin ‘Abdul-Muttalib, accepted Islaam. He was well-respected and was known for his bravery and courage. So this was seen as a minor victory for the Muslims, thus led to Qurayshi backlash.

The Quraysh tribe all stemmed from their great grandfather who was called Abdul-Manaf. 

Abdul-Manaf had four children: Hashim, Mutallib, Nawfal and Abdu-Shams.

These then became heads of the sub-tribes that formed Quraysh.

Banu Hashim had a strong allegiance with Banu Mutallib and Banu Nawfal had a strong allegiance with Banu Abdu-Shams.

So it was this that pivoted around the formation of the boycott. Because the Prophet was from Banu Hashim, Banu Nawfal and Banu Abdus-Shams agreed that they will boycott Banu Hashim and because of their allegiance - Banu Mutallib as well.

The boycott meant that they will not trade with them, not inter-marry with them and not even speak or social with them. It was a complete cut-off of the two opposing tribes (except for Abu Jahl who was from Banu Hashim), until Banu Hashim and Banu Mutallib either stop the Prophet from preaching or they hand him over for them to persecute him (as he has always been under the broader security of the Quraysh up until this point).

Banu Nawfal and Banu Abdus-Shams made this allegiance and wrote the details of the covenant on a parchment and placed it within the Ka’bah. The man responsible to write the document was a man called an-Nadr bin al-Haarith. The Prophet supplicated against him and he was later paralyzed in the hand that he wrote the covenant with.

This boycott continued for three years until one day a group of the Quraysh wanted to look over the document again and found that ants had eaten away the parchment leaving nothing behind except for phrases of Dhikr of Allaah. This signaled the end of the boycott.

Abu Talib wrote poetry throughout this ordeal praising Banu Hashim and Banu Mutallib and the Muslims within them.

Commentary

- Abu talib wrote poetry in which he described the Prophet as being a sincere warner and how he came with the best of religions. Unfortunately, he died a Kaafir but the Prophet will be granted permission to intercede for him and his punishment will be reduced. Ibn Hajar has a chapter in his book al-Isaabah in which he refutes the claims that Abu Taalib he died a Muslim. All of this shows that no matter how close we may think we are to guidance, we will never get it without the Mercy of Allaah – so its upon us all to ask for steadfastness.

-In this incident, there is also proof that the religion can and will be aided by those who are pious and those who are non-pious alike.

The (Lack of) Ruling on Cryptocurrencies

Follow @AhleDhikr Shaykh Asim al-Quryuti was asked on the ruling of Cryptocurrencies. 

He replied by saying, 'I have no opinion on this as the matter is being researched as we speak. So the best thing is to wait for the outcome of that research'.

I asked, 'What opinion do you incline to currently?'

The Shaykh replied by saying, 'I have no opinion but such matters need careful and in-depth study and the results will be published soon'.

And Allah Knows best.

Masjid al-Furqan, Leicester (26/4/1439 - 13/01/2018)

Semen of Animals that We are Allowed to Eat [Part 25]

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Its semen is pure. [End text from Zaad al-Mustaqni’]

Meaning, all animals that are permitted to eat, their semen is pure.

The evidence for this is the Ayah:

‘Allah has Created all animals from semen.’ [an-Noor 24:45]

Rationally, if their stool and urine is pure then the very origin of their creation, i.e. semen, will also be pure. 

ash-Sharh al-Mumti, 1/453

Chapter: Will a person be punished for his actions during the Jahlilliyyah?

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It is narrated on the authority of Abdullah b. Mas'ud that some people said to the Messenger of Allah (ﷺ):

Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance (before embracing Islam)? Upon his he (the Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them (misdeeds which he committed in ignorance) and he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.

Explanation:

-If a person does good in the past he gets the reward of both

-If a person doesn't truly enter or he apostates and he does bad he gets the sin of both

-If a person enters with Ikhlaas but doesn't practice, his sins are forgiven from Jahiliyyah

-Islam includes internal and external actions. 

Sharh Sahih Muslim, 2/152-153

And Allaah Knows best

The Companions go to Abysinnia [Part 16]

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When the torture intensified for the Muslims in Makkah, Allaah Permitted for some of them to migrate to a land of safety – Abyssinia (East Africa). There were two migrations and the first migration was led by ‘Uthmaan bin ‘Affaan and with him was his wife, Ruqayyah, the daughter of Prophet Muhammad. There were twelve men and four women altogether including Ja’far bin Abi Talib.

The Quraysh heard about the migration and feared that if they were accepted to stay there and practice their religion, the Najashi (the king of Abyssinia) would give them support and power. So the Quraysh sent a delegation to Abyssinia led by ‘Amr bin ‘Aas and ‘Utbah bin Rabee’ah. They agreed that they couldn’t tell the Najashi why they wanted the Muslims to be returned, lest he sides with the Muslims. So they spoke to him nicely and even presented him to special Makkan leather of which he was very fond of.

In his court, he asked the Muslims for their stance of ‘Esaa and allowed for the Muslims to speak. Ja’far responded by reciting the first  Aayaat from Surah Maryam. When he finished, the Najashi grabbed a stick and said, “You have not added to the Tawrah not even by a measurement of this stick. Depart, for you are under my safety as residents.”

In another narration it says that the Najashi turned to the delegation from the Quraysh and said, “By Allah! Had you given me the weight of a mountain in gold I would not hand them over.”

So the delegation returned to Makkah after being humiliated and rejected.

Commentary

-The term Najashi means “king” in the language of the people of East Africa at that time. His real name was Ashama which means “generous” and he was a just king that hated oppression. He was known to be kind and accommodating and thus the Muslims chose him to turn to as part of their migration.

- Hijrah means to leave a land for the sake of Allah, either to protect oneself physically or spiritually. The Hijrah to Abyssinia was the first Hijrah in Islam.

-The Najashi recognized the Islamic ‘Aqeedah and agreed to protect them.

-In a separate narration, Abu Bakr sought to leave and join the migration but en route met a man called Dahina and rebuked him, “How can you leave, the people of Makkah need for people like you to stay.” So he returned and stayed and supported Islam in Makkahd.

-The twelve men and four women left by foot, seeking to meet the red sea. There, merchants would transport people over the sea for the cost of half a Dinar per person. 

-Meanwhile in Makkah, Surah an-Najm was revealed and the Muslims and Mushriks alike had the Surah recited to them. At the end of the Surah, the Prophet prostrated and the Muhsriks of Quraysh prostrated with him (except Umayyah bin Khalaf). So rumuors spread to Abyssinia that the Mushriks now believed in Islaam and had converted thus they returned back to Makkah, only to find that the rumours were not true. When they realized it wasn’t the case, a second Hijrah was commission with Ja’far bin Abi Talib being in charge and eventually left Abysinnia when the Prophet had established his own state in al-Madeenah.

-The Najashi died as a Muslim and the Prophet prayed Janazah over him whilst he was in al-Madeenah. 

Most people have no valuation for the religion and as a result, they fall into such mistakes (Pt 3)

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Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said when asked about celebrating the festivals of the Kuffaar:

Congratulating the Kuffaar on Christmas or any other festivals they may have is Haraam with the agreement of the scholars (i.e. all schools of thought). This is what has been mentioned by Ibn al-Qayyim (May Allaah have Mercy on him) in his book Ahkaam ahl adh-Dhimmah. In which he said:

As for congratulating the Kuffaar when they are celebrating their festivals is Haraam with the agreement of scholars, such as one who joins in their celebrations and fasts when they fast. Those who congratulate them on their festivals by saying ‘happy festival‘ and the likes, then this person is sinful if he hasn’t fallen into Kufr.

Those who congratulate them on their festivals is one the same level of severity of those who prostrate to the cross, rather it is even worse in sin with Allaah. It is even a greater sin that drinking alcohol or murder or committing illegal sexual intercourse.

Most people have no valuation for the religion and as a result, they fall into such mistakes. They don’t even know the severity of their sin. So now we know that celebrating their festivals is a sin or an innovation or it could even be Kufr, all of which makes the person susceptible to the Wrath and Anger of Allaah. End quote.

As he has mentioned, celebrating their festivals is Haraam because it involves agreeing with their false beliefs of Kufr, and showing pleasure for their false beliefs, and if a person is happy with their beliefs then this is Kufr, in and of itself.

However, it is not permitted for the Muslim to be pleased with the symbols of Kufr and he is prohibited from this. This is because Allaah, the Most High, is not Pleased with it, as He, the Most High, says:

“If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves” [az-Zumar 39:7]

And,

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maaidah 5:3]

So congratulating them is Haraam, whether it be a disbeliever someone may know or may work with.

If they were to join us in celebrating our festivals or congratulate us on them, then we would not accept this either, because they have nothing to do with our festivals. This is because Allaah, the Most High, is not Pleased with their festivals, either because they are innovated into their religions or it could be that it remains to be legislated practice. However, even if they celebrate a festival which correct according to their texts, then we say that their religion has been abrogated (and Allaah is not Pleased with them following this either). Allaah has Sent Muhammad (Peace and Blessings of Allaah be upon him) with the religion of al-Islaam to all of creation, as He said:

“And whoever desires other than Islaam as religion – never will it be accepted from him, and he, is the Hereafter, will be among the losers.”[aal-‘Imraan 3:85]

From this aspect, the Muslim is not allowed to respond to their festivals by congratulating them, this is because the issue is greater than mere greetings, rather it includes being involved in their practices.

…

May Allaah give Honour to the Muslims and their religion, and Provide them with steadfastness on it, and help them and aid them against their enemies, surely He is Qawee (all-Powerful) ‘Azeez (all-Mighty).

[Majmoo’ al-Faatwaa Ibn ‘Uthaymeen (2/44)]

Most People Have No Valuation for the Religion and As a Result, They Fall into Such Mistakes (Pt 2)

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If one goes to their festivals only to spectate, then this is also prohibited, this is because the divine anger is upon them. So if spectating alone is sinful, then how about those who join in with the celebrations on which the Anger of Allaah is upon?

The symbols of their religion being established!?

Many from the Salaf have been reported in saying about the Statement of Allaah, the Most High:

“And those who do not witness falsehood” [al-Furqaan 25:72]

False witness referring to the festivals of the Kuffaar; so if this refers to witnessing alone and without actually doing anything, then how about those who join in their celebrations? What is the case for those who do actions which are specific to them?

It is narrated that the Prophet (Peace and Blessings of Allaah be upon him) said in a report that has been collected in the Musnad and the Books of the Sunnan that he said, “Whoever imitates a people then he is from them”.  In another narration with a different wording, “Those who imitate other than us are not from us” and this wording is good (Jayyid) in its authenticity.

So if this is the ruling on those who imitate them, even in that is something customarily and not religious (i.e. clothing and the likes), then how about those who imitate them in celebrating their festivals (i.e. all festivals have some religious pretence to them)?

[Majmoo’ al-Fataawaa (25/329) and al-Faataawa al-Kubraa (2/487)]