Hangout 05 – Yahya Ibrahim – Sunnah

Boonaa Mohammed
AI: Summary © The importance of culture in society is discussed, including the use of culture as a way to express one's personality and build one's image. The speaker emphasizes the need for individuals to be empowered to use their words and influence others, particularly in regards to control and adoption of certain characteristics. The importance of dressing in black and avoiding false flaging is emphasized, as well as the natural beauty of black hair and the importance of being on the sun for a long period of time. The need for individuals to use their influence and influence others' lives is emphasized.
AI: Transcript ©
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de la salatu salam ala rasulillah Salam alaykum warahmatullahi wabarakatuh. Welcome to another episode of hangout where we basically hang out. And today we have a very special guest. One of the instructors here at the M summit in the UK in sha Allah, and he's actually a Canadian, although he's left us he's made his euro down, very down south very, very down to the bottom of the earth, actually, to Australia, but shake your head Brahim is with us today. So I'm gonna come out to LA How's everything? Well, I have to learn

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how you find in the summit so far, at hamdulillah wonderful people wonderful environment.

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I pray insha Allah that Allah puts benefit in it for us all. I mean, if we miss you in Canada, alone, pedic feet, you know, I'll be there in a couple of weeks in January and July 2015. But alone make it easier. I mean, yeah, actually, I've visited Australia and you know, Canada, Australia quite similar. Now, I think the context of the young Muslims There is also quite similar the dilemmas that a lot of us face. One thing that people kind of ask though, is that is it possible for us as Muslims living in Australia, living in Canada living in the US living in the West in general? Is it possible for us to actually follow the sun in this day and age? You know, a lot of kids will wonder, I gave

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the example of check earlier that I started wearing pants recently, okay, and it was second big Mashallah big announcement, right? But I started wearing a lot of pants and you know, dress up shirts and people come to me and brother and be like, Brother, you know, like, is this is this you know, correct? Is this something you should be doing? Is this from the Sunnah? And I kept thinking, like, what sin Are you referring to? Right? People have this idea that the sun only exists in Saudi or Medina or you know, emulates a certain people, but can you shed some light on that? Like, what does it mean? I know you have your your tweets, Michelle, I love them, you know, keeping on the

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Sunnah hashtag on the sun. Give us some examples, ideas, what does it mean to actually be upon the center, the center of the prophets lie, Selim is his way of life, whatever he would recommend for us and what he would shun. And the sin of the prophets I send them isn't exemplified, you know, by particular attire. So for example, I'm wearing the dish dash or a gala V, I'm dressed like an Arab, which is, because I'm Arabic.

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But there's nothing wrong with wearing a suit and pans, right, which is equally acceptable. And I think people need to, you know, to get out of that naive perspective, that the center of the profits I sell them is related to like Saudi culture, or Arabic culture, you know, these particular kinds of things. The prophets, I send them dressed the way the people in this time dressed, he ate the food that the people of his city ate. And when food that was presented to him was something that he didn't fancy and wasn't familiar with, didn't grow up eating. He didn't say it's hot. He just didn't eat from it and the Sahaba they looked at and they said, yet also LA, you're not eating from this

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sallallahu sallam, is it forbidden for us? He said, No, it's just something my people don't know. And I think this this concept of culture is very important. You know, this amazing Hadith, of the murder of the Allahu anhu. He is the narrator of this hadith that somebody where he said, you know, we, when we used to live in Mecca, before the asialaw, the men of our city, the Mecca in the Maha jurien, we used to rule over our women. You know, if I said to my wife do something, she would generally do it, there wasn't a lot of discussion. But the women of the unsought they used to rule their men.

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Right, they used to rule over their men, right? fella Maha German when we made the hijra, our women, Dr. Lim, nominal onsolve, our women began to learn the culture of the women have the answer. So one day I said to my wife, some you know, this photo, Jackie, she responded back to me, he said, Why?

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I got angry, you know, how can this be this is, you know, I've never experienced this before, right? And I got so angry in the middle of night and went out. I'm going to my daughter's house Hookes law, the wife of the prophet to speak to the Prophet of Allah. So I tell him about this. You know what's happening, these women that have come crazy. Now for him from his cold troll perspective, not religious perspective. It was a cultural manifestation. It wasn't Islam, right. So the Islam of the women of the inside and the Islam of the women of the Maha dream was equal, but they just had a different way of dealing with their husbands. So he came to the Prophet, he was gonna knock on the

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door of the Prophet, but he said, I listened from outside, and I could hear his wife responding back to him.

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He said, so I went home, I didn't go home, I went to the masjid. I was upset. I didn't go home. I slept in the masjid out of fear. You know, I had to see the Prophet as soon as he got out. And so that gives you this perspective of culture, that culture

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our manifestation and practice of faith. So personally, I think you know that people would look upon you strange because you were wearing a pair of jeans or pants that meet the requirements of you know, they're not skinny tie, you're not, you weren't wearing those sprayed on pants where you know, I didn't fit.

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So if it's something like that I can see the awkward look. But if you're wearing, you know, something appropriate Alhamdulillah there's nothing wrong with that. So I think, you know, we have to mature a little bit in our understanding of what is the sooner, the sooner the prophets, I said, are the things that come as a totality of his life. People mistake with you know, Hadeeth as being sooner. And you know, it's not just one isolated statement of the prophet SAW Selim that builds a sinner. It's how a collection of statements come together to build the foundation of the modality and habit of the Prophet. So your question can you be on the sooner in Australia? And can you

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practice this in Australia or Canada or Malaysia or wherever you live? The answer, of course, is absolutely yes. It can have a different manifestation according to the color, you can be on the sooner and dressed in black as a sister in Saudi Arabia, but still be equally on the sooner and dressed in a, you know, slightly colored hijab in Australia. There's no there's no, there's no ambiguity and difference and distinction between that right. Here's a, you know, theory or I guess a scenario for you theoretical scenario. Now, imagine the process elements of life today. Salatu was set up, and he was living in the West. What would he wear?

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Look at checklist some of the Tamia he discusses this, for example. Okay. Right. And the Scheffler they mean, Rama to lahardee, they might not. I mean, he would write to the students, the Saudi students, and he would say, dress the way that people are dressed. So when you're in America, you know, you it's not your requirement, those who were going to study there, you'd say to them don't don't don't wear your white abaya in a hotel and they're hot. You know, sometimes you find it strange. You walk into a place and you see a person. It's like minus 30 degrees, right? And then when the brothers wearing the brothers wearing, you know, yeah.

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And the wind is going up.

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Like, what's wrong with this brother? Yeah, what's wrong with wearing a pair of boots, a pair of socks, a pair of pants, that meets the requirements of the dean, right. And that's the aim. And our religion is a religion of simplicity. It's not one of ostentation, in fact, it is sinful for a person to wear the bishop, for example, you know, so decloak, just so that he can be hallmarked as being more pious or more learned, and religious then that he would be if he wasn't wearing it. So I think that's something to consider. But when it's safe, would it be safe to say that if the process was alive today, he would wear the clothes and the clothes before? Yeah, he would wear a suit he

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would wear? Well, I don't know if he would wear a suit. But I'm just saying the profits I sell them was not of the type to, to contradict the permissible things in culture. So if people if it was something that was a permissible action, the prophets I send them would not go out of his way to contradict it in that sense. You know, a lot of our communities, they kind of have this, you know, maybe they have a cultural interpretation of Islam that they took with them from back home, and they come to the west, and they kind of enforce that on people like, you know, brothers takes your hat and the machine like, Alright, first thing you need to do is start wearing short homies. or start

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to, you know, dressing like this or acting like that, or eating this type of food, beer briyani, all of a sudden became the hallmark of Islam. How do we also kind of

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balance cultural interpretation with like cultural enforcement on people and understanding the balance between that and the actual pseudonym?

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I think, I think the problem is we're too judgmental. Your

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brother wants to wear pants, the brother wear pants, that's what I'm saying. That's all. That's all I wanted to do. brother wants to eat, you know.

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He wants to eat amen to that.

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Brother doesn't want the video and he has, you know, what you eat what you wear, as long as it can meet the confines of the Sharia is the essence of our worship.

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It is wrong for a person to assume that if other people don't have, I guess a similar cultural slant as him that they're not really you know, a part of the community. It's wrong that we put people on the border just because they don't kind of fit the cultural ideals. And I think a lot of it also comes from mistranslations. Like I remember one day, called El de Sala Haim for example. It's the book of Hadith imaginable his collection. And you know, one of the earliest translations of it, I remember I was sending a message at once, you know, 10 1520 years ago, and it was looking through and I want to open it. You know, the Hadith I read in English, it said, the prophets I seldom

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used to love curry. And I thought Larry

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curry really the Prophet love that spicy hot curry Hi, I thought I gotta look at the Arabic of this. So I turn over the page and I read the Arabic

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bookmark, which means the stew or the broth that meat was cooked.

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But for an indo Pakistani translator, it could only be one thing curry. So you could imagine someone picking that as like, wow, the prophet of Islam love curry. Well, you gotta love curry.

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And that's not the reality, right? And those kinds of things have crept into faith where we, we've forgotten that there are certain of the prophets lie Selim, that are intentional for us to follow him in his conduct. So the signal of how we prayed, we follow him the how we made how do we follow him, but there were some Nevada, so not just personal circumstances, the kind of color he wore, or, you know, what his, you know, what his favorite garment was, it doesn't mean it is an active tabloid for us. So you didn't hear for example, that the Sahaba would wear that particular thing, just because they had seen the prophets lie Selim, where that color or where, you know, and so on, it

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wasn't the the way the Sahaba understood the tradition in the sooner on the discussion of Selim. Sorry, on the condition of clothing. You know, a lot of times I think, for sisters specifically, there is a little bit of confusion, you know, people feel like wearing all black or wearing a certain style of advice or, you know, dressing a certain way has more religious, you know, connotation than, for instance, you know, colorful hijab or, you know, some sisters will wear like dresses and, you know, try and cover themselves, I guess, as best they can, but it's not like an eye bio or a typical thing you'd see in Saudi or these places. Can you maybe explain a little bit of you

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know, what exactly is considered sudden FRC because obviously, as the process animals a man, it's easier for us to emulate his sadhana per se. What do sisters do in that circumstance? Look, when it comes to clothing, there are particular requirements for hijab, once those requirements are met, the hijab is valid irrespective of the shape or color or design or style or outlook. And the you know, the seven requirements are really simple, that it's opaque, it's not see through that it's not heavily perfume that you can smell a sweet scent, that it is not shaped fitting, you know, hugging or skin tight, or something of that nature. That it is not a dress of shorter, it's not

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ostentatious, you know she's not wearing a black scarf with a Chanel symbol, just so that people know that's a $500 scarf. You know, this is my bling bling scarf, right? So it could be your dressed head to toe in black, but you've dressed in with a particular fabric and in particular way, just so that you can throw it in other people's face, it limits your job, right, that the hijab is something it's

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not the best, you're ostentatious. It's something that is not worn

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to distinguish yourself from other people. So all of those are things that come together to make this framework of hijab. Now if, for example, she dresses in black, at Hamdulillah, it's black. If she does it, because the place she's visiting, it's an expectation she should model herself to it. So if you're going, for example, to Kuwait, where all of the women are wearing a black abaya, then you should conform to that you shouldn't be in the hot pink Nigerian color. Right? You know what I mean? Not there's anything wrong with Nigeria? Yeah, so in your culture context, it's acceptable and valid, but when you put it there, you stand out, right? So it actually brings much more attention

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than if you did not have it on. So that's something to consider as well. So So I think it's breaking it down to what are the essentials and what are the things that are preferred?

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The the nature of attire is that you know, it is something called luzina tickle. It's a it's a form of beauty, and a man once heard the prophets I send them the Hadith is a Muslim. The Prophet said, a person who has an atom's weight of arrogance in their heart shall not enter Paradise, and the main stood up having misunderstood the Hadith and he stood up and he said Yasuda law in origin a person an individual, you have bought into coolness he Abu Hassan he wishes to where she wishes to wear fine tailor clothing, when Kayla who his food wants it to be you know, fine dining. And his mode of transport is you know, I want to have a you know, something nice if I can afford that. And I'm not

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doing it out of you know, to throw it in other people's face. Is that bad. The Prophet said, Allahu Jemima Magellan. Allah loves beauty he loves. He's the source of all beauty. Well, you have one young young alpha Ron yamata, who's a buddy and he loves to see his servants enjoy the blessings. He's given them.

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Keep the arrogance I'm warning you have bottled hardcore humbleness, it's to look down upon people. And it's to reject truth when it's arrived to you, on account of who said it to you, or this way, he doesn't know enough and you know that, that kind of thing. So I think that those are key key issues. Okay, so getting back to the idea of being on the sun Now, obviously, you know, the sun is more than just clothing as soon as more than just eating now, I think the soon enough for a lot of people they neglect also the personal manners and etiquettes that they would deal with people day to day with Yes. Can you talk a little bit about you know, how do we uphold those, those prophetic mannerisms

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even as Muslims in the West, okay, so the student of the prophet SAW Selim can be typified with his attitude and behavior. So when you ask his wife, Chateau de la Juana describe the prophet to us what, you know what, what is he? She said, cannon for me. I mean, she been a nurse, he was a Koran that walked amongst people. So he lived the life that embodied the Word of God. And that included, what his heart felt towards others, what his tongue, what his ears, what his eyes would say, In consequence of what's in his heart. And I think those are the natural elements of the sooner the prophets, I sell them, you know, you can use just moments in his life that kind of give you who he

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was one one famous incident, there was a time where the Prophet needed to borrow money, you know, the prophet, they lived in a time of austerity and poverty. And although his son in law, for example, was a wealthy man or man with the Allahu anhu, super wealthy by even today's standards, the prophet didn't ask him for a loan. And that kind of teaches you that sooner of, you know, if I asked my son in law, he must

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not give back Don't give back. Right. So the Prophet actually more borrowed money from a Jew, a businessman, and this Jewish individual.

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He came to the Prophet a month before the term

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of repayment. And as the Prophet is speaking on Friday in front of his community, in his Masjid in front of the Sahaba that man comes in and begins to abuse the Prophet Isola in the middle in the in the prayer, right. And he says, What kind of man are you give me back my money? I didn't, you know, give me your money. What kind of person was that the jungle, his ignorance increased about the population. Romano Blanca top stood up and grab this man. It's gonna tear him up. And the profits are down here. Sit back down, let him be continued. I continue to abuse with Johanna, his ignorance increased and increased and his voice was louder and. And when the man had finished, the Prophet

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says to Omar, the same man who had come up to defend him but in the wrong way. He says to take this man and borrow more money from another person, enough money that you repay him my loan, although it's not time for repayment, repay him my loan, and he asked for a similar amount over it, and give it to him as a gift on account of your mistreatment to him in our message. Now, not only la Han, who,

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you know, was upset, angry with this man. And as they're walking, the man says SHERMER, do you know why I did this? Emma said the NACA de la hora suit because you're an enemy of God. You know, you're just like, man, right? You're an enemy of God and His Messenger. And he said, law? No, that's not the reason. In our scripture, I've seen every characteristic of prophethood in hundreds I send them except for one. And the only way I could bring it out was to test him by it.

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And Irma now was intrigued, you know, what is this characteristic? And he said that whenever the ignorant a cost him,

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it only increases him and compassion towards them. So when he told you to repay my debt, I said, He's not a prophet. So I said, No. But when he told you to give me a gift equal in its amount, I know he is a prophet of God, he came to faith.

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That's the Sunnah of the messenger sighs and that compassion, that resilience, that patience, that endurance, that wisdom, that's what he talks about, when you talk about the sooner.

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You know, stories like that always make me reflect and I think to myself, is that something that I could actually do, you know, control myself in that fit of rage, like it would be extremely hard for me, I guess it was difficult for the Sahaba. And that's why these lessons were important. And it was difficult for the prophet and that's why he was taught the lessons of those who came before him. So he was taught about Noah, he was taught about use of who lived it, he was imprisoned unjustly, he was taught about, you know, hatred of family and jealousy toward you know, so he was taught through the life experiences of the Noble Ones who preceded him in that path of prophethood. And therefore,

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the prophet became, you know, as one individual he collected all of those characteristics of prophethood embodied in

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him and that's why the student of the profits I sell them is an indispensable

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habit of life that we seek to emulate in the best capacity that we can. But is it actually possible for someone in this day and age, you know, living in the West, Australia, Canada, us whatever, to follow the sun that to actually attain those characteristics and implement them on a day to day basis. I mean, through work through school through all facets of life, the aim is for us to actualize as much of it but the Prophet makes it easy for us. He tells us all I sell them, when I order you to stay away from something, don't come near it. And when I've recommended for you Good things, do as much of it as you can. And therefore as much of the refined blessing characteristics

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of the profit that we can embody in ourselves, we should try to collect as many of them as we can. And our aim is to collect the ones that are rooted in the heart before the physical which is usually the opposite. Usually it's much easier for us to say Bismillah Mashallah and sha Allah than it is for actually to have genuineness and genuine compassion in our heart that then shows in our actions right, and that's the aim of Kashmir last pants out allow us to stay upon the Center

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for joining us on this great episode. Make sure all of you stay tuned for next episode when we take other great leaders, preachers and teachers and just hang out with them and learn so much in these short moments of time. May loss parents Allah bless all of you and allow us to stay upon the Sunnah inshallah, see you next time, Zack Allah, wa Salaam Alaykum warahmatullahi wabarakatuh

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In the fifth episode of “Hangout” with Boona Mohammed, Sh. Yahya Ibrahim talks about Living The Sunnah.

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