Hamzah Wald Maqbul – Riyd alSlihn Gold Silk Finery Moderation.mp4
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On. Turn on. Face me.
That the Izaar, the lower garment of the
Muslim, and, again,
we're talking about for the men,
is
to the halfway mark of,
the shin.
And there is no haraj or no junah.
There's no nothing wrong with
what's between that mark and between the
between the two ankles.
And whatever is lower than the 2 ankles,
it is in the fire.
And whoever drags their lower garment out of
arrogance,
Allah Ta'ala will not look at him. Meaning
Allah Ta'ala will not listen to his prayers
and Allah Ta'ala will treat him as somebody
who he has no concern for.
And there's a long discussion regarding this before
we we talked about it inshallah.
There's no need to get into it again.
Rasaaq.
He may Allah be pleased with, him and
his father.
He said that I passed by the messenger
of Allah
and,
my lower garment was loose, meaning it was
it was not tied up as high as
it should have been. So
the Rasool
said, oh, Abdullah,
raise your raise your lower garment.
And so I raised the hem of my
lower garment, and then he says, raise it
more.
And,
he he said that I raised it again
one more time.
So since that day, I I've always tried
to or attempted to
wear,
my lower garment in the way that he
he asked me to do so.
And,
the people asked him that he's narrating this
too later on in his life,
the people asked him,
where should the lower garment be raised to?
And he said to the halfway mark of
the of the shin.
Whoever drags his,
lower garment
out of arrogance,
or or being impressed with himself,
Allah will not look at him, yawmukiyama.
And
she said,
what should the women do with
their lower garments?
So obviously, it's part of these it's it's
part of the aura of a of a
woman,
what's between the half halfway mark of her
shin and her foot according to many of
the fakaha. In fact, the feet of a
woman are also considered part of the awra.
So she said, what are the women to
do? Because Rasulullah
used to emphasize this so much.
And so,
Rasulullah salallahu alaihi wa sallam said
that they can
they can,
lengthen their garment
by a hand's breath.
And so
she said to him that if they lengthen
it by just a hand's breath,
it will it will
it will cause certain situations where still her
feet are are are visible.
And so,
the prophet sallallahu alaihi wasallam said then they
can,
they can lengthen their their their garments by,
a, which is what they call in English
a cubit, which is the length from the
tip of your middle finger
until until the
the elbow.
And they shouldn't lengthen it more than that.
They shouldn't lengthen it more than that.
So the ulama have a difference of opinion
with regards to this hadith. That doesn't mean
a hand's breadth and and a below the
ankle
or a hand's breadth and and a from
the
the
the
the halfway mark of the shin. So Somebody
sticks their
their their their hand at the halfway mark
of the shin, they'll see that it will
expose the ankles.
And so, allahu alaam, the the the, you
know, many of the commentators say that this
actually means below the ankles,
but, the objection that said,
had that if they if they lengthen their
garments to hands breadth below,
below their ankles, then their feet will still
be showing. That seems to indicate that it
was perhaps the halfway mark of the shin
that's being referred to,
and Allah knows best.
The idea is that the the the the
prophetic injunction with regards to not dragging your
lower garment, it applies to men,
and it doesn't apply to women,
to a certain extent that a woman in
in order for her to completely cover her
feet. The Imam al Hanifa doesn't consider the
feet to be part of the aura, but
the jambhoor, the rest of the ulama, they
do.
That in order for her to cover her
feet,
she's allowed to
have her, lower garment drag lower than what
the lower garment of a man is, but
it shouldn't be a whole lot. So, like,
you know, things like they have these bridal
dresses that the the dress has, like, a
train that, like, 4 people or 6 people
have to carry behind them and things like
that. That's all that's all Jahiliya. That's not
that's not, like, proper for for a Muslim
man or a woman.
Obviously, not a man.
But, it's not proper it's not proper that
it should be done like that as a
show of
of,
of of of wealth or a show of
of somehow, you know, being in a position
of prominence or whatnot.
Although it is allowed for a woman that
their low her lower garment dragged just a
little bit.
So
moving to the next sub chapter with regards
to clothing, the sunnah of clothing. This is
a chapter regarding
the recommendation
to
leave,
wearing
high high class clothes
out of humility in front of Allah Subhanahu
Wa Ta'ala.
So you can
gain a lot of knowledge and information regarding
the the of what's being talked about
by the wording of the chapter. That is
a recommendation.
As long as somebody is not wearing something
haram, if you're not, like, exposing your aura
or you're not, you know, a man is
not wearing silk
or something like that, then wearing nice clothes
is permissible.
A person can wear, like, a $10,000 suit
or something like that. It's not haram.
However,
it's it's recommended that a person,
not not wear such nice clothes that they
that they they stick out in front of
other people and that they show off in
front of other people.
Out of tawadu, out of humility in front
of Allah Subhanahu Wa Ta'ala.
And so, I mean, it's important to understand
there are certain teachings of the deen.
Their significance is different from different angles. So
the significance of certain things is,
different from the point of view, and the
significance of certain things is different from a
point of view, meaning from the when you
look at it from the,
from
the the point of view of the heart.
So for example,
praying 2 rakaat,
after Maghrib.
From a Fiqh point of view,
it's, I guess, a difference of opinion amongst
the olema, but at any rate, it's not
haram. It's not a sin to do so.
But if a person
from a point of view doesn't ever do
it because they don't think there's any point
to it.
It's a it's a very severe problem in
a person's aqid and it's a very severe
problem in a person's,
you know,
their tasawaf in the state of their heart
because they're supposed to have a reverence for
the sunnah of the prophet sallallahu alaihi wa
sallam, And they're supposed to also have the
idea that the salaw or the conception that
the prophet sallallahu alaihi wasallam wouldn't have done
something or ordered us to do something if
it wasn't a matter of great benefit. So
the fact that a person thinks of it
as not having so much benefit, that's very
problematic. It's extremely
problematic. The problem is bigger than just a
fiqh.
So here, you know, a person may be
like, oh my goodness. What? I can't wear
nice clothes anymore. Actually,
the Hadith that we we read before the
prophet sallallahu alaihi wasallam, in fact, last week
we read it the second time.
The Hadith in which
told the people that when you go and
visit one another,
make sure that your clothes are patched up.
Meaning, if your clothes have any are dirty
or they have rips in them, patch them
and make them nice.
And make sure that your saddles are fixed
as well,
meaning that you present yourself and that you
look good when you go out in public
because you are, you are,
you are people who people should look to
you and and see you as good people,
and they should, you know, they should respect
you when they see you. So that's one
side of the coin. We talked about that
already from before that a person should do
shouldn't roll around like a bum or whatever,
looking completely horrible and and things like that.
That's not what what we're what we're going
for here. But at the on the on
the other side, a person shouldn't say, okay,
you know, we have to fix our clothes
or we have to fix our saddle, so
that's why it's just enough for me to
buy Lexus or a Tesla or whatever.
If you wanna buy it, good for you,
it's not haram.
But don't say it's a sunnah because what
the sunnah is Ithisad that a person should
a person should be
understand the perils of being in 2 extremes
and and choose something that makes sense in
the middle between the two of them. And
that may be different for different people depending
on their station in life and depending on,
you know, on what their position is in
life and what part of their life they're
in, how much money they have, what type
of people they deal with, where do they
live, etcetera, etcetera.
So,
you know, if you're the if you're the
queen of England, it may mean something different
than if you just live in Glen Ellyn
and
just work, you know, like a regular person
does.
There are a couple of
a couple of things that that that that
are also related to the beginning of the
chapter that that are mentioned in the
Abu Hurair Adiallahu ta'ala Anhu. He mentions
That said, Abu Raya Radiallahu Alaihi Wasallam who
said, I saw 70 of the people of
the Sufah,
those people who spent their entire day and
night learning from the prophet.
They had no families, no businesses, nothing. They
just made hijra and they just spent as
much time with Rasool Allah
as they could. He says that I saw
from them,
that there is nobody who who,
was wealthy enough to have,
have,
2 garments.
So some of them just had 1 piece
of one piece of cloth that they wrapped
around their
their lower half or or they had 1
piece of cloth that they tied around their
shoulders, and it would drape down to,
drape down to their the halfway mark of
their
shins or or or or lower. But there
are none of them
had enough that they could wear 2 pieces
of clothing at the same time.
And Allah knows best.
There's some more discussion regarding this. Maybe we
should read a couple of hadith, and then
we can get in get into it.
So
kids, this one's for you. Okay? Are you
listening?
Yes. And the companion of the messenger of
Allah Sallallahu Alaihi Wasallam,
he narrated that the messenger of Allah Sallallahu
Alaihi Wasallam said whoever leaves
wearing
really super nice clothes
because of their humility in front of Allah
Subhanahu Wa Ta'ala.
Right? This happens
sometimes some kids at school or some people
at work or you'll go to, like, a
wedding or you'll go to a party or
something and you see people wearing really nice
clothes. And you're like, oh, I want to
get something like that as well so that
I can like stick out in front of
people.
But Allah Ta'ala doesn't love a person who's
arrogant and who likes to show off. Allah
Ta'ala loves people who are who are humble.
So whoever sees something nice and they're able
to buy it.
They're able to buy it. They have they
have the ability to buy it but they,
because because of what? Because of what reason?
Because of the reason of them wanting to
be humble in front of Allah ta'ala.
If they if they don't buy it,
then Allah ta'ala on the day of judgment
in front of everybody,
while everybody is watching and say you did
that one time, you you were, humble in
front of me, so come and he'll show
him all they'll show that person him or
her, they'll show them all of the beautiful
clothing and all the beautiful jewelry and all
of the the the beauty beautiful things that
the people were wearing Jannah,
in front of everybody.
And,
then Allah will say whichever one of these
you like, you can take them
this day. And it's very beautiful because the
reward is what?
The reward is that a person in this
dunya even though they're able to stick out,
you know, and should, you know,
stick out because of their beauty in front
of other people, the beauty of their clothing,
but they choose to go kind of incognito.
On the yomu qiyam of the reward is
what Allah Ta'ala will bring them and and
and and show them off in front of
everybody. But the difference is that the showing
off in this world is temporary, it's fleeting,
and it earns a person Allah Ta'ala's
anger.
Or if in the case that at least
if you're doing something jais, it's not Allah
Ta'al's anger, but you miss an opportunity to
earn Allah Ta'al's love. Because the one who's
more humble, Allah Ta'al loves them more than
the person who's
who's less humble.
That the the reward is what in front
of all of the mankind, jinn, ins, all
of the prophets, everybody, Allah Tahu will say
this servant of mine, look what they did.
Here, choose in front of everybody whichever clothing
and jewelry of Jannah you like.
You know, you take it and it's for
you to wear, for you to enjoy.
So this is again like you know,
it doesn't mean that a person has to.
Always avoid
wearing those clothes that make a person stick
out or make that, you know, that look
beautiful or whatever.
But it's just a,
it's it's kind of a middle virtue between
2 extremes.
So for example, what's an exception to this
rule?
A person is going into battle.
Right? So they should wear the armor and
the arms that are the most scary. In
battle, you're not gonna say, oh, no, I'm
not that powerful, you know, this and that.
Gonna get you're gonna get your head smashed
in. Right?
If if if you don't if you're not
there to rock and roll, I'm not encouraging
people to fight, but I'm just saying sometimes
you have to. If you're not there to
fight, then you shouldn't be there in the
first place. If you're there, you gotta do
it right. And there are a number of
analogies to that. So for example, if you're
going to court,
you know, if you know dressing a certain
way is going to make you appear like
a criminal in front of the jury,
then don't dress that way. If that means
you have to buy a nice suit, then
go buy the nice suit. You know, if
it means you have to do your hair
and whatever,
you know, get some sort of TLC makeover
or whatever, then do what you need to
do and stay out of stay out of
prison, you know?
Especially if you didn't do it.
Nobody nobody did it. Right?
Right? So that's another example.
Right? And there's a different way if you're
coming to the wedding and you're the bride,
then obviously, it's expected that you're going to,
you know, you're going to,
whatever, come as you're not gonna wanna come
as a bride to your own wedding, like,
looking as or like a groom to your
own wedding, looking like a bum off the
street
so that after the wedding is over and
the the the
the the the groom and bride meet each
other and they're like, who the * is
this? Right? No. I mean but even then
there's there's there's a a type of a
type of middle path a person can choose.
If you're from a middle class family, you
know, it makes maybe it makes more sense
that your bridal dress cost, you know,
you know, $1,000
rather than $10,000
because that's not something that that that's, like,
you know, reasonably a person will afford. If
it is, then it's better to get that
one than to get the $100,000
dress that you saw on TV or whatever,
which is, you know, essentially will be a
waste of money for you unless you're again,
you know, you're the sovereign of a state
or whatever, but there's something for you that
makes sense. That's what that that's what you
should choose. The idea is what?
That you know that you can buy something,
you can wear something that will make you
stick out amongst people.
And the benefit of it is what? The
recognition of the people.
Allah gives you the the option that if
you leave the recognition of the people,
for his recognition, that he'll give you this
this reward in in return.
And if you're in a situation where the
people's recognition is something necessary,
like some of the the the exceptions that
we mentioned, then that's fine. But that's the
exception, not the rule.
The exception doesn't teach you
anything about the rule.
So,
this is the chapter regarding,
you know, the middle path with regards to
clothing
that a person
shouldn't
shouldn't just wear the bare minimum
unless there's a need,
especially when there's no need to do so
and there's
no benefit
in doing so. So there's a very interesting
a very interesting quote in this,
the the commentary here.
A very interesting quote in the commentary here
that is
attributed to
the sheikh,
Abel Hasen
So he you know, and this is something
also what happens is that the
the reason they're the masha'ikh is because they
look and understand
the deen and and life and circumstance in
a holistic manner.
And so one of the things about annoying
religious people,
there's a difference between the mashaikh and annoying
religious people. Some annoying religious people, they claim
to be mashaikh as well. Some of them
may have some knowledge, but they haven't
arranged it properly in their head. So what
happened, the Sheikh Abdul Hasan al Shazri one
time,
he,
somebody he because he used to wear decent
clothes. I mean, he wasn't
walking around, like, kinda like some like, you
know, like,
whatever, Emmy award night or nothing, but he
was he used to wear decent clothes.
And so one,
a person who was a person
in this sense, I'm I I it seems
that it doesn't mean someone who's actually poor,
but a person who is,
you know, ascribes themselves to the spirit attributes
themselves to the spiritual path.
That some,
who had a patched clothing, clothing that was
ripped up and patched up, He came to
him and basically said, oh, look, you call
yourself a sheikh and you're wearing nice clothes
like this or you're wearing
good clothes and this is blah blah blah.
And he just, you know,
he picked on one part of the dean,
and he's missing out on, like, 99 other
parts. This happens with some people. They'll, like,
follow they'll they'll spend all their effort doing
one thing, and it's hard sometimes.
But then the things that are more important,
99 of them, they'll let let them go,
and then they'll sit there and judge everybody
else that you're not as good of a
Muslim as I am and shame on you,
even though those people are doing the more
important things than this person is fixing fixated
on the one less important thing. So some
people are, like, really ad hoc about it,
Khalas, when it comes to having a beard
or eating halal or wearing hijab or, you
know, praying the mustard or just one thing,
they're, like, super, like,
gung ho about it. And then, like, you
know, out of 10 other things that they
need to do, they're they're they're
they're not even thinking about it. I mean,
it doesn't even cross their mind.
So someone like this came up to the
Sheikh Abu Hassan al Shali and says that,
you know, look, you're,
you know, the way you dress is not
proper for a sheikh and for a person
who is a, you know, a spiritual leader
and a person who's a guide on the
spiritual path. And so, Abu Hassan al Shali
says to him, he says, look,
my clothing, if it had a tongue, it
could speak.
What it's saying is that Allah
gave me, so I'm wearing from what Allah
gave me. Your clothing, if you had a
tongue, it could speak, it's saying give me
give me some money.
So this is actually one of the reasons
Olamas say for the rich people, it's actually
musta hab for them to wear a little
bit nicer clothing than others. Why? So the
poor can know to come and ask them
for the money.
Some cats are just trying to act poor
just so nobody gives them nothing.
That's actually that's actually a really bad thing.
That's that's not that's not good. That's not
cool.
So this is chapter regarding what we mentioned
why you should dress nicely, and then we
mentioned why you should dress with humility.
And now this is mentioned regarding how a
person should
balance between the two extremes.
So this is this Amr bin Shoaib who
narrates from his father, who narrates from his
grandfather.
So this is the the family,
Isnaad, of
of of Saidna,
Abdullah bin Amr bin Asr
So Amr bin Shuraib narrates from the father
of Shuraib,
who narrates from
his grandfather,
who is who is Abdul ibn Amr bin
Asar
that,
that the that the messenger of Allah says
said that Allah,
he he he loves that
the,
the
or the the effect of of his
blessings be apparent on a person.
So if you have money,
then,
you know, if you can afford to dress
normally, then dress normally.
And that's a good thing. Allah
loves that. You know, if Allah gave you
something, then you should use it.
If somebody gave you a gift and you
never used it, that's a, you know,
that's a type of ingratitude. In fact, the
sunnah of the prophet
even with other people is that if someone
gives you a gift, you should try if
you're able to, you should try to use
it right away. If someone gives you an
article of clothing or gives you some perfume
or something like that,
you should try to use it right away.
And then,
after that, you know, inshallah, you can use
it again. But if you use it in
front of that person, it makes them feel
happy that, mashallah, my gift is being used
properly.
So Allah Subhanahu Wa Ta'ala loves Ati. The
effect of of his of his of his
blessings be apparent on the slave.
And again, that's
a recommendation
for how to
walk between 2 extremes.
So chapter regarding the
the the prohibition
against wearing silk
for men and the prohibition for them to
sit on it or to lean against it,
and the permission for women to wear it.
Who he narrates, he says that the Messenger
of Allah salallahu alaihi wa sallam said,
do not wear silk
for indeed the person who wears silk in
this world, that person will not wear it
in the hereafter.
Which means what? Right?
That the the the the the clothing of
the people in Jannah is what? It's silk.
So whoever is not wearing it in the
akhirah, meaning that that person will not not
not make it to Jannah.
And the idea is that silk was
and still
is a very luxurious
article of clothing.
In those days, it was very expensive as
well. The way it was made was a
very closely guarded secret.
It used to come only from China.
They closely guarded the secret. The silkworms
silkworms have to be fed a certain thing.
I think it's mulberry leaves. Right? And,
and there's a special way of then, you
know, taking the silk and making it into
a cloth and things like that. It's very
light. It's very strong.
Obviously, it's not as expensive anymore because it's
no I'm I'm assuming if you get it
from the natural source, it's still pretty expensive,
but,
it's not I mean, you can get, like,
a synthetically manufactured silk, but, and there's I
don't know. I have a difference of opinion
regarding whether the hook them of the synthetic
silk is the same thing as the hook
them of the
the the the the naturally made silk. But
the idea is what is that it was
an extremely
expensive
type of clothing. It was in those days,
the cost of it was basically what its
weight was in gold.
It was not it was not cheap, and
it had to come from very far away.
So the person who spends that much money
on their clothes, that's like a upper limit.
That that's
that's,
you know,
that's, that's going to be something that that
that that will be considered a sin against
you because of wastefulness.
Say, nobody
no nobody any no man will wear silk
in the dunya except for the person who
has no share of the akhirah.
That a person that the fact that they're
spending that much money on their clothes, it's
a it's a sign that that person has
no share in the akhirah, and indeed that
that that act itself is a sin.
Who also narrates the same hadith that the
messenger of Allah sallallahu alaihi wa sallam said
whoever wears silk in this world, they will
not wear it in the hereafter. And it's
both a hadith of Bukhari and Muslim.
Sayna Ali radiAllahu ta'ala An who he narrates
that the messenger of Allah salallahu alaihi wa
sallam
grabs silk and he put it in his
right hand, and he grabbed some gold and
he put it in his left hand. And
he said, indeed these two things are haram
for the males of my ummah.
And the meaning of haram is for them
to be worn.
Obviously, gold as as a a unit of
money is using using as unit of money
or transporting or even buying and selling this
the the the jewelry is permissible.
But to wear it is haram
as is wearing silk.
The wearing of silk and of gold
has been made prohibited on the males of
my Ummah, and it was permissible it is
permissible for the females.
Said,
the prophet
forbid us from drinking from vessels of
gold and silver,
or that we should eat with or from
them,
or, and and also he forbid us from
wearing
silk and brocade.
Silk and the the brocade of silk and
that we should sit on it. The our
cushions and things like that should be made
from it.
And it's narrated by Bukhari.
This brings up a couple of issues other
than other than just wearing. The idea is
that the gold and silver,
they should be used for they should be
used for as money.
That's how they're that's what they should be
used for. That's the best use for them
is as currency.
If you use them as something that, you
know, utensils to eat and drink from, it's
a waste.
Because you can use them to get more
utensils or you can use them to get
the utensils you need and spend it on
some other need or necessity that the ummah
has. And that's a proper that's a proper
usage of
of the gold and silver.
There are certain exceptions.
There are certain exceptions to this rule. So
a person is allowed to
decorate the Quran with gold and silver according
to some of the fuqaha,
and a person is allowed to decorate their
sword with with gold and silver.
And the reason for the decoration of the
sword is that the sword is out of
all of the was out of all the
weapons,
the most,
I guess, the the most important weapon a
person had,
and,
looking a certain way in the battlefield is
also a battlefield tactic.
It's kind of like the psych ops part
of your,
part of your kind of your your your
your military strategy.
Other than that, however, to decorate stuff with
gold and silver,
it's it's not permissible.
Now for the ladies, because the
the
the shatten of a woman is that she
that that she should be beautiful,
and that's part of her fitra. Right?
That's that's permissible. It's not considered a waste.
For a man,
looking pretty is not a good thing.
And this is something, unfortunately,
many of our young people need to be,
like, sat down and educated about because they
don't seem to understand that. Your beauty as
a man is related to your strength. It's
not related to how pretty you are.
So, you know, using, you know, gold and
silver and silk and all of these things
to beautify oneself is kind of a fail,
and it's unfortunately part of a larger project.
There's an entire project. You have to understand
this is like
will possibly derail the entire rest of the
Real Salihin
discussion,
but
there
is amongst atheist philosophy,
the underlying the underlying sentiment of it is
one of rebellion against God.
This is what Shaitan did. He says he's
arrogant he's arrogant individual.
Allah commanded him to do something. He wanted
to rebel against him
because of his arrogance.
So this rebellion entails uprooting any sort of
rule or any sort of structure. It involves
moving from order toward chaos.
The one
one very big hustle or one very big,
universal
if you undo it, you will undo
several types of order is the fitra.
What is the fitra's original nature on which
a human being is born? So what does
fitra mean? Fitra means that there is such
a different thing as a difference between 2
genders.
There are only 2 genders
and there's a difference between the 2 of
them. And this has become
right before our eyes, it's turned into a
controversial set of statements that are gonna get
you fired from a lot of public institutions
and blah blah blah. But
just like Noah who wrote the real salihin,
he didn't have a job so that it
didn't bother him that the king wanted to
fire him. Just like that,
Many of our are
sacred, totally unemployed,
and and by virtue of their sacred and
their holy unemployment, Masha'Allah, they can still say
these truths without too much problem happening, at
least still to this at least in this
time
for now.
So
the undoing of the fitra involves what?
One of the things is it involves appending
the idea that there's there is a difference
between gender.
And if you append that, that's where all
this homosexuality
comes from,
*, all of these things that,
if they're not there already, they're on the
horizon. * was a really big deal in
the the great Kafir empires of of the
ancient world.
These things are not new, by the way.
None of these things are new.
You know, atheism
and and what whatever,
they they they they come
with a lot of marketing as if it's
something that's contemporary or modern,
but they're not really they're not really new.
You know, the idea of of the secular
state,
in Europe, all the secular states in Europe
trace their
origin to the French revolution,
which was, like, in 17 something. It was
a long time ago.
But at any rate, the idea of of
of of, for example,
homosexuality
was something that was rife in the in
in the old world, the idea of of,
*. Right? * was the preferred,
method of
of,
of the kings of of ancient empires. The
Persians used to practice it.
The, Egyptians used to used to practice it.
There's,
a lot of influence of it on the
Greeks.
Right? This is something doctor Omar is very
fond of saying.
He says that the the the the Greeks,
their philosophy
and their
their thought, it's almost all just borrowed from
the Persians. They considered Persia to be the
superior
culture
and the superior,
civilization,
And much of it, they just rehashed it
in into their own language and and, you
know, maybe put a little bit of their
own contribution, and they're the ones who introduced
it to the Romans, to other people, and
they attributed it to themselves because Europeans have
a hard time acknowledging that anyone other than
them exists.
This is a this is a issue with
European civilization in general. They're you know, that's
why, you know, Christopher Columbus can discover America
despite, a million people still being there. This
is the issue that that their civilization has.
So
the idea of if you can append the
fitra,
you you can then
get all of these natural borders a person
has in their mind to break down. If
you can append the fitra, you can get
a person to question their own humanity. It's
easier to get them to question Allah Subhanahu
Wa Ta'ala and vice versa.
So I had a community college teacher, she
said that she had a she was saying
one time, it was an English class, English
101. She said she had a friend who
was like super feminist,
and she tried to raise her sons and
daughters exactly the same. She had one son,
one daughter, she tried raising them exactly the
same, buy the same toys, buy the same
clothing,
buy the same
everything, you know.
And and because there's this theory that gender
is just learned from society, it has no
real hassle, it has no real,
no no essential reality,
which is very different than what our dean
teaches us. Right?
Being male or being female is essential
quality of all created
things, all created things.
That that glory be to the one who
created
pairs,
of all things that sprout forth from the
earth and from themselves and from all a
number of things that they don't know about
either.
So you have you have charges that are
in pairs,
right, at the atomic level. You have subatomic,
you know, on the subatomic level, you have
these kind of, like,
different different,
forces that happen in the universe, and they
come in pairs.
Interestingly enough, gravity doesn't come in pairs. So
there's a theory that what happened to the
other side of the you know, what happened
to anti gravity, essentially.
And so that's the thing. It actually disturbs
scientists and theoreticians that we haven't found the
other side of this because everything else comes
in pairs.
And so
the idea is if you can if you
can mess up all these boundaries, you have
a clean slate that you can reprogram someone
to think however you want them to think.
And so this is an issue,
and this is a problem.
And, one might say, well, what's the big
deal with me wearing a gold ring or
gold watch or putting a shirt from silk?
But the idea is the theory behind it.
The idea is the theory behind it. And
from the theory, we can extrapolate other things
that there may be things that a man
wears that's not gold or that's not silver,
but because it is something against that person's
manhood, it doesn't
go with their manhood or that a woman
can do that's
not feminine.
Right?
That that even though the Sharia may not
have a law regarding it being haram and
a sin, it's in your best interest to
avoid those things, for you to protect your
iman and protect your mind and to protect
your,
the, you know, your faith and all of
these things, that a person it may be
in their best interest not to go down
that route.
And,
that's like like I said, we already you
know, I was I didn't want it to
derail the darshal, I wanted to read hadith,
but the idea is that something that we
need to, like, you know, just think about
and keep our guard up against. And,
if somebody is here who has very modern,
not in the contemporary
contemporaneous
sense, but modern in the philosophical sense, modern
sensibilities,
I just tripped all of these alarms and
it's like the house is just caught on
fire and there's, like, a lot to scream
about.
But,
the ideas, you know, that's fine. They have
their spaces where they can teach their ideology.
This is our our our space where we
teach the the knowledge of of of wahi,
of revelation
that a man should be very careful to,
you know, be cognizant of protecting his manhood
and a woman should be
cognizant of her femininity and protected as well.
And the first the first
statement seems not to be so offensive to
make even in in the culture we live
in. It just means that you become like
a hipster and buy, like, like, beard cream
and
dress like a lumberjack from time to time
and all this other stupid stuff, which I
think is actually, like, less man you know
what I mean? Like, I and that's like
a whole thing, whatever, but it's not so
offensive.
But if you tell a woman, like,
you should preserve your femininity, somehow you're talking
down to them, or somehow it's something offensive.
And, again, why is that? Because
the culture we live in has managed to
convince women that being a woman is inferior
to being a man.
That's the paradox.
If, if a woman didn't feel that being
a woman is inferior to being a man,
then encouraging her to be a woman
would not be offensive.
Right?
Whereas,
if a woman was sold the idea that
being a woman is somehow inferior to being
a man, then telling her or or encouraging
her to to
hold on to her and preserve her femininity,
it all of a sudden becomes offensive.
It all of a sudden becomes offensive.
These are very basic,
they're
very basic,
what do we want in
English. Not inconsistencies,
but
incoherences
in in in
the kind of family of philosophies that that
underpin modernity that nobody questions because
everybody else is doing it and saying it.
We kinda assume that they're they're correct. We
never really examine them. And, you know, if
you're not if you're not into examining them,
then my darsh is probably gonna be very
annoying thing to listen to.
So this is, this is the the chapter
regarding the
permissive the permission,
of wearing
silk for the person who has like a
rash or some sort of skin itch.
That
Nabi Sallallahu Alaihi Wasallam, he gave the dispensation
messenger of Allah Sallallahu Alaihi Wasallam gave the
dispensation to Zubairub,
for them to wear,
for them to wear silk,
because because of
an itch or a rash that they had.
So whoever whoever, you know, has spent
a lot of time in,
you know, in a really hot place, you
get like a heat rash or something like
that or there's some sort of skin condition.
The idea is what this confirms the theory
that the reason that the the
the higher the silk and the gold are
haram for men to wear is,
is not tied to an essential evil within
gold or within silk,
but because of the idea that that,
they're an extravagance and an excess
for a man.
Because
they are in line with what the the,
you know, what an idea of what being
a woman is, For them for a woman
to use them, it makes more sense. They're
jayahs for women. And for men,
because it's a detraction from the fitra and
it's an extravagance that that that's not there's
no point to it,
in this world, and it will be given
to you in the akhirah. It's haram, but
if there's a reason other than something that
violates these principles,
then there's scope for a permissibility for a
person to use these things. And Allah knows
best.
Anyone here wear a suit at work?
Yeah. So,
silk ties
So without getting into the into the whole
issue with regards to whether the
manufactured silk is permissible or not,
I used to, like, when I was in
school, I used to work certain jobs that
I had to wear a tie. I used
to have a lamb's wool tie for that.
One of my friends, Mohammed Yahia,
I guess what does he go by now?
Mohammed Haraldez.
Alright? He's a Filipino convert. 1 of Moana
Musa's old school friends from from San Diego.
He has a business,
called John Jay.
How is this spelled?
J a a n. J a a n
j a y,
and he sells non silk ties.
So if somebody, you know,
wants a non silk tie, that's your that's
your spot. Maybe somebody else has it as
well. I should I should've hit him up
for,
you know, for 5, $10 for the endorsement,
but
he's a nice he's a nice guy. He's
a he's a very nice guy, so you
should do business with him if you if
you wanna wear a tie. I'm I'm not
gonna wear a tie hopefully ever again in
my life, so he's he's not gonna get
no business from me, but
yeah.
There's a car outside that lights are on
inside.
Sienna?
There's a Toyota Sienna outside, the dome lights
of which are on.
Please go outside and shut them off if
that's your van.
I know whose van it
is. Please go shut the lights off.
The chapter regarding the,
the prohibition
of
of laying out the skins of,
the skins of
tigers and and riding on them.
Who narrates that that the prophet says
don't ride or don't sit on
is a,
a blend of silk and of
either cotton or I think it's a blend
of silk and cotton.
It was a very nice type of clothes
or cloth. It was an expensive type. It
was obviously cheaper than silk, but it was
also considered very high quality.
And it's kind of,
I guess there's pointlessness of
of of using it as a spread.
Interesting about Khaz is that imamu
Hanifa was by profession Khazaz. That was one
of the things that he had. He had
the best Khaz in the entire market in
Kufa,
and and so he's a very wealthy and
a very,
a very
successful businessman.
The
the, he he narrates from his father,
his father who is Osama bin Omer bin
So is a,
a tribe, Bedouin tribe that lived in that
lived in around Makkumukarama.
$5 who can tell me of famous Sahabis
from from.
We actually read this in or I actually
remember telling you guys this in.
So you only get $2 if you answer
it.
And they're known for their they're known for
their,
eloquence.
So he he he narrates from his so
Abu Malik narrates from his father who is
this Umer,
that the messenger of Allah
forbid people from,
from having spreads made out of the the,
the skins of predatory animals.
The skins of predatory animals.
And the say that there's a number of
reasons that this may be.
One of them is that
that the predatory animal, the skin is not
and the Sharia is not considered as the
the height is not as considered as clean
as the height of a not an animal
that you can eat. The second thing is
that it's, it may be
considered or interpreted as an act of arrogance.
Because who here has like a a lion
spread out or anywhere in their house?
Who would have it?
Rich people that everybody resents. Like, that's if
you ever wanna, like, get people to hate
on a world leader,
especially royalty, show pictures of them with dead
animals, people will put so much hate up,
like, so quickly. What was it? There was,
like, just the a couple years ago in,
like, Zimbabwe, someone shot, like, like, the revealed
revered, like, most loved lion of, like, the
whole country and, like, he was, like, a
dentist. He had to, like, close his business
and, like, run for his life because everyone
hated on him. Because why do people hate
on this? Because, yeah, you know,
rich people rich people do that that type
of stuff, so it's a type of arrogance
in showing off. So that's another thing that
I would say that that perhaps it's because
of the arrogance of of of of wealth
that you shouldn't do that. You should just
kind of just keep it low key. You
don't need no, lions and tigers and stuff,
up in your house.
And, another another reason is,
you know,
when you kill like, for example, if a
person is hunting and they kill an animal
that they're gonna eat,
at least there's some use to that. Right?
You just kill an animal for a trophy,
that's
a waste of a life and it's also
haram.
Trophy hunting is haram.
This is something that our masha'iv told us.
He said, if you want to hunt, I
even asked, I said, what if there's species
that is endangered? He said, if you have
to eat, you have to eat, right? But
they said that to kill for no reason
whatsoever,
that's not permissible,
That's not a good thing. That's not a
good thing to do. And, so,
there's a difference of opinion regarding the Jurudu
Siba, the
the
the hides,
you know, I guess if it's tanned
and it's hunted properly, it should be thaw
here. But if it's not tanned or if
it's not hunted properly,
there may be scope for it even be
being considered nudges, but there's a number of
reasons why a person shouldn't do it. I
don't think this is like the fitna of
this group.
So
this is something that is mentioned from the
first sub chapter,
that I wanted to mention that may be
relevant here more than somewhere else. That that
remember the hadith of the person who
leaves off wearing or wearing super nice clothes
out of their humility in front of Allah.
Allah will give them in front of everybody
the option to wear whatever
clothing from Jannah they they desire.
The hadith specifically mentions of that this reward
is for the person who is able to
buy the,
buy the nice clothes. If you never had
the money or nothing, then this doesn't apply
to you. Right?
Well,
the the mentioned that it does apply to
a person if they if they have the
money to they or so they don't have
the money to buy, but they make a
firm Mia that if I have ever had
the money, I wouldn't do it. But
my caution is
most people don't do that because what will
end up happening is you'll get the money
one day and then you'll be like,
what I really meant was
yeah.
So so this is one thing, I guess,
we can all, like, make the that, like,
if we ever become filthy rich and can
travel to other countries, which,
you know, have, like, less
scrutiny with regards to, like, wildlife
protection laws
that, we wouldn't go there and, like, just
be a jerk and shoot an animal for
no reason and then come back and make
a carpet in our house out of it.
But, who knows? You know, someone may get
the money and that may be their fitna,
in which case, I'm totally gonna disown you,
and I'm totally gonna, like, bug you out
on that day. So just block my number.
Give all of us good people,
inshallah, by the barakah of Dua and zikr
and by the barakah of the love of
Rasool Allah, salallahu alayhi wa sallam in the
sunnah, inshallah. All of these things a person
make nia inshallah and ask Allah for help
inshallah. Make nia even the things that you're
not able to do that one day you'll
be able to do them or the things
that you're gonna avoid doing even if the
day comes that you're able do them that
you'll avoid them inshallah. Have have
from Allah that he, then mix the of
the fulfillment of those those good niyat inshallah
that will not be wasted. They'll come in
handy one day.