Hamzah Wald Maqbul – Riyd alSlihn The Best of Clothes and the Worst of Clothes.mp4
AI: Summary ©
The speakers discuss various misunderstandings and misunderstandings with regards to clothing, dressing, and clothing. They emphasize the importance of dressing properly and not being out of arrogance. They also discuss the use of shukles and the importance of not calling anyone a general Christian. The speakers stress the importance of following man's actions and not criticizing anyone. They also mention a person who spends money on maintaining a horse and gives a reward for someone who spends money on maintaining it.
AI: Summary ©
First of all,
I wanted to give,
glad tidings to the people who came out
in the snow and the difficulty
that,
you know, through sacrifice and through Mujahad, Allah
gives people what they don't receive otherwise.
So,
I know it would it was really easy
to be like, oh,
I'm not coming today.
The thought crossed my mind as well.
But,
you know,
if if it's dangerous outside
and, you know, you feel like you're gonna
get a car accident or whatever, then don't
come. But if it's something that, you know,
it's gonna be difficult, but you can do
it, then rewards a person for their for
their struggle against themselves.
And
there's a lot of khair in that.
The deen of Allah
is based on people making struggles,
showing up to the Masjid 5 times a
day,
showing up to dars, showing up to the
readings of the books, taking care of people
taking care of the responsibilities,
people taking care of their children, their families,
running the institutions that need to be run-in
order for
the entire community to be,
you know, to be to be functional.
And that's a type of rebat. May
Allah reward you for for the difficulty you
went through. And for everybody else, inshallah, they
can always listen to the recording, online or
or whatever. So if it was too difficult
to make
it except for me, there's an alternative for
you as well.
So we continue with the,
Mohammedza? Yes. Can I give you the mic?
Yes, please. Is it if it's set up,
please do. Yeah. I can do that.
Do you mind grabbing receiving from inside there?
So we could
just from from the other side is right
here.
The
chapter regarding the,
regarding clothing.
The clothing of the prophet sallallahu alaihi wasallam.
So we continue with that.
The first chapter that or the first subheading
that we read from there before
was
the prophet
preference for white clothes.
And so we continue.
So the next sub chapter is a chapter
regarding the prophet Sallallahu Alaihi Wasallam's
preference for the shirt or the the the
prophet Sallallahu Alaihi Wasallam's
preference for the Khamis.
So
And say that say that Tina
to call us, can I have the
Inshallah?
I'm gonna go for Friday Friday Friday 13th
on Sunday.
Thank you, Thank you for the mic.
So read that again
and
say
So Noah
quotes the dictionary,
that the word
in Arabic
is. The the plural of it is,
or also,
and then he narrates a hadith of the
prophet,
narrated by,
So Khamis
is according to the dictionary definition,
it's a shirt
made out of,
made out of,
cotton rather than wool.
Made out of cotton rather than wool, and
it's something that's worn underneath other clothes.
And and it's something that has sleeves.
So Rasulullah salallahu alaihi wa sallam used to
like this article of clothing. The traditional clothing
of the Arabs is,
an Izaar and a Ridah, which is essentially
the what you wear in a Haram.
2 unstitched pieces of clothing when you tie
in your lower half and when you tie
in your upper half. And indeed, the prophet,
sallallahu alaihi wa sallam, used to wear those
as well. But when he wasn't in Ihram,
he wore a kamis
along with it.
Because a kamis is something that a person
doesn't have to manage unlike an Izar and
Ridah. Like, when someone's in Ihram, they have
to be very careful not to expose themselves,
and it's something that it requires a little
bit of a person managing. Whereas a Khamis
is something very easy you put on and
it it it covers your aura from different
directions and it's very easy to to wear.
Now interestingly enough,
in the commentary,
in the commentary of Ibn Alan
on on the reality.
He mentioned in a number of places that
the Pameez is,
is something that's short.
It's not long. Allah Allah knows best what
what he means by that, but I I
think what he's trying to say is it's
closer to,
like, the the the
that
that, like, is worn in the subcontinent or
in Central Asia,
rather than, you know, the the kind of
the the longer shirt that the Arabs in
the Arabian Peninsula wear.
Libyans, Tunisians, Algerians, their traditional dress is like
that as well. It's it it goes like
down to the knees. It doesn't go down
to,
it doesn't go all the way down to,
down to the ankles. And a lot to
all those best.
And knows
best. Whether it was cut from the sides
or sewn up from the sides, I I
didn't find in this commentary at any rate.
Any any, any calam regarding that, but he
does mention in a in a in a
number of places that the Khamis is something
that's short. It's not long.
Second or the next subchapter is the subchapter
regarding the description of the length of the
kamis of the messenger of Allah sallallahu alaihi
wa sallam,
and the length of his sleeves,
Alaihi Wasallam,
and his Iazar, which is his lower lower
garment, which was an unsewn piece of cloth,
and the, the the tail of his turban,
sallallahu alaihi wasallam.
And the this is one of the things
that, by the way, annoys me to no
end is that people, for some reason, associate
the turban with the sick religion. If a
if a kafir does that, like, just some
regular dude from the street, one might be
able to forgive them because they have really
no business knowing. But when a Muslim does
it, it's particularly irritating.
Actually
actually, the people in the Indian subcontinent, the
non Muslims who wear turbans, they learned it
from the Muslims.
The fashion of the Muslims that they adopted,
otherwise, they didn't used to wear it from
before.
That's why that's why,
I mean, that's why even
that's
we're not gonna go into a lesson on
Indian history and culture, but it's it's it's
from from from from the tradition of the
Muslims that they learned it.
And the prohibition
of dragging,
any of the aforementioned pieces of cloth,
as is the custom of the arrogant
and the dislikedness of dragging any of the
aforementioned pieces of cloth
if not done out of arrogance. And so
the chapter title suggests
that the opinion of,
Imam Nawi is
that if a person is to, you know,
like,
drag their clothes,
too long
out of out of arrogance, that's what's haram.
And if it's not out of arrogance, it's
Makru, it's not
haram.
The you know, there's another opinion that it's
just haram anyway.
And, when a person says, well, I'm not
doing it out of arrogance,
You know, when someone tells you Rasool Allah
didn't like it and you insist on doing
it anyway without some reason, that is arrogance.
If you protest that I'm not arrogant,
then that's also arrogance.
So, that's what our mashaikh the the this
mashaikh has studied with both in Mauritania and
in Pakistan. They prefer that opinion a person
should be careful not to drag the the
the their garments,
in a certain way, making them too long.
Especially the brothers. The sisters, obviously,
they're not gonna have their, like, whatever their
their their julbabs,
half of their calf. Why? Because the
is a is an issue for them, but
this is more referring to the men than
to the women.
She narrates a hadith that the
the sleeves of the messenger of Allah
was to his wrists. It was to his
wrists.
And then, you know, from the Sahaba,
it's also narrated that the the
the sleeves
of saying Ali radiallahu ta'ala and who his
shirt was all the way to his thumb.
So it covered like his it covered his,
what you call palm of his hand. But
he used to roll his sleeves up.
He used to roll his sleeves up and
eating and things like that because keeping long
sleeves is a way of protecting your hands
from the sun or from the cold and
things like that as well. And then he
used to keep his sleeves rolled. So I've
seen that also some of the masha'ik, they
do that. They have long sleeves but they
the sleeves are they go down longer but
they're they're the the cuffs of their sleeves
are all always rolled up.
Said,
whoever drags his,
his clothing, meaning the the their garment drags
on the floor, touches the floor.
Whoever drags his garment, Allah will not look
at him on the day of judgment.
So what does this mean? Obviously, Allah Ta'ala
sees everything, but the idea is that Allah
Ta'ala will ignore you. You'll call upon him.
He's not going to answer you. He's gonna
just give you the cold shoulder on that
day. The Allah Ta'ala will not look at
the one who drags his clothing out of
arrogance. Allah Ta'ala will not look at him
on the day of judgment.
Sayna Abu Bakr radiAllahu anhu said and this
is this is, like, the amazing thing about
sayna Abu Bakr radiAllahu anhu. Right?
He says,
my my lower garment sometimes drags until, until
her unless I I I I I,
like, tie it in a certain way to
make sure that it doesn't happen.
So I you know, because saying Abu Bakr
who was probably,
you know, like a very thin person,
and so, like, the normal clothing of a
normal person probably fit very loosely on him.
So that's what he's saying that he has
to take extra effort in order to tie
it so that it doesn't it it's not
too big on him.
And,
turned to him and said, you're not you're
not who I'm talking about. You're not the
one who does it out of arrogance.
So I want I want, like, I want,
like, to just point out this, like, small
fact,
which is that
nowadays when you tell people, like, hey. Look.
Forbid people from dragging their garment. You know?
They're like, oh, it's people who do it
out of arrogance. I don't do it out
of arrogance. Right?
What does it
say? He's like, oh my god. That's me.
And and and, like and he's like, yeah.
You Rasoolah, that happens to me sometime. What
do I do? And the prophet was like,
no. No. No. That's not you. That's not
you.
So if you're like the person who goes,
that's not me, you know, then you there
there's like a problem there. There's a real
deep problem. If you're someone who's who, like,
becomes concerned,
inshallah, it's a sign that that's not it's
not you. It's not you.
Some people are, very quick to make excuses
for for themselves.
You're supposed to be quick to make excuses
for others, not for yourself. A person who's
quick to make excuses for themselves is not
not a good person. A person who's quick
to accept fault for for their shortcomings or
even for things that are not their shortcomings,
That's, the sign that the person is guard
has guarded themselves against arrogance,
and Allah knows best.
Allah ta'ala, this a hadith of saying Abu
Hureira Radi Allah ta'ala Anhu that he said
that,
Allah ta'ala will not look at a person
who,
drags his
drags his lower garment,
out of out of out of
thinking he's better than other people.
Thinking thinking he's better than other people. Right?
So he says he says, right,
Allah will not look on the day of
judgment to the one who drags his garment
out of out of bataras, out of thinking
he's better than other people.
This is something that
I guess there's a couple there's a couple
of things. Right? People you know, we talked
about this from before.
I mentioned we didn't have class last weekend
because many of us were out of town
or in other programs.
But I mentioned this idea that, you know,
or I I mentioned this idea and someone
actually asked me about it that you mentioned
it and then you didn't talk about it
that, you know, people say that there is
a Islamic
way of Islamic clothing,
a manner of dressing like a Muslim, and
some people say that there isn't. And if
the the the
the correct,
opinion is that it's something in the middle.
There isn't a specific dress prescribed by by
the Sharia that you have to wear.
But there's a set of parameters definitely that
the Sharia prescribes for you to wear. After
that, if you wanna dress in a very
specific way that the Rasool sallallahu alaihi wa
sallam dressed, if you're doing it out of
your Mahaba for Rasool Allah Sallallahu Alaihi Wasallam
and you wish to imitate him in all
things,
then then that's, you'll receive reward for it.
But a person
shouldn't have inside of their heart the idea
that whoever doesn't do this is not a
good Muslim.
You understand what I'm saying? Because that's not
why Rasulullah sallahu alaihi wa sallam came down
to teach you about what fashion to wear.
You understand what I'm saying? So there are
certain aspects of the clothing that are definitely
part of our sacred law. One of them
is you cannot drag your clothing on the
floor.
So people people like, you know, how they
sag, they let their their their their genes
sag. If you're a certain color and you
do that, then people say, oh, you're a
hoodlum. But if you're
Masha'Allah wearing an Armani suit in a bank,
those people, the cuffs of their pants also
sag from the floor. No one says anything
to them. It's just as haram both times.
It's just as haram both times. 1 of
the brother you know, Bae Hay Isa, I
picked him up from the airport. He just
came back from Gambia. Masha'Allah.
He said he said, Jumah Khutba. Like, you
know this last Jumah Khutba? He said in
in Banjul in Gambia, the imam basically gave
a whole Khutba about about not dragging your
your pants from the floor because all the
he said that so many young people are
doing it now because they watch
American television. They wanna, you know, like, they
wanna be like a rapper or something.
And so he say he said the whole
thing. He goes, you shouldn't be allowed to
do the masjid if you dress like this.
He just railed everybody. Right?
And someone will say, oh, the Ummah has
better things to do than
than than than, you know, these, like, little
things. And that's what is it. That's right.
The person who does it out of arrogance,
that person is the one that a lot
I won't even look at them. The
arrogance that's that's the from it. If a
person does it,
likes it, okay. I'm so poor. I buy
my clothes from, like, Goodwill.
And that that was the only pair of
pants that I could find, you know, and,
like, I don't whatever. I haven't got time
to cut the cuffs off of them of
thy pants and sew them up or what
that's that's not what what what's being talked
about here. That's what's being talked about is
it's a fashion. You're doing it on purpose.
The fact that you're cognizant that Rasool Allah,
salallahu alayhi salallam, allata Allah,
dress like you're, you know, a gangster. And
it's the same arrogance if you'd wanna dress
like a banker because both of them are
detestable people in the eyes of Allah ta'ala.
And,
this is this is something it's something important.
You know? It's fine. You wanna dress in
a suit. Muwe Saba is not gonna say
this is haram stuff for blah blah blah
blah. But then don't dress like a kafir.
Dress like a a Muslim would wear a
suit, not like the way a kafir would
would wear a suit.
And and, you know, the the original thing
about the reason that the Musharikin used to
have their
their clothes long in drag is because
clothing used to be very expensive. Now all
of the clothing is made by, machines and
sometimes it's still expensive. The old days though,
they have to have, like, a loom and
a warp and you have to, like, actually
make the the cloth manually.
So, you know, people who are people who
are poor,
one of the parts of being poor was
that you weren't clothed properly.
So it comes in the hadith of the
prophet, sallallahu alaihi wasallam, so some of the
some of the
they only had one piece of cloth. They
didn't even have a upper garment or a
lower garment, so they just would tie the
lower garment and that's it. They didn't even
have a shirt on their back. And some
people even that was like a scrap of
a scrap of cloth.
So it wouldn't be enough even to cover
their entire awrah sometimes. And so when the
men would make
sometimes it would expose something to what was
behind them. The Rasulullah specifically instructed the women
in the Masjid
that wait wait a couple of seconds to
come out of Roku until all the men
are out of Roku again before you come,
lest you see something that you don't want
to see. But it wasn't because of, like,
you know, people trying to act fashionable or
what. It's just because they were that poor.
Right? Allah Ta'ala says in in in in
in his book, he said, like,
and Surah Ta'aha. Right? That that it's a
description of Jannah that you won't be hungry
there nor will you ever be naked. You
always have something to wear. Right? Because the
idea being that that that that being unclothed
was part part of poverty. So the mushiri
kin, what they used to do, they used
to make excessively long clothes as a way
of showing, like, oh, look how rich I
am.
And so that's where it starts from.
With people in the people nowadays, very few
people will do that, but that is a
fashion amongst the kafar. Now one of the
things that never ceases to amaze me is
that in the Muslim world, there are certain
places where people everyone gets their clothes tailored.
Still, their throats are dragging under underneath their
ankles.
Forget it. Underneath their ankles, they're dragging underneath
their heels. Their shaw bars are dragging dangling
underneath their heels. The mushrikeen did it for
a different reason. The Muslims do it for
a different reason because they know this is
against the sunnah of the prophet sallallahu alaihi
wa sallam, so it's become a fashion amongst
them. And it's it's
it's just I find it very detestable. I
find it really, really bad. I mean, if
somebody has that I mean, one of the
things that Rasool salallahu alaihi wa sallam used
to do, he used to sew his own
clothes, like, not, like, make them, but, like,
if something was needed alteration or if there
was, like, a rip or something, you'd so
patch in his own clothes and the Omar
used
to do it. Many of the Sahaba radiallahu,
radiallahu, and whom used to do it. So
if you have a piece of clothing that's
like that is too long, just grab, you
know, a pair of scissors, a ruler, mark
it out, cut out the the part that's
too long, and then just flip it up
and and sew it again.
There's I mean,
if you're if you're like, oh, that'll look,
you know, kinda that'll kinda look
bad because it'll be an amateur job. Oh,
you can go to all these dry cleaning
places. They do alterations on your on your
clothes as well. You can do them. They
they'll do it with with with sewing machines
and things like that. I mean, people used
to learn how to sew stuff anyway.
You know, everyone has to know should know
someone. Just find somebody, one of your cousins
or whatever and or your aunties or whatever,
you know, buyer, give her a $20 gift
certificate for, like, a coffee shop or something
and say, here, can you do you mind
helping me out? It's all of it is
doable. It's not like a person has to
be like, oh, I'm either gonna wear, like,
flood pants or I'm gonna wear a suit.
I'm gonna get fired from my job. All
of these things, you can you can change
them. Someone actually sent me one time a
a clipping from a Wall Street Journal article
about this year, the fashion is that, you
know, to have the cuffs or ankles high.
I'm like,
people are so horrible. Why why do you
care what they say? Like, you know, if
the Wall Street Journal says the doesn't mean,
like, oh, now the is the and before
it was, like,
whatever. It's just I mean, you're gonna do
it. Just do it. Like, why do you
care what other people are doing? Alana, I
had a question. Yes, ma'am.
So for women, you know, our some of
our wedding dresses are, like, they have tails
and, like, they're long. Would that be considered
as well?
Like, like, who does that also be considered
or no?
So the question is with regards to, like,
wedding dresses that have long tails,
I I you know, I don't think that
that's,
what's being talked about here, although I'm not
excited about that either.
But, some of these things because I think
this
this,
so there's a couple of things that this
these hadith are very specifically about men.
The second thing is that women's clothing in
order for them to fully cover their aura,
they're going to necessarily be a little bit
longer.
But that being said, if the wedding dress
is like a show of like, oh, look
how rich I am,
then then, even
though in the letter of the law, it
may not be included in what's being discussed
in the spirit of the law, there's something
wrong with it.
And more more importantly than that, it's a
it's
a it's a alien cultural custom to our
to to Muslim society.
And someone might say, well, that's your culture.
My culture is this, that, and the other
thing. Well, the culture
that that the Muslim culture that that that,
you know, develops in any places based on
the sunnah of the prophet sallallahu alaihi wa
sallam.
So if someone's like, well, you have to
eat biryani because Muslims eat biryani and like,
kaffirs eat that cheeseburger, say no. When people
Muslims and people in America become Muslims, they
eat a cheeseburger. It's a little different. The
bacon's not made out of pork. The meat
is halal. You know what I mean?
The the it's a little bit different,
but, just like that, you know, like, when
the Muslims make a custom, the things that
are the things that that are not objectionable
in the sharia, those things are preserved and
the things that are objectionable, those things are
then cast out. So I don't I don't
I'm not
super excited about it even though I don't
know if I can give a fatwa of,
of it being haram, but it it doesn't
appeal to it doesn't appeal to me that
much.
In our Desi culture, the the women don't
wear the those types of long dresses, do
they?
No. They do. They. They do? Yeah. There
you go. Okay. Anyhow,
perhaps we can send this to a Darla
iftar Inshallah. But yeah.
I only got married one time and it
was a long time ago. So I I
forget these things. You know what I mean?
Yeah.
My my missus will probably smack me when
she hears the recording.
The prophet, sallallahu alaihi wa sallam, he said
that whatever is below the 2 ankles,
from the lower garment is in the fire.
And so this is a very
clear proof that in general in general, that
person should, you know, a person shouldn't do
that.
And it's such a it's such a straightforward
hadith. I don't know why, like,
common sense has gone amongst people or whatever,
but, you know, I don't know why there
are people. They still they come to Jummah
and they pray. They don't eat pork or
nothing. Some of these things are like,
you know,
they're they're not I guess they don't kinda
get through people's heads.
So whoever Allah gives
great gift from him. You should show shukr
to Allah, Subhanahu wa ta'ala. And whoever doesn't
get it, then, you know, we pray that,
your Muktiama goes well for them. But, I
wouldn't wanna be in that place.
Said said now Abu Dharr al Gifari,
he narrates this hadith.
Is
a tribe of brigands, and,
is like hardcore.
What's going on?
People who,
basically, like,
rob people at the threat of, like, killing
them
for a living.
So Sayna Abu Dharr al Ghifari is the
1st gangster who made Tawba,
and he is hardcore.
He may he he he accepted Islam and
then he walked in front of everybody in
the Kaaba and he started denouncing their idols
and like preaching the Haqq and the Quresh
beat him so hard that said, no, Abbas
who wasn't even a Muslim yet. He's the
uncle of the prophet, sallallahu alaihi wa sallam,
the father the prophet, sallallahu alaihi wa sallam's
father's younger brother.
He just told Quraysh, he says, if you
kill him, all of your caravans are gonna
jack all of your caravans every time they
they they cross their trade route.
So they they they kind of suspended their
beat down before he died, before killing him.
And then when he came back to consciousness,
he's did the same thing, and then they
beat him even harder and, almost killed him,
like, even closer to death. And he had
to, like, argue even more forcefully, like, look.
If you kill this guy, it's gonna be
bad. Just leave him alone. And then when
he came back to consciousness after even a
longer time, Rasulullah said, okay. Just stay quiet
now. Don't say anything.
But he he he was a person
he was so harsh on himself and imposing
Mujahadhan
himself that Rasulullah Sallallahu Alaihi Wasallam actually ordered
issued a standing order to him that you're
not allowed to be the emir of over
anyone ever Because he saw because the Mujahaha
that he imposed on himself was such that
nobody else would, ever be able to bear
it. It was too
much.
And he was he was a person that
was a very respected companion of Rasool Allah
Sallallahu Alaihi Wasallam.
So it'd be like a a book about
the Tawba of, like, gangsters.
There's a bunch of them in amongst the
Salaf, there's a a bunch of them.
And many of them become, like, very, like,
you know, very very, special people in this
Ummah. And so he's the first. He's the
first he's the first one.
Allah ta'ala, be pleased with him. So he
said that the prophet sallallahu alaihi wasallam said,
that there are 3 people that Allah will
never speak to them on the day of
judgment and he will not look at them
and he will not purify them and he
is prepared for them, a painful
torment. And said, Abu Dar al Ghifari then
said that the messenger of Allah sallallahu alaihi
wa sallam said this 3 times,
That there are 3 people, Allah will not
speak to them on the day of judgment,
and he will not look at them, and
he will not purify them, and he will,
he will he will give them a a
painful torment or they own a a a
a painful torment. Meaning when he says will
not purify them, I mean, Allah will not
absolve them of responsibility for their sins.
There are certain people Allah will forgive them
on that occasion, he won't forgive them on
that occasion.
Abu Dharr said, Khaboo Khasiru, those people have
lost hope and those people are are are
losers,
you oh Messenger of Allah. Who are they?
He says the one who drags his,
drags his clothing
and the one who gives to other people,
and then bothers them by reminding them of
their favor again and again.
And the third one is the one who,
sells his his
business or his trade
by lying about what they're selling. Saying, oh,
this is, like, the best thing in the
world. There's nothing like it. There's this, this,
this, that. When really it's just a very
plain thing. You're just making a fool out
of somebody to sell sell whatever his his
goods are, his merchandise
is. So the first one is what? The
one who drags his clothing.
The second one is what? The one who
gives things to people or charity, but then,
like,
bothers them by reminding them about it again
and again and again and uses that as
a a kind of, like, as a
a weapon against them,
again and again, doesn't let them forget about
the good that they did for them ever.
And,
the third is
the, the one who who sells his his
merchandise by lying about it.
The messenger of
Allah
that to drag the lower garment or to
drag a person's shirt. Right? Because people get
the get their thobe made sometimes also
longer than than than their their ankles so
they drag on the floor,
or their turban to drag the turban on
the floor.
Whoever,
drags any of those things out of, out
of conceit or out of arrogance,
Allah Allah will not look at them.
And then this next hadith is
a a longer hadith,
and an interesting one.
Abu Jureyin, not Abu Jarian.
Jabirubnu
Soleiman Musaghar
And the the Nisbah is actually interesting. It's
written in the Sharjah, but it's not written
in the
in the Nas.
So,
he's counted from amongst these, that
lived in Basra.
And, he narrated from the Rassoula Sallallahu Alaihi
Wasallam
a number of a hadith even though none
of those a hadith are in the Sahihain
and Bukhari are in Muslim.
So this,
Abu Ju,
So he narrates, he says, I saw a
man,
in
amongst a group of people and sitting in
the center of a group of people.
And,
the people were were were taking his opinion,
asking him things, and he taking his his
opinion about stuff. He doesn't say anything except
for they would take it from him.
And I said, who is this?
So they said, this is the messenger of
Allah sallallahu alaihi wa sallam.
So I went up to him
and I said, oh messenger of Allah, 2
times.
And then he said, don't say
because
is the the the greeting of the dead.
Say, I said to him, are you really
the messenger of Allah?
He says, yes. I'm the messenger of
Allah. That Allah, that
if any any,
harm afflicts you and you call upon him,
he will remove it from you. And that
Allah who if,
you're going through
a
a a very difficult,
time, a time of, what you call drought
and famine,
and you call upon him,
he'll cause the plants to grow again.
And the the the one if you were,
in a
barren and desolate land with no water
and your,
mounting your your animal that you were riding,
if you lost it, if you call upon
him, he will bring that animal back to
you.
Because if you're in the middle of the
desert in a place where there's no water,
you'll basically die. You're not gonna be able
to walk to walk to safety. So so
you call upon him, he'll he'll he'll bring
it back to you.
So, he said then, like, you know, like,
tell me, command me to do something. Give
me, like,
give me some sort of thing to do.
And so,
Saidna
Jabir bin Sulaym,
the prophet Sallallahu Alaihi Wasallam gives him the
following advice, which is an advice for all
of us. He says never never curse a
person, never dog a person, cuss a person
out. He says because,
he says he says never curse another. So
he says that I never cursed anyone after
that. After hearing that from
neither a free man nor a slave nor
a camel nor a goat or sheep. Nothing.
I never cursed anything after after that.
Then he said the messenger of Allah said,
don't ever belittle any act of piety. Big
or small, don't ever think of it as
as a small thing. Always every act of
piety,
take it seriously and consider it of of
of great value with Allah.
And that you should
speak to your brother with a with a
smile on your face. That's also an act
of that's also an act of piety.
So you mentioned that to the the prophet
mentioned that even just that much, that's an
act of piety. You know, you may not
see the old Filan is maybe
he's like, well, he's gonna what? He didn't
memorize a 100,000 hadiths or, like, you know,
go for jihad visabila for 40 years or
what. No.
Even that much is an act of piety.
Even those, like, things that are that a
normal person would think of as a small
thing, you should always honor it and venerate
it. Never belittle it or think of it
as as as little.
And raise your your,
Izzar, your lower garment
to the middle of your calf.
And if you're not able to, then
at least,
to your ankles, not below your ankles. So
this is something that this is the the
the parameters of the lower garment that it
should be somewhere between the the
the middle of the calf or or or
the ankles. So the
they
some of the
considered that to be better best if your
clothes are to the middle of your calf.
Our the
that's not a a preference rather that's as
high as your lower garment should go as
a man. It shouldn't go higher than that.
In the the
madras that we studied in Pakistan, they say
no, it's actually better to have it lower
than that. That's just a maximum
a maximum amount. But the the who considered
that to be superior, this is a proof
in it that that's the first thing the
messenger of Allah sallallahu alaihi wa sallam mentioned
is that that your lower garment should be
to the middle of your calf. And if
you're not able to do that, then it's
okay as long as they don't go below
your ankles. Right? So maybe in the,
you know, what you call in the,
it's like snow and cold and things like
that. You don't have to be going around
and whatever.
They could call them Capri pants or whatever.
Yeah.
Yeah. So
but I don't know. It's very interesting. I
used to I I used to think about
this. It look kinda funny when your lower
garment is so high. Like, you see in
the mirror, sometimes it looks odd because people
don't dress like that. So my my kind
of fashion solution to that is to wear,
like, long socks.
And I heard doctor Omar Farooq Abdullah mentioned
that afterward. I was like, okay. Cool. So
my fashion sense is not so bad. It's
not so off.
I mean, that's not really
part of the hadith, but
he said that that where where your, your
lower garment to the middle of your calf,
and if you're not able to, then at
least make sure that it's it doesn't go
below your ankles
because,
and he goes, he is, I warn you
with with regards to dragging your
lower garment lower than that because that is
from,
arrogance and Allah
doesn't love arrogance.
Allah doesn't love arrogance.
You know, and to interject, it's not a,
a, a, an exaggeration to say that arrogance
is the worst sin in Islam.
Arrogance is the haqqiqah of shirk and it's
the haqqiqah of kufra of not believing in
Allah Subhanahu Wa Ta'ala. And it is the
worst of sins.
Because that's the sin that that Shaitan the
first sin that Shaitan
did that started all of, you know, all
of this other, stuff that happened afterward.
And he says, well, he says, if you
ever come to a
a situation where another man some practical advice
from Rasool Allah Sallallahu Alaihi Wasallam, if you
ever come to a situation where another man,
starts cussing you out and and, you know,
finding finding fault with you,
in regards to those things, bad things about
you, you know,
then don't
don't start finding fault with him and saying
all of his faults from what you know
about him,
because
verily, the the destruction
of what he's doing, all of it will
come back on his own head.
If not in this world, then in the
hereafter. This is a very important thing, you
know, and it's an important concept in the
deen. If you dog another person for something
that's really not their fault or you have
no business dogging them for, even to the
point we're making dua against the person who
they they don't they're they don't deserve you
making dua against them.
If you do that, then
the the the dua will be turned back
on you.
K. You mentioned that last minute. That if
you make dua against a person,
and they they they don't deserve that that
you make bad dua against them,
then the dua will the ill effect of
it will be turned back on you.
So person should be very careful before dogging
other people out or saying bad about them.
Who narrates that once we were sitting,
sorry, once a man was praying and his
lower garment was dragging,
below his ankles,
and the messenger of Allah
said to him,
go go back and make wudu.
And so he went and made wudu, and
then he came again.
And, Nabi Sallallahu Alaihi wasallam said to him,
go back and make again.
And so
a man said, oh, messenger of Allah, why
is it that you,
told him to go and make, wudu again?
And then afterward, you didn't say anything to
him.
He said he said
he used he that man was praying in
his lower garment was dragging,
and Allah
doesn't accept the the prayer of a a
person whose lower drag garment was dragging on
the on the ground.
So he ordered him to go back and
forth until he rectified that
situation.
And he says why why you said it
to him twice and then afterward you didn't
say anything,
anything to him again,
regarding that.
So
the interpretation of it is not necessary that
praying without with with the garment dragging breaks
your will do or even invalidates your prayer.
But the the commentators
on the Hadith, they say that the reason
the prophet
made him make wudu again is,
he he's ordering him to do a
to do the the act of which is
the as a expiation because you're supposed to
follow a,
you're supposed to follow a
a good deed,
a bad deed with a good deed.
It's narrated,
from Saidna Uthman
Abdul
That a person doesn't make wudu properly, a
slave doesn't make wudu properly except for Allah
forgives their sins that came from before and
that the those which will
come after.
And another another
we'll you
know,
knows best what,
you know, you know, whether it's correct or
not is that it comes in the hadith
of the prophet sallallahu alaihi wa sallam in
Sahih Muslim that the places that the wudu
the wudu touches a lot that protects them
from the fire.
And we heard in so many hadith before
that the the person who the the hem
of their garment lower garment
drags that that partisan in the fire as
well. So that may be why the Rasoolullah
also ordered him to make again and again.
So, obviously, this is a long hadith. It's
a very interesting hadith as well.
So,
He is one of the Tabi'in.
He's one of the younger generations of the
Tabi'in
He said that my father told me
my father who was a a companion of
who's a companion
of,
Abu Darda Radiallahu
Anhu. Abu Darda Radiallahu Anhu is obviously one
of the Ansar. He is one of the
the Ansar, and he's the teacher of the
people of Sham,
just like say Abdullah bin Masood was sent
to be the teacher of the people of
Kufa.
He was sent to be he was basically
the the the the the alim of Sham
from amongst the Sahaba radiAllahu Anhu.
So people took their deen from him.
He is a very special,
Sahabi because
he's a very special Sahabi because the prophet
sallallahu alaihi wa sallam
appointed him as one of the official teachers
of Quran to the Ansar, radiAllahu ta'ala, on
whom
people didn't learn the Quran directly from the
Risoul SallAllahu Alaihi Wasallam, but he had authorized
teachers so he's one of those people. So,
so, so, So
he said, my father used to be a
companion of Abu Darda. He used to sit
with him, sit in his majlis,
You know, maybe in the same
in the same way that, Marshall, we sit
together. They used to sit together and learn
also. I shouldn't say in the same way.
I mean, theirs was much better than ours,
but ours is our attempt to like be
like them, I guess. It was what what
I should say.
So they used to sit together
in Damascus,
there was a man from the Companions of
the Messenger of Allah Sallallahu Alaihi Wasallam that
they used to call him Ibnul Hanvalia, and
he was
And he was,
Mutawahid.
He
says it was kind of Mutawahidan,
Meaning, he used to he used to just
he he used to love to be alone.
He didn't really spend a whole lot of
time with people.
So he would he
he would sit with others very little.
And, so this, Qais
bin Bishr at Taghlibi,
he said that he was nothing but salat.
And when he wasn't praying, he was nothing
but Tasbih and Takbir,
and then he would just go home. That's
basically all we saw about him.
And he he he he one time passed
by,
the majlis of Abu Darda, radiAllahu anhu. So
Abu Darda called out to him
and said,
why don't you tell us a word that
will benefit us and won't harm you?
Why don't you tell us something that will
benefit us and won't harm you?
So he said the messenger of Allah
sent a detachment of Sahaba
So he sent them out. When they came
back, a man from amongst them
came and sat,
in the majlis,
that the Rasulullah
was sitting in. And he said to another
man who was next to him,
if you saw
when we,
when we met,
when we when we met, meaning us and
the enemy when we clashed with each other.
So and so he attacked in such and
such way and so and so struck in
such and such way.
He's basically describing
he's basically describing
describing their engagement with the enemy.
So he said that he said that,
that you should have seen us when when
when we clashed,
and,
us and the enemy, and so and so
attacked attacked and then so and so struck.
He says that take it from me,
and take it from me. I'm the I'm
the young man of
the,
of Ghifar.
And,
that person says to him,
he says that that I don't see this
as anything except for a person.
So so he says take it. So he
asked. So one man asked a question to
the man sitting next to him. He said,
what do you say about a person who
says,
oh, how,
how wonderful it was had you seen us
and the enemy when we met each other
and so and so attacked and so and
so, struck?
And take it from me,
the the young man of of of the
tribe of Liffar. What do you think about
someone saying something like that? Like, he's telling
about how
how how,
how the kind of their fight went down.
And so the person next to him, he
says, I don't I don't consider
I don't consider someone saying something like that,
except for except for that person has destroyed
their their all of their,
reward.
I mean, they're exposing their good deeds.
And then another man who was sitting heard
these these two people speaking says, no. I
don't agree with you. It's not like that.
It's not that like that. So they started
arguing with each other until Rasulullah, sallahu alaihi
wa sallam heard their argument.
And so Rasulullah, sallahu alaihi wa sallam said,
the person will still is still praiseworthy person
and that person will still be rewarded. Meaning
that just saying what happened is not enough
to it's not just saying what happened is
not showing off.
The person is still praiseworthy and that person
will still receive reward.
And so,
so this young man who's relating his what
his father heard in that majlis,
he said, I saw Abu Darda become very
happy when he heard this.
Why? Because the Sahaba radiallahu anhu, they had
a lot of cautiousness in their dealings, so
they used to sometimes we could hear stuff
like this, and they would get really afraid,
like, oh, smack. I did that too one
time. All my rewards gone, right? So I
saw Abu Darda smile and become very happy.
And he, like, put his head up and
said, Really? Did you really hear the Prophet
say that? And he said, Yes. And he
kept asking him again and again, Did you
really hear the Prophet say that until I
thought that, like, this guy is going to
get tired of standing, he will just sit
down and
that's it.
So he asked him so many times.
And then another day, he passed by the
majlis of Abu Darda. This ibn alhamwaliyah passed
by the majlis of Abu Darda. And Abu
Darda said to him again, same thing, tell
us a word that
that, will benefit us and and won't harm
you.
And so he says, the messenger of Allah,
salallahu alaihi wa sallam said to us,
the one who spends money keeping his horse
ready for jihad fee Sabila Allah
is is receives the reward of a person
that who always
spreads his hand out to give sadaqa and
never holds it back.
Right? Because in the in, you know, the
the prophet sallallahu alaihi wa sallam, the Sahaba
radiallahu on whom they didn't have, like, a
professional separate army. All of them, they they
with their own money, they purchased their arms,
and they purchased their armor, and they used
to have to keep a horse. So imagine
how how much,
poverty there was in Madinah Munawara.
So if it's that hard to feed a
person, how difficult is it gonna be to
feed a horse and keep a horse? Like,
you have to you know, it's like you
know, it's like, people nowadays can't even keep
a goldfish. So imagine how you have to
keep the horse in good shape, train it,
all that other stuff. So he said that
that person, that person receives a
reward.
You know, 1,
I take from this as well is that,
like,
second amendment.
You know, if you practice it, you know,
be safe,
keep it away from the kids,
get your FOID card and your concealment carry
and make sure everything's up to date.
But, you know, to be like, oh, I'm
too broke to be able to afford any
of that. All of that, inshallah, will be
considered
nafakafi Sabiillah.
Inshallah, it will be considered. If you do
it with the intention, I'm a defend my
family in case someone tries to tug on
my wife's hijab or something stupid like that.
You know, sometimes, you know, we pray we
never have to use it ever. But to
show somebody what's up, you know, sometimes it
is back down, everything sorts itself out as
well.
And, you know, we pray that we'd never
have to use any of that stuff, but
maybe that's also in included in this in
this as well.
And definitely don't don't use it in a
way that's illegal or stupid or irresponsible
or whatever, and just pray that you never
have to use it. But maybe you saw
some ad Dinir coming back to the hadith.
He said that the person who spends money
on having to maintain that horse, that person
is the one who always spends in sadaqa
and never holds his hand back. That's the
type of reward he receives.
Then another day, he passed by us, and
Abu Darda said to him, tell us a
word that will benefit us and won't harm
you.
He said the messenger of Allah said,
once that the best what a wonderful man
is Khuraim al Asadi,
except for his hair is too his hair
is too long
and his the the his lower garment is
it drags a little bit. So once Hurayim
Hurayim Al Asadi heard that the Rasool SallAllahu
Alaihi Wasallam said that he just right away
grabbed a lock of his hair and cut
it.
He cut it down to his he cut
it down to his ears. That was his
long hair. He just cut it down to
his ears right away.
And,
he grabbed he he raised the his lower
garment and rolled it up until it only
came to the the middle of his calves.
It's like this it's nice. Like, like, they're
like
you know? Uh-uh Abu Darda is like, like,
the sheikh of, and he has the students
with him, and this person is like a
pious person. They're benefiting from each other and
telling the the stories of the good old
days. You know, with Rasulullah Sallallahu Alaihi Wasallam.
And it's beautiful. Masjid Khuraim, he he immediately
when he heard the Rasulullah
said that that these are just the only
two things with him, He immediately addressed both
of them, that his lower garment, he raised
it to his,
the the middle of
his shins, and he cut his hair.
Then he passed by us another day and
Abu Darda said to him, tell us a
word that will benefit us and won't harm
you.
Sallallahu
alaihi wa sallam say that, you are going
to,
you are going to,
visit your brothers.
And I don't know exactly who he is
he is mentioning.
But perhaps it is,
it is a general pronouncement for when you
go and visit one another.
And a lot of those best. I don't
I I didn't have time to
look it up that much.
So he says you guys are going to
go visit your you you guys are going
to go visit your,
brothers.
So when you do so, make sure that
your your,
you're riding animals are are in good condition
and make sure that your clothes are nice.
And you should present yourself nicely amongst people.
Because Allah doesn't like indecency and he doesn't
like something to be extremely
Tafarhush is like
something like just completely,
messed up.
Fash is what is to say, like,
talk about lewd things or to use bad
language.
And tafash is that something is like messed
up really badly, you know. So don't don't
don't just roll around like, you know, totally
messed up, you know. Make yourself look nice
when you,
walk amongst people.
Are there any questions?
The first thing he mentioned was that that,
a man asked a man sitting next to
him in the majlis of the prophet, sallallahu
alaihi wa sallam, what do you say about
a man who who
talks about, like, you know, like their exploits
or talks about what happened, gives about what
happened
in
Jihad
that so and so attacks so and so
and so and so struck so and so.
And the and and I take it from
me. I'm like the I'm I'm the son
of the tribe of Ghifari that I would
know what's going on. And so he says,
I don't see him except for as someone
who has squandered all of his ajer.
And then another man heard the 2 of
them speaking, says, no. I don't think it's
that big of a deal. And so they
started arguing and then Rasulullah SAW Hassan overheard
that and he says, subhanallah, you know, it's
not it's not that bad
that that person is still a praiseworthy person.
He'll still be rewarded. It's not like he
squandered all his adjur.