Hamzah Wald Maqbul – Riyd alSlihn The Sunnah of Wearing White and Mention of Other Colors.mp4
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AI: Transcript ©
So we finished the
the the book regarding food and drink
last week,
and today we start the the the book
of clothing.
So the first chapter is regarding the recommendation
to wear white clothing,
as well as the permissibility of wearing other
colors like red and green and yellow and
black,
and the permissibility of wearing different types of
cloth,
cotton, wool,
etc.
Basically,
different types of cloth other
than
silk.
Allah Ta'ala says in Surah Al
Araf, o son of Adam, or o children
of Adam,
indeed we sent down upon you clothing that
covers your nakedness,
and the clothing of Taqwa,
that is
superior, that
is the best type of clothing.
And Allah Subhanahu Wa Ta'ala he said in
his book, Surah Surah Nahl,
we made for you we made for you
clothing covers, shirts
that
protect you from
the heat,
and clothing that protects you from
your own
fierceness.
So in the first ayah,
you see that Allah
mentions about
clothing being sent down,
that we sent it down upon you. The
you know, one meaning that a person can
take from it is that Allah gave you
the risk, the clothing has risk, but there's
a deeper meaning as well, which is that
wearing clothes is a celestial custom, it's It's
not a custom of this world.
The angels wear clothes,
so whenever the angels come in
human form, they come clothed,
whereas the animals don't wear clothes.
This is not something that human beings
kind of picked up on their own,
rather this is something that,
is a gift from Allah
There are many things that are gifts of
the deen.
One of them is speech,
one of them is clothing, there are many
customs regarding a person how how they should
keep themselves according to the fitra.
These are things that are not intuitive and
indeed you'll find that other people who are
not connected to Revelation,
they are
not
they're people who don't practice these things properly,
and
the further and further away they drift from
any sort of revelatory
tradition, the further and further way they get
from these customs.
So Mawlana Janaed Kharsani, who used to be
in Los Angeles and now he, you know,
he went back to South Africa as of
a couple of years.
He mentioned the story, I used to bother
him. I said, you should say
stuff in Afrikaans in your band, it'll sound
cool.
So he says, Sheikh, nobody understands Afrikaans.
I said, I know they don't. That's why
it's gonna sound cool.
So,
so I said, say something Afrikaans in your
band. So he he told about he told
about one of his teachers.
He said that,
one of his teachers, he
mentioned about the first Africaner who
who sailed around the Cape
on his way to colonize
and settle in, South Africa.
When he saw, he saw that the the
the native the native people of that land
were standing on the beach
naked,
and he called them savages.
And
Imam Moana Janae was saying that little did
he know
that in less than a century,
all of those people, their descendants would be
closed,
and it would be the the the the
the white colonialist descendants that would be standing
naked on the beach
as savages.
So you see that for all of its
takabur and arrogance,
this culture and civilization
actually has moved away from the fit fitra.
As they moved away from revelation, you see
people don't don't wear clothes anymore and you'll
see every single every single hallmark of the
fitra people will move away from it. They
They'll move from the conduct
of what classically defined humanity to the conduct
of,
of animals,
of of of of animals. And I'm not
saying this as an insult. I'm just saying
this as a statement of fact. Animals don't
wear clothes. You don't see animals wearing clothes.
Is it a morally correct
thing? Is it a bad thing? What is
a connotation? Does this,
using this word, does it mean that I
hate somebody or don't hate somebody or whatever?
Put all those things aside, first of all,
it's a factually correct statement, then afterward
a person can seek clarification,
rather than trying to read too much into
the subtext. But you'll see this that people
who are connected to revelatory
tradition,
clothing is something very important to them, and
people who as they become more and more
cut off from it and drift further and
further away, it will be something that's,
it's less and less important.
So Allah says, we send down upon you
clothing,
that it covers up
your right?
What does it mean? Do you know what
means in Arabic?
This is question is only for you. Go
ahead.
Yeah. Means evil.
Right? And so right?
And your sins make you,
you know, that make you feel bad, then
you're a believer.
Right? Hadith is it's all very beautiful. It
doesn't say that you don't commit sins. So
says that the times that you commit sin,
it makes you upset and it doesn't make
you happy. You feel bad about it. It's
a sign that you're a believer. Right? So
means
that that that that someone feels like evil
has afflicted them, feels bad.
And
the the
meaning
of the meaning of,
of Right? Do you know from from Sarf
what Sira Soa is?
It's Ismumara. Right? It's the instance, the
in instance of of of something happening. So
Right? Right? From, Surat,
Right? That it means to do something one
time, the meaning of the verb one time.
So
means to what?
To be afflicted with evil or afflicted with
something you don't like. So soha is like
the instance of being afflicted.
That's what the literal meaning is at least
from the point of view of sarf.
What the meaning is
in in in in in everyday use
is your nakedness.
And the reason your
soa means nakedness
is
because
a person doesn't like it's it's Michelle. Beto
Beto Beto Beto, sorry.
Beto.
Beto. Baby Nadia.
Dress like a Moroccan today,
So, just like kebabah.
So the the the soa
is that thing, if it's exposed,
it's an affliction. It's like a calamity. It's
something a person doesn't like. Nowadays, people actually
like it. They take pictures of themselves and
show to everybody, but
a person who's on the fitra,
doesn't like it. So it says that we
sent down this close that you can cover
up your your your nakedness with
warishan. And rish is any other here, the
meaning of rish is any other? I mean,
literally the word rish means feather,
but,
the the the meaning of rish
The meaning of is any other clothing.
So Allah ta'ala says the literal clothing the
literal clothing is good,
and the metaphorical clothing of taqwa, of the
fear of Allah subhanahu wa ta'ala, like, what
does it do? It covers
you
from those things that
that those evil things that you'll regret,
that you will not be happy about. Right?
The hadith of the
prophet,
that the love of the dunya makes you
do this kind of stupid things that is
the beginning of every of every mistake.
That,
that's something that you protect yourself through the
clothing of taqwa, just like a person in
physical,
in the physical realm protects themselves from embarrassment
through the,
from physical clothing.
Allah ta'ala says,
That Allah ta'ala made for you clothing.
Right?
Sirbal here is
specifically,
al Khamis. It's specifically the or the
like a shirt,
an upper garment. So Allah Ta'ala
made for you sarabeel,
those those shirts or those garments that protect
you from the heat.
And
this is something called, in Arabic in balaga,
it's called haf,
with a vowel. It's called haf. What does
haf mean?
Haf means to say to say something without
saying it. That there's an indication to what's
not being said also,
which the meaning of it is there even
though it's not said.
So the clothing protects you from the heat.
What else does it obviously protect you from?
The cold.
But the Arabs,
are more concerned with the heat. And the
idea is you get the point. It protects
you from the weather. So you mentioned one
thing, and then the others,
they go along
with
them.
And also
that those clothing that that protect you from
one another, from the the the ferocity of
one another, meaning what? Like armor.
Right? So these these things are all gifts
from Allah
It also is mentioned in the book of
Allah that said, Dawud alayhi salam, he was
a,
he was he he knew how to the
craft of making armor.
He knew the craft of making armor.
He mentions that the messenger of Allah, sallallahu
alaihi wa sallam, he said, wear,
from amongst your clothes, meaning the the the
types of clothes that you you have, wear
with the most pride and with the most
frequency what
white,
because it is the best of your clothes
and shroud your dead in in white as
well.
So the prophet sallallahu alaihi wa sallam preferred
white clothes over other
clothes. This brings us into kind of a
deeper discussion, which is what? The idea that
the Nabi sallallahu alaihi wa sallam there are
many people who say,
Fulan is dressed in the Sunnah. You have
to dress according to the Sunnah, which is
what, you know, whatever is mentioned in the
Hadith of the Prophet Sallallahu Alaihi Wasallam. So
that's one extreme that if you don't quote
unquote dress according to the Sunnah,
then,
there's some deficiency or lack of perfection in
your deen. Then on the flip side, there's
another extreme. No. Rasulullah salallahu alaihi wa sallam
used to dress exactly like his qaum did,
and the sunnah has to dress exactly like
your qaum does, and that's it. End of
end of story. So the sunnah is to
wear a suit and tie or whatever, something
like that, jeans and a t shirt.
And the reality is that both of them
are,
both of them are excesses in some way
or another.
So Rasulullah,
the fact of the matter is he made
mukhalifa of the the the the way his
people dressed. He didn't dress the way his
people did. This chapter or this book of
Ria al Salih will not present an exhaustive
survey of all of those things, but this
is one thing that was different and unique
about Rasool Allah Sallallahu Alaihi Wasallam is the
preference for wearing white clothes.
So if you live in the desert for
if you live in Mauritania, if you even
forget forget about that if you live in,
like, Cairo
or in in in Karachi or in Lahore,
because of the, sheer amount of dust in
the air all the time.
Wind blowing dust and dirt and sand everywhere.
I mean, I literally
things that I have from Mauritania
even though I haven't been to Mauritania since
2004.
Right? So it's been what? 12 years. Things
I have from Mauritania, some of them you
can still smack them and and and sand
will come out.
There's so much sand all over the place.
And so when you wear clothing, if you
wear for example, white on Jumu'ah in the
morning, you'll notice that by the time the
afternoon like after Jumu'ah if you have lunch
or whatever, you already notice it start it
started getting dirty.
Stains show up in white more than they
do in in other colors. And so a
person who wants to wear white and not
look like a total slob has to be
very particular about keeping themselves clean. And indeed,
the person has to learn how to constantly
clean their clothes even without the washing machine.
You spill something or you notice some
splatter of something and or that gets on
your clothes, you you know, you just you're
gonna use the bathroom, you just wipe the
stain out. You learn how to keep yourself
clean and be very conscious about about things.
On the flip side, what do you have?
You have people wearing nice suit and tie.
So Someone may have liter literally $20,000
suit on. You see them go to the
bathroom, use the urinal in the cuff of
their pants, wipes up like urine. Nobody will
know about that afterward.
No one will see that afterward. You may
happen to see it one time. I see
stuff like that all the time. You start
noticing those things after you become kind of
aware of
sunnah, of the
sunnah, of the proper way of doing things.
If you're wearing a black suit and nobody
will ever be able to tell. If you're
wearing,
white clothes, right, then that's
one of the things he said. He said
that that that that you should have the
the the hem of your Izzar, of your
lower garment above your ankle
because it is your Lord find finds it
more pleasant and it's cleaner.
Right? So, obviously, if the hem of your
garment is above, it's not gonna
that type of thing is going to be
more easily avoided. But at any rate, wearing
white is something unique about Rasulullah Sallallahu Alaihi
Wasallam, his preference for wearing white.
It would have made him stand out and
it indeed made the Sahaba
as a group stand out.
And this is the fuqaha of the malikiya.
They say that the
the the preference on the yomuljumah is to
wear white.
The preference that they mentioned the folkaha mentioned
to wear your best clothes on Jum'ah is
white. Why? Because you may think they're your
best clothes or you may not think they're
your best clothes. Rassulullah
Sallallahu Alaihi Wasallam, what is he saying? He's
saying in this hadith, he says that,
that wear white. Right?
That indeed is it is the best of
your clothes. The men here is
The min here is zaida. So the meaning
is.
Uh-uh.
And the preference then is also that your
the takfi and the kafin of your of
your dead should be in white as well.
As a as a kind of a corollary
to this, this is why also it's mustahab
for,
a person's,
haram and hajj to be white. Not everybody
wears white because of whatever 5 towel companies
and factories in China that make them, they're,
like, they they're all white. But your Hajj
is still valid. It's not technically a violation
of of your Ihram to wear an Ihram
of a different color.
But, because of the prophetic preference for white,
that's why that's why the custom is I
haven't seen to this day,
a a a person that that hasn't worn
white in their eharam.
Hadith narrated by Samrat Samrat Abu,
Jundub
that the,
Messenger of Allah Sallallahu Alaihi Wasallam said wear
white.
Why? Because it is the purest,
and and the most pleasant of your clothes.
And both of this, the tohor and thib,
they're they're both references to what cleanliness.
But you have to be extremely clean if
you wanna keep your if you wanna wear
white clothes, you have to be very conscious
about about cleanliness.
All the time, you have to be conscious
about cleanliness.
And,
again,
shroud your
your dead in in in in white in
white clothes.
Is everyone here,
had the opportunity to wash a dead body
and shroud, shroud a dead body?
Yeah. It's a it's a it's a experience
people should go through.
It's an experience that people should go through.
This is something, you know, even the sisters,
you should help with that. Go talk to,
like, Albanian has, like, a a a facility
to,
wash,
bodies.
Go through the experience and see how it
is to shroud,
to shroud a dead person.
You have to wash the body
and shroud it in white, which means what?
You have to wash the body really well
because if you don't do so, the stain
stains will show up in the in the
in the kafan. And, that's, dishonor to the
dead. That's, that that is Wajib. It's obligatory
to avoid if possible.
That's why even, like, for example, some people
when they die, they have wounds or, for
example, you get the body from the hospital.
The hospital will release the body with all
the IV's and all these things still inside.
Alright. There's a IV, they call like a
main line that goes like straight into your,
like, into the the blood vessels in your
neck.
So when you remove it, sometimes quite a
bit of blood comes out.
Sometimes the wounds don't stop bleeding. You actually
have to make a bandage for the dead
person and wrap it up just so it
will,
it will stop the blood before it, you
know, before it comes out into
the, into the coffin, into the, into the
shroud.
But a person should a person should, you
know, you should should do that from time
to time. There are always people who die
that have nobody that have no relatives to
help them. And even more sad than that,
there are many people who die who have
relatives that are, like, gross. I'm not gonna
whatever. I'm not gonna do that.
So one of the one of the stads
in Darulon, very
I met him. His name is Milana Bilal
Bawa. He teaches the sunnun of Imam Nasai
over there. He's a Khalifa
So he he told a story about a
man
who his family brought his body. He's he's
from a Muslim country.
He married a non Muslim.
And she said, well, he's, you know, he
was a Muslim, so you guys go ahead
and bury him the way you want
to.
And,
what happens is that they they bring the
body that okay. Tell the tell does he
have any children next of kin? Oh, he
has a son. Tell him to come and
we'll wash the body. No. No. He's not
interested in that.
So they say,
so they bring the body and they bring
his favorite suit. They say put this suit
on him,
after you're done washing the body.
And,
you know, Moana Saab is like, well, we
really can't do that.
She said, no. No. No. She insists.
He's like, okay, whatever. So just leave the
leave the leave the suit. He has to
be buried in his favorite suit and you
have to bury him with his his wedding
ring on,
with his wedding ring on. It's a gold
wedding ring.
So this is I mean these are things
people people have to go through and who's
gonna wash the body of such a person.
This is one thing like in the rabbinic
tradition in Judaism, they say that washing a
body is one of the deeds that's most
beloved by Allah because there's no way that
person that you're doing favor for will ever
be able to repay you.
There's no way they're gonna be ever be
able to repay you. In a case like
this, they don't even I mean, people really
don't even care. So he said that we
we we, you know, washed the body and
shrouded it. And
he said he said this guy I mean
he was a Muslim he died as a
Muslim you know
that has its haqq we can't bury him
with his gold ring on.
So so he
he just he just he said he when
they when the when the wife came to
see the body
it's shrouded in white. So what happened to
the suit? It was what we did our
thing. You can put the suit on if
you want. And so she looks at her
son. They look at it. He said, no.
That's okay.
Is the ring? Yeah. He has the ring
on. So,
they slipped off the ring. They gave they
put it in sadaqa, and they they they
donated the money in his name.
What can you do what can you do
about what can you do about any of
these things? Right? But the thing is that
there's sometimes you'll have opportunity to do some
sort of weird for someone.
Maybe they didn't appreciate what the value of
it was on this side. They'll appreciate it
on the other side inshallah.
He was a Marbur, which means what? That
he was neither ex neither did it stand
out that he was excessively tall nor did
he seem short.
Rather he was of average height or perhaps
just slightly
taller than average height.
Everything. Cut it out of your pockets. Everything.
And give me your water bottle also, everything.
Good.
So he was,
he was of of average height
or slightly taller than average height.
And once I saw him
wearing, Hurlatun Hamra, wearing red clothing.
Hurlah means what?
Hula means,
that clothing that's all cut from the same
cloth.
So like, like a shawwar kameez the shawwar
and the kameez are made from the same
from the same cloth so it's considered a
hula right?
Nabi Sallallahu Alaihi Wasallam obviously didn't wear a
shawar, he wore a an Izar but the
the definition is that the Izar was made
from the same cloth that the the Kamis
of Rasool Allah Sallallahu Alaihi Wasallam was made.
That I saw him wearing a
a suit of red cloth of red cloth,
and I never saw anything more beautiful than
it. So I never saw anything more beautiful
than him.
And,
the the damir, there's a difference of opinion
amongst the Mahdi, but the proper opinion is
that I never saw anything more more beautiful.
It's not than it, but it's than him.
And that is that I never saw anything
more beautiful than him.
Meaning that there was nothing more beautiful than
him. What I know about and what I
don't
know about,
the Rasool, sallallahu alaihi wa sallam.
And this was this was the love of
the Sahaba
and whom also of him and they're recognizing
about his
his husun, that his beauty was
complete inwardly and outwardly, sallallahu alaihi wa sallam.
Now this issue with regards to wearing the
color red, this is a difference of opinion
amongst the fuqaha.
The Hanafi is for reasons that I'll let
you go and learn from them, Insha'Allah.
You know, we can't give Mawlana Bilal a
free breakfast. He has to earn his
he has he has to earn his turban
as well.
But they do have reasons,
for for for for for
reasons solidly grounded. In fact, they say that
it's for a man to wear,
red clothing, completely red clothing.
And so this hadith, they interpret it as
saying what It was clothing perhaps that there
was some stripe of red in it or
whatnot. That that's something that happens. Right? Yemeni,
the cloth that used to come from Yemen
in those days and to this day also
oftentimes is striped.
Oftentimes it's striped. So they interpreted that this
must mean that the crop was, red striped.
Although the the jambhoor of the say no,
that the prophet
did wear red clothes
and the sahabar
did wear red clothes and there's this they
they consider this hadith to be a daleel
that there's no karaha in it and Allah
knows the best. It's a difference of opinion.
There's no real need to bludgeon people one
way or the other, but it is good
for a student of knowledge to be aware
that the
the khilaf does exist.
Exist.
He narrates that I saw them the prophet
sallallahu alaihi wasallam in Makkamukarama.
And he was in the the the hallow,
the the central part, the the naval of
the the valley in which
sits.
And he was,
he was
he was in a tent,
a a red tent that he had.
Right? The the word, I guess, nowadays, mostly
people use it too
to
mean dome.
But here,
here, it means a tent.
It means a tent that he was in
a red tent,
that was made out of animal skins.
And, and,
who came out with his the water of
his wudu.
Or,
sorry, the container
the the contain the water of his wudu,
I
should say. So the container of his, I
should say.
So,
the the that he came with thee,
the container of his.
So that's the difference between the word and.
Right? You learned that. Right? That the the
the is the actual, like,
that you do.
The the wudu is the the container, and
the wudu is the actual water that's used.
So,
he came he came with the container that
that the prophet
that the prophet sallallahu alaihi wasallam used. And
so there are people that were crowding
when the prophet sallallahu alaihi wasallam used made
wubu. So some of them were crowding so
that they can get splashed with the water,
and some of them are crowding so that
they can catch some of the water when
it falls off of his limbs, sallallahu alaihi
wasallam.
And we talked about this last week also.
Right? That one of the things that the
the Quraysh the mushrikeen of Quraysh found curious
about Rasool Allah sallallahu alaihi wasallam is that
there are people who had gone and visited
the imperial courts of of Rome and of
Persia, and they said we never saw anybody
any any any leader amongst these people that
they love their their leader more than the
strange way that the Sahaba who used to
love the Rasool
So there are people who are fighting with
one another in order to
to to get splashed with the the drops
of water or to,
catch some of the the falling water from
the prophet sallallahu alaihi wa sallam's
you know, we we, protest for the right
of people to,
say bad things about Rasool Allah Sallallahu Alaihi
Wasallam. Whereas in reality, no such right exists.
No such right exists.
He said, oh my god. Why? You don't
believe in the the constitution? So we there's
things we part of the freedom of speech
also, by the way, is to disagree with
things in the constitution.
The constitution says that people from Africa are
3 5ths of a person.
The constitutions,
allows, slavery of 1 race over another.
The constitution
there's a constitute there's a constitutional amendment that
outlaws the the sale and consumption of of
of alcohol and liquor.
So that's part of the constitution you guys
don't like.
And there's an amendment afterward repealing it. But
the idea is that that that, freedom of
speech allows you to allows you to say
this. I don't believe such a right exists.
You guys passed it through whatever parliamentary
procedures that you wanted to,
and and and and you claim that that
that this right exists, but I don't agree
with it. I don't believe there's any such
right. There's no no Muslim it's no Muslim
should ever say that there's any there's no
such such right that a person has to
say anything ill about Rasulullah Sallallahu
Alaihi Wasallam. Even again, you know, even even
even in the Muslim world, Richard, don't do
that. Put put your put don't do
that. Even in,
in in the history of Islam,
Non Muslims have lived under as the the
the the state as subjects of the state.
They were allowed to they were allowed to
keep their religions.
They're allowed to write books of reputation.
Many works were written. Why why the prophet
sallallahu alaihi wasalam is not a prophet? What's
wrong with Islam? Why the Quran is not
a revealed book. These things are all tolerated
by the Muslims.
But someone, you know, doing
you know, showing just a mockery and
insult to the Rasool,
and we don't I don't accept it as
as as a right. So that's what the
Muslims we have nowadays, but it said like,
Imam Malik is,
well known to have said that the
the salah and the isla have the the
last part of the umrah won't happen
except for the the thing that rectified the
first part of it.
So if you wanna do things, you know,
on the kind of the Burger Burger King,
must luck and have it your way, then
don't expect the results that those people had.
So I saw that the people, the people
are trying to be splashed and catch the
water from the Rasool Sallallahu Alaihi Wasallam's Wudu.
And he was at the time wearing a
Hulatul Hamra,
that he was wearing a red,
red set of clothing.
And it is as if I can see
the the the the the whiteness of his,
of his,
shins.
Nabi
was
not like pale white,
rather his skin was,
of light color but of the complexion of
wheat
of the complexion of wheat. So he wasn't
like he wasn't like he didn't look like
a European,
but he still yet he still had light
skin.
He was he was,
his color was like the complexion of wheat,
perhaps with a little bit of redness in
it.
And from the Sahaba Radiallahu Alaihi Wasallam, there
were people whose skin was white like the
complexion of Europeans, and from the Sahaba Radiallahu
Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu
Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallahu Alaihiallam. There
were
there were people who were of of dark
skin.
And not just
who both of them are are,
described as having dark skin.
Both of them are described as having dark
skin.
So it's as if I
saw him,
and the whites of his his shins
while he's making wudu
and said Nabilah radiAllahu ta'ala who,
is making the adhan.
And I
just,
followed his
or paid attention to his lips, how his
lips were,
saying the the, or his mouth was saying
the the words of the Adhan.
And as he would say to the right
and say to the left,
and
Then afterward, there was placed for him
a
sutra, like a stick, a short stick.
The word sutra means like some the the
stick that you use to,
in the at least in this context, the
stick that you use to,
put in front of the imam.
Right? So the Fauquaha say that it should
be at least a
a a a a a a a a
is what they call in English a cubit.
It's the the amount of the amount of,
length from the tip of your middle finger
until the tip of your elbow for an
average person.
And so,
that's what the sutra is. Sometimes I see
people do, like, they'll put something really small,
you know, and or, you know, they'll they'll,
they'll put something really small and say, okay.
Now you can pass. That's not that doesn't
really pass muster according to
the according to the the poll of the
fakaha.
And, Nabi
he he it comes in a hadith that
he used his hat
once as sutra.
And someone will say, well that's not a
no. That means he had a big hat,
Right? If you love chef hats and things
like that. In the old days, people used
to wear big hats.
Some people I guess still do.
But,
that's what that's what the sutra is. So
the stick was placed as a sutra, and
then he he mentions that dogs would pass
in front of the stick,
donkeys would pass in front of the stick,
and it wasn't a big deal. It wasn't
a problem. Meaning that once you have something
in front of you,
then other things can pass and it's not
that big of a deal.
That,
he narrates that I saw the messenger of
Allah, sallallahu alaihi wa sallam,
wearing,
2 2 green
articles of clothing, meaning that his upper garment
and his lower garment, I saw him wearing
green.
That,
say no Jabir Radiullah Ta'ala Anhu,
he said that the messenger of Allah
entered into Makkamukarama
on the day of Fatah,
on the day of on the day of
the the the the conquest of Makkah, the
victory of of of conquest of Makkah,
wearing a black turban.
Narrated by, Imam Muslim.
This is something curious.
I don't know. I don't claim my complete
tahdig about it,
but the word imamma
the word imamma,
you know, being used as the word for
turban.
I don't find this I don't find in
the Hadith of the prophet Sallallahu Alaihi Wasallam
a color other than black
that's explicitly mentioned.
I think from the generality
of a Hadith regarding the
also wore a white turban
and Allah knows
best. But,
you know, the word isaba, I've seen it.
Isaba
that the prophet is someone who was in
his,
in his, death the illness of his death,
salaam,
that he wore a yellow,
a a yellow head wrap.
But the word imama, I don't find it
with any color other than with
with,
with with black and a lot a lot
knows best. I'm not saying that necessarily as,
like, a claim, but maybe you're a student
of knowledge. If you come across something else,
you know, you can let me know. I'm
just mentioning that I haven't come across anything
Allah Allah Allah knows best.
But the Prophet
wore a black turban. And I don't know
that even the yellow thing, it's interesting because
the fakaha say that it's makru for a
a person to wear yellow,
for for a man at least to wear
yellow because yellow is like the yellow it's
like yellow slash orange, like the color of
saffron. It's like the official, like, color of
shirk.
So they used to like wearing it in
in in the used to like wearing it.
And to this day in in India, it's
like in India and the Indian subcontinent, it's
kind of like an emblem. That color is
like an emblem of Hinduism.
So you see, like, you'll see, oftentimes, you'll
see, like, for example, you see people traveling
at the airport or whatever. You'll see their
priests and their their their, mendicants. They wear
what looks basically like a haram, but it's
like yellow slash orange.
Buddhist monks, they'll wear that that color as
well. Allah knows best. And what I can
all I can think of the perhaps,
I don't know if you if anyone has
spent too much time in Makamukarama.
You see the Hegazi people, they wear like
a
a a special
a special type of turban. It's like something
between yellow and orange, but it's not solid.
It's like stripes in a in a,
it's like stripes in a in in in
a cloth, white and yellow or white
and white and orange.
And maybe that's what's what's meant by the
hadith or Allah knows best. I don't know.
I'm just posing,
speculation on my part right now with regards
to what the what the what the meaning
is because it is very clear that the
prophet
disliked,
for a man to wear wear this, like,
kinda yellow orange
saffron color,
because of its because of its because of
specifically because of its,
veneration by the mushiqin of of Quresh,
and perhaps whatever the source of
the the bida of shirk amongst the Arabs
was, this is the same source of the
bida of shirk amongst the people of the
subcontinent, and for that reason, it's similar. There's
a lot of there's a lot of weird
similar things about the the the the
religion of the Quraysh and the,
the the religion of the mushrikeen and the
Indian subcontinent. Allah knows best.
Not Abu Sayed al Khudri radiallahu anhu who
is an Ansari,
but this is
Abu Said, Amar Bin Hurays,
So he is from the same
from the same branch of Quresh
that,
Khaled bin Walid is and that,
Abu Salama Radi Wa Ta'ala on
whom and Umu Mumineen,
that they're from.
So he said, it's as if I can
see, which is interesting because now there's a
number of people who use this, specifically, this
this
expression as if I can see,
Rasool Allah Sallallahu Alaihi Wasallam which meant that
he you know, his just his physical
appearance,
it it had a a a big influence
on people and it affected people.
So he says, as if I can see,
the Messenger of Allah Sallallahu Alaihi Wasallam
and on his head was a black turban.
And he
let, some he let down some part of,
some part of the end of it that
it hung between his,
it hung between his,
his shoulder blades,
Hung between his shoulder blades. The tail of
the the turban, the tara for the adab,
there's a a a a discussion regarding it,
that that what what should be done with
it? So it comes in certain Hadith of
the prophet, sallallahu alaihi wasallam, that the prophet,
sallallahu alaihi wasallam had 2 used to leave
2, tails of the turbine here. There's only
mention made of 1.
And,
and that it used to hang between the
his two shoulder blades.
And so the the ulama say that the
the the the the the the the the
ideal is what? That it should be a
dira'. It should be, again, a cubit long,
the tail,
that it need not be excessively long, but
obviously, it has to be long enough that
it gets between the the the shoulder blades.
But, that the Nabi, sallallahu alaihi wa sallam,
actually used to leave a tail in his
in his turban, sallallahu alaihi wa sallam, and
in certain hadith. There's a hadith of the
prophet, sallallahu alaihi wa sallam, that the last
time when he was in the illness of
his death, the last time he gave the
Jumah Khutba, that he was wearing a black
turban that had two tails.
And,
that's also.
That's one of the things I think of
that, you know, in in the Indian subcontinent,
I see that the people do this. I
actually see some of the Bedouins do it
in Mauritania as well. As that one side
of the turban, it will be kind of
sticking up,
and one side of it will be, one
side of it will be the the kind
of the tail that that hangs between the
back.
Knows best. Perhaps that's what they're trying to
that's the intention when I do it that
I do it with that The prophet oftentimes
would leave 2 tails with his turban, sallallahu
alaihi wa sallam. Allah knows best.
Kutun. Say that
the messenger of Allah sallallahu alaihi wa sallam
was shrouded in 3 pieces of cloth,
3 Sahuli pieces of cloth that were made
of cotton.
Sahuliya was a certain type of fabric
that that was called sehulia because it came
from the the the it was manufactured
in the,
the the the town of Sehul in Yemen,
or at least originally that style originates
from that town in in Yemen.
And the was buried in
three pieces of cloth,
from Sahul that were of cotton and that
were white.
And the
didn't wear a qamese or a imam. He
was neither buried in a shirt nor was
he buried in a turban,
in a hadith both of of of of
Muslim and and and and Bukhari.
And so the idea is what? There's a
couple of things here. Right? That that that
we have an idea that the the
the the the clothing of is what?
Is,
an iazar and a
which is
essentially what
the haram is.
2 unstitched pieces of cloth,
1 you wear around your you wrap around
your, lower half, and the other you wear
on your shoulders.
And this is also the original cloth clothing
of the Arabs,
from ancient times, from times from times even
before Rasoolullah
Sallallahu Alaihi Wasallam, The old school clothing of
the Arabs. And it's actually very interesting
that the the the kind of few places
in the world where tribal,
that kind of tribal old tribal structure,
of Arabia is still in place,
like most of the Eastern Arabian Peninsula, which
was undeveloped until very
recently,
those places still that's how they can tell
who's who's a tribal Arab and who's a
faker,
who's someone from outside who just came here
to get a job. Because you can wear
the same clothes from from from from the
top. You can wear the same and the
and god knows what other stuff. You can
put all the stuff. You can fake the
accent, etcetera.
But they just kinda look at the person's,
like, ankles. This person wearing a or are
they wearing, an iazar?
Why? Because it's very difficult for a person
who's not accustomed to wearing an iazar to
wear it.
But that's what that's the traditional clothing of
the Arabs. And, indeed, you don't see you
don't see anywhere in the hadith of the
prophet
that he actually ever wore a Sirwale. He
ever wore pants.
He always wore a waist strap. He wore
an Izaar.
Other people wore pants in front of him,
and he even praised that this is this
is a good thing to do to wear.
Right? Because it covers
the Ara in a way that there's less
chance of it being exposed, but he himself
never never dressed like that. So Rasulullah salallahu
alaihi wa sallam was essentially buried in in
unstitched clothing,
and he did he wasn't buried in a
turban sallallahu alaihi wa sallam. Rather he buried
he was buried very simply and according to
the
according to the fitra.
So,
said Aisha,
she narrates,
that
that
the messenger of Allah, he
once, came
he went out
one morning,
and he was wearing,
morale clothing
from from black wool.
And murahal means,
a a clothing that clothing that has like
an emblem,
embroidered in it. And the emblem was the
shape of a,
of a, a saddle.
It was a shape of a saddle. So,
Morahal. Right? One of the one of the
meanings of,
of
of Rahila is a saddle. So that's maybe
that that's what it is. So Nawawi says
this is a an indication of permission of
pictures of things that are not animate.
Pictures of things that are not animate. So
that was just something whoever the cloth maker
made that they they embroidered that design into
it. He wore that that design.
The prophet
one night while we were traveling.
And then Nawi
he says,
Nawi,
who he says,
I know who says that this is specifically
the the razzo of Tabuk.
The Gaza of Tabuk, which is a very
difficult
it was a very difficult journey, and it
was a very testing journey for everybody.
And there's, you know, it's all the the
Surah to Toba and the whole Kisah to
Toba and things like that. But the bottom
line is that basically, they were going into
basic they're basically going out to face the
Roman army, which is like the roughest and
toughest,
army you could fight in those days.
And, many people thought, oh, this is it.
This is the end. This certain death they're
not gonna make it, but turns out the
the the Romans had such a bitter experience
fighting the Muslims even though they,
even though they had overwhelming numbers and the
Muslims actually had to
do, you know, beat a tactical retreat.
They had such a bad time fighting them
the last year that they vacated that land
out of fear that another army like that,
that they'd have to fight with them again
and it would be really bad.
So the Muslims actually showed up at Tabouk,
and they they expected the Roman army to
be there, that they're they're gonna they're gonna,
mix it up with them, and and and
they're gonna rock and roll, but turns out
the Romans didn't show up to the party,
so
Risula, it was so difficult. People were, like,
had to work up so much courage to
to to do that,
and it was the most organized and it
was the most,
well armed army that the Sahaba ever put
together.
The prophet said everybody has to have a
certain maintenance, certain level of arms, armament, they
bring horses, camels, etcetera,
because this is gonna be a very tough
fight. They prepared for it mentally and physically,
spiritually, all these things tactically,
and the Romans weren't there.
So it comes in a it comes in
in a narration of Sira
that the Prophet Sallallahu Alaihi Wasallam asked Sayidna
Umar Ralli Wa Ta'ala Anhu that let's just
go all the way to Damascus,
what do you think we should go all
the way to Damascus or should should we
go back home? Said, no, Umrah said let's
go back home. No. We can do the
Damascus thing another time. And to his credit,
they did it. They did come back and
they did it they did it later
they did it later may Allah be pleased
with them.
So he said that that
I was with the prophet, Sallallahu Alaihi Salam,
one night, when we're on a journey
and he said to me,
is there any water? Do you have any
water?
And I said, yes.
For,
so he get he get he gets down,
and then he,
disappears,
into the,
into the night.
So,
he disappears into the into the darkness of
the night
and then,
he comes back. The Nabi Sallallahu Alaihi Wasallam
got back got down from his
from from his camel and he disappear from
his ride and he got he he
disappeared into the darkness of the night and
then he came back. Meaning what he must
have gone to use the to to answer
the call of nature.
So he came back
and,
and I
poured,
for him from a vessel,
and he washed his face, and he was
wearing a a Juba. He was wearing a
Juba. Juba is like a coat that's open
in the front.
A Jibba, it's a coat that
may not be open from the front, but
can open from the front.
So I don't know. For some reason, they
see people, they keep referring to the the
the the, like, the the thobe or dishwasher
or whatever you wanna call it, the gandura
that the Arabs where they keep referring to
it as a it's not a Juba.
Why? Because it's close from the front. It's
actually technically a type of Khamis.
It's a type of Khamis.
Juba is like the the the bisht that
that that the the Arabs wear. It's like
the coat, the overcoat that they wear on
top of it. That
that's a type of Juba or it can
be meet some sort of minimum definition of
a Juba.
The Shamis obviously their their Juba is different.
Right? It's
a Juba Rumia Bayekal Kummen. It's kind of,
it's like it's like the the the kind
of the tailored and fitted
fitted type of Juba that that has actually
tailored sleeves
rather than just 2 holes on the side
that you stick your arms through, which is
the kind of the more Bedouin version. And
the prophet sallallahu alaihi wasallam had a had
a had a had a shammi jubba as
well. Right? But there's a narration of this
that he was wearing a a shammi,
jubba that that had tailored sleeves.
So at any rate, he says that he
he wore a, that he was wearing a,
at the time he was wearing a
jubba made out of
wool. He was wearing sallallahu alaihi wa sallam,
a jubba that was,
that was made out of wool.
And he the the sleeves were tailored so
so precisely that he couldn't put the sleeves
up. So he had to take them out,
from underneath,
from out of the sleeves and from underneath
the jibba in order to wash his forearms.
That he wasn't able to take them out
and take his his forearms forearms out. So
he took them out from underneath the Jibba
and, then he washed his forearms and then
he wiped his head and he said and
so he
said that he
that he,
reached forward to,
to pour water,
even though the prophet was wearing hoofs, he
reached forward as if he's gonna wash the
prophet's feet, you know, that he's gonna take
his his hoofs off. And the prophet saw
him like, you know, reaching to pour more
water. He says, it's okay. Leave it alone
because I put my my, feet inside of
these hoofs,
while I had wubu, and then he just
he just wiped over them.