Hamzah Wald Maqbul – Shamil alTirmidh The Prophetic Clothing CLE 03292020
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AI: Transcript ©
We,
today,
will read
from the Shamal of Imam.
I was asked by
my teacher
and sheikh,
and elder,
to read from the hadith of the prophet,
through this platform.
I'm not quite sure why I was asked
given
that has a a great number of people
far more learned in than me.
But, my,
Sheikh He's still alive. Allah give him mercy
that he's still with us.
He, mentioned,
that once he was asked to read the
hadith of the
in a particular place and for certain circumstances,
he
he declined. And then, afterward, he felt so
much,
and so much regret
that,
he made a oath that if if ever
asked
to, read the Mubarak hadith of the prophet
in the place again,
he would never decline because of which,
he would go to all kinds of strange
different places,
in order to teach,
despite the fact that he is recognized as
being one of the top,
alive today.
He would go to different
places, big and small,
because he said, it's
a of
the of the prophet
so I resolved never to say no again.
And so despite
my inability and my lack of qualification for
this,
Mansard
imitating the
mode of our mashaikh and our teachers.
We'll go ahead and read inshallah.
I'm very happy and proud to show,
that this, most of the newest edition of
the
published with English translation
by, our friends at the Ghazali Institute
with the copious
editing and notes
by, Sheikh Abdul Aziz Suraka and Sheikh
Islam from Birmingham in the UK. Allah
reward them.
It will be our companion,
as well as perhaps some side notes from
the commentary
on the Shamai love.
And because,
unfortunately,
many people have the habits of starting books
but never finishing them,
I thought we would read from the middle
of the of the book. So like I
said in my disclaimer from before, I'm not,
you know, I'm not like the super
most, individual.
There are people
who have a great deal
of precision
and
great grasp on the field of hadith.
So we won't be making too many scholarly
comments in that sense.
But,
more letting the hadiths read themselves and have
the effects on on the heart that they'll
have,
making some comments when pertinent,
or helpful from time to time.
Why?
Both for the sake of knowledge
but also for the love of the messenger
of Allah
That love which is a
shield against malai and Afat,
against, tribulations and against afflictions.
And so that we can allow the,
the Nur of the hadith to take its
own place,
which is bigger than me and you, and
it's bigger than Tirmid, and it's bigger than,
any of the names in the. Rather, all
of us join with this unbroken
that
you hear from me just like I read
this,
from my
Sheikh.
Hassan.
Miwati.
Allah
give him health and long life.
One of the most saintly people I've seen
in my life,
who read this book from his Sheikh,
The,
the the the vaunted
and,
legendary,
Muaddith
and Fatiha of the city of Lahore.
Moana Musa Khan Rouhani Bazi,
a person of,
such learning,
that he,
he wrote,
a number of works. He wrote a on
the
work that very few people can even read.
Mark's comment
on
he was once,
he was once
grieved at the at the passing of his
friend,
Moana Abduhaq,
the the founder of the Jameh Haqqaniyah,
and Akkor Hachak.
And so he wrote a he wrote a
a poem of
of lament,
at his passing
in which he used
the Arabic language to describe his friend as
a lion using over a 100 different words
for it,
after having heard,
a a modern professor of the Arabic language
say that this is a urban legend or
a myth that Arabic has a 100 different
words. The same
who
taught
at the most famous and well known seats
of
hadith learning in the city of Lahore, Ajamiya
Ashrafia
with his son and back to the prophet.
That's saying Musa Khan Rouhani Bazi, who is
buried in the Miami Kabbalistan, the old, Makkalah
and graveyard of Lahore,
that when they
opened his grave,
the fragrance of of perfume came from it.
And the number of the students who studied
with me were there for his Janaza,
And, some of them even saved the the
the dirt from that grape, and we smelled
the fragrance ourselves.
And we also narrate this book through,
our Sheikh Moana Abdul Halim,
Nurmani,
Mullaka Bicushti,
the chair of the Taghasas al Hadith, and
the,
Jamia Arabia, Islamia,
Newtown,
the Nuritown Madrasa in in Karachi,
who then also narrates from a number of
different individuals, the most preeminent of whom is
Moana, said Hussein Ahmed Al Madani,
but also including
and a number of the well known and
renowned
of his age.
And,
we have other, people who gave us Ijazah
in this book, but we'll suffice with those
with those 2,
for now.
So we start with
the chapter,
Babu Majafilibasi
Rasoolullah
The chapter regarding
the clothing of the messenger of Allah
So there's a slight
preamble to this chapter.
We remember the of,
the
Sheikh Sayed, Meher Ali Shah.
This is
if I look at your your picture,
I
say that this is life itself.
If I understand it fully,
then I know that it's indeed the life
of the,
the life of the world.
Allah says in his book,
I didn't create the mankind of the genic
suffering to worship me.
In him,
the perfection of worship is found.
Such aqahniravadishanaka.
And if I speak truly,
then I know that in your Surat,
in your in your picture, in seeing your
image,
I see that this is the commandment of
Allah to the universe of the and it
is.
That command from which,
all commands,
originated in the
world of creation and time and space.
So which Surat, which which picture are we
going to be painting now? That picture.
Clothing to the Nabi
was the the kami's.
The kami's being a tailored and stitched upper
garment
that has sleeves and
a pocket.
The original,
clothing of the Arabs is,
an Izar and a.
Both are unstitched,
pieces of cloth.
The Izar is when you tie that same
unstitched piece of cloth on the lower half,
it's called a.
And when you keep it, when you don
yourself,
in it,
in your upper half, it's called a.
And Nabi
as was the custom of the Arabs used
to wear both.
And, then on top of it, he used
to wear, this Kallenis used to,
like to wear a shirt.
So the same hadith comes
through a different chain of narration,
that has
said that the most beloved of
articles of clothing to the messenger of Allah
is the Khalis.
So for those of you who may not
have sat in the, in the
majalis of hadith before, just a couple of
reminders. One is that when the hadith of
the Messenger of Allah
is being read with
with unbroken
chain, the,
the other is that a person listened to
it as if they're listening to the messenger
of Allah
themselves. And the second thing is this is
that when
the Nabi's Mubarak name is read
and
the the the
the reciter
says, you also say it because that's part
of the barakah of
of these majalis,
which is that we can read the same
hadith again and again with a number of
different chains of narration. But every time there's
a new salat and salaam on the prophet
so don't be deprived every time his name
is mentioned. Say
on his name. Say so that what when
you send salat on him once, Allah sends
salat on you 10 times. And when you
say salaam to him,
salam to you. And the barakah of his
salam
is greater than the barakah of your salam
on him. And when you say
after the names of the companions of the
with civic and sincerity, Allah is pleased with
you then.
And when you listen to the names of
the reciters and are thankful,
then know that Allah,
his reward is well
that,
if you are, if you are thankful, then
I will give you increase in every good.
So don't be deprived of these
and that the person who you're mentioned
in their presence and they don't say salat
and salam on your Mubarik name.
The same as Jibril said to the prophet
for those who you are mentioned in their
presence and they don't say salaf and salaam
on your name
so that they may be forgiven all of
their sins. Such a person is truly cursed
say amen. And
then said, amin.
Allah not make us amongst them. Allah make
us amongst the forgiven and the blessed and
the protected
by the of the, the prophet
love and his words
and the veneration of his,
of his
and of his name and,
the veneration of his Mubarak companions and those
who preserve their knowledge.
This is a a similar hadith with slightly
different,
chain of narration and slightly different wording. Let's
say that
has said,
that the article of calling most beloved to
the messenger of Allah
that he used to wear is
the
It says that this was likely likewise narrated
by Ziauddin Ayub in his translation on the
authority of Abdullah bin Boreda, who related on
the authority of his mother, who related on
the authority of a similar report,
to as Yavin Ayub goes narrated by several
transmitters on the authority of Abu Talayma. Tulaymah.
Abu Talaymah added to this hadith on the
authority of his mother, and this is the
most correct.
Narrates that the
the cuff of the sleeve of the messenger
of Allah sallallahu alaihi wa sallam shirt was
what? It was to the rusqa, to the
wrists.
The wrists.
It's also narrated
with regards to saying that
that his sleeve used to come down to
his thumb,
and that he would roll it up. And,
you know, tashmir,
it's it means to roll up the sleeves,
which is both a,
I mean, literally to roll up sleeves and
also it's metaphorically
used to mean.
It's metaphor metaphorically used to mean what?
To become serious about getting something done.
And so, that's narrated as well.
However,
this particular hadith shows what that the the
the cuff of the,
of the sleeve of the came to his
Mubarak
wrists,
which is
very ideal length because
it's subtle. It will cover,
cover more of the body than him being
short.
And
then had.
And in general, if you look if you
look at both the Mubarak,
custom of the messenger,
the other like the the thing that he
most commonly used to do, as well as
the customs of really every Muslim culture,
from Morocco to Indonesia and inside and outside
of those boundaries.
Wherever the Muslims had their own civilization,
generally,
the men used to cover everything except for
used to cover everything except for the hands
and the face,
which is the the aura of a woman,
interestingly enough.
Why? Because of.
So,
having the the the sleeves come to the
wrist is.
It it's more complete in its covering.
But if you have the the
sleeves too long and you don't roll them
up, then they get dirty easy. And then
needs to keep his,
his Mubarak self and his Mubarak
clothes, clean,
all of the time as cleanliness is a
habit of nobility, and he is the most
noble of God's creation.
Sister Khatim
Khatim.
I came to the,
narrates from his father,
that I came to the messenger of Allah
with a group of people from the tribe
of Musaena so that we could pledge our
fealty to him.
His shirt was open
Meaning what? It wasn't fully buttoned up.
He said that I inserted my hand into
the opening of his shirt,
meaning from the back, and I, touched the
the seal
of prophethood.
The in
this context,
it meant a a small,
a small
seal
was a
an oblong
piece of flesh that was slightly raised,
that was between the two shoulder blades of
the prophet
which
was there on every one of the And
there's an entire chapter in the earlier part
of the which discusses,
the narrations regarding that seal.
That's described like the like the the size
of the egg of a dove.
And,
if we get a chance to, we can
go back and read from the beginning once
we read through to the end.
But, he said that the maybe some of
the longest and the point is that he
was a had a commiss on the was
slightly unbuttoned.
And
so,
he, you know, the
curiosity,
of this particular companion was such that he
wanted to
he wanted
to, himself feel the and and and see
it and bear witness to it. And the
prophet
allowed to. Although this is somewhat of an
you know, it's like abnormal to just walk
up to somebody
and put your hand in the back of
their shirt. But because it had to do
with the the the
the the of his, a proof of his,
blessed prophethood.
He allowed it to happen, not just in
this case, but in
a handful of other cases as well.
The messenger of
Allah is narrated by Sayna Anas al Malik
that he
went out,
while leaning on Sayna Usama bin Zay.
And he was wearing a pitri rock garment.
So the footnote,
here is a ornate cotton mantle
with red colored patterns,
that was produced in a particular
area of the Arabian Peninsula.
And so he had this mantle which he
had thrown on loosely, and then he led
the people in the salah.
This is the the hadith. And then one
of the beautiful things about reading hadith is,
on top of the the the greatest blessing
of all, which is knowing the the knowledge
of the prophet of
his states and his his Mubarak words.
There's an entire cultural
scaffolding which holds that institution up.
And so we also learn
how to venerate that knowledge in those Mubarak
words as well.
Abd al Nhumaid said to Muhammad al Fadl
that Yahya,
Ib Nhumayeen asked me about this hadith the
very first time he saw with me to
do one thing that met each other. And
so they asked each other about the hadith.
And he said that it was narrated to
me by
Muhammad and Salama.
And so he asked him, he says that,
do you have it written?
Because this was a way that they used
to,
I guess, double check,
the the the precision of the narration.
If someone had a written
record of the,
they would
oftentimes
remember it, memorize it, and state it from
memory, but they would say, do you have
that original record the first time you you
sat and heard this hadith? Does that still
exist? Can I see it? Which is good.
It's like, you know, trust by verify was
not, you know, wasn't invented by Ronald Reagan,
or by the Soviets.
This is our tradition from,
from from antiquity.
And so he says that, he said that
you have it written down. Would you relate
it to me from from from from your
the written record?
And,
so he said, I got up to go
and find the written record and come back
to him.
And so he grabbed me by,
by my clothes.
And he said, sit down
and dictate it to me right now from
memory
because I fear what if you leave
and then you never come back?
Then I will not have taken hadith from
you. Meaning, I'd rather take it from your
memory first
rather than risk you, you know, us never
meeting again.
And,
I'd rather take it from your memory first.
And then after having taken it from your
memory, then you can go fetch fetch your
written records, and then we'll verify from there
as well.
This is how much they coveted,
they coveted the, hadith of the prophets.
So imagine if
someone, you know, if you have, like, a
ring that's worth,
you know, a $100,000,000
and someone said, hey. Can I see it?
And,
you know, you know, if you know the
person and you have
have love for them, you said, of course.
Yeah. Sure. Here you take it. Let them
take a look at it, whatever. And then
that person's like, hey. Can I
go show my my,
you know, uncle? He lives in the next
town over. Like, okay, buddy. Like, this is
very valuable. I'm, you know, I'm not super
comfortable letting you leave with it,
like that. So,
just like that, they used to covet the
hadith of
prophet more than they coveted,
world begins.
And a day will come when they'll see
that the value of
that thing that they coveted and the thing
that they spent their their day and night
and their their life and their breaths,
accumulating
was indeed more valuable than even they could
have imagined.
Allah
not deprive us of their blessings on this
day or that.
I apologize for the stumbling of my tongue
in,
in recitation.
When I was
studying,
in Madrasa,
I actually had a very limited turn to
read the hadith because,
because of the thickness of my tongue
and inability to read quickly and precisely.
And, for that reason, I feel all the
more embarrassed that that I read the hadith
of the prophet
except from us,
our shortcomings,
in reading the hadith of the prophet
and reward us from his generosity as if
we had read it properly and we had
fulfilled the taq which we certainly haven't.
Who he narrates that when the
started to wear a piece of clothing which
was new, like, for the first time,
he would, make dua and in that dua,
he would name that article of clothing by
whatever it was called.
And, then he would say, oh, Allah,
to you is praise
as you have,
dressed me in this thing. Whatever it is.
If it's a shawl or it's a it's
a turban or a hat or or
a or whatever it is. He said that,
oh, Allah, to you is praised as you're
the one who clothed me in it. I
ask you for its good and the good
that it was created for.
And I seek refuge in it, from its
evil and the evil for which it was
created.
And, you know, this is the thing. It's
not it's not part of deen. It's not
part of piety to look bad.
If you're poor,
then wear your clothes in the best way
you can. And if you're rich, then wear
your clothes in the best way that you
can.
It doesn't mean that, you have to buy
a $100,000,
turbine.
But, also, if you're rich and you wear
tattered tattered clothes as if you're a,
as if you're a,
an indigent person. This is not right either.
Like
the
says, if you like to see the
the the the the marks of the blessing
of the slave on the slave. So if
you can afford to wear,
good, decent, normal,
clothes, then wear according to what your status
is according to what your status is. The
prime minister of a country is different than,
you know, the the the imam of the
masjid. The imam of the masjid is different
than a doctor. A doctor is different than
a student. A student is different than a
person who's a day laborer. But everybody let
them wear,
as best as is reasonable within their means
without overspending,
and without,
being vain,
obsessing over how one looks, and, being impressed
with oneself.
And,
indeed,
just like it's bad for a person to,
be vain in their clothing and to overspend
untidy
or or
excessively untidy or
or deficient in the way that they dress.
One of the wisdoms of wealthy people dressing
according to their means is that so the
poor know who to go and ask,
when they wish to ask for money.
And,
that's important as well. And many wealthy people
avoid looking
wealthy just because they don't want to be
asked and they don't want to give, which
is also not right either.
It's also not not a a graceful way
of being.
He,
he was once,
I guess someone said some snide remark to
him for wearing,
decent clothing,
because he was supposed to be one of
the,
one of the people of the
of the of of of the path of
Allah.
So
someone said something snide as if, like, to
just to give him grief, why are you
dressed so well? You should be a person
of or whatever. And so he responded and
he said, when my my clothing speaks,
if it were to have a tongue, it
would be saying,
your clothing, when it if it were to
speak, it would be saying, hey. Can you
give me a can you give me a
dirham?
So
the
Nabi used to dress simply, but he used
to dress well. You you you he was
beautiful, and he made sure that his clothing
was, beautiful. It was neat and tidy. It
wasn't,
you know, like,
an overdone,
something, but it was it was it was
it was beauty and simplicity.
Which is the best kind of beauty.
So when the Nabi
would put on a new garment, he would
mention his name and then say oh Allah
to you is praise
for you have clothed me in this. I
ask you for its good and for the
good for which it was made. That you
should look beautiful
and that you should praise Allah for it
and it should please other people.
Please your wife, please your husband, please your
children and your parents and your neighbors and
those you see in the Masjid.
Allah ta'ala, speed our return to the masjid.
It will you know, it should please those
around you as well. And, remind them of
Allah ta'ala in its
in its form.
Be the guys of
and the the the the the the the
the reignment of the people of Aeti. And
I seek refuge,
I seek refuge in you from its evil
and the evil for which it was made.
Meaning, what is the evil of wearing nice
clothes? That a person should be vain, That
they should think they're better than other people.
That you should use their beauty for a
bad purpose.
That they should use their beauty, in order
to
influence people in a bad way. That they
should use their beauty in order to attract
someone from the opposite gender or attract someone
that somebody
has physical desire for
in a way that is not sanctioned by
our Sharia.
If you wish to dress well,
so that your missus,
her eyes sparkle when she sees you, That's
good. That's wonderful. Please do it. You know?
Ladies, please do that. Dress in a way
that your husband,
his his glance is,
gravitates toward you.
But the evil of of
of, you know,
of looking good in in your clothes,
is what is to do it in a
way that's not sanctioned by our sacred and
holy sharia.
Or in order to make someone think that
you're more pious than you are,
in order to get some sort of non
deen related benefit from them, or in order
to swindle them or to deceive them in
the scam or in order to give them
an impression that's not true while they're conducting
business with you or,
or the like.
And so I'm sought refuge in those things.
And he's very he's,
Bak and and and and
from
any, from any, possibility of,
something like that happening anyway. But in his
Mubarak sunnah, he receives the reward for seeking
refuge from these things that he was from,
that he was protected from anyway, from Allah
subhanahu wa ta'ala. And then he gives,
the sinful ones like, like
myself, a way of knowing how to,
try to protect themselves,
from these sins to which, people like myself
are most vulnerable.
This is an another chain of narration for
the same hadith.
This
is a hadith narrated by
that, the
article
of to the Nabi is
the Hebara.
The Hebara is described as being
as being what? An
ornate Yemeni mantle made from soft cotton.
Nam Badjuri notes in this narration,
notes that this narration does not contradict previous
hadiths in which the mention that the article
of clothing most beloved to the prophet
was the amis. The prophet
love of the amis was with regards the
articles of clothing which are stitched, whereas his
love for the
was in regards to articles which are, clothing
which are unstitched.
And that it was like a mantle and
over piece that was unstitched.
Like, this is unstitched whereas this is stitched.
It is also possible that his preference for
the was when he was with his family
and his preference for the was when he
was with his companions.
So this is one of the beautiful things
about Hadith is that if the Hadith were,
as is the,
spurious and basis accusation,
from the demented imagination of those people who,
had been,
was that the books were cooked with regards
to the prophet
like this really wouldn't have made the cut.
And the fact of the matter is that
every narrator, when they narrated something, they would
narrate something that they saw which was not
the entire picture. The only person who knows
the entire picture of the sunnah of the
is him himself.
Everyone thereafter
preserved some part of his sunnah, some people
more than others.
Some people more of his words than others.
Some people more of his actions and his
states than others. Some people saw him, like,
you know, 360
days the a year. And another person maybe
only saw him for 5 or 4 or
3 or 2 or 1, but they may
not be the same,
days, as the the the the the former.
And so all of these are like pieces
of the puzzle.
Somebody saw this from the prophet that
that at that time, the most that that
his time spent with him, that he bought
all his was the most beloved article of
quoting to him. And, it may be in
a particular context or it may be universal.
And then afterward, the the, the and
and maybe even more than them, the fuqaha.
They then look at all of these pieces
of,
of the
sunnah, the messenger of Allah sallallahu alaihi wa
sallam. And it's like a puzzle that they're
putting together, seeing where the pieces fit. And
only the most,
only the most,
asinine and literalist of
outlooks would see a conflict in these things.
Because it's very possible that something is, you
know, the case in a particular scenario and
something is the case in another one.
So inshallah, these are some of the the
the way that Ullama tried to understand these
hadith,
that I shared from these footnotes,
that that are prepared with this wonderful volume.
And I also gave, some possibilities that that
came to my mind as well. And this
is one of the beauties of the student
of knowledge is that they can read through
all of these things and hear all of
the different opinions
and then, try to make sense also themselves,
of it, which every person, you know, understanding
their pay grade. Obviously, we're not the great
Muhammad
but, also we're allowed to think about things
ourselves.
It's just best not to be too super
impressed with your own opinion. You're allowed to
have.
How beautiful is the hadith of the prophet
sallallahu alaihi wa sallam and how beautiful is
the messenger of Allah sallallahu alaihi wa sallam.
Ambin Abi Johaifa narrates from his
father, who said,
I saw the messenger of Allah Sallallahu Alaihi
Wasallam
as he was wearing a hula, 2 red
garments.
And so the the
the hula is
described
in the
in the commentaries, in commentary
as
a upper and lower garment which are cut
from the same cloth.
So,
what would fit into the into the the
definition of? Like, you know, like, they see
people wear. Right? And, generally, it's the same
cloth at the the the the
the the the the whatever loose pants,
and the,
the the the tunic, the upper garment are
generally made from the same they're cut from
the same cloth.
That would be a hula. Obviously, the hula,
the prophet
wasn't just
in the sense that
the never wore.
He never wore shawar or pants,
rather he would, wear and
Izzar and unstitched
lord
garment,
which is similar to the Izzar, which is
worn in Iran
or, what we would refer to an Urdu
as a or a.
But here he was wearing red a red
and a red, lower garment garment, red Izar,
and they're both from the same
from the same,
cloth. So the was
was wearing
was wearing red.
And
Abu Juhaifa says earlier
when describing
this Mubarak,
clothing of the messenger of Allah sallallahu alaihi
wa sallam.
He said, it is as if I was
looking at the the the the radiance or
the lightning of,
the the the the the
the shimmer of
uh-uh of his blessed shins right now while
thinking about this heading.
And it's beautiful why because of how how
much love and reverence he described the messenger
of Allah
with.
And even more than that, what did he
see? He said that I saw it's as
if I'm seeing the radiance of his blessed
what?
His
Mubarak shins.
Because they, they their their,
awe and their
Humility in front of the messenger of Allah
Sallallahu Alaihi Wasallam was that they
they would, they would look down when he
was there. It was difficult for them to
look at him directly,
in the eyes or in the face. You
read the hadith,
not too long ago in a different Darce
of Sadna.
Ahmed Abu Ma'as
who
mentions the occasion of him accepting Islam,
in a hadith. And he said that
after I accepted Islam, there was nobody more
beloved to me than the prophet and
the awe and the veneration of
of him in my heart overwhelmed me to
the point where, after that day, if you
asked me to describe him, I don't know
if I could have described him because I
don't recall being able to even,
look at him with my complete,
vision. Meaning, I couldn't fill my my eyes
with him. It was too much. It was
overwhelming for
me. So this is what they they remember.
They remember,
their veneration of his robotic
person. They remember the light that radiated from
his robotic shin.
Balat bin Azib radiAllahu Anhu narrates,
I've never seen anyone more handsome.
I've never seen anyone more beautiful
than the messenger of Allah
when he was
wearing his 2 red garments. Or one could
translate it also I've never seen anyone more
beautiful who wore
uh-uh
two red garments
apart from the same cloth
and the messenger of Allah
with his blessed tresses
gently striking
near his his his shoulders.
And there's another chapter regarding the the hair
of the prophet sallallahu alaihi wasallam,
tresses of the messenger of Allah sallallahu alaihi
wasallam in
earlier in the book inshallah. We make and
make it around inshallah. We can read those.
But the messenger of Allah his Mubarak,
habit was keep relatively long hair. The shortest
it would be was to the
name to the to the to the, cartilage
of the earlobes.
And the longest it would be is when
it would touch the shoulders when it's time
to cut, and it would be somewhere in
between there, in between those two extremes.
And so Balad Nuhazir
who is recalling the beauty of the messenger
of Allah
in his
in his red,
clothing, his red,
upper and lower garments,
and, how gently his tresses, his long tresses
used to
used to hit near his shoulders. They used
to strike gently near his shoulders.
And, this is part of the beauty of
the sunnah is the beauty of the.
Who is narrated to have said
that there are 2
Mubarak habits of the prophet
which I have left.
And one is that he used to have
keep long hair.
To my knowledge, the only time he cut
it shorter than the name is when he
would fulfill a mansek, when he would fulfill
a pilgrimage.
Right, a pilgrimage right, Hajj or Umla. He
would shave his mubarakhand
Otherwise, he kept long hair.
Says that then I started to shave my
head all the time. The second is that
the Nabi used to wear an unstitched lower
garment that he would wrap around himself, and
I I wore Silwad Silwad. I would wear
pants,
tail tailored pants and stitched pants.
And he said that both of these, the
reason I did them
was not to leave the Mubaks and then
the
but because I found them more functional,
when being on horseback,
out in the path of.
But, the the the sunnah,
the that I mentioned, also have beautiful hair
and whoever of you wishes to keep long
hair,
let them do so. But remember the hadith
of the prophet
They So the the, a man once entered
the Majlis with his hair, really frayed and
crazy.
And so the so instead of chastising him
in front of everybody,
he said that perhaps one of you enters
the,
and his hair is so disheveled that that
person looks like, like, his head looks like
the head of.
When he enters into the mezzis,
whoever has hair from amongst you, let them
let them honor it. Meaning what? Oil it,
comb it. Even for example, like, you know,
like, my head is shaved, but a person
has their beard, the sunnah of the beard
instead of a person, and it's a sunnah
in as much as the messenger or lost
along, his son did it. But according to
the, it's logic. It's an obligation
for a man whose beard grows that he
should not cut it less than a fist
length.
So that's a decent amount of hair. A
person should not just have that, you know,
supercave man
out on his face. Rather, it's the sunnah
of the prophet in Canada
who
whoever has hair, let them honor it. So
you put oil in it and you comb
it out, put olive oil in it, mustard
oil, coconut oil, etcetera. The Nabi used to
use olive oil, alisaat,
but
you put in put in it those things
that are not, like, excessive. You don't have
to be, like, super,
accessorized out and spend, like, all of your
money, but, like, you know, $5 bottle of
olive oil from Trader Joe's or from,
from wherever. You know? It doesn't have to
be, like, authentic
virgin olive oil from the, orchards of Spain
or Italy
or, whatever. It can be like the the
b grade, c grade oil because you're not
gonna eat it anyway. And the virgin olive
oil has a smell of the olives in
it, and,
smell of olives is not necessarily the best
of of,
of of perfumes anyway.
So you can use the cheaper oil, Put
put the oil, leave it in at night,
put the oil in. It's very interesting. The
public oftentimes puts the oil in and then
takes the shower, Whereas the Nabi he put
so much oil in his hair that it
was it would drip and so he put
a cloth underneath his,
underneath his turban and his cap so long
and so long so that it didn't absorb
into the turbine into the cap.
So a person put in a good amount
of oil and shallot in your hair even
after you take a shower, You know, if
you need to dry it off with another
cloth, you know, go ahead and dry it
off. It's for the brothers and for the
sisters. It will keep your hair nice. It
will keep it beautiful.
And,
more importantly than any of those things, this
is a fulfillment of the sunnah of the
prophet.
So imagine that he had these simple and
noble habits, and so he looked beautiful anyway.
He was the most beautiful of God's creation.
And he put on his simple clothing,
which,
were
even more beautiful because of their simplicity.
And he had this, like, long hair, and
he kept it well, and he combed it.
And he, there's a chapter about the combing
of the hair of the prophet in this
in this book as well.
And, he came out, and he was
in his, Mubarak being.
And he was in his spiritual state,
and he was in his,
interactions with
people. And so, obviously, when the people saw
him, they saw so much beauty in him.
And, obviously, there's no beauty that can, match
with the beauty of the prophet
either in,
mankind or in the jinn
or in the sun and the moon and
the stars. But there are those people who
take from his Mubotic state and the gave
a small glimpse of,
of beauty in them as well. And we
saw that from our our
one time.
He described,
his teacher,
was there. Moana Pilal was there.
A number of individuals were there.
And,
he just said, like, what could I say
what can I say about my Sheikh? He
was beautiful, and he just began to weep.
Allah
give all of you inshallah from the from
from a drop of the river of the
prophetic beauty
enough that will make you beautiful in this
world and in the hereafter.
And forgive us for our sins and for
being unworthy of of you talking about
it.
It's a hadith narrated by, Abu, Abu, Abu,
Rimsa.
Said I saw the messenger of Allah
with 2,
with 2,
green cloaks, with 2
green cloaks, like outerwear cloaks.
Abu Bin Hamed narrates, from our family Muslim.
Said Abdullah bin Hassan Al Ambari narrated from
his 2 grandmothers,
Nuhayba and Uliba on the authority of Ayla,
bint Mahraman who narrated,
I saw the messenger of Allah sallallahu alaihi
wa sallam, the prophet sallallahu alaihi wa sallam
wearing 2 well worn garments dyed with saffron.
Though only a sight trace of the saffron
remained on them. And then,
it's mentioned that there's a lengthy story behind
this,
behind this hadith.
And the story is as follows. A man
came and said peace be upon you, oh
messenger, oh, Allah, to which he replied in
peace and Allah's mercy be upon you. He
was wearing 2 well worn garments dyed in
saffron and in his hand was a palm
frond.
Immediately
thereafter the messenger of Allah
sat down with his blessed thighs pulled in
toward his stomach
while wrapping his arms around his shins.
Hadith the prophet said, I sit as the
slave sits.
When she, Paylaf
the daughter of saw him in that position,
she began to tremble out of awe.
And so the jalal of the prophet
in his,
and his, and his
humility of of of slavehood in front of
the Lord.
1 of those sitting with the prophet said,
oh, oh messenger of Allah, this poor woman
has trembled.
The prophet
looked at me and said, take sakinah, take
the tranquility of the divine presence.
And immediately Allah removed the tremble that had
entered my heart. Another narrator narration said, without
looking at me, he said,
whilst I was behind his blessed back, oh,
poor woman takes sakinah.
And as soon as he said that Allah
removed the tremble that entered me. It's narrated
by
and the word sakinah is literally the word
used in the Torah
for the divine presence of Allah
which accompanied the ark of the covenant in
which the the the tablets of, of the
Torah were were kept.
The
Allah's
Messenger
invoked the in order to,
calm this,
Jalaal,
the overwhelming of the majestic state of the
prophet to which he was at tune. It's
interesting to note that the Nabi salallahu alaihi
wa sallam, his clothing was described as being
well worn,
which means what? Which means that he would
not just
wear something, throw it away,
as,
the fashion changes from week to week.
Beauty came from inside, and whatever he wore
looked good. And
he used to, like, use clothing. Like, if,
there's a tear or something happened to it,
he would patch it with his own
and keep wearing it as long as it
was functional.
And he kept wearing his clothes even though
they had faded slightly,
and that that even the dye had faded
as well.
And so this is a lesson for us
as well that, we should you know, you
can look good
while using the things that you have to
the fullest and not be wasteful.
The beauty of the prophet
was in his simplicity.
That even in this simplicity, Allahabad, with this
level of jawaal in his,
in his state
that accompanied his jamal, the majesty that accompanied
his beauty.
To
blue side and
Since
we're
running out of time,
I don't wanna make the there's going too
long. I thought we'd read all the hadith
in Arabic and then just mention
them, their their translations in English. There are
2 hadith in which the messenger of Allah
said something very
similar,
that he said salallahu alaihi wa sallam, wear
white clothes and let your living wear them
and shroud your dead in them for white
is the best of your attire and that
the Nabi Sallallahu Alaihi Wasallam
said wear white clothes for they are the
purest and the best and shroud in them
your dead.
It's for this reason that,
that,
Malik
saw that the best clothes that a man
should wear for Jum'ah is their white, their
white clothes. And,
you know, there's a great secret in wearing
white. It's very difficult to wear white clothing
and not get it get them dirty. So
only the cleanest of people can wear them.
And only a person who knows how to
keep themselves clean will be able to wear
white clothing for any, long period of time,
in a in a way that's presentable in
public.
And these habits of keeping yourself clean are
exactly what's, what, you know, what characterizes the
messenger of Allah. Some of his noble habits
what were all of them were purity inward
and outward.
And so it's good. People should wear people
should wear white, especially on on on,
good occasions and on mobile and noble occasions.
May Allah
give all of
us.
Allah give all of us. And
then the the last hadith, the, of the
chapter,
for today
is
narrated, by,
Muhirat al Abu Shawada.
He said that the prophet, sallallahu
alaihi wa sallam,
were a
He once wore
a a a a a a a Roman
Juba.
Juba is an overcoat. For whatever reason, our
Desi public seems to refer to,
this,
this article that the Americans refer to as
a phobe. The word phobe means cloth.
The the article of clothing is a it's
a. It's essentially a long, the ankle length
shirt
that the the different Arabs in their different
lands call different names. Like, they'll call it
a dishdasha in some parts of the Khaleed
or the Khaleed. Kandura,
in other parts of the Arab Arab world.
They'll call it
a jalavia or jalaba in different parts of
the parts of the Arab world.
That's not what a jubba is. A jubba
is a coat which is worn over your
clothing,
and it is open from the front.
That's what a jumba is. The
one of his jumbas was in the Roman
style meaning what it was.
That the sleeves of the the jumba were
were tailored to fit,
the length and the width of the arms
of the Nabi Sallallahu alaihi wa sallam. And
so we see especially the the Ulema of
Sham in Turkey.
They wear, they wear these, these types of
jumbas.
And,
even in in the Indian subcontinent,
the I guess the difference between what a
is and what
a is is that the is fitted
to the body,
of a person, whereas
is usually not fitted. It's kind of a
a shape,
a shape cut.
But,
in that sense, it's
similar. Is open. It buttons up from the
front.
But
the
used to wear a Roman style,
which had, had tailored
and fitted sleeves.
And, Allah
give us the, tofir
of,
having that Surah that that that that that
guides of the prophet
outwardly,
and may he give us from its favor
inwardly.
May Allah
look at us
in our poor and pathetic attempt to imitate
his beloved
and take pity on us,
by the virtue of his love of that
prophet, sallallahu alaihi wa sallam. Allah ta'ala is
the one who said in his, Mubarak book.
Allah
wasn't going to send out his torment on
them as long as you're amongst them.
So whatever portion of the Nabi salallahu alaihi
wa sallam and his
nabi, hiraf, his legacy
that that we have left with us. This
is the time to bring it out and
bring it to life inwardly and outwardly, both
inwardly and outwardly.
And,
in the hopes that Allah
will through it, ward off from us calamity
and punishment and difficulty. And
Allah wasn't to send down his torment,
as long as they keep seeking forgiveness from
him.