Hamzah Wald Maqbul – Sham’il alTirmidhi Session 4 Sword Armor Helmet Turban Izar Brook Park 04192020
AI: Summary ©
The transcript discusses the history and significance of the sword of Jesus Christ, with a focus on its significance in various legends and its use in combat. The sword is made of silver and gold and is common for strong believers. The speaker emphasizes the importance of not skimping on things that are of significant monetary value and the use of the messenger of Allah's words in various narratives. The transcript also discusses the use of the lower garment of the messenger of Allah and the importance of the Hadith, a man who was a great warrior and a beautiful hadith. The speaker concludes by reminding people to make their own requests for forgiveness and to be forgiven.
AI: Summary ©
Today's lesson begins with mention of the,
sword of the Messenger of Allah
and in reality, the Nabi
had a number of suyuf. He had a
number of swords.
One of the more famous amongst which is,
Dhul Fikar
which was also wielded by Sayna Ali but
it was not by far by by far
not the only sword of the Messenger of
Allah and
he has many different swords of different types
and the further descriptions of the swords of
the Nabi alaihis salatu waslam is a very
in-depth topic that we will leave for another
time and place in the interest of
in the interest of,
progressing, through the book, this being our last
darsat least for this series before the beginning
of,
the Mubarak month of Ramadan.
And so,
seems to be, as a mohaddith, less interested
in the actual archaeology of the particular swords
in question
but, brings, certain hadith that gives, descriptions
of the swords of the prophet
and it's not necessary that all of the
Hadith are about the same sword in particular.
And in general,
one gets the idea that the swords of
the Arabs, in in that time that were
in vogue and the designs that were
preferred by them,
were
those that came from India, from the Indian
subcontinent.
And,
you know, if you look in even museums,
that have
the old swords from that time, they're not
of the type the shamsir, like the scimitar
design that, the Persians
used to
prefer,
later on that are oftentimes
actually even associated with the Muslim armies.
Nor were they like the the the Turkic
or Mongol design,
of the saber, which is a kind of
a hybrid between a,
a slashing and a stabbing weapon.
Rather the swords that the Arabs seem to
prefer were of the Indian type. They were
neither curved nor are they stabbing weapons.
Rather,
for those of you who are tradition you
know, familiar with traditional Indian swords,
there's a type of sword called a khanda,
in Punjabi, which is essentially a long sword
that doesn't taper near the ends.
And it seems that the
those swords were were preferred
by by the Arabs. And it seems that
if you look in the top Qadhi Palace
and if you look in the other, you
know, in the other places where these swords
of this era are kept and attributed to
the prophet
and the companions, many of them took this
design.
The advantage of a sword, the tip tapering
to the end is of course that the
the center of gravity is closer to the
hand so it's easier to
it's easier to wield it and maneuver it
around.
Whereas a sword which doesn't taper,
the center of gravity is further out and
so when it hit, it hits much harder.
But it takes far more strength to maneuver
around. There is the famous,
Atharav,
I believe
and
one of the companions,
or or, one of the companions,
at any rate,
who said the Omar asked to borrow his
sword because the sword is legendary.
And then he finds that it's not as,
useful in battle as he had thought it
would be. And then,
he writes this to the one he borrowed
the sword from,
and,
that that companion writes back to him. He
says, it's safe and beside
that, the sword doesn't come with the the
forearm that wields it.
The forearm. And this is very interesting, actually.
The forearm gets very little use
from the gym, this muscle right here.
And
it's not, you know, as built in people
nowadays as it was before. Whereas that's the
the
the maneuvering of the sword. That's the, the
muscle that,
that it uses.
And so one gets the impression that the
those
balanced or top heavy swords, were the ones
that the Arabs used to prefer, and they
sure, boy, they sure packed a punch.
And so,
we begin, inshallah,
with this
preamble.
And so we,
read the first narration,
from Anas
that said the pommel of the sword of
the Messenger of Allah
was was of silver.
And so the pommel is what? The pommel
is,
the weight
in the
in the in the handle of the sword
at the bottom of the handle and so
it serves as a counterweight
so that, so that the person can balance
the sword in their hand
a bit easier and so that the pommel
of the sword of the Messenger of Allah
was
made
of
silver.
So we hear, narrated
similarly,
from
the side,
uh-uh who says that again
the pommel of the sword of the messenger
of Allah
Allah is
made of silver.
Bin Saeed narrates from his grandfather,
that the Messenger of Allah
entered Makkamu Karamah on the day of
Fatih and, his sword was adorned with silver
with gold and silver.
And
Talib said I asked him about the silver,
and he said that the silver was in
the pommel of the sword. Silver was in
the pommel of the sword.
So we see that Mohammed bin Seerim,
said that I,
had my my sword manufactured or made
according to the design of the sword of
And claimed that his sword was
designed,
on the on
the prototype
of the, sword of the messenger of
Allah and then he further said that the
sword was Hanafi.
Of course, this doesn't mean that the sword,
would pray with her with one salah
or that the sword abstained from most types
of non fish seafood.
But Hanafi here means Banu Hanifa which was
one of the great tribes of the Arabs
And,
the people of Banu Hanifa were,
you know, they they had amongst them the
knowledge of of smithy, of swordsmithy,
of making,
swords. So their blacksmiths used to prefer a
particular design in swords,
and so he said that it was a
sword that was in the Hanafi style.
Brings another
hadith,
another hadith
with the same text because the hadith is
a text and it's a chain of narration.
So it's considered a different hadith even if
the text is,
the same, but the chair chain of narration
is different. So he brings, the same text
with a different chain of narration.
So there are a couple of things,
to to
to, you know, just mention, before, because it's
the end of the chapter. There's a couple
of things to mention before moving on. One
is that the messenger
of Allah actually has sword,
which means that there's no there's no harm
nor is there any
shame or dishonor or or dislikedness in a
believer,
having a weapon.
And,
the sword is,
a weapon that requires,
some learning how to use. It's a hadith
of the
that he said,
that my provision was
was written for me, that I should receive
it in the shade of my spear. And
so a spear is a weapon that,
takes far less training to be able to
wield,
expertly and effectively.
And it's the weapon of a common foot
soldier, not of the elite.
Because,
not only does it take less training to
be able to yield if wield effectively,
but there's far less metal that's involved in
making a spear, and so the expense of
the spear is less than the expense of
making a sword.
And so this is the Nabi
First of all, his
it's it's his expression of him being a,
a common man and one who has something
in common with, the common man not being
elitist.
But the point of me mentioning it right
now, because he also did have a sword,
is is is,
that one,
it's a sunnah to be armed, to have
a weapon.
And there's nothing wrong with that. It doesn't
mean you're a bad person or a violent
person
or a person who is prone to violence
or a person who is,
violence,
you know,
you know, violence monger. That's not what it
means at all. It means what? It means
that you are a person who is
concerned with defending themselves and defending their family
and who is ready
if,
people with ill intent,
wish to do harm,
to 1 or to 1's family or to
1's home or to 1's people,
that, that person is ready to resist.
And this is the pride of everyone who
says
There are many people who have bad intentions
toward,
the deen of Islam and toward the Muslims
and toward,
humanity in general and toward the creation of
Allah,
who would, if they could get away with
it, enslave people
and, take their rights and their land and
their property from them and,
use them as livestock in in agriculture?
And we say no.
We say this is a very satanic mindset,
this implicit mindset
that that a person should use another human
being and abuse another human being merely and
purely for their own material gain.
This is a type of, you know, this
type of attitude could only come from a
satanic arrogance.
And we mentioned in yesterday's on,
on the other YouTube channel,
youtube.comforward/hamza,
hamzaholdwald,
m a q b u l, that, there's
you know, we have mentioned a discussion about
this that,
if there's any sin which is
akin to kufr, akin to disbelief, it's arrogance.
It's seeing that you're better than another person
and looking down on other people and thinking
that that you deserve one thing and they
deserve something else and, that you're better than
other people.
And so,
you know, those people should be resisted, and
god bless whoever resists them and protects our
our our our our right to, believe and
worship and our right to earn a living
for our families and our right to be
free
as Muslims and as Americans.
So we, you know, so there's no harm
in having a weapon. And this is actually
one of the very interesting things. This is
one of the things that that,
you know, being a Muslim and being an
American culture, they they share in common.
And it's very interesting that there's a great
amount of propaganda that people who have very
bad, designs and creation
of God that have, said that, well, you
know, as the creation of God that have,
said that, well, you know, as Muslims, you
people are violent. And so in order to,
be good people, you need to all become
bunny rabbits.
And, the only person who's,
you know, interested is for,
people to become bunny rabbits is the fat
cats.
Why? Because when you're a bunny rabbit, eating
you becomes all the all the more easy.
And so we say that not only is
there no harm in owning a weapon, but
in fact, it is a sunnah.
And, obviously, a person who is violent,
a person who has a sickness, mental illness
that that
precludes them from being able to restrain themselves
when they should be able to restrain themselves
from thinking clearly, a person who is hot
headed. And those people are an exception. Those
people shouldn't shouldn't own weapons. They should not,
have access to weapons. They should sit this
one out. They should, worship Allah Ta'ala and
follow sunnah in other ways that are more
appropriate for them. But for the average person,
for a person who's level headed, who obeys
the law, and, who is not prone toward
violence, for whom violence is not,
the answer,
but,
a last resort,
for such people. You know, even them just
owning weapons,
and having them as a deterrent. You think
about the, you know, the
the massacre that happened in New Zealand, very
sad and heartbreaking massacre that happened in New
Zealand not too long ago. The guy literally
went from Masjid to Masjid. There was nobody
who was armed who could stop him. In
America, if it was, you know, one of
any massa number of masajids in America where
brothers actually come, there are certain discreet brothers
who are trustworthy and very calm and very
level headed
that, that are armed inside the masjid that,
you know, that huge
high count of, of of of murders
would not have been able to be wrapped
up.
And look, someone comes and, you know, surprises
you in the masjid and 1 or 2
people die, that's like
and that is what it is. You can't
do anything about that. But when someone can
go through jum'ah and like go from the
men's section to the women's section, from 1
masjid to another and kill like, you know,
30 odd people,
this is this is a failure on our
part to follow the sunnah of the prophet
and so there should be in every masjid
a couple of level headed people, discreet people,
law abiding people,
well trained,
and not hot headed, not impetuous people,
that should be always armed. And in general,
this is, you know, something that that that
that's praiseworthy for the one who will,
do so,
you know, who will do so in the
service of, you know, the defenseless and service
of the innocent.
And then in, you know, Muslim countries, that
then extends to, you know, if the the
rulers are righteous people who are trying their
best, it extends to the police and to
the army and to,
the other, you know, government mandated,
armed,
forces that are there for the protection of
the people. And like, yeah, there are a
lot of bad things happening in the Muslim
world, but that doesn't mean that there aren't
a lot of good things in a lot
of good places and a lot of soldiers
and police officers
that have the intention that they, you know,
they would they want to use their training
and their their
arms
for the sake of good. So that's a
good thing, inshallah. So, you know, if you
can go if you're in America, you can
go get your concealed weapons permit.
You can train safely. Then, you know, these
ahadith
are proof that, that,
that that's that's a sunnah of the prophet
for the one who attend intends it for
that reason, and for the one who uses
their weapons like the messenger of Allah uses
them. It's recorded that the prophet
only killed 1 person in battle,
only killed 1 person with his Mubarik hand
in battle. Otherwise, he was not a a
warmonger nor was he, and that was in
battle. That was not execution. That was in
the open battlefield.
That was not, an execution, nor was it,
any any sort of, like, you know, wanton
violence.
It was
in the open battlefield, in defense of Madinah
Munawarah.
And Allah
increases reward for that.
And so that's one thing that we learned
from this. And the reason for one of
the reasons for mentioning the hadith of the
spear is what is that it's not only
a sword. You don't have to only go
and get a sword as soon as fulfilled
by whatever weapon is appropriate for the time,
age, training, and ability that you have.
Otherwise, the Nabi sallallahu alaihi wasallam also,
had a bow and arrow, and he was
also an accomplished archer,
alaihis salatu alaihis salam. And he encouraged the
ummah to also learn archery as well and
to continually
keep practicing sodati,
so that the skill stays fresh and it
doesn't
rot away.
And, you know, if someone wants to talk
about talk about the weapons of the prophet,
sallallahu alaihi, that's a very big topic that
should be addressed, inshallah.
But we'll we'll
suffice with the discussion
at hand with regards to the sword.
One other thing that I wanted to mention
is that,
it was mentioned that the pommel of the
sword of the was
made of silver,
and, it was also mentioned
that the hadith of the prophet
had gold and silver in it as well,
that there's gold as well as silver.
And there's there's a difference of opinion amongst
the olamah, you know, like, with
regards to the gold on the sword, what
does this mean and is it allowed? The
masha'if of the Malikiya say that having gold
on the sword
for a man is a sharia
sanctioned exception, exception to the rule of,
adornment with gold being haram for men.
And, you know, what are some exceptions? Like,
if you have a gold tooth or, like,
a gold nose or
ear because the metal, doesn't irritate the the
the skin as much.
This is one of the exemptions that the
Malachy Meshach mentioned is for the sword. Why?
Because in the heat of battle,
the glisten of the blade with silver and
gold,
is far sharper and it intimidates the enemy.
Which means what? We're not a people who
take out our swords and settle our differences
through violence.
But
if circumstances
push us to
the point where there's really no other option,
then at that point, even a weapons instructor
in the United States who's not a Muslim
will tell you, you never take your gun
out unless you have to kill somebody, and
if you take it out, this is how
you do it.
And so the prophet
means that his weapons were the best.
And, these, you know, this proves that that,
you know, obviously, the weapon that has the
gold that glistens in the sunlight,
it's gonna be more expensive and more expertly
made
than the,
than the, the weapon that is
simpler.
And,
let everybody
spend the money on their weapon that they
spend
within their means,
and within what's reasonable. It's not worth, like,
not paying rent on, you know, for your
children's,
domicile for the next month. But whatever you
can afford, let one spend on it to
get the best weapon that they can and
hope that, this,
money that's spent is considered enough
a,
an expenditure in the path of Allah which
will be rewarded.
And remember the Rus'ul I mean, he only
owned a pair of clothes at a time.
He was not a man who had many,
many worldly
belongings.
And,
these were the the, you know, the the
the sword, the weapons,
the, armor of the prophet, sallallahu alaihi wa
sallam. These are the only things that he
owned that that were of significant value,
other than perhaps some land allotment that was
given to him from the from the fate,
of FADEC and and things like that, etcetera.
But, these were the only, like, articles and
objects that he owned that were of, like,
significant value, monetary value,
which means that what he considered them spending
on them not to be a part of
the dunya, but to be part of the
deen.
And Allah
gives Tawfiq.
The chapter regarding what has been narrated concerning
the description of the armor of the messenger
of
of
Allah
It's a beautiful hadith
about
the about his,
armor
that is narrated by Abdullah bin Zubair bin
Awam,
from his father,
have mercy and,
be pleased with both of them,
that the prophet
wore 2,
2 coats of armor on the day of
Uhud,
2 coats of armor on the day of
Uhud.
And he attempted to climb up a rock
but was unable to.
The rock was too high. The gap was
too high for him to be able to
get up, and obviously the armor is,
will weigh a person down, as well.
And so the
Nabi asked for help from Talha. So who's
narrating this? This is Zubair bin Awam who
was like like the best friend of Talha
to Bruno Ubaidullah.
Both of them from the Ashar al Bashirim
al Jannah. The 10 who were, promised paradise,
in this world by the Messenger of Allah
and his promise is the Haqq.
His promise is is is unmitigatedly
true.
And so, he asked, Daulha to,
to sit so that he can
climb onto him.
And then from from climbing on onto him,
get up on the rock, which itself is
still not easy.
But, Sayna Talha had the Sa'ad that the
prophet
was able to climb on him and then
from there get up on top of the
rock and stand.
And the messenger of Allah
then remarked,
has made
it incumbent. Meaning what? By this deed, Allah
has,
made paradise incumbent,
on him, that he should enter paradise. It
becomes an obligation now,
which is a great indeed.
It's a great honor indeed,
which, you know, from amongst the many things
that it shows that the messenger of
himself was hustling. When going to battle, it
wasn't easy. You know, he was exerting himself,
and he was pushing himself,
in that, in that, in that pursuit.
And it's one of his many sacrifices as
well as
one of the many sacrifices of his companions.
May the peace and blessings of Allah be
upon him and upon his companions. May Allah
be pleased with them all.
Battle of Uhud, the prophet
wore 2 pieces of armor
and one overlapped over the other. He had
a a inner coat of armor and an
outer coat of armor, that he, that he
used to wear.
And, again, the armor of the Messenger of
Allah
was one
the few, sets of objects that he had
that were of
significant monetary value.
In fact, the Nabi
at some point or another when he needs
to borrow
grain from 1 of the one of his
Jewish neighbors in Madinah Munawarah.
The run, the,
the collateral that he gives to secure the
loan is his armor,
which also shows how how poor he was.
I mean, if you have to borrow grain
from somebody,
that's that's a sign of how poor you
were. But he didn't skimp on these things
that are used for the sake of Allah
ta'ala. When it came to spending money for
the sake of Allah,
he paid for good armor. He paid for
good swords and for good, weapons.
These are not things to skimp on. Rather,
these are the things that you save the
money on when you spend them for the
sake of Allah
That's,
that's a. It's it's it's an act of
piety. And to be cheap in these things
as itself a
type of or miserliness,
which, makes a person lose out on reward,
in this world and in the next in
the next world. So when you buy something
for the masjid, when you buy something for
your madares, when you buy something,
for the education of your own children,
you know, when you buy something for your
own education, you spend money on your books,
or or, if you buy even like we
had mentioned from before, a weapon in order
to defend yourself and your family,
it's bad ada to skimp on these things.
And just like that, it's bad other to
skimp and to bargain too hard when you're
buying, the cloth for your and making Hajj
or when buying the cloth for your own
for your own funeral shroud
because to,
pinch every penny as it were, which is
a proud habit of many immigrant and immigrant,
a descendant of immigrant, children like myself.
But it's inappropriate when it has when it
comes to the dean. A person should be
open handed with these types of things,
and not pinch every penny because somehow in
doing so, you
get, involved in something that's missing the point,
missing the larger point.
Babu ma jaa fisifatimil fali rasulillahi
sallallahu
alaihi wasallam. A chapter regarding what has been
narrated concerning the description of the helmet of
the Messenger of Allah sallallahu alaihi wasalam.
And in this case, the helmet of the
prophet sallallahu alaihi
was made out of chain mail. It was
like
a
chain mail that was tailored to fit the
Mubarak head of the prophet sallallahu
alaihi wasallam.
So this is a a helmet made out
of,
rings that are
interlinking and the turbine would be tied,
would be tied from above it.
Hadith narrated by Anas bin Malik
that,
the prophet entered
Makkamu Karama,
and it's the day of the Fath.
Otherwise, he didn't enter armed and,
armored,
otherwise.
This is the day that, the day of
the conquest of Makkah Mukarama. Allah ta'ala is
an exemption,
which we see from the narration
of,
Abu Shurei Al Qadi
Radiallahu Anhu Abu Shurei, who is a companion
from the Alsar Sufah,
who later be, appointed as a judge,
during the days of the caliphate.
A very well learned
companion,
of the prophet
that Allah made
the haram halal on that day just for
a few hours and the prophet
said it will never be made halal again
until the
meaning
permitted the prophet
to fight in order to expel the mushrikeen,
the idolaters, and their idols
from the master of haram
and from haram, the the sacred boundary that
surrounds Makkumukarama
on that day. And then afterward,
until the day of judgment, it would not
be permitted ever again.
The the
Haram and all of its sacred
restrictions,
would be
implemented again. And despite the fact, by the
way, that the
haram was made halal on that day for
the prophet
we'll see
that indeed,
even then the prophet sallallahu alaihi wasallam
exercised extreme caution and,
went out of his way to not
violate the of the Haram Sharif even though
Allah had allowed it for him for those
hours of that of that Mubarak day.
And so this is a hadith. We didn't
finish from translating the hadith before, but it
talks about the same
it talks about the same,
incident,
which is that, the prophet
on the in the year of the Fatha
when he entered Makkah Mukarama, his head was
covered with the, chainmail helm,
with the milfar,
and his Mubarak head was covered and protected
by it. And, after he had taken it
off later on,
a man came to him and said that
Ibn Khattal is hanging
from the,
from the covers of the Kaaba seeking
refuge. And the prophet
said kill
him. And Ibnu Shihab,
says that it reached me that that day
the prophet
was not a. He entered into
and not in the sacrosanct pilgrim state,
which is important. Why? Because the say that
a person who enters from the Afak, from
the from outside of,
the immediate area surrounding
that person
out of honor of the house of Allah
has to enter as a in
a sacrosanct pilgrim state and first pay homage
to the house of Allah through Hajj or
Umrah, then be released from the, Pilgrim State,
and then whatever other business they have, they
can
go about it. But because that year was
a special year, Allah had given them permission
to enter into Makkamukaramah
and to destroy the idols of the, of
the idolaters and the polytheists of Quraysh and
to cleanse and restore the house of Allah
to the worship of 1 God,
for which it was built by our father
Ibrahim alaihis salam.
For that reason,
that year he didn't
enter into
as a.
Rather, he entered in, his arms and armor
as a warrior, as a commander of an
army.
And what's the proof? The proof is that
one of the proofs is that he had
his head covered because a man cannot have
his head or his head or his face
or his hands covered when he's a when
he's in the
sacrosanct pilgrim state. So the fact that the
prophet
had the milfar, on his mubarak
head,
is a proof that he didn't enter as
a muhrim,
as well as obviously,
you cannot give the order to kill somebody
if,
whether it's,
by virtue of justice or otherwise. You can't
give that order if you're in a pilgrim
state. It's haram even to give the order
to kill an animal,
much less a human being.
And so,
there's a little bit, that should be explained,
in the footnote
appended to
appended to these, 2 hadiths by Sheikh Abdul
Aziz Farakah and Sheikh Muhammad Aslam Allah reward
them and increase their rank
for this wonderful work that they did.
They write, Ibn Khattal was a dangerous individual
who had embraced Islam and later rejected it.
And, in his rejection of it, he had
murdered a Muslim man who had served him
and would,
so basically he murdered
a Muslim and then ran from justice
to,
to the mushrike.
And so he not only reneged on his
deen, but he also had the blood of
innocent man on his hands. And he would
later lampoon the prophet
in the Muslim community and purchase 2 slave
girls ordering them to sing songs against
the prophet and his honored family.
Because of these offenses, the prophet
passed judgment
as the legal authority and ordered that he
be killed.
On the day of conquest,
the prophet
entered Makkum
victoriously. I've been Hatal tried to take advantage
of the inviolability of the Kaaba by running
to it and clinging to its coverings.
The prophet
somehow were ordered,
uh-uh the Prophet
Sallallahu Alaihi wasallam ordered, to take advantage of
the,
not or sorry, Bin Khattel tried to take
advantage of the,
inviolability of the Kaaba by running to it
and clinging to its coverings, but the prophet
ordered that he be killed for his offenses.
And so Amar bin Yasir
and Sayid bin Hurayth,
erased each other to get to him. Sayyid
bin Hurayth was the first to reach him,
and he killed him. Imam Badjuri notes, that
some authorities said that it was Abu Barza
that killed, ibn Khatal, although it's possible to
reconcile this apparent contradiction by stating,
that Abu Barza and Sa'id killed him in
Khattel together between the well of Zamzam and
the station of
Ibrahim.
Imam Baduri goes on to address a possible
objection to this report,
namely, how can it be reconciled with the
statement of the prophet
that whoever,
enters the sacred mosque will be secure.
He responds that Ibn Khattel was one of
the 4 individuals to whom this general amnesty
did not apply,
all,
of whom, insulted the prophet
and posed a real threat to society, thereby
forfeiting their amnesty. These are people who already,
you know, unlike the mushrikeen of Quresh who
are openly at war with the prophet,
they were all offered a new amnesty. These
4 are those people who were,
were people who, basically were treacherous with the
messenger of
in some way or another.
And this is part of the
this is part of the, magnanimity of the
sharia,
that those people who wish to enter into
the, peace and security and pact with the
Muslims,
are almost universally offered it. However, those people
who took advantage of it and then treacherously
broke it in the past,
what's in their heart is between them and
Allah ta'ala. But, you know, the believer is
not bitten from the same hole twice.
And so they already had voided their advantage
of,
security, the pact of security from,
Islam and from the Muslims.
And, for that reason,
they were by just right and authority killed.
And in this case, what makes it special
is not necessarily that he was killed,
for his treachery, but that on that day
it so happened that the Kaaba itself,
if anyone, tried to resist the breaking of
the idols, Allah had made it,
permissible for the Muslims to,
move them out of the way by force.
And,
this was one of the individuals who,
took refuge in the Kaaba not perhaps not
knowing that that day. Allah had given permission,
for the spilling of blood in that holy
place which it's not going to be given,
ever again until Yom Kiyama.
So he ordered 4 people, to be killed
whenever, wherever they are found on that day.
Haruaidh bin Nukaidh
bin Khattl,
and
Makris
bin, Subaba.
And, Subhanallah.
This is the Nabi
Abdullah ibn Nabisar
who actually accepted Islam and wasn't killed.
He had accepted Islam, and he actually was
not killed.
And in fact, there are other people who
there are other people who are on the
list, and they had accepted Islam, and they
they also weren't killed.
And they repented,
to the prophet
before
hands could be laid on them. And those
people, the prophet,
let them go and forgave them. So there's
a lot of people who bang on about,
you know, the importance of
forgiveness and this and that. And look, the
prophet
was so bloodthirsty and blah blah blah. And
those are the same people who,
advocate
the destruction of entire nations and killing of
women and children as collateral damage. This is
the prophet
that had, after
20 some odd years of oppression and his
own relatives being killed,
mercilessly.
And his followers being killed mercilessly, not because
they're competing for money or resources, but because
they said you shouldn't bury your infant daughters
alive and the strong shouldn't oppress the weak
and, that calling upon stone and idols is
not gonna help you.
And so he had a very short list
of people
who were, to be killed, and,
like, half of them, he didn't end up
killing them either.
And this is this is a mercy. This
is this is he's a mercy.
And those that he killed, there's a mercy
as well. Because there are some individuals that
make so much mischief. They make life unbearable
for everybody else.
And to, you know and because of that,
they will sow more mischief than is
removed by, than is made by their removal.
So and that is a mercy, and then
not killing them is a mercy. And the
prophet
by far, the ones he didn't kill are
far greater in number and in scope than
the ones that he did. May the peace
and blessing of Allah be upon him and
upon his companions.
It's a chapter regarding the description of the
Mubarak turban of the messenger of
Allah So wearing a turban is a sunnah
in the sense that the prophet
did it. Islam didn't come down to,
get people to wear turbans. So if you
don't wear a turban, that's fine. But for
a person to mock
it, for a person to speak ill of
it,
this much is,
is is very detestable and blameworthy to the
point where, the ulama said that it's necessarily
known that the messenger of Allah
used to wear a turban.
And, for that reason, throughout much of history,
to mock the turban was considered mocking the
prophet salallahu alaihi wa sallam, and it was
considered a blasphemy in Kufr.
And, I don't mention this so you can
go around and say, oh, so until Mark
the turban, he's a kafir. That's not the
reason I mentioned it. The reason I mentioned
it is that what we should know this.
We should know that the prophet used to
wear a turban. We should know how important
and how well known of a thing it
was about him, whether we ever wear it
or we don't. If you don't ever wear
a turban, you can still be a very
pious and very righteous and very learned
person and achieve a high rank with Allah
Subhanahu Wa Ta'ala.
But, don't mock the way the prophet
used to dress. And if someone wishes to
wear one in order to imitate the prophet
sallallahu alaihi wa sallam, again, it's not a
substitute for piety and righteousness and being good
to your parents and all these other things.
It's just a piece of cloth that you
wrap on your head. But if a person
wraps that cloth on their head with the
desire of imitating the prophet salallahu alayhi wasallam
in specific, it's hoped It's hoped that that
person will also receive reward from Allah ta'ala.
And, one of the ugliest things I I
hear and see people say as well, you
know, Abu Jahl and Abu Lahab used to
wear that as well. You're dressing like them.
You
know, just because Abu Jahal and Abu Lahab
did something didn't mean it's bad. And nobody
nobody wears these things in order to imitate
them, but they do wear them in order
to imitate the prophet
So a person should restrain his tongue,
and not be so loose with it and
and careless with it to say, just really
bad things like that. It's just not something
that's worth saying.
Rather,
one of the proofs that wearing a turban
is actually
a a a a meritorious act in the
deen.
It's literally that the day of Badr,
the,
companions saw the angels,
wearing turbans,
and riding piebald horses,
whose hoofs did not touch the ground,
running,
charge over the,
on that day. And the angels don't take
the form of.
The angels take the form of those things
that are pure and beautiful,
and they don't take the form of something
that's ugly.
And so this is a proof that the
wearing of a turban itself is a,
something from the higher realm, from the angelic
realm, and it's a noble trait. It's a
noble and robotic trait. In the age that
people are raising each other to expose themselves
and show their nakedness to one another. The
wearing of a turban is,
one of the adab,
Behisti.
It's one of the celestial and heavenly
adab and etiquettes that that that this ummah
has been taught,
through Nagua.
And, yes, other people before the prophet used
to wear it, but where did they learn
it from?
This is, you know, there are many things
that are those adab of Jannah
that our forefathers, Sayna Adam
had. And just because a person disbelieves in
deen doesn't mean that they're gonna discard all
of them. Otherwise,
even a kafir will like to eat
you know, eat clean food.
This is, this is,
you know, these are these are those good
things that are deep,
too often the legacy of,
of our forefather Adam whose
homeland wasn't
Arabia or the Indian subcontinent
or Persia
or,
Turkestan. Rather, his homeland was Jannah.
Was
He mentions that the prophet
entered Makkah on the day of Fatham, the
day of conquest,
and he was wearing a black turban.
And you'll see this that,
the majority of
the narration in the in the afar with
regards to the color of the turban of
the prophet
is black.
And this is one of the kind of
weird things that people say. They say, oh,
you're wearing a black turban. You look like
this group or like that group, and they'll
mention sectarian groups or they'll mention political
groups. And the fact of the matter is
the wearing of the black turban is a
the wearing of the black turban is actually
something that the prophet salallahu alaihi wasallam used
to do. And yes, the fakaha do mention
that, anything that becomes a shiaar,
the the, of the alul bidar,
a sign of the alul bidar, even if
it is in and of itself a sunnah
to portray it, then becomes.
But now we live in a cosmopolitan
time and place where so many different cultures
come together.
And if a person,
if you can explain to them,
then if you wear the black turban like
the Mauritanians were or like the Kandaharis were,
in the in the west and in the
east,
who are people of the sunnah, upright people
of the sunnah,
people whose lands are known for their piety
and righteousness,
then, Insha'Allah, there's, there's no harm. And now,
through the proliferation of electronic media, it's easy
to know that this is something that is
a sunnah of the prophet
not a sunnah of the people of bida
or of a particular
race or of a particular political group.
And it says,
that,
Amr bin Haraith narrates, that I saw a
black turban on the Mubarak head of the
messenger of Allah
The
same. Amr bin Hurayth Anurisah, the prophet sallallahu
alaihi wa sallam,
give Khutba. He addressed the people,
while wearing a black turban.
Abdullaban Omar may Allah be pleased with both
of them. Narrates that when the prophet
would tie his Mubarik turban,
he would hang its tail between his blessed
shoulders.
So the adab,
the the tail of the turban,
it would hang from the back and it
would
hang down to between his Mubarak shoulder blades.
So
not necessarily
longer that,
longer than that nor
shorter than that.
It's narrated in another,
hadith,
that the prophet
once, when he was
called,
to the his noble,
person was called,
to the higher realm,
that Allah asked him a question.
That the the uppermost,
privy council,
in the heavens, the the uppermost council of
angels and spirits.
Allah asked the prophet
what is it that they're discussing right now?
And the messenger of Allah said, my lord,
I don't know.
And Allah asked him the question thrice,
and then he felt Allah
touch him from between the shoulder blades.
And
the the coolness
of that touch entered and mixed with his
heart.
Now what does that mean? Is it,
some sort of delil of anthropomorphism?
No. Rather, it's from the Mutashabehat.
It's using words
to describe those things that there are no
words to describe.
But that he felt this sensation that was
akin to coolness and it mingled with his
Mubarak heart.
So whatever it was Allah did,
the messenger
said, I felt that between my shoulder blades.
And,
the sensation after it caused
the knowledge of all things to be become
manifest to me.
And the hadith goes on. You can read
it inshallah.
But the point of mentioning is that,
that it also comes in the the of
the
prophet one of the reasons it would hang
over there is to cover that place where
he would feel coolness
as well and
Allah
knows best.
It says that
the Abdullah ibn Umar
he mentions that the prophet when he would
wrap his turban, he would let hang,
he would let hang, its tail between his
blessed shoulder blades.
So people make it so the tail so
long it goes all the way down the
back. Some people just tuck the tail into
it so none of it comes out. The
way the prophet sallallahu alaihi wasallam was still
aware it is that he would let some
part of it hang down to his between
his busted shoulder blades
Nafias said that Abdullah bin Umar
would do that as well.
Or Baydulillah
would say,
that I saw Al Qasim bin
Mohammed, and Salim do the same.
Who is who is Al Qasim bin Mohammed?
It's Al Qasim bin Mohammed bin Abi Bakr,
who is one of the of
Medina.
He's one of the
of, Medina Munawara, one of the 7 great,
jurists of Madinah Munawara during the time of
this the the Tabi'in,
upon whose opinion is built the backbone of
the madhab of the people of Madinah, which
then later on in the east becomes known
as the madhab of Imam Malik.
Although he was the the one who gathered
it, he was not the the one who
founded it.
He said that, Urbeidullah says that I saw
Al Qasim bin Mohammed,
wearing his turban the same way and I
saw Salim as well.
Salim is the,
son of Abdullah bin Omar
and he was also, according to one opinion,
considered one of the
and Allah knows best.
So we,
we see that,
we see that, we see that, again,
the final narration of this chapter
by
Abdul Rahman bin Rasil
who narrates from Ekriba, who narrates one of
the great students of Ablab and Abbas
who narrates that the prophet
he he would
he would address the people in public speech,
and he would have a black turban,
he would have on a black turban. The
word here, dasmat, is different than soda that's
used for black. And one of the meanings
of dasmat is also that,
is that what?
Is that,
dusim is like oil.
And, this is because the messenger
of
Allah would always oil his hair. It's a
noble habit,
of the prophet
from his grooming. A person should oil their
hair, oil their beard and comb it. And
so the oil would be they could, you
know, maybe possible meaning one of the possible
meanings of dasna is that it would,
that his his turban would have some oil
soaked in it. And Allah
knows
best. The chapter which has
been narrated concerning the description of the lower
garment of the Messenger of Allah
and the Izzar, the lower garment of the
prophet
was an unstitched,
piece of cloth that he would wrap around
his waist as a sarong,
what we would refer to in the Indic
languages as a
or as a,
and as a sarong in Southeast Asia.
Say
that is narrated,
by
Abu Burda,
the father of Abu Burda,
who's Abu Musal Ashari
that,
Aisha brought out for us a patched upper
garment.
Meaning, what if there's the prophet
if there's a rip or tear in, in
his clothing, he would patch it.
He wouldn't just throw the garment away even
though he was the one that people would
race to buy him a new garment if
he give any indication that he needed or
even wanted one.
But, it was his noble sunnah to use
things until the end.
And, this is actually it's interesting. You know,
Sheik, Aminus
reading the Risale Pashairi. There's another book on
Tassov that's written very early on within a
decade or so of the Risale Pashairi that
we read from in the past
called the,
Kasf al Mahjub, Reynold Nicholson's
the translation is a relatively decent translation.
And so he actually mentions this. This is
a practice of the people,
the, the people, the spiritual path is that
they would
they would patch their clothing rather than throw
it away.
And so here's a daleel for it.
So the say the Aishar of the brought
out
a a patched garment
and a a thick and coarse iazar.
Obviously, thick and coarse clothing,
was, like we mentioned in the past, what
was more widely and cheaply available in Arabia.
Wool because they had herds,
the cloth that was made from hair was
easier to procure
than the cloth that was made from cotton,
which is a crop that, is a thirsty
crop. So
it had to be imported. The cotton cloth
had to be cotton had to be grown
and the,
crop had to be manufactured into cloth,
from outside. So it was it was more
expensive even though it would have been much
more comfortable,
to wear in the desert.
So he had a coarse and thick
iazar,
and she brought them out and said the
messenger of Allah, sallallahu alaihi wa sallam,
Allah took his,
allah took his from his body while he
was wearing,
these two garments.
Asha'a'ev bin Soleim narrates that I heard my
paternal aunt speak about her paternal uncle,
who once said,
and his paternal uncle was Ubayd bin Khalid,
who once said, I was walking,
once in Madina Munawwara
when a person behind me said lift up
your Izzar,
your lower garment, meaning it's hanging too low.
Lift up your iazar for it is closer
to the fear of Allah ta'ala
and more conducive,
for long wear, meaning if it doesn't drag
around the floor, it's not gonna get ruined
as quickly.
And lo and behold, it was the messenger
of Allah sallallahu alaihi wasallam.
So this the beauty of the prophet
he gave good advice and gave it with
such gentleness and sweetness that that person
a person wasn't scared by him Rather, it
was so subtle that he had to turn
around and know who was there.
I replied, oh Messenger of Allah, it's only,
a buradatul
malha.
And so, he said that, oh, Messenger of
Allah,
it's just a it's it's just a common
everyday piece of clothing. Why should I care
so much to preserve it?
And the prophet
said to him kindly, he said,
am I not an example for you? And
then he turned around and saw that the
messenger of Allah
his his hisar was,
to the to the middle middle of his
shins.
And so this is what the say that
the garment of the believer should be somewhere
between the middle of the shins,
to the ankles, but it should never
drop below the ankles. And, ideally, it should
be just barely above the ankles.
There's a difference of opinion as to whether
having the Izaar in the middle of the
shins is superior.
The Masha'i HaI read from most of them
say that it's better to be lower because
it covers more,
but, not so low that it crosses crosses
over into the ankles.
And
Allah knows best, but this is the,
fashion nowadays of the,
of the people of unbelief.
And, unfortunately,
many of our people run headlong into imitating
it, and they'll actually mock, and they'll imitate
it on purpose. Whereas the kafar, when they
make their fashions the way they do, they
don't know anything about the sunnah. That's why
they do what they do.
Whereas our people will not only imitate the
kuffar
intentionally knowing that it's mukhalifa, it's a contravention
of the sunnah of the prophet
but then also mocking those who follow the
sunnah of Rasool
and it's wrong. It's not right. And it's
disgusting, to be honest with you, because,
I see people
with their pants, like, they'll have a real
snazzy looking, sharp looking suit, and then they'll,
like, for example, urinate in the urine and
you'll see drips of urine on the ground
and you'll see their pants
sweep the thing up on their way out.
And and it looks clean on the outside.
But what the true cleanliness is the cleanliness
of the messenger of Allah sallallahu alaihi wa
sallam.
And it's very, very interesting. You know, haters
in the Muslim world have been saying, oh,
look, you all have high. You guys tell
people how to make a istinja and how
to wash your hands. And, you know, the
other people have reached the moon. Well, guess
what? Now we're in an age where Harvard
professors are showing YouTube videos on, like, you
know, how how a person should properly
wash their hands. So, you know, go figure.
It's cleaner
and and it's closer to piety.
Of Allah subhanahu wa ta'ala. So let a
person, you know, if it's not the fashion
of the qaum to wear things so high,
then don't wear it to the mid way
of their shins. You know, wear it until
your ankles, but don't don't don't let it
drag below that.
It's not the messenger of Allah sallallahu alaihi
wa sallam, look how sweetly he asked. He
says, do you not have me as your
exemplar?
And so imagine if the prophet were to
say to you, of course, you would say,
of course, You Rasoolullah.
So say it, say it now and follow
it. InshaAllah, you'll meet him one day and
ask him him to drink from his hold,
Inshallah. Maybe it will come handy that day.
So we've gone over our time. There's only,
2 hadith left, so we'll go ahead and
and go through them so
as
to
complete
the
the
chapter.
Beautiful Hadith. Salamatun al Akwari is one of
the heroes of the Ansar. He was a
great warrior,
and a number of very beautiful hadiths are
narrated from him. And a very, a very
wonderful and and and noble and brave and
beautiful person.
He narrates
Let's say in Uthman ibn Affan, his iazar,
his lower garment,
was to the midpoint of his shins
and, he said, this is how my my
my my my companion
used to wear his iazar, and by that
he meant the messenger of Allah
who is who was his friend from,
from from before Islam
as well as after
ita.
So we see Huday Fatumlul Yaman reported that
the prophet
once took hold of my calf,
or of his own Mubarak calf,
the the calf, the muscle, in the in
the in the upper part of the,
like, just below the knee. And so this
is a doubt of one of the narrators.
So he took a hold of the calf.
He doubted whether it was the calf of
Abu Hudayfa,
or sorry, Al Hudayfa or, the his own
Mubarak calf
and said, this is where the iazar should
reach.
If you don't if you wish to make
it lower, then let it go lower. But,
if you
refuse even that, then know that the Azar
has no right
to hang,
below the ankles.
Allah subhanahu wa ta'ala gave us such a
beautiful example in the messenger of Allah salallahu
alaihi wa sallam in all things inward, outward,
big and small
and none of the sunnah of the prophet
are small
and this is our 4th dars and with
it InshaAllah, Ramadan will start If Allah gives
us still fit, insha Allah, someday we'll we'll
finish this reading.
And,
but, my
heartfelt request to you is to make
dua.
That by the Barakah of Allah
wasn't to,
make their torment as long as you're amongst
them. And Allah wouldn't make their torment,
as long as they seek, forgiveness.
That we seek forgiveness from Allah, and we
tried to bring
whatever it was from his Mubarak Messenger sallallahu
alaihi wasallam,
into our eyes and into our hands and
into our
ears and into our hearts,
and on our tongues.
And we all sat together for these couple
of hours and said, sallallahu alaihi wasallam together
that Allah
hear
our prayers and hear,
these
clean and pure utterances
from our tongues and that emanate from our
hearts, that he take mercy on us, and
that he protect us, and he protect our
Kaum, and he protect our neighbors and protect
our people, and give guidance to our Kaum,
and,
bring about through these circumstances,
something good for us in this world and
the hereafter.