Yasir Qadhi – Is it ‘religious’ for Muslims to dress like the Prophet (SAW)?

			There are issues such as
		

			I mean, the simplest one that comes to mind is clothing. How does one dress and forget even brothers
and sisters? How does the clergy expect itself to dress? Every single movement of traditionalist
Islam? How does the clergy in that movement dress? Frankly, they all dress according to the
historical norms norms of a particular manifestation of Islam in a particular Muslim majority land
in a particular century or era. And for them, this becomes religiosity.
		

			You understand what I'm saying here, right? So you go to one version of traditionalist Islam, and
you should wear the white culture Well, let's say, and if you don't wear it, and I speak from
experience, you will not give the hutzpah
		

			in another version of traditionalist Islam, you have to wear the soap.
		

			And yet another version is got to be the gel labia, in order for this got to be this and that. And
this is the narrative that they are completely familiar with. So that when somebody comes along and
dresses differently, this person is automatically dismissed, that you can't possibly be a part of
the scholarly community, because they have not found their scholarly community being upon that
paradigm yet again, to be very practical and, and realistic. One could argue and this is my opinion,
and not just my opinion between many of them, I've known him as amongst them, that the sooner when
it comes to dressing is to accommodate the culture of your people as much as possible. As long as
		

			the shitty allows you to do so. And that the prophets of Allah Allah He was setting them did not
come with the fashion revolution. Think about it. Now I'm being dead serious here. He did not come
with a fashion revolution. What was he wearing exactly what the pagans of Mecca were wearing?
		

			Exactly what Abu Jihad was wearing, exactly was wrecked, by the way, even harder for wearing because
that's the dominant culture of his times. So for somebody to come and codify one particular culture,
the process of never saw the types of clothing that are common in many trade, even the soap that we
might think is the closest to the sooner you really get to tell me this fine fancy material with
this fabric and this cufflinks and perfectly tailored garment, you want to really follow the sooner
go take some sheepskin, and sew it together with rough harsh wool, right, go do some real and the
the garment is going to be totally, that's the sooner but that's not the sooner that our processing
		

			wanted us to follow. He didn't tell us dress like this or dress like that. And the fact that and
again, another example is sisters jobs. The way that women historically in Indonesia and Malaysia
wear the hijab is very different than the way that Nigerian sisters wear the hijab, which is very
different than the way that Malaya that, that Moroccan sisters or the Saudi sisters are that are
that have honey sisters. So for us to assume that the sorrow the hijab is the only legitimate agent.
This is a mistake. There's nothing wrong with organically developing, wait for it a British hijab?
		

			Because, and here's what I asked you if it's helpful for the Nigerian Muslims to have a Nigerian
Puja, and it's helpful for Indonesians and for Moroccans, and for Pakistanis, and for what for what
not, why then does it become how long when another culture of Muslims which is all of us in this
audience, try to do the same thing within our own cultural paradigm. And again, this is the
difference between reformist and between if you like, traditionalist, right, so this the the
traditionalist Muslims, yes, they have a lot of good in them. And clearly, they identify with
observable symbols that have been associated with Islam, wearing the kurata wearing the soul has
		

			become identifiable in large parts of the world as being a Muslim. So by putting it here, it makes
them feel comfortable. But it's not necessarily in in this case, it is not a part of the religion,
that alone is messenger wanted everybody to follow. And there has been and there is leeway. Now, let
me talk about the last one in that we go back to a little bit more examples. The reformers, the
reformers are those who are sympathetic to the tradition. And they're not they don't have any
inferiority complex or the dominant culture. They know that veganism is a temporary fad that it was
introduced 20 years ago, and maybe 50 years from now is going to be gone. They have no inferiority
		

			complex. At the same time. They're not entirely dismissive of it either. Just because UK V is vegan
doesn't mean veganism and all of its opinions and forms is invalid. Maybe there's some truth to it.
Just because our forefathers weren't vegan. Does that mean it's wrong? No. Let's look at it and they
discover you know what, it actually is healthier to have more fruits and vegetables in your diet.
And it actually is healthier to minimize, eat. You know what it's good to treat it
		

			Most nicely and yes, our religion tells us to sacrifice in a humane fashion. So they actually adopt
elements of veganism. they adopt points of veganism that their forefathers did not do. And it's not
found in the classical tradition. And they will say there's nothing wrong with fine tuning for our
culture. And the fact of course, that
		

			the issue of of clothing and women's hijab comes up that the reformers try to contextualize that
each of your movements they also contextualize traditionalist Islam, why is wearing a quota so
important to you? Because in 1857, when the mutiny took place, and there was a big divide amongst
Indian Muslims, one of the ways to tell whether you're pro British or anti British was the clothing
and the dress that you wore. So they made it a factor that you have to wear this clothing. Why is
that so particular to so they historicize each movement and the positives and negatives of the
movement? And this, of course, means that reformists, the last category, are unpopular amongst all
		

			the other groups, because they're attacked from all sides. The traditionalist view them as being
problematic because they're not faithful to the tradition. They're not faithful to the tradition, as
understood by the traditionalist Is that clear? Right? When you criticize biryani, it becomes
criticizing, the sooner you understand this point, when you criticize worrying a job or quota, which
I do criticize, I say it is against the sooner against the sooner to make it a point to wear a shoe
of Archimedes in London, when you want it when you think that there's more Islamic if you just want
to wear it for your own culture. Of course, it's Helen, but you want to wear it to make a point of
		

			being more Islamic. No, Islam is not in the quota is not is not in the in the throat, rather, you
are sticking out for no reason. And our process of wanting to conform as much as possible so that
there's some familiarity with the culture, right? When I give examples of this, that when our profit
system would receive delegations from from other places, the Hadees say he would dress up in a
Yemeni cloak,
		

			who told him that wearing a Yemeni cloak was dressing up for seventh century Arabia? Did he invent
this? Or was this the norms of his time? That if you want to dress up your a cloak from Yemen? Of
course, the answer is that it was the norm of his time. That dressing up means you put on the Yemeni
cloak, you have that show that's a beautiful shawl from Yemen, and this is considered dressing up in
our times is not dressing in a Yemeni cloak is dressing in a suit is dressing it up. This is
dressing up. So when he's giving Dawa to the delegations He dress up. What is giving down our times,
how are you going to bring about So you see, here's the point, the more different you are, then when
		

			you come with a different theology, you're dismissed as being different. Whereas when you speak the
same language, why did Allah send every prophet with the same language when you dress in the same
clothes when you are a part of the society? And that's what Allah says what you add in a home with a
home shoe, either their brotherhood, their brothers who I went to them, it's somebody they know,
somebody that can be familiar with, then you come with a different religion, and you're not that
exotic. And this, in my opinion, is the goals of Islam. So when I come along, and I say, in fact,
clerics, especially when they stand in front of non Muslim audiences should dress up according to
		

			the standards of our times. Yes, people are will attack and they say, Look at this guy, he's still
dressing pants shirt. What type of scholar is this? Right when I make it a point not to wear a topi
and I don't typically wear Toby when I'm bald. After Hajj. I don't typically wear topi because, in
my humble opinion, covering the head is something completely cultural. Our processing did it. He
never commanded people to do it. There's no authentic I did that he commanded people to do it. This
was the cultural norms, pagan Muslim, they all covered there is just like 100 years ago in England,
and in America, all people covered their heads, didn't they all men covered their heads. That was
		

			what people did. It's a cultural thing. If you want to dress like that, fine. If you don't if you
think it's Islamic. I think that's a problem in this land back home. That's another issue.