Discussion of the ruling on lengthening the garment.
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The Shaykh : Regarding lengthening the garment, I agree with you that lengthening the garment may involve arrogance and pride. I do not agree because I want to make you understand; because if I wanted to make you understand, I would have done so before! Rather, it is because you spoke words that align with the hadith of the Messenger (peace and blessings be upon him), which is his saying (peace and blessings be upon him): . Meaning, it is arrogance.
The questioner : In a Qudsi hadith on this subject,.
The Shaykh : Yes, this is an authentic hadith, but it has no connection to the subject of clothing.
The questioner : generally, meaning.
The Shaykh : Yes, the subject of clothing falls under this generality, but this hadith does not mean—and here, as they say, is the crux of the matter—that if a Muslim lengthens his garment claiming that he does not do so out of pride, that he owes nothing. It does not mean that. Why? Because the Prophet (peace and blessings be upon him) established a methodology, or if we wish to call it a specific style, for Muslims regarding not lengthening the garment. If there were nothing in this subject other than the hadith of pride, we would say: a long garment is permissible to wear except out of pride, in which case it is forbidden. But we have two other things:
The first is from the action of the Prophet (may Allah’s prayers and peace be upon him), where his garment was not long enough to drag on the ground, or at least it did not extend below the ankles. And without a doubt, as came in some hadiths:Sahih al-Bukhari 6098, this is the first thing.
The other thing—and it is more important—is that the Messenger (peace and blessings be upon him) said:. The meaning of this hadith is that the Messenger (peace and blessings be upon him) established a general methodology for Muslims in their clothing, regardless of pride. Meaning, if a questioner asked us: What is the sunnah (recommended practice) regarding the garment? We would say: It should be to the middle of the shin. Is it permissible for it to be longer? It is permissible. What is the limit of this permissibility? Not above the ankles. The ankles are the two prominent bones. So it is permissible for you to have one of these two forms. As for anything below that, the Messenger (peace and blessings be upon him) says: .
And accordingly, it is not permissible for a Muslim -- ... -- it is not permissible for a Muslim to say: I do not lengthen my garment out of pride; because the answer might be that that is the case, and Allah knows best what is in hearts, and we are not given authority over what is in hearts. We have the appearance, and Allah takes care of the secrets. This appearance is what the Messenger (peace and blessings be upon him) defined by his saying:. After this methodology that the Messenger (peace and blessings be upon him) established for Muslims in general, it is not permissible for us to say that this was only in the time of the Messenger. No; because as we all know, we take pride in the fact that our Prophet (may Allah’s prayers and peace be upon him) has among his characteristics that he said in a well-known hadith: , among which is: Sahih al-Bukhari 438. And the verse is sufficient in this regard: [Saba 34:28], and the other verse: [Al-Anbya 21:107], then the other hadith which says: . The meaning of all of this is that the Shari'ah (Islamic sacred law) of the Messenger (peace and blessings be upon him) is a continuing Shari'ah until the Day of Resurrection, with no change to the creation of Allah. So every ruling that the Messenger (peace and blessings be upon him) spoke of or performed in that time, and no evidence came that specifies that ruling for him (peace and blessings be upon him) or for his time; these rulings remain continuing until the Day of Resurrection. And therefore, it is not correct for us to say that the "dishdasha" today, if it is long, is fine; because it was the custom of the Arabs to lengthen their trails out of arrogance. We say: It is possible that this was among the Arabs, as it was among the non-Arabs, and as it exists today = -- may Allah have mercy on you -- =, but that does not mean that the one who did so with an intention other than what? Pride; that it is permissible for him. And as we said, what is the meaning of how do we distinguish that this garment is long out of pride, and this second one is the same problem but he does not do it out of pride; what is the measure we have? We have no measure; and therefore.
The questioner : I believe that the custom has ended, meaning no one lengthens their garment in the way it was in the time of the pre-Islamic age of ignorance.
The Shaykh : And what was that way?
The questioner : I mean, they actually dragged it behind them, approximately.
The Shaykh : No problem, and without dragging, meaning no problem?
The questioner : ... .
The Shaykh : Without dragging, no problem? I mean, if it does not drag like women, and between it and the ground, meaning a finger, it does not sweep the ground behind it; I mean, no problem?
The questioner : Our Shaykh, these matters, as we say, were at the beginning of Islam; do you see me? And the Messenger (peace and blessings be upon him) was alerting the Muslims to this thing, and the Muslims in that time, that era, adhered to it, of course... the Messenger (peace and blessings be upon him), and after that, in the subsequent eras, this matter did not repeat at all. The matter was left to the people... approximately no one, I mean, in the present time, we say in the present time, lengthens his garment like the disbelievers of Makkah and their leaders and great ones.
The Shaykh : Okay; you now, when you speak this talk, what is your evidence?
The questioner : There is no evidence because this, the evidence, like what, I mean? A hadith, for example?
The Shaykh : Any evidence you have, we are satisfied with you having the evidence; I mean, we do not put you in a difficult position, we do not say to you: we want this, we want this. You bring the evidence.
The questioner : You are lenient, may Allah reward you with good.
The Shaykh : This is our duty,, we will ease your burden a little. We have a pant in Sham that has been around for a time, they call it "Charleston." Have you heard this name, is it something you have?
Another questioner : It is known.
The Shaykh : Good, what is your opinion, did they wear it with good intention?
Those present : ... .
The Shaykh : What, you didn't know the "Charleston"?
The questioner : "Charleston" is the one with the wide leg from the bottom.
The Shaykh : Yes, wide and long, it wipes the ground. I mean, the first thing to wear out on the pant is the bottom. What does your saying "fashion" mean? Is fashion not intended to mean anything?
The questioner: Certainly.
The Shaykh : I mean, now, when the woman who displays her adornment wears the short skirt, it is fashion, but is there nothing intended behind this fashion?
The questioner : For the woman, it is different; because the woman.
The Shaykh : I know that it is different, but I want to hear from you: is something intended behind this thing we call fashion, or is it not intended? It does not happen, Abu 'Abdullah, that you treat the Shari'ah texts with your mind and your opinion and you have no evidence. And when I ask, you bring a real example and say: fashion. And when I ask you what is intended by this fashion, you are at a loss for an answer; why?
The questioner : No, it is not a story of me being at a loss for an answer.
The Shaykh: Was it?
The questioner : ... I give you an example, for example, like those whose hearts are to be reconciled.
The Shaykh : The example came from me, the example came from me, there is no answer, do not lose me an answer, it is enough that I have preceded.
The questioner : He gave them what he gave to the Muhajireen and the Ansar, but in the time of 'Umar, the Messenger gave them and Islam was weak, and now Islam is strong. These are matters and issues that Islam faced at the beginning, and this does not mean that we continue to proceed with them, for example.
The Shaykh : Why?
The questioner : 'Umar ibn al-Khattab, why did he not give, for example, to those whose hearts are to be reconciled like the Messenger gave them?
The Shaykh : There is a big difference now between 'Umar and Abu 'Abdullah. 'Umar is giving an answer, Abu 'Abdullah is not giving an answer [everyone laughs!]. 'Umar is saying that those whose hearts are to be reconciled are for the reconciliation of hearts. Now Islam has become strong, did he become a Muslim or has he never become a Muslim!! This is nonsense, but Abu 'Abdullah is in his land, he claims the claim and does not bring evidence for it, until he is forced to ask: what is the evidence you want? We make it easy for him, we say to him: any evidence does not advance or any evidence!!
The questioner : By Allah, our Shaykh, regarding this subject, it is not a basic subject in the creed, I mean, the subject of clothing.
The Shaykh : Did we raise it or did you?
The questioner : The subject is not worth all this talk.
The Shaykh : I am the one who tells you, not you. Did we raise it or did you?
The questioner : And I comment on the hadith, I say that the hadith of clothing is not important in the creed to this degree, I mean, there is...
Another questioner : The Shaykh- May Allah reward him with good - with you, I mean, he answers your questions.
The Shaykh : May Allah forgive you!
The questioner : May Allah forgive everyone.
The Shaykh : I mean, how many times you ask me and I do not answer you, why? Even though I see you, what Allah willed, calm and long-suffering, why do you not answer?
Another questioner : I mean – forgive me – is it possible that you don’t ask or answer, and then you go back to the matter and find you cannot answer it? Or do I not understand what you want to gain more from?The Shaykh : For example?
The questioner : The topic of clothing, I understood you, I mean, in my opinion, it requires evidence.
The Shaykh : This belief, where did you get it from, my brother? May Allah guide you. You say: “In my opinion,” where did you get that from? Do you believe that every Muslim counts in millions? Does every Muslim have a belief according to his own whim, or is he bound by the Shari'ah?
The questioner : Clothing, our Shaykh, is it a matter of belief? Is clothing a matter of belief?
The Shaykh : Enough of this! There is no power or strength except with Allah.
The questioner : Is clothing a matter of belief?
The Shaykh : What do you gain from this question? What do you gain from it? I mean, I tell you: it is not a matter of belief, what did you gain? I am asking you now: Is your question about standing in prayer and your question about clothing a matter of belief?
The questioner : By Allah, you raised the issue, I did not open it, nor did I look into it.
The Shaykh : Also, “the dishdasha,” did I raise that? [Everyone laughs!]
Another questioner : Your extreme precision on the topic made Brother Abu Abdullah think that all this excessive attention to the topic means it reaches the level of belief.
The questioner : Abu Abdullah,The Shaykh : I like things to be completely clear, but I mean; it is not that, by Allah, because the issue is a vital matter of belief.
The questioner : The topic, if we speak about it, is to understand, I mean.
Another questioner: May Allah reward you with good. May Allah bless you.
Another questioner : And we benefit, I mean.
The questioner : And we understand from our honorable Shaykh... and if we have an opinion or statement, we can speak about it.
The Shaykh : Is it possible or not possible?
The questioner : It is possible, of course.
The Shaykh : Alright; because not everything is possible to occur, but this is possible to occur. You spoke as you see fit and as you want, completely, and no one said to you: Why are you speaking like this? But just as you have the freedom to speak whatever you wish, we also have the freedom to ask you: What is the evidence for what you say?
The questioner: Definitely, definitely.
The Shaykh : Yes, I am sorry that I deprived us of evidence in everything I said, I did not give you a single piece of evidence.
The questioner : How, Shaykh?
The Shaykh : I say – may Allah bless you –: Just as you spoke with complete freedom because it is your right to speak about it; in return, we also speak and ask, but unfortunately, you did not answer any question asked of you, whereas we asked you and you did not answer us, you deprived us of the answer to the question, and then you returned to say at the end that this issue is a matter of belief? We also answered you and told you: No, it is not a matter of belief, but what did you gain from the question and the answer? You gained nothing, you stayed in the same place!
The questioner : No, on the contrary, my only intention is that the Prophet (peace and blessings be upon him) forbade these matters and they ended in his time; because they were necessary in that era. That is what I intend.
The Shaykh : How do you know? Your intention is clear.
The questioner : In that era, issues faced the Muslims, they were facing them and they existed, and they were interacting with them, and the Messenger (peace be upon him) forbade them and they ended in that era.
The Shaykh : How do you know, my brother? You say: It ended – may Allah bless you!! Oh Abu Abdullah, open your eyes; you are speaking very dangerous words now, and now we are speaking with some heat. When you say this legal ruling has ended, it means you have suspended the Shari'ah. How easy it is for you to say: This ruling has ended? Who ended it? A legal ruling that Allah revealed to the heart of Muhammad (peace be upon him), and it continued for two, three, five, or fifteen years, who stopped it? Who suspended it? Who has the authority to stop a legal ruling?
The questioner : It is not my intention that it be stopped or anything, I am saying these issues, these... faced the Muslims.
The Shaykh : Do you want to repeat your words as if we did not understand you?!
The questioner : That is not my intention... they faced the Muslims and the Messenger (peace and blessings be upon him) dealt with them.
The Shaykh : This is a problem!
Another questioner : The Shaykh : I understand your words one hundred percent, my brother, butThe Shaykh : It hinges on your word “ended”; meaning that the prohibition was for one person in the time of the Prophet, a prohibition until the Day of Resurrection, everyone who experiences the same thing has the prohibition applied to them until the Day of Resurrection, whereas if it ended, if it ended for some individuals, it exists for other individuals.
Another questioner : Abu Abdullah says it ended; meaning that there is a legal ruling in it... the legal ruling; meaning it is cut off in a legal ruling, that is all!
The Shaykh : Forgive me, I did not understand, by Allah!
Another questioner : I mean his intention is that it ended.
The Shaykh : Yes, what is his intention?
Another questioner : I mean that there is a known legal ruling, this is in effect, I mean.
The Shaykh : What is the known legal ruling, what is it?
Another questioner : That is his intention.
The Shaykh : Where is this legal ruling, is it lost or does it exist?
Another questioner : The matter he is asking about.
The Shaykh : I am sorry, does this exist or is it missing?
Another questioner : No, it exists, of course.
The Shaykh : Where? We are telling him: Where? It does not exist except with him, only with him. We ask you one question, do not take it as having no relation to belief, and if you also like to research belief, we can research belief; what is the ruling on a man wearing gold, is it permissible or forbidden?
The questioner : By Allah, the narrated hadiths are that the Messenger (peace and blessings be upon him) forbade men from wearing silk and gold.
The Shaykh : Leave yourself alone, you leave yourself alone; say: Is it forbidden or lawful? When you tell me: It is lawful, I tell you: What is the evidence? Because you would have contradicted what I have. When you say: It is forbidden – for example – and we agree... I am asking you like this: Did he forbid it or not?!
The questioner : Shaykh, I do not know that the permissibility and prohibition are in the text of the Noble Qur'an.
The Shaykh: But?
The questioner : The saying of the Messenger (peace and blessings be upon him)...
The Shaykh : But in the text of the Noble Qur'an?
The questioner : Allah (Glorified and Exalted is He) says:[Al-An'am 6:151].
The Shaykh : My brother, one by one, be fair to us with one, I am asking you: But in the Noble Qur'an, does the forbidden come?
The questioner : By Allah, the One who makes lawful and the One who makes forbidden is our Lord (Glorified and Exalted is He).
The Shaykh: There is no power nor strength except with Allah.
The questioner : And the Messenger (peace and blessings be upon him) forbade wearing silk.
The Shaykh : I am telling you: The One who forbids is other than Allah, so that you tell me and teach me that no one forbids except Allah? No one forbids except Allah, okay? Take me with you, I answered you?
Another questioner: Perfect.
The questioner : Our Shaykh, I do not know, we ask to understand.
The Shaykh : We are asking, not you, may Allah bless you, we are asking, not you, we are asking you: What is your opinion, is gold and silk forbidden for men or not? You return and say no one forbids except Allah, we know that no one forbids except Allah, but we are asking you: Is it forbidden or lawful? He does not answer, he has accustomed us tonight, may Allah bless him – if Allah wills – a second night, may Allah honor us with a share, and we may obtain from you the answers.
Whoever drags his garment out of arrogance, Allah (Mighty and Majestic) will not look at him on the Day of Resurrection
من جَرَّ إزاره خيلاء لم ينظُرِ الله - عز وجل - إليه يوم القيامةWhoever drags his garment in arrogance
من جرَّ إزاره خيلاءThe questioner : In a Qudsi hadith on this subject,
Arrogance is my robe, and honor is my garment; so whoever competes with me in either of them, I will cast him into the Fire and I do not care
الكبرياء ردائي ، والعزُّ إزاري ؛ فمن نازَعَني على واحدٌ منهما أدخلته النار ولا أباليThe Shaykh : Yes, this is an authentic hadith, but it has no connection to the subject of clothing.
The questioner : generally, meaning.
The Shaykh : Yes, the subject of clothing falls under this generality, but this hadith does not mean—and here, as they say, is the crux of the matter—that if a Muslim lengthens his garment claiming that he does not do so out of pride, that he owes nothing. It does not mean that. Why? Because the Prophet (peace and blessings be upon him) established a methodology, or if we wish to call it a specific style, for Muslims regarding not lengthening the garment. If there were nothing in this subject other than the hadith of pride, we would say: a long garment is permissible to wear except out of pride, in which case it is forbidden. But we have two other things:
The first is from the action of the Prophet (may Allah’s prayers and peace be upon him), where his garment was not long enough to drag on the ground, or at least it did not extend below the ankles. And without a doubt, as came in some hadiths:
the best guidance is the guidance of Muhammad
خير الهدى هدى محمَّد - صلى الله عليه وآله وسلم -The other thing—and it is more important—is that the Messenger (peace and blessings be upon him) said:
The belt of the believer is to the middle of the shin, and if it is longer, then to the ankles, and if it is longer, then in the Fire.
أزرة المؤمن إلى نصف الساق ، فإن طال فإلى الكعبين ، فإن طال ففي النارin the Fire
في النارAnd accordingly, it is not permissible for a Muslim -- ... -- it is not permissible for a Muslim to say: I do not lengthen my garment out of pride; because the answer might be that that is the case, and Allah knows best what is in hearts, and we are not given authority over what is in hearts. We have the appearance, and Allah takes care of the secrets. This appearance is what the Messenger (peace and blessings be upon him) defined by his saying:
The belt of the believer is to the middle of the shin, and if it is longer, then to the ankles, and if it is longer, then in the Fire.
أزرة المؤمن إلى نصف الساق ، فإن طال فإلى الكعبين ، فإن طال ففي النارI was preferred over the prophets with five things
فُضِّلت على الأنبياء بخمسEvery Prophet used to be sent to his nation exclusively but I have been sent to all mankind.
وكان النبيُّ يُبعث إلى قومه خاصَّة ، وبُعثت إلى الناس كافةAnd We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًاAnd We have not sent you, [O Muhammad], except as a mercy to the worlds.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَThere is no man from this Ummah, whether a Jew or a Christian, who hears of me and then does not believe in me, except that he will enter the Fire.
ما من رجلٍ من هذه الأمة يهودي أو نصراني يسمع بي ثم لا يؤمن بي إلا دخل النارThe questioner : I believe that the custom has ended, meaning no one lengthens their garment in the way it was in the time of the pre-Islamic age of ignorance.
The Shaykh : And what was that way?
The questioner : I mean, they actually dragged it behind them, approximately.
The Shaykh : No problem, and without dragging, meaning no problem?
The questioner : ... .
The Shaykh : Without dragging, no problem? I mean, if it does not drag like women, and between it and the ground, meaning a finger, it does not sweep the ground behind it; I mean, no problem?
The questioner : Our Shaykh, these matters, as we say, were at the beginning of Islam; do you see me? And the Messenger (peace and blessings be upon him) was alerting the Muslims to this thing, and the Muslims in that time, that era, adhered to it, of course... the Messenger (peace and blessings be upon him), and after that, in the subsequent eras, this matter did not repeat at all. The matter was left to the people... approximately no one, I mean, in the present time, we say in the present time, lengthens his garment like the disbelievers of Makkah and their leaders and great ones.
The Shaykh : Okay; you now, when you speak this talk, what is your evidence?
The questioner : There is no evidence because this, the evidence, like what, I mean? A hadith, for example?
The Shaykh : Any evidence you have, we are satisfied with you having the evidence; I mean, we do not put you in a difficult position, we do not say to you: we want this, we want this. You bring the evidence.
The questioner : You are lenient, may Allah reward you with good.
The Shaykh : This is our duty,
Make things easy and do not make them difficult.
يسِّروا ولا تعسِّرواAnother questioner : It is known.
The Shaykh : Good, what is your opinion, did they wear it with good intention?
Those present : ... .
The Shaykh : What, you didn't know the "Charleston"?
The questioner : "Charleston" is the one with the wide leg from the bottom.
The Shaykh : Yes, wide and long, it wipes the ground. I mean, the first thing to wear out on the pant is the bottom. What does your saying "fashion" mean? Is fashion not intended to mean anything?
The questioner: Certainly.
The Shaykh : I mean, now, when the woman who displays her adornment wears the short skirt, it is fashion, but is there nothing intended behind this fashion?
The questioner : For the woman, it is different; because the woman.
The Shaykh : I know that it is different, but I want to hear from you: is something intended behind this thing we call fashion, or is it not intended? It does not happen, Abu 'Abdullah, that you treat the Shari'ah texts with your mind and your opinion and you have no evidence. And when I ask, you bring a real example and say: fashion. And when I ask you what is intended by this fashion, you are at a loss for an answer; why?
The questioner : No, it is not a story of me being at a loss for an answer.
The Shaykh: Was it?
The questioner : ... I give you an example, for example, like those whose hearts are to be reconciled.
The Shaykh : The example came from me, the example came from me, there is no answer, do not lose me an answer, it is enough that I have preceded.
The questioner : He gave them what he gave to the Muhajireen and the Ansar, but in the time of 'Umar, the Messenger gave them and Islam was weak, and now Islam is strong. These are matters and issues that Islam faced at the beginning, and this does not mean that we continue to proceed with them, for example.
The Shaykh : Why?
The questioner : 'Umar ibn al-Khattab, why did he not give, for example, to those whose hearts are to be reconciled like the Messenger gave them?
The Shaykh : There is a big difference now between 'Umar and Abu 'Abdullah. 'Umar is giving an answer, Abu 'Abdullah is not giving an answer [everyone laughs!]. 'Umar is saying that those whose hearts are to be reconciled are for the reconciliation of hearts. Now Islam has become strong, did he become a Muslim or has he never become a Muslim!! This is nonsense, but Abu 'Abdullah is in his land, he claims the claim and does not bring evidence for it, until he is forced to ask: what is the evidence you want? We make it easy for him, we say to him: any evidence does not advance or any evidence!!
The questioner : By Allah, our Shaykh, regarding this subject, it is not a basic subject in the creed, I mean, the subject of clothing.
The Shaykh : Did we raise it or did you?
The questioner : The subject is not worth all this talk.
The Shaykh : I am the one who tells you, not you. Did we raise it or did you?
The questioner : And I comment on the hadith, I say that the hadith of clothing is not important in the creed to this degree, I mean, there is...
Another questioner : The Shaykh- May Allah reward him with good - with you, I mean, he answers your questions.
The Shaykh : May Allah forgive you!
The questioner : May Allah forgive everyone.
The Shaykh : I mean, how many times you ask me and I do not answer you, why? Even though I see you, what Allah willed, calm and long-suffering, why do you not answer?
Another questioner : I mean – forgive me – is it possible that you don’t ask or answer, and then you go back to the matter and find you cannot answer it? Or do I not understand what you want to gain more from?The Shaykh : For example?
The questioner : The topic of clothing, I understood you, I mean, in my opinion, it requires evidence.
The Shaykh : This belief, where did you get it from, my brother? May Allah guide you. You say: “In my opinion,” where did you get that from? Do you believe that every Muslim counts in millions? Does every Muslim have a belief according to his own whim, or is he bound by the Shari'ah?
The questioner : Clothing, our Shaykh, is it a matter of belief? Is clothing a matter of belief?
The Shaykh : Enough of this! There is no power or strength except with Allah.
The questioner : Is clothing a matter of belief?
The Shaykh : What do you gain from this question? What do you gain from it? I mean, I tell you: it is not a matter of belief, what did you gain? I am asking you now: Is your question about standing in prayer and your question about clothing a matter of belief?
The questioner : By Allah, you raised the issue, I did not open it, nor did I look into it.
The Shaykh : Also, “the dishdasha,” did I raise that? [Everyone laughs!]
Another questioner : Your extreme precision on the topic made Brother Abu Abdullah think that all this excessive attention to the topic means it reaches the level of belief.
The questioner : Abu Abdullah,The Shaykh : I like things to be completely clear, but I mean; it is not that, by Allah, because the issue is a vital matter of belief.
The questioner : The topic, if we speak about it, is to understand, I mean.
Another questioner: May Allah reward you with good. May Allah bless you.
Another questioner : And we benefit, I mean.
The questioner : And we understand from our honorable Shaykh... and if we have an opinion or statement, we can speak about it.
The Shaykh : Is it possible or not possible?
The questioner : It is possible, of course.
The Shaykh : Alright; because not everything is possible to occur, but this is possible to occur. You spoke as you see fit and as you want, completely, and no one said to you: Why are you speaking like this? But just as you have the freedom to speak whatever you wish, we also have the freedom to ask you: What is the evidence for what you say?
The questioner: Definitely, definitely.
The Shaykh : Yes, I am sorry that I deprived us of evidence in everything I said, I did not give you a single piece of evidence.
The questioner : How, Shaykh?
The Shaykh : I say – may Allah bless you –: Just as you spoke with complete freedom because it is your right to speak about it; in return, we also speak and ask, but unfortunately, you did not answer any question asked of you, whereas we asked you and you did not answer us, you deprived us of the answer to the question, and then you returned to say at the end that this issue is a matter of belief? We also answered you and told you: No, it is not a matter of belief, but what did you gain from the question and the answer? You gained nothing, you stayed in the same place!
The questioner : No, on the contrary, my only intention is that the Prophet (peace and blessings be upon him) forbade these matters and they ended in his time; because they were necessary in that era. That is what I intend.
The Shaykh : How do you know? Your intention is clear.
The questioner : In that era, issues faced the Muslims, they were facing them and they existed, and they were interacting with them, and the Messenger (peace be upon him) forbade them and they ended in that era.
The Shaykh : How do you know, my brother? You say: It ended – may Allah bless you!! Oh Abu Abdullah, open your eyes; you are speaking very dangerous words now, and now we are speaking with some heat. When you say this legal ruling has ended, it means you have suspended the Shari'ah. How easy it is for you to say: This ruling has ended? Who ended it? A legal ruling that Allah revealed to the heart of Muhammad (peace be upon him), and it continued for two, three, five, or fifteen years, who stopped it? Who suspended it? Who has the authority to stop a legal ruling?
The questioner : It is not my intention that it be stopped or anything, I am saying these issues, these... faced the Muslims.
The Shaykh : Do you want to repeat your words as if we did not understand you?!
The questioner : That is not my intention... they faced the Muslims and the Messenger (peace and blessings be upon him) dealt with them.
The Shaykh : This is a problem!
Another questioner : The Shaykh : I understand your words one hundred percent, my brother, butThe Shaykh : It hinges on your word “ended”; meaning that the prohibition was for one person in the time of the Prophet, a prohibition until the Day of Resurrection, everyone who experiences the same thing has the prohibition applied to them until the Day of Resurrection, whereas if it ended, if it ended for some individuals, it exists for other individuals.
Another questioner : Abu Abdullah says it ended; meaning that there is a legal ruling in it... the legal ruling; meaning it is cut off in a legal ruling, that is all!
The Shaykh : Forgive me, I did not understand, by Allah!
Another questioner : I mean his intention is that it ended.
The Shaykh : Yes, what is his intention?
Another questioner : I mean that there is a known legal ruling, this is in effect, I mean.
The Shaykh : What is the known legal ruling, what is it?
Another questioner : That is his intention.
The Shaykh : Where is this legal ruling, is it lost or does it exist?
Another questioner : The matter he is asking about.
The Shaykh : I am sorry, does this exist or is it missing?
Another questioner : No, it exists, of course.
The Shaykh : Where? We are telling him: Where? It does not exist except with him, only with him. We ask you one question, do not take it as having no relation to belief, and if you also like to research belief, we can research belief; what is the ruling on a man wearing gold, is it permissible or forbidden?
The questioner : By Allah, the narrated hadiths are that the Messenger (peace and blessings be upon him) forbade men from wearing silk and gold.
The Shaykh : Leave yourself alone, you leave yourself alone; say: Is it forbidden or lawful? When you tell me: It is lawful, I tell you: What is the evidence? Because you would have contradicted what I have. When you say: It is forbidden – for example – and we agree... I am asking you like this: Did he forbid it or not?!
The questioner : Shaykh, I do not know that the permissibility and prohibition are in the text of the Noble Qur'an.
The Shaykh: But?
The questioner : The saying of the Messenger (peace and blessings be upon him)...
The Shaykh : But in the text of the Noble Qur'an?
The questioner : Allah (Glorified and Exalted is He) says:
Say, "Come, I will recite what your Lord has prohibited to you.
قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْThe Shaykh : My brother, one by one, be fair to us with one, I am asking you: But in the Noble Qur'an, does the forbidden come?
The questioner : By Allah, the One who makes lawful and the One who makes forbidden is our Lord (Glorified and Exalted is He).
The Shaykh: There is no power nor strength except with Allah.
The questioner : And the Messenger (peace and blessings be upon him) forbade wearing silk.
The Shaykh : I am telling you: The One who forbids is other than Allah, so that you tell me and teach me that no one forbids except Allah? No one forbids except Allah, okay? Take me with you, I answered you?
Another questioner: Perfect.
The questioner : Our Shaykh, I do not know, we ask to understand.
The Shaykh : We are asking, not you, may Allah bless you, we are asking, not you, we are asking you: What is your opinion, is gold and silk forbidden for men or not? You return and say no one forbids except Allah, we know that no one forbids except Allah, but we are asking you: Is it forbidden or lawful? He does not answer, he has accustomed us tonight, may Allah bless him – if Allah wills – a second night, may Allah honor us with a share, and we may obtain from you the answers.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.