Explaining what is intended by the hadith: (Trim the mustache.

The Shaykh : Similarly, for example, we argue with some of the ascetics, and even with some of the scholars who hold the view that the Sunnah is for a man to shave his mustache and let his beard grow, understanding this from his (peace and blessings be upon him) saying: They understood "trimming" to mean removing the entire mustache; but we say that one must gather the texts that have come regarding the single issue and extract from the totality of these texts the truth that these texts indicate.
First: The sayings of the Messenger (peace and blessings be upon him) explain one another; second: The actions of the Messenger (peace and blessings be upon him) explain his sayings. So when he said: From the Arabic perspective, it can actually be understood to mean: uproot it, shave it completely, as we see some Sufi shaykhs do, with a full, dignified beard and a mustache shaved smooth, with nothing left. Why? Because the Messenger said "trim the mustache." But when we return to his other hadith, and here is the point: He said: So it is not part of the verbal Sunnah for a person to uproot the hair of his mustache from its beginning to its end; because the Sunnah explains itself, and then the practical Sunnah and the actions of the great Companions, as they say today, put the dots on the letters. So in Sunan Abu Dawud and the Musnad of Imam Ahmad and other books of the Sunnah with a sound chain: "That is, when it grew long: So the intended meaning of "trimming" is what grows over the lip, and the intended meaning is not complete removal. And on this basis, we understand why 'Umar ibn al-Khattab would keep his mustache and let his sideburns grow long, until when he was angry he would puff out and twist his mustache. So if he had been a Sufi in this matter, he would have been at ease from the whole task by removing it from its root.
So the word "from" indicates partiality, even for those who have not studied morphology, syntax, and language and the like, because the texts of the Book illuminate the eyes of those who are concerned with studying the Book and the Sunnah, studying for understanding and comprehension. And therefore, it is a grave error, beyond which there is no greater error, to say to the Muslim woman who wears the hijab that when she enters her friend's house, she must remain in it as she entered, not removing the jilbab or the khimar at all, because that is what the Messenger said. This is slander, this is lying and fabrication. The Messenger (peace and blessings be upon him) said: "That is, all her clothes." And this meaning is supported, or rather, let us say, what is the meaning, let us support it finally. That is, she takes off all her clothes, that is, she bathes in a house other than the house of her mahram, that is, she undresses and enters the bathroom in a house other than the house of her relatives. This is what is prohibited in this hadith. And the evidence is that the Lady Aisha (may Allah be pleased with her), who narrated this authentic hadith to us, was visited by some women who asked her: "Where are you from?" They said: "From the region of Homs." She said: "This is the place where its women enter the bathhouse or bathhouses." I heard the Messenger of Allah (peace and blessings be upon him) say: So the intended meaning of the hadith is a warning against what happens today. Look, the issue of excess and deficiency: she enters her friend's house and does not take off any of her clothes at all. Why? Because the Messenger (peace and blessings be upon him) said so and so. The Messenger said she does not take off all her clothes and bathes in her neighbor's house on the pretext that she is our neighbor, but her neighbor may have a male neighbor there, and this neighbor may be unjust and oppressive and do harm, and so on. And therefore, this strong warning came that it is not permissible for the Muslim woman to bathe in a house where there is no mahram to protect her and defend her in case someone wants to assault her.
This example is truly one of hundreds of examples that reach us and we laugh, and the worst kind of laughter, as they say, is what makes one cry. Recently, it reached me from some of those who have no knowledge, and when you hear what reached me, you will be surprised, or more surprised than I am. It reached me that one of them, when he sits after Maghrib or after Fajr, reads the ten glorifications, each glorification involving ten finger movements. "There is no god but Allah alone, He has no partner, His is the dominion and His is the praise, and He is over all things competent. There is no god but Allah alone, He has no partner, His is the dominion and His is the praise, and He is over all things competent..." and so on, ten times. My informant did not tell me where he got this from; but I know where he got it. He got it from the hadith that says the Messenger (peace and blessings be upon him) saw a man pointing with his finger and said to him: "One, one." This man took it as a rule that whenever he wants to say "There is no god but Allah" and wants to affirm the oneness of Allah, he moves his finger. So, as I say, the truth is that misfortunes drag one another, and errors drag one another, and innovations drag one another, and so on.
I mentioned in some comments on some hadiths, and perhaps some of you remember this with me, perhaps in some hadiths that came regarding the virtue of praying with a turban: These hadiths are with us in Damascus, as if they are in the Book of Allah. You find the young man with a shaved beard and mustache and bare head enters the prayer and pulls a handkerchief from his pocket and wraps it around his head. This is one of the etiquettes of prayer. Well, this is an Islamic etiquette that a person does not walk with a bare head, and this is not only in prayer. So I said there, I fear most that a time will come when they will also put a borrowed beard in the pocket, and whenever one of them enters the prayer, he puts on the borrowed turban and the borrowed beard, in the style of the English lords. That is, evil drags evil, and this is what I do not rule out. And I said here, when I came and was surprised by the unified adhan, I fear most that they will put a unified imam for us, one who prays there in the mosque and they broadcast it. Because the one who innovated that innovation will not find it difficult to bring one like it, and so on.

The questioner : Is this speech regarding the question we asked?

The Shaykh : If you want us to stop, because the hadith has many branches, but in my heart...