Part 58

And the following is from the hadith of Hakeem’s grandfather : “I said, ‘O Messenger of Allah, what about when one of us is alone (i.e., in that case, may we keep some of our private areas exposed)?’ He # said,

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“Allah is more deserving of [people being] shy of Him than people [are deserving of others being shy of them].’”

2) It Is Forbidden For Men To Imitate Women And For Women To Imitate Men

Tbn ‘Abbaas # said, “The Messenger of Allah #% cursed men

who imitate women, and women who imitate men.” Another

narration is worded thus: “The Prophet # cursed effeminate

men and masculine women. And he # said,

1 Related by Abu Daawood (4012), and Al-Albaanee declared his narration to be authentic; by Ahmad (17509); and by An-Nassaaee (406).

shows et 88 (Sit ie ARAD “Expel them from your homes.’

The Prophet # then expelled so and so, and ‘Umar expelled so and so." Imitation in this regard can occur in one’s clothing, one’s mode of speech, one’s manner of walking, and so on. The point is that whenever a man does something that is specific to women - a style of walking, of talking, of wearing clothes, etc. - then the above-mentioned curse falls on him. Similarly, when a woman does something that is specific to men, then the curse falls on her.

Related Issue: Is one to be held blameworthy if his or her imitation of the other sex stems not from an intentional design but from the way he or she was created (for instance, a man who was created with a very feminine sounding voice)?

Answer: Ibn Hajr said, “If one is created upon such a characteristic, then he should work hard to slowly rid himself of that characteristic; this may require a long, gradual process of change and it may even require some affectation. If one does not take the necessary steps to rid him of that characteristic, then he is guilty of the said offence, especially if he shows some sign of being pleased with that characteristic...)

3) If Allah 3@ Blesses One With Wealth, The Effects Of That Blessing Should Be Seen In His Clothes

If a person is well off, the effects of Allah’s favor upon him should be seen in his clothes; hence he should wear a clean and beautiful garment, without being extravagant, self-conceited, or vain in the process. In contrast to the extreme of extravagance, a person of wealth should not be harsh upon his own self by being miserly with his wealth, to the extent that he wears inferior clothing. Abul-Ahwas related that his father 4 said, ‘I went to

"I Related by Bukhaaree (5885, 5886), Ahmad (1983), At-Tirmidhee (2784), Abu Daawood (4097), Ibn Maajah (1904), and Ad-Daarimee (2649). '] Fathul-Baaree (10/345)

Chapter - 15 The Manners Of Adornment And Attire 355

the Prophet #, asked

wearing an inferior garment.” The Prophet 2%

3 Mth “Do you have wealth?” He # said, “Yes.” The Prophet 3% then asked,

“What kind of wealth?’”

He 4 said, ‘Allah gave me camels, sheep, horses, and slaves.” The Prophet #% then said,

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“So if Allah gave you wealth, then let the effects of His favor and generosity be seen upon you,”"")

Regarding the issue in question, people are of two extremes - those who are miserly and those who spend extravagantly on clothes that will wear out in the end, anyway - and a middle group, consisting of those who display Allah’s blessings upon them in their clothing and in their home, without going to the extreme of wastage or extravagance, and without feeling a sense of superiority or haughtiness.

4) It Is Forbidden To Drag One’s Garment On The Ground With A Feeling Of Haughtiness And Self-Conceit

Allah 3€ gave a severe warning to those who drag their garments on the ground to show their superiority over others; Allah #€ promised to not even look at them on a Day wherein they will be most needy of Allah’s Mercy. Abu Hurairah 4 reported that the Messenger of Allah # said,

" Related by Abu Daawood (4063) - the above-mentioned wording is from

his narration of the hadith, and Al-Albaanee declared that it is authentic; by Ahmad (15457); and by An-Nassaaee (5223).

“On the Day of Resurrection, Allah does not look at a person who, from his pride and transgression, dragged his lower garment [on the ground].’")

Abu Hurairah # also related that the Messener of Allah #8 said,

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“As a man was walking in a Hullah (a two-piece garment), admiring his own self, with his Jummah (hair that reaches one’s shoulders) combed, Allah made the earth to swallow him, and he will continue to sink in it until the Day of Resurrection.”

Ahmad related it thus: “As a man was strutting in a Hullah (a two-piece garment), admiring his Jummah (the hair that reaches one’s shoulders), with his lower garment falling below his ankles, Allah made the earth to swallow him; and he will continue to sink or fall in it until the Day of Resurrection.”"! At-Takabbur (Pride and Grandeur) is one of Allah’s perfect attributes; it is an attribute of perfection for Allah 4, but it is a defect in all created beings, for none among them is worthy of it. Abu Sa’eed AlKhudree reported that the Messenger of Allah # said,

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and Al-Kibriyaa (Grandeur and Pride) is His Ridaa (robe), [and Allah 8% said,]

’So as for he who challenges Me in them, I will punish him.” Abu Daawood related it with this wording: ‘The Messenger of Allah 38 said: Allah ‘Azza Wa-Jall (the Possessor of Might and Majesty) said,

'l Related by Bukhaaree (5788), Muslim (2087), Ahmad (8778), and Maalik

Chapter - 15 The Manners Of Adornment And Attire 357

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“‘Al-Kibriyaa (Grandeur and Pride) is My robe and Al- ‘Adhamah (Magnificence and Majesty) is My Izaar (lower garment). So as for he who challenges Me in one of these two, then I will cast him into the Hellfire.”""")

An-Nawawee said, “Challenges Me’ refers to a person who tries to adopt those qualities for himself, thus setting himself up as a partner. The hadith contains a severe warning against as well as a clear prohibition of pride and haughtiness.”

Related Issue: To wear beautiful clothing, whether it is expensive or not, does not mean that one has that pride which is warned against in the preceding narrations. A person becomes guilty in this regard only when pride and a sense of grandeur enter into his heart; when he struts or swaggers, being very much impressed by his own self. Ibn Hajr said, “With the various proofs in mind, it becomes clear that a person is not harmed or held blameworthy for wearing beautiful, lawful clothing - even if it is very expensive - if he does so to display Allah's blessings upon him, if he is thankful for those blessings, and if he does not disparage those who cannot afford similar clothing. Ibn Mas’ood reported that the Messenger of Allah #¢ said,

“He will not enter Paradise who has in his heart an atom’s weight of pride.”

A man said, “Verily, a man loves for his garment to be nice and for his shoes to be nice.” The Prophet # then said,

ett Lids Ssh she shh Gua Cot Gees tt bp “Verily, Allah is Jameel (Beautiful), and He 3 loves beauty.

"I Related by Muslim (2620), Ahmad (7335), Abu Daawood (4090), and Ibn Maajah (4174).

Pride is to deny the truth and to disparage people and look down upon them.”

On a related note, Ibn Hajr said, “It is inferred from the context of the Ahadeeth (referring to the Ahadeeth about dragging one’s garment on the ground) that dragging one’s garment is specifically mentioned because that most often indicated a person’s pride. Yet swaggering and haughtiness are also culpable offences, even if a person tucks up his lower garment.”

5) The Prohibition Of Wearing [Strange Or Extravagant] Clothing To Gain Fame Or To Draw To Oneself The Attention Of Others

Some people, mainly women, wear expensive or ostentatious clothing, so that others will look at them, and so that they will gain a sort of fame or reputation in society; at the same time, they look down on others and wear their showy clothing with a great sense of pride. Ibn ‘Umar # reported that the Messenger of Allah #8 said,

“Whoever wears a garment of Shuhrah (one that is ostentatious or showy and that is worn to attract the attention of others) in this world, then Allah % will attire him with a garment of humiliation on the Day of Resurrection.“

Ibn Al-Atheer said, “In its original meaning, Shuhkrah simply means to show something; here, it refers to someone wearing a garment to single himself out among a group of people - for example, by his garment being a different color than everyone else’s clothes. He hopes for people to look at him, and he walks among others with a sense of pride and self-admiration.” Ibn Rislaan said, ““Because he wears [special] clothing to achieve fame in this world and to achieve superiority over others, on the Day of Resurrection Allah 3% will make him wear clothing by

"] Related by Ahmad (5631), and the above-mentioned wording is from his narration of the hadith; by Abu Daawood (4029), and Al-Albaanee declared his narration to be Hasan (3399); and by Ibn Maajah (3606).

Chapter - 15 The Manners Of Adornment And Attire 359

which he will be well-known, but this time, well-known for his baseness and ignominy; this will be a punishment for him. The punishment, therefore, is similar in kind to the deed.” “A garment of humiliation” means a garment that will entail his humiliation, just as, in the world, he wore a garment that entailed, at least in his mind, his superiority over others.

Related Issue: A garment of Shuhrah (fame) is not limited to expensive clothing; even cheap or inferior clothing can be considered to be clothing of Shuhrah. What distinguishes clothing that is worn for Shuhrah is not its price, but rather the intention of the wearer: he wants to distinguish himself from everyone else and become well-known among them for his unique attire. Therefore, a person is wearing clothing for Shuhrah when he wears very inferior clothing, so that others will think that he is pious and ascetic in his ways. Ibn Taymiyyah said, “Any attire that is worn for Shuhrah is disliked; clothing that is worn for Shuhrah is any clothing that is not commonly worn by people and that is worn to show the wearer's superiority over others or the wearer's inferiority (really fake inferiority, for one debases himself by wearing cheap clothing, only so that others will think that he is pious - of course, this refers only to those that can afford better clothing). Our pious predecessors detested both kinds of Shuhrah: the kind with which the wearer tries to show his superiority and the kind with which he tries to show his humbleness and meekness. The Prophet # said,