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Wearing one’s clothes below one’s ankles

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Printed Date: 25 October 2014 at 3:30pm


Topic: Wearing one’s clothes below one’s ankles
Posted By: Knowledge01
Subject: Wearing one’s clothes below one’s ankles
Date Posted: 10 March 2008 at 6:35pm
Ruling on wearing one’s clothes below one’s ankles

Question:
Assalamu Alaikum

A brother was telling me that wearing clothing below the ankles is haram and that there are many hadiths that prove this. I would appreciate your opinion on this matter.

Jazakallah

Answer:

Praise be to Allaah.
What your friend has told you is true. Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) which forbid isbaal (wearing one’s clothes below the ankles), for example:

Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire."
(al-Bukhaari, no. 5787)

The Prophet (peace and blessings of Allaah be upon him) said: "There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths"
(reported by Muslim, no. 106)

The Prophet (peace and blessings of Allaah be upon him) said: "Isbaal (wearing one’s garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement."
(reported by Abu Dawud, no. 4085, and al-Nisaa’i, no. 5334, with a saheeh isnaad).

Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who wears his lower garment below his ankles."
(Reported by al-Nisaa’i in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

Hudhayfah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, ‘This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles.’" (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who trails his izaar on the ground out of pride."
(al-Bukhaari, no. 5788)

Jaabir ibn Sulaym said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: ‘Beware of wearing one’s lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off.’"
(Regarded as saheeh by al-Tirmidhi, no. 2722).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of those who do it out of pride."
(Reported by al-Bukhaari, no. 5784)

What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu Sa’eed al-Khudri, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him."
(Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)

These ahaadeeth describe two different deeds, for which there will be two different punishments:
Imaam Ahmad reported that Abd al-Rahmaan ibn Ya’qoob said: "I asked Abu Sa’eed: ‘Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)?’ he said, ‘Yes, listen! ‘The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire,’ and he said it three times."

Ibn ‘Umar said: "I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, ‘O ‘Abdullaah, pull up your izaar!’ so I pulled it up. He said, ‘More!’ so I pulled it up more, and always made sure it was pulled up properly after that." Some people asked, "To where did you pull it up?" He said, "To mid-calf length."
(Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaa’ir, 131-132)

The issue of isbaal applies to women just as much as it applies to men. This is indicated by the hadeeth of Ibn ‘Umar, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever trails his garment on the ground out of pride, Allaah will not look at him.’ Umm Salamah said: ‘O Messenger of Allaah, what should women do with their hems?’ He said, ‘Let them go down a handspan.’ She asked, ‘What if their feet show?’ He said, ‘Let them lengthen it by a cubit, but no more.’"
(al-Nisaa'i, Kitaab al-zeenah, Baab dhuyool al-nisaa’).

The punishment for showing off may come to pass in this world, not in the Hereafter. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst a man was walking arrogantly admiring himself and his clothes, Allaah caused the earth to swallow him and he is suffering in it until the Day of Resurrection."
(Reported by Muslim, no. 2088).



Islam Q&A
Sheikh Muhammed Salih Al-Munajjid



Replies:
Posted By: Andalus
Date Posted: 10 March 2008 at 8:50pm

Once again the wahabis go outside the folds of the opinions held by the four schools and attempt to make something haram that is not actually haram. Islam q&a is an extremely unreliable source for "religous" rulings. I might add that this piece completely ignores what the established opinions regard and simply "blought" it all out and force their view with overly simplistic sophistry. There is much more to this topic, and I have posted an explanation that gives more details. Islam q&a never ceases to amaze me.  

 

Originally posted by Knowledge01

Ruling on wearing one’s clothes below one’s ankles

Question:
Assalamu Alaikum

A brother was telling me that wearing clothing below the ankles is haram and that there are many hadiths that prove this. I would appreciate your opinion on this matter.

Jazakallah

Answer:

Praise be to Allaah.
What your friend has told you is true. Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) which forbid isbaal (wearing one’s clothes below the ankles), for example:

Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire."
(al-Bukhaari, no. 5787)

The Prophet (peace and blessings of Allaah be upon him) said: "There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths"
(reported by Muslim, no. 106)

The Prophet (peace and blessings of Allaah be upon him) said: "Isbaal (wearing one’s garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement."
(reported by Abu Dawud, no. 4085, and al-Nisaa’i, no. 5334, with a saheeh isnaad).

Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who wears his lower garment below his ankles."
(Reported by al-Nisaa’i in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

Hudhayfah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, ‘This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles.’" (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who trails his izaar on the ground out of pride."
(al-Bukhaari, no. 5788)

Jaabir ibn Sulaym said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: ‘Beware of wearing one’s lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off.’"
(Regarded as saheeh by al-Tirmidhi, no. 2722).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of those who do it out of pride."
(Reported by al-Bukhaari, no. 5784)

What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu Sa’eed al-Khudri, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him."
(Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)

These ahaadeeth describe two different deeds, for which there will be two different punishments:
Imaam Ahmad reported that Abd al-Rahmaan ibn Ya’qoob said: "I asked Abu Sa’eed: ‘Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)?’ he said, ‘Yes, listen! ‘The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire,’ and he said it three times."

Ibn ‘Umar said: "I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, ‘O ‘Abdullaah, pull up your izaar!’ so I pulled it up. He said, ‘More!’ so I pulled it up more, and always made sure it was pulled up properly after that." Some people asked, "To where did you pull it up?" He said, "To mid-calf length."
(Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaa’ir, 131-132)

The issue of isbaal applies to women just as much as it applies to men. This is indicated by the hadeeth of Ibn ‘Umar, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever trails his garment on the ground out of pride, Allaah will not look at him.’ Umm Salamah said: ‘O Messenger of Allaah, what should women do with their hems?’ He said, ‘Let them go down a handspan.’ She asked, ‘What if their feet show?’ He said, ‘Let them lengthen it by a cubit, but no more.’"
(al-Nisaa'i, Kitaab al-zeenah, Baab dhuyool al-nisaa’).

The punishment for showing off may come to pass in this world, not in the Hereafter. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst a man was walking arrogantly admiring himself and his clothes, Allaah caused the earth to swallow him and he is suffering in it until the Day of Resurrection."
(Reported by Muslim, no. 2088).



Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


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A feeling of discouragement when you slip up is a sure sign that you put your faith in deeds. -Ibn 'Ata'llah
http://www.sunnipath.com
http://www.sunniforum.com/forum/
http://www.pt-go.com/


Posted By: abuayisha
Date Posted: 12 March 2008 at 11:12am

Gathering Relevant Hadiths on a Subject Together

 

Also necessary for a correct understanding of the Sunnah is that the sahih hadiths on a single subject be gathered together and juxtaposed – the ambiguous alongside the explicit, the absolute alongside the restricted, the general alongside the particularized.  In that way, by interpreting one with the other, we make the meaning intended in them plain and clear.  We do not ‘strike some of them with others’ (i.e. we do not cause some to clash or become confused with others).  As it is established and agreed that the Sunnah interprets the Quran and clarifies it – meaning that it details what is general in it, interprets what is obscure in it, particularizes what is universal in it, and restricts what is absolute in it – the maxim ‘better followed by better’ is most successfully applied within the Sunnah, some elements of it checking the other elements of it.

 

Hadith: Wearing the Izar Long

 

Take for example the hadiths on wearing the izar (the lower garment) long.  The threat against doing so is made severe.  Many zealous youths rely on that when they rebuke with severity whoever is not wearing his robe above the ankles.  They preach on it to the effect of all but making shortening the robe one of the symbols of Islam, or the greatest of duties in it!  If they should catch sight of a Muslim scholar or preacher who is not wearing his robe short, how they act!  They reproach him among themselves for belittling the religion, and (worse still) they sometimes do so with public proclamation!

 

If only they had gone back to the whole group of the hadiths related to this issue, and set some of them alongside others, in the light of a comprehensive view of the purposes of Islam for those whom it obligates in their everyday affairs and usages!  Had they done so, they would have known the purposes of the hadiths on this point, and they would have lightened their zeal and not ridden rashly on the vehicle of excess.  And they would not have made narrow for the people a matter which Allah had made wide for them.

 

Consider what Muslim narrated from Abu Dharr, from the Prophet, he said “{There are} three to whom Allah will not speak on the Day of Resurrection: the benefactor who does not give anything except as a favor {i.e. he does it for reputation or to bind the recipient}; the quick profiteer whose commodity is {sold} by a lying oath; and the one who wears his izar long.”

 

In another narration, also from Abu Dharr: “{There are} three to whom Allah will not speak on the Day of Resurrection.  He will not look at them, and He will not purify them, and theirs will be a painful punishment.”  He said Allah’s Messenger recited it three times.  He (Abu Dharr) said: “They have failed and they have lost!  Who are they, O Messenger of Allah?  He said: “The one who wears his izar long; the benefactor: and the quick profiteer who sells his commodity by a lying oath.”

 

What is the Intended Meaning of ‘One Who Wears His Izar Long’?

 

Does it mean anyone who has his izar long? Even if, in doing so, he was merely following the conventions of this people, without having in his intention any haughtiness or conceit?   Another hadith has perhaps attested to that, one found in the Sahih of al-Bukhari from Abu Hurayrah: “That which of the izar is lower than the ankles, then it is in the Fire.”  In al-Nasa’I it has appeared with wording: “That which of the izar is below the ankles, then it is in the Fire.”  The meaning would appear to be: whatever falls below the ankles of the wearer of the izar constitutes ‘wearing it long’ and it is in the Fire – the outcome for anyone is according to his deed, an here, the robe (used metonymically) alludes to the body and the person it clothes.

 

However, it becomes clear to one who reads the whole group of hadith that have come on this that its meaning is as al-Nawawi and Ibn Hajar and others judged it on balance to be: namely, the (apparent) absoluteness is to be interpreted by the restriction to ‘conceit’. And there is consensus that this ‘conceit’ is what the threat in the hadith is directed against.  So, let us read what has appeared of the sahih from these hadiths.

 

Al-Bukhari narrated, under the chapter heading man jarra izarahu min ghayri khuyala (one who has trailed his izar without conceit), in a hadith of Abd Allah ibn Umar from the Prophet, he said: “ ‘Whoever trails his robe with conceit Allah will not look at him on the Day of Resurrection.’  Abu Bakr said: “O Messenger of Allah; one side of my izar works loose, unless I am attending to that to {prevent} it.’  Then the Prophet said: ‘You are not among those who make that {happen} with conceit.’ “Also in this chapter is a hadith of Abu Bakrah, who said: “The sun eclipsed, and we were with the Prophet.  He stood up, trailing his robe in great haste until he came to the mosque {…}” Then, narrated under the chapter heading man jarra thawbahu min al-khuyala (one who has trailed his robe with conceit), from Abu Hurayrah that Allah’s Messenger said: “Allah will not look at one who trails his izar with arrogance (al-batar).”  Also from Abu Hurayrah: “He said the Prophet said, (or he said Abu al-Qasim, said): ‘While a man was walking in fine dress, himself admiring himself, his abundant hair well-combed, then Allah caused the earth to give way to him, so he will be shaking and sinking until the Day of Resurrection.’ “

 

Muslim narrated the hadith of Abu Hurayrah, the one last mentioned, and the one before it.  Also, he narrated the hadith of Ibn Umar by a number of routes.  Among them: “I heard Allah’s Messenger, with these my two ears, saying: ‘One who trails his izar not meaning by that {anything} but conceit, then indeed Allah will not look at him on the Day of Resurrection.’ “In this narration, the restriction of ‘conceit’ by way of the clear qualification “not meaning by that {anything} but conceit” has not left any room for interpretation.

 

Al-Nawawi – and he is not one accused of laxity, rather (as is well known to students), one more inclined to the stricter, more cautious approach – says in commentary on the hadith “One who wears his izar long”:

 

As for his saying, “The one who wears his izar long”: then its meaning is ‘the one who has loosened it for trailing the side of it with conceit.  It has come interpreted in the other hadith “Allah does not look at the one who trails his robe with conceit”, and ‘conceit’ {means} haughtiness.  This limitation to the trailing with conceit particularizes the generality of “one who wears his izar long”.  It is demonstrated that the object of the treat is one who trails it with conceit, for the Prophet, made allowance for Abu Bakr al-Siddiq in that, and said: “You are not among them” when he was trailing it without conceit.

Ibn Abd al-Barr said: “The understanding of it is that trailing without conceit will not encounter the threat unless {indeed} the trailing of the shirt and other than that of long garments is {to be censured} in all circumstances.”

 

This confirms that what is aimed at, in the restriction that goes with wearing the izar long, and what carries the threat mentioned in the hadiths is a severe threat, so for so that it has made whoever wears his garment long one of three “to whom Allah will not speak on the Day of Resurrection.  He will not look at them, and He will not purify them, and theirs will be a painful punishment”.  Indeed, the Prophet repeated that threat three times, which made Abu Dharr so fearful of it that he said: “They have failed and they have lost!  Who are they, O Messenger of Allah?”  All of this demonstrates the deeds of those e three as being among the gravest of sins, and the gravest of the forbidden things.  This is not so except in matters that infringe ‘the public good’, which the Law came to uphold and to safeguard – in the religion, the soul, the mind, dignity, lineage, and property – the fundamental goals of the Law of Islam.

 

The bare shortening of the izar or robe comes under the heading of the ‘refinements’ (not essentials), related to good manners and perfections, by which life is graced, tastes elevat4ed and noble traits of character deepened.  As for wearing the garment long or lengthening it when stripped from any evil intention, it belongs in the class of the lesser disapproved acts.

 

What concerns the religion here, and is deserving of greater attention, is the intentions and sensibility of heart behind the outward behavior.  What harms the religion through resistance to it are conceit, pride, haughtiness, self-praise, arrogance, and the like among diseases of the heart and defects of the soul.  He does not enter the Garden who has a particle’s weight of them in his heart.  This supports every confirmation restricting the severe threat mentioned to one who intends conceit in wearing his garment long – s the other hadiths (mentioned above) have demonstrated.

 

Another meaning, related to what we have said, is this: the command about dress is subject to manners and outward forms familiar to the people and their customs.  These vary with variations in heat and cold, wealth and poverty, capacity and incapacity, type of work and standard of living, and other influencing factors.  The Law here lightens the restrictions for people, and it does not intervene except in matters related to the fixed bounds, so as to forbid what is visible of waste and extravagance in the outward life or the intent of arrogance and conceit in the inner life, and the like of that which we have set out in detail elsewhere.

 

For this reason al-Bukhari quoted in the beginning of Kitab al-Libas in his Sahih, under the chapter heading qawl Allah Ta’ala: Qul: man harrama zinata al-Lahi allati akhraja li-ibahihi (Allah’s saying, Exalted is He: “Say: Who forbids the ornaments of Allah that He has brought out for His slaves” (al-Araf, 65:32)).  The Prophet said: “Eat and drink and dress, and give in charity, without wastefulness and {with} no conceit.”  Ibn Abbas said: “Eat what you wish, and wear what you wish, as long as {these} two do not touch you: wastefulness and conceit.”

 

Ibn Hajar conveyed from his teacher al-Hafiz al-Iraqi that he said, in his commentary on al-Tirmidhi:

 

What touches the earth from them (i.e. clothes) is conceit.  No doubt as to its being forbidden…And if it is said about the prohibition {that it is} on what exceeds the accustomed {practice}, it would not be {going} too far.  However, the convention happens to people of lengthening {robes}.  Then every class of people begins to notice and know it.  The duty in that is {to close} the way to conceit.  For no doubt it is forbidden.  But {the prohibition} is not on the manner of the custom, and there is no prohibition on it, so long as it does not reach to the forbidden {kind of} trailing of the hem.

Al-Qadi Iyad conveyed from the scholars: “Aversion is entirely to what is {done} over and above the custom, and beyond the accustomed practice for length and looseness in dress.”

 

 

So custom has its rule, and convention its influence, just as al Iraqi said.  Departing from custom sometimes makes the doer of it suspected of seeking notoriety, and the robe of notoriety is also reproached in the Law.  Then, the good lies in moderation.

 

Beyond that: one who intends, by the shortening of his robe following the Sunnah and keeping away from suspicion of conceit, if he intends abandoning opposition to the scholars, and if he intends his acceptance of the practice as a precaution, then he will be rewarded for that, if Allah wills.  That is on condition also that he does not compel all people to the same, and does not proclaim the rejection of one who, being among those content with the views of the imams and profound commentators that we have cited, has left that practice.  The wise maxim is: to every established mujtahid his reward, and to very man his intent.

 

The resort to the outward sense of a single hadith, without looking into the rest of the hadiths and texts relevant to its subject, often causes lapsing into error, and falling far away from the main road of correctness, and from the purposes for which the hadith has come.

 

(Above passage taken from book entitled “Approaching the Sunnah” Yusuf Al-Qaradawi, Translated by Jamil Qureshi)                  

 

 

 

 

 

 

 

 

 

 

 

 

 

 



Posted By: poga
Date Posted: 18 March 2008 at 5:40am

Mr Barzakh Fitrah Ullah : Holy Prophet MUHAMMAD Sallel La Hu Aalahi Wa Sallim said
Khariji is evil Khariji is no good
Therefore it is logical this Khariji will hate the most sacred Dua and DUROOD
They hate MILAD E MUSTAFA the holy birthday party
Oh BE AQL they are the dirty people how can they know about the Pius and piety
Khajirite is the person who had shaven head and open ankle
He understood the manifest QURANIC majeja but knew not about the SHUNNATC miracle
Therefore to recognize his progeny see who is the fanatic about the AL QURAN and about SUNNAH who is mad
Because Khariji is the person who strictly adheres to AL QURAN and SUNNAH by performing the SALAH with full view ankle and hidden empty head
They will uphold QURAN and SUNNAH yet they will do what was done by theirs Khariji forefather
And theirs forefather became Khariji not for ISLAMIC Akhida but for his KUFFAR behavior
He insulted the HOLY Prophet by turning his back
He doubted who is beyond all doubt according to the ALLAH the AL HAQQ
Now to recognize his progeny see not theirs Shariatic AML but look for theirs KAFFIR hobby
See they too have NAMAZ RUJA HAJJ JAKAH but the lack the MILADUN NABI
See they follow QURANIC decrees and SUNNAHTIC Arkan and Ahkam
Yet according to the AL HADIS the all will go to the belly of the JAHANNAM
Because after ARKAN and AHKAM the only thing the differ is the MILADUN NABI and the AHLE BAITH
They are all KAFFIRS because the differ on the foundation of what wrong and what is right
So YA NABI SALAM ALAIKA
YA RASUL SALAM ALAIKA
YA HABIB SALAM ALAIKA
SALAWA THULLA ALAIKA

from SWEETSWORDS 111 [ Msot Distressed DUROOD ]



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awal



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