Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

Something harmful is called ‘fudûl’ or ’abes or mâ-lâ-ya’nî (futility,
nonsense). It is makrûh tahrîmî to use it, and it will be harâm,
which is a grave sin, if it prevents one from doing something that is
farz. Please see the final part of the fourth chapter of the fourth
fascicle of Endless Bliss!
As the things that will not break one’s fast are being discussed
in Bahr-ur-râiq, the following statements are being made: “It is
permissible for a man to apply kohl on his eyes for hygienic
purposes. It is not permissible, though, to do so for adornment
(zînet). The terms Jemâl and zînet should not be mistaken for each
other. ‘Jemâl’ means to eliminate an ugly appearance, to be
dignified, to pay gratitude, and to exhibit the blessings that one has
been endowed with. It will not be ‘jemâl’ to exhibit the blessings
for ostentation and self-complacency; it will be conceit. It will show
that one’s nafs in unhecked and on the rampage. Jemâl, by
contrast, shows that the nafs has been tamed and matured. A
hadîth-i-sherîf, which reads, ‘Allâhu is jemîl, [1]
and He loves
owners of jemâl,’ commends having jemâl. If something essentially
done for ‘jemâl’ causes ‘zînet’ also, there is nothing wrong with it.
It is mubâh to wear cleanly and lovely clothes for ‘jemâl’. Yet it is
harâm to do so out of self-conceit. If a change appears in one’s
conduct and in the way one treats others when one wears such
things, one should construe the change as self-conceit.” As is seen,
it is ‘jemâl’ to avoid doing things that will incur others’ disgust and
insult, and to rid oneself of such maladjustments. And it is zînet to
do things that will cause others to envy you, which will cause you
to feel superiority over others and to boast about yourself. For
‘jemâl’, you should use the best of the things that are customary in
your environment, provided that they are not things that are
harâm.]
That it is harâm for men to wear silk is explained towards the
end of the second chapter. It is permissible that there be a silk or
gold band as wide as four fingers on (a man’s) clothes or headgear.
Such bands may be long and several.
Permissible as it is for men to wear any colour, there is a
scholarly statement informing that it is makrûh tanzîhî (or tenzîhî)
for them to wear red and/or yellow clothes. It has been stated
unanimously by Islamic scholars that red and green colours are not
makrûh when they are on a man’s headgear or head-cover. It is
[1] ‘Jemîl’ is the adjectival form of ‘jemâl’.
– 128 –