Shamail – The Prophetic Personality 13
Channel: Abdul Nasir Jangda
File Size: 15.70MB
Shama’il – The Prophetic Personality: Part 13
Aug 05, 2017.
Salam aleikum wa rahmatullah wa barakatu. Who does have the Nasser agenda and you're listening to the column podcast. Before we get started with today's session, I wanted to share a really amazing resource with you. A question that everyone has a problem that everybody deals with is, how do I focus within my prayer? How do I enjoy my Salah? Well, the answer to that question, the solution to that problem is actually quite straightforward and simple. If we understand what we say within our prayer, we'll be able to focus on it, internalize it, and actually get back to enjoying our conversation with Allah subhanho wa Taala. We created a solution to make this possible. It's called
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Now to get on to today's session in sha Allah, we're going to be covering the Shema in mohammedia the prophetic personality the following session was recorded at the Sierra intensive
smilla will handle our salatu salam ala rasulillah
while Allah He was army edge marine
with the chapter that we were studying chapter number 56 Bible my geography row Yeti Rasulullah sallallahu alayhi wa sallam of unknown
inshallah we're going to be starting with the fifth Hadith of the chapter. Bala Masanobu, Hadassah, Mohammed Abu Bashar Kala Hadassah, even though a B ID when Mohammed Abu Jafar Allah Hadassah Abbey jameelah Anya z the Pharisees What can I actually masaf
cholera a tuna BSL Allahu alayhi wa sallam a film Madame zemana Evening abass radi Allahu taala Anima Kala faculty leibny bassin Indira to Rasul Allah He sallallahu alayhi wa sallam often known for Kala ignore Abbas in the Rasul Allah He sallallahu alayhi wa sallam Akan a boon in a shape on Elias so to Enya to shahabi for Monroe and even know me for Ronnie
antenna Raja Raja la la de la hufa. No, Paulina I'm
an eye to la cara Julian bainer Roger Laney just mucho mucho, as marulan
a calluna na has an eau de hagy Jamie Luda. yrel watch he mother actually.
de la de by the mother. Who Allah wa Lola de McCann Am I having not? for college? No. abass Lola ada hufa jacoba t masataka and Tanaka hufa bajada
caliber Isa where you see the Pharisees who are Yazidi neuromas well who are academically as either Akashi what is even Friday See? Dustin hadiza. Where is he to rakaposhi EULA mudra Bhasin? Well who he is he didn't know about a rakaposhi wahoo a year we assume the Maliki know the Allahu taala and who we as he will fallacy where is he Dora Kashi Killa Amina is masala tea will be jameelah who are out of Arabi.
In this narration, a man by the name of yazeed al Farsi Rahim Allahu taala. And it starts off by mentioning that he used to write the most have, he used to write the most have like you would actually write transcribe the Quran, so he would write down the Quran for people to be able to read from. And just as a little point here, the reason why that is noted about this person, the reason why that's being mentioned is, as in hija, writes, his shout out to Isla Baraka to me, he was telling me
that this is basically complimenting the person and noting the fact that this was a person who was known to be very knowledgeable about the Quran and about the Sunnah of the prophets a lot of the time. And this is also known to be somebody who was very pious and righteous. So it's mentioning as a credential of his that he was amongst the people at his time in the era of the tabea own, who would actually be trusted with writing and transcribing
It goes on to say that he says, I saw the Prophet sallallahu alayhi wa sallam in a dream during the time of cannabis. So he was one of the students of Abdullah cannabis. And he says that while I'm developing our bachelors still alive, I had the
experience of seeing the Prophet sallallahu alayhi wa sallam in a dream.
So he goes on to say that I mentioned to even our best that I saw the prophets a lot. He said, I'm in my dream.
If no ambassador of the Allahu taala and Omar He then said that the Prophet sallallahu alayhi wa sallam used to say, as we have read in numerous narrations before, that the shavon does not possess the ability to be able to impersonate presents himself as the Messenger of Allah sallallahu alayhi wasallam that the prophets of Salaam said shavon cannot impersonate me. And then the prophets along with him goes on to say as we've also read in previous narrations, so who's so whosoever has seen me in their dream has in fact actually seen me?
Then I'm developing a bus from here are the words of Abdullah bonobos, Helter Skelter, oh, he says that, can you describe this man that you claim to have seen in your dream? Now, when we were talking about this subject, previously, we had talked about how actually majority of the scholars are of the opinion that one somebody kind of has that sense, either it's that intuition, or it is maybe something that is hinted at within the dream itself that the person has seen the profits a lot of them, then in fact, the person has seen the process of setup. However, there is a school of thought there are some scholars of the opinion that what that narration actually means is if you see someone
who actually matches the description of the profits, a lot of them then and only then is it the profits a lot he said them. Otherwise, there could still be some trickery on the part of shape on that's one particular school of thought, this narration supports that idea. Because I'm delivering our best or the Allahu taala animal, the way he asked the question, he goes, described to me this man that you claim to have seen in a dream. So he says, Yes. What I would describe to you is a man between two men, Roger lamb, Bina Roger Laney, a man between two men. What does that exactly mean? This is an expression in the Arabic language. And what it means is that this was somebody who was
physically speaking, was very moderate in his physical appearance. And as we've read in the earlier chapters of the Shema, l at the beginning of the text,
it there are chapters dedicated to this, which described the prophets a lot easier than that lays a bit Pavillon back in that he was not extremely, like, you know, very, very, extremely tall, to the point where it was a bit either, you know, intimidating or a bit shocking. Like he didn't power over people. Nor was the profits a lobby some short, but rather, the profit to lobby some was of more average height, even though some of the narrations do mention that he was just a slight bit above average, that when he stood in a group of more average, you know, height people or average size people, he was usually the tallest amongst a group, but by very little, that's fine. This doesn't
contradict that. But it's still within the average range of height. Similarly, when it talks about the physical build of the profits, a lot of them, the way that it's mentioned is that the profits a lot of the time was not very, very thin. But at the same time, the profits allocation was also not very, very large either. But the profits A lot of us have had a very moderate kind of build the most, what we what we would describe a lot of times as just a very sturdy, strong type of build. And that's how the process of is described. So when he says Roger lambay, not Roger Laney he means the profits a lot he was very moderate was very average in that sense, like he did not seem shocking one
way or another.
Then he goes on to say the next description that he mentioned, which also is covered extensively in the other chapters, is that just woohoo with a smile.
This is describing the skin tone of the prophets a lot he said um, that what I saw was that the prophets a lot, he said, he was also once again have a very kind of a mixed or blended kind of skin tone. He was not very dark, nor was he very, very light toned in terms of his skin, but the prophet SAW some was more kind of like in a blended type of skin tone,
a color I named name. Now kohle and of course all these items have been talked about extensively called 101st City antimony that is applied within the eyes, not quite eyeliner. So I want anyone who's part of an 80s punk rock band to come down but
it's not quite eyeliner, it doesn't say the profits a lot. He said I'm looked like he had eyeliner on alright. But that antimony that is applied that is usually done for the health of the eyes and things like that, particularly in the desert region, and how
A lot of benefits and stuff with the sand and things like that blowing about where basically it would kind of gather and collect a lot of the dust and things like that off to the side of the eyes.
But what it would do is it would just sometimes add like a little bit more kind of depth to a person's eye. But the profits, a lot of them look like that he did sometimes you supply that. But interestingly, just in case folks are confused by that the process um, did not applied during the daytime, he would apply it at nighttime, he wouldn't go out with it on, but he applied it at nighttime is more of kind of just like a remedy for the eyes.
But nevertheless, even when the prophets a lot of them didn't have it on he hadn't applied it, it looked like as if he had. So what this maybe means is that the eyes of the prophet or some kind of had were a little bit dark.
But more so as I mentioned in the earlier chapter that talks about this in more detail, many of the scholars explained that even this isn't a bit of a type of an expression. And what it basically means that the eyes of the prophets allottee Some were very deep, like when you looked in his eyes, or you looked at him, his eyes were very striking, were very deep, kind of just pulled you in that he had that look.
The next thing it mentions is has an old bank that the Prophet doesn't have a beautiful smile. It promises somehow a beautiful smile. It wasn't just a fact. And the smile of the system was such where his face is described Falcon was like the prophets a lot. He said him His face was very welcoming, very kind of inviting, it was very, you know, he didn't frown and he didn't scowl and and he didn't you know kind of, you know, squint and make eyes or make faces at people. But the profits a lot of the time was very welcoming, very kind of open face they welcoming, very inviting. And so the process of had a beautiful smile. And of course, what we know is not only did he have a
beautiful smile, but the profits a lot. He some smiled all the time. Jimmy knew the way it is.
Now that it off the why it is a plural of that, you know, and that basically means circular, but the way it went, it's using the plural in classical Arabic like this, what it basically means is that kind of the proportions of the face, that the prophets a lot is on face was very well proportion, very balanced, very beautiful.
Mullah delecia, to whom Albania has he now has he. Now this is a place where the narrator his actions are kind of synced with the words there are some actions that are also narrated along with the words. And what the narrator basically said was, when he says, muy bien de la de, he was pointing to his ears, that he said that the beard of the profits of a salon was full was from here to here. Like it was it was basically what he's describing is that the processor had a very full beard. And then he says columella, at nahu. And it also basically filled up the space under his chin. This is, so it's describing that the the beard of the process of them was of a good size, and
it was also very thick, it was also very full.
And then our agents basically say that you couldn't like see through the beard of the Prophet sallallahu alayhi wasallam, that he had a very thick beard. And another thing that that also refers to is that the prophets, a lot of them used to comb and groom his beard, you apply oil, and he would comb his beard and keep it very nice and kept together.
The next thing I mentioned, then out, basically he now continues on. And he says that while our attorney Mark Anima, has he not? So the narrator, he then goes on to say that, and along with this, I don't I can't give you any other descriptions along with what I've already told you. Like that's the extent of what I can recall from my dream of delivering our best or the Allahu taala. And Omar basically informs him and also congratulate him by saying that if you would have seen him in real life, you probably wouldn't wouldn't have been able to describe him any better than you just did. Which he was basically saying you have actually seen and do recall the prophets a lot he said them
in his truest form.
Now, the rest of the the little section that's at the bottom there, that is your mama Timothy just basically providing some commentary on the actual chain of narration itself. And what he's doing is he's creating some clarity, because there were two famous Tabby owned they are both very prolific narrators of the Hadith of the Prophet sallallahu Sallam one was known as the as evil fallacy, and the other ones known as yazeed or Akashi. Now, there was a lot of confusion many, many students of Hadeeth used to confuse them for one another, or some actually were, were even confused to the point where they thought they were the same person. Because they're both of their names are easy. Then
they also lived in the city of bussola. They were both from Basra. But in reality these were two different people. One the one who narrows is is Eden fallacy. He
was a student of Abdullah bin Arbus and the other YesI daughter Akashi was actually a student of unexceptional Malik. So he wanted me just for students of Hadith. He's clarifying the fact that these are actually two different narrators, and do not confuse one for the other.
In the next generation
had the number six.
Color musante for Hadassah Buddha would Solomonic new Sultan Al belfie, kala Hadassah, another new shemail kala, kala, alfen RBU and akubra Roman Qatada.
imama Timothy brings his particular narration once again for more discussion on the assignee Don the change of narration and what he basically mentioned here is that out. So what I want everyone to do is I want I'll just point this out, even though, as I've mentioned before, just my own terminology, but this is a little bit more Hadeeth nerdiness. But if you go back to the previous narration, there's something very interesting. The person who's having the conversation with Abdullah bin Ibis, his name is yazeed is either the Pharisees towards the end of the narration, though, there's a man named Oh, who kind of chimes in.
So where did this guy have karma come from and who is this guy? Right, so that's the question. And he says in the footnotes at the bottom that will not be jameela, who are often in Arabi. This man was his name was gonna be jameelah. But he was more popularly known as El Arabi alphabet. When
and why does he come in? How does he come in? Who exactly is he? That's why he Mama tidmouth. He brings the next chain of narration to basically establish the fact that, oh, he was one of the senior students about delivering our bus. So when he as he then Abdullah bin, our bus, we're having this conversation out was present and that's why he chimes in and he narrates it, and the way that he establishes the seniority of Alfa amongst the students of Abdullah bin Abbas is he brings that narration narration number six, in which basically says, I am older than a Tada.
I am older than portada. Why is that? Nowhere the hada is maybe the most prolific student of Abdullah nobis Qatada is maybe the most noteworthy student of Abdullah nobis. And out of being even senior to Qatada basically establishes his place as a senior student of Abdullah bonobos. And going back to the previous generation now what that does is when old chimes in, this is not the fact that somebody has kind of hijacked the narration. Somebody else has come in and taken over, but he was one of the senior students of Abdullah bin Ibis. Think of him almost as like a TA of Abdullah bin Ibis. And so that's why he was present at the time of the conversation, and he also narrates the
conversation that occurred
had number seven.
Kala Henderson Abdullah bin ibz na pala de Yakubu, Brahimi bizarre Kala Hadassah ignore he even she happened Zoe ami Paul Kala Abu Salah, Mata tala Abu Qatada, kala Rasulullah sallallahu alayhi wa sallam
man Ronnie and even know me, Socotra.
In this particular version of the narration, the Prophet sallallahu alayhi wa sallam as narrated by Abu Qatada. The Prophet sallallahu alayhi wa sallam says that the Prophet Alayhi Salam said, Whosoever has seen me in meaning, and then he kind of adds in meaning in his dream, then has, in fact seen the truth. Now, that's a quite literal translation has seen the truth. What does that exactly mean? So when you use the word haka, in a context and use it as a direct object doesn't move at all in a context, what that basically means is that you're confirming the statement. And so the way to understand it is a raw aka a rabbit,
Hobbit, Allah Zhi, Hua Lama, whom al Motta Hagen, that what that basically means is that the prophets a lot of the saying, Whosoever has seen me in a dream has, in fact actually seen me, and does not need to doubt that. And it is not that the person's mind is playing tricks on them, or that shaytaan is trying to delude them, because that's something that Allah subhanaw taala has protected the legacy of the prophets, a lot of them from that the prophets, a lot of them cannot just simply be, you know, imitated or impersonated by shavon and similarly, even the vision of the profits allottee someone's beloved to Allah subhanho wa Taala and is preserved by Allah subhanaw taala. So
even the human mind cannot just kind of conjure up. Allah has prohibited even the mind from being able to just kind of manifest or conjure up something and just assume it to be the profits allottee center
the next generation Hadith number eight, called Masami for Hadassah, Abdullah, Abdullah manna, Daddy me, but I had that an mo Allah even though I said
Allah Abdullah ZZ Top calahonda tena saboten Anasazi Allahu taala anhu and the Rasulullah sallallahu alayhi wa sallam upon man Ronnie Phil Manami fukada Ronnie for initiate ornellaia to Halo be work on weru many Jews Omen cityu werebear Aina Jews Amina hon wa.
And this particular narration before I translated there's a particular kind of thought that's mentioned here the Scott, the person that Imam Timothy narrates from is a very famous scholar of Hadith, a datamine, who was one of the teachers of mama Timothy, and his narrations are quite reputable. And so this is one of the you know, I guess you can say crew credentials of your mama Timothy that he directly narrates from a prolific scholar of Hadith of the color Brava. datamine. Nevertheless, msrt Allahu taala and who he says in this narration, that the Messenger of Allah sallallahu alayhi wa sallam said, He who has seen me in a dream, has in fact seen me because shavon
is not able to impersonate me.
Then he quotes a different Hadith wirkkala, Eva, wirkkala, Hadith and Aha, it's a different narration. By metonymy, he has it through the same chain of narration, so he kind of transitions. These are almost like codes, in Hadith terminology, where he's basically transitioning to another narration that he gets through the same chain of narrators. And that narration says that the Prophet sallallahu alayhi wa sallam said, so it is not the same narration, these are two separate ahadeeth it is not a continuation of the same Hadith. But if I'm Timothy mentions it here with the code of walk on, because it comes through the same chain, the same individuals the same route. And this
particular Hadith of the prophets, a lot of the prophets, a lot of them says, and the good dream of a believer is 140, sixth
of a portion from Prophethood is a 140, sixth portion of prophethood.
Now, this particular narration obviously, the the first narration we've talked about extensively what that means. The last one is obviously where the Curiosity lies where, where we want to understand exactly what it means and what it's saying there. This particular narration just to kind of clarify, because obviously, when people hear things like this, and they're sometimes a bit curious, maybe even taken aback, this is an extremely authentic narration. It's found in all the major books of Hadith, including this heavy mumble hottie, the Muslim, Imam Muhammad,
along with many other different compilations of Hadith, but essentially what I wanted to mention is that this is a hadith that is thoroughly authenticated any mumble Hadi has placed it in his head. So there's no skepticism there.
rather more. So what needs to be understood is that what does that mean that a good dream of a believer is 140, sixth of prophethood.
There's a lot of commentary and a lot of discussion as to what that exactly means.
Mr. Malik Rahim. Allahu taala has a very famous explanation of what this hadith is saying. And after once again, as I had kind of mentioned previously,
that after going through quite an extensive, you know, survey of a lot of different commentary. Many of the scholars have preferred him a Malik's explanation. And that was that is what seems to make the most sense.
Mr. Malik Rahim, Allahu taala. He was asked one time lamassu Allah, are you unbeatable?
Are you unbeatable? wrote yaku I had him that should anyone interpret a dream? can just anyone interpret a dream? Any mallikarjun Allahu taala. He said, I've been the Buddha to Allah Abu.
I've been the Buddha to you play around with Prophethood.
And then he goes on to explain he says earlier Jews Amina new Buddha. Dreams are a part of prophethood Vienna who Lamia and Hannah Booyah back here.
But rather, what we find is that Prophethood basically ended and this is the only element of prophethood that remains. So he got the explanation is well analemma ashba Minji Hatton ilaria, Allah Bowden baby, Lion belly and your tickler MFI hobby radio Ayman for catolica Shibu, Samir amin and the booty while I called him in his battery juice Alicia in his baton Kula who. So it goes on to explain but Mr. Malik is basically what he's saying is this. If you look at all the different forms of divine revelation and divine inspiration, the prophecies I'm used to receive, all right, which we studied in the beginning of this
80 of the cedaw that the prophets a lot he said um jabril alayhi salam would come to Him in His true physical form God that he said I would come to him in human form. Sometimes the inspiration would directly the wording the words of God Himself, Allah subhanho wa Taala the Quran would directly be inserted into the heart of the prophets a lot a seller, and one of the forms of that divine revelation or divine communication was that the prophets a lot agent would have a dream. And we see this with other prophets as well in the Quran as it's mentioned, the dream of Yusuf Ali Salaam, we see the dream of Ibrahim Ali Salaam in near Raphael Miami and he has Baka from thermadata. Right? So
that was a form of revelation that was a form of inspiration, divine inspiration to the prophets of God.
So Mr. Malik, basically is explaining about this particular Hadith is that Allah subhanaw taala are the prophets a lot of these I'm here saying that the only elements of that Prophethood that remains in this world is a good dream that a believer has. And what that basically means is that, as I mentioned yesterday, in the previous session, as well, that dreams because sleep is the sister of death, and dreams are kind of in a sense, almost a connection or a bridge to the unseen.
And so, what trance what what people see in a dream, and what occurs to people in a dream and what people are exposed to in a dream is not so easily understandable all the time, and cannot always be completely totally inaccurately interpreted just by anyone. But basically, the interpretation of dreams should be treated as something very, very carefully. prophets were granted the ability to be able to interpret dreams, nobody else obviously Prophethood ended, there's no other prophets, and so no one else after the prophets, a lot of them will totally inaccurately be able to interpret dreams. And so the prophets a lot, he said them by saying that dreams are 140, sixth of the portion of
prophethood. One of the wastes interpreted as Mr. Malik did is that we should it's a cautionary note, it's a cautionary note, that do not Delve too far into dreams, do not try to interpret too much from dreams, don't try to understand everything that you see in your sleep, because you just won't be able to because you have a limited amount of knowledge, you have limited access to knowledge, you do not have channels of divine revelation and inspiration. And you're not going to be able to make sense of everything completely. That's the primary interpretation that the allameh and the scholars have given and that's the interpretation of
a secondary explanation of this is
and and I wanted to mention before I actually move on to the other explanations part of also a corroborates This
is there are other narrations authentic narrations as well, which are a little bit different. There are other variations of this degeneration in Sahih. Muslim in which it says min humps that you will buy in 140 fifth, instead of 146 140. Fifth. There's another narration as well. In Sahih Muslim that also mentions min Sabina just on 170 fifth, there's a weaker narration that is found in the book of torani dimensions men said that he was 17 or 170 sixth, and if not Dilbert has a narration that says men said that you were hv no 120 sixth
anymore Manila. We also mentioned generation Minerva, Minerva, Jewish, Lena 120. Fourth, and basically what that tells you, and again, I've kind of commented on this before that the Arabs were not very particularly, you know, it was not a part of the Arabic language in the culture. They didn't they weren't very numbers oriented. They were not, they didn't really obsess over numbers. So all these other narrations and the majority of them also being authentic, basically, alludes to the idea and alludes to the fact where you that this is more so about tech, feed law, or deed, whatever you do, Allah tech theory, law, a deed, that this seems to point to the fact that the prophets
allottee zone is basically trying to say, dreams are a very small part 146 a very small part of what Prophethood is not the bulk, not the majority, not most of profitted, it's a very small part of prophethood that the obsession is not so much with the number but it's more so just referring to an idea that dreams are a small part of prophethood. Nevertheless, they are something that prophets have a more unique access to. And it's something that the rest of us should not really obsess over too much. The other interpretations of this, which again, are scholarly interpretation, so they're fine.
Is that what what's being mentioned here? Is that the Prophet sallallahu alayhi wasallam. Right, as the Quran mentions that
The Prophet sallallahu Sallam came to us with the Quran
and the prophets allottees and brought to us a reminder from Allah subhanaw taala and he brought us wisdom from Allah subhanaw taala. And that prophetic wisdom, that Quranic guidance has basically concluded meaning it's still present with it with us, but it doesn't go on it doesn't increase we have what we have, that the only thing that will continue on that we will still be given encouragement through added encouragement through is basically dreams. And there's a hadith that Abu Dhabi Allahu taala narrates in which he says Lem Yaga caminando booty lol MOBA, shirat, that the only thing that remains active from the time of the profits a lot he said, is Alibaba shirat. They
asked him MOBA shirat. What does MOBA shirat mean and the Prophet sallallahu Sallam said ruya asylee Ha, ha ha Rajan Muslim, oh to Allah who good dreams that unbeliever sees, or that are shown to a believer in this body, the body is an authentic nation. So that's a second interpretation of what that means for dreams to be 146 of prophethood.
That this is the only thing from the life of the Prophet sallallahu Sallam that has actually, like actively been given to each and every single one of us, that we all have this small, little sliver of what part of prophethood was, and we all carry it with us that Allah subhanho wa Taala provides us encouraging motivational, inspirational dreams. And that's something that continues on to encourage us. And then the last interpretation, which many of the scholars have commented, and maybe folks have come across this before, is that because the narration of 146 is the most popular version of this narration and found in Sahih Bukhari along with a ton of other books. Some scholars have
basically kind of extracted from that, that what that refers to is how long was the era of prophethood 23 years.
And we read about the fact that the prophets a lot, he said, on our Luma booty, B he wrote a saleha that the very first kind of prophetic experience of the life of the Prophet sallallahu Sallam was that he would have a sadhika you would have these true dreams, these true dreams. And that lasted the durations that we read and see how that lasted for a long, six months.
So do the math. All right. 23 years, six months, so 146 All right.
So many blank stares, so disappointing. All right.
Mashallah. All right.
The province allowed him in, he said that we are an only nation. All right, seems to be taken literally by some. All right.
So with that, what I'd like to explain here in terms of what you're looking at in your text, there are two narrations that are left nine and 10.
Technically speaking, the chapter has ended. Technically speaking, the chapter has ended. These last two narrations are basically amounted only these conclusion to the entire schema and to the compilation of the Shema. So we're gonna go ahead and stop here. This is where the chapter ends, and then in sha Allah, what we'll talk about in the last session, the next session inshallah, is these last two quotes that are mentioned, as a conclusion to the overall text and the compilation of the Shema in May Allah subhanaw taala give us the ability to practice everything we said and heard some of the use of 100 Colombia hamitic Mashallah Illa Illa