Abdur Rahman ibn Yusuf Mangera – Shamail al Tirmidhi Laughter of the Prophet () Part 39
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Today, we cover the chapter
on the laughing of Rasulullah Sallallahu Alaihi Wasallam
which is the 35th chapter of the Shamal.
Imam Tammidi
does not leave much
out in terms of describing Rasoolullah Sallallahu Alaihi
Wasallam in the broad,
parameters of it. In the sense that he
discusses the different things. He doesn't necessarily bring
every single hadith that is out there in
each one of these chapters. There's some other
authors who've done that.
Mount Irmidi doesn't do that. He collects,
some select hadith, about every chapter. But then
he does have
a really comprehensive,
Somebody who's constantly
connected to Allah Subhanahu Wa Ta'ala in a
very high spiritual realm. Spiritual
station all the
Imam Tirmili shows that as a human being
this is also something that Rasulullah Sallallahu Alaihi
Wasallam did which
makes him the complete human being that he
was. Somebody that
we can relate to.
That's why anybody who doesn't smile at all,
who doesn't laugh on occasion,
then clearly they're not being like Rasulullah Sallallahu
Alaihi Wasallam. There's no virtue in not smiling
at all or not laughing,
Especially when there's something validly to laugh at.
And from this,
these hadiths that Imam Tirmidi has gathered here,
several hadith that he's gathered here, will
understand the places in which Rasulullah salallahu alaihi
wa sallam laughed. And that will give us
an understanding
of where and when.
It would be actually sunnah, in a sense,
to laugh. Or absolutely naturally and fine and
accepted and valid to laugh.
And it's not beyond the Waqar or beyond
the
position or,
placement of a person as a good believer
status of a person as a good believer
that he can't laugh.
What obviously we've learned from this book is
that no extreme is good. So an extreme
where it's total dryness and absolutely
no laughter, you'd understand that that would not
be something,
that is encouraged and neither is it that
a person is laughing all the time.
That's all the person is ever doing is
laughing all the time. You never see the
person
serious. In fact, there's one person I know
like this who's always laughing and when I
actually did seem serious, it was quite a
shock to me.
I thought, wow, you can actually be serious.
So that that's kinda strange as well. It's
not normal.
So let's read
the Hadith first in this.
You may be following along in
your own editions of this book. Whoever's listening,
you may have your own edition. It may
not match this. There this particular chapter, what
I've noticed is that in the 2 editions
that I've seen, there are slight differences in
terms of just the placement of the narrations.
All the all the hadiths are there, there
but there's about 2 or 3 narrations which
are slightly moved from here to there. But
that's fine. They'll all be covered.
The first hadith
in this section,
which is,
There's different ways to read this word. Rasulullah
Sallallahu 'Alaihi Wasallam Chapter on the laughter of
Rasulillahi sallallahu 'alayhi wa sallam. As explained last
time,
there are 3 stages of laughter that are
generally mentioned. 1 is Tabasum, which means just
to smile and show the teeth, to express
the teeth. It's just like a nice pleasant
face with the with a smile.
Then when some sound is made, it's called
dekh. That is also when some more of
the teeth, especially on the side become exposed.
Some of the gums become exposed. So you're
opening your mouth enough to be able to
do that. The smile generally, you don't open
your mouth, you just kind of uncover your,
uncover your lips and, your
your your the smile shows and maybe a
slight opening of the mouth as well. But
when it becomes a bit more than that,
it becomes a dikh. Now obviously, there's going
to be different stages within this dikh, this
middle one until it becomes what you call
a,
loud laughter.
When a person guffles, as they call it.
Is that you
call it?
Making making a sound,
That kind of a sound. And obviously then
there's a sound that's associated with it that
others can hear as well. With regards to
salat, if you just smile in salat, it
doesn't break your,
it doesn't break your salat,
or anything else for that matter. But if
you else for that matter. But if you
make a sound that you yourself can hear,
just a slight sound, then your salat will
break, your wudu will not break. But then
if you
make a sound loud enough for others to
hear in salat if you're laughing for whatever
reason, you saw something, you remembered something and
you laughed. Loud enough for others to hear,
even if they weren't there, but it would
be loud enough and they would have heard
it. Then your salat breaks and
something which is quite unusual, your Udhu breaks
as well in this case. Although it's got
nothing to do with Udhu, but in this
case the Udhu does break because there's a
specific hadith about it.
Which is kind of,
different to what you would assume
that would happen. I mean, you know, laughing
breaks your Wudu only in that case.
Right. The first hadith here, hadith number 242.
As I said that this particular hadith in
some editions comes later on. But here, we're
going to follow this edition here.
It's related from
Ubaydah
alsalmani
who relates from Abdullah ibn Mas'ud radiAllahu an.
Abdullah ibn Mas'ud radiAllahu and the great Sahabi.
He says that Rasulullah Sallallahu Alaihi Wasallam
said,
he once said to us that
I know the man who's going to
be the last person from *, Khurrujan, the
last person to come out of * fire.
I know that man.
So people are obviously gonna be interested about
learning about this man who's going to be
the last person out of hellfire. I'm sure
most people won't men won't mind being even
the last person out of hellfire, at least
you get to paradise.
So I know this last person, I I
recognize this last person, I recognize this last
person, I know this person who will come
out of * last.
Some have given his name as a person
called Juhayna,
going
to
mean you wouldn't expect there to be anything
after that. But you see you have to
remember that Allah subhanahu wa ta'ala mentions that
they will be given a new body, a
new new skin, a new flesh and
every time it happens just to keep reinforcing
that. So eventually he is totally
out after
as long as he's in
there. When he comes out,
he will be crawling like this either on
all fours on his knees or it will
be on his bottom
and he'll be pushing himself forward. He'll be
pushing himself forward.
Both hadith are mentioned
about whether he will be on his knees
or on his it could be that he's
trying this way sometime, he's trying that way
sometime, he's definitely not standing up because he
can't stand.
Even if you're totally knocked out and you've
been given freedom, you know, the adrenaline rush,
the excitement to just get out of the
place will give you some strength to get
out.
Or it's also possible that the reason he
does this is to keep a low profile.
He's been told to go out and he's
not sure if it's an agreed upon decision.
So he's kind of trying to sneak out
like that, to crawl out just so that
some other angel doesn't seem, no, no, no,
no, you have to go back in. Because
one of the angels must have told him
you can get out and the other one
may not. So whatever the reason is.
Anyway it will be for you
Go, go, you can go, go forward walk,
you can enter paradise.
So
he gets to paradise,
He goes he goes to paradise and he
finds that everybody's taken their place. He can't
see any free paradise from whatever he can
see. Paradise is
it's huge. What is he going to it's
vast, it's expensive.
He whatever he can see, everybody's enjoying their
own paradise. He can't see an empty one.
This doesn't mean that he's gone around. He
just thinks that there's no space for me.
I'm not sure if there'll be a person
at the desk saying, you know, there's no
place for you. I doubt it, you know.
So he's reckons that everybody taken his place
for you. No,
so he will come back. So he'll move
back slightly from the entrance or from entering
and he'll say, You Rab
Now he's dealing, you know this is a
human being as they deal, they always
Yeah, Yeah Rab, oh my lord, people have
taken their places.
People have taken their places.
As though he's saying, if you wanna let
me in there you're gonna have to take
some place from someone else and give it
to me. Because otherwise everybody's taken whatever's there.
For you call Ullah so then it will
be said to him. Now Allah
Allah subhanahu wa ta'ala plays with him a
bit, discusses with him, there's an exchange.
Do you remember the time that you were
in?
Meaning are you
trying to
look at this in the way that you
used to look at these things in the
world, that when you go to a hotel
and there's no place, you're gonna have to
throw somebody out because there's no rooms left
For you to get placed, you're gonna have
to wait for somebody to come out. Or
with any other place as well, there's no
houses left in this area until somebody sells
off and moves on, or somebody's evicted
like in some kind of dictatorship.
Is that what you think this is all
about?
Right? Do are you remembering?
Are you remembering and recalling your
the the the old days and the the
way you were before?
He said, of course. He said, yes.
So
Allah subhanahu wa ta'ala says, without telling him
where to go, he says,
meaning
start wishing,
start desiring,
start thinking about whatever you want,
desire.
Whatever you want whether that's
homes,
estates,
trees,
crops, fruits,
whatever you want.
So he'll play along, he'll say, fayatamanna
so he will also begin to
to desire. He will begin
to desire. So that Allah subhanahu ka'rullah
it will be said to him. It doesn't
mention who will say to him whether it's
Allah subhanahu wa ta'ala or an angel. It
will be said to him,
For you is everything that you have just
wished for
just wished for and also 10 times the
amount of this dunya.
So everything that you've wanted, that you've just
decided and you've come to your mind, and
10 times amount of the world.
What it means by 10 times the amount
of the world doesn't have to be in
size.
It could be in size, it could be
in size actually.
It can't be
in in terms of
in terms of value,
in terms
of quality,
there's no comparison
because
the prophet shalallahu alaihi wasallam
said, Just a place that a whip would
take. You know like a stick in paradise
would take. In of paradise is superior to
everything in the world.
So just 1 meter by you know,
one one meter,
of a 2 by 4,
what do you call those
pieces of timber or whatever is is superior
in paradise than the whole world and everything.
There's no comparison. So obviously when he says
10 times the amount, it's 10 times the
world. That's your place in paradise.
So
the prophet Sallallahu Alaihi Wasallam then continue as
he's telling the story.
So this person will then respond and he
will say
Are you joking with me? Are you rather
are you mocking me?
Like are you really like taking me for
a ride? You're telling me I'm gonna get
all of this. He's either so excited
that he's in absolute disbelief.
That he he's getting more than he would
have thought about.
So it seems like he doesn't know what
he's saying. He just says it like he's
back in the world. He's talking to somebody
else on his stage, on his level. You
think you can give me all of that?
Are you like joking with me? What's wrong
with you? You know that kind of a
statement. He he doesn't seem to understand who
he's speaking in front of. This is just
like the person who Allah subhanahu wa ta'ala,
returns his animal to him who who's lost
it. There's a famous hadith which is related
in the Sahih that a person is in
the desert somewhere. He's got one camel. He
goes to sleep and the camel disappears, he
wakes up and he can't find it. He's
lost it.
And where you're gonna find it in this
place?
So then he just loses all hope and
in utter
despair he goes, he lies down somewhere, he
goes to sleep.
And when he wakes up Allah Subhanahu Wa
Ta'ala gives it to him there.
And he is so excited by that, that
he says, Oh Allah, I'm your Lord and
you're my servant.
Right? Because he's just so excited, he just
can't believe that it's happening. It's something unbelievable.
So it's one of those situations.
So then he says, Atas kharubi wa antalmalik.
Are you joking with me? Are you making
a mockery of me while you're the king?
You shouldn't do that.
You know, are you making a mockery of
me?
So then, Ibn Mas'ud
says,
Now, ibn Masood alaihi wa sallam is explaining
what Rasulullah salallahu alaihi wa sallam is explaining.
And at this point he says that, I
When the prophet said this, when this man
He said that the man had said this
to Allah subhanahu wa ta'ala that you're the
king and you're you're, treating me like this.
You're joking about with me like
this. So Rasulullah salallahu alaihi wa sallam began
to smile at this time. He he laughed.
He laughed.
And this description tells us that this was
not normal, this was the time when the
prophet really laughed. Such that his
nawajid became exposed. What is nawajid?
Who's the here?
You know that that's the way you learn
these these words.
This refers to
the teeth
that are,
there's a difference of being as to exactly
which teeth this is referring to. Some say
that this is referring to the f the
the
gums right at the back. Even the wisdom
tooth.
Right? The wisdom teeth.
That
or maybe the
the ones that are closer to the premolars.
So it's some of the gums that became
exposed, which means that the prophet really laughed
at this time. And it shows that he
didn't normally laugh like this for him to
have described. Ibn Mas'udhiallahu anhu to have described
it this way. That's why Imam Suyuti says
that it's most likely that he laughed so
much that you could actually see the backs
of his teeth, the gums at the back.
So that is the time when the prophet
salallahu alayhi wa sallam laughed. He was just
so amused by this man who said this
to Rasulullah, to Allah subhanahu wa ta'ala that
you joking with me while you're the king?
That really made the prophet salallahu alaihi wa
sallam laugh.
Another instance, hadith number 243.
In this one it's
related from
Ali
ibn Rabi'ah. Ali ibn Rabi'ah who's a tabi'i.
He says that, shahito Ali radiAllahu anhu I
saw once I witnessed Ali radhiallahu anhu.
He was bought he was brought his animal,
his beast to ride on. He was gonna
go somewhere. So he was brought the beast
whether it was a camel,
whether it was
a mule,
a horse, a donkey, whatever it was.
So that he could ride on it.
When he put his foot into
the what do you call that? The stirrup.
When he put his first foot onto the
stirrup,
he said Bismillah.
So this is the way, when you put
your first foot into your car you say
Bismillah.
Then,
Falammastawaalathariha
When you're sitting properly, when he was then
sitting on the beast, on the animal properly
then he said, Alhamdulillah.
So you start off with
Bismillah,
then you say Alhamdulillah when you're seated properly.
And then
no. Then you say Alhamdulillah when you're seated
properly. So Bismillah and then you say Alhamdulillah
when you're seated properly.
Why would you say, Alhamdulillah? Why would you
say, Bismillah? You say, Bismillah because this
is starting off. You're going to do something.
You want Allah subhanahu wa ta'ala's help. So
you say, in the name of Allah subhanahu
wa ta'ala that you're starting off. Why do
you say Alhamdulillah?
Alhamdulillah
because you've got control over this animal, this
vehicle.
So all praises to Allah subhanahu wa ta'ala
that he gave us this ability to do
this.
And then
he read the dua,
purified and
accelerator and it will go as as we
like it to go. Or this animal that
it does our bidding, whether the animal is
bigger than a person like a camel or
a horse, it will do our bidding and
it will go around, it will go for
us wherever we want it to. Wama kunna
lahu mukrieneen
Whereas we would not have been able to
subjugate this by ourselves.
We would not have been able to gain
control over this by ourselves.
But now that we've just
been reminding ourselves of this nirma that Allah
subhanahu wa ta'ala has given us.
And there's 2 or 3 aspects. One is
that whenever we're going to get into something
like we're moving from one place to the
other. So that is a sign of movement
from one place to another. Number 2, it's
a sign of, blessing of Allah subhanahu wa
ta'ala that we've got ability to go and
use this as a means. So then we
say,
and we will return to Allah subhanahu wa
ta'ala. We are all off returning to Allah
Allah Meaning eventually we will all go back
to Allah
This could be taken in various different means
in the sense that, now that Allah
we remember that Allah has given us ability
over this animal or over this means of
conveyance to take us from point a to
b. We must not become so exulting and
so arrogant about it, that lose ourselves and
use it for wrong in the Haram. But
then we remember that we're going back to
Allah subhanahu wa ta'ala. So it brings us
back down, it gives us a sense of
humility.
Also it's a symbolic aspect aspect of remembering
that although we're taking this journey from point
a to b right now on this in
this vehicle, on this animal.
Our journey to Allah subhanahu wa ta'ala is
more than inevitable. So animal to take us
from this point a to point b or
wherever we want to go. Allah subhanahu wa
ta'ala will
will take us from here to the hereafter
without any kind of means of convince. Allah
subhanahu wa ta'ala will take us into the
next world. So it's that kind of a
reminder to remind ourselves that Allah
will take us. We're going back to Allah
from this world
to the next world.
The other reason that a person should have
taqwa when they're on a journey is because
the other thing about this is that we're
seeing on the one hand Allah give us
control over this but we're gonna turn back
to Allah so at the end of the
day Allah is in charge of everything. Because
although Allah has given us control over this
right now,
this horse, this animal that we're on, it
could throw us off. It could refuse to
go. It could become a rodeo,
right? And start making us jump up and
down and we'd be flung whatever it is.
If it's a car it could something crazy
could happen and
the the brake might stop working.
Anything can happen.
Right. So it's to keep in mind that
yes, Allah given us ability over this but
still he's in control at every moment. We're
gonna go back to Allah's world. We belong
to Allah subhanahu wa ta'ala.
So
Quran. Then he would say Alhamdulillah
again 3 times.
So most of us will read the dua
first and then Alhamdulillah
We probably miss out the Bismillah and Alhamdulillah
in the beginning. So add that to
our
routine when we get into, into the car.
So Alhamdulillah
3 times.
This is again to thank Allah for the
Ni'mah. Oh, all praises to Allah, all praises
to Allah, all praises to Allah.
To thank him for Ni'mah and Allahu Akbar.
Allah is the greatest. He's the only one
who could do this for us. Allah is
the greatest. 3 times. This is to show
that although Allah is the greatest, we might
not be able to thank him in the
best of ways or up to his, up
to what he's entitled to. But Allah is
the greatest. Subhanaka innee dhulamtu nafsi
Glorified are you, I have oppressed myself faqfidly
so forgive me.
Really it's a time for that. The reason
it's a time for that is Allah has
given us this bounty of being able to
move from one place to another more easily
than having to walk ourselves.
If Allah subhanahu wa ta'ala wanted he could
take this away from us, he could cause
it to malfunction
or misbehave.
So we're because of some sin of ours.
Although he's given us disability but we could
be involved in an accident.
It could be anything.
So,
I we're making tawbah even at this time.
We're making tawbah at this time that, oh
Allah I've oppressed myself. We're confessing,
oh Allah forgive me.
Such that we're showing that I'm not really
entitled and worthy of you giving me this
nama.
I'm really feeling bad that you've been given
me the you've given me this nama but
I really am a sinner.
So that's why this is obviously to give
Allah subhanahu wa ta'ala thanks and to show
our true self of servitude that we are
saying, oh Allah you've given us me such
a great bounty even though I'm such a
sinner. And really if you look at it,
I mean, from the amount of wrong wrong
deeds that we may do minor or major
with all the bounties that Allah subhanahu wa
ta'ala gives us, it's only because of his
clemency
and his forbearance and his generosity
and his pardon that he gives us these
things. Because if he wanted to start catching
us on every single small thing then I
don't know where we would be. We would
be absolute popers in the world because of
our sins and we would be forced to
become good. We
world. Allah subhanahu wa'tala hasn't kept it like
that. Fa inna hulaayakfiruzhunubaillah,
enter for nobody forgives sins except you. This
is the prophet salallahu alaihi wasalam saying this.
Now, although Ali radhiallahu anhu is doing this,
later on you'll find that he's saying that
this is exactly what I saw rasulullah sallallahu
alaihi wasallahu alaihi wasallam do. So this is
what Rasulullah these are the duas of rasulullah
sallallahu alaihi wasallam is making.
Despite the fact that he doesn't have sins.
He's saying I have oppressed my self so
forgive me because you're the only one who
can forgive.
So if that's rasulullah salallahu alayhi wa sallam
saying it, how is he saying it, why
is he saying it when he's
done there's still some short coming in what
he could do and looking at the past
time because the prophet was constantly moving to
a higher status every
moment. So when he's looking at the past
10 years ago, 5 years ago, he reckons
I am better today than I was then
but I could've done better then as well.
So there's various
possibilities of why he said this. One of
the main things is that is to show
his ummah as well that if a ma'asum
and an inerrant, infallible
without sin prophet is doing this then why
not his ummah?
And it's our barakah, it's our benefit because
then we feel much more secure when we're
travelling.
We feel much more secure when we're traveling.
Now this is why Imam Tirmidi brings this
hadith here. It's not to tell you about
the du'a of traveling, but it's really to
tell you about
the fact that after Ali did all of
this, he got on he made all of
these du'as about forgiveness and everything and then
he laughed.
Which is very strange,
meaning rabi ibn Rabi'ah. He says, I asked
him,
Why did you just laugh for?
You know, I'm seeing you read all of
these du'as and everything, and then suddenly you
laugh at the end of it. What made
you laugh? I can't see anything around us.
You know, maybe something happened somewhere. What did
you see that made you laugh? Just kind
of strange, You Amirul mumineen.
Qalaraitur
Rasulallahu
alaihi wasallam, sunaakama sunaatu.
He said that,
whatever I did today, this is exactly what
I saw Rasulullahalaihiwasallam
doing as well.
And he also laughed.
And I also asked him the same thing
that why did you laugh here Rasulullah?
Right. So
He says, the reason why I laughed This
is Rasulullah salallahu alayhi wa sallam now saying
that the reason why I laughed is because
I just remembered that Allah Subhanahu Wa Ta'ala
gets so happy
and satisfied
and pleased
and gives lots of reward. This is the
meaning we'll do for laiyur jib. Laiyur jib
means to be very astonished and surprised and
taken aback and happy about something. How do
you apply that to Allah subhanahu wa ta'ala?
That Allah is very satisfied and happy when
somebody does this. He gives him an abundant
amount of reward.
Min 'Abdihi
on his servant, he's very satisfied with his
servant when he says, Oh my Lord forgive
me my sins.
Knowing
that nobody can give forgive sins except He.
Allah
gets very happy with the servant when you
ask him for forgiveness.
There's no excuse not to ask him then.
Because he's actually encouraging to ask him because
he gets very happy and it's that is
something established that he gets very happy.
So that is why Rasulullah salallahu alaihi wasallam,
Rasulullah salallahu alaihi wasallam laughed at that time.
Right? In happiness that Allah subhanahu wa ta'ala
get satisfied
with this. Allah
get satisfied when a person seeks forgiveness. That's
why I'm
also asking for forgiveness from
Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala will
get happy so he was also expressing
that happiness.
So Rasulullah Sallallahu Alaihi Wasallam is happy because
Allah will be happy whenever
somebody makes this dua.
And then that gives a lot of reward.
So Rasulullah salallahu alayhi wasalam is happy
about that. Now, why did Ali radhiallahu alaihi
wa anhu laughed then? Because the question is,
he saw Rasulullah salallahu alaihi wasalam doing. Rasulullah
salallahu
alaihi wasallam had a reason to do it.
He did it because he remembered that Allah
subhanahu wa ta'ala gives rewards
and he's very happy. So it made the
prophet sallallahu alaihi wasallam happy so he laughed
about it. Why did Ali radhiallahu alaihi is
he just following and emulating and copying that
Rasulullah laughs, I'm gonna laugh as well? Or
did he laugh for a reason? Was there
something that made him laugh? It's very difficult
to laugh for no reason, isn't it? Kind
of seems a bit weird when you do
that.
So did he laugh just to,
forced laugh because Rasool Allah Sallallahu Alaihi Wasallam
laughed or did he laugh for a reason,
something made him laugh?
So what many of the commentators are saying
is
that it's difficult to pretend to just laugh.
He laughed for a reason.
He laughed because he
saw Rasoolullah salallahu
alaihi wasallam.
How his face had become when he had
laughed and that made him smile as well.
Right, so the reason he did it was
because he remembered how Rasulullah salallahu alaihi wasallam
laughed, out of all of these reasons for
whatever reason. For all of these reasons that
he mentioned. So that made him smile as
well.
So that's the reason. So if you've got
a reason to smile,
right? So you don't do it kind of
mechanically where you read all of these duas
and then you kind of smile just for
the sake of it. But no, if you're
gonna smile and if it causes you to
smile, is what's gonna cause you to smile?
If you ponder over the words, and then
you remember this hadith. And then you say,
well Allah gets
really happy about the person who seeks forgiveness
like this. So if Allah
is happy, the prophet salallahu alaihi wasalam was
happy then I'm gonna be happy as well.
And then you smile about it. So you
have to actually get into the mode of
smiling, not just smile just because Ali radhiallahu
anhu smiled and Rasulullah just smiled like
that. It will require some amount of concentration,
some amount of thought, some amount of reflection.
And that is what's required whenever we make
a dua to Allah subhanahu wa ta'ala. They're
not spells
that we do before you eat and before
you drink and after you finish eating, and
when you go in the toilet, when you
come out of the toilet. They're not spells.
We don't know what you mean and you
just say something. That's what, that's what our
people make it. They read these duas, they
don't really know what they're saying.
Even if you don't know the vocabulary, the
proper word, the grammar, the
construction,
even if you don't know all of that,
at least know what it means for gen
in general.
In the name of Allah with the barak
of Allah subhanahu wa ta'ala. You know, at
least know the name, at least sorry, at
least know the general gist of what
you're saying. The next hadith is hadith number
236.
Which is,
related
related from Simak ibn Nihal from Jabir ibn
Samura.
Jabir ibn Samura has some
alaihi wasallam in this case.
He says,
so this is the other Jabbir, this is
not Jabbir ibn Abdulla,
the other famous Jabir radiallahu alaihi
wasalam had a very good relationship with. This
is another Jabir, Jabir Musamur radiallahu alaihi wasalam.
He says that,
he's
describing
Rasulullah Sallallahu Alaihi Wasallam. He's saying that the
prophet Sallallahu Alaihi Wasallam's
shins
Rasulullah Sallallahu Alaihi Wasallam Hamusha.
The shins of Rasulullah sallallahu alaihi wa sallam
had a thinness about them. Not pencil thin,
meaning not very, very thin but they weren't
they weren't very plump. They were thin in
terms of the amount that is praised.
So they were, they were very slender
in a praise worthy way.
So he describes that and then he says,
The prophet
in this case he's saying that the prophet
did not laugh except by smiling.
Meaning the general laughter of Rasulullah salallahu alaihi
wa sallam was a smile and not a
laughter.
Now we know that he must be referring
to the normal state of affairs.
Because we've read the first hadith from 'Abdulla
Abu Mus'l alayhi wa sallam clearly laughed such
that you could see his gums which means
that that was a much more,
bigger laugh.
It could also refer to the beginning of
a laugh is when you smile,
as Allah says in the Quran about,
he started smiling.
He started smiling,
from what she said.
And that's the beginning of a laughter, when
you start when the face kind of opens
up
and the teeth begin to
expose themselves with the happiness.
Some say that the prophet shalallahu alaihi wasallam
whenever it was in describing something spiritual about
the hereafter, he used to laugh more than
than he would about something
of a joke of the world.
So if there was something about the world
then he would just smile
to show his happiness about something. But if
it was something to do with the hereafter
like the story we read,
about the person out of hellfire, the last
person, then he would laugh even more because
that was something more to be happy about.
He then he says,
This is just some of the descriptions from
Jabir,
Radiallahu an.
One one is about the shins. The other
one is about his smile. And the third
one he says is, whenever I used to
look at Rasulullah salallahu alaihi wa sallam I
used to think, a kalal aynayn
that his eyes have
antimony surma, this coal applied to them.
So I used to think that they were
they were eyes that had coal applied to
them, so you always had this black blackness
at the bottom which is supposed to be,
handsome. But
they were not walaysa bi akhal they were
not really they did not have anything applied.
That's just how they were naturally.
So that's another description. We've read this in
detail in the first chapter anyway.
The next hadith is hadith number 230
7, which is
related from
Abdullah ibnul Harath ibnujza.
He says,
So far what we've discovered
is that, prophet shalallahu alaihi wa sallam mostly
smiled, but he also laughed.
How much did he smile though? Was it
was that even quite frequently? Like compared to
laughing, smiling was more. But how much was
he smiling? Was it everyday? Was it quite
occasionally? Was it every time you saw him?
Or was that even quite infrequent?
So he says that,
And what is he saying?
I have not seen anybody
that used to smile more than Rasulullah salallahu
alaihi wa sallam. Who used to have as
much smiling as Rasulullah salallahu alaihi wa sallam.
Which means it was quite normal for the
prophet salallahu alaihi wa sallam to smile. And
believe me those people that constantly are smiling
the better than people who are not smiling.
You feel just more comfortable around those kind
of people. You don't feel scared, you know
what are they
thinking. Because when they smile it's like this
pleasantness.
Okay. I got nothing to fear. When they're
not smiling like especially people who are so
deadpan,
right? That you cannot tell what they're thinking.
When you're speaking to them they're just like,
right? They're just like looking at you with
one eyes. Their eyes don't move. Their face
doesn't twitch in either way whatsoever. They make
it very difficult for anybody because we're we're
very visual people when we look at people
and we we discuss.
That's why you make so many mistakes and
and that's why so many
things happen when you,
when when you are trying to discuss something
serious through text messaging, which is really ridiculous
and,
through email. Right? Especially when it's sensitive you
should it should always be face to face
like that, in in many cases, not all
cases.
But yeah, the prophet shalallahu alaihi wasalam
said that, it's a sadaqah that when you
meet with your brother,
you do so with a pleasant face. Now
the most pleasant face you can make is
with a smile, isn't it? How else are
you gonna show some kind of pleasantness?
Tell me, without a smile how you gonna
show some kind of pleasantness? Unless you bring
some gifts but then you know your face
is deadpan. Believe me those those those presents
will also become dry.
Right. You're giving me these but I don't
see any expression on your face.
Really, it's something to think about.
And one thing which,
some research shows is that most people think
that the effect is from the inside out.
Which means that however you're feeling and generally
that is the case that when you're feeling
something, how you're feeling inside that's how you
normally express yourself. If you're feeling angry, it's
gonna be very difficult for you to smile.
It's gonna be a very forced smile.
But if you do smile,
you you will have to calm down a
bit because there's no way you can smile
with anger,
right? Unless it's one of those angry smiles,
right? So what they discovered is that there
were there were these researchers that were researching
the twitching of the face
and how different expressions are. And, you know,
literally we could make a 1,000,000,000 types of
expressions from our,
and people can tell certain things through expression.
You know, there's people who can,
see things, who can tell things. I mean,
it's just a it's,
it's a way of general
understanding something of how somebody's feeling. So they
were they were looking at the different types
of expressions. In fact, they themselves were trying
out all of these different types of expressions,
angry expressions,
expressions of sorrow, sadness, grief and so on.
And what some of them discovered at the
end of the day was that when they
were making these these, sad faces and so
on, they actually started feeling sad inside.
So it's it's quite known through experience that
you will feel
however you feel inside you will generally
appear that way outside as well. But nobody
really knew that
you will start feeling like how you make
your face outside.
This is something they came upon by accident.
That making all of these sad faces for
the day, they actually started feeling sad. Then
they realized that, that actually there is that
reverse effect.
But that's something Rasulullah salallahu alaihi wa sallam
said in not so many words.
What I believe is one of the great
wisdoms that he says the prophet said that
it is sadaka. When you visit when you
see your brother,
When you meet your brother you do it
with a pleasant face,
with a jovial face, with an amicable appearance.
How do you do that?
Even if you're feeling bad inside you give
a good face to somebody you just meet
immediately the person calms down.
Sometimes you're gonna see someone and you're a
bit scared because there's something happened between you
and the person. If you follow this hadith
you will immediately
bring some comfort, you will bring some,
what do you call it? Relaxation,
you will bring some,
what's the word? You will give them some
kind of,
reassurance that look there there's nothing here. Then
at least if there is, then you can
discuss
in a
more, in a more reasonable way as opposed
to with anger. The question though is that
if this is what Abdullah ibn al Harith
is saying.
That the prophet
smiled a lot. Though he's the one I've
seen,
smiling more than anybody else.
Then what about the hadith which mentions that
the prophet sallallahu alaihi wa sallam
was Mutawasir al Azzan,
which we discussed last time as well. That
he was constantly in this sorrowful state.
Constantly
concerned about something, worrying about something.
How does that
fit with the fact that he smiles so
much?
Also
Ali radhiallahu anhu said something that supports this
hadith, da'imul very
always very pleasant and smiling. How do you
fit those 2 hadith together? Well one of
the ways is that Mutawas Al Hasan is
his internal
state. That he was always worried, he was
always concerned about the world, and the Muslims,
and the non Muslims, and how to bring
people to Allah Subhanahu wa ta'ala and safeguard
the people. He was constantly worried about, that's
why he was always concerned.
But whenever he met with people, he did
not let that effect him. He's always always
smiling.
So you can understand it's an internal and
and an external state.
And there's there's other reasons as well that
you you could have like that. There's,
sometimes he was like this, sometimes he was
like that.
It's also to show, you know the statement
could be taken to mean that I've never
seen anybody smiling as much as Rasulullah
Which doesn't mean that he smiled a lot.
It doesn't mean that he smiled more than
anybody else. It's just that other people they
laugh too much.
So he's saying that I haven't seen somebody
smile as much as Rasulullah
Because other people they smile and they laugh
as well and they just go overboard with
it.
But the one who's constantly just smiling and
not laughing aloud,
that's rasulullah sallallahu alaihi wa sallam. Which shows
that it doesn't mean that he smiled a
lot
have a conflict between the two because it's
internal and external state.
The next hadith is hadith number 238,
Which is
related from
Abdullah ibn Harath, again.
He says,
which,
Imam Timidi just brings again from a different
chain. It's the same meaning that I haven't
seen I know, in this one he doesn't
say I haven't seen as much. He says
that,
the prophet salallahu alaihi wasallam's laughter
was only smiling.
Right. Meaning he whenever he laughed he means
that he was smiling and not laughing. So
that's that. Then the next hadith is
239 which is related from Abu Zar. Al
Ghifari radiallahu an. So it's another narrator. He
says,
This is very similar to that hadith for
Abdullahi Masoodhiallahu
an.
Abu Zar radiallahu one who relates Rasulullah Sallallahu
Alaihi Wasallam said,
I know 2 people. I know the person,
the first person to enter paradise
and I know the last person to come
out of hellfire most likely to enter paradise.
But I know the first person to enter
paradise and the last person to come out
of hellfire. I know both of those people.
He didn't say who the first person is,
but who is that first person? That is
himself anyway.
He is the prophet salallahu alaihi wa sallam.
The last person out of hellfire, it's the
one mentioned
alayhiallahu alayhi was hadith, then he described it.
Now after mentioning I I know this person
and that person then the prophet said, A
man will be brought on the day of
judgement.
A man will be brought for Uqalullah
For Uqal it will be to him, I
No, it will be said. It will be
instructed.
So Allah Subhanahu Wa Ta'ala wants to
test him.
So he says,
it will be said to the angels,
show him
his small sins only.
The big sins
will be hidden.
He'll only be shown the small sins. Now
remember,
he's just come out of the world. People
can't remember every single sin, but they remember
kind of the the major big ones and
the major small ones, which means the big
big ones, the more ones that they can
remember. So he's been
reminded,
he's been shown all of his small, small
sins,
not the big ones.
They they were kept
away. For you Karwala, it was said to
him,
look,
You know, on this day you did this,
on this day you did this, on this
day you did this, on this day you
kind of, kick this thing here and, you
know, you did this, you did this, you
did this. All the small, small
ones. Every month detailed date, everything is there.
Such that a person can't reject it. So
it's all the details are there. Timestamped.
You bring your proof in pictures, whatever, I'm
sure.
It'll it's all possible. You know, when you
get a ticket, you get this picture through
the post nowadays about showing how you were
overtaking or how you went into the bus
lane or how you did a right turn
instead of a left in a place you
can't do it and all that and you
can't deny, you know. So,
he's confessing
he doesn't reject deny any of this. He's
absolutely
in he's confirming all of these things. But
Wahuwah Bushfiq,
he's very scared. He's very frightened about it.
Min kibariha, what's he frightened of? He doesn't
care about these small ones. He's thinking well
if they've got all of these small ones,
we're but when wait till they get to
the big ones.
That's what he's fearful of them coming up
with, the big
ones. So then,
before the big ones before there's any mention
of the big ones, it's Allah subhanahu suddenly
said to him,
So when the small ones were and he's
feeling
this, suddenly the command is that for every
small sin that he's done give him
a
good
deed. Right? So until now he's very frightened.
But as soon as this announcement is made,
that give him for every small sin that
he's done, give him a good deed in
place of it. Wipe this out, give him
a good deed in place of it.
So suddenly what he does,
he turns around and he says,
you know I had these big sins as
well.
I don't see them here in this record.
They've all been hidden. Right?
I see some other sins, I can't see
them here.
So Abu Dharr radiAllahu an who's the narrator
he says,
I saw Rasoolallahu alaihi was now laughing.
So again you see it's about the hereafter
and the prophet
laughs.
Right. So wherever he's laughing it seems to
be about the hereafter.
Why is he laughing? Because he sees that
this is the human being. This is the
way he deals with things. This is not
necessarily the last person out of hellfire. This
is just somebody on the day of judgment.
Could be any one of us.
Where's those big ones gone? Make that they
must get some big clump reward for that
one. Give me those.
Now, something very very interesting here which I
found to be, insha Allah, very interesting. May
Allah subhanahu wa ta'ala make us of of
such people as as will be described. Allah
subhanahu wa ta'ala purely out of his grace
will turn all of those bad deeds into
good ones.
Right? Why?
Because this person must be of the Mahbubeen.
He must be of the beloved ones to
Allah
Subhanahu wa ta'ala. Somebody whom Allah Subhanahu wa
ta'ala has a gaze on. Somebody who Allah
Subhanahu wa ta'ala
loves and he has attention for. So anything
wrong that they've done will not affect them
afterwards.
Allah loves them for some deed that they've
done, then okay if they do make a
mistake Allah will forgive them. Allah will turn
it all around and actually even use that.
Not to I mean the person doesn't know
that, you see. The person doesn't seem to
think that I'm gonna big big sins because
I know I'm one of those. So all
of those big sins will become good reward.
I'll enjoy in this one, enjoy the hereafter.
Obviously, you can't do that because you don't
know.
This is something you only find out afterwards.
It's in a hadith, either When
Allah loves a person then his sins cannot
harm him.
But how do you know he loves you?
The mere fact that you think he does
and which causes you to sin on purpose
in this bold
with this bold attitude means that he probably
doesn't love you. Because when you love someone
you will obey them anyway. This is most
likely speaking about someone who sins by mistake.
Overcome not out of boldness.
It's also related from Zayd ibn Aslam. Allah
Subhanahu wa ta'ala inna Allah azzawajalalalayuhibulabd
Allah loves a person,
Allah loves certain people to such a degree
and his love then gets to such a
level that he will say to them
they probably won't be able to hear this,
do whatever you please for I have forgiven
you.
Only Rasulullah
was able to reveal that for certain individuals.
When he said about Uthman radhiyallahu and he
can do whatever he wants,
nothing will harm him.
Khabab radhiyallahu and the, Khabab
the other Sahabi at,
what was his name?
The one who wrote to the people in
Makkah.
And he was then The prophet said, 'Ali
radhiallahu anhu to capture the woman who he
had sent a note with to the people
of Makkah. Was his name? That famous Sahabi.
No. No. No. He was the one who
had taken part in the battle of Badr.
And,
later on,
when he was,
prophet had decided to go to Mecca
for the conquest,
for overtaking Mecca,
this person had sent somebody,
because he still had family in Makkah Mukarama.
So he sent a secret message trying to
warn the people of Makkah about Rasool Allah
SWAMI's coming.
So,
the prophet at that point said no he's
not a munafiq,
he's taken part in the battle of Badr
but nobody else knows this. If Allah if
Allah's messenger has revealed that about somebody,
I'm sure he doesn't have
These people are not such that when they
learn this they think, okay forget it now,
I just do whatever I want. Their love
for Rasulullah salallahu alaihi wasallam is solidified.
It's firm. It will not change like Uthman
radiallahu an.
So anyway, he mentions that Allah loves a
person to such a level that he says
to them, do what you please for I've
forgiven you anyway.
And that is why Sheikh Abu al Hassan
al Shathiri used to say
that
in his du'a, his du'a to Allah
beautiful du'a.
Wajaalsayyatina.
Wajaalsayyatina.
Sayyatimanahbibt
When we do sin, oh Allah make our
sins the sins of those whom you love.
And do not make even our good deeds,
the good deeds of those whom you detest.
So even though we're doing good deeds, he
doesn't like you, then what's the value in
because of whatever. So we're doing good deeds
but we're also doing bad deeds, it must
be. So make our sins
whatever we
do happen to commit by mistake.
Those of those people who you love.
That was hadith number 2 39, 200. So
that was just to show that Rasoolullah SallAllahu
Alaihi Wasallam laughed when expressing this story. So
when you wanna mention a story that has
kind of some astonishing
aspect about it, it's completely permissible to laugh
like this.
There's a reason here that there was for
laughing anyway.
Hadith number
240240
is, as you can see I'm not going
in order because I'm actually following the order
number from another edition which I think is
probably more a popular
one. That's why I'm following that one.
But either way, our our objective is learning
from the hadith.
This hadith is from Jaribna 'Abdullah. We discussed
him some weeks ago. Jaribna 'Abdullah Abu *
Bajali
was the one who became Muslim about 40
days before the prophet passed away.
But there's so much mention about him.
He was one of most handsome people that
had embraced Islam at the time. After Dhihi
Akalbir radiAllahu an.
So,
he says,
in this case he says,
The prophet
since the time that I became a believer,
a Muslim, entered Islam. Prophet did not prevent
me from anything.
What that means, it could mean is that
even though I come into Islam so late,
even when there was a gathering of the
big Sahaba, he would allow me to come
in. He would allow me to come into
his house. Whatever I wanted he would give
me, there was nothing that he stopped even
though I just come into Islam. I didn't
have to sit there and prove myself. Prophet
sallallahu alaihi wa sallam had this great love
for me. But the main thing, with regards
to this chapter why Imam Thimidhi brings this
hadith, walaraaniillatuhika
For some reason, whenever the prophet sallallahu alaihi
wa sallam saw him, He says, Whenever he
saw me he laughed.
Every time he saw me he used to
smile.
And
why did he use to smile?
Allah knows best. The next hadith is very,
it's again from him but it's from another
narrator. It's through another narrator, it's from Pays
Anjaleel. He says,
In this one he says, the prophet whenever
he saw me he smiled. In the other
one he said he laughed. Duhaqah Tabasama. Two
different words I used.
It's possible
that
he used to look
at the person's beauty and remember the beauty
Subhanahu wa ta'ala.
Remember the beauty of Allah Subhanahu wa ta'ala
so he smiled.
And the prophet
taking, you know remembering Allah subhanahu wa ta'ala,
in all different ways. So that's that could
be one of the reasons. The next hadith
is, so we've just done hadith 240241.
The next hadith is 244
which is the final hadith of this chapter.
It's related from,
Aamir ibn Saad.
Aamir ibn Saad. Aamir is the son of
Saad ibn Abu Waqas.
One of the 10 who'd been given the
glad tidings of paradise.
Mubbashara.
So this is related from his son.
So his son relates,
Qala Qala Sa'ed
that his father,
one of the early ones to become Muslim
through the influence of,
along with Uthman radiallahu an.
He was the 3rd one to embrace Islamicism
and the first one to have fired an
arrow in the path of Allah subhanahu wa
ta'ala.
We've we've read we've discussed him in more
detail before as well.
He says, Laqudra'aitun
Nabiya salallahu alaihiwasallam
dahiqa yawmal khandaq.
A yawmal khandaq
was a waiting game
because they had dug this trench
around the north of the city.
And
eventually a major battle did not ensue.
They couldn't cross over the few that did
there were small skirmishes
but they weren't a major battle and then
Allah subhanahu wa ta'ala sent this massive
storm, uprooted their tents. So then they all
went away, they said forget it.
However,
on this day,
Sadr radiAllahu anhu says that, I remember on
this day the prophet shallallahu alaihi wasallam, I
saw him laughing.
What happened?
His son said No. Jafar radiAllahu alaihi wasallam
said that I saw him laughing such that
his
gums began to show. Which means he his
teeth showed.
So he was a proper laugh.
His son, Aamer. He's wondering why prophet Salazar
was laughing on that day.
How did he laugh on that day?
So Sadri Alon said,
There was a man who used who had
a shield, this large shield.
Sad was one of the
what do you call them? The ones who
fire the arrows?
He was one of the archers on the
day, you know, lying in wait for anybody
that So there was one man across the
road, across the other side, who had a
big,
shield. And he was probably very close in
a sense that he could say things.
And this person was acting a bit
boldly, in a sense. He was acting a
bit brave. What he would do is he
would hide behind this
shield of his.
And
he would peek out and
say throw a few abuses. He would say
something about Rasulullah
Some abusive things. And then
he would go and hide again and
protect his face as such.
So now, Sa'd radiya alone, he watched this
guy.
And then he took out an arrow, put
it into his bow
and took aim. The next time he popped
his head out, he fired.
This arrow hit the mark, he didn't miss
him. Him.
It hit him in such a way, it
hit jabhatahu.
Jabha is the jaw, the bottom part. It
hit him right there, 1.
And the person
turned over.
It hit him in such force that it
the person, he was flung back and his
head legs went up in the air,
right? So,
you know he must have become unclothed as
well and so on. They didn't have army
combat fatigues in those days, you know. They
probably,
so, yeah.
So his face went up, sorry. His feet
went up in the air. He went up,
you know, feet up.
The prophet shalallahu alaihi wa sallam began to
laugh.
Such that his his teeth showed.
So now, Ahmadine is wondering why did Prophet
laugh? Was it because of how much of
a fool that person looked?
You know because you could laugh because of
the weirdness of the situation, how,
much of a fool the person looked or
because he was killed or for what reason.
So he
says, Why did he laugh for?
Because of what it did Because of
him being able to get the man.
What he was able to do to the
man, that he managed to finish him off.
That is why the shalallahu alaihi wa sallam
laughed. So the prophet shalallahu alaihi wa sallam
wasn't laughing because the person
became into this weird state, but rather that
he had been taken care of. So it's
not you don't laugh at even your enemy
necessarily,
for something over and beyond because that's not
what the purpose is. The purpose is to
stop
the evil that comes from there and not
to make them into that kind of state
where you're laughing at them for other reasons.
It says that he's, you know, he may
have become unclothed and that's not what the
prophet salallahu alaihi wa sallam is necessarily laughing
at. That would be below the status of
the prophet salallahu alaihi wa sallam
laughed for that reason. That's why he wanted
to clarify.
It's because of his killing. Sadr radiAllahu anhu
had, had killed him.
That ends this chapter. The next chapter Imam
Tirmidi splits the 2. He doesn't put them
together. Laughter
is different from joking.
It's related
but he he separates the 2. The
sallallahu
alaihi
wa
sallam laugh, he also had humor.
And he also, not only were he made
to laugh through other things, he also said
some jokes as well. So InshaAllah we'll look
at at that next time.