Adnan Rajeh – Recitations from the book of Prophetic Descriptions 26

A hadith from the collection of al-Tirmidhi,

al-Shamā'il, al-Muhammadiyyah, and I'm going

to read out of two chapters tonight, like

a hadith from each of them.

The first chapter, Bāb, مَا جَاءَ فِي حَيَاءِ

رَسُولِ اللَّهِ صلى الله عليه وسلم Talking about

his ḥayā'.

Now ḥayā' is often explained or translated as

modesty.

And I always say بِعْسَ الترجمة, it's not

a very good translation.

ḥayā' is much more than that, by far.

ḥayā' is awareness and sensitivity, that's what ḥayā'

is.

It's being aware of where you stand and

sensitive to the effects you have on the

things around you.

And then from that, modesty is born.

Because if you're aware of where you are

within a community, and the effects your appearance

has on people, then you dress in a

way that's modestly.

So modesty is the aftermath, the outcome, the

result of having ḥayā'.

But ḥayā' is much more meaningful and much

more profound.

And I did a full series in Khawater

about this a year or so ago or

more, so I'm not going to make so

much time.

But we have ḥayā', I'm going to recite

one of them for you.

عَنْ عَرَفْنَاهُ فِي وَجْهِهِ Abu Sa'id al

-Khudri tells us the Prophet ﷺ had more

ḥayā' than a young lady who has not

been yet introduced to men in her life.

فِي خِذْرِهَا When she is in a position

where there are men there and she is

behind walls or behind barriers, then she has

a lot of ḥayā'.

She does not want to present herself, she

doesn't want to be seen by them, she

doesn't want to talk to them, she feels

that ḥayā'.

So the Prophet ﷺ had more ḥayā' than

that.

But not in the same form, obviously.

Meaning, it goes without saying that the ḥayā'

he had ﷺ is not of the exact

same nature.

But the ḥayā' he is talking about is

the amount of it.

The nature is not that the Prophet ﷺ

was not bashful to speak to people.

No, that's not, so the comparison, the literal

comparison here, the literal analogy is not going

to work.

But the figurative analogy does.

Meaning how much ḥayā' she has within the

situation that she is in, the Prophet ﷺ

has more ḥayā' than that in his situation

that he is in ﷺ.

Which is having ḥayā' from Allah ﷻ and

from people falling into something that would be

harmful.

He is very aware and he is very

sensitive to people around him.

وَكَانَ إِذَا كَرِهَ شَيْءًا عَرَصْنَاهُ فِي وَجِهِهِ Meaning

he would know if he likes something or

dislikes something just by looking at him.

Why?

Because someone who has ḥayā' is someone who

wears his heart on his sleeve.

Is a person who is very, there is

a certain degree of clarity in their emotions

and the way that they express themselves.

They don't have two faces, they don't have

a lot of filters.

The Prophet ﷺ didn't like something, he would

know it.

And if he likes something, he would know

it.

He didn't hide anything ﷺ, he behaved based

on his fitrah ﷺ.

And this is a beautiful description.

The second chapter is بَعْد مَا جَاءَ فِي

أَسْمَاءِ رَسُولِ اللهِ ﷺ Talking about his names.

So I have two ḥadith and I will

recite to you quickly.

قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ طَرِيفٍ الْكُوفِيُّ قَالَ حَدَّثَنَا

أَبُو بَكْرِ بْنِ عَيَّاشٍ عَنْ عَاصِمِ عَنْ أَبِي

وَائِلٍ عَنْ حُدَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ لَقِيتُ

النَّبِيَّ ﷺ فِي بَعْضِ طُرُقِ الْمَدِينَةِ فَقَال So

Hudhayfa says that I ran into the Prophet

ﷺ one day in one of the alleys

of Medina.

And when he saw me he said the

following قَالَ أَنَا مُحَمَّدُ وَأَنَا أَحْمَدُ وَأَنَا نَبِيُّ

الرَّحْمَةِ وَأَنَا نَبِيُّ التَّوْبَةِ وَأَنَا الْمُقَفِّي وَأَنَا الْحَاشِرُ

وَأَنَا نَبِيُّ الْمَلَاحِمِ So the Prophet ﷺ stood

there and told Hudhayfa a few things.

Hudhayfa was Amin al-Sirr.

So the Prophet ﷺ entrusted him with certain

pieces of information and he always كان يحمله

as the wording in other books say.

Meaning he would deposit information with Hudhayfa to

later on that he thought important.

And here he explained to Hudhayfa certain aspects

of his name ﷺ.

Meaning he is Muhammad ﷺ.

He is Ahmed as the Qur'an points

out.

وَهِيَ نَبِيُّ الرَّحْمَةِ He is the Prophet or

the Messenger of Empathy and Compassion.

وَهِيَ نَبِيُّ التَّوْبَةِ And he is the Prophet

and Messenger of Repentance and Forgiveness.

وَهُوَ الْمُقَفِّي Al-Muqaffi is the person who

follows the ways of those who came before

him.

So al-Muqaffi is the one who follows

in the footsteps of those who came before

him.

Referring to Adam and Nuh ﷺ and all

the Prophets who walked before him ﷺ did

not.

قُلْ مَا كُنْتُ بِدْعَمٍ مِنَ الرُّسُلِ I didn't

come and innovate in prophecy.

I followed the prophecies of those before me.

وَنَا الْحَاشِرُ ﷺ He is the person on

his feet.

All of the people will be brought Yawm

al-Qiyamah for their judgment.

It's towards him ﷺ that we are all

walking when we leave our graves on the

Day of Resurrection.

We don't know it.

We don't know it at the time.

But we'll find it out soon enough on

the Day of Judgment.

When we find ourselves walking towards him ﷺ

as people come to him.

And if you don't know it when you're

walking out of your grave, you find out

after people start getting desperate because they want

Hisab to begin.

And it's getting so hot that they go

and they ask Adam and they ask Nuh

and they ask Ibrahim and they ask Musa

and they ask Isa.

And none of them can intercede or intervene

or perform an intercession.

And then they go to him ﷺ and

then he performs it.

So he is al-Hashir.

People come to him ﷺ for the solution.

وَنَبِيُ الْمَلَاحِمُ He is the Prophet of the

Great Wars.

There's another hadith, another name that exists in

one of these hadith that is authentic as

well.

قَالَ وَأَنَا الْعَاقِبَ الَّذِي لَيْسَ بَعْدَهُ نَبِيًۭا Al

-Aqib meaning the one who comes at the

end.

That there will be no prophet after me

ﷺ.

A long legacy of prophecies and messengers that

Allah subhanahu wa ta'ala has sent to

this earth to speak to his people.

In one way or the other.

All of them coming with the same message,

with the same teaching.

And at the end everything that starts will

end.

And as prophecies began with our father ﷺ,

Adam, it ended with our teacher Muhammad ﷺ.

May Allah grant us the ability to follow

him and to learn from him.

سُبْحَانَهُ وَبِحَمْدِهِ شَنُوا لَا إِلَٰهَ إِلَّا أَنْتَ سَبْحَانَهُ

وَتُوبُ إِلَيْكَ وَسَلَّى اللَّهُ وَسَلَّمُ وَبَارَكَ عَلَى نَبِيِّنَا

مُحَمَّدٍ وَعَلَى آلِهِ وَصَحَبِهِ شَبَهِينَ جزاكم الله خير

وبارك الله فيكم السلام