Adnan Rajeh – Recitations from the book of Prophetic Descriptions 26
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The speaker discusses the concept of modesty and the importance of being aware of one's views and experiences. They recite a passage about the Prophet's compelling duty to wear their heart and not hide their emotions, and discuss the physical differences between the Prophet servicing people and the person in question, including their appearance, language, and behavior. The speaker emphasizes the importance of following certain aspects of the person in order to achieve their goals, and reminds the audience to trust their teachings and follow their teachings in order to achieve success in life.
AI: Summary ©
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