Adnan Rajeh – Recitations from the book of Prophetic Descriptions -4
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AI: Transcript ©
Is to increase your salah upon the prophet
and every good deed. We continue inshaAllah the
recitation,
of a hadith from Shama'ul Muhammediyah,
written
by,
Il imam Abi Isa Muhammad
ibn I Isa, And
he obviously is the author of Al Jamiyah
or Asun al Tirmidhi as
it is known by. And it's one of
the most famous books of hadith and he
from his own from his collection, he built
he wrote this book called Shamal al Muhammadiyah
where he would describe the prophet alaihis salatu
wa salam in different ways. And
it's been the habit of scholars at least
for Aani, the scholars of Damascus who educated
me over the years to, to recite certain
hadith from this book throughout the month of
Rabia as a way to remind
ourselves of the prophet
characteristics and traits and to build the proper
Aiyani
and connection with him The hadith tonight,
as I pointed out yesterday, some of these
hadith when it comes to their chain of
narration there's a weakness, the chain of narration.
But the text itself or the meat, the
metin itself is not weak. And this is
a good example of that hadith,
of a hadith similar to that. Where
the meat of the hadith, the content is
not weak. Meaning, there is not one description
of the Prophet alaihis salam within this hadith
that is differed upon by scholars that is
called out to be mistaken.
Why do we narrate them? Well, because sometimes
it's easier to have a hadith that encompasses
all of the pieces of information that you
would have to actually go around and pick
up from scattered hadith. In one, even though
the senate is weak but the methan isn't
so it's safe for you to narrate. When
is it unsafe to narrate a hadith that
is weak? When the weak hadith has within
it an Islamic concept that is not verified
by authentic sources. Now this is I'm not
I don't want to turn this into a
hadith, yani, a course. These these kha'afar but
that's when it's a problem.
To narrate a weak hadith, a problem when
the weak hadith has within it a piece
of information
that is not verified by authentic sources and
it's adding to the volume of knowledge that
we have. So you're adding a piece of
knowledge that is not authentic and you have
no way to verify. That's a problem. You
can't validate it from authentic sources. But when
the hadith itself did a weakness to its
chain of narration, but the content is not
adding anything. If anything, it's just bringing things
together and none of the scholars who studied
the hadith actually see the wording to be
weak or to be problematic then it's safe
to narrate. Which is why
his his his I don't have his
tahriq of this book but he would claim
that all of the hadith in this in
this book are safe to narrate.
They're safe to share because there's nothing within
it. And if Abu'i said
thought it was safe to share then I'm
who am I to,
you know, to make a fuss. So this
hadith I'll I'll I'll read it and then
you'll understand there's a little bit of a
story to it.
So, where is this hadith? The reason of
the weakness of it is because the narrator
who actually
taught this hadith from his book, he narrated
it from one of the descendants
of Hind ibn Abi Hala or one of
the descendants of Abu Hala
named Abu Abi Abdullah. He couldn't remember his
actual name.
For the scholars of hadith, that's enough to
call this week.
Even though the person
is identified. It's Abu Abdullah, one of the
descendants of Abu Hala. So you can find
out and Abi Sheikh Nuruddin Atr actually has
his name and pointed out his name. Because
the name is not actually in the book,
the scholars of hadith will take a step
back and say this is Yeah, there's an
issue with his authenticity and that's just because
they're very precise in how they look at
this. And the hadith is who's Abu Hala
first of all? Abu Hala is the one
of the previous husbands of Khadija
Khadija had kids from previous marriages.
She had kids. One of them his name
was Hind. He was a man.
He is
Fatima's
brother from her mother's side. So Al Hassan
ibn Ali Sayyid Al Hassan, Sibbut,
the the son of Fatima, he has an
uncle from his mother's side. A couple of
uncles actually and an aunt. And one of
his uncles is Hind ibn Abihal.
Now Hind came with Khadija to the house
of Rasulullah, alaihis salatu wa sallam, as a
child and lived there. You don't know that
about him. That the prophet, alaihis salatu wa
sallam, had in his home chill the children
of Khadija from a previous marriage, and he
raised them with his kids. Alayhi salatu wa
salam. He was one of them. So he
as a young person grew up in the
house of the Prophet alayhi salatu wa salam
and his nephew Hasan ibn Ali I hope
it's not too confusing so far. His nephew
Hasan ibn Ali and Hasan ibn Fatima
before this era, you would actually start forgetting
you have a general idea but you can't
it's hard for you to describe. So the
Hassan got scared. He couldn't remember the face
of his grandfather alaihis salatu wa sallam. So
he went to his uncle Hind and he
said, Wakana was Safan. He was a man
who was very good at description
and this hadith is very evident that he
was very very good at description.
He said, I was hoping I was hoping
that he would describe for me the Prophet
in a way in a way I could
hold on to something. I could hold on
to this description and this gave us this
beautiful hadith. This hadith is very very long
actually. He Imam Al Tiramidi only narrated
any part of it. I actually came in
tonight hoping to read the whole thing but
now looking at it, I don't think you're
gonna sit around for this whole thing.
So I'll narrate a few pieces of it
and then we'll yeah. You can go read
it from the book if you actually want
to hear it.
And this is by far the most beautiful
description of the Prophet alaihi wa sallahu wa
sallam that I am aware of. I know
I said this yesterday and I'm gonna say
that probably tomorrow again, but this one is
very special. He was fahman
class.
That's that's the only way I can I
can explain fakhm? Something that is fahm is
just is just classy.
The prophet alaihis salaam didn't wear
expensive clothing. He didn't live in a big
castle. But when he looked at him, alaihis
salaam, dealt with him,
he just he was just class alaihis salaam.
He was fakhm,
mufakhaman.
Almost class
kept on increasing for him. Faqum and Mufaqal
meaning he was classed by nature and the
more you spent time with him the more
classy he was to you. He's the only
person like that alayhi salawat wa sallam. We
all have to keep our distances in order
for us to Like if you think I'm
okay that's only because you don't know me
well. And hopefully we keep that boundary. So
you don't know me too well because the
more you know me the less appealing I'll
be to you as a human being. But
the prophet
was Faqham. When you met him he was
class. And then the more you knew him
the more classy he was to you
And that's just the description of him alaihis
salatu wa sallam. Think of different types of
cars. The prophet alaihis salatu wa sallam was
a Rolls Royce. It was just the moment
you met him that this is different. He's
just different alaihis salatu wa sallam. There's something
about him and that fahama, that class that
he carried alaihi salaam was something that existed
internally for him alaihi salaam. Had nothing to
do with what he wore, how what what
perfume or cologne he it just had to
do with his spirit.
His spirit was class alaihi salaam and it
radiated through his face
His face glittered.
It it lit up.
Just like the moon on a full on
on on the night of 14th,
glows in the sky, his face glowed like
that because the class that existed inside his
spirit was apparent on his face
And that's all you need to know about
him. Honestly, the rest of this description
is all just details of of how his
but that's really all you need to know.
He was
class and that
that radiance that existed inside of him was
apparent on his face
whenever you came by him.
I'll share with you a few words in
his description.
He explains, he
says, a little bit taller than someone who's
average, but he's not
he wasn't short
taller than someone who's average. He had he
had a very thick head of hair. His
hair was not too curly and it wasn't
too
too slim or slick.
If he was able
to to part his hair he would.
Aside from that his hair would not go
beyond
his earlobe
if he went for a long time without
cutting it.
These are beautiful. Al Zahra alone.
His color was neither very white nor dark
and it had a little bit of a
of a little bit of redness on his
cheeks alayhis salatu wa sallam in terms of
his color.
He had a he had a large forehead.
His,
eyebrows were full but they but the area
here he didn't have a unibrow like I
do. He didn't have anything here in the
middle but they were full other otherwise alayhis
salatu wa sallam. But right here in the
middle between them, there was a small,
vein. Whenever he got upset alayhis salatu wa
sallam would fill up and they would knew
he was upset just by looking at the
vein in his face alayhis salatu wa sallam.
Something he would say a word. He wouldn't
say a word but they would look at
him and they if they knew him well,
they see the vein a little bit full.
They knew that whatever was said or whatever
was done did not please him alayhis salatu
wa sallam they go and change it just
based on that. Without him saying a word
alayhis salatu wa sallam those who knew him
just looked and saw.
I'll I'll move on a little bit.
His his cheeks did not come out. They
were they were easy cheeks, so they went
down
vertically.
His his mouth was wide.
There was a small space between
So the space in his teeth is not
in the middle. The space in his teeth
is over here. So the 2
teeth in the middle are together.
The the space is on the side of
those 2, what are they called in English?
The 2 teeth in the middle?
Sisemakers. The sisemakers. So the sisemakers, there was
no space there. We sometimes think that the
space is here. No, it's not here. The
Arab saw as a sign of beauty for
there to be a small space between the
sizers and the, and this teeth that are
on the side. And he had a small,
space alayhi salatu wa sallam there.
Let's move on. Badil Mutamasik alayhi salatu wa
sallam was not his body was very was
well put together. Meaning he was very muscular
alayhi salatu wa sallam. And salar al baqun
was salam. So he didn't have the one
path that I walk around within the world.
He alaihis salatu wasalam actually he didn't have
the kafsh. His stomach did not go out
alaihis salatu wasalam. He had a wide chest.
His his his his shoulders were broad alaihis
salatu wasalam. He
had he had large bones at the end
of them. So his his his hands were
were were were were his fingers were tall
and his and his his bones were large
alayhi salatu wa sallam. He had a dakit
al messruba. He had a line of hair
that went down right in the middle of
his in his chest. Right to his to
his belly button
And he had a little bit of hair
just on top of his chest, but his
arms
his arms were not hairy either
on his back. He's had some hair at
the top of his chest and then a
line of hair that went down in the
middle of his, of his body right to
his, to his surah,
meaning he had a very small arch in
his feet alayhi salawatu wasalam. He didn't have
a large arch and his feet nor
were his feet flat alayhi salawatu wasalam.
Whenever he walked, whenever he got up for
something he got up with enthusiasm. Like he
moved towards things with energy. Like you felt
his energy when he moved towards anything.
And he walked with a certain rhythm to
him
And it's almost as if he was kind
of
walking downhill.
You felt like he was always walking downhill
because he was always a little bit he
had to keep up with him. The mother
of Sahaba had to kind of move himself
to keep up with him
but he walked with humbleness.
He walked
with that humility alayhis salaam.
Whenever
he moved, he turned, he never went like
this to talk to somebody. Outside of salah,
he never went like this. In some narrations
in the books of that, even when salah
when he did salamu alaykum
his shoulders would move. His shoulders would move
because he rarely ever just moved talked to
you like this. If he's gonna speak to
you their tafat, if he turned to you,
he turned to you with his chest
to give you his full attention at all
times
He never did anything he never only turned
with his head.
When he always looked down. He rarely looked
up or looked at people. He always looked
down
He
looked
down
He looked at the at the ground more
way more than he looked at above. Alayhi
Salaam. Alayhi Salaam.
Al Malahaaba
For the majority of his look, he looked
with
Al Malahaaba is when you look at something
and you don't stare at it to the
point where you're probing. He looked
for just the amount of time that would
make someone not feel uncomfortable. Like he would
stop staring at something or looking at something
just
at that threshold when you start feeling that
someone was maybe staring at something
that you got there. So he would look
for a little bit and then he would
look away
alayhis salatu wa sabahu. He always made sure
his asaba were walking in front of him
alayhis salatu wa sabaam.
Wherever he meets or whoever he sees he
gives salams first always alayhis salatu wa sabaam.
And that was the description of Hind ibn
Abi Haram. I moved I I you know,
with bitasarruf I made some changes just because
it's very long. Now,
the continuation of this hadith that's not in
the book
is where Al Hasan asks him a little
bit more. Tells him, safely,
Talk to me, tell me how he speaks.
Tell me how his Majlis was. And then,
Hassan goes and he talks to Sayyidina Hussain.
He wants to brag that he knows things.
And Hussain tells him, I know, I already
asked him about that. I actually asked him
an extra thing and then he tells him.
It's a very long hadith, but I thought
this would
be worthy of sharing with you.