Adnan Rajeh – Recitations from the book of Prophetic Descriptions -4

Adnan Rajeh
AI: Summary ©
The "hasith" in narration is a chain of narration that is not verifiable by authentic sources. The speaker describes a person who experienced a shift in his appearance and behavior, including his energy and hesitation. The speaker also describes a person who did not have a large arch and had hair on his chest and belly button, and describes a person who told a person about their experience with a previous hadith.
AI: Transcript ©
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Is to increase your salah upon the prophet

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and every good deed. We continue inshaAllah the

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recitation,

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of a hadith from Shama'ul Muhammediyah,

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written

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by,

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Il imam Abi Isa Muhammad

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ibn I Isa, And

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he obviously is the author of Al Jamiyah

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or Asun al Tirmidhi as

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it is known by. And it's one of

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the most famous books of hadith and he

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from his own from his collection, he built

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he wrote this book called Shamal al Muhammadiyah

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where he would describe the prophet alaihis salatu

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wa salam in different ways. And

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it's been the habit of scholars at least

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for Aani, the scholars of Damascus who educated

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me over the years to, to recite certain

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hadith from this book throughout the month of

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Rabia as a way to remind

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ourselves of the prophet

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characteristics and traits and to build the proper

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Aiyani

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and connection with him The hadith tonight,

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as I pointed out yesterday, some of these

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hadith when it comes to their chain of

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narration there's a weakness, the chain of narration.

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But the text itself or the meat, the

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metin itself is not weak. And this is

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a good example of that hadith,

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of a hadith similar to that. Where

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the meat of the hadith, the content is

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not weak. Meaning, there is not one description

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of the Prophet alaihis salam within this hadith

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that is differed upon by scholars that is

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called out to be mistaken.

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Why do we narrate them? Well, because sometimes

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it's easier to have a hadith that encompasses

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all of the pieces of information that you

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would have to actually go around and pick

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up from scattered hadith. In one, even though

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the senate is weak but the methan isn't

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so it's safe for you to narrate. When

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is it unsafe to narrate a hadith that

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is weak? When the weak hadith has within

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it an Islamic concept that is not verified

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by authentic sources. Now this is I'm not

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I don't want to turn this into a

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hadith, yani, a course. These these kha'afar but

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that's when it's a problem.

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To narrate a weak hadith, a problem when

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the weak hadith has within it a piece

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of information

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that is not verified by authentic sources and

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it's adding to the volume of knowledge that

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we have. So you're adding a piece of

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knowledge that is not authentic and you have

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no way to verify. That's a problem. You

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can't validate it from authentic sources. But when

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the hadith itself did a weakness to its

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chain of narration, but the content is not

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adding anything. If anything, it's just bringing things

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together and none of the scholars who studied

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the hadith actually see the wording to be

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weak or to be problematic then it's safe

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to narrate. Which is why

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his his his I don't have his

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tahriq of this book but he would claim

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that all of the hadith in this in

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this book are safe to narrate.

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They're safe to share because there's nothing within

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it. And if Abu'i said

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thought it was safe to share then I'm

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who am I to,

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you know, to make a fuss. So this

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hadith I'll I'll I'll read it and then

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you'll understand there's a little bit of a

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story to it.

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So, where is this hadith? The reason of

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the weakness of it is because the narrator

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who actually

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taught this hadith from his book, he narrated

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it from one of the descendants

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of Hind ibn Abi Hala or one of

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the descendants of Abu Hala

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named Abu Abi Abdullah. He couldn't remember his

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actual name.

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For the scholars of hadith, that's enough to

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call this week.

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Even though the person

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is identified. It's Abu Abdullah, one of the

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descendants of Abu Hala. So you can find

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out and Abi Sheikh Nuruddin Atr actually has

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his name and pointed out his name. Because

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the name is not actually in the book,

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the scholars of hadith will take a step

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back and say this is Yeah, there's an

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issue with his authenticity and that's just because

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they're very precise in how they look at

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this. And the hadith is who's Abu Hala

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first of all? Abu Hala is the one

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of the previous husbands of Khadija

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Khadija had kids from previous marriages.

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She had kids. One of them his name

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was Hind. He was a man.

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He is

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Fatima's

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brother from her mother's side. So Al Hassan

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ibn Ali Sayyid Al Hassan, Sibbut,

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the the son of Fatima, he has an

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uncle from his mother's side. A couple of

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uncles actually and an aunt. And one of

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his uncles is Hind ibn Abihal.

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Now Hind came with Khadija to the house

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of Rasulullah, alaihis salatu wa sallam, as a

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child and lived there. You don't know that

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about him. That the prophet, alaihis salatu wa

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sallam, had in his home chill the children

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of Khadija from a previous marriage, and he

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raised them with his kids. Alayhi salatu wa

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salam. He was one of them. So he

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as a young person grew up in the

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house of the Prophet alayhi salatu wa salam

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and his nephew Hasan ibn Ali I hope

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it's not too confusing so far. His nephew

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Hasan ibn Ali and Hasan ibn Fatima

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before this era, you would actually start forgetting

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you have a general idea but you can't

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it's hard for you to describe. So the

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Hassan got scared. He couldn't remember the face

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of his grandfather alaihis salatu wa sallam. So

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he went to his uncle Hind and he

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said, Wakana was Safan. He was a man

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who was very good at description

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and this hadith is very evident that he

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was very very good at description.

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He said, I was hoping I was hoping

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that he would describe for me the Prophet

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in a way in a way I could

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hold on to something. I could hold on

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to this description and this gave us this

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beautiful hadith. This hadith is very very long

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actually. He Imam Al Tiramidi only narrated

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any part of it. I actually came in

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tonight hoping to read the whole thing but

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now looking at it, I don't think you're

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gonna sit around for this whole thing.

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So I'll narrate a few pieces of it

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and then we'll yeah. You can go read

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it from the book if you actually want

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to hear it.

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And this is by far the most beautiful

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description of the Prophet alaihi wa sallahu wa

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sallam that I am aware of. I know

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I said this yesterday and I'm gonna say

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that probably tomorrow again, but this one is

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very special. He was fahman

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class.

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That's that's the only way I can I

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can explain fakhm? Something that is fahm is

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just is just classy.

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The prophet alaihis salaam didn't wear

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expensive clothing. He didn't live in a big

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castle. But when he looked at him, alaihis

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salaam, dealt with him,

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he just he was just class alaihis salaam.

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He was fakhm,

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mufakhaman.

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Almost class

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kept on increasing for him. Faqum and Mufaqal

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meaning he was classed by nature and the

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more you spent time with him the more

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classy he was to you. He's the only

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person like that alayhi salawat wa sallam. We

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all have to keep our distances in order

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for us to Like if you think I'm

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okay that's only because you don't know me

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well. And hopefully we keep that boundary. So

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you don't know me too well because the

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more you know me the less appealing I'll

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be to you as a human being. But

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the prophet

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was Faqham. When you met him he was

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class. And then the more you knew him

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the more classy he was to you

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And that's just the description of him alaihis

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salatu wa sallam. Think of different types of

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cars. The prophet alaihis salatu wa sallam was

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a Rolls Royce. It was just the moment

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you met him that this is different. He's

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just different alaihis salatu wa sallam. There's something

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about him and that fahama, that class that

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he carried alaihi salaam was something that existed

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internally for him alaihi salaam. Had nothing to

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do with what he wore, how what what

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perfume or cologne he it just had to

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do with his spirit.

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His spirit was class alaihi salaam and it

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radiated through his face

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His face glittered.

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It it lit up.

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Just like the moon on a full on

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on on the night of 14th,

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glows in the sky, his face glowed like

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that because the class that existed inside his

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spirit was apparent on his face

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And that's all you need to know about

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him. Honestly, the rest of this description

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is all just details of of how his

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but that's really all you need to know.

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He was

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class and that

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that radiance that existed inside of him was

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apparent on his face

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whenever you came by him.

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I'll share with you a few words in

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his description.

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He explains, he

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says, a little bit taller than someone who's

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average, but he's not

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he wasn't short

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taller than someone who's average. He had he

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had a very thick head of hair. His

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hair was not too curly and it wasn't

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too

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too slim or slick.

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If he was able

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to to part his hair he would.

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Aside from that his hair would not go

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beyond

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his earlobe

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if he went for a long time without

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cutting it.

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These are beautiful. Al Zahra alone.

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His color was neither very white nor dark

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and it had a little bit of a

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of a little bit of redness on his

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cheeks alayhis salatu wa sallam in terms of

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his color.

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He had a he had a large forehead.

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His,

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eyebrows were full but they but the area

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here he didn't have a unibrow like I

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do. He didn't have anything here in the

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middle but they were full other otherwise alayhis

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salatu wa sallam. But right here in the

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middle between them, there was a small,

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vein. Whenever he got upset alayhis salatu wa

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sallam would fill up and they would knew

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he was upset just by looking at the

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vein in his face alayhis salatu wa sallam.

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Something he would say a word. He wouldn't

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say a word but they would look at

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him and they if they knew him well,

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they see the vein a little bit full.

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They knew that whatever was said or whatever

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was done did not please him alayhis salatu

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wa sallam they go and change it just

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based on that. Without him saying a word

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alayhis salatu wa sallam those who knew him

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just looked and saw.

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I'll I'll move on a little bit.

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His his cheeks did not come out. They

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were they were easy cheeks, so they went

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down

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vertically.

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His his mouth was wide.

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There was a small space between

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So the space in his teeth is not

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in the middle. The space in his teeth

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is over here. So the 2

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teeth in the middle are together.

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The the space is on the side of

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those 2, what are they called in English?

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The 2 teeth in the middle?

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Sisemakers. The sisemakers. So the sisemakers, there was

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no space there. We sometimes think that the

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space is here. No, it's not here. The

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Arab saw as a sign of beauty for

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there to be a small space between the

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sizers and the, and this teeth that are

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on the side. And he had a small,

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space alayhi salatu wa sallam there.

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Let's move on. Badil Mutamasik alayhi salatu wa

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sallam was not his body was very was

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well put together. Meaning he was very muscular

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alayhi salatu wa sallam. And salar al baqun

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was salam. So he didn't have the one

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path that I walk around within the world.

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He alaihis salatu wasalam actually he didn't have

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the kafsh. His stomach did not go out

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alaihis salatu wasalam. He had a wide chest.

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His his his his shoulders were broad alaihis

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salatu wasalam. He

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had he had large bones at the end

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of them. So his his his hands were

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were were were were his fingers were tall

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and his and his his bones were large

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alayhi salatu wa sallam. He had a dakit

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al messruba. He had a line of hair

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that went down right in the middle of

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his in his chest. Right to his to

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his belly button

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And he had a little bit of hair

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just on top of his chest, but his

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arms

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his arms were not hairy either

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on his back. He's had some hair at

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the top of his chest and then a

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line of hair that went down in the

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middle of his, of his body right to

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his, to his surah,

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meaning he had a very small arch in

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his feet alayhi salawatu wasalam. He didn't have

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a large arch and his feet nor

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were his feet flat alayhi salawatu wasalam.

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Whenever he walked, whenever he got up for

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something he got up with enthusiasm. Like he

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moved towards things with energy. Like you felt

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his energy when he moved towards anything.

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And he walked with a certain rhythm to

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him

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And it's almost as if he was kind

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of

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walking downhill.

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You felt like he was always walking downhill

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because he was always a little bit he

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had to keep up with him. The mother

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of Sahaba had to kind of move himself

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to keep up with him

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but he walked with humbleness.

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He walked

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with that humility alayhis salaam.

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Whenever

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he moved, he turned, he never went like

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this to talk to somebody. Outside of salah,

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he never went like this. In some narrations

00:14:32 --> 00:14:33

in the books of that, even when salah

00:14:33 --> 00:14:35

when he did salamu alaykum

00:14:35 --> 00:14:37

his shoulders would move. His shoulders would move

00:14:37 --> 00:14:39

because he rarely ever just moved talked to

00:14:39 --> 00:14:40

you like this. If he's gonna speak to

00:14:40 --> 00:14:42

you their tafat, if he turned to you,

00:14:42 --> 00:14:43

he turned to you with his chest

00:14:43 --> 00:14:45

to give you his full attention at all

00:14:45 --> 00:14:45

times

00:14:46 --> 00:14:48

He never did anything he never only turned

00:14:48 --> 00:14:49

with his head.

00:14:50 --> 00:14:52

When he always looked down. He rarely looked

00:14:52 --> 00:14:54

up or looked at people. He always looked

00:14:54 --> 00:14:54

down

00:14:55 --> 00:14:55

He

00:14:56 --> 00:14:56

looked

00:14:57 --> 00:14:57

down

00:14:58 --> 00:14:59

He looked at the at the ground more

00:15:00 --> 00:15:02

way more than he looked at above. Alayhi

00:15:02 --> 00:15:02

Salaam. Alayhi Salaam.

00:15:04 --> 00:15:05

Al Malahaaba

00:15:06 --> 00:15:08

For the majority of his look, he looked

00:15:08 --> 00:15:08

with

00:15:09 --> 00:15:10

Al Malahaaba is when you look at something

00:15:10 --> 00:15:12

and you don't stare at it to the

00:15:12 --> 00:15:14

point where you're probing. He looked

00:15:15 --> 00:15:16

for just the amount of time that would

00:15:16 --> 00:15:19

make someone not feel uncomfortable. Like he would

00:15:19 --> 00:15:21

stop staring at something or looking at something

00:15:21 --> 00:15:21

just

00:15:22 --> 00:15:24

at that threshold when you start feeling that

00:15:24 --> 00:15:25

someone was maybe staring at something

00:15:26 --> 00:15:28

that you got there. So he would look

00:15:28 --> 00:15:28

for a little bit and then he would

00:15:28 --> 00:15:29

look away

00:15:30 --> 00:15:32

alayhis salatu wa sabahu. He always made sure

00:15:32 --> 00:15:34

his asaba were walking in front of him

00:15:34 --> 00:15:35

alayhis salatu wa sabaam.

00:15:37 --> 00:15:38

Wherever he meets or whoever he sees he

00:15:38 --> 00:15:40

gives salams first always alayhis salatu wa sabaam.

00:15:40 --> 00:15:42

And that was the description of Hind ibn

00:15:42 --> 00:15:44

Abi Haram. I moved I I you know,

00:15:44 --> 00:15:46

with bitasarruf I made some changes just because

00:15:46 --> 00:15:48

it's very long. Now,

00:15:48 --> 00:15:50

the continuation of this hadith that's not in

00:15:50 --> 00:15:51

the book

00:15:51 --> 00:15:53

is where Al Hasan asks him a little

00:15:53 --> 00:15:55

bit more. Tells him, safely,

00:15:57 --> 00:15:59

Talk to me, tell me how he speaks.

00:16:01 --> 00:16:03

Tell me how his Majlis was. And then,

00:16:03 --> 00:16:05

Hassan goes and he talks to Sayyidina Hussain.

00:16:05 --> 00:16:06

He wants to brag that he knows things.

00:16:06 --> 00:16:08

And Hussain tells him, I know, I already

00:16:08 --> 00:16:09

asked him about that. I actually asked him

00:16:09 --> 00:16:11

an extra thing and then he tells him.

00:16:11 --> 00:16:13

It's a very long hadith, but I thought

00:16:13 --> 00:16:13

this would

00:16:14 --> 00:16:16

be worthy of sharing with you.

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