Ahmad Saleem – Prophetic Traits #002
AI: Summary ©
The segment discusses the characteristics of Prophet servicing people, including their physical appearance, body, and appearance. They also discuss the negative consequences of not being in love with someone and the importance of reading and not reading in a cursory manner. The segment also discusses the use of synopses in writing and the importance of multiple hadith collections. The segment provides information on the natural makeup of Prophet servicing people, including their body, body, and appearance. The segment also provides guidance on creating a post online message and identifying major actions and emotions.
AI: Summary ©
As Salaamu Alaykum wa Rahmatullahi wa Barakatuhu, Bismillah
wa Alhamdulillah, wa Salatu wa Salaam ala Rasulillahi
wa ba'd.
Rabbi sharaf li sadri wa yassir li amri
wa ahlul uqdatan min lisani wa yufqahu qawli
Rabbana azidna ilman ya kareem.
Welcome back inshaAllah.
Today inshaAllah we're going to start our class
in the Kitab of Shama'il or the
summary of Shama'il inshaAllah, as we had
agreed before.
While you're opening the books, if one person
from the sisters and one person from the
brothers pick up all the plastic and toss
it in the garbage right now, so it
just saves us time and we don't have
garbage around.
So open your books, open your books and
one person just gather, Maryam can you gather
all the garbage please, all the plastic?
And the people on Instagram if you can
just give me a mic check if you
can hear, I'm not sure, we have a
new system so if you have a mic,
huh?
Somebody noticed my hair, that's great, Alhamdulillah, yeah
you can do a mic check.
Is it working?
So we're doing work, it's work, okay.
So the way we're going to do this
inshaAllah, I will start off the class by
giving some introduction inshaAllah.
So this book that you have in front
of you, this book has been written by
Abdul Hayy Al-Qahtani, he's a scholar who
died in the 1900s, you know, well-renowned
scholar.
What he did is, there's a classical text
on the Shama'il of Prophet ﷺ, it's
called Shama'il al-Tirmidhi, that text was
written some 200 Hijri or 297 Hijri, something
like that.
And Imam Tirmidhi was the one who wrote
that text, so Imam Tirmidhi wrote that text,
Shama'il al-Tirmidhi, Imam Tirmidhi passed away
in 297 Hijri, and he is one of
the six main Hadith scholars that we have,
okay, the Sihasitta, the six books of Hadith,
he is the six main, one of the
six main scholars of our Hadith books.
Grab a couple of books, girls, and open,
huh?
What page are we on?
We are not on any page yet, but
we will start from page 20 anyways if
we start, okay?
So Imam Tirmidhi wrote a book, it's a
very big book, so Imam Qahtani came and
he said, okay, you know what, in the
1900s, he died in 1932 I believe, Imam
Qahtani, he died in 1932, he died in
France.
So he came around and he said, you
know what, nobody is going to read this.
The book is too tall, too long, it
just takes forever for people, so why don't
I create a summary of it?
So, what he did is he summarized all
the shama'il, all the internal and external
characteristics of Prophet ﷺ in a small text.
Here's the amazing part about this book, you
can also get it on Audible, so if
you are an auditory learner or if you
want to listen to it on a double
speed, you can listen to the entire book
in one hour, like I was on a
flight, I put it on Audible and I
just listened to the entire thing in an
hour, okay, on double speed.
If you don't want to do double speed,
then in two hours you can listen to
this, okay?
So this is the book we're going to
read, we are going to follow the traditional
way of reading classical texts, the traditional way
is that somebody is going to read the
Arabic, somebody is going to read the English,
okay?
I'm going to pick random people to read
the English and we're going to have Husna,
she is going to read the Arabic for
us.
Kapishun?
Okay, kapish kapish?
Any questions?
Jameel?
Open the book girls, let's go, okay, Husna,
can you, or not Husna, can one of
the girls read, let's read the introduction, I
think it's important, let's read the introduction, who's
going to read me the introduction, out loud,
you want to read?
No?
Anybody else?
Yeah, introduction, page 13, in English, do you
want to read it out loud?
Huh?
The whole thing, it's only two pages, Abdullah,
do you want to give her a mic
so that people online can hear?
You have two mics, may as well use
them today, intellect, director sahab, become director, how
are you going to make a Hollywood movie
like this?
I know you're not, no, just the YouTube
one, okay,
you can clip it on your shirt, it's
a clip, hold it, that's fine, alright, let's
go.
The hallmark of true love for Allah Most
High, Bismillahir Rahmanir Rahim, Bismillahir Rahmanir Rahim, Alhamdulillahi
Rabbil Alameen, wa salaatu was salaamu ala sayyidina
wa nabiyyina Muhammad wa ala alihi wa sahbihi
wa sallim, okay, start.
The hallmark of true love for Allah Most
High is obedience to His Messenger, may Allah's
blessings and peace be upon him.
It is unwavering devotion to His blessed personage
which compels an ardent lover to closely observe
His noble mannerism and character in every aspect
of life, transporting lovers of Allah's Messenger to
the highest planes of proximity to Allah.
As this love deepens in intensity, thoughts of
the Messenger are infused into every heartbeat and
a person becomes restless to see his blessed
countenance.
As Allah's Messenger said, among those of my
nation who are most intense in their love
for me are a people who will come
after me, who would give their family and
their wealth in exchange for seeing me.
For such lovers, there is no greater solace
than studying work dedicated to Allah's Messenger, in
particular, those focusing on his characteristics and physical
description.
Numerous scholars throughout the centuries considered it a
privilege to be able to put pen to
paper in this regard.
Perhaps the most acclaimed of these works is
Al-Shama'il al-Muhammadiyah of the great
Hadith master Imam Abu Isa al-Tirmidhi.
This is the scholar that I talked about,
Abu Isa al-Tirmidhi.
He was one of the six most famous
scholars that we have.
Imam Al-Tirmidhi used to have a phenomenal,
phenomenal memory.
One of the stories that is mentioned about
Imam Al-Tirmidhi, for example, is that he
came to Mecca and he was looking forward
to meeting this one scholar who would give
him some Hadith.
He had a book in which all those
Hadiths were written, but back in the day,
books were not like this.
They were all like leather-bound journals.
So he picked up one of the books
and he ended up coming to the Shaykh
and he said, I want to learn these
Hadiths from you.
He said, okay, open your book and read.
And he opened and he accidentally brought a
blank journal, not the one in which he
had written all those hundred Hadiths.
So he tells the Shaykh, try me, I
have a really good memory.
Give me a hundred Hadiths with all chains
and narrations and I will repeat them to
you.
So the teacher, he narrated a hundred Hadiths.
So An Fulan, Ibn Fulan, Ibn Fulan, you
know, narrated by this person, this person, this
person.
Rasulullah ﷺ said this, Hadith number one, Hadith
number two, 99, 100.
Then Imam Tirmidhi, he repeated all of those
hundred Hadiths in the exact same order with
all the narrator's names and text.
So the Shaykh was like, you're just like
trying to, you know, make yourself look so
smart.
You probably memorized them and you're faking it.
He said, okay, give me 50 more that
nobody else has heard and you know them
and I will repeat them to you.
So this was Imam Tirmidhi, like this is
the level that he had, right?
He could just memorize things like that, okay?
So this is one of the very profound
Hadith scholars of our time, Imam Tirmidhi.
Go ahead, read.
And his text is Shama'il al-Muhammadiyah.
This is the summarized version of the famous
text, Shama'il al-Muhammadiyah.
Go ahead, read alongside.
Alongside the many works which serve as a
commentary to or are based upon this masterpiece.
One of the commentators of Shama'il al
-Muhammadiyah says, one who studies this book is
in effect observing the countenance of this blessed
personage and seeing his noble excellent aspect.
It is for this reason that the Hadith
master of his era, Muhaddith al-Asr, Sheikh
al-Hadith Mawlana Muhammad Zakaria, who also wrote
an extensive Urdu commentary to al-Shama'il,
would exhort his associates and students to read
it.
In a letter to one of his students,
he writes, add Shama'il al-Tirmidhi to
your daily reading after Zuhr prayers.
It is better if you can obtain Khasa
'il, his own Urdu commentary, otherwise read the
original Arabic.
Do not read it in a cursory manner,
but rather carefully read each word of the
Hadith.
Translate it and contemplate whether or not each
particular quality is present in you.
Beautiful.
So as we are going to read about
these characteristics of Prophet ﷺ, the etiquette and
the adab that Zakaria al-Ansari is mentioning
over here as well as what we should
display, is that I'm trying to see if
any of these characteristics can be found in
me.
Now obviously the physical traits and characteristics of
Prophet ﷺ, you cannot say, you know, I
need to have this type of a hair
and this is, Allah has given you whatever
you have.
It's the internal characteristics of Prophet ﷺ that
you're going to be looking for.
His gentleness, his kindness, the way he would
look, the way he would walk, all of
those things are something that we're going to
be looking for.
Carry on.
If not, resolve to create it within yourself,
if Allah wills.
With the same spirit of encouraging the followers
of Allah's Messenger to reconnect with his radiant
personage, Turath Publishing is presenting before readers a
summary of Al-Shama'il al-Muhammadiyah, a
much-needed work in an age where focus
is continually shifting away from the prophetic exemplar
and others are occupying a space in the
heart which only the Prophet deserved.
Beautiful.
So he talks about something very important here,
that in each one of our hearts, when
we say la ilaha illallah Muhammadur Rasulullah, there
was a plant, small seedling that has been
planted and that plant is of two types.
One is the plant of the love of
Prophet ﷺ and the second is the plant
for the love of Allah ﷻ.
Now what is happening to many of us
is our hearts, they occupy loves that are
other than these two loves, such as Ronaldo
versus Messi, hate or love.
Now whatever you believe, both of them suck
anyways, that's my belief.
The best soccer player was Maradona, nobody comes
close to him.
But in any case, you know, but what
happens, our heart gets filled with someone other
than Prophet ﷺ.
So that place was not supposed to occupy
any other love other than the love of
Rasulullah ﷺ but now our love is being
occupied, we are occupying it with loves of
every other type of thing out there.
Every other type of person, every other thing,
we're occupying all those loves.
And then what happens?
The result is a messed up human being,
right?
Imagine if your car today, right, you decide,
you know what, I think petrol or benzene
or gas is becoming too expensive, I'm going
to just go buy some olive oil from
Costco and put it in my car.
At the end of the day, you know,
it'll do the job.
What's going to happen to your car?
What's going to happen?
Is it going to start?
Absolutely not.
Why?
Because we have occupied the fuel tank with
something it was not supposed to.
So the engine was not supposed to operate
with the olive oil.
It was supposed to operate, even if you
put diesel in a car that is supposed
to run on gasoline, what's going to happen?
It gets, the entire engine gets destroyed in
what?
In one second.
You start the car, the engine cracks out.
You'll see cracks in your engine.
You can't repair it.
It's permanently damaged.
Similarly, all other loves, if we occupy a
love for individuals other than the love of
Prophet Sallallahu Alaihi Wasallam, then we harm ourselves.
And that heart was not supposed to hold
any other love other than that love.
Cool?
Now, I don't like certain things, but I'm
going to do something.
I can see that the energy in the
room is dead.
I see people going like, yeah, I love
Rasulullah, right?
So I want everybody to please get up,
because I want energy in the room.
Please stand up.
We are not making a choo-choo train
today, Alhamdulillah.
Everybody get up.
Okay.
I don't think we've done this.
So if I want you to introduce yourself
to somebody you do not know in the
room, brothers with brothers and sisters with sisters.
And introduce yourselves with two individuals, and when
I point at you, you're going to tell
me something interesting about the two individuals that
you introduced yourselves to.
All right?
Go.
Look for two individuals.
Something new that you did not know.
How are you?
Did you have fun?
I closed it.
Huh?
No, I'm still here.
I think my phone is turned off.
I can't.
Abdullah.
Let's give it back.
Wait.
Is it off?
You need the, she needs the mic back.
Okay.
Bismillah.
You guys can sit down.
She needs the mic back.
Maryam, Maryam, give it back to him.
The mic.
All right.
So while he takes the mic, introductions.
Tell me the two new people you met.
Okay.
What's her name?
Okay.
Wow.
MashaAllah.
Huh?
Okay.
Your turn.
Yes.
You don't know her?
You guys came in the same car, didn't
you?
Didn't you?
You guys came in the same car, right?
So you sat in the car not knowing
anyone and he just sat there like, I
have a human next to me.
I'm just not going to know him.
So what's her name?
Huh?
Yeah.
Yes.
She likes to read.
She likes to read.
Okay.
Everybody knows everyone there in the back.
Okay.
So tell me.
I met Maryam.
Okay.
And she likes to play basketball.
She likes to play basketball.
She's a three point shooter.
Okay.
Two other guys.
Pick up two guys put it back in
the thingy.
This one's linked.
This one's not linked.
Okay, we're good?
If the people online, they can just tell
us if they're able to hear on YouTube.
That would be good.
Otherwise, I'll just read.
Or I can just…
Otherwise, I'll just read.
That's working.
Or I can just…
Otherwise, I'll just read.
There we go.
It's working.
Okay, so coming back, so the work, sorry,
Mullah Muhammad Zakariyya al-Ansari, he says to
his students that you should add Shama'il
al-Tirmizi to your daily readings after Zuhur
prayer.
It is better for you to obtain Khasail,
which is his own commentary.
Otherwise, read the original Arabic.
Do not read it in a cursory manner.
Just don't read…
Just read it just because you're reading a
book in English.
It has sacredness in it because it is
the descriptions of Prophet ﷺ.
You can grab a book if you want.
You have it?
Okay.
Okay.
Beautiful.
Don't read it in a cursory manner, but
rather carefully read each word of hadith, translate
it, and contemplate whether or not each particular
quality is present in you.
If not, resolve to create it within yourself
by the will of Allah ﷻ, if Allah
wills.
Okay?
With the same spirit of encouraging the followers
of Allah ﷻ, Allah's Messenger, to reconnect with
his radiant personage, Turath Publishing is presenting before
you al-Shama'il al-Muhammadiyya, the summary
of it, a much-needed work in an
age where focus is continually shifting away from
the prophetic exemplar and others, i.e. other
things are occupying a space in the heart
which only Prophet ﷺ deserved in the first
place.
Okay?
This work is primarily a translation of Muniyat
al-Sa'il, which is the translation written
by a scholar by the name of Shaykh
Abdul Hayy ibn Abdul Kabir al-Qattani, who
died in 1382 Hijri.
And basically, it is the synopsis.
He wrote it as a synopsis or a
summary of Shama'il al-Tirmizi.
I'm going to skip a bit.
We're going to come down.
As the objective was to produce a work
which directly correlates to Shama'il al-Muhammadiyya,
the following changes have been made in the
translation.
Okay?
So, for example, any additional commentary that was
made by Shaykh Qattani, he has removed it.
On occasions, Shaykh Qattani only mentions one possible
interpretation of the hadith.
We have elaborated it further.
Where it was felt appropriate, hadith in the
original al-Shama'il al-Muhammadiyya which Shaykh
Qattani had omitted.
For example, there were times where Shaykh Qattani
removed the hadith.
The translator added the hadith because it was
necessary for us to know that hadith.
And some chapter headings have been changed too.
Number five, brief footnotes have been added where
necessary.
Number six, the lengthy hadith of Umzar was
added in the chapter of Night Talk.
So, they've moved one hadith in a different
chapter.
And hadith numbers have been added at the
end of the hadith.
So, every hadith, they have a number.
They've added those.
Okay?
Now, who's going to read the chapter about
this one page about Imam Tirmidhi?
Somebody from the guys.
You want to read it, Hassan?
All right, loud.
One of the greatest names in the science
of hadith, Imam Abu Isa Muhammad Ibn Isa
Ibn Saura was born in 210 A.D.
in Tirmiz, a small city in southeast Pakistan.
He traveled far and wide in pursuit of
prophetic hadiths and narrations of Imam Zuhayr, Muslim
Imam Tawuq, Ibn Quddai, Qutayba Ibn al-Sa
'id, and Muhammad Ibn al-Bashar, among others.
Many great hadith scholars also benefited from him
and were honored to be among his students.
He was renowned for his piety, abstinence, and
remarkable memory.
His lofty status can be gauged from the
accolade of his own teacher, Ibn al-Muharri.
He said to him, the benefit I have
taken from you is more than what you
have benefited from me.
Among his famous works are one
of the six major hadith collections, more commonly
known as Sunan al-Tirmidhi.
Ibn Isa al-Tirmidhi passed away in 297
A.D. leaving behind a great legacy of
students and magical works.
Sheikh Muhammad Abdul Hayy al-Kattani
was born in 1302 A.D. in Morocco.
He received his early education by his illustrious
father, Sheikh Abdul Kabeer al-Kattani and his
brother, Sheikh Muhammad Ibn al-Kabeer, before moving
on to study under great scholars at the
renowned institute of Qayrawain.
His thirst for his knowledge inspired him to
travel across different cities of Morocco, New Jersey,
Egypt, and Syria, where he benefited from the
knowledge of many scholars.
He also benefited immensely from scholars who had
come from the Hajj during his travel to
Qayrawain.
His extensive travels also allowed for many students
to benefit from him, likewise, and his self
-sufficiency imparted his knowledge wherever he traveled.
Towards the end of his life, Sheikh Muhammad
Abdul Hayy experienced a number of difficulties from
authorities in Morocco, who ordered for all his
property to be seized, which included his new
library, comprising thousands of their books.
So, towards the end of the early 19th
century, there was this movement that was going
around in Arab countries, which was to secularize
the Muslim lands.
So today, the secularization of Syria, which you
saw in Lebanon, where people were so far
away, that was not a haphazard coincidence.
The colonizers, as they withdrew from France, as
France withdrew from Morocco, as British forces withdrew
from different parts, they ensured that people do
not rely on Islam, right?
So, during those difficult times, if you grew
a beard, you would be thrown into prison.
Yeah, this is like in Muslim countries.
You were okay, you could, you know, grow
a beard in America, but if you grew
a beard in Egypt, they will come after
you, the secret services, and they'll put you
in a prison.
Up until the 19, even up to 1980s,
mid-80s, around the 1990s, the narrative started
shifting, and it became easier for people to
actually, you know, have practices of Islam outwardly
public.
I know one of my teachers was from
Morocco.
He said when he was growing up, if
you would go for Fajr prayer in Morocco,
right, they had secret services that were waiting
with their cars, taking the name and, you
know, making sure which house you're coming from.
Oh, that house, this young guy, he comes
to Fajr, okay, we got to keep an
eye on him.
He's becoming religious, okay?
So, what you're seeing over here, Sheikh Abdul
Hayal Kattani, same thing happened to him.
Back towards, you know, in the early 1900s,
they started, you know, forcing atheism, forcing perennialism,
and all the other forms, so that people
don't get close to Islam.
So, that's what happened to him, right?
And his library was confiscated, and he moved
to, go ahead, yeah, in 1382.
Okay, alright, bismillah.
Husna, do you want to read?
Page 20 of the Khulasa.
Husna is going to read.
Do you want to read the Arabic and
English together?
Or you want to read the Arabic and
you want me to do the English?
Do both, okay?
Is the mic working or not?
The other mic.
Why did you give up on the mic?
Why did you give up on the mic?
You just, astaghfirullah, audhu Billah.
Astaghfirullah.
Don't give up on the mic.
Have a big heart.
Sorry, I'm being harsh on Abdullah.
Otherwise, people can't hear her.
Oh, Abdullah's trying one last time.
Ya Allah.
Okay, so we're going to read the Arabic
part, guys, that are online.
We're just trying to figure out a way
to get the mic, the second mic to
work.
What happened?
Oh, you need my mic again?
Oh my God.
Sorry, guys.
Mic problems.
On the class, is that good?
We'll take a break for a moment.
Those of you that need prayer mats, there
are some, for the guys, we'll go outside
while Abdullah Ferguson is out.
Okay, people at
home, it's 6.45. What if we start
at 7.30?
Okay?
Because then it doesn't disrupt us, then we
can go from 7.30 to 9 o
'clock.
What do you guys feel?
A bit late.
A bit late?
Yeah.
You sleep at 9?
I do, actually.
Okay, wow.
Well, I do my homework after 9.
They're kids.
They need their bedtime.
Yeah, because we're going to have to swap
it anyways in two weeks when the time
changes or in three weeks when the time
changes because Isha is going to be at
7.30. So, anyhow, I'll send an email
to the parents to see what they want
to do.
Or we start early.
We start like at 6, which I'm okay
with.
No?
Okay, we'll see.
All right, let's now start.
Bismillah.
Bismillah ar-Rahman ar-Rahim.
Bismillah wa-lhamdulillah wa-salatu wa-salamu ala
rasulillah.
We're back, inshallah, after the salah break.
People that are online, welcome back.
Is my mic working?
Your mic is working, yes.
Okay.
It's fine, it's fine.
It'll pick it up, don't worry.
Okay.
Okay.
Read English.
On the authority of Sayyiduna Anas bin Malik,
who was heard to say, the Messenger of
Allah ﷺ was neither very tall nor short.
Neither was he pale, white, nor dark.
He did not have very curly nor very
straight hair.
Allah sent him as a prophet at the
age of 40.
He stayed in Mecca for 10 years and
in Medina for 10 years.
Allah took him at the age of 60
when there were barely 20 white hairs in
his head and beard.
Beautiful.
So, a few things about this hadith.
So number one, it talks about the height
of Prophet ﷺ.
Most of the descriptions that you're going to
find about the height of Prophet ﷺ, they
will tell you that Rasulullah ﷺ was neither
tall nor short.
Okay.
Which means what he was?
Somewhere between a medium height person.
You're going to read further that he leaned
towards the taller side, not towards the shorter
side.
But one of the miracles of Prophet ﷺ
was that whenever he would sit by himself
and the people around him were similar heights,
he would be taller.
But obviously there were people that were really
tall in his time, like Jarir ibn Abdillah
al-Bajali.
He was really tall, right?
Jarir ibn Abdillah, he was so tall that
if he was to ride a horse, he
was able to.
He was able to take his legs and
he would cross the legs on the belly
of the horse and lock them.
That's how long legs he had, right?
And Umar ﷺ used to be so tall
that when he would sit on the horse,
if he extended his legs, he was able
to create marks on the ground as the
horse walked.
So obviously when Rasulullah ﷺ would sit with
somebody taller than him, the miracle is that
if you were to look at him, you
would seem like he's the tallest.
He wouldn't like physically grow.
But the perception for the observer was that
he was the taller.
Kind of like how many of you have
been to Medina?
Okay, right?
When you go to Medina, anybody remember seeing
the Masjid Nabwi?
Okay.
What is the most prominent thing that we
think of when we say Medina?
The Masjid Nabwi.
The green dome.
Is that the tallest structure?
No.
But when you're there, aren't you gravitated towards
that structure?
Although there are pillars and there are minars
that are way taller than that.
But when you're there, you're physically gravitated towards
the dome, right?
And that's some of the scholars, they talk
about this.
This is also one of his mu'ajizat.
This is one of the miracles that is
mentioned in Yusuf al-Nabhani's book, Al-Wasa
'il al-Wasul.
He says that one of the miracles of
Prophet ﷺ is that the dome upon the
grave and the dome upon which his grave,
sorry, the dome on top of his grave,
that dome itself seems taller than everything around
that is actually taller to the perceived eye.
So that is one of the miracles of
Prophet ﷺ.
Yes.
So it says that he did not have
curly hair or long hair.
So obviously the description of his hair, that
his hair used to be wavy.
Okay?
They were not extremely curly.
They were not extremely lank, flat.
They were wavy in its nature.
And Rasulullah ﷺ, at the age of 40,
he received the revelation and he stayed in
Makkah for 10.
This is a roundup.
The Arabs in general, you know, they would
round down, round up, generally.
So they would not get to the fine
details.
No, it's 63.
That's why you're going to see 10 and
10.
Right?
It's actually 13, but it's like, you know,
almost 10.
Right?
10, like 13, yeah, but it's almost 10.
Similarly, 63.
The age of Prophet ﷺ's death is confirmed
63, but they rounded it.
They said, a'la 60.
And he was 60.
Khalas.
He died at 60.
They round up or round down depending on
the thing.
And obviously he talks about his beard.
He had 20, barely 20 white hairs.
Numerous descriptions about that.
Carry on.
Our Master Anas and others who described him
say that he was of medium height, neither
tall nor short.
So obviously I've already described this part.
Okay, read.
His complexion was the color which is praised
by the Arabs, white inclining to redness.
His noble hair was neither curly like the
hair of Africans, nor length and soft like
the hair of Persians.
Allah sent him?
Allah sent him as a Prophet when he
was 40.
He stayed in Makkah for 10 years and
then the same and indeed more in Medina.
Allah made him die at the age of
60 if we round down.
Otherwise, it is established that he died when
he was 63.
May my soul be his ransom.
And there was not a single white hair
in his noble head and beard, not counting
what was in the hair below his lip
and temples.
Okay, all right.
So basically how do you reconcile between 20
hairs?
So his hair were, the white hair were
over here on the temples and right above
over here at this area.
His beard, it did not have, like so
the hair was coming out from here and
from the temples, those were the visible hairs,
the rest of the place was all black.
And 20 here are not a lot of
white, like if you look at it from
far you would just look like somebody who's
young.
Okay, go ahead.
It's not rahib, it's rahib al-sadr.
Rahib, okay.
Rahib al-sadr, go ahead.
So he was broad shouldered, i.e. wide
at the upper part of the back and
had a broad chest.
He had a handsome soft body and was
balanced in both height and build.
And he had?
So he had fully flushed palms and feet.
He had a large head and large joints,
such as the shoulders and knees.
Okay, let me explain these things though.
So Prophet ﷺ he says, sorry Imam Tirmidhi
in over here it says that Allah ﷻ,
he talks about the description of Prophet ﷺ
that he was broad shouldered, wide in the
upper part of the back and he had
a broad chest.
So Prophet ﷺ, you know this having a
broad chest was considered like a trait of
karam, generosity in general within the Arabs and
Prophet ﷺ was quite wide.
Actually the wives of Prophet ﷺ have described
his stomach torso, I talked about this last
time, right, as crushed paper.
So if you crush a paper and then
you unpack the paper, right, what do you
see on the paper?
Wrinkles.
So what is she alluding to about the
torso of Prophet ﷺ?
That he was very muscular in its nature.
So he was like, he was not very,
he was fine in terms of his, you
know, body fat and lean mass.
He was more lean and muscular in its
nature, not very heavily built, but in general
his shoulders were wide, his chest was broad,
right, and he had a handsome soft body
balanced in both height and build.
So he was not, you know sometimes you
see bodybuilders with like these bulky hands, like
how do you enter like the elevator?
You go like this, right, like you know
you have these like bulky things.
So they're like a disproportion or people with
like giant legs and like a skinny torso.
So he was really balanced in his build.
His hands were full, fully fleshed palm and
feet.
So this talks about his hands and there
are going to be multiple descriptions that you're
going to come across in his hands.
I'll describe it once so as we read
you don't have to go into further details.
So it talks about the hands of Prophet
ﷺ that his hands were extremely soft, but
then other places it talks about that he
had, you know, really thick and sturdy hands.
So what the ulema they describe about this
is they said that the hands, the miracle
of his hand was that whenever he would
be in warfare, in battle, when he would
grab a sword or a shield or an
armor or a weapon, right, Allah ﷻ would
muscularize his hand, like it would become tough.
So any of the sahabi that saw Rasulullah
ﷺ during that time, they said he had
fully fleshed, like you know, they're not lanky
hands, like you know, skinny with like bones
showing.
It was like, you know, when you looked
at it like man that's some, you know,
and have you ever shaken hand with someone
and they're like, with me?
Oh ajeeb, this guy's like, yeah.
When you shake hand with someone you feel
like, oh wow, this guy's got a big
hand.
You feel like I don't want to get
into a fight with this person, okay.
But sometimes you shake hands and you're like,
what happened?
Brother, you didn't get any milk when you
were growing up or something?
Like, you know, like what happened to your
protein intake, right?
So sometimes you feel that.
Rasulullah ﷺ, a person said, I never touched
any, like when I touched the hands of
Prophet ﷺ, they were so soft, I had
never touched any silk that were softer than
the hands of Prophet ﷺ.
Yet at the time of battle they would
become the strongest hands, okay.
So these descriptions, you're going to get multiple
descriptions, understand them with this context, okay.
Go ahead, read.
Okay.
He had…
He had hair which ran from his chest
to his noble navel like a fine line.
Beautiful.
So his body in general did not have
hair and he had a thin line of
hair, masculine hair that would go down all
the way to the navel.
From the middle of the chest, a thin
line of hair that would go down all
the way.
The rest of it, you know, Prophet ﷺ
did not have any hair on.
Okay, go ahead.
So he was not…
Long, he was very round-faced, right?
Read it in English.
His like has not been seen before or
after him in any aspect.
He did not have a wide face but
it was somewhat round.
Beautiful.
So these type of statements that I have
never seen somebody like him before, nobody has
ever been born, you know, nobody, no eyes
have laid eyes on something more beautiful than
the existence of Prophet ﷺ.
All of these types of descriptions are there
to allude to you and me and the
reader to understand that it is part of
our belief that Prophet ﷺ, he was the
most beautiful in every aspect.
No Nabi, no Prophet had surpassed him in
the beauty.
He was the pinnacle of excellence, beauty in
every aspect.
And to believe, for you and I to
believe opposite of that is actually not perfection
of our iman.
We must believe that he was the most
beautiful as we know from the numerous narrations.
So these type of narrations that he was
the best, I had never seen somebody more
beautiful than him are to exaggerate the point
that there has never been anyone that has
ever lived that was as beautiful as Prophet
ﷺ.
Yes.
Beautiful question, was it Yusuf ﷺ?
So Yusuf ﷺ, Prophet ﷺ, the way we
know that Yusuf ﷺ was beautiful is that
on the Isra wal Miraj, Prophet ﷺ went,
first sky, second sky, third, I believe on
the fourth sky he meets Yusuf ﷺ or
on the third sky, I don't remember off
the top of my head.
So third or fourth sky he meets Yusuf
ﷺ.
Then he comes down and tells the Sahaba
about what he saw.
So he says I went to the first
sky and I went to the second sky,
third sky and then I found Yusuf on
the fourth sky or the third sky.
And then he says, and your Yusuf ﷺ
as if he was given half of the
beauty, half of the beauty.
Okay.
So to understand this, we must understand that
in Arabic language, shat al husn, alif laam,
the beauty, this alif laam could come in
numerous meanings.
Alif laam can come in the meaning of
the book or the camera or the phone
or the director.
It can come in multiple meanings, right?
Or it can come in laam al ahad,
which means the last thing.
For example, there was a black bag over
here.
Now you and I, we all go out,
right?
And I ask you, did you see the
black bag?
The black bag, which bag am I talking
about?
The one that is here.
Okay.
So this is the last thing you can
think of that was black as a bag.
What was the most beautiful thing that the
Sahaba had seen?
Prophet ﷺ.
So when he said that statement, and as
if he was given half of the beauty,
what was the reference of beauty for the
Sahaba?
Rasulullah ﷺ.
They had never seen somebody more beautiful than
him.
So he was referring to half of his
beauty.
Okay?
Half of his beauty.
But that's a really good question.
MashaAllah.
All right.
Carry on, please.
Beautiful.
So there are four descriptions that are given
about the eyes of Prophet ﷺ.
Four descriptions.
What are they?
Who can tell me?
Four descriptions of the eyes of Prophet ﷺ.
Almond eyed?
Almond eyed.
So almond eyed.
So there are four descriptions.
In all of our books that we're going
to read about Prophet ﷺ, you're going to
find that there are four descriptions of the
eyes of Prophet ﷺ.
The first description is the eyes of Prophet
ﷺ.
Yes.
Long eyelashes.
No, that doesn't come.
Okay.
So kind of…
Yes, I'm going to get to that.
Okay.
So four descriptions.
Number one, the one you see over here.
Extreme white eyeballs and extreme black pupils.
The contrast between the white and black was
extreme.
The second, the eyes of Prophet ﷺ, he
was almond eyed.
The third, that Prophet ﷺ, in the tear
ducts, these are called tear ducts, the area
which is called mu'aq, the tear ducts
of Prophet ﷺ had redness in them.
And this is actually a sign of masculinity.
Like, you know, a person when they reach
absolute maturity in masculinity, you'll see redness in
guys over here.
And that's an indication within the Arabs of,
not if somebody's got like, you know, an
eye problem and their eyes are red, like,
my entire eye is red now.
I'm fully masculine.
That doesn't mean anything.
Some of the guys are like, oh yeah,
look at my eyes.
They're all red here.
So it's that one natural redness that you
find over here.
The third, the fourth description is that Prophet
ﷺ had natural eyeline.
So he was naturally eyelined.
He did not need an eyeliner.
So these are all the descriptions that you're
going to come across in the text.
So you know, in the back of your
head, you can keep them inshallah.
Read.
Bismillah.
So when he turned, he turned his entire
body.
He did not just turn his neck.
That's an adab.
That's a characteristic that we can actually embody.
That's the first thing that we actually come
across, where we can embody.
So when somebody calls you, right?
When your teacher calls you, and they happen
to be on this side or somewhere else,
instead of just saying, yeah, what's up?
Or when your parents call you, right?
Right.
He's like, he's gonna get there, right?
Instead of saying, what do you want?
Right?
The adab is that you show utmost respect
by turning your entire body, or showing that
you are interested in their conversation.
If they are elder than you, they are
more senior than you, and you show them
that respect by turning to them.
Rasulullah ﷺ showed that respect irrespective of the
age.
So he did that with young people.
He did that with older people.
So when a young boy came to Prophet
ﷺ, and somebody brought some milk for him.
So the person on the right was a
young boy.
And obviously, he ran and sat and got
the spot.
And then Abu Bakr ﷺ comes into the
gathering, and he's like, okay, I'll sit next
to Prophet ﷺ on the left.
So he turned completely to that young boy
and said, would you give me permission if
I gave this milk to Abu Bakr because
he's older?
And he's like, nope, I'm not gonna give
you permission for that.
You're not getting any permission.
So then Prophet ﷺ, he said, why?
He said, look, this milk is coming from
your hand.
Are you serious?
You want me to give this to Abu
Bakr?
No, it's for me.
I'm gonna get it first.
I'm on the right, and you have to
start from the right.
So then Prophet ﷺ turned and gave it
to him, and he drank from the milk,
and then the milk carried on.
So that tells you that even when there
was a young boy, Prophet ﷺ showed him
that respect and turned completely.
So whenever somebody would call Prophet ﷺ, he
wouldn't say, hey, if somebody calls you, don't
turn with your neck.
He would turn his entire body.
So a point for all of us to
take home is that now when somebody calls
you, consciously try to implement this, that can
I physically embody this character?
If your parent calls you, can I go
close to them and listen to them instead
of being on the top floor saying, what
do you want?
Hey mom, what do you want?
I'm busy right now.
I'm trying to kill some people in Tanki
Online or whatever game, whatever game.
Okay, go ahead.
He was the most beautiful of people by
heart as he was free of every vice.
He was the truest of people in speech,
softest in nature and noblest in company.
Beautiful.
So this is a beautiful characteristic that we
can embody.
He was the most beautiful of people by
heart.
Have you ever met a person, you're like,
man, I don't get good vibes off you,
right?
You know, you meet some people, you know,
when you meet somebody, you're like, and then
sometimes you will see them, like they could
be, and it's so sad, but they could
be super religious.
But sometimes you're like, no, man, the vibes
are off.
There's something wrong here.
How many of you know what I'm talking
about, right?
You're sitting there, you're like, you've never met
somebody like that.
You have, so raise your hands.
Raise your hands.
Good.
Right.
You've met people like that, right?
Vibes are off.
But when you would meet Prophet ﷺ, he
was the most beautiful of the people by
heart.
So when you meet him, you're like, man,
I've never met somebody like this.
Like you would just be attracted to him.
Just by his presence, just by him being
there.
You'd feel like, SubhanAllah, this is like, what
kind of person is he?
Ajeeb, right?
This is something, one of the beauties of
Prophet ﷺ.
And his heart was free of every vice.
What are some of the vices that our
heart has?
Who can tell me?
Manha, what are some of the vices our
heart has?
You have to tell me.
Huh?
Jealousy.
Wow.
Big vice.
That's a really big vice.
Jealousy.
Some of the guys.
Same thing.
Close enough.
Somebody from the guys.
What are some of the vices of heart?
Let's go.
Angry.
Angry?
Anger.
Anger, okay.
Fear.
Fear, sure.
It's not a vice but it's a good
or bad thing.
It's a good thing and bad thing.
Huh?
Revenge.
Revenge.
Revenge, that's part of anger.
Yes.
Arrogance.
Being arrogant.
I'm better than you.
I'm a better Muslim than you.
Ego is arrogance, basically, right?
When you have arrogance and ego.
What other vices do we have in our
hearts?
Right?
Hypocrisy, right?
I'm one face somewhere else and I become
something somewhere else.
That's why I tell people, you and I,
we all should be focused on worshipping Allah
ﷻ for the sake of Allah.
When I become a different person for somewhere
else, somebody else, someplace else, then that's a
sign of hypocrisy.
That's a really big sign of hypocrisy.
So, Prophet ﷺ was free of all these
vices, right?
And we all have these vices and InshaAllah
we'll talk about them, okay?
And then it says, he was the truest
of people in speech.
That's another thing we can embody.
How true is my speech?
Right?
You guys can make a note over there,
right?
For yourself.
How true is my speech?
Right?
Spend time maybe tonight just reflecting on that.
How true is my speech?
What percentage of my speech is truth?
Right?
And we all would know the answer ourselves.
Nobody needs to tell you that.
No parent needs to tell you that.
And that's the purpose of this type of
a class, right?
That we want to be able to do
some sort of self-reflection.
So, what we're going to do is we're
going to initiate project self-reflection.
Sounds so cheesy right now.
I just made that up totally.
But we usually do this in our classes
where we spend maybe two minutes.
So, I want everybody to close their eyes,
put their phones away, put their whatever distractions
that they have.
Just put, you can have your book, you
can close it or hold it like that
so that, you know, you remember your spot.
I need everybody to close their eyes.
This is a silent exercise.
Okay?
The exercise is you're trying to contemplate on
two things.
You want to look at some major vices
that your heart has that you can right
away identify.
Think about a time where you feel.
Close your eyes.
Think about a time where your heart displayed
some of these dangerous vices.
Who might you have hurt?
And also in our speeches.
Let's take an account for just today.
What percentage of my speech was true and
what percentage was otherwise?
Do we sometimes lie or say statements that
are not absolutely true?
Sometimes out of fear of our parents or
teachers or sometimes to look cool in school.
Okay?
Now open your eyes.
InshaAllah.
We'll start from point number 13 next week.
InshaAllah.
If you guys have any questions about what
we covered today, feel free to ask people
online.
What happened?
You need my pen?
Okay.
If you have any questions about…
Before you leave, I need you guys to
write your name on your book please.
So make sure you have a pen.
If you don't have a pen, grab a
pen from someone.
Grab a qalam or a pen from somebody.
If you don't have a pen, I can
give you…
I think I have a pen.
You can borrow a pen, my pen.
It's going to break but I'll try.
Allahu Akbar.
Okay.
We'll stop over here.
Do you want to close this please?
Subhanaka Allahumma wa bihamdika ashhadu an la ilaha
illa anta astaghfirullah wa atubu ilayk.
Please, before you leave, I just…
write your names and then I will end
with a few things, inshaAllah.
Yeah, end that please.
And post it online please.
Yeah, share.
There were questions there?
I did not.
Share?
Yeah.
Take this off?
Yeah.
This is what?
And this?
I think
if we show…