Ahmad Saleem – Shamail al-Muhammadiyya #004
AI: Summary ©
The importance of learning from experiences and affirming one's own hadith is emphasized in science. The use of "has" in Arabic language is discussed, as well as the historical significance of the "has" and "hasn't" moments in the Prophet's teachings. The importance of understanding the narratives in one's own writing is emphasized, along with the historical significance of the "has" and "hasn't" moments in the Prophet's teachings.
AI: Summary ©
On the onset before we begin,
a few of the brothers, they came came
to me and they were asking me this
question.
Why are we like, we've covered this, but
it's still not clear why are we studying
this.
They they were, like, generally concerned, and they're
like, we're just trying to understand that, you
know, what are we gonna benefit? Isn't it
better if you teach us the
because that's our daily
and everything like that. Isn't that better? And
why are we studying this
science in the first place? Okay.
So, on the To be able to understand
this, I think we have to go back
and understand
the greater concept over here before even salah
or anything else.
Prophet he said,
in an authentic narration,
that is found in many of the authentic
books,
That,
That none of you have iman.
That none of you shall have iman.
So Prophet Sallallahu Alaihi Wasallam, he actually negated
the existence of iman. Which means what? This
hadith is talking to the Muslims. It's talking
to a person who has said,
It's not talking to a Christian that's walking
on the street. Right? It's talking to a
Muslim. So
when we
say what happens? We entered Islam.
We become a
Muslim. But beyond that Islam, there's another state
which is a mumin. And we're all striving
to become a mumin. Allah
grant us that complete iman
insha'Allah. So Prophet
he says,
Your iman is not complete.
Now, if you go and read the shahab
of this hadith,
various different mufasirs of the early centuries, we're
not talking about the mufasirs now. We're talking
about people who did the explanation of this
like in the 500, 600 Hijris. How did
they understand this ayah, this hadith?
They clearly said
For one of them, he said that,
Prophet negated the existence of iman in the
heart of a person who does not love
Prophet
more than his mother, father,
and the entirety. And another one another hadith
says, who does not love Prophet
more than himself.
We all love ourselves the most.
I was just like, be even even
beyond yourself.
In another hadith, prophet salallahu alaihi wa sallam
said, That person shall not
taste. You shall not taste
the sweetness of iman
until Allah and his messenger
become more beloved to you
other than the entire entirety of whatever exists
in this earth.
They have to be
the most beloved to you.
So then the consequent question happens is, how
do we develop this love if it is
so important?
Because without this love, we are not getting
that iman.
And that's the question we need to ask
ourselves. How do you develop this love?
Those of you that have been here can
answer this question.
Or maybe the brothers are right. There's still
that, you know, that question leads to
How do you develop this love? Come on
guys.
May Allah bless you.
You must have
You must
know You must have about it. About what?
You must have ma'rifah of 2 types. You
can have a storyline. We're not talking about
that. We're talking about ma'rifah of how did
Rasulullah walk? How did he talk? How did
he deal with
the other faith?
Like I was today sitting with all these
Christian chaplains and I was like, with some
like, how did Rasulullah cap up? Like I
felt
not very comfortable there. But,
you know, they're all our brothers in different
faith. But my question was,
was hanging out with the Christians all the
time and Jewish all the time, and he
didn't feel that.
Why am I feeling this?
What's wrong with me here? Like some like,
you know, I should be like fully
in my skin, happy to be a Muslim,
but there was a sense of like, I'm
in their space.
Right? So what do we how did Rasulullah
react to that? To be able to know
how did he walk, to be able to
know what did he eat, how did he
eat, what did he like, what did he
dislike.
To be able to know that, you know,
when when a certain food was there, what
was his preference.
To be able to know that
of eating food
were different for different types of food.
So there is that general statement, you shall
eat from
from the what's in front of you. But
then, Rasulullah
when,
you know, they brought the first harvest of
date palm trees, the the the fresh dates.
Rasulullah is like, No. Turn it around. No.
No. Other way.
Other way. Not that date that is underneath.
That's what I want. So from there, the
ulama, they said that means that when it
comes to dates, if they are presented, then
you can pick and choose.
So there's a general rule and there's an
exception. How do we learn that? We learned
that from Rasulullah.
When meat was served, I talked about this.
We'll get to that chapter. When meat was
served, it was If it was true, if
it was marak Or where is our Maghribee
Moroccan brothers? Any Moroccans here? They're all gone.
They're probably drinking outside.
Right?
No. It's Fridays.
Moroccan is Friday night, yes. So
so what happens when it was
You know, you guys have that in Hyderabad
too. Right?
Right? You have it. He's not in his
alley. Different Hyderabad.
So
Rasulullah would love to eat it with his
hand, that meat. But if it was showy,
it was barbecued or cooked over fire, then
he preferred a
He preferred a blade and he would cut
that meat with the blade.
So when we know all of these things
about Rasulullah SAW,
ultimately, it will develop an awareness about him,
lead us to love him. Because, you know,
you know little things about him.
When you know that Rasulullah was,
for example, his
He was generous. He was kind and generous.
He was
How do you know his his
his You know his when Abu Sufyan
because of whom you had
and in the when when Muslims, they were
not very successful,
he went behind the mountain where Rasulullah was
hiding and 2 of the the the helmets,
the 2 pins of the helmet had entered
Rasulullah's
over these cheeks, his tooth broke. All of
these things he goes, Abu Sifiyan says,
The victory was for hubal.
And this day for that day, I. E.
Today is for Badr.
That same Abu Sufyan
at Fatimaqa,
that same Abu Sufyan at the time of
Fatimaqa,
Rasulullah meets him
and he says, Fatimaqa, he says, okay, I
am the leader of Makkah. I'm here to
negotiate on the behalf of Makkah. So prophet
sallallahu alaihi wa sallam says, whosoever entered
Whoever
entered the haram,
He's like, I need honor too.
He's like,
whosoever entered the house of Abu Sufyan
Karam. He still hasn't accepted Abu Sufyan Islam.
He does later
on. Right?
Generosity.
This is your staunch enemy and your what?
Abu Sufyan was a direct relation. What was
the relation?
Father-in-law,
Hajeem.
And now you were like entering and what
happens? Rasulullah
he stands over there and he says,
What do you think I'm gonna do with
you today, people of Makkah?
You kicked me out of my own land.
What does he say? They all know one
attribute about him.
You're a generous brother.
That's what they remember about him. After all
he have done.
And you are the son of a generous
one.
And Rasulullah is like,
leave for all of you are free to
go.
So when we read these
characteristics,
the physical as well as the internal characteristics
of
Rasulullah We left with no choice but to
love him.
So the question that happens,
why do we need to love him?
Because it's part of our iman. That's number
1. Number 2, you had mentioned that when
you're going to be in the grave,
right? 1 had this narration, it says, they're
gonna ask you,
Who is your Nabi? The 3 questions.
The second question, the other hadith it says
that they will show you a vision of
Rasulullah
And the hadith says,
They will show you and say, What do
you say about this person?
If you don't know the sifaat, if you
don't know the characteristics,
you will not be able to see and
describe Rasulullah
there. And the third part about all of
this
is to truly place
to truly believe in Rasulullah
the way he is. I was doing tawaf
and and this is funny. This is true,
funny story. We're doing tawaf and this mesquiteen
guy from, I don't know, from village, Pakistan,
say wherever he came from, either India or
Pakistan, and he's like, you know, raising his
hands and he's doing duaaf and he's just
in this utter awe that Allah brought him
to Kaaba and he's just making dua. And
he's saying,
I was like, What is he talking about?
So he believed in a Muhammad and he
believed that Rasulullah is buried in Kaaba.
Jahad, he doesn't know.
So did he believe in
the Nabi?
Most of the scholars they will say, no,
he didn't believe in the Prophet that he's
supposed to believe in. Because there are certain
things we must believe about Prophet
He was
We must That's why in every book, they'll
teach you the of Rasulullah
beliefs when we go through
we affirm that. If somebody believes that Rasulullah's
beard was all white,
he depleted the honor on and and and
where Rasulullah he was supposed to keep and
what he was, he brought
the the of Rasulullah down.
May Allah protect us. Right? If you believe
that, you know, different things, he was a
Somebody believed that He believes in and he
just believes in this one extra element that
because all these hadith that I read
Was he
a No, he wasn't.
To believe to believe about Rasulullah that which
he is not
also takes us out of iman.
I was doing a counseling session
in in in Canada, and I came across
this and, you know, the father was really
concerned about the son and he was asking
a lot of questions.
So I asked him,
What do you know about Prophet
And he says, My bigger question that I
need to ask is, why do I need
to believe in somebody who's buried in his
grave dead?
Allah protect us. The belief that Rasulullah
is dead in his grave is against the
belief of
From the Hadith of Bukhari,
That
number 1. Number 2, they don't die in
their graves. Number 3, the other hadith and
Muslim which says, when every one of you
says
Allah gives Rasulullah
his to respond physically to your salam. His
is already there. So to believe in that,
that
are dead in the grave we'll take you
outside the fold of Islam
because that is against the of Ahlaz mainstream
sunni Islam.
So when we go through these
books, it allows us to create that foundation
so we don't shake
when when calamities fall onto us.
Okay?
I hope this should be clear now.
The people who are watching online, they're like
introduction lessons, like, come on, let's begin the
at least. Right? So we'll begin inshallah.
We start we talked about the hadith, we
started just for the sake that hadith, I
will repeat that hadith today in little bit
more explanation
Anasypne malik. So we talked about Anasypne malik,
Imam Shafi'i he says that, Any chain in
which you have
Malik, and
ibn Umar.
Malik
said it.
This chain is called
the golden chain of narration.
Any hadith that comes through this chain
is the highest
level of hadith chain that you can have,
called the Golden Chain.
Why is it called Golden Chain? Because this
these like in their Imam Malik,
100% known as one of the top Muhaddis
of that time,
who learned from ibn Umar.
And because of this, the hadith that we
get in Mu'ta Imam Malik are considered, if
they are from this chain or any other
hadith books, are considered hadith of high authenticity.
Okay? So the hadith, it goes,
Question for you guys. The translation over here
is, indeed,
he he heard he was saying.
When
when this narrator is narrating this hadith,
is he hearing
that time or is it after the event?
It's after the event. Narration always happens after
the event. Why is he talking about
him listening to prophet
in a present continuous tense? Why is he
not saying,
I heard.
As if it's happening right now.
It was so vivid for him that it's
as if Anas is telling me, as if
it's happening right now.
Right? And then, that's why the they
choose words
but when you read the translation, that is
lost.
Right? It's lost.
Let me put my thing on, don't disturb.
Prophet
he was not
Because any exaggeration in any of the sifaat
and the khuluq,
any of our attributes, too tall, too short,
too dark, too white, like any
of extremes
makes us not beautiful.
So the question that happens is that
And this is a question that's really interesting.
Who was more beautiful than
Was it Prophet
or Yusuf
Yusuf
Okay? Who says Yusuf?
He's like He's like, I don't He does.
He's like, who says Yusuf? He's like, he
does. That I know. And I just I
just it seemed very so who says Yusuf?
It's
okay. You guys are not gonna fail the
exam. It's like, show of hands, you say,
Yusuf alaihi salaam. K. Yusuf alaihi no, Yusuf.
No. Let's do the comparison. Yusuf or
Yusuf or Rasulullah
Okay. Let me tell you.
Rusef
I believe on the 3rd or the 4th
sky, I don't remember exactly. And when he
saw Yusuf
he says,
I saw Yusuf alaihis salam and he was
given half of the beauty.
Half of the beauty.
Now
who's
more
beautiful?
Yusuf
Beautiful.
Okay. You guys didn't fall for the trap.
Okay?
Now, when we say
in in salah, that aliflam
There are 17 different types of aliflam in
Arabic language.
K? Like all of these grammar. You guys
don't need to know that. There is a
type of which is called.
Okay? So I'll give you this.
Means the last thing you remember.
Or if I say something ambiguous, the first
thing that comes to your mind,
k? When I say the black cat,
the regular mussalis, which cat comes to your
mind?
Shadow, right? Outside. Okay?
Right?
That's the for everybody the first cat that
comes to your mind, the black cat.
So when I say the word
in Arabic language, I'll say the cat.
When I'm talking, it's like, you know, the
cat
I don't need to specify. This first cat
that's gonna come to your mind is the
cat that's outside.
This is called When
prophet sallallahu alaihi wasallam is saying,
that he had been given
half of the beauty. Which beauty is he
referring to?
His own beauty.
Because Sahaba had never seen somebody more beautiful
than him.
So when he's saying he was given half
of the beauty,
the standard of beauty for Sahaba was Prophet
that's wrong because beauty
is not indivisible.
Number 1.
So, the opinion about that, that's only 2
that have said that. And most of the
other
they eventually said otherwise of that. Which means
that
it's not
like. Rasulullah
had. Other people had. Everybody else had.
So beauty is just like that.
Each person can be given a percentage of
that highest standard of beauty.
So what it is referring to is that
from the highest standard when somebody gets a
100% score on the beauty care, you know,
structure, had 100.
Yusuf alaihis salam was given 50.
The second meaning about this, when they say
is that, Rasulullah's
beauty was never shared with anyone.
So he was created from a completely different
standard.
It was never shared with anybody else. And
the rest of the humanity, and that's where
your answer comes, the rest of the humanity,
their beauty was shared and 50% was given
to to Yusuf
and the rest of the 50 was divided
in the rest of the
Umla. And these are a qual of instead
of I mean, it doesn't make us a
better Muslim, but it allows us to understand
the of
Rasulullah So whatever you think of the best
height, he was the best of that.
He was not short.
He was not extremely white. Yes.
That's.
And by the way, that hadith is also
not,
Yeah. Yeah. That's.
So,
he was not extremely short.
He was not extremely
white. Remember the white that looks really white
like it's really really white? Now the Arabs,
they say that if a whiteness has little
bit yellowness in it, then that is a
sign of beauty for women. But if the
whiteness has a sign of
redness in it, that's the high the best
type of skin color that a man can
have.
So they prefer yellowness in a woman and
Arab. And again, there's like, Imraul and his
and stuff that we don't need to get
into all of that.
He was not extreme.
He was not extremely brown. He had a
tinge of
tanness,
a little bit. And remember we talked about
that, that tinge of tanness that, you know,
it is because if they saw him during
sun,
during summer time, you know,
the kids they turn tan, and then during
winter they become pale. So they're referring to
those different stages that rasulullah
each person saw prophet
in different
stages.
The masris they have Is there any Egyptians
there?
Yes, Egyptian. Brazil.
How are you?
So, they, what did they say the curly
ear, the amniya for curly ear? Is your
father here?
Okay. What's the amniya for curly hair in
Egypt? Muqetted.
Right? You guys use that amni as colloquially.
That
comes from The
Arabs, they generally like to make things easy.
So instead of saying,
they made
it. Like, it's just easy to say that.
That is colloquial word comes, which means curly
hair. Musa
he had extremely curly hair.
He
had completely
flat hair.
The the said,
as to Allah
he gave prophet
in terms of the sifa,
the blend like, the best possible curly hair
was Musa Alaihi Salam.
The worst possible curly hair is who?
Curly hair.
Wet, worst.
So, you know, so we must know these
lifa'ah.
These are all found. The best
and
is is
the description of the jal. That they're horrendous.
They look really bad. But if you were
to look at the most beautiful curly hairs,
it was.
Similarly, the
most flat beautiful hairs was Isa Alaihi Salam.
So the uleman, they said Allah
gave Rasulullah
the hairs that were wavy. They had curls
but they added to the beauty of prophet
sallallahu alaihi wa sallam.
Allah
sent him at the top of 40 of
his years. Was he a Nabi before he
before that birth?
Was Prophet
before
he
got
the?
Can you be a before you get the?
So in the Quran, Allah Subhanahu Wa Ta'ala
he says about
He was still in the the belly.
So,
Similarly, Isa
While he was in the belly, he was
given the.
So from there, remember I said, every Sifa
that you think of a Nabi that he
has, that Rasulullah was higher. In the hadith
that is found in Ahmed,
and there are around
14 different hadith that I checked before coming
that are all referring to this hadith and
those hadith are but there are 3 hadith
that are
about that.
They say that Rasulullah
he said that I was a nabi.
I was a prophet and Adam
He was still between mud and water
and Allah had already chosen me as a
nabi. So he was a nabi, like he
was a nabi before even the existence of
Right? And a lot of people, when they
hear this, the first time, like, it just
shocks their existence.
How?
I mean, there are so many hadith that
have been transferred down to us about that.
And that's why if you read these books,
they say,
There's a share of its poetry. It says,
and Adam alaihis salam, he was in the
stage of Allah Subhanahu Wa Ta'ala.
Allah was about to give the command of
I
was already in Nabi before that.
Okay? So these are things that we must
learn.
Why
after 40? So that these 40 years become
a source of
evidence for his prophethood.
Neither did he do poetry. He was known
for generosity.
He was
he was al ameen. All the characteristics.
40 years,
everybody in the society confirmed
affirmed
the character of prophet sallallahu alaihi wa sallam.
The Arabs, they were about to kill one
another, rasulullah walks in.
They said the last first person to walk
in, he is the one who is going
to decide. Rasulullah
walks in at the rebuild of the Kaaba.
Everybody,
all
the 7 tribes,
they all said, were happy. It's Muhammad. It
was before his prophet.
So these 40 years
were not that Allah needed to wait for
the 40 years. These 40 years was to
prove
and to establish his dominance as a prophet,
To establish that, you know, before even he
became a prophet, he raised he was at
the highest ranks of
the morality. Then,
Allah sent him at 40,
he stayed in,
he stayed in Mecca for 10 years. Remember
we said round up, round down, the Arabs
generally do that. 13, there's different narrations that
say 13, but when somebody says
this refers to in general, you know, 13
years.
And he stayed in Madinah for 10 years.
Allah subhanahu wa ta'ala took his life
at the early, you know, early sixties at
E63.
And in his entire face
and his head, there were not more than
20. Once Abu Bakr radiAllahu anhu was sitting
very close to prophet
and Rasulullah had passed a bowl of milk
to drink and stuff. So, you know, Abu
Bakr, he was all white.
His beard had all turned white.
So he looked at Rasulullah and there were
20 hair.
So he said to Rasulullah,
You're getting old.
And Rasul is like, like,
look at yourself. Like, you know, so Rasul,
you only to see Rasulullah
in that level too. Look at yourself. Like,
I got only 15, 20. Look at you.
Right? And that's what tells us about the
light heartedness of Prophet
May Allah
grant us
his vision before we die. We'll do the
2nd hadith today. And Malik, this is also
The word means
balanced
structure.
Very important to understand. In everything, he was
balanced.
Okay?
In his length,
in his height, neither too tall nor too.
His
his body was extremely beautiful.
It is mentioned about that that people did
not have
the
audacity to look at his own wives,
Did not have the audacity to look at
Rasulullah
without clothes because he was so beautiful.
Aisha
she says in an authentic narration that I
never saw the private part of Rasulullah
They couldn't because they couldn't bear the amount
the sheer amount of how Allah had created.
People could not look at the beauty of
Rasulullah And then you have people today, SubhanAllah,
may Allah, may Allah guide their hearts. You
know, they talk about Rasulullah in a way
that like, it's
just like a normal thing.
Yeah. It was Rasulullah.
Hajeem.
And when we read these things, we realize
that the gravitas of who we're
dealing
with. His his hair were not tangled up.
They were
or neither completely
straight.
And this is an important part that I
want to emphasize and we'll end over here.
It says that he was brown in color.
Now, I will read this so that we
understand this.
And this word
So he heard it from but
is the one who heard it. And only
after rest of all of the 50 narrators,
only Hamed is the one who narrated it
as brown in color.
And almost And this is a hadith
and
all of them,
they reject this hadith.
This is something we need to understand.
It's not enough for you to say, I
have a Sahih Hadis.
This is a Sahih Hadis in Sahih books.
And every single that has come has rejected
this.
It's in its authentic authentic narration,
but its text
does not
follow the text of 15
other narrators that have already proceeded that have
said
That he was gold,
rosy in color.
So how do you take and see how
the ulama take out with the And I
wanted to show this because we need to
learn this adab with Hadis.
So they say, oh, Hadi. Oh, let's reject
this. Oh, it's Daif Hadis. Get rid of
it. Hajeem,
this is a code of Rasulullah says, you
don't know.
So look at how they
turn. 15 Sahabis have narrated him to be
golden.
He says,
That we have so many narrations that we
cannot take the word asmar.
But
how do we make sure that we show
adapt to this saiih hadith? So they said
2 things. Number 1.
Number 1,
that this was something that the narrator, he
kind of slipped.
He wanted to say,
look look at the words.
So they said because of the words are
all from the same makraj as
as, then, it might have been that it
was a nighttime or somewhere where he heard
the hadith and he misheard it.
So they give benefit of doubt to the
narrator.
The second thing they say
is when he's saying
it is referring to the tan.
That on that particular day when he saw
Rasulullah, he might have worked out, he might
have been outside,
you know, we
don't know when this hadis happened. So at
that time, Rasulullah remember he said he was
in the sunshine for, you know, all day,
8, 9 hours. If you and I go
there today,
we're definitely gonna be no matter how white
you are. Right? You're gonna turn out to
be tan.
So it is referring to the the predominant
tan
that had overtaken
the
rosy beautiful white color.
So yet you don't deny the hadith from
You don't you don't legislate it, but you
still do add up to that hadith.
And that is something that sometimes is lost,
you know,
into dark into darker when it is it's
with heat. InshaAllah. May Allah subhanahu wa ta'ala.
The last is
And when he walked,
he walked really fast. So it is mentioned,
it's as if we're gonna read more about
Masjid Rasulullah. The walking of Rasulullah, it was
as if he walked, he was slanted forward,
and he would forcefully lift his heels off
to the ground.
Kind of like some of the brothers who
walk outside.
Sometimes.
When I see them. Right? Some people are
walking really fast, and you've seen them, they're
leaning forward. And some brothers,
they're just enjoying their time. They're Like, you
know, Great. Parting God. I could just walk
around and be, you know, in peace. But
just be able to see him walk, it
was
it's as if he was descending down from
a from a hill. That's the pace that
he would have.
Okay? And it was a very purposeful pace.
We're gonna talk a little bit more about
that inshallah. May Allah
grant us the to understand