Shamail al-Muhammadiyya #005
Date:
Channel: Ahmad Saleem
Series: Ahmad Saleem - Shama'il al-Muhammadiyya
File Size: 19.43MB
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AI Generated Summary ©
The Prophet sallam's hand is filled with meat and the image of the strong and balanced nature of the hand is a representation of the strong and balanced nature of the hand. The interviewer discusses the use of the image of the hand in clothing-related issues, including the image of a belly and the image of a head. The speaker also discusses the sharia and hadiths in the legal system and their potential misunderstandings. They emphasize the need to remove the hadiths and be clear about the meaning of the sharia, and emphasize the importance of understanding the sharia and hadiths in the context of the legal agenda.AI Generated Transcript ©
That he was wide shouldered,
I. E. He was an absolute balanced person,
not extreme tall, not extreme short.
That which is appropriate so anybody would look
at him and he would he was the
absolute epitome of beauty in that.
The next hadith,
this hadith has been narrated.
All this hadith has been narrated by Ali
where
he says,
Prophet was neither short nor tall.
Prophet
The word basically means you know in Urdu,
we say barihat,
right? Heavy handed,
which means that this portion of Rasulullah sallallahu
alaihi wasallam's hand was filled with meat.
Now if you read the descriptions of the
hands of Rasulullah sallallahu alaihi wasallam, we're actually,
you know, in in
we all get awestruck by the the beauty
of just the hands of Rasulullah SAW. I'll
share a few of the hadith about that.
One of the narrators, ibn Ba'tal, he said,
It was filled with meat. Like it was
a very meaty hand. It was a you
know, not a skinny hand. When you would
shake hand, you would feel like, okay, this
has, you know, mashaAllah, a good heavy hand.
It
was
heavy, strong,
but it was extremely soft hand.
Anas radiAllahu anhu he says,
I never touched
neither brocade nor
silk.
More softer than the hands of Prophet sallallahu
alaihi wa sallam.
Then you have another description of the hands
of Prophet sallallahu alaihi wa sallam which says
Hashin,
that they were really strong hands too. And
how do you reconcile between the 2? The
the the Mufasirouna,
the people who explain the hadith, they say
that for example, when he would grab a
sword and he's battling,
the hand would transform into being one of
the strongest hands ever.
The sword would not shake out of the
hand.
But when that matter or that effect, the
amal that he was doing, Rasulullah sallallahu alaihi
wa sallam, when that would end,
the hand would go back to its normal
condition of being soft.
Unlike you and I, if we get involved
in hammers and stuff like that, afterwards when
you shake a hand of a person who's
been, you know, like a lohar or a
black smith or somebody who's in trades. Some
of the guys were in the construction worker.
Their hands are masha'Allah.
Rough and tough but they remained rough the
entire time.
Whereas Rasulullah sallallahu alaihi wa sallam, based on
the occasion,
it would switch.
And it was most of the time soft,
but whenever it was needed, it would be
that strong hand that was needed.
He had a very
big head.
In the Arabs, they used to say that
somebody who has a smaller small head, I.
E. The proportion to their body size,
in the Arabs, it was considered a sign
of
of lack of intelligence.
Right? It's not that a 100% somebody with
a smaller head is not gonna be intelligent,
but it's just generally, they had noticed this
trend that somebody with a smaller head and
a bigger body is generally not very smart.
So these these, you know, anecdotes are turned
into these amfal because they were very acute
about the people's culture and awareness, the Arabs
in general.
So
karadis is the ends of the bone. So,
you know, when
with Haji Saab, when he made pie for
us that day, right? The big ends, you
know, the kawarya, the ends of that, right?
So when you have that skinny bone and
then the ending of the bone, the bone
heads, those are called kharadis. So bahmalal kharadis,
I. E. His joints were not skinny joints.
They were heavy joints.
So there would be joints that were filled
and you could tell the strength of Rasulullah's
body in the joints of Prophet in
every point every bone that jointed.
Every joints where you would have 2 bones
conjoined together.
So masrubah is a line of hair that
would go from Rasulullah sallallahu sallam center of
the chest
Not too much hair, not
ajrat,
that there's no hair.
It is hair and it is very balanced
and it is in a position that beautifies
the beauty of
Rasulullah
Some of the wives of Prophet
have been reported to have said
that Khan Abaknu Rasool
that his stomach, his torso, was
as if you were to take
a paper,
and you would take that paper and you
would
crush that paper with your hand,
and you would unfold that paper, and you
would see all these dents
on the paper. That is how Rasulullah's torso
was. What is that referring to? 6 packs.
Six pack. It's like the one what most
Muslims don't have, masha'Allah. We have a biryani
pack, masha'Allah. We all have a biryani pack,
this masjid especially.
We're trying to change that. We wanted to
have a mandi pack. Just, you know, create
some variance, insha'Allah.
So, yeah, it refers
to the physical health of Rasulullah SAW that
even in the age of 55,
he had
a very strong physical body,
and he didn't have a lot of fat.
If you read a lot of the descriptions,
that he would probably hovering around 7 to
8%, maybe 10% body fat.
Right? Even in his late sixties, like, 63,
he passed away. So if you look at
this this these descriptions
of Medina, even all of those descriptions,
you know, including myself, like, we've passed that,
masha'Allah.
But that doesn't mean that there were not
sahabas who were
not heavy. For example, Ali known was known
for what?
A big belly.
He was known for that. You know, there
was another sahabi. You know, Rasulullah sallallahu alaihi
wa sallam said, line up. So this Sahabi
what did he do? Like, he lines up
but like
the line is he's got a problem. So
Rasulullah came and he pushed his stomach back.
He's like, line up. Go back. Like, you
know, it's he said,
You hit me.
And I wanna get get my because
you hit me.
So Omar
he looked at us. How? He said, yeah.
You Rasool Allah just command. I'll take care
of him.
Then he said,
He stepped forward, and then he said, what
do you want me to do? He
said, uncover your butt your, sorry, your butt
naked. Uncover your stomach.
So he uncovered, and they were about to
go into jihad.
So uncovered the the the he uncovered his
belly, and then he went and he touched
his cheeks with the cheeks of Rasulullah's belly.
So he said, madah hamalaka alahada. Why did
you do that? He
said,
I wanted that my last thing I touched
of the creation of Allah in this world
was your body
before I die in jihad, and he passed
away in that jihad.
So
So Tawil al Masuraba,
he had a very long
this this line that would go down and
the rest of the place, there was few
hairs here and there, and that's it. The
rest of the body was not very hairy.
When he walked
When he walked, it was as if like
his feet were being forced off the ground.
So he wouldn't walk like dragging the feet.
He had a very purposeful walk.
Kaannamayanhatu
minas sabab. It's as if he was descending
from a hill. His regular walk was as
if he was descending from a hill all
the time.
Lam araqablahu
- I had not seen before him.
Walah bahdahu - neither after him,
miflahu - like him.
I never saw anyone before or after someone
like him.
The next hadith
is another narration with the same hadith that
has been mentioned.
Exact same hadith with a different chain of
narration.
Over here, I wanted to touch upon,
a few of the people that have sent
me a comment.
They send me screenshots, and they said, you
know, hadith number 6. Is it La'if Hadith?
Why are we even studying it?
Or hadith number 5. I think those individuals
missed the introduction lecture that we gave,
but I I want to touch upon on
this because this is a very important topic
for us to to address because this is
very common.
For the hadith science is a big thing.
For all of us in general to know
some basics,
not very detailed. You have something called Sahih
Hadis.
You have something called Hassan Hadis. You have
something called Hassan Ligherihi that this is Hassan,
but there are other
hadiths that turn this hadith into,
Hassan hadith. Then you have something called the
Du'if hadith. Then you have mawdur.
Within these, there are tons of categories. We
don't need to get into that. Just need
to know the 4. So you have 3
main categories if you were to look at
it. You have
Sahih,
Hassan,
Raif,
and then you have Modul, which is a
category, like, fabricated. So we don't want like,
it's a category, but it's, like, fabricated and
they're lies, and we don't know if they're
true or false.
Sahih Hadis
are all such a hadith that
the chain of narrators,
they were all verified, and nobody within that
chain of narrators was known as a liar.
Okay. There were certain Now within that Sahih
hadith, there are different levels.
Certain, like, Imam Bukhari's conditions of a Sahih
is a very very difficult condition to be
met
compared to, Ahmed ibn Hambal's condition of sahi.
So each of these, like, if if a
person has 1, 2, 3, 4, 5, 6
characteristics, then he is going to be sahi
for me. But if he doesn't, then I
will move him to Hassan. If he doesn't,
then I will move him to Raif. Now
I want to talk about Da'if hadiths. So
Da'if hadiths
are not fabricated hadiths.
Unlike some some people, they've actually removed all
of these hadiths from, like, Sunan ibn Majah,
and they've they've brought these books called Sahid
the Sahidas. This is this is completely against
the
the the 1500
years of scholarship that we've had. This is
just a very recent phenomenon.
Dwaif hadiths are hadiths
where every single narrator in that hadith is
a a valid person who had good akhlaq.
We have enough information about him that he
was not a fabricator, he did not lie,
he didn't go to the market, he was
not a person known for any type of
societal malice.
So he's a valid person. The only problem
in the dahi'if hadith happens is
where where the narrator,
he skips one narrator and goes directly to
Prophet
Okay. For example, in this hadith, Muhammad ibn
Hanafiya, Muhammad ibn Hanafiya. So Ibrahim ibn Muhammad
al Hanafiya,
which Muhammad
ibn al Hanafiya
is Mohammed al Hanafiya is the
brother of Hassan and Hussein.
But same father, different mother.
K?
His son Ibrahim
never met Ali
So Ibrahim ibn Muhammad,
I. E. The the son of Ali
and so this is the grandson of but
Ibrahim
never met Ali
So Ali radhiallahu an has already passed away
when Ibrahim was born.
Okay. But now Ibrahim narrates
from
Ali
He skips his father.
He skips in between.
So because of this skipping,
now this hadith becomes
daeif. Daeif in what? The chain has become
weakened because with the chain that the 6
narrators, 1, 2, 3, 4, 5, 6, 2
rasulullah, 1 just got
dropped. That doesn't mean the rest of the
chain is wrong.
Just somebody, either they forgot,
they forgot to mention, or some reason.
Now, dae'if hadees, the ulama, they take the
'if hadees with conditions.
First condition is that dae'if hadees shall not
negate a saihadees.
So when a daiyf hadith comes and it
says go left, but we have a sahi
hadith that says go right, we will not
take the daiyf hadith in that case. We'll
not reject it, but that hadith in sharia
will not be applicable.
K. Number 2, lay'if hadith
is is accepted by all the scholars when
it talks about the attributes
and and and qualities of an individual.
So all the daiif hadiths related to Prophet
sallallahu alaihi wa sallam,
like walking, a certain style of walking and
all of this, if it's daiif, it's about
walking. It doesn't change your sharia and your
ibada,
and it adds so these are called manakib
and the ulama. They accept this.
The third thing they accept in lay'id hadith
is the ahadith that are of fa'il.
What is the benefit of this? What is
the benefit of this? What is the benefit
of reading this Surah? What is the benefit
of reading this Surah?
To create a constricted
version of our deen by removing all of
these dahi'hadis
and just saying we're only gonna accept Sahih
hadis is not from the sunnah of any
of the sal any of the previous generations
except the last generation.
Go back and read history.
Even the people who followed asar, people who
were asariz, who followed hadith and they only
stuck to hadith like ibn Hazm,
were a lot more lenient when it come
to the 'if hadith than some other people
today. K? And that has happened, you know,
for, you know, a political agenda and that's
a completely difficult different discussion.
So the layif hadith, that's the number second
point that we must understand,
understand about layif hadith. The third thing we
must understand, we've alluded to that before,
if a Sahih hadith comes
and it negates
an established
understanding
of our deen,
even if it's a Sahih hadith,
none of the ulama take it. And we
talked about the hadith of Prophet
s. S. Loan, his color being asmar,
his color being brown.
Right? 15 narrators, they all have said azhar,
that it was rosy in color. One narrator
said, Asmar.
All of the narrators, including Bukhari himself, they
narrated the hadith but they reject it.
They only narrated
it because of it being a Sahih hadith
and it fulfilled their condition.
So they don't want to remove a hadith
that fulfilled the condition of their hadith. So
that means that according to Bukhari, this hadith
was sahi.
But none of the scholars have said, Yeah,
you know, we're gonna take this hadith, and
Rasool Allah was brown dark brown in color.
They all rejected it. Unanimous.
So we must understand that part too that
adhaif hadith or a saih hadith, if it
conflicts within pre established understanding of deen.
K. I'll give you another example. You are
not going to find any hadith,
any
qawl of the salaf.
Sorry, you're not going to find any hadith
or any qawl of the sahaba
or any aya
that explicitly
forbids
a female Muslim marrying a Christian.
There's not a single hadith.
So where do we get that?
We get that from the Ijma of all
of the Sahabas.
None of the sahabas agreed to this.
None of the tabi'in
sorry. None of the sahabas disagreed with it.
I either agreed to the fact that a
Muslim woman cannot marry
except a Muslim. It's a common sense thing.
We don't need the ayah or hadith for
that because Islam came to protect the lineage.
And because of that,
all 3 generations they did ijma'
and once ijma' is established,
when Ijma'ai,
there's a consensus on a matter
amongst the ummah at that time,
when that happens, even if today we find
a hadith,
that hadith will be rejected.
Right? So it's not as simple as me
picking up a hadith book and saying, Chelo
ji, I've become a Muhadis today.
I I I have access. No. I'm serious.
I have access to sunnah.com, and now I'm
going to start extrapolating rulings for that.
K. So it's very important that we understand
these signs. As we go through this, I
again, I'll I'll bring in here and there
because I don't want to bore you with
Hadith science. Like, it's But you should know
enough because it's a confusion. Because you may
present somebody, Oh, it's a it's a daiif
hadith.
What do you mean this is daiif hadith?
According
to the ahanaf as well as the hambari
madhab,
if you are if you have no hadith
left and you're going to do a you're
going to say, This particular opinion, we will
superimpose it on a particular similar position.
On something else, but we'll apply it to
this.
Both of them, if they say there's a
daiif hadis, they take
daiif hadis over.
K? So it's not as simple as it
is made for us. Okay. Now we have
eliminated all hadith
and And what that did in the last
30 years is it's completely
disconnected us from
the true essence of Prophet
And then you had people
who would say things about Rasulullah
in Oh, it's just Rasulullah.
Somebody's like, no no no. This this not
this this this, you know, this not or
this
is
is is like it's
So I went to my teacher and I
said, you know, that's what, you know, some
of the teachers are saying to me that,
you know, this hadith or this is extreme.
It's gone.
So he said to me, he said,
is there anyone
capable
of truly,
truly
praising Rasulullah
in his entirety?
And the answer is
no.
Because Prophet SAW in Hadith, he said,
la yaaarifuqadriillaharbi.
My true value is only understood by Allah.
We try
with this shamayl as an attempt.
No matter where you reach with Rasulullah,
you haven't even reached 1% of what he
was.
So to be able to say, Oh Mujidu
I got everything. I understand Rasulullah. I just
just you know, let's get to the fact
of doing No.
We don't understand. That's why the rullamah, they
said,
1,
if you were given a chance
to lay
eyesight on Prophet
once in your life,
It penetrates in a person's heart.
If a person, does
actions all his life,
his iman will never equate than the iman
of the person who saw Rasulullah for a
glimpse.
Right? So we we have to come back
to that. That the maqam of Rasulullah and
where he is,
we fall short. We fall short on that.
We fall really short on that. Right?
And and and may Allah
make truly give us that true love of
Rasulullah
so that we're able to truly understand him
so that we're able to truly understand him