Ali Ataie – The Rights We Owe Prophet Muhammad Prophetology Series (Part 6)
AI: Summary ©
AI: Transcript ©
As
gifts by the gift giver, Al Wahhab, Allah
Subhanahu Wa Ta'ala.
Other Fada'il
must be earned.
They're acquired. Imam al Ghazali says at the
end of the day, everything is Wahhabi. Everything
is from Allah.
Anyway.
But there are some virtues that require discipline.
And we said last week
that,
Imam Ghazali's theory of virtue
is very similar to Aristotle in the method
of habitus. Right? Habituating the lower self to
acquire these virtues.
But the hraya, the telos, the end is
very different for Aristotle.
In the Nicomachean
Ethics,
The telos is, a
full,
fulfilled life or happiness or a life of
contemplation
to become a philosopher.
Whereas for Ghazali, it's wilayah,
proximity to the divine, sainthood, friendship
with Allah
Now in the preface, he says, if someone
has been blessed with even 1 or 2
of these qualities of perfection and nobility,
whether of lineage, beauty, power, knowledge, forbearance, courage,
or generosity,
he is considered noteworthy, and people use him
as an example, as a moral exemplar.
People's heartfelt esteem of these qualities makes people,
who have them honored long after their bones
have turned to dust.
So Imam al Ghazali,
in his,
Ikhya,
he mentions or he affirms
what are known as the 4
cardinal virtues,
the 4 principle virtues.
He calls them Umaha'at al Fada'il.
And these are courage
and wisdom
and temperance,
and justice.
So they are in Arabic.
They
are shajaa,
which is epitomized by Abu Bakr Siddiq. So
each of the 4 caliphs epitomizes one of
these virtues.
Shaja'a,
courage, and then Umar Adala, justice.
Uthman is Efah,
temperance,
and Hikma Sayna Ali.
These are the
the cardinal virtues, the principal virtues. But these
also must be
refined according to Imam Al Ghazali,
that
true virtue is in the middle.
It's the mean, the golden mean. So true
courage.
Right? So in other words, courage, it has
two extremes.
Right? So the virtue is in the middle.
To one extreme is is is excessive courage.
Right? This is ifrat. There's ifrat and tafrid,
too much courage, excessive courage. This is not
considered
a a fadl. It's not considered a virtue.
It's a vice.
So someone, for example, who's has,
tahawar
or foolhardiness,
someone who's reckless,
that's not courage.
So, for example,
you see somewhat somebody,
mugging someone with a gun on the street.
It's probably not a good idea to confront
that person directly because you're gonna put yourself
in danger.
So it's it's probably a better decision to
just call the police with your cell phone.
But actually approaching that person and trying to
stop the mugger is actually not considered courage,
but rather recklessness,
and that's a vice. And then you have
the other extreme,
where there's deficiency
in courage. Right? Tafrit, and that's cowardice. Jubun.
Right?
Even with wisdom.
Right? So so the point here is that
that
a true,
virtue is to know
when and how to act.
That's a true virtue, when and how to
act,
and then to follow a moral exemplar.
So as we said, each of the 4
caliphs epitomize
one of these virtues, and the prophet
epitomizes,
all of them. But even with wisdom,
there are excesses.
Excess wisdom
is called makar or,
deceit,
tricksterism.
Right? And in many cultures around the world,
tricksterism
is actually lauded. It's praised.
If you can, you know, if you can
fool someone and get away with it and
somehow get their money or something, then you're
a clever person.
You know?
This type of thing. Unfortunately,
this is something that's found
in cultures all around the world and in
literature all around the world, the trickster archetype.
Right? It's found in the Bible.
It's found in,
in Greek mythology, Prometheus,
and, other places as well.
And then
obviously, a deficiency of wisdom is called balah
or stupidity.
Right?
So these are the these are the cardinal
virtues.
Ghazali also talks about the mystical virtues.
So these are cardinal virtues, and then there
are mystical virtues.
And these mystical virtues, he considers to them
to be these stations that are bestowed
by Allah these and the first one is
repentance as Tawba.
That's the first station. That's the first
station of the spiritual path.
And the last one is Mahaba, is love.
I think the microphone
stopped working or something.
It stopped working.
So then along the path, there's
Sabar and Shukr and
Khawf and Zuhud, these 19 mystical virtues.
Okay.
So Qadi Arjadi continues,
so what can be said of the inestimable
worth of someone
who possesses all these qualities?
Is the microphone working? Yeah.
He doesn't like me.
So he's saying here, it would be impossible
for him to have granted them, either by
grafts or guile, such a person is only
such a thing is only possible by the
gift of Allah, the almighty.
So now he's going to list of the
the various qualities, praiseworthy
praiseworthy qualities
and virtues of the prophet sallallahu alaihi sallam.
So prophethood,
bearing the message,
close friendship with Allah, his love being chosen,
the night journey,
vision of him, nearness, proximity, revelation, intercession,
mediation, all the virtues, high degree, the praiseworthy
station, the buraq, the ascension,
being sent to all mankind. It's a very
long list. Leading the prophets in prayer, the
witnessing for him of the prophets and their
communities,
mastery over the descendants of Adam,
He's being the bearer of, the bearer of
the banner of praise,
bringing good news and warning. His place with
the one with the throne, obedience, bearing the
trust, guidance,
being a mercy for the worlds. Allah is
being pleased with him so that he is
allowed to ask of him.
Kawthar, being listened to
or being obeyed,
the perfection of blessing on
him, pardon for past and future wrong actions,
expanding of the breast, the removing of his
burden, the elevation of his renown.
He's being helped by a mighty victory, the
sending down of the sakinah, support by the
angels. His bringing the book in wisdom and
the 7 Methani and the immense Quran,
his community being purified, his calling to Allah
the the prayer of Allah and his angels
on him,
his judging between people and and by what
Allah showed him, his removing the chains and
burden up, from them, Allah swearing by his
name, his supplication being answered,
inanimate objects and animals speaking to him,
the dead being brought to life for his
sake, the deaf hearing,
water gushing from between his fingers,
his turning a little into a lot,
the splitting of the moon, the sun going
back, his changing of the essence of things.
And here's a footnote. For instance,
at the battle of Badr, there was a
companion named Ukasha,
whose sword had broken, and the prophet
picked up a piece of wood and said,
take this and fight with it. And then
Ukasha looked and it turned into a blade,
and they called it Alaun.
So changing the essence of things.
He's being helped by terror. This is a
bad translation.
Terror is a very loaded
term nowadays. This does not mean terrorism as
we know it, astaghfirullah.
This means that this is from the of
the prophet
that Allah would strike an intense fear and
dread into the hearts of his enemies,
during the military expeditions.
Right?
That Allah
struck the hearts of the unbelievers or the
with,
which is sometimes translated as as terror. I
wouldn't use that translation anymore. I mean, that's
what it means, but terror again is a
very, very loaded term.
This verse is actually from surah number 3
verse 151, which does have a sub of
the nuzul
according to the ulama. It was revealed for
a specific purpose.
Imam Tabri, Imam Khortobi mentioned that after the
battle of Badr,
when the Sahaba had suffered many casualties,
and they went back to Medina. The mushrikeen
felt emboldened initially, and they planned on going
into Medina itself
and then massacring everyone in Medina.
But then Allah
put this intense
this intense dread, fear into their hearts, and
they said, that's good enough. Let's just go
back to Mecca.
So that's the context of the ayah.
And many times, the prophet
would dress, and they'd go out for an
expedition of military engagement.
And the enemy would come near him, and
they would flee
because Allah
would put this intense fear and dread in
their hearts.
He continues listing the prophet, salallahu alaihi wa
sama,
qualities and
praiseworthy, station, his his knowing the unseen, the
cloud shading him, the glorification of the pebbles,
his removing pain,
his protection for people, and so on. And
this is just some of what Allah gave
him. There is much more, he says. Knowledge
of his qualities can only be contained by
someone who has given it, and only Allah
can bestow it.
There's no god but him.
Add to this all the stations of honor,
degrees of purity, ranks of happiness, excellence,
and increase, which Allah has prepared for him
in the domain of al akhira,
which cannot be numbered, which intellects are unable
to grasp,
and which confound the imagination. So that's his
preface. And now we begin section 2 with
his physical attributes.
So this is part of the aqidah
of Ahlus Sunnah wal Jama'ah
to believe that the prophet
had the best khuluq and the best khalq.
In other words, internal and external beauty.
So here we're talking about ethics and physical
appearance.
And from the prophetic invocations, of course, the
prophet
when when you look into the mirror,
Oh, Allah, just as you have made my
external
reality beautiful,
beautify my internal reality.
It's a beautiful dua.
So he can he begins here at Qadhi
Iyad. He says there's absolutely no way to
conceal the fact that the prophet is the
worthiest of all mankind, the greatest of them
in position,
and most perfect of them in good qualities
and virtue. I am setting out to detail
his qualities of perfection
in the best way I can, which has
filled me with longing to call attention to
some of his attributes.
May Allah grant him peace. No. May Allah
illuminate
my heart and yours and increase my love
and your love for this noble prophet.
Amin, that if you were to look into
all those qualities of perfection
which cannot be acquired,
and which are part of one's constitution, you
will find that the prophet has every one
of them,
all of the various good qualities without there
being any dispute about it among the transmitters
of the trans of the traditions.
The beauty of his form
and the perfect proportion of his limbs
are related in numerous sound and famous traditions,
and then he names a bunch of,
transmitters. Ali and Anas ibn Malik and Abu
Horayra and Al Bara, Ibn Azza, Ibn Aisha,
Ibn Abi Hala, etcetera.
And we'll go into many of these inshallah.
Some of these are very well known. Some
of them are not very well known.
He had the most radiant coloring,
deep black eyes,
which were wide set and had a sort
of red tint to them,
long eyelashes, a bright complexion,
and an aquiline
nose. Aquiline means it was a slightly hooked
nose.
Aquila in Latin means eagle.
Right? It's like eagle's beak.
It's also called a Roman nose.
In early Christianity,
the eagle was a symbol of strength and
nobility. The symbol of the gospel of John
was an eagle. The Roman Empire's,
symbol was the eagle.
In ancient Greek mythology, Zeus was symbolized by
the eagle. So the acolyne nose acolyne noses
are cross culturally,
viewed as beautiful and noble.
It's an immediate sign of nobility,
a physical sign.
It continued to get a gap between his
front teeth. There was a small gap.
His face was round with a wide brow,
and he had a thick beard which reached
his chest.
His, his chest and abdomen were of equal
size,
So his stomach did not protrude,
sallallahu alaihi wasalam. He did not have, like,
what we call a pot belly.
Right? And this is something that's important,
you know, because,
the prophet
is is,
like I said, physically, he's the most beautiful.
Therefore, he's going to be the most healthy.
Nowadays, you have this thing going around where
we're supposed to accept,
you know, people as they are even if
they're unhealthy, unfortunately. There are people who complain
that they have to
they have to buy 2 seats on an
airplane
because they're overweight. Well, some people have sort
of predispositions
to to weight gain and things like that,
so I'm not talking about that. But a
lot of this has to do with the
lack of self control.
Right? And then they turn it into a
civil rights issue. It's like, oh, just as,
you know, black people had to sit in
the back of the bus, now I have
to pay for 2 seats on an airplane.
No. It's not it's not the same thing
at all.
You know? So obesity is is unattractive because
it's unhealthy. That person is literally dying.
So it's it's not attractive.
Just as anorexia
is not attractive
because that person is literally dying.
Right? So the prophet
would would his physical constitution avoided both of
these extremes.
So he can draw a line from his
chest down. It was straight.
He was broad chested with broad shoulders, large
bones, large arms, thick palms
and soles, long fingers, fair skin, and fine
hair from the chest to the navel.
So, you know, he had some mass. You
know? So I tell the brothers, you should
lift some weights,
you know,
increase your muscle mass.
There are brothers I know that are pushing
30 that can't find wives.
They're good brothers, but I I don't know
if I can have the heart to tell.
I mean, they look like they're a £110.
You know, and it's not really attractive to
women. It's it's just not beautiful.
So the prophet
is is our example,
and he had he had large arms and
a broad chest, and, you know, he had
broad shoulders and,
because that's the picture of beauty.
He was neither tall nor short, but between
the 2. In spite of that,
no tall person who walked with the prophet
seemed taller than him.
His hair was neither straight nor curly.
When he laughed,
when he laughed and his teeth showed, it
was like a flash of lightning, where they
seemed as white as hailstones.
When he spoke, it was like light issuing
from between his teeth.
He had a well formed neck, neither broad
nor fat. He had a compact body,
which was not fleshy.
Al Bara said, I did not see anyone
with a more beautiful lock of hair resting
on a red robe than the messenger of
Allah.
Abu Horeira said, I have not seen anything
more beautiful than the messenger of Allah. It
was as if the sun was shining in
his face.
When he laughed, it reflected from the wall.
There's another hadith that he doesn't mention here
from Sahih Muslim also related by,
by Bara'ah,
that the prophet, salallahu alayhi, he said the
prophet was Orajul al Marbu'an. He was,
middle middle height,
broad shouldered.
His hair hung down to his earlobes.
Then he said,
and he was wearing a red mantle. And
then he said,
I did not see anything more beautiful than
him. He doesn't say I didn't see any
Bashar or human being or any man or,
he said, I I didn't see anything. Shayan,
nothing in creation was more beautiful than him.
Jabid ibn Usamura was asked, what, was his
face like a sword? He replied, no. It
was like the sun and the moon.
It was round. That hadith is in Bukhari
and Muslim.
In her description,
Ahmed. Ahmed is a atika bintu Khalid.
So this is, the context of this hadith,
and this hadith is in Bay Haqqi.
That the prophet
when he was making hijrah with Abu Bakr
Siddiq,
they stopped and rested in a town on
their way to Medina. And this woman, Mahabad,
who was a very, very old woman,
saw him from a distance and then met
him up close.
And she said,
she said from afar, he was the most
beautiful of people, and up close, he was
the most handsome.
And then and then she said to her
husband after the prophet had left,
you never get tired of looking at him.
Right? She was a very, very old woman.
Right? So he the prophet was very striking,
or you would say stunningly handsome.
Right?
And see people who are like that. You
just see them and it stops you, and
you forget what you're saying.
Ibn Abi Hala said his face shone like
the full moon.
At the end of his description, Ali said,
anyone who saw him suddenly was filled with
awe of him. So
there was a heba. There was, like, this
weightiness or gravitas or dignity.
People, when they immediately
saw the prophet
they were awestruck by him. Right? Like, they
were just
overcome. It's like when when you first lay
eyes on the Kaaba, when you actually see
the Kaaba,
That first initial moment, you're awestruck by the
spectacle.
So say now Adi says this this hadith
is in the Shema'ilativ Midi.
And then he says those who kept his
company loved him. But when you actually mixed
with him, got to know him,
then you the haba is still there, but
then you started to to love him almost
immediately. And some people are like this also.
You meet a perfect stranger,
and there's something about their attitude that you
after 2 minutes, you think, I love this
guy. He's such a nice guy. Oh, sure.
He's a beautiful guy.
All who describe him say that they had
not seen anyone like him
either before or since.
I did not see before or after the
likes of him.
There are many famous hadiths. So Qadhi Iyadi
con he concludes the section here.
There are many famous, hadith which describe him.
We will not take time here to give
all of them. We have restricted ourselves to
some aspects of his description
and given a summary of them, which is
enough to serve our purpose.
Section 3 is on his cleanliness
his cleanliness.
So he begins here by saying,
the complete cleanliness of his body, the sweetness
of his smell and perspiration,
and his freedom from uncleanliness and bodily defects
comprise a special quality given to him by
Allah, which no one else enjoys.
And these were made yet more complete
by the cleanliness dictated by the Sharia,
and the ten practices of natural behavior. So
these are called the Asharatu and Min al
Fitra.
There's a hadith in Sahih Muslim that
names these
these basically ten practices of good hygiene.
Right?
There elsewhere in other hadith, they're called Asharatun
minas sunnah,
the ten practices of the of the prophet
of the sunnah.
So the hadith in most and there's different
versions of the hadith, but in Muslim from
Aisha,
clipping the mustache. Obviously, this refers only to
the men, not allowing the mustache to go
into the mouth. It's considered very bad hygiene.
Letting the beard grow.
The beard is a sign of, rugulia,
virility,
manliness,
prestige,
maturity, power.
It's proper for a man to have even
a few hairs,
on his chin. It shouldn't be out of
control and untidy.
Using a toothpick or a toothbrush,
Very good hygienic practice
of the prophet, sallallahu alaihi sallam.
Snuffing up water into the nose or rinsing
the nose out.
Very good,
practice for health reasons.
Cutting the nails, obviously, good hygiene. Washing the
knuckles by your the hands or the
the joints,
right,
which is what we're told to do a
lot nowadays.
Do fist bumps now. We're not allowed to
shake hands anymore
because of corona stuff.
Plucking the, or or trimming the hair of
the armpit,
shaving or or
plucking or trimming the pubic hair,
cleansing oneself with water, in the lavatory.
A lot of people don't do that, by
the way, which is very strange to think
about that, but a lot of people don't
do that. Using water after you use the
bathroom.
A very good hygienic practice. It's axiomatic for
us, but a lot of people don't do
that.
The narrator forgot the 10th, but he said
it could be rinsing out the mouth.
It's a good practice.
It's like a form of a quick floss.
When you eat, just rinse the mouth out,
any food particles will come out. Sometimes they
get stuck and they cause infection.
And then one version has circumcision rather than
letting the beard grow.
So different versions of the hadith.
But these are the ten practices of the
fitra or the ten practices of the sunnah,
the ten practices of good hygiene and and
healthy,
healthy living.
The messenger of Allah said, the deen is
based on cleanliness.
So he quotes this hadith, the commentator says,
is from Ibnu Hebban, and it's daith, but
there's a hadith in Muslim.
This is in Sahih Muslim.
Cleanliness is half of faith.
In this culture, they say cleanliness is next
to godliness.
And I said that I have not smelled
amber, musk, or anything more fragrant
than the smell of a messenger of God,
sallallahu alaihi wa sallam. Hadith is in Muslim
intermidi.
Jabir ibn Samura said that the messenger of
Allah touched his cheek. So the prophet, say,
he
would pass by groups of children playing, and
oftentimes, he just kinda pat them on the
head. Sometimes he pat them, like, on the
cheek like this.
So this happened to to, to Jabir.
So the prophet
touched my cheek, and he said, I felt
a cool sensation,
and his hand was scented.
And he said,
It was like he drew his hand out
of a bag of perfume.
That's what it smelled like when he touched
my cheek.
This incredible there's a coolness to it, this
incredible smell to it.
Someone said,
no no matter whether he had put scent
on his hand or not,
if he shook a man's hand, the fragrance
would remain for the whole day.
One of my teachers said,
he said that after the Israel Mi'raj, the
scent increased. It was a natural scent he
had since birth, but it got more intense
after the later of the Israel Mi'raj.
If the prophet placed his hand on the
head of a child,
that child will be recognized among other children
by the fragrance
and smell his head. Right?
And then, you know, there were at the
time of the Tabi'in,
some of the Sahaba that were still alive
were very old, and the Tabi'in would actually
line up at their doors just to, like,
see, like, the man's head because they said
the prophet's hand once touched it when he
was a boy. Now he's an old man.
He's gray or he's bald.
And they go and they smell his head.
They say, I can still smell the fragrance
of the prophet.
The Messenger of Allah slept on the rug
in the house of Enes
and perspired.
Enes' mother, Umma Sunaim,
brought a long necked bottle in which to
put his arakh, his sweat.
When the messenger asked her about this,
she said, we put it in our perfume,
She said it is the most fragrant of
scents, the best of perfumes,
Bukhari and Muslim.
In his great history, al Bukhari mentioned that
Jabir said, when the prophet went down a
road, anyone who followed him,
anyone who followed him knew he had passed
that way because of his scent. So the
prophet went through, like, a a path in
the streets. You can just follow his fragrance
and and know exactly where he went if
he had a good sense of smell.
And then he says here,
mentioned that the prophet's fragrance occurred
without the use of perfume. I don't know
who is Haqim and Roi
or Raha'i is.
That's something that he mentions here from one
of the scholars.
Even without the use of perfume. It's a
natural scent. Yeah.
Muhammad ibn Usad al Waqqah described earlier that
Aisha said
to the prophet sallallahu alaihi wasallam, when you
come from relieving yourself, we do not see
anything noxious from you.
He said, Ayesha, don't you know that the
earth swallows up what comes out of the
prophets
so that none of it is seen?
He quotes this hadith. This hadith is very
much disputed though. It's very much disputed.
But he just mentioned it here. Connected to
this, we have a hadith of Sayna Ali.
I washed the prophet's body, so this is
after the prophet had passed,
sallallahu alaihi wasallam, and I began to look
for what is normally found in a corpse,
but I did not find anything.
And I said, he's speaking to the prophet,
he said by me. So may my father
be ransomed.
Sin Ali is saying this to the prophet
as he's washing him, that you were pure
in life and pure in death.
He added, a sweet smell came from him
whose light I have never experienced.
There's a multiple hadith, but some of the
ulama say there may be some weakness in
this. The Abu Ma'ajah related Abu Dawood Al
Hakim and others.
In Bukhari, Abu Bakr kissed the prophet sallallahu
alaihi wa sallam after the latter's death, and
he said something to the same effect.
There was also the time when Malik ibn
Usinan drank some of the blood of the
prophet
at Ghazwat Uhud.
He says he licked it up. The prophet
allowed him to do that
and then said the fire will not touch
you. This hadith is in a Tabarani.
This hadith is often attacked by, like, Christian
polemicists.
So something to remember about this hadith is
this this was not a command. The prophet
did not command,
Malik to do this. This was a spur
of the moment thing that Malik did in
and out. It was out of love for
the prophet.
The prophet did not command him, but he
allowed him, and he excused him for doing
that.
It's interesting that Christians would attack this
Christian apologists attack this hadith.
There's a statement from
Isa, alaihis salam, in their source.
It's a very strange statement that they attribute
to him in the gospel of John chapter
6 where he says, unless you eat my
flesh and drink my blood,
there is no life in you. And Catholics
actually take that quite literally.
That this is a command. So one of
their 7 sacraments is called the Eucharist,
where they come together on Sunday for the
mass,
and they have bread and they have wine.
And something occurs during the process called transubstantiation,
which they actually believe that the holy spirit
will change
the essence of the bread into the literal
body of God.
And then they eat it, and then the
wine into the literal blood of God, and
then they drink that.
Right? So this is something that they're commanded
to do.
Right? So it's very ironic that they attack
hadith like this, because a companion on the
day of Uhud,
you know, in that intense situation where the
prophet is bleeding,
right, that this companion basically jumped on the
prophet and and took some of the blood
into his mouth,
out of love.
But nowadays, because of the corona thing because
so when you go into a Catholic church,
the priest is supposed to take it's a
wafer. He's supposed to put it right on
the tongue.
But now the Vatican is saying that's that's
not optimal because of the coronavirus.
Right? That's how germs get passed. We're supposed
to put the wafer in the person's hand,
but then there are crumbs that come off.
And those crumbs, if they're discernible with the
eye as being wafer, then that's literally literally,
it's not figurative.
The Protestants say figurative. The Catholics are over
a 1000000000 and a half. And they say
it's literal that's literally the body of God.
So then you have people wiping, you know,
their hands on their pants and things like
that.
So it's causing a lot of problems with,
with Catholics right now.
This one's also something that's always always attacked
here. Something similar is related that when a
woman drank some of his urine,
and he told her, you will never complain
of a stomachache.
So the hadith is in Al Hakim.
And then Qadhi Iyad says he did not
order any of them to wash their mouths
out, nor did he forbid them from doing
it again.
Then he says, the hadith of the woman
drinking the urine is sound.
Daragh Qutni
follows Muslim and Bukhari who relate it in
the Sahir.
I couldn't locate this hadith in Bukhari and
Muslim.
Then I called one of my colleagues who
is a Hadith scholar,
and he said it's not in it's not
in Bukhary and Muslim. So I don't know
what's happening here. Maybe this is a a
bad translation,
or Qadir Iyad is just seems to be
mistaken here.
The hadith is found in a Tabarani.
But, nonetheless, Qadhi Iyadi goes on to say
the name of this woman was Baraka,
and they disagree about her lineage. Some say
that it was Umma Eiman who used to
serve the prophet.
She said that the messenger had a wooden
cup, which he placed under his bed, in
which he would, urinate in, during the night.
1 night, he urinated in it, and when
examined
when he examined it in the morning, there
was nothing left in it. He asked Barakah
about that. And she said, I got up
and I was thirsty, so I drank it
without knowing.
It's unintentional.
And then he says this hadith is related
by Ibn Turay and others. So this, like
I said, this hadith
is in Tabarani, and most hadith think consider
it very, very weak.
Now many of this ulama do maintain, however,
that the entire body of the prophet is
Taher.
His entire body is pure.
Right? So the question is about this hadith.
So his physical body is is special, and
that's from his. However, there's no even on
this issue, there's no Ijma.
Right? That many other ulama maintain that
all human,
excrement is najis, and this is true of
all the prophets because they're still human beings.
So Allahu
Adam.
Father Iyad also mentions the prophet was born
circumcised with his umbilical cord cut.
It's related that his mother Amina said he
was born clean,
and there's no impurity on and there was
no impurity on him.
Hold on.
What time is it?
9. 9 o'clock. Okay.
So I don't have much else to say.
So we'll finish that's the end of section
3, and then we'll do section 4.
And then we'll call it a night.
So section 4
is intellect,
eloquence,
and the acuteness of its faculties. Any questions
so far or comments?
Section 4, chapter 2.
As for his ample intellect, intelligence, and acuteness
of his senses,
his eloquence, the grace of his movements, and
excellence of his faculties, there is no doubt
that he was the most intelligent and astute
of people.
Anyone who reflects on how he managed the
inward and outward affairs of people and the
politics of the common people
and the elite and his amazing qualities and
wonderful life, not to mention the knowledge
which flowed from him in the way he
confirmed the Sharia without any previous instruction,
experience, or reading any books will have no
doubts about the superiority of his intellect
and the firmness of his understanding.
None of this requires confirmation because it has
already been amply verified.
So you think about, like, all of the
different hats as it were that the
the prophet wore during his life.
As being a father,
as being the head of state,
as being,
a prophet.
All of these different things that he was
doing as being a military commander,
as being a spiritual leader,
it is really incredible, remarkable,
right, which has led many, as we know,
western scholars to conclude that, really, he's in
a class by himself. There's no one quite
like him in all of history.
Right? There's a famous book by Michael Hart,
1978,
the 100 Most Influential People,
ranking the prophet sallallahu alaihi wasallam number 1,
because no nobody had the the
holistic impact
that he had in all of history, really,
when you think about it. Not even close,
I think.
I mean, 2nd place is very, very distant.
Mujahid said when the prophet when the messenger
of Allah
got up for prayer,
he could see
all those behind him as if they were
in front of him.
And this is established in strong hadith in
Bukhari.
So he said,
establish the the lines for prayer, stand straight,
for indeed I can see behind my back.
This affords one commentary on the words.
So here, he quotes this
verse. We he quoted it earlier,
and we quoted it earlier as well.
Ibn Abbas' opinion about this, and you're turning
about in those who make sajdah.
Ibn Abbas' opinion is that this is a
reference to the prophetic light
that is being passed
through,
Salihain,
from Adam alayhi salam to Nuh alayhi salam,
to Ibrahim alayhi salam, all the way to
the prophet sallallahu alayhi salam that the prophetic
light was being passed. This is one of
the proofs that are used,
to indicate that there's no shirk in the
immediate
ancestry,
in the direct ancestry
of the prophet sallallahu alaihi sallam. But here,
he's he's quoting it for a different reason.
He's saying here, taqalub or taqalub baqa fisajidin.
Takallub refers to his eyesight.
Right?
And your,
a and your ability to see those who
are makes making sajdah
from behind his back.
And this is supported by another ayah in
the Quran.
Surat Al Baqarah verse 144.
That indeed we see you turning your face
towards the sky or directing your eyes, takalub
here, wachika. Takalub by wachika means to to
turn your eyes towards the heavens.
Right?
So similarly, early Masayid that this ayah in
Ashu Ara verse 2 19,
indicates
the the the eyesight of the prophet
and his ability to see behind him during
the prayer.
The Muwata contains the words of the prophet.
I can and there's other Hadithi quotes here.
I can see you behind me.
There There's something similar from NS and the
2 Sahih collections. Aisha said the same thing,
adding from herself. It is something extra, which
Allah gave him as an additional proof.
One of the variants has, I can see
whoever is behind me as I see whoever
is in front of me.
Another has, I see the one behind my
neck as I see the one before me.
And Baqir ibn Muhallad related that Aisha said
the prophet
could see as well in the dark as
he saw in the light. His hadith is
in Bukhari.
Sorry. Bey Haqqi mentions this hadith.
There may may be some weakness in the
is not.
There are many other sound traditions about the
prophet
seeing the angels. These are sound traditions. He
saw Jibil alaihi salam,
600 wings,
on a throne between the heavens and the
earth across the horizon.
He saw the shayateen
and and sound traditions.
He was able to see
the Najashi and Al Habashah,
the Christian king who had become Muslim, by
the way.
But he's not a con he's not considered
a Sahabi because he did not see with
his eyes the prophet salallahu alaihi wasallam. But
he's a Tabiri
He's a Tabari who lived at the time
of the prophet,
so,
he could pray for him. So the pro
on the day that the Najashi died,
the prophet he said,
Ashamah.
Ashamah. That's it. That was his name.
The king of Abyssinia. So he said, today,
a righteous man has died. He was informed
of this by,
Jibril alaihis salam.
So stand and pray for your brother.
Right?
In the same way, he says, he saw
Jerusalem
after his night journey. So he was given
some sort of vision and awakened
state of the temple precincts in Jerusalem Temple
Mount area,
because some of the Quraysh had gone there
on caravans, and they knew the description. So
they said, well, why don't you describe it
so so we can confirm that you were
there? So even though he was there, Allah
manifested like it was right in front of
him, like the Kaaba is right in front
of him. He was able to pinpoint these,
describe these minute details.
And there's some other traditions that say that
that they still didn't believe him, and then
he said, okay. You know, in a few
days, a caravan will arrive. There's 1 camel
missing. I saw it bolt away from them.
Right? And then the the caravan arrived.
He also saw the Kaaba when he was
building the mosque in Medina.
So this extraordinary
ability to see things, to hear things.
Right?
Ahmed ibn Muhammad and others related to the
prophet could see 11 stars in the Pleiades,
Thuraia.
This, according to Ahmed ibn Muhammad and others,
refers to the total,
which is, which it is physically possible to
see with the naked eye.
One of them believed that this referred to
as knowing about it. However, the clear meaning
contradicts this, and there is no impossibility of
this having been done. Clearsightedness
is one of the special traits of the
prophet sallallahu alaihi sallam and one of their
qualities.
Abu Khoreira said that the prophet said, when
Allah the mighty
manifested himself to Musa,
he was able to see an ant on
a stone in the darkness of the night
at a distance of 10 leagues. This is
in Fabarani.
Therefore, it is in no way impossible for
a prophet to have been able to do
what yet we have mentioned in this chapter
after the night journey
and the favor he received on seeing one
of the greatest signs of his lord.
Traditions have come down to the effect that
he threw down Rookhanah,
the strongest of the people of his time,
and called him to Islam. So the famous,
Meccan wrestler who was,
you know, he's he's the best wrestler.
Right? And he was a big huge guy.
And
and the prophet
he basically just kinda body slammed him a
couple of times. He did the first time.
Burkhana said, how did you do that? No
one's ever done it. He said, let me
show you he did it again.
And then he became Muslim.
So it's physical strength.
And then Abu Huraira said, I did not
see anyone who walked more swiftly than the
messenger of Allah sallam.
It was if it was as if the
earth rolled up for him.
We would exhaust ourselves, and yet he was
not tired at all.
This hadith also mentioned something similar in the
Shema'il Avi M'atim Adi.
Another of his qualities was that his laugh
was only a smile When he turned to
face someone,
he turned to face them directly or totally.
He would turn his entire body towards that
person.
So he wouldn't turn like this and speak
to someone. He was cons considered he would
consider that sort of bad ad up. He
would turn completely.
And when he walked, he walked as if
and then he would turn when he was
done, he would turn completely away.
And when he walked, he he walked as
if he as if he was coming down
a slope.
So he would walk in other words, he
would walk with intention.
He'd walk as if he had somewhere to
go. He wasn't just walking around meandering around,
looked like he had nothing to do.
So the Sahaba would have a hard time
keeping up with him. And it's also due
to his perfect physical constitution,
perfect physical health,
right, that he he had just this vigor
and strength about him. So his walk was
naturally fast.
So
that's
the end of section 4. So that's all
I had planned on doing for today, Insha'Allah.
So leave a little bit early unless we
have some
some
questions
or comments. So next time I'm planning on,
inshallah, getting to section
7 or 8.
Inshallah.