Hamzah Wald Maqbul – Sham’il alTirmidh the Prophetic Ring Session 3 Addison 04122020
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AI: Transcript ©
So today,
we read,
from,
the chapter regarding the ring of the messenger
of Allah Sallallahu Alaihi Wasallam.
And,
then after that, there are a number of
chapters regarding
a number of
articles that belong to the messenger of Allah
Sallallahu Alaihi Wasallam,
that are of great interest particularly because
they
they
are from the majesty of the prophet
and from his authority.
They're symbols of his,
of his
both prophethood
and his,
rule and his
leadership of the Ummah. Allah
protect it and Allah
aid the one who aids it and Allah
pull,
his mother from those who would wish to
harm it.
The chapter regarding that which is related about
the ring of the messenger of
Anas bin Malik radiAllahu anhu narrates that the
ring of the prophet Sallallahu alaihi wasalam was
made of silver
and its
signet was
Abyssinian.
The stone, the fas
of the,
of the ring,
the signet of the ring was, from Abyssinia,
which, is the answer to
a question I asked on Twitter 2 weeks
ago.
We mentioned in the first Darz,
that the Nabi Sallallahu Alaihi Wasallam his Akhaf,
or maybe in the second, the the the
the leather,
foot gear of the Messenger of Allah Sallallahu
Alaihi Wasallam was from Abyssinia
and it was indeed a personal gift from
the
the meghis,
from Najashi,
the the ruler of Abyssinia.
And,
I asked at that time on social media,
can somebody name another,
article that the messenger of Allah Sallallahu Alaihi
Wasallam wore that was from Abyssinia?
And,
one of the brothers,
correctly mentioned that the signet of his ring
was, was
a stone that was mined in Abyssinia,
which is,
I believe the Greek name for, what is
modern day Ethiopia.
And perhaps it includes some parts of Somalia
and or,
some parts of Eritrea as well.
That it's narrated by Abdullah bin Amer
that the messenger of Allah Sallallahu Alaihi Wasallam
had taken for himself
a ring or a seal
that he would use to seal letters, but
he would not wear it.
And,
here,
the with regards to
the to the Isnaab,
He remarks that,
This Abu Bishr who is mentioned in the,
who's mentioned in the, Isnat.
His name is,
his name is what? His name is Jafar
bin Abi Washi.
So Abu'eysa. Whenever there's a comment in Tirmidi
about Abu'eysa, Abu'eysa is
Imam Tirmidi So
it's mentioned here that the Nabi sallallahu alaihi
wa sallam didn't used to wear the ring.
And you will,
then, see mentioned in subsequent hadith that the
Nabi sallallahu alaihi wa sallam used to wear
his ring in a particular way.
And so,
this is something that happens in hadith narration
and it's really important to understand
that the
hadith and sunnah are 2 different things.
The sunnah is the normative practice of the
messenger of Allah
And the hadith is a report, an individual
report,
of a speech
action,
a a
confirmation
or how of the prophet Sallallahu Alaihi Wasallam
condition of the prophet Sallallahu Alaihi Wasallam
which is then,
transmitted through
a chain of narration.
And, so what will happen is you'll have
these many of these hadith that seem to
conflict with one another,
but,
you know, oftentimes there's a reason that they
conflict other than one being right and the
other being wrong or all of it being
made up or whatever.
And so,
this is something very important that you see
then how the ulama explained these things. It
was the prophet sallallahu alaihi wasalam, if there's
a hadith about him wearing it,
you know, was it something that was an
exception and the noble habit was as a
rule not to wear it? Or was it
a habit to wear it? And as an
exception, he wasn't wearing it in this particular
narrator sees it on that day in this
particular way, etcetera. And indeed, the different
and the different have had,
different,
opinions. And this is one of the reasons
for the differences of opinion. It's not that,
you know, you know, some some guy in
a TV channel somewhere
halfway across the world,
knows the hadith and he says, oh, maybe
Abu Hanifa didn't know the hadith or maybe
Malik didn't know the hadith or maybe Shafari
didn't know the hadith or maybe Ahmed didn't
know the hadith.
Rather they knew,
but, this
process of reconciliation
and, this process of,
of,
you know, just sorting through the different Athar
in order to make a complete picture because
all of these are data points about the
life of the messenger of Allah Sallallahu Alaihi.
So I'm sorting through athar in order
to reconcile and make
a cogent
picture of how the prophet Sallallahu Alaihi Wasallam's
life was.
They may have had some differences of opinion
amongst them. It's not that one of them
followed the hadith and the other one didn't.
This is unfortunately a very asinine
attitude toward,
toward our mashaikh and our elders,
who every generation of Islam
testified,
to their
uprightness and the excellence of their knowledge in
a way that, the mata'akhirin,
the people would come after would not be
able to match.
And so here we have a narration that's,
that says that he used to not wear
it. And, that's one of the differences of
opinion.
I remember one of the Muftis in Pakistan,
he mentioned this that there's a there's a
saying that, the
that,
that we don't consider it. We don't consider
in the Hanafi mad have a sunnah to
wear a ring.
Rather,
the only person who wears a ring is
a person who has a need for it,
which is like a qadi, a judge because
he has to seal his rulings.
Or somebody who, just, you know, wishes to
show off, like, how beautiful they are.
But,
you know, and that's a difference of opinion.
The other the the other many of the
other ulama have a different opinion
than that. And perhaps within the Hanafi Madhub
also there are different opinions other than that.
But somebody who would say that, like, I
don't want to, you know, I don't see
wearing a ring as a sunnah.
They have a precedent in this hadith. And
the ones who say that I see wearing
a ring,
is a sunnah have precedence in other hadith,
hadith that are to be narrated in this
chapter.
And the point is not necessarily to say
who's right and who's wrong. Allah knows best.
You know, if it was really that big
of a deal, Allah Ta'ala would have revealed
the Surah, which would have been the Surah
of rings, and he would have spelled it
out in such a way that no one
would
have mistaken it, and that would be that.
But,
the fact that there's some ambiguity in it
as well,
means that it's not something,
that there is anyone who can get up
and stand like a rooster on the roof
and crow as if, like, they're the only
ones with the hap
and everybody else is, somehow,
you know, deficient or doesn't know the hadith
or something ridiculous like that.
So we continue,
It's narrated by Anas ibn Malik
Raniyah
Muhammad's ring was made of silver,
and the signet was of it.
So here, we see,
there's a number of different possible interpretations.
One interpretation is that the, the the the
signet is actually made of the silver itself,
and the other is that the that this
hadith is saying that the the signet is
part of the ring. It's not removable or
separated from the ring.
And then this gives rise to 2,
other opinions
with regards to the matter, which is that
perhaps the prophet
had one ring that he wore and one
ring that he would use to sign letters,
or, perhaps they were both the same ring.
If they're both the same ring, then it
wouldn't be possible for the, the signet to
be made out of silver
because
there is a mention of a ring, the
signet of which is a stone from Abyssinia.
And so, you know, this is something that
the Ullama debated and they discussed back and
forth. And again,
part of it is being able to say
that we don't know for sure, to construct
a construct a picture
based on the afar that are narrated as
they're narrated
by the upright narrators that narrated them,
and and to try to to try to,
you know, see,
see what the the story is from an
objective point of view rather than trying to
impose your own opinion on things.
And if you have an opinion, the had
opinions about these things, but they also have
the humility to
accept the fact that there's a possibility that
that some other explanation may be right.
By the way, like we had mentioned before,
there are many people who are specialists in
these matters far greater than than than me.
So this precept is just a general precept.
Perhaps if you go and sit with the
Hadith specialist,
they'll tell you something,
more than what I'm saying. This is just
a general advice,
not to go super gung ho just after
reading one that it's like this or it's
like that. There's oftentimes more to the story.
And this is one of the reasons that
the Hafiz ibn Hajar's fatulbari is such a
celebrated work is because Hafiz ibn Hajar really
digs into these,
into these
different matters in which there are different narrations
and strives to reconcile between different sets of
Athar,
in a way that he's not the only
one who did it, but he does a
really good job of it and he compiles
in his,
many of these Takhtiqaft, these kind of research,
research projects,
in a way that that really endear him
to the Muhamdifun of the of the of
the Ummah.
So this is a general this is a
general statement that not to go super gung
ho after hearing one ruwaiyah, but it doesn't
mean that there isn't
in these matters.
And oftentimes, if you dig deep enough, you
can,
get a better picture of what was going
on.
But even then,
you know,
there are rarely matters that come to such
a firm conclusion that one should,
then start to disparage,
disparage the first part of this Ummah for
quote, unquote, not one knowing hadith.
So here's a a narration from saying Anas
bin Malik, may Allah be pleased with him.
Who said when the messenger of Allah wished
to write to the rulers of the, of
the non Arabs, the
great kings of his time, who will be
mentioned, in,
in particular,
in a subsequent narration.
It was said to him that the the
kings of the non Arabs do not accept
letters,
except for those that have a seal on
them.
And,
so the Nabi Sallallahu Alaihi Wasallam,
he had a signet ring made. And steward
signet means it's not not only is it
a ring,
but it has a particular,
it has a particular engraving on it, which
is the seal that lets the person reading
the letter know who it came from,
and and and corroborate who it came from
because they can look at the seal and
then compare the seal to,
the seal of other letters. And if there's
any sort of discrepancy or imperfection in it,
then they can know that, this letter may
not be from the one it purports to
be from. And so said
that the messenger
of
Allah said that he had a seal made,
signet ring made.
And he says that, it's as if I
see the the glistening of the silver,
of that ring, in his noble
palm.
And so here, there's there's there's something really
important which is what?
The custom of it's mentioned that this is
the custom of the non Arabs, but the
messenger of Allah sallallahu alaihi wa sallam didn't
object to the custom,
and rather he adopted it. And the custom
has a really good reason behind it as
well, which is what? If someone writes a
letter and you read a letter that this
letter is from so and so, how do
you know it's actually from that person?
This is a a, you know, to be
able to attribute knowledge to its proper source,
this is a concern,
of every rational person, and it's a concern
that is,
accepted
and
revered and cherished by, this Ummah and by
the intellectual tradition of this Ummah.
So
the messenger of Allah Sallallahu Alaihi Wasallam not
only did he not object, but he actually,
facilitated
this process
of making the,
making the,
the letters that he has,
written, and that he's dispatched to the different
kings of the non Arabs,
giving them that that surety that they actually
are from him so that they know who
he is and they can verify,
that this letter is from him.
And so
this
concern will then
go forward even into this ummah.
This is why, we ask, when someone says
this is a hadith, which book is it
narrated in? And then the Muhadithin of old
used to ask them, who did you hear
it from? Who did you hear it from?
And the entire,
the entire institution of Isnaad is there, of
a chain of narration,
is there so that you can attribute a
piece of knowledge to its source.
And this is important. And this is why,
the great Muhammad Abdullah bin Mubarak,
from the Aslaf,
and from the companions of Abu Hanifa
and who's a Hadith,
come in the
in the Siha Sita,
and who is just really a very important
and a really amazing figure in
the intellectual history of Islam.
A person who really everybody looked up to
and people from different sides of, like, sectarian
divides
and
different sides of, like, Madhub, Inter Madhub, Hellenic.
I used to all look up to he
used to spend,
one third of his year
in in in in
business, in order to earn his living,
and then he would go,
to Hajj with the money that he earned.
And then from,
from that
journey of Hajj, then he would,
spend
a third of his year,
in Jihad fisabilillah,
so that he could practice what he preached.
And just a very amazing figure.
He has a a statement which is one
of the defining statements of our civilization, which
is what
That this chain of narration is from the
deen. And if it wasn't for this chain
of narration, whoever wished to say whatever they
wanted say would have said whatever they wanted
to say.
This is important to mention because then this
becomes
a a hallmark of our civilization
that even later on when people are narrating
the fatwas of the sahaba, they're narrating
and they're narrating the fatwas of the aslaf
or and
they're narrating
historical incidents,
and they're narrating,
you know, books and, you know, things that
don't even connect with the prophet sallallahu alaihi
wa sallam. This chain of narration, this is
not will then follow will follow that,
will follow that
that pattern.
Because the idea of people needing to,
be able to
attribute their
attribute their, knowledge to a proper source,
it's understood by people. And, you know, it
even goes into the arts, you know, for
for for musicians,
even though the folkaha take a very dim
view of musical instruments, even musicians and even,
you know, different artisans will
give chains of narration for their crafts and
their arts to the people that they learn
them from. Why? Because this idea of connectedness
and knowing where your knowledge came from,
this is one of the values of our
dean.
And lest a person feel like I'm belaboring
this point, it's it's good for us to
remember why.
Because we have now a,
a society where you have, like, these, you
know, nameless,
nameless
accounts on social media and writers and whatever,
and so and so is like, you
know,
Islamic worldview, and so and so is like
Ghazali defender, and so and so is,
you know, Sunnah champion, and the other one
is this and that. And they have, like,
super,
these super,
presumptive,
names
that they take. Where is the messenger of
Allah Sallallahu Alaihi Wasallam, he says Alaihi Salaf
to Islam that I'm a slave, I eat
one day and I'm hungry one day.
And,
and I don't eat reclining, you know, where
the
you know, even even from the later masha'i,
you know, the most prolific
madrasa
in, in in,
the nation state of Pakistan.
Obviously, some people may dispute this, but it's
at least up in contention is the Madrasa,
the Benuri town Madrasa,
and the Sheikh Abu Fata Habu Huddha even
sent his son to study there. Masha'Allah.
Many of the great masha'if,
of,
of not just Pakistan, but of the Muslim
world,
graduated from there and went to the different
countries of the world, and they did good.
They did good work even, my own,
Sheikh Mawana Abdulhaleem Chishti, from which a number
of the ulama
in in North America,
had the
the benefit of studying, he teaches there as
well.
When Allama Yusuf Banuri,
who is a Sayyid and
possibly
one of the prime from amongst the students
of,
the Hafiz Mawlana,
Anwar Shaqash Miri
when he, established the Madrasa, he called it
the Madrasa Alabiya.
Why? Because these people were afraid of, they
were afraid of Kibber and Arjub and afraid
of the responsibility
that if we call it, like, you know,
the here all and all defender of the
sunnah, Madrasa, Ghazali, Muzali, Abu Hanifa, this and
that,
etcetera, level 7,
you know, sunnah,
sacred to the max,
caravan of the seeker.
You know, there's a there's gonna be a
question, yawmul qiyama, about that.
And they actually got sued by another another
institution
for, like, some patent infringement or something, trademark
copy or trademark infringement.
That there was a school in Kuwait that
had the same name, Madrasa Arabiya. And after
that lawsuit, they were forced to change it
to Madrasa Arabiya Islamia,
which doesn't, you know, show that, you know,
this is a place where the great muhabdukkun
of the Ummah are coming from.
But like, you know, not only, like how
far have we strayed from the sensibility of
the sunnah is that not only have we
stopped feeling
responsibility about giving sources for the knowledge that
we, that we the quote, unquote knowledge that
we proliferate in the in the void of
the Internet and,
writing in blogs and microblogs
and social media and, viral WhatsApp messages and,
you know, YouTube and whatever.
Not only not only do we not feel
a a responsibility
to give the source of the knowledge,
but, we've, like, flipped on the other side
and have started to hype it up to,
something that it really isn't. You know, you
just say your name and say what you
wanna say. And if you don't wanna say
it under your name, maybe it's not worth
saying in the first place. And if somebody
asks you what your name is, then know
that someone asked the prophet
what their name is. The ajim said the
the ajim, their custom was not to accept
letters without a signet. And the messenger of
Allah salallahu alaihi wa sallam found that reasonable,
and he had a signet made salallahu alaihi
wa sallam. And that signet became a seal
of his authority, And it became a seal
of his very nubuah itself,
and it's celebrated in the Ummah to this
day.
And so Sa'd ibn Malik, you know, admiringly
recalls, he says,
It's as if, he says, even in his
later years, he said it's as if I
can still see the glistening silver of it,
in his, Mubarak palm
Anas bin Malik
he mentions that the engraving,
on these the the seal
and the signet ring of the messenger of
Allah
was Muhammad.
It's three lines, Mohammed
and Rasul and Allah.
And for those who have seen the the
Mubarikatam
of the Rasul,
they will know that,
Muhammad was put on the bottom,
and Rasul in the middle, and Allah's name
on the top.
And this is the
this is the, the
the the humiliate the humility of the prophet
sallallahu alaihi wa sallam with
the divine name.
And
this is the beauty of the messenger of
Allah
that only a Nabi would think about something
like that.
Generally, syntactically, you know, you would think
that you have the subject and then the
predicate,
afterward.
And if you write from top to bottom,
it would be reasonable if you wrote it
the other way around. But look at the
look at the the the the Nabi Sallallahu
Alaihi Wasallam, the thought process and the feeling
and the emotion and the sensibility that he
wrote his own name on the bottom, alaihi
salatu as salam,
and then he,
he wrote Rasul, which is his relationship to
the Lord, and then he wrote Allah, the
divine name on the top.
And this is this is why this is
why, the messenger of Allah
himself is the one who said,
The one who humbles himself for the sake
of Allah Ta'ala. Allah Ta'ala will elevate them.
This is maybe why Allah Subhanahu Wa Ta'ala
said about him, Sallallahu Alaihi Wasallam Wallahu Fa'anala
Khadikraq,
And we raised your and we raised your
mention. That his mention will be
made with awe and reverence by friend and
antagonist alike.
And,
you know, it's it's it's sad that in
this day and age,
there are satanic people
who have misappropriated
the symbols of,
of the prophet Mubarak
seal,
in order to justify their own,
pillaging
and their own criminal behavior.
The, Da'esh, the so called Islamic state.
And,
it is it's painful to see that. And,
may Allah Subhanahu Wa Ta'ala, anyone who commits
a crime and uses the seal of the
prophet Sallallahu Alaihi Wasallam. In it, Allah Subhanahu
Wa Ta'ala increase them in punishment and and
send them away from this world quickly,
because it is truly a blasphemy of something
that's sacred and something that's beautiful. But in
the hearts of the Muslims, Muhammad
the Mubarak seal of the prophet is,
is is dear to us, and it doesn't
represent those things. It doesn't represent,
criminality and murder. It doesn't represent the, the
wrongful,
misappropriation
of the wealth of Muslims or the wrongful
spilling of the blood of Muslims or of
those who live under the protection of, the
the the Muslims from the time of the
Aslaf,
that protection which was violated by these people
and which was, treacherously,
which was treacherously,
broken by these people.
But,
unfortunately,
this is part of the end times that,
things will become confusing.
Those things that,
those things that were pure and beautiful and
that were recognized as,
very life itself. You'll see Shaytan and Dajjal
masquerade around with them in a fake way.
And,
All we can do is complain to Allah
and do our best to represent what these
things are supposed to be. And the Naksha
of the ring of the prophet
for those of you who haven't seen it
before, It's actually very it's very simple. You
can see that the one who who engraved
it,
you know, that that it's not it's something
like not not super refined, but they're very
simple people. It was a very simple ring
that was made in a very simple way.
And it's been Malik radiallahuhan
who narrates that the rest the prophet
wrote to Kisra.
Kisra is the the
the
the one of the
titles of,
of the
Persian emperor.
I believe in Persian, it's Khosro. The the
the the Kisra is pronounced Khosro,
which itself is a,
a
Persianization of the word Caesar,
because,
Caesar becomes the one of the renal titles
of the Roman emperor. It will become,
it will become kind of a
an alum or a a brand for for
rule and for imperial
pomp and might.
And so the prophet
wrote to
Kisra,
to Khosro Parvez, the the Sasanian Persian emperor,
and to Qaysar. Qaysar
also is, an a direct Arabization,
not via Persian,
of the word Caesar,
which was one of the reinal titles of
the the the Roman emperor, both the Eastern
Roman emperor, Byzantine Roman emperor, as well as
the western for as long as the Western
Roman Empire was
intact.
And Najashi,
negus being
the the word for king in
and and, Ethiopic Semitic,
languages.
So the messenger of Allah
wrote letters to all 3 of these leaders
and to others as well, but these 3
were the the most important.
Calling them to Islam, explaining to them the
deed in calling them to Islam.
And he was told that they would not
accept letters as except for if they were
marked with seals for the reasons we mentioned
from before.
So he had a ring made for him.
The,
the hoop was made of silver,
and the,
the hoop was made of silver, meaning the
the halakha, the ring, the part that wraps
around the finger.
And, engraved upon its signet was Muhammad,
the messenger of Allah, sallallahu alaihi wa sallam.
And so, the the the signet of the
Messenger of Allah Sallallahu
Alaihi Wasallam, it's mentioned
like we said from before
that it is, and it's well known to
the Muslims that it was,
the the actual stone of the signet was
made of
apeil,
that was of Abyssinian origin.
And, one of the reasons that makes me
feel like perhaps the the signet was actually
the ring that was used to
seal letters
is that in, in the Roman Empire and
in other ancient,
civilizations,
the stone
which is called the carnelian,
which is called carnelian in English.
It was used for signets for a particular
reason, and that was that the surface of
it is so smooth, and it can be
smooth to the degree
that hot wax will not stick to it.
And so the way that the seals were
made is they were either made in ink
or they were made in, the wax is
dripped,
And the the the,
the hot wax the ring is pressed into
the hot wax, and it leaves an imprint,
on the
on the on the wax,
so that a person can look at that
that, that imprint as a signature.
Allah knows Allah knows best.
So the hoop was silver and, engraved upon
it was the
the that's all
upon the upon the signet,
was engraved. Muhammad is the messenger of Allah
Sallallahu Alaihi wa sam or Muhammad the messenger
of Allah Sallallahu Alaihi wa sam. Both ibaha'at
expressions
and
Anas bin Malik,
Radi Allahu Anhu Allata'ala be pleased with him.
He narrates that the messenger of Allah
would remove his ring,
when he would
literally means if he if he enters into
if he enters into
solitude or an isolation, but the expression means
to answer the call of nature.
So in that case, he would remove the
ring
when when,
when going to relieve himself
And this is out of his,
out of his,
reverence for,
the divine name.
And, you know, this is this is the
issue.
Many people,
many people will be hesitant to take a
ring, especially one that has a Quranic
expression on it or has one of the
divine names or has writing on it at
all because it will, go into the go
into the restroom.
So a person,
can be careful about that. Malik
from amongst the fuqaha,
he permitted it that it can it can
go into the khalah. And one of the
one of the things that that that people
would do is out of adab, they would
flip the the fas, the, signet
inward toward the palm, and then close the
hand,
while, in the restroom in order to not
expose it.
But, this is the, narrated from the prophet
sallallahu alaihi wa sallam that he would actually
just go ahead and remove his ring,
at that time.
Silver,
and it was in his hand.
It was in his hand.
And then it was
was in the hand of Abu Bakr
and then in the hand of Omar
and then it was in the hand of
Saidna Uthman
until it fell in the,
in the well of Aris.
A well in Madinah Munawara, which was until
recently,
I'm told
water was still drawn from it. I don't
I don't know about its fate, but
the
footnotes here suggest that perhaps it was filled
in with with.
But
I don't know firsthand information about that.
That it fell in the well of Haris,
and
the engraving
on the signet was Muhammad is the messenger
of Allah sallallahu alaihi wa sallam.
So here,
you know, here we have,
here we have a
a narration by the same Abdul Lab and
Omar
who narrated just a little bit before that
the prophet the signet that he would
use to sign letters,
he would not wear it.
And it's narrated by
Nafir,
through Nafir from his freed slave from 'Abdu
Laban Omar radiAllahu anhu.
And here, here's
a a hadith in which it says that
it was in his hand.
And then in the hand of Abu Bakr,
and then then in the hand of Omar,
and then in the hand of Uthman radiAllahu
anhu,
from
whence it slipped and fell into the,
well of Haris.
So Allah knows best. Perhaps the expression of
it being in the hand,
is literal and perhaps it's,
not literal, but it was in the possession
of of
of of the prophet
and then his Khalifa
until it's it slips and falls into the
into the well. That they're the ones by
their command, the seal would seal orders,
and Allah knows best.
But,
you know, this is a a proof also
that the Nabi sallallahu alaihi wa sallam's
property wasn't sent into miroth. It wasn't sent
into,
inheritance like the property of the rest of
the believers.
Rather his property
was a property of the Ummah. And so
those things that were not put into use,
for the Ummah were distributed to the poor.
And,
those things that were used as articles,
to affect the work of state,
then were were not given as the personal
property of Saidna Abu Bakr,
or Omar Uthman
because if it was then Saidna Abu Bakr's
heirs would have inherited it, not Omar,
who is not a an heir of Abu
Bakr
and not a close relative of his.
But rather the the state would continue to
use them in the same function that they
were used during the life of the prophet,
sallallahu alaihi wa sallam.
And there will be more,
stated with regards to the ring falling into
the falling into the well,
momentarily.
The chapter regarding,
those reports that come to us that the
prophet
used to,
wear
his,
ring in his Mubarak right hand.
So I say, Nalaia radiya allahu anhu,
narrates that the prophet sallallahu alaihi wa sallam
used to wear his ring in his Mubarak
right hand.
So it's a different chain of narration for
the same hadith,
for the same method, I should say. It's
a different hadith because the narration chain of
narration is different, but the method the text
of it is the same.
It's narrated, by Hammad and Salama,
the great Sheikh from the,
Aslaf,
that I used to see Abu Rafi put,
his,
a ring on his right hand. So I
asked him, about that and he said, I
saw Abdullah bin Jaafar,
the cousin of the messenger of Allah salallahu
alaihi the sorry. The nephew of the prophet
salallahu alaihi wasalam
that he would put, his ring on his
right hand. And he said that the messenger
of Allah sallallahu alaihi wa sallam would wear
his
blessed ring in his right hand,
again,
a
narration,
from Mohammed bin Ateel on from
Abdullah bin Jafar,
who said that the messenger of Allah
used to wear his
ring in his Mubarak right hand.
Here's the Najjar bin Abdullahi,
also narrates that the messenger would
wear his ring in his blessed right hand.
It's narrated that Abdullah bin Abbas, may Allah
be pleased with both of them, would wear
a ring on his right hand as far
as I can recall. He said,
that the messenger of Allah sallallahu alaihi wa
sallam would wear a ring in his blessed
right hand.
It's narrated from Abdullah bin Umar,
who
remember narrated the hadith before. First, that the
prophet used to not wear his ring. And
then the second one was that he narrated
that the ring was in the hand of
the prophet
then in the hand of Sayna Abu Bakr,
then in the hand of Sayidna Umar, and
then in the hand of Sayidna Uthman
until it fell in the well of 'aris,
radhi wa sallam.
Here he is narrating,
what? He was narrating the messenger of Allah
sallallahu alaihi wa sallam had taken for himself
a silver ring.
And he would turn its bezel inward toward
its its its signet inward toward his blessed
palm.
So the stone,
was not facing outward,
but this the the stone or the signet
was facing inward. Whether the signet was in
stone or in silver, it was facing inward.
And,
engraved upon it was Muhammad, the messenger of
Allah, and he forbid anyone from having, the
same engraving.
Not necessarily,
not necessarily
meaning a filthy injunction to our time that
a person can't have that written on their
ring,
but,
a prohibition ostensibly,
just making a ring that looks like his
in order to avoid confusion
in order to avoid confusion,
and Allah knows best.
And,
he forbid anyone from having the same engraving.
And,
this is the same ring that fell from
the hand of into the well of Haris.
So the footnote,
the handy footnote that's there in this edition
of the,
Shamayl al Muam Timmiddhi
reward the brothers,
who
translated it and who,
edited it and painstakingly put, such wonderful footnotes
in it, and those who had it, published
and printed and distributed,
and those who, financed,
the project as well.
It's,
mentioned that Abu'ayatib bin Abifatima
Adosi
was one of the participants at the battle
of Badr, and he was the keeper of
the prophet's ring Sallallahu Alaihi Wasallam. He was
responsible for carrying it during the prophets lifetime
Sallallahu Alaihi Wasallam and during the caliphates of
Sayna Abu Bakr, Sayna Umar and Sayna Uthman
This hadith can be reconciled with the other
hadith which says that the ring fell from
the hand of Saidna Uthman
It is possible that Saidna Uthman gave Mu'iqid
the ring to use, and then when Saidna,
and what he when he when he wanted
to give it back to Saidna Uthman, it
fell from his hand. For this reason, both
were referred to,
as the ones from whom
the ring fell.
The Aris well was near Mas'il Quba and
no longer exists.
So,
this footnote was done both by Sheikh Aslan
and Sheikh Abdul Aziz Suraka.
So
the, the ring was kept by
the ring was kept by a particular person,
a secretary,
which would indicate that what when the ring
is being used, it was being worn. And
when it wasn't being used, it was kept
for safekeeping by secretary.
And this may, I guess, clear up some
of the confusion or explain how the different
hadith could be all correct at the same
time without there being one of them,
as a fabrication or wrong or something like,
something like that. That they're not all necessarily
inconsistent
with one another.
And so,
this
narration is by the same Abdullah bin Umar
So if one wishes to take all the
narrations and kinda construct a picture that that
reconciles between them. The expression from it being
in the hand of means that it is
under the control of the that that one
the prophet
then Saidna
Abu Bakr, then Saidna Amar, then Saidna Uthman
were the ones who gave the command for
when the the the the seal was imprinted
and when it wasn't. And
the that that they, you
know, may have held the ring,
from time to time when it was necessary,
or worn the ring from time to time
when it was necessary, but perhaps didn't do
so all the time,
as Mu'aithib was known to be the keeper
of the ring. And, it may be that,
the ring fell,
in the well when it was being transferred
between Mu'athib and between.
Ablob and Amar, or
the Allahu sorry. Muayatib and Sanathman,
And,
it's interesting,
has all of these great,
all of these great
live casts,
that that they're doing right now. So when
I'm out on my daily walk,
I listen to Sheikh Amin's, Rizal Qusharia,
and I listened today to the 2nd installment
of,
Hayfaraz Khatib,
talking about the Ottoman Empire.
And so,
just a little because, you know, when I
hear his,
when I hear his talk, I wanna like
add stuff in as well, but then I'm
not the history guy, so,
there you know, people don't wanna hear about
that. But, one interesting thing people will,
find is that even in the Ottoman state,
the name of the the the chancellor of
the exchequer,
the one who basically
has to,
you know, has the control of the treasury
through whom payments are made by the state,
which was a cabinet level position in the
Ottoman empire traditionally.
The the the the name of that position
was the
or
if you're, I guess, more central Asian and
you're Turkic.
So
the is what? Is the one who carries
the
in in in Persian means what? It means
the the mark. Right? And so that's the
whole the signet basically, the one who holds
the ring of the sultan,
that that he imprints the the the signet
on, on behalf of the sultan,
in order for payments to be made. And
then once he, puts his Nissan,
the signet,
or or the the the Naksh,
in Arabic,
under the order, then the the treasury will
will fulfill payment and not until then.
And so perhaps, it's because my was the,
Nisamji of,
of the Rasuul Sallallahu Alaihi Salam, the Nisamji
of the
the the shaykhin and the sad Northman
This, may go some way, toward explaining,
explaining and reconciling between these different
And so this is a beautiful hadith with
a beautiful chain narration chain of narration
That,
who is also I believe, Tirumidi's preferred narrator
from, Malik,
although he's not narrating from Malik here.
He says that,
he narrates from Hatan bin Ishmael who narrates
from Jafar bin Mohammed.
Jafar bin Mohammed is who?
He is no,
no other than Jafar Sadiq,
Majma Al Bahrain, the great great grandson of
the messenger of Allah from his father's side
and the great grandson or the grandson great
grandson of from
the right side.
The great,
transmitter
and, great Sheikh,
of the Ahlulbayt of the prophet sallallahu alaihi
wa sallam atar
the pure ones, and a very celebrated figure
who narrates from his father, the great imam,
Muhammad Al Baqir,
who,
narrates from his father,
Ali Zain al Abidine who said
And so here, you see,
is not afraid to bring a a the
leel that is,
that is contrary to the,
his own opinion and his own position and
the name of the Bab, the chapter that
he brings. And he recognizes the fact that
a great number of the salaf used to
actually wear the rings in their, left hands.
And, the footnote here
that's relevant,
to,
to the matter is,
it states that this is the only Hadith
in in the Shamael at least, which mentions
wearing the ring on the left hand. In
some transmission routes for this hadith that is
linked directly to the prophet, yeah, and it's
Marfua,
stating that he wore, salallahu alaihi wa sama,
a ring on his blessed left hand,
and that, said Abu Bakr Siddiq, said Omar,
and said Ali did as well.
And so it's interesting that this is a
narration about the practice of,
of,
the Sayedain
Shahidain.
I said,
Abu, Abu Muhammadan al Hassanu Abu Abdullah al
Hussein,
that their practice was that they used to
wear their ring in their
left hands.
And the first
hadith in this chapter, you'll remember, was from
a narrative from Sayna Ali
that the prophet used to wear his ring
in his,
right hand.
But it's narrated the other way as well.
It's been narrated that,
it's been narrated by a number of the
aslaat at least to where their rings in
their
in their left hand. And this is actually
the position of Malik as well.
Malik
his position is that the ring should be
worn in the ring finger
of the left hand. And the rationale,
for it is what? Is that if a
person were to sign their letters with their
right hand, then
wearing it in in the left hand would
be more conducive to that, and then you
put the ring back into the left hand.
Of course, this is a difference of opinion
according to the ulama,
partially based on the hadith that are here.
But you see also this,
you know, that the story is not completely,
the story is not completely
encapsulated by any one narration. You can just
take one narration and fly the kite in
the air. It's possible that the prophet wore
the ring
in both hands, or that he preponderantly
wore it in one hand versus the other,
or it's possible. There's a number of possibilities,
that might be there. A hadith is a
particular report
by one individual about something that happened, something
that the prophet did said,
accepted,
or, one of his states,
that is narrated with the chain of narration.
But you have to look at the holistic
gathering of Hadith as well as the practice
of,
the companions or the
in order to piece together the sunnah,
the sunnah of the prophet sallallahu alaihi wa
sallam.
Because of sallallahu alaihi wa sallam
would not
leave the sunnah of the prophet sallallahu alaihi
wa sallam for no reason. Rather they were
known as people who scrupulously and steadfast observe
the sunnah. In fact, the prophetic,
Hilya Sharifa,
the the the noble description of the prophet,
salallahu alayhi wa sallam, for which this book
is well known that comes at the beginning
of this book.
And like I said, we made the decision
to start from the middle because many people
begin books and they never
they never finish them. So as to expose
people to those hadith they may not know
from,
from other context. But
in their zeal to know about the sunnah
of the prophet Sallallahu Alaihi Wasallam, they're the
ones who ask
the noble prophetic description and then transmit it,
in the beginning of this book in a
great amount of detail. And, you know, those
hadiths are some of the most vivid and
beautiful
pictures of the prophet Sallallahu Alaihi Wasallam's physical
description.
So it's far fetched that they would purposely
abandon the sunnah of the prophet Sallallahu Alaihi
Wasallam.
And so we have to look at this
entire picture in order to, form,
form an opinion.
To not do so would be
very non objective, very subjective, and not the
the way of a scholar of
And so here's another narration from Sayidna Anas
bin Malik that the messenger of Allah salallahu
alaihi wa sallam used to wear his ring
in his right hand, his Mubarak right hand.
And this is a very beautiful hadith as
well, having to do with the
with the the humility of the prophet
and the other worldliness of prophet Sallallahu Alaihi
Wasallam and it's and it is a very
potent lesson for us as well.
And it is the the last hadith of
this chapter with which inshallah we will, we
will, finish our our our darsh.
That, Abdullah bin Umar
he narrates that,
the messenger of Allah
at one time had a golden ring.
And perhaps it's the not perhaps it's before
the, before the the prohibition
of men wearing gold.
At one time, the messenger of Allah Sallallahu
Alaihi Wasallam had a golden
ring, and he would wear it in his
right hand, Mubarak right hand
and,
other, people had golden rings.
And,
at some point or another,
he he will cast it off. Literally, he'll
take it off and throw it.
And he'll say,
I'll never wear it
again. And so at that time, the people
also cast off,
there.
They also cast off their their golden rings.
And
it is narrated in another,
in another,
in another narration
that the gold of the the the ring
of the Messenger of Allah Subhana Wa Salam
just caught his eye,
once and then again,
And, he didn't like being distracted by the
dunya.
It was a shiny thing. And the interesting
thing is that's exactly what a lot a
lot of people look for in the way
that they dress and the way that they
present themselves to be flashy, and to get
noticed, and to stand out. And, you know,
what the prophet
wanted was to be a,
one who would stand out in the in
this the the sight of the Lord
and,
to be,
honored in the higher realm,
by Allah
and he didn't care what other people thought
about him. In fact, he didn't want to
be distracted by it.
And so and it is a potent lesson
for us,
brothers, Insha'Allah,
leave being pretty to the ladies. They do
it a lot better than we do anyway.
Leave being pretty to them,
work on,
work on your strength,
inwardly and outwardly because the Nabi praised strength.
And he said that the strong believer is
better and more beloved to Allah than the
weak believer.
Leave the prettiness to the to the ladies.
They do a lot better job at it
than us. Allah
make us people a strength. Allah
make us people who,
whose beauty is, is
recognized and loved in the higher realm
and who,
don't seek,
who don't seek, that flashiness and and and
to try to stand up
to
the the the creation who can neither do
anything to benefit us or to
harm us except for by the leave of
Allah Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala
by the barakah of reading the Mubarak hadith
of the prophet sallallahu alaihi wa sallam and
the names of those narrators who spent their
life and,
and their their money and their breath,
in preserving the
Hadith of the prophet
Prophet Sallallahu Alaihi Wasallam, and the deen of
the Prophet Sallallahu Alaihi Wasallam. And by reading
the Mubarak name of the Prophet Sallallahu Alaihi
Wasallam, Muhammadu Rasoolallahu Alaihi Wasallam.
And by reading the divine name Allah,
and by
thinking about
and remembering and growing in love for the
prophet Sallallahu alaihi wasallam.
And by, bringing into our minds and our
hearts his noble description. May Allah subhanahu wa
ta'ala forgive us our sins and protect us
from every calamity,
whether it be the sickness or,
whether it be any other calamity of this
world and the or the hereafter
or of the day of judgment, Whether it
be a calamity in our family, in our
children, in our wealth, in our health,
in our in our in our property,
or
more severe than that in our deen or
in our akhirah. Allah Subhanahu Wa Ta'ala ward
off all calamities by the barakah of the,
of, of everything having to do with this
deen and everything having to do with this
Mubarak Nabi Sallallahu Alaihi Wasallam. Allah Subhanahu Wa
Ta'ala hasten the day that we can enter
into our masajid
and say, Allah mustaqhiliabwaba
rahmatikoh Allah open the doors of your mercy.
May Allah Subhanahu Wa Ta'ala return the ummah
toward following the Deen,
as it was given and toward,
following the instructions of the Ulema
and to, toward,
following the dictates of this Mubarak Illum
and its various
channels in its facets. May Allah Subhanahu Wa
Ta'ala bless us with this ilm to enter
into our hearts. May
Allah protect the ummah from all of those
who wish evil and harm,
to it, whether they
don the guise of
Islam and Muslims or whether they,
come in the form of those who neither
know Allah nor Hisr Rasool Sallallahu
Alaihi Wasallam. If there's any good in them,
may may Allah hasten them toward their repentance
and toward guidance. And if there isn't, may
Allah,
clear
clear them from the path of the Ummah
of the prophet
in this world and the hereafter
quickly and decisively.