Kamil Ahmad – AL- SHAMAIL AL MUHAMMADIYYA
AI: Summary ©
The speaker discusses the use of the Prophet servitor in narrations and their significance in relation to narratives. They describe the Prophet's physical appearance, complexion, and complexion, as well as his complexion and body. The speaker also discusses the importance of the Prophet's image in relation to behavior and the use of multiple narratives. They also mention the use of the operator in narrations and the importance of being in a company.
AI: Summary ©
In the name of Allah,
the Most Gracious, the Most Merciful.
Welcome, welcome.
In the name of Allah,
the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
All praise is due to Him, Who is
much, kind, and blessed.
Just as our Lord loves and is pleased
with us.
All praise is due to Allah, as is
due to His Majesty, His Face, and His
Great Sovereignty.
As-salātu wa-s-salāmu
ʿalaykum
wa
-rahmatullāhi wa-barakātuh, wa-rahmatullāhi wa-barakātuh.
Last week we started going through the book,
Al-Shamā'il al-Muhammadiyah by Imam al
-Tirmidhi, and we started from the very first
chapter, which is on the physical appearance of
the Prophet ﷺ, how he physically looked.
And we covered the first four ahadith.
The first two ahadith were narrated by Anas
ibn Malik, and the second two ahadith were
narrated by Al-Bara' ibn Azib.
And so now we move on to hadith
number five.
This is the hadith of Ali ibn Abi
Talib.
The next two ahadith are narrated by Ali
ibn Abi Talib.
And again, here we're talking about a companion
who was with Rasul Allah ﷺ for a
very, very long time.
Who was with him personally, a member of
his household.
Remember that even before the Prophet ﷺ became
a prophet, he was living in the care
of his uncle Abu Talib.
After his grandfather passed away, he was in
the care of his uncle Abu Talib.
And so he saw Ali ibn Abi Talib
born and grew up in his own household.
So Ali ibn Abi Talib narrates.
Now this hadith is graded by some scholars
as being weak, as well as the next
hadith, as we're going to see.
However, when it comes to the description of
the Prophet ﷺ, we say first of all,
some of the descriptions mentioned in these weak
narrations have already been mentioned in authentic narrations.
So there's nothing wrong with repeating them.
They're already mentioned in authentic narrations.
There's no contradiction basically.
And number two, when it comes to certain
things like the seerah of the Prophet ﷺ,
and like the shama'il, the description of
how the Prophet ﷺ was and how he
looked, the scholars, they say there's nothing wrong
with narrating weak hadith because there are no
rulings that are going to be derived from
that.
There's no halal or haram.
There's no aqidah, beliefs that we're going to
be taking from these narrations.
And that's why Imam Ahmad ibn Hanbal ﷺ,
he says that when it comes to halal
and haram, we would go tough.
We would be very strict in what we
would accept of narrations.
But when it came to fada'il, virtues,
and when it came to the seerah of
the Prophet ﷺ, events that took place, we
would go soft.
We would go soft and we would be
flexible in terms of narrating, meaning weak hadith.
So this hadith of Ali, he says,
ضخم الكراديس ضخم الرأس طويل المسربة إذا مشى
تكفأ تكفؤا كأنما ينحط من صبب لم أرى
قبله ولا بعده مثله ﷺ Ali
says that the Prophet ﷺ was not that
tall nor was he that short.
And this description has already been mentioned in
the previous narrations that we covered.
That the Prophet ﷺ was of medium height.
He was of medium height.
And then he says that his hands and
his feet were sturdy.
His hands and his feet were sturdy, meaning
tough, not soft.
And then he says that his joints were
large.
His joints were large.
And his head was also slightly large.
His head was slightly large.
Now all of these descriptions are meant to
give you an impression that the Prophet ﷺ
was strong.
He was fit, he was strong and he
had a strong build.
Not that these descriptions are an image of
someone huge.
No, he didn't have a huge massive head
nor were his joints huge and out of
place.
No, that's not what these descriptions mean.
They mean that basically the opposite of being
soft and weak.
So when Ali ﷺ is explaining this, he
means to say that the Prophet ﷺ was
not weak, he was not soft.
But he was tough and this is how
he explained it.
And then he says طويل المسربة المسربة is
basically hair that starts from the top of
the chest going down in a line all
the way down to the belly button.
So the Prophet ﷺ, he didn't have hair
all over his chest.
But rather he had a straight line of
hair going down from here down to his
belly button.
And then he explains how the Prophet ﷺ
would walk.
How he would walk.
He says that he would walk step by
step.
He would walk step by step as if
he's coming down from a slope, from an
incline.
He's declining downwards as if he's coming down
a mountain.
And such a person, how does he come
down?
He comes down steadily, taking each step carefully.
If someone coming down a slope goes too
fast, he's going to fall down.
And if he's too slow, he's not going
to make it to where he wants to
go.
So basically he's explaining that the Prophet ﷺ
when he would walk, he would walk the
kind of walk of a sturdy strong man,
lifting each foot.
So not like someone who is dragging his
feet.
Not like someone lazy, dragging his feet.
Nor the opposite, someone who is arrogant and
stomping his feet.
But rather, in between.
As Allah ﷻ praises His servants, وَعِبَادُ الرَّحْمَٰنِ
الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنَا And the servants
of Ar-Rahman, Allah mentions several descriptions until
the end of the surah.
He starts with this description.
The servants of Ar-Rahman, they walk in
a state of humility on earth.
In a state of humility.
So not like people who are arrogant and
proud.
And then he says, I haven't seen anyone
like him, not before nor after him.
I haven't seen anyone before him nor after
him like him ﷺ.
In terms of his beauty, in terms of
the appearance that he had.
There has been no one that they have
seen an example of anyone like him.
The next hadith, as we mentioned, is also
the hadith of Ali.
This one is a bit longer.
And so Ali narrates, or one of the
sons of Ali, he narrates from his father.
He says, كَانَ عَلِي إِذَا وَصَفَ رَسُولَ اللَّهِ
ﷺ قَالَ لَمْ يَكُنْ رَسُولِ اللَّهِ ﷺ بِالطَّوِيلَ
الْمُمَغْظَطِ وَلَا بِالقَصِيرِ الْمُتَرَدِّدِ وَكَانَ رِبْعَةً مِنَ الْقَوْمِ
So let's take each part separately.
He starts, the son of Ali, he says,
Ali, رضي الله عنه, when he would describe
the Prophet ﷺ to us, he would say
that Rasool Allah ﷺ was not extremely tall.
He was not extremely tall.
Nor was he extremely short.
Nor was he extremely short.
The kind of shortness like you have people
who are midgets.
Very, very short.
Not like that.
Nor very tall.
But rather he was of medium height.
He was of medium height.
So basically the Prophet ﷺ, he wouldn't stand
out among a crowd of people.
Because he's too tall.
Nor was he too short.
In the sense that you couldn't spot him.
And it'll come in the next narration, that
he was just slightly taller than being completely
of medium height.
And then he says, لَمْ يَكُن بِالجَعْدِ الْقَطَطِ
وَلَا بِالسَّبْطِ كَانَ جَعْدًا رِجْلًا Now he explains,
he describes the hair of the Prophet ﷺ.
He says, and this description came in the
previous narrations that we covered last week.
He says, he didn't have extremely curly hair.
Nor completely straight hair.
So the hair of the Prophet ﷺ was
not very curly.
Nor was it very straight.
But rather it was between the two.
So what that means is that it was
wavy.
His hair was wavy.
And then he says, And we can also
say that the hair of the Prophet ﷺ
was not very thick.
Nor was it very soft.
It was between the two.
And then he says, لَمْ يَكُن بِالْمُطَهَّمِ وَلَا
بِالْمُكَلْثَمِ Here he describes how big the Prophet
ﷺ was.
He says, he didn't have that much meat
on his body.
Meaning he wasn't fat.
And then he says, nor was he in
terms of his face.
He describes his face.
And he says, his face was not completely
round.
His face was not completely round.
وَكَانَ فِي وَجْهِهِ تَدْوِيرٌ However, there was some
roundness in his face.
Meaning that his face was not completely like
a round circle.
Nor was it completely straight.
Like a straight face or a tall skinny
face.
But there was some roundness to it.
And then he describes the complexion of the
Prophet ﷺ.
أَبْيَضٌ مُشَرَّبٌ أَدْعَجْ الْعَيْنَيْن He says that he
was basically white with some redness.
If you have something that's white and you
add redness to it, you get a color
that is slightly brown.
So what this means is that he was
not pale white.
He wasn't pale white.
Nor was he very dark.
But he describes him.
He says here, أَبْيَضٌ مُشَرَّبٌ مُشَرَّبٌ means something
that has redness in it.
And then he describes his eyes.
أَدْعَجْ الْعَيْنَيْن His eyes were black.
The color of his eyes were black.
أَهْدَبُ الْأَشْفَار He describes his
eyelashes.
The eyelashes of the Prophet ﷺ.
He says that they were long.
He had long eyelashes.
جَلِيلُ الْمُشَاشِ وَالْكَتِد He says, describing
his shoulders, he says that his
shoulders were wide, wide apart.
His shoulders were wide apart.
Basically, showing you a description of someone who
is fit and strong.
And then he says, أَجْرَدْ ذُو مَسْرُبَة Again,
he describes the chest of the Prophet ﷺ.
He says, there was no hair, but there
was this line going down, a line of
hair, going down from the top to the
belly button.
شَثْنُ الْكَفْثَيْنِ وَالْقَدَمَيْن Again, the same description mentioned
in the previous narration.
His hands and his feet were firm and
strong.
إِذَا مَشَى تَقَلَّعَ كَأَنَّمَا يَنْحَطُ فِي صَبَبٍ Again,
the same description of the way he would
walk.
When he would walk, as if he was
coming down from an incline.
Walking in a sturdy way.
وَإِذَا الْتَفَتَ إِلْتَفَتَ مَعًا When he would turn,
he would turn his entire body.
So, not like someone who is always turning
his head around, looking at things here and
there, always you see him turning his head
around.
No, the Prophet ﷺ would not do this.
Instead, when he would turn to look at
something, he would turn his entire body.
And the purpose of this description is to
show that he wasn't someone who would just
always be looking around.
And this description is going to come later.
بَيْنَ كَتِفَيْهِ خَاتَمَ النَّبُوَّةِ وَهُوَ خَاتَمَ النَّبِيِّينَ He
says, between his shoulder blades is the seal
of Prophethood.
The seal of Prophethood.
And so that was basically, you could say
similar to a birthmark, but there was hair
on it.
And that is what is known as the
seal of the Prophethood.
Basically, Allah gave him this as a sign
that he is the last of Prophets and
the last of Messengers.
And the next chapter, so this chapter is
on the physical appearance of the Prophet ﷺ.
The next chapter that Imam al-Tirmidhi mentions
is specifically about this seal.
He mentions all the narrations that describe this
seal.
The seal of Prophethood.
Ali says, وَهُوَ خَاتَمَ النَّبِيِّينَ And he is
the seal of the Prophets.
أَجْوَدُ النَّاسِ صَدْرًا وَأَصْدَقُ النَّاسِ لَهْجَةً وَأَلْيَنُهُمْ عَرِيكَةً
وَكْرَمُهُمْ عِشْرَةً He describes the manners and behavior
of the Prophet ﷺ.
And so he says that he was the
most generous of people.
And when he would speak, he would have
the most truthful of speech and tone.
And he was the softest, meaning his personality
was the softest and the most easiest going.
Not like someone who is tough and always
upset and angry.
As Allah ﷻ described the Prophet ﷺ, وَلَوْ
كُنْتَ فَضًّا غَلِيظَ الْقَلْبِ لَنْ فَضُّوا مِنْ حَوْلِكِ
If you O Muhammad were tough and strict
and stringent, they would have all left you.
Meaning the companions, everyone would have left you
by yourself.
And he says he was the noblest and
the best person to be around, to be
in his company.
To be in his company.
And that's why the companions would always like
to just be with the Prophet ﷺ, to
be in his company.
You know we have that famous story of
when, you know one night the Prophet ﷺ
invited the companions for a Walina, for one
of his wives that he had recently married.
And this was Zaynab bint Jahsh ﷺ, about
whom Allah revealed ayat in Surah Al-Ahzab.
And so that night the companions stayed.
The Prophet ﷺ just got married, and he
invited them for dinner, for Walina.
And then afterwards they just stayed on, till
it got very late.
And the Prophet ﷺ was obviously disturbed by
this.
It was bothering him.
He just got married, and he wants to
be with his wife, but these guys are
not leaving.
And the reason was because they enjoyed his
company, as Ali r.a says here.
And then afterwards, three men remained, and Umar
ibn Khattab came to them and said, you
know what, it's better if we leave.
It's better if we leave.
Shortly after that Allah subhanahu wa ta'ala
reveals an ayah in Surah Al-Ahzab, basically
criticizing the companions, saying that if you're invited
to be with the Prophet ﷺ, have your
food, stay for some time with him, then
that's it, leave.
Leave.
إِنَّ ذَٰلِكَ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحِي
مِنكُمْ اللَّهُ لَا يَسْتَحِي مِنَ الْحَقِّ Allah says
that was bothering the Prophet ﷺ, but he
was too shy to say anything.
But Allah is not shy from speaking the
truth.
After that he says, مَنْ رَآهُ بَدِيهَةً هَابَهُ
وَمَنْ خَالَطَهُ مَعْرِفَةً أَحَبَّهُ He says that whoever
sees him for the first time, whoever sees
the Prophet ﷺ for the first time, he'll
have this esteem for him.
When certain people, when you meet them for
the first time, you have this awe in
your eyes for them.
Other people, when you meet them for the
first time, they don't have that same persona.
Perhaps because of the way they behave, the
way they carry themselves, maybe they're joking around
too much, but not with the Prophet ﷺ.
He carried this esteem and this awe.
The first time you look at him, you
look at him and stand and look at
him in high regard and hold him in
high esteem.
However, that would not cause a person to
fear him.
And that's why he says right after that,
whoever then mixes with him for a while,
he'll fall in love with him.
Whoever stays with him, gets to know him
very well, instead of looking at him from
that angle of fear, he's going to look
at him from the angle of love, he's
just going to love him.
And so like for example, let's say a
policeman or an army soldier or a king,
when you look at them for the first
time, you have that same awe, but then
it remains, because you fear them, but not
with the Prophet ﷺ.
He says whoever describes him, says that I
have not seen anyone before him nor after
him, like him ﷺ.
The next hadith is also a weak narration,
but as we mentioned, we'll still go through
it, and many of the descriptions are repetitive,
and there are some added descriptions, but none
of that has any effect on us going
through these narrations, because in the end of
the day, it just adds to the beauty
of the Prophet ﷺ, and we know that
Rasool Allah ﷺ was the most complete of
men.
He was the most complete of men in
his physical appearance, as well as in his
behaviour, in his morale, in his manners.
This hadith is narrated by Hind ibn Abi
Hala, and the one narrating it from this
companion is Al Hasan ibn Ali, the grand
son of the Prophet ﷺ.
Now Hind ibn Abi Hala, what do we
notice here?
What do we notice here?
Yeah, Hind, we know Hind to be a
female name, right?
However, the Arabs in the past, some names
would be common among both men and women,
and Hind is one of those.
Hind is one of those.
You know, just like even nowadays, certain names
are used for both, male and female.
And who is Hind ibn Abi Hala?
What is the meaning of Hind?
Allah knows best.
Yes, obviously it is a country, but among
the Arabs, Allah knows best.
Yes, so, Hind ibn Abi Hala was
the son of Khadija.
He was the son of Khadija.
However, that does not make him the son
of the Prophet ﷺ.
So he was the son of Khadija from
a previous marriage.
So that would make him the step-son
of the Prophet ﷺ, his Rabeeb, Rabeeb an
-Nabi ﷺ.
And so that would make him the step
-brother of Fatima, right?
The step-brother of Fatima.
And that's why Al-Hasan ibn Ali, the
one narrating this, he says, I asked my
uncle about the description of the Prophet
ﷺ.
So, he says, He
says that I asked my khal, my uncle,
my maternal uncle, Hind ibn Abi Hala, and
he would really be very descriptive of whatever
he would describe.
He was someone who was known for being
very descriptive and explaining in detail about anything
he would describe.
And this is based on two things.
This is based on two things.
Number one, having a strong perception that when
you look at something, you observe it and
it just falls into your memory.
Having a very strong observation.
And number two, having a very eloquent way
of expressing.
So someone can be very strong in observing
things, but he doesn't know how to express
it.
And the opposite.
Someone can know how to express, he can
be very eloquent in speech, but he hasn't
observed something.
So here we have someone who saw the
Prophet ﷺ, observed him very well, and also
knows how to express himself.
And that's why this is perhaps the longest
hadith in this book.
He goes on describing the Prophet ﷺ.
فَقَالَ كَانَ رَسُولَ اللَّهِ ﷺ فَخْمًا مُفَخَّمًا يَتَلَأْ
لَأُوَجْهَهُ تَلَأْلُ الْقَمَرِ لَيْلَةُ الْبَدْرِ He says that
the Prophet ﷺ, his built was very
large.
Meaning, his appearance was that of a strong,
fit person.
And his face would beam like the moon
when it's full.
And more than one person would describe the
Prophet ﷺ, comparing him to the moon.
Because the Arabs, whenever they would want to
describe the beauty of something, and the radiance
of something, they would compare it to the
moon.
They would compare it to the moon.
But the Prophet ﷺ was more beautiful than
the moon.
Why?
Because the moon only appears as a full
moon three to four days of the month,
and then the rest of the time it's
gone.
But the Prophet ﷺ was always in their
appearance.
In the appearance of the Sahaba.
He says, أَطْوَلْ مِنَ الْمَرْبُوعَ So now he
describes the Prophet ﷺ as being, in terms
of his height, slightly taller than the medium
person.
So this is the wording that I mentioned.
So other narrations mention, the Prophet ﷺ was
not too tall, nor was he too short.
He was medium.
And this one tells us that he was
just slightly taller.
But still, it doesn't mean he was very
tall.
It doesn't mean he was very tall.
وَأَقْصَرُ مِنَ الْمُشَدَّبِ And he was shorter
than a very tall person.
So he said he's slightly taller than the
medium height, but then he says, he was
shorter than a tall person.
And then he says, عَظِيمَ الْهَامَةِ He says
that he had this very large
build.
رَجِلَ الشعر His hair was wavy.
So not, as we mentioned, not very curly
nor very straight.
اِنِنْ فَرَقَتْ عَقِيقَتَهُ فَرَّقَهَا In terms of his
hair, if it became very long, then he
would split it in half.
And this is something well known about the
Prophet ﷺ, that when he would grow his
hair very long, he would split it right
down the middle.
When he would comb it, he would split
right down the middle.
وَإِلَّا فَلَا يُجَاوِزُ شَعْرَهُ شَحْمَةَ أُذُنَيْهُ إِذَا هُوَ
وَثَّرَهُ He says, otherwise, if his hair was
not short and it was long, it wouldn't
go past the earlobes.
But other narrations tell us that sometimes it
would go down to the shoulders.
So sometimes the Prophet ﷺ, when he would
have long hair, he would let it grow
to the earlobes.
Other times he would let it go all
the way to his shoulders.
But not more than that.
Not more than that.
He says, أَزْهَرَ اللَّوْن His
complexion was just like the previous description, white
with some redness in it.
So not pale white, nor very dark, but
in between.
وَاسِعُ الْجَبِيل What is الجبين?
And what is الجبهة?
And what is الجبين?
So the Arabs nowadays, they conflate the two.
They think that they mean the same thing.
However, الجبهة الجبهة means the forehead, the middle
of the forehead.
And that's why when we say we're supposed
to make sujood on our forehead, it is
the جبهة, meaning the middle of the forehead.
And جبين refers to the sides of the
forehead.
It refers to the sides of the forehead.
So he says, the sides were wide.
So basically, his forehead was wide.
أَزَجَ الْحَوَاجِب What is الحواجب?
Earbrows.
So he says his eyebrows were curved, like
an arc.
So his eyebrows were not straight, slightly curved.
سَوَابِغْ فِي غَيْرِ قَرَن He describes the eyebrows
as being long.
However, without coming together.
So some people, their eyebrows, their hair, basically
connects.
The two eyebrows, they connect.
There's hair all over, even in between the
two eyebrows.
He says, although his eyebrows were wide, long,
they did not connect.
فِي غَيْرِ قَرَن بَيْنَهُمَا عَرُقٌ يُدِرُّهُ الْغَضَب Between
his two eyebrows, there was a vein, that
when he would become angry, it would fill
with blood.
So when he would become angry, you would
see this vein popping out.
Basically, showing his anger in his face.
But as we know, that our Prophet ﷺ,
he would never get angry for personal reasons.
He would never get angry that someone transgressed
his personal boundaries.
However, he would get angry whenever someone transgresses
against the boundaries of Allah.
So only when it comes to the Deen
of Allah, he would get angry.
Otherwise, he would not.
He says, أَقْنَا الْعِرْنَيْنِ أَقْنَا الْعِرْنَيْنِ He describes
here, he describes his nose, the
nose of the Prophet ﷺ.
He says, أَقْنَا الْعِرْنَيْنِ لَهُ نُورٌ يَعْلُوهُ يَحْسَبُهُ
مَن لَمْ يَتَأَمَّلُهُ أَشَمْ He says that his
nose was a bit tall, a bit long,
his nose was a bit long, and there
would be radiance, you know, like light coming
from it.
And that's basically the light that would come
from his face, the radiance.
And this radiance, and this illumination of the
face, it's something that, you know, is even
with the righteous believers of Allah ﷻ, that
there is radiance that comes out from their
faces, and that is all from the obedience
to Allah and their Iman.
So if it is with regards to average,
or if it is with regards to the
righteous servants of Allah, then even more so,
the Prophets of Allah ﷻ.
He says that someone who doesn't observe him
properly will think that the Prophet ﷺ, that
his nose was skinny and, you know, soft.
So he's saying although his nose was a
bit long, it was not skinny or soft.
كثُّ اللِّحْيَة سَهْلَ الْخَدَّيْن ضَلِيْعَ الْفَمْن He says
his beard was thick, and this is mentioned
in many other narrations, and that his cheeks,
his cheeks were soft.
His cheeks were soft, and his mouth, his
mouth was wide.
His mouth was wide.
Now, some of the scholars say what this
means is it was actually wide.
Others say what this means is in terms
of given the ability to speak.
So the Prophet ﷺ was eloquent, and he
had the best tongue in terms of speaking.
So some scholars say that that is what
it refers to.
His cheeks, سَهْلُ الْخَدَّيْن His cheeks were not
very high.
His cheeks were not very high.
Nor were they very too low, in between.
He says, مُفْلِجُ الْأَسْنَان Between his teeth there
was space.
We're not talking about like huge space, a
large space between the teeth, but just a
slight space between the teeth.
And this was, you know, this was considered
the beauty of a person, when there would
be that much, like slight space between his
teeth.
And that's why there is a hadith in
which the Prophet ﷺ curses those women who
do certain things, like making their, having attachments
to their hair.
And in that same narration it says, those
who purposely put space in their teeth.
Meaning it's not natural, and they purposely make
a way to put space between their teeth.
He says, دَقِيقُ الْمَسْرُبَة Again that same description
of there being a straight line going down,
in the middle of his chest, a line
of hair.
كَأَنَّ عُنُقَهُ جِيدُ الدُّمْيَةٍ فِي صَفَاءِ الْفِرْضَةِ As
if his neck was, you know, very bright,
like the neck of a dog.
مُعْتَدِلُ الْخَلْق That he was moderate in his
build and in his height.
بَادِنٌ مُتَمَاسِك Meaning that he had, you
know, he was not too fat, but he
was not too skinny at the same time.
He had, there was some meat on his
body, but not to the point where he
was fat, or he had fat sticking out.
As we're going to see in the next
statement, he says, صَوَاءُ الْبَطْنِ وَالصَدْر His
chest would not come out while his stomach
was in, nor would his stomach come out
while his chest was in.
Right?
So he didn't have a belly, but rather
he was flat from his chest going down,
all flat.
And this shows again, the strength of the
Prophet ﷺ.
He says, عَرِيضُ الصَدْر Very wide chest.
He had a very wide chest.
بَعِيدُ مَا بَيْنَ الْمَنْكِبَيْنِ ضَخْمُ الْقَرَادِيسِ He says
that between his shoulders, he was very wide,
there was a lot of space between his
two shoulders, and his joints were strong.
His joints were large and strong.
And what that means is that his joints
of his body were not out of place.
Right?
They were not out of place.
Nor were they hidden, where you couldn't see
them.
They could easily be seen.
He says, أَنْوَرُ الْمُتَجَرَّد Meaning that
there was no hair on his body, meaning
on his chest and his stomach.
مَوْصُولٌ مَا بَيْنَ الْلَبَّةِ وَالسُّرَّةِ بِشَعْرٍ يَجْرِي كَالْخَطْ
The same description of there being a straight
line coming down from the chest all the
way down to the belly button.
He says, عَارِيَةَ الدَّيْنِ وَالْبَطْنِ مِمَّا سِوَى ذَلِكِ
He says his chest and his stomach did
not have any hair besides that.
Just this one line going straight down.
He says, أَشْعَرُ الْذِرَاعِينِ وَالْمَنْكِبَيْنِ وَأَعَالِيَ الصَّدْرِ But
he did have hair on his arms, and
on his shoulders, and the top of his
chest.
And the top of his chest.
طَوِيلَ أَزِنْدَيْنِ رَحِبَ الرَّاحَ شَثْنُ الْكَفَّيْنِ وَالْقَدَمَيْنِ He
says that his lower arms were
long, and his hands and his feet were
very strong.
سَائِلَ الْأَطْرَافِ Basically, سَائِلَ الْأَطْرَافِ Meaning, his
fingers and his feet, they would be slightly
long.
خُمْصَانَ الْأَخْمَصَيْنِ مَسِيحَ الْقَدَمَيْنِ He says that his
feet, his feet were, first of all, he
describes his feet as having an arc at
the bottom of the foot.
So, you know how the bottom of your
feet, there's an arc that doesn't touch the
floor.
But some people, it's straight, they don't have
that arc.
Some people, they don't have that arc.
So he's saying the Prophet ﷺ had that
arc, like most people.
He would have that arc.
And his feet, his feet were straight.
Meaning, they were not too harsh, or, you
know, they were too soft.
Right?
But rather in between the two.
He says, يَنْبُوْ عَنْهُمَا الْمَاءُ Basically, water can
easily flow from his feet.
So someone whose feet are like very scraped,
or, you know, very harsh in its complexion,
the water stays.
So he's saying the water easily flows off
of his feet.
إِذَا زَالَ قَلَعًا يَخْطُو تَكَفُّيًا وَيَمْشِي هَوْنًا He
says, ذَرِيْعَ الْمِشْيَة He says, again, the same
description of how the Prophet ﷺ would walk,
that he would pick up every foot, he
would take every foot, and he would walk
sturdily, and he would walk in a humble
way, as Allah described in the Qur'an.
And his stride was long, so he wouldn't
take short steps, he would take long steps.
He would take long steps.
But obviously, not so long that it appears
he's running, right?
But rather, in a way that shows how
he would walk sturdily, right?
And this method of walking shows you that
the Prophet ﷺ was extremely strong.
He was strong and well-built.
He says, إِذَا مَشَى كَأَنَّمَا يَنْحَطْ مِنْ صَبَبٍ
وَإِذَا الْتَفَتَ جَمِيعًا The same description, when he
would walk as if he's coming down a
slope, and when he would turn his entire
body, خَافِضُ الطَّرَفِ نَظَرُهُ إِلَى الْأَرْضِ أَكْثَرْ مِنْ
نَظَرِهِ إِلَى السَّمَاءِ جُلَّ نَظَرُهُ الْمُلَاحَظَةِ Now he
talks about the sight of the Prophet ﷺ.
He says that he would lower his gaze.
He would keep his gaze down most of
the time.
And this is because Allah ﷻ forbade him
from looking at what is in the hands
of the people.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَمَّتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ
زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ Allah says, and
do not look at what we have granted
them, the people, of the enjoyments of the
dunya.
That is a test for them.
And so Allah forbade the Prophet ﷺ from
looking around at what is in the hands
of the people, of the luxuries of the
dunya.
And this is something that we should also
pick up this habit of not always looking
at what is in the hands of the
people, or even you go out and you're
looking at what is in the stores, you
end up basically becoming a victim of consumerism,
which is exactly what these people want.
Where all you do is you look at
things and you're impressed and you end up
buying them.
And so the Prophet ﷺ, he would keep
his sight down, and when he would look,
he would more often look to the ground
than he would look to the sky.
And he says, جُلَّ نَظَرَهُ الْمُلَاحَظَ Most of
the time when he would look, he would
look just to see what he wants to
look at.
Right?
So for example, if someone is coming maybe
to talk to him, he would look at
him and that's it.
He wouldn't just keep on staring at the
person.
That's what he means by this.
The Prophet ﷺ would not stare at things
or people.
He would just look, take a glance, and
that's it.
Unlike some people who they're always looking and
then, they look at people and they just
start staring at them, or certain things and
they just start staring at it.
The Prophet ﷺ would not do that.
يَسُوقُ أَصْحَادَهُ وَيَبْدَرُ مَنْ لَقِيَ بِالسَّلَامِ He would
be at the back of his companions.
He would be basically leading his companions by
being at the back.
And this is something that the Prophet ﷺ
learned way before prophethood when he was a
shepherd.
And so the shepherd, he stays behind the
flock to make sure that he's watching over
them, to make sure that they're out of
danger.
And this is what the Prophet ﷺ would
do whenever he was with the companions, when
they would go out on a journey, etc.
He would remain at the back.
And almost every prophet was a shepherd.
And the reason for that is because Allah
was training them to eventually take care of
human beings.
So how you take care of a flock
of sheep is how you're going to take
care of people.
You're going to be soft with them, gentle
with them.
You're going to keep them out of danger.
And this is one of the descriptions that
you're going to be behind them, watching over
them.
And he says finally, and this is the
last statement, he says, he would be the
first to say salam whoever he would meet.
He would be the one who would start
with salam whenever he would meet someone.
And this is also from the sunnah of
the Prophet ﷺ as he told us that
the one who begins the salam, he gets
more reward than the one responding to the
salam.
And so we'll stop here.
There are a few more ahadith left in
this chapter.
And the rest are all short.
The rest of the ahadith of this chapter
are all short.
InshaAllah ta'ala we'll cover them all next
week bi-ithni Allahi ta'ala.
سبحانك اللهم وبحمدك أشهد أن لا إله إلا
أنت أستغفرك وأتوب إليك وصلي اللهم وسلم على
نبينا محمد وعلى آله وصحبه أجمعين والسلام عليكم
ورحمة الله وبركاته