Kamil Ahmad – Al-Shamail Al-Muhammadiyyah #01
AI: Summary ©
The speaker discusses the shama "ar-r activation of the Prophet's shama" and its relation to the-the-the "ar- reta disconnected from the Prophet's shama " (the "ar- reta)." The sh Hale is seen as a sign that the Prophet is the messenger of Islam, and the sh Hale is seen as a sign that the Prophet is the messenger of Islam. The speaker emphasizes the importance of learning about the Prophet's personality and shaming to develop a love for it, and the importance of following his teachings and advice. They also discuss the rights of the Prophet's compeer, including being aware of his respect for his behavior and being aware of his preferences for eating.
AI: Summary ©
Bismillah ar-Rahman ar-Raheem Alhamdulillahi Rabbil Alameen
Alhamdulillahi
Rabbil Alameen
Alhamdulillahi
Rabbil Alameen Last week we completed the
seerah of Rasulallah salallahu alayhi wasalam.
We went through the life of the Prophet
salallahu alayhi wasalam and it took us about
two years to go through the seerah.
And the brothers, they wanted to continue on
to something else.
And so I thought the most suitable thing
after going through the life of the Prophet
salallahu alayhi wasalam would be to go through
something known as the shama'il of the
Prophet salallahu alayhi wasalam.
The shama'il of Rasulallah salallahu alayhi wasalam.
We're going to talk a bit about that,
what exactly is meant by the shama'il.
But before we do that, the book that
we're going to be using is the most
famous book on this topic.
And that is by Imam al-Tirmidhi, the
famous scholar of hadith who has the famous
sulan al-Tirmidhi.
And so he is Muhammad ibn Isa al
-Tirmidhi.
He was basically, he basically lived in the
third century of the hijrah.
He lived in the third century of the
hijrah.
And he was one of the well-known
scholars of hadith of his time.
And his name, he became known as al
-Tirmidhi because he came from the city of
Tirmidhi, which is in Ashan.
And today it's a city in Syria.
It's an ancient city.
And Imam al-Tirmidhi, he was born there
and he also passed away there.
And so he has a book that he
compiled basically everything related to this topic.
He compiled it in this book.
He compiled all the narrations, all of the
ahadith and the statements of the companions regarding
this topic in this book.
And it is known as al-shama'il
al-muhammadiyyah.
The title of this book is al-shama
'il al-muhammadiyyah.
Now, what exactly do we mean by the
shama'il of the Prophet ﷺ?
The shama'il of a person refers to
everything about that person, everything about that person.
And generally it refers to two things about
the person.
As-sifat al-khalqiyyah and as-sifat al
-khulqiyyah.
The physical appearance of this person.
How did he used to look like?
And how did he dress?
His appearance, his outward appearance.
And his akhlaq, his way of dealing with
others.
Basically everything about the personality of this person.
Not only how he looks, but also how
he would walk and talk.
And basically all of his manners and etiquette.
And how he basically lived as an individual.
As an individual.
And that now brings us to the question
of if that is the meaning of shama
'il.
The shama'il of the Prophet ﷺ.
Then what is the difference between this and
the seerah of the Prophet ﷺ?
Or what is the difference between this and
the sunnah of the Prophet ﷺ?
What's the difference?
What's the difference?
First of all the sunnah is something very
general.
So when we say sunnah, it means the
sayings of the Prophet ﷺ.
His actions and his approvals and also his
description.
So when we say sunnah, it's a very
broad term.
It includes everything.
It includes everything.
As for a seerah, the seerah of the
Prophet ﷺ, which we went through and we
completed.
Then that is talking about events in the
life of the Prophet ﷺ.
So that is the life and times of
the Prophet ﷺ.
His biography.
Right?
So that includes when he was born and
how he was born.
And how he lived as a child and
then as an adult.
And then receiving the Prophethood.
And then the wars that took place.
So all of those are events that took
place.
That is the seerah.
Events.
In the life of the Prophet ﷺ.
As for ash-shama'il, then it's more
specific than all of that.
It is specific.
It is specifically referring to the, as we
said, the personality of the Prophet ﷺ.
Him as an individual.
Not looking at the events that took place
in his life.
None of that.
Right?
Only we want to look at how he
used to look like.
Was he tall?
Was he short?
How did his face look like?
And how he used to walk and talk.
And also, what did he used to have?
His personal belongings.
This is something very specific.
And there are many benefits of learning the
shama'il of the Prophet ﷺ.
Among these benefits is that when we learn
about him, we basically, we become attached to
him.
We become attached to him.
Because if you didn't know a person, he
would be irrelevant to you.
If you don't learn about this person, he'd
be irrelevant to you.
Right?
He'd be just like any other person.
But our Prophet ﷺ, he needs to be
relevant to us.
In fact, you are not a believer until
he is a part of your life.
We say the shahada.
The shahada that brings a person into Islam.
And the shahada that will allow you to
enter Jannah.
It consists of two parts.
Testifying to the oneness of Allah.
And that he alone deserves to be worshipped.
And then how about the second part?
Testifying that Muhammad ﷺ is the messenger of
Allah.
And so if you don't know anything about
him, then what are you testifying to?
Right?
You know, it's sad that we live in
a time when our youth are attached to
so many other people.
They have an attachment to certain personalities.
Certain celebrities.
Certain sports stars.
If you were to ask them to name,
for example, who are the prophets that Allah
mentions in the Qur'an?
Or if you were to ask them some
simple questions about the Prophet ﷺ.
They wouldn't be able to answer.
But if you were to ask them, name
all of the basketball players of your favorite
team.
They'll go down the list for you.
Right?
This is because they haven't been taught who
our Prophet ﷺ is.
On top of that, we have this culture
that is being forced down the throats of
practically everyone on earth.
Right?
This western culture.
That wherever it goes, it seeks to uproot
all other cultures.
It's not a culture that can coexist with
other cultures.
Wherever it goes, it will eradicate other cultures.
How does it do that?
By severing the roots between the people and
their past.
By completely severing the roots between the people
and their past.
Their glorious past.
We Muslims are a part of an ummah.
A glorious ummah that has a rich history.
Where does this history start from?
It all starts from the Prophet ﷺ.
From his life.
When you study his life, you're basically studying
the history of Islam.
And when you learn about him and his
personality, this causes you to become attached to
him.
And so when we study the shama'il
of the Prophet ﷺ, we become attached to
him.
Also among the benefits of learning the shama
'il of the Prophet ﷺ is that when
we learn how he used to look like,
his physical appearance, it will cause us to
basically have him on our mind so much
to the point where we will actually see
him in a dream.
We'll actually see him in a dream.
And that's why Imam At-Tirmidhi in this
book, he starts with how the Prophet ﷺ
used to look like.
And then he ends the book by talking
about seeing the Prophet ﷺ in a dream.
Why does he do that?
Because once you've learned everything about the Prophet
ﷺ, how he used to look, how he
used to walk, how he used to talk,
then in the end, you have all this
information.
It's in your heart and you have this
burning desire to see him to the point
where Allah rewards you by allowing you to
see him in a dream.
Imam Malik, Imam Malik ﷺ, it was said
that he always used to see the Prophet
ﷺ in his dream.
Imam Malik was the Imam of Medina.
This is where he was born and grew
up.
And he was so attached to the Prophet
ﷺ.
He is the one who wrote the very
first book of Hadith.
The very first compilation of Hadith is the
Muwatta of Imam Malik.
It's known as Muwatta Imam Malik.
So he used to see the Prophet ﷺ
in his dream almost every night.
So one of his companions, one of his
students, he also wanted to see the Prophet
ﷺ in a dream.
So he thought maybe if I spend time
with Imam Malik and I sleep with him,
maybe I'll also see the Prophet ﷺ in
my dream.
So it so happened one night, he was
with him, and they ate.
They had food.
Now what did they have?
They had fish.
And apparently they ended up putting too much
salt into it.
So after you eat something very spicy or
salty, what happens?
What happens?
You become thirsty, right?
You become thirsty.
But it so happened that they didn't have
any water.
They didn't have any water.
So they ended up going to sleep like
that.
And the next morning, this companion or student,
he asked Imam Malik, did you see the
Prophet ﷺ in your dream?
He said yes.
He asked him, did you?
He said no.
And then Imam Malik said to him, you
know why you didn't see him?
Because you went to sleep last night thirsty.
And so he said yes.
You know what I saw in my dream?
I saw clouds coming, gathering, and it just
started pouring, raining.
That's all I saw in my dream.
And so that teaches us about why we
see the dreams we see.
We know that one kind of dream is
from Shaytan.
Evil dreams, nightmares, these are from Shaytan, as
the Prophet ﷺ told us.
Good dreams are from Allah.
But then there's a third kind of dream
that is from neither.
This is what is known as Hadith-e
-Nafs.
Something you're always constantly thinking about, to the
point where you end up seeing it in
your dream.
So Imam Malik was teaching this person a
lesson.
That if you want to see the Prophet
ﷺ in your dream, then you need to
have an attachment with him.
All you were thinking about was water.
As for me, I only have the Prophet
ﷺ in my heart and on my mind.
Right?
Also one of the benefits of learning the
shana'il of the Prophet ﷺ is that
when you learn about him ﷺ, it develops
a love for him in your heart.
When you learn about him, you end up
falling in love with him.
The Prophet ﷺ tells us that you will
never truly believe, you won't have reached the
highest level of Iman, complete Iman, until I
am more beloved to you than your father,
your son, and all of mankind.
In another narration, no one will truly attain
Iman, meaning complete Iman, until I am more
beloved to him than his wealth, his family,
and all of mankind.
Now, Umar ibn Khattab, he was always straightforward.
That was his personality.
He was a straight shooter.
Whatever opinion he had, whatever he had on
his mind, he would just say it.
He never used to care.
This is what we learn from his personality.
So when he read this hadith, he came
to the Prophet ﷺ and said, Ya Rasulullah,
you are more beloved to me than everyone
on earth, except for myself.
I'm sorry, but myself is more beloved to
me than you.
So the Prophet ﷺ said to him, then
you won't reach the highest level of Iman
until I am more beloved to you than
even your own self.
So Umar ibn Khattab left, and then later
on he came back and he said, Ya
Rasulullah, now you are more beloved to me
than even my own self.
And then the Prophet ﷺ said, Now, now
you have reached that level.
Right?
So the point is that loving the Prophet
ﷺ is a part of our Iman.
And without that love for the Prophet ﷺ,
we will not reach that level of Iman.
How can we develop a love for the
Prophet ﷺ in our hearts?
By getting to know him.
By getting to know him.
You know, if you claim to love someone,
your claim is not honest.
It's not genuine.
Unless you know that person.
Right?
Unless you've got to know that person.
Either by living with them and seeing them,
or by reading about them and learning about
them.
And our Prophet ﷺ is not alive for
us to meet him and sit with him.
Right?
Those days have already gone.
And the Sahaba r.a, they had that
privilege.
And it is the Sahaba r.a who
testify.
They testify to this fact.
That the more they got to know him,
the more their love for him increased in
their hearts.
We have seen more than one companion.
When we went through the Seerah of the
Prophet ﷺ, we came across more than one
companion.
Who testified to the fact that in their
days of Jahadiyya, when they were Kuffar, the
Prophet ﷺ was the most disliked and the
most hated of people to them.
They would say this about themselves.
Right?
Amr ibn al-'As.
Who is Amr ibn al-'As r.a?
He was a companion of the Prophet ﷺ.
He was telling his son, this was years
after the death of the Prophet ﷺ, he
was telling him that there was a time
when the Prophet ﷺ was the most hated
of people in my eyes.
To the point where if I had the
chance, I would kill him.
But then there came a time in my
life, and this was after he accepted Islam.
He said where the Prophet ﷺ became the
most beloved of people to him.
And we have companions who, they became, they
accepted Islam because of meeting the Prophet ﷺ,
interacting with him.
You know some of them, they mention how,
you know like that one companion who, even
after the conquest of Mecca, and everyone has
accepted Islam now, but he still did not
accept Islam.
He was from the chiefs of Quraysh.
And what happened was, that he joined the
Muslims as they went out in the battle
of Hunayn.
Right after the conquest of Mecca.
He still was not a Muslim.
And the Prophet ﷺ got all of these
spoils of war from that battle.
A lot of wealth.
He says, the Prophet ﷺ came to me,
and he kept on giving me.
He kept on giving me, and giving me,
and giving me.
To the point where, he was the most
detested, the most disliked of people in my
eyes, until he became the most beloved of
people to me.
How did this love develop?
It developed because of the character of the
Prophet ﷺ.
In this case, it was his generosity.
With others, it was something else.
The point is, that almost with all the
companions, we notice this trend.
That the more they would interact with the
Prophet ﷺ, the more they would, you know,
sit with him, and meet him, and interact
with him, the more this love for him
would develop in their hearts, to the point
where it would cause them to accept Islam.
Now, when it comes to
loving people, we love people for one of
five reasons.
We love people for one of five reasons.
Number one, because of the way they look.
Their outward appearance.
Certain people, they have a physical attraction, or
a nice appearance, and this causes people to,
you know, love them.
Number two, the character of these people.
Certain people, they have a very beautiful character,
right?
They have the kind of character that attracts
the hearts.
Right?
They're soft, they're lenient, but they have praiseworthy
character.
Number three, number three, some people, you have
hopes for something from them.
You have hope for something from them, so
you have an attachment to them because you
hope for something from them.
You hope to get something out of your
love for them.
Number four, because of certain ihsan, certain good
treatment that they have done with you.
Certain people, they helped you out in a
difficult moment, or, you know, they basically did
good to you, and this develops a love
in your heart for them.
And number five, because of relationships.
Like, a mother who loves her child.
Even if the child is the most evil.
Even if he's the ugliest.
Even if he doesn't have the best character.
Right?
Even if the whole world hated this person,
the mother would love him.
Because of that relationship.
We also have relationships with others, like our
neighbors, our relatives, right?
So because of the relationship, we have love
for people.
These are the five reasons why people have
love for certain people.
And our Prophet ﷺ, our love for him
is for all of these five reasons.
We develop a love for him because of
the way he looks.
We develop a love for him because of
his character.
We develop a love for him because we
hope for something from him.
And that is many different things.
Like, hoping to be among those who receive
his shafa'ah, his intercession on the Day
of Judgment.
Hoping that he would intercede on our behalf
before Allah.
Hoping that through him we will enter Jannah.
Hoping that we will drink from his pond.
And so on and so forth.
And also, we develop a love for the
Prophet ﷺ because of his ihsan to us.
He's done us a lot of good.
In fact, if it was not for him,
we would not have been guided.
If it wasn't for him, we wouldn't have
been saved from Allah's wrath and his punishment.
And because of this relationship we have with
him.
Right?
And that is that he is our Prophet
and our Messenger.
And so, learning about the shama'il of
the Prophet ﷺ will develop a love for
him in our hearts.
Now, the Prophet ﷺ has certain rights over
us.
He has certain huquq, certain rights over us.
Number one, and this tops the list, and
that is that we believe in him.
Having iman in the Prophet ﷺ and this
being a deep iman.
So, we have to actually believe that Muhammad
ﷺ is the Messenger of Allah.
Sent by Allah to guide us.
Sent by Allah with Allah's message.
If you don't believe that, you're lacking iman.
You don't have iman.
You are a kafir.
Whoever does not believe that is not a
believer.
So, this is the very first right of
Muhammad ﷺ upon us.
Secondly, to obey him in everything that he
has commanded us and not to disobey him.
Our Prophet ﷺ is to be obeyed just
like Allah is to be obeyed.
Because throughout the Quran, Allah has commanded us.
Obey Allah and obey his Messenger.
And so many other ayat where Allah is
telling us to obey the Prophet ﷺ.
Unfortunately, today you have some people who claim
to be Muslims and they say, I'm only
going to follow the Quran.
Anything that is not mentioned in the Quran,
I'm not going to follow it.
So, you tell them the Prophet ﷺ said
such and such.
He has commanded us to do such and
such.
They say, where is it in the Quran?
I'm not going to follow.
Right?
These people.
First of all, they're contradicting the Quran.
Because it is the Quran that tells us
to obey the Prophet ﷺ.
So, how can you claim that you are
following the Quran?
Right?
And second of all, they are not fulfilling
this right of the Prophet ﷺ to be
obeyed.
He must be obeyed.
He must be obeyed just like Allah must
be obeyed.
Why?
Because the Prophet ﷺ, whatever he commanded us
with, was not his own personal opinion.
It's not like you as a father command
your child to listen to you.
And that is because of how, you know,
you feel he should obey you.
You're not getting revelation from Allah.
Right?
But our Prophet ﷺ, whatever he commanded us
with, it was not his own commands, but
it was from Allah.
Just like the Quran.
The only difference between the Quran and the
Sunnah, is that the Quran are the words
of Allah, word for word, letter for letter.
Whereas the Sunnah and the teachings of the
Prophet ﷺ and his commands, it was Jibreel
who came and taught it to him.
Right?
But they were not the words of Allah
subhanahu wa ta'ala, meaning word for word,
letter for letter.
Number three, from the rights of the Prophet
ﷺ upon us, is that we follow him
in absolutely everything.
We follow him in absolutely everything.
And the only way you can learn that
is by learning about his life.
Right?
And when it comes to following the Prophet
ﷺ in everything, what we mean by that
is also those things that he recommended us
to do.
He did not command us to do it,
so we're not sinful if we don't do
it, but we're not following him.
Right?
We're not following him.
And so we should make an attempt to
follow in the footsteps of the Prophet ﷺ,
and basically take him as our role model.
وَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُصْوَةٌ حَسَنَةٌ
لِمَنْ كَانَ يَرْجُ اللَّهَ وَالْيَوْمَ الْآخِرَةُ فَذَكَرَ اللَّهَ
كَثِيرًا Indeed, in the Messenger of Allah, you
have an example, a role model, for whoever
believes in Allah, and the last day, and
remembers Allah frequently.
The Messenger of Allah ﷺ has to be
our role model.
He is the one whom we have to
follow.
We have to follow his example.
How he lived his life, and so on.
And when we learn the shaba'i of
the Prophet ﷺ, we're going to be learning.
You know, how he behaved.
How he lived his life.
We're also going to look at, you know,
how he dressed, for example.
What he wore.
Although here we will say, and we will
come to it when we talk about it.
Here we say that, with regards to what
the Prophet ﷺ did in his life, following
his sunnah, in those things that are from
the deen.
In those things that are from the deen.
So for example, the Prophet ﷺ, he would
use a miswak.
Right?
And he recommended us to use it.
So if you use it, you're following the
sunnah of the Prophet ﷺ.
And then, you have those things that the
Prophet ﷺ did in his life.
And it was because he was just basically
following the norms and the customs of his
people or that time.
Right?
So for example, the Prophet ﷺ rode on
a mule.
He rode on a camel.
He had a camel of his own.
Right?
These things are just because that was the
norm of the time.
If you go and get on a camel
and say, I'm following the sunnah of the
Prophet ﷺ, then no.
This is not called following the sunnah.
Right?
You go and say, I'm going to go
fight against the kuffar in jihad, and I'm
going to take a sword with me.
Because the Prophet ﷺ used a sword.
Right?
This is not following the sunnah.
Right?
What are you going to do with a
sword?
You're going to get killed before you can
even hit anyone.
Right?
So these things, the Prophet ﷺ did, yes.
Right?
But he didn't do these things for us
to follow him in them.
Right?
And what is also included in this is
the way he dressed.
Although there is a difference of opinion among
the scholars.
Right?
So there is a difference of opinion among
the scholars that the way the Prophet ﷺ
used to dress, wearing a turban, the way
he used to dress, is this from his
sunnah?
Or is it because the people of his
time, that's what they used to wear?
And number three, there are certain things that
the Prophet ﷺ used to do, because he
liked it personally.
It was his personal preference.
In the end of the day, he was
a human being just like us.
Right?
And every single human being has a different
taste.
A different preference.
You know, even two blood brothers have different
preferences.
You know, what one brother likes in terms
of food, the other one doesn't like.
How one person, you know, likes to do
things, the other one doesn't like to do.
And so our Prophet ﷺ was a human
being just like us.
And so he had his personal preferences.
And so for example, the Prophet ﷺ used
to love eating which part of the animal,
of the goat?
The shoulder.
The shoulder.
He used to love the shoulder.
That was his personal taste.
His personal preference.
The scholars say, it's not sunnah to do
that, however, if you do it because you
want to follow the preference of the Prophet
ﷺ, then Allah will reward you for that.
Allah will reward you for that.
So whatever the Prophet ﷺ personally liked, and
you know, he personally liked to do, if
you do it because you want to follow
the Prophet ﷺ, you want to follow him,
and you want to follow in his footsteps,
then Allah will reward you for that.
Number four, among the huquq, the rights of
our Prophet ﷺ, is that we should venerate
him.
We should honour him.
We have to have respect for him.
As Allah ﷻ has commanded us in the
Qur'an, so that you venerate and honour
the Prophet ﷺ.
Again, how can we venerate him and honour
him if we don't know anything about him?
Also, among the rights of the Prophet ﷺ
upon us, is that when the enemies of
Islam attack him, and his character, we have
to stand up to defend him.
He has long gone.
And those who were with him when he
was alive, they fulfilled that right upon the
Prophet ﷺ.
They fulfilled that right.
They stood up for him.
When he was kicked out of his hometown,
when he was attacked, when they came with
their armies, they were there defending him.
Now that he has passed away, any time
the Prophet ﷺ is attacked, as he is
today, by the enemies of Islam, it is
our responsibility, and it is his right upon
us, that we stand up for him.
And we defend him.
Also, among the rights of the Prophet ﷺ
upon us, is that we refer to him
for judgment.
Is that we refer to him for judgment.
Whenever we dispute about anything, in matters of
the deen, because we are now 1400 years
away from the Prophet ﷺ, people are going
to interpret the deen how they please.
Everyone is going to come with their own
interpretation.
So, what we need to do whenever we
differ, over anything related to our deen, is
that we refer to the Prophet ﷺ, to
judge between us.
As Allah ﷻ tells us.
As Allah ﷻ, He has commanded us.
That, it is not appropriate for a believer,
male or female, that once Allah and His
Messenger have decided about a certain matter, for
them to have their own opinion.
وَمَن يَعْصُ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
And whoever disobeys Allah and His Messenger, he
has gone far astray.
And so, we need to refer to the
Prophet ﷺ always.
Whenever we dispute over anything.
These are only some of the rights of
the Prophet ﷺ upon us.
As we can see, many of these rights
we can fulfill, by learning about him ﷺ,
through studying his, as we said, his shama
'il.
And we mentioned that the shama'il of
the Prophet ﷺ refers to, his life, not
his seerah, which is the events that took
place in his life, but rather, him as
a person.
How did he used to look like, and
how did he behave, how did he walk,
how did he talk, and so on, and
so forth.
Now, this is a book of hadith.
Imam al-Tirmidhi, he compiled, close to 400
hadith.
And this is the most famous work, on
the shama'il of the Prophet ﷺ.
It is, one of the earliest works, and
the most famous until this very day.
Others have also authored, books on this topic,
but this remains, the most unique, and the
most famous, until this very day.
And it has been translated into many languages,
including English.
And, Imam al-Tirmidhi, he included in this
book, authentic ahadith and narrations, as well as,
non-authentic.
And so he included da'if ahadith, in
this book.
And, basically, all of the authentic narrations in
this book, are present in, the books of
hadith.
Pretty much all of the authentic ahadith in
this book, are in Sahih al-Bukhari and
Sahih Muslim.
Right?
But in Sahih al-Bukhari and Sahih Muslim,
they're scattered all over the place.
Right?
And so, it's beneficial for us to go
through this, even with, even with the weak
narrations.
However, recently, you had Shaykh al-Albani, famous
scholar of hadith, who, took this book, and,
he got rid of all of the weak
ahadith, the weak narrations, and, he basically called,
his work, Al-Muhammadiyah.
But we're going to stick to the original,
and as we go through the ahadith, we'll
point out, wherever a certain hadith has been
graded by Shaykh al-Albani, as being da
'if, as being weak.
And so, this was just an introduction, and
insha'Allah ta'ala, next week, we'll begin,
we'll start, insha'Allah ta'ala, from the
very first chapter, that Imam al-Taymidhi starts
with, and as we mentioned, the very first
chapter, he says, The appearance, of the
Prophet, how he used to look like, that
is what we're going to start with, next
week, ta'ala.
So this is where we'll stop for tonight,
insha'Allah.