Kamil Ahmad – Al-Shama’il Al-Muhammadiyyah #08
AI: Summary ©
The importance of not harming one another person in the future is emphasized, along with the use of a "hasith" in narrations and hair samples. The dispute between a narrator and a reporter about Shariq's hair is discussed, as it is dripping and authentic. The importance of citing orbital narratives in relation to personal experiences is emphasized, along with the use of "verads."
AI: Summary ©
From him the first interpretation is that what
it means is That you shouldn't allow basically
They used to have a practice in the
days of Jahiliyyah the Arabs that if someone
kills someone they will come and kill his
father and His male relatives and Islam abolished
this practice No one is responsible for the
crimes of others لا تزير وزيرة وزر أخرى
No human being should shoulder the sins of
others So either this is what it means
you don't harm him and He should not
harm you in the sense that you shouldn't
be harmed because of him right the other
interpretation the scholars say what is meant here
is that When the Prophet sallallahu alayhi wa
sallam says لا يجني عليك He should not
harm you meaning when he grows up He
should not do harm to you rather he
has to do بر بر الوالدين And you
don't harm him in the sense that while
he's young do not neglect his Tarbiyah Teach
him what he needs to know And so
in this we see the importance the importance
of you know taking care of our children
and Their need for the proper Tarbiyah before
taking care of their physical needs and material
needs in this dunya and Usually usually those
children who when they grow up they harm
their parents.
It's usually because Their parents neglected them when
they were young That's how it usually is
You neglect them when when they're young they
will neglect you when when you become older
as They say الجزاء من جنس العمل That
what goes around comes around and what you
reap you sow Or what you sow you
reap What you sow you reap what you
put in the ground of seeds That is
what you're going to reap Here he says
the companion says and I saw his white
hair.
It was reddish Now Imam al-Tirmidhi He
comments on this hadith قال أبو عيسى أبو
عيسى is who?
Imam al-Tirmidhi قال أبو عيسى هذا أحسن
شيء روية في هذا الباب وأفسره لأن الروايات
الصحيحة أن النبي صلى الله عليه وسلم يبلغ
الشيب وأبو رمثة اسمه رفاع بن يتريبي أتت
Imam al-Tirmidhi the author of this book.
He says that this is the Best thing
that has reached us Regarding the dying of
the hair of the Prophet sallallahu alayhi wa
sallam Because all the other authentic narrations They
tell us that the Prophet didn't need to
dye his hair so as if he's saying
that Perhaps that was true and You know,
this hadith is either weak or Or it's
not explicit enough Right.
This companion did not say the Prophet sallallahu
alayhi wa sallam dyed his hair All he
said is that I saw his white hair
was reddish.
Now, why was it reddish?
We explained that it could be because of
oil it could be because of perfume right
all the other narrations that explicitly say You
know dying they're not they're not authentic.
They are not authentic the next hadith is
Is Imam al-Tirmidhi says It's
a hadith of Abu Huraira.
Now, let's look at the chain here because
It's important for us to look at this
chain The one narrating from Abu Huraira is
Uthman ibn Nawhab The one narrating from him
is Shariq Shariq al-Qadi Now this individual
Shariq he was a scholar But he had
a very poor memory He had a very
poor memory and that affects the credibility of
the narrator scholars of hadith they Consider someone
whose memory to be weak to not be
a reliable narrator That's one of the reasons
for the hadith to be weak All right
Shariq narrates from Uthman ibn Nawhab and he
says Abu Huraira narrated the following or Did
Rasool Allah die his hair?
Abu Huraira said yes So
Imam al-Tirmidhi right after mentioning this he
says another narrator from another from another chain
Okay narrates the same hadith but instead of
Shariq Shariq is not the one narrating It's
Abu Awana a reliable narrator.
He narrates from Uthman ibn Abdullah but He
says who was asked not Abu Huraira Um
Salama was asked the point of mentioning this
is That this narration that Abu Huraira was
the one who was asked is weak Because
of this narrator Shariq, he's not reliable and
he went against all the credible reliable Narrations
all the other narrations say that it was
Um Salama the wife of the Prophet salallahu
alayhi wa sallam who was asked who was
asked this question and The other narrations actually
mentioned that Um Salama the wife of the
Prophet salallahu alayhi wa sallam and this is
actually in Bukhari.
This is actually in Bukhari It says that
this same Uthman ibn Nawhab He was young
He says my family sent me to Um
Salama because I was sick and Um Salama
used to have a container In this container
were a few hairs of the Prophet salallahu
alayhi wa sallam What should what would she
do with it?
She would use it for Baraka Whenever someone
would have the evil eye or magic or
something they would come to her She would
put water in that container and they would
drink it and they would get cured from
the Baraka of the Prophet salallahu alayhi wa
sallam so this narrator Uthman, he says I
went and I was given He says and
I looked into the container and I saw
I saw red hairs.
I saw red hairs So this is the
authentic narration and he says he saw red
hair, right The point is That he just
says he saw red hair, right As for
the narration of Abu Huraira that is weak
that says what?
Abu Huraira was asked Did the Prophet salallahu
alayhi wa sallam used to die?
He said yes That's not authentic right Again,
all we know is that the Prophet salallahu
alayhi wa sallam had some hairs that became
red.
Why?
Allah knows best.
Why did they become red reddish?
Allah knows best anyways a point about the
hair of the Prophet salallahu alayhi wa sallam
and How Umm Salama kept it, there's nothing
wrong with this the companions in the life
of the Prophet salallahu alayhi wa sallam would
You know attempt to get Baraka from his
body When he would make Wudu Whatever water
would that he would use and it would
fall off of him.
They would race to catch it to do
Wudu from that same water because it touched
the body of the Prophet salallahu alayhi wa
sallam and After his death the same thing
here or anything that was left over his
clothing, etc That touched his body the companions
would use it and And this continued it
got passed down and You know, it got
passed down Until you know many generations Imam
Ahmed it is said that Imam Ahmed ibn
Hanbal he had I Believe it was a
few hairs of the Prophet salallahu alayhi wa
sallam in his possession And he and he
said that I want these hairs to be
buried with me To be placed on my
eyes and to be buried with me and
and his his will was executed and they
did that for him And there are many
other stories like this But now many many
centuries later Imam Al-Zahabi Imam Al-Zahabi
lived in the 7th or 8th century And
We're talking about some 700 years ago Imam
Al-Zahabi says That anything that is claimed
today to exist From whatever was left over
artifacts and hair etc of the Prophet salallahu
alayhi wa sallam None of it can be
authentically attributed to be real None of it
can be authentically attributed to the Prophet salallahu
alayhi wa sallam Whoever says that he has
something From the Prophet salallahu alayhi wa sallam.
It's fake.
It's not real.
It cannot be verified So if this were
if this were he said 700 years ago,
then how about today?
People claim that we have you know certain
artifacts from the Prophet salallahu alayhi wa sallam
In this museum or that museum None of
it can be authentically verified the next hadith
The next hadith is The
next hadith is the hadith of Al-Jahdana
a female narrator Imra'at Bashir Ibn Al
-Khasasuyya qalat I saw the Prophet salallahu alayhi
wa sallam coming out of his house blowing
his head while he was showering and with
his head a beard or he said beard
the sheikh doubted this female companion
says that I saw the Prophet salallahu alayhi
wa sallam Coming out of his house and
his hair was dripping with water he had
just performed ghusl he had just performed ghusl
and so hair was dripping from his hair
water was dripping from his hair and there
was traces of henna dye in his hair
now he says my sheikh he was not
sure if she said it was traces of
dye henna or or which means perfume perfume
so that's what this hadith tells us and
again nothing is explicit here as you can
see nothing is explicit, we don't know whether
it was dye or whether it was perfume
and also this hadith is considered weak this
hadith is not considered authentic and
Imam At-Tirmidhi is the only one who
narrated it the next hadith is the hadith
of Anas Ibn Malik says he
says I saw the hair of Rasulullah that
it was dyed that it was dyed I
saw the hair of the Prophet having been
dyed so this is very explicit Anas is
saying he saw that the hair of the
Prophet was dyed and this hadith is considered
Hasan not sahih but Hasan to be an
okay narration and the same narrator who narrated
from Anas he says in another narration the
narrator from Anas the next hadith he says
that I saw the hair of the Prophet
this is not a companion who is narrating
from Anas he says I went to meet
Anas and I saw Anas had some of
the hair of the Prophet and I saw
it was dyed it was dyed again it
could have been dyed if he saw that
it was not white and it was reddish
or brown it could have been dyed or
it could have been as a result of
perfume as we mentioned earlier and Allah knows
best so this is what we can say
regarding all of these narrations we put them
together and this is the conclusion we come
to that basically number one the Prophet did
not have that much hair that needed to
be dyed he only had a handful of
white hair here and there so it wasn't
like someone who's you know all of his
hair or most of it is white that
it requires dyeing number two what we have
are narrations that are telling us that whatever
white hair did exist at times it was
reddish or brownish so why was that?
we don't have anything explicit where a companion
is saying you know I saw the Prophet
dyeing his hair right?
we don't have that and if that
was the case we would have ummahatul mu'mineen
the wives of the Prophet who would have
definitely not missed that out right?
living in the house of the Prophet if
the Prophet ever did that if he ever
dyed his hair they would have narrated it
to us they would have narrated it to
us they narrated a lot of other things
from his personal life so why would they
miss out on that?
but we can say the possibility still exists
you know maybe once in his life he
did it right?
that possibility does exist right?
but the possibility that he didn't also exist
so Allah knows best alright we're going to
move on to the next chapter we just
have a few hadith and this is what
has been mentioned regarding regarding the kuhl that
the Prophet would use kuhl refers to the
eye liners where you put umm you put
black or red into your eye to change
the color now what is the ruling of
doing this?
as we'll see from these narrations the Prophet
would do it and he would encourage doing
it now in this day and age people
look at it as being something that only
women do but as we'll see from the
hadith the only purpose of this is not
for beautification that is not the only purpose
of doing this yes that you know is
one of the purpose one of the objectives
and purposes of doing it but as we're
going to see from these narrations there are
other benefits of doing it Ibn Qayyim he
mentions in the prophetic medicine he says kuhl
protects the health of the eyes and gives
strength and clarity of vision and it cleans
the eyes of any bad substances in addition
to that some types of kuhl also serve
as an adornment as beautification and if it
is applied before going to bed then this
is even better and ithmid is more effective
than any other type of kuhl ithmid is
more effective than any other type of kuhl
as we're going to see from the narrations
so we have the first hadith the first
hadith is the hadith of Abdullah ibn Abbas
radiyallahu anhu anna nabiyya sallallahu alayhi wa sallam
qal ikhtahilu bil ithmid fa innahu yajlu al
basar wa yunbita al shaar the prophet sallallahu
alayhi wa sallam said use the ithmid this
is a type of kuhl and the prophet
sallallahu alayhi wa sallam is saying here use
it to apply to the eyes because it
clears the vision and it makes the eyelashes
to grow it clears the vision and it
causes the eyelashes to grow then Ibn Abbas
says now
this part of the narration is weak okay
the first part that we just mentioned this
is authentic and we're going to see this
has been mentioned in all the narrations that
are going to come where the prophet sallallahu
alayhi wa sallam says use ithmid because it
strengthens the vision and it clears the vision
and it causes the eyelashes to grow all
the other ahadith are going to mention this
right so that means you know when you
have several different narrations mentioning the same thing
even if one is weak all together they
come up to the level of hasan right
but this part where Ibn Abbas says right
this part is weak this part is weak
he says Ibn Abbas would say that the
prophet sallallahu alayhi wa sallam used to have
a a container that was just for a
jar a jar of that he used to
have with him that he would apply to
his eyes every single night three times in
this eye and three times in that eye
three times in the right eye three times
in the left eye so we don't have
anything authentic that the prophet sallallahu alayhi wa
sallam had a special jar that he used
to always do this with that's number one
number two we don't have anything authentic that
he would do it every night but as
we're going to see from the coming narrations
he would do it before going to sleep
he would do it before going to sleep
but that doesn't mean it was every night
so the next hadith is also the hadith
of Ibn Abbas again
this part is not authentic this part is
not authentic now we do know that the
prophet sallallahu alayhi wa sallam would encourage us
to do everything in odd numbers right that
is you know we can authentically establish that
the prophet sallallahu alayhi wa sallam says Allah
is single Allah is single and
he loves doing things in odd numbers means
odd numbers Allah loves to do things Allah
loves that we do things in odd numbers
and there is another hadith if anyone of
you uses kuhl then let him do it
in an odd number of times so for
it clears the vision and causes the eyelashes
to grow causes the eyelashes to grow so
again this is reaffirming what was mentioned in
the previous narrations and the scholars say that
first of all if you want it to
really help then do it in this way
before going to bed before going to bed
means that the most the greatest effect will
be if you do it at that time
not that you can't do it at any
other time you can but if you want
to really have an effect do it before
going to bed and do it three times
in each eye and the benefit as mentioned
in the hadith that it clears the vision
meaning sometimes your vision becomes foggy it clears
that it clears anything that is obscuring your
vision also it causes the eyelashes to grow
the eyelashes Allah has given us these eyelashes
to protect us and to protect our eyes
and the fact that we are always blinking
that is to protect our eyes if our
eyes were always open particles and harmful substances
would go into our eyes likewise if we
didn't have eyelashes dirt and other things would
go into our eyes so when the prophet
is saying it will cause the eyelashes to
grow that's a good thing and we shouldn't
think that this is something you know something
that is specific to women that women have
long eyelashes and it gives beauty to them
therefore you know why should I want that
right the purpose of that is not for
beautification but as we mentioned here there are
medical and health benefits to it the next
hadith the next hadith is the
hadith of Ibn Abbas the
same thing the best of your kuhl is
ithmid it clears the vision and causes the
eyelashes to grow and finally the last hadith
is the same
thing
apply ithmid for it clears the vision and
causes the eyelashes to grow so as you
can see more than one companion is narrating
the same words so these words are authentic
right but the other words the other narrations
the additional narrations that were adding other things
like you know doing it every night or
having a jar for it this is not
authentically attributed to the prophet but what is
authentically attributed to him is that he would
do it before going to bed or he
would advise to do that he would advise
to do that and he mentioned the benefits
of it and he specifically mentioned the benefits
of one kind and that is ithmid and
this was a kind that existed in his
time and it exists until today and ithmid
exists even today if you were to go
to you know muslim countries they sell it
if you were to go to places where
they sell perfume and other things they sell
this kind of kohl however you have to
be careful that you buy something that is
pure because they say that some of the
ones that you know are being sold in
the market have lead in them and lead
is very harmful for the eyes lead is
something very harmful for the eyes and perhaps
they add some other things in it so
you have to be careful to get the
pure ithmid the pure ithmid and it comes
in two colors it comes in black and
red but just make sure to get the
pure ithmid and you know as we can
see it is from the sunnah of the
prophet and it falls under what is known
as the prophetic medicine for people who are
having problems with their eyes or to make
your eyes stronger we should use it and
Allah knows best the next chapter is on
the clothing of Rasulallah that we will begin
next week inshallah Subhanak Allahumma wa bihamdik Ashhadu
an la ilaha illa ant, astaghfiruka wa atubu
ilayk wa sallillahu wa sallim ala nabina muhammad
wa ala alihi wa sahbihi ajma'in assalamu
alaikum wa rahmatullahi wa barakatuh