Kamil Ahmad – Al-Shamail Al-Muhammadiyyah #4
AI: Summary ©
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AI: Summary ©
Bismillah ar-Rahman ar-Raheem, Alhamdulillahi Rabbil Alameen,
Hamdan Katheeran Tayyiban Mubarakan Feeh, Kama Yuhibbu Rabbuna
Wa Yarda, Wasalatu Wasalamu Al-Ataamman Al-Akmalani
Ala Khayri Khalqillahi Ajma'eem, Ala Alihi Wa
Sahbihi Waman Ihtaga Bi Hadyah, Wasalna Bi Sunnatihi
Ila Yawm Al-Deen, Allahumma A'allimna Ma
Yanfa'una, Wa Nfa'na Bima Ullamtana Wa
Zidna Ilma, Wa Alina Al-Haqqa Haqqan Wa
Rizqna Ittiba'ah, Wa Alina Al-Baatila Baatilan
Wa Rizqna Ijtinaabah, Wa Ja'alna Mimmin Yastami
'una Al-Qawla Fa Yattabi'una Ihsanah, Wa
Ba3ad As-Salaamu Alaykum Wa Rahmatullahi Wa Barakatuh
We continue on with the Shama'il of
Rasool Allah ﷺ, his description and so we're
still on the first chapter of Al-Shama
'il Al-Muhammadiyah by Imam Al-Tirmidhi, but
inshallah today we're going to conclude and finish
this first chapter.
This first chapter is on the physical appearance
of the Prophet ﷺ and we move on
to the next hadith.
This is the hadith of Jabir Ibn Samurah.
Jabir Ibn Samurah was one of the famous
companions of Rasool Allah ﷺ.
He says, كان رسول الله ﷺ ضليع الفم
أشكل العين منهوس العقد Jabir
describes the Prophet ﷺ with three descriptions and
some of these descriptions have already preceded in
the previous hadith.
He mentions three things and the narrator who
is Simak Ibn Harb, the one narrating from
Jabir, he narrates this hadith to his student
Shu'aba.
So Shu'aba asks Simak what does ضليع
الفم mean?
So he asks him what is this description,
what does it mean?
He tells him and then he asks him
what is ما أشكل العين?
What is the meaning of that?
And then he asks him وما منهوس العقد?
So he explains for him each one of
these.
So anyways he says that the Prophet ﷺ
had a wide mouth.
So basically what this means is that the
Prophet ﷺ, his mouth was not small.
It doesn't mean it was wide and huge
that looks out of place, no.
But what it means is that it was
not small.
Either that or some scholars say what is
meant by this is that when the Arabs
say that someone has a wide mouth, what
it means is that they are very eloquent
in speech.
They are very eloquent in speech.
And we know that Rasulullah ﷺ was among
the most eloquent of people.
So whether it's this or that, it applies
to the Prophet ﷺ.
The second description he says أشكل العين and
the definition of that that is given by
the narrator to Shu'aba, he says that
the slit of his eye was long.
The slit of his eye was long.
However, the scholars who commented on this hadith,
they said that this was a mistake and
this is not the meaning of أشكل العين.
They said this is not the meaning of
it.
Among them is Al-Qadi Iyad and Imam
Al-Nawawi.
They said when we go back to the
dictionaries, we find that the meaning of this
is something completely different.
What it means is that the eyes of
the Prophet ﷺ, there was some redness in
it.
There was some redness in it.
They said أنها حمرة تخالط بياض العين.
So in the whiteness of the eyes, there's
some redness.
And basically, this is something that was considered
to be a praiseworthy trait.
It was something considered to make someone look
nice.
As for the last description منهوس العقد, what
is meant by this is that he had
a lean foot.
العقد is the heel.
So his heels were lean.
Meaning that it was not filled with meat.
He was not fat.
And what this shows us is that the
Prophet ﷺ was not heavy.
He was not fat.
He didn't have chubby fat all over his
body, including his heels.
So he described his heels as being lean,
strong, slim.
The next hadith is also the hadith of
Jabir ibn Samurah.
And this hadith of Jabir ibn Samurah, he
says رأيت رسول الله ﷺ في ليلة إضحيان
وعليه حلة حمراء
فجعلت أنظر إليه وإلى القمر
فلا هو عندي أحسن من القمر Jabir ibn
Samurah says, I saw the Prophet ﷺ on
a night in which the moon was at
its fullest.
A cloudless night.
There were no clouds, it was a clear
sky, and the moon was that is full.
And he was wearing a red suit.
And hulla basically means clothing that is made
up of two pieces.
An upper garment and a lower garment.
And he describes it as having been red.
And we mentioned this previously in a previous
hadith, where one of the companions described the
Prophet ﷺ, and he described him when he
was wearing red.
And we mentioned the meaning of that.
Either it is not the red that the
Prophet ﷺ forbade us from wearing, because there
are a hadith in which the Prophet ﷺ
mentioned that we are not allowed to wear
red.
But what is meant by that red is
maroonish color.
Maroon, which is a dark red.
However, many scholars say that those ahadith are
either not authentic, or they're not explicit.
They're not clear.
And that's what I meant.
Not being clear meaning that the kind of
red wasn't made clear.
So that's why the scholars say what is
meant by the red is maroonish.
So either it was not that kind of
red, or, the scholars say, that the Prophet
ﷺ was wearing red mixed with other colors.
But the majority of it was red.
And what we're not allowed to do, we're
not allowed to wear something that is completely
red or maroon, completely, without any other patterns,
without any other colors in it.
He says he was wearing a red garment.
He says, and then I was looking at
him.
I was looking at him, and then I
was also looking at the moon.
And then, he says, according to me, he
was more beautiful than the moon.
According to me, he was more beautiful than
the moon.
And the Arabs, whenever they want to describe
the beauty of something, they would compare it
to the moon.
They would The reason for that is because
of the radiance of the moon.
It's very bright and radiant.
And, you know, we have two of the
Ummahatul Mu'mineen, two of the wives of the
Prophet ﷺ, who mention a dream that they
had before they married the Prophet ﷺ.
Juwayriya, and Safiya.
Both of them mention that they saw a
dream, because both of them came from tribes
that were attacked by the Prophet ﷺ.
The Prophet ﷺ launched an attack against their
people, and then both of these, Juwayriya and
Safiya, they became captives in the hands of
the Muslims.
Both of them say that they saw a
few nights before being captured and then marrying
the Prophet ﷺ.
Both of them saw in their dream as
if the moon was falling from the direction
of Medina into their laps.
And then later on, they interpreted that to
mean the Prophet ﷺ, marrying the Prophet ﷺ.
So we see how the moon is a
symbol of, you know, something beautiful.
And we see that here, because of its
radiance, its light, its shine, its brightness.
And we see that again in the next
hadith.
The next hadith is a hadith of Al
-Baraa ibn Aazib.
The hadith of Al-Baraa ibn Aazib.
He says, or someone asked Al-Baraa ibn
Aazib, a man asked
Al-Baraa ibn Aazib, this companion, was the
face
of
And so he said, no, rather it was
like the moon.
Rather it was like the moon.
And so here, this man was asking, he
wanted to know how the face of the
Prophet ﷺ was.
Obviously he would have been a tabi'i,
living, coming after the Prophet ﷺ, not having
seen him.
So, what is meant by his question here,
was the face of the Prophet ﷺ like
the sword?
What that means is either one of two
things.
Either, was it like the sword in its
shine, in its radiance, because a sword, being
from metal, it shines.
And it being long, so was that how
the face of the Prophet ﷺ was?
So, either he was asking, actually either he
was asking, was it like a sword because
of its brightness, or its shape, it was
long.
Right?
So, when Al-Baraa ibn Aazib said, no,
it was like the moon, again, he meant,
either it was like the moon in its
brightness, or, no, it wasn't like a sword
being tall, but rather, his face was more
circular in shape.
It was more circular in shape.
So, it could either mean that, or that.
Either its brightness, or its shape.
And previously, we had a hadith in which
the Prophet ﷺ's face was described as being
mustadeer, being round.
But what is meant by that is not
completely like a circle round, but as opposed
to being long.
So, not a long face, but closer, closer
to being round.
And if what is meant is the brightness,
if what is meant by the brightness, then
why didn't Al-Baraa ibn Aazib say, yes,
it was like the brightness of a sword.
And instead, he said, it was like the
brightness of the moon.
They say, because the sword doesn't glow on
its own.
It only shines when you have when you
have reflection.
As opposed to the moon, it emanates light.
It emanates light itself.
Also, when he says that he was like
the moon, the Prophet ﷺ was like the
moon, and his face was like the moon.
The Prophet ﷺ was also described as being
light.
He was described as being light, by Allah
in the Qur'an.
And we're going to come to that.
There's a hadith that mentions this.
We're going to talk about that.
The next hadith is the hadith of, and
this hadith that we mentioned is actually in
Sahih al-Bukhari.
This hadith is actually in Sahih al-Bukhari.
The next hadith is the hadith of Abu
Hurairah r.a. Abu Hurairah r.a. He
says, he says, Here,
Abu Hurairah r.a. he describes the Prophet
ﷺ as being two descriptions.
He mentions the verses, he said, that Rasulullah
ﷺ was white, as if he was created
from silver.
As if he was created from silver.
And again, previously we mentioned, in previous narrations,
that the complexion of the Prophet ﷺ, his
color, was not pale white.
So whenever the companions say he was white,
it doesn't mean he was pale white.
But rather, as we see in the previous
narrations, he was white with a mix of
redness, giving him a brownish, a fair complexion,
you could say.
A fair complexion.
Not being pale white, nor being very dark.
So Abu Hurairah r.a. says, he was
white.
He says, as if he was made from,
as if he was formed from silver.
And what's meant by that is again, just
like silver is bright, pure silver lets out
a shine.
Likewise, the face of the Prophet ﷺ, you
know, it had this shine to it, this
radiance to it.
The second description, he says, again, this is
a description we previously mentioned, he talks about
his hair.
How was the hair of the Prophet ﷺ?
He says, it was wavy.
So not extremely curly, nor straight, completely straight.
But rather, rajal means it was wavy.
The next hadith is the hadith of Jabir
ibn Abdillah r.a. Both Jabir and his
father were from the Sahaba.
Both Jabir and his father Abdillah were from
the Sahaba r.a. Jabir says, he says,
He says, And so this is the first
hadith that we have come across in which
the Prophet ﷺ is the one speaking.
Because all the previous ahadith were the Sahaba
describing the Prophet ﷺ.
This is the first hadith in which the
Prophet ﷺ is speaking.
He says, the Prophet ﷺ says, وَرَأَيْتُ
جِبْرِيِّلْ عَلَيْهِ السَّلَامُ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ
شَبَهًا دِحْيَتُ Here the Prophet ﷺ says that,
the Prophets were presented to me.
Meaning, I was in the company of the
Prophets.
What this means is either, either the Prophet
ﷺ saw the Prophets in a dream, or
when he physically met them, and that was
when?
On the night of Al-Isra or Al
-Mi'raj.
And that was when the Prophet ﷺ left
Mecca and came to Bayt Al-Maqdis and
there he led all the Prophets in Salah.
And then he went up to the heavens
and he came across some of the Prophets.
He met some of the Prophets.
So either he saw this in a dream
or on the night of Al-Isra.
He says, the Prophets were in front of
me, and he is trying to describe certain
Prophets to his companions, how they looked.
So he said regarding Musa, he says that
Musa ﷺ, the Prophet ﷺ says that Musa
ﷺ was a lean man.
He didn't have much meat on his body.
Meaning, he wasn't fat.
He was lean.
And he says, as if he was a
man from the men of Shanu'ah.
Shanu'ah is a tribe from Yemen, and
they were basically a tribe who were known
for their lean build and being strong, physically
strong.
So the Prophet ﷺ describes Musa in this
way, Musa ﷺ.
And then he says, I saw Isa ibn
Maryam and he says, the closest resemblance to
Isa that I have seen would be Urwa
ibn Mas'ud.
Urwa ibn Mas'ud.
Who is Urwa ibn Mas'ud?
He is Urwa ibn Mas'ud al-Thaqafi.
And he was the one who Quraysh
sent to negotiate with the Prophet ﷺ the
terms of the treaty of Hudaybiyyah.
And he was known to be a wise
man, intelligent man.
And he was actually from Al-Ta'if.
He was actually from the tribe of Thaqif.
Urwa ibn Mas'ud al-Thaqafi.
And he is the one, because of his
intelligence, he was considered one of the chiefs
of Al-Ta'if.
And he is the one who Quraysh said
that Muhammad ﷺ is not the one who
deserves to be a prophet.
If anyone should have been a prophet, it
should have been one of the two men
of the two cities.
What did they say?
If only this Quran was revealed to a
man from the two cities, a great man.
A great man from the two cities.
And so what they meant by that was
either Urwa ibn Mas'ud al-Thaqafi from
Ta'if, or Al-Mughira from Mecca, from
Quraysh, or Al-Waleed ibn Al
-Mughira.
So anyways, the Prophet ﷺ described Isa ﷺ
to resemble the most this man, Urwa ibn
Mas'ud.
And then the Prophet ﷺ says, and I
saw Ibrahim ﷺ, and the closest resemblance to
someone would be who?
Who did the Prophet ﷺ say?
He said myself.
He said I saw Ibrahim ﷺ and the
closest that he resembles to anyone among us
is your companion, sahibukum, your companion.
What he was saying is myself.
So that shows us that Ibrahim ﷺ resembled,
or the Prophet ﷺ resembled Ibrahim ﷺ and
this is no surprise as our Prophet ﷺ
is from the descendants of Ibrahim ﷺ.
Then he says, and I have seen Jibreel.
I have seen Jibreel and the closest he
resembles is Dihya.
Who was Dihya?
Dihya was one of the companions.
He was one of the companions.
By the way, Urwa ibn Mas'ud al
-Thaqafi, he ended up accepting Islam.
He ended up accepting Islam and he was
one of the companions of the Prophet ﷺ.
Dihya, he is Dihya al-Kalbi.
Dihya al-Kalbi who is one of the
famous companions.
He participated in the battle of Badr and
basically whenever Jibreel ﷺ would come down in
the form of a man, as we know,
the angels, they are able to transform into
different beings.
So the angels, they are made of light.
Allah created them from light.
However, Allah gave them this ability to change
into different figures.
So sometimes the angels have come throughout history,
not just Jibreel ﷺ, they have come in
the form of a human being.
They have come in the form of a
human being.
Like the two angels who came to meet
Ibrahim ﷺ and he asked them, what have
you come here for?
And he prepared a meal for them.
They said, we have been sent to the
people of Lut to destroy them.
When they went and met with Lut ﷺ,
the people, the men of Lut, they saw
them, two very handsome men, and they wanted
to do with them what they would do
among themselves.
Allah has mentioned this whole story in the
Qur'an.
Anyways, the point is that the angels sometimes
they would come in the form of human
beings.
Jibreel ﷺ would at times, he would come
in the form of a human being.
The Prophet ﷺ says that when he would
come, he would resemble Dihya al-Kalbi.
And Dihya al-Kalbi ﷺ, he was very
handsome.
And so Jibreel would come in that handsome
form.
The next hadith is the hadith of Abu
At-Tufayl.
Who is Abu At-Tufayl, this companion?
There is something very special about this companion
that he actually mentions in this narration.
He is Abu At-Tufayl Aamir ibn Wathila.
Aamir ibn Wathila.
The last companion to pass away.
The very last companion to walk the face
of this earth.
Abu At-Tufayl, he says, رَأَيْتُ النَّبِيَّ ﷺ
وَمَا بَقِيَ عَلَى وَجِهِ الْأَرْضِ أَحَدٌ رَآهُ غَيْرِ
He says, Abu At-Tufayl, he says, I
saw the Prophet ﷺ, and no one who
ever saw the Prophet ﷺ is alive anymore
on the face of this earth.
Meaning, he said this, he narrated this, when
he was the last companion alive.
And it is mentioned that he passed away
in the year 102 of the Hijrah.
Others say he passed away in 107, and
others say he passed away in 110 of
the Hijrah.
So between 102 to 110 of the Hijrah,
meaning that this companion lived past the age
of 100.
Right?
If the Hijrah, if the Prophet ﷺ passed
away, if the Prophet ﷺ passed away in
the 11th year, and let's say Abu At
-Tufayl was a boy at that time, right?
That would make him more than 100 when
he passed away.
So he says, I saw the Prophet ﷺ,
and there is no one remaining on the
face of this earth who saw him, besides
me, on the last person remaining.
So the one who he was narrating to,
Said al-Jurayri, he says, The Tabi'i
who heard this, he said, describe him for
me.
You say you saw the Prophet ﷺ, describe
him, how did he look like?
He gives three descriptions, he says, he was
white, again, this is a description throughout all
the narrations, and we explain the meaning of
white, not pale white, but white with a
tint of red.
Maleehan, which is someone who looks very beautiful,
handsome, someone who looks very handsome.
Muqasswadan, very moderate, right?
And what that means is, he was moderate
in everything.
In his appearance, everything about him was moderate,
as we have seen.
All the companions who have described the Prophet
ﷺ for us, they would all mention the
different descriptions as being moderate.
So how was his build between two extremes?
He was not very tall, not very short.
He was not heavy built, nor was he
skinny.
His hair, it wasn't very curly, nor was
it very straight, in between.
You can see all of these different descriptions
mention that he was moderate in everything.
But not only did Allah create him in
his physical appearance as being moderate, but also
in the deen that he brought.
In this deen that he brought, our deen
is moderate and balanced between all the religions
of the world, and between Ahlul Kitab, between
the Jews and the Christians.
And the life of the Prophet ﷺ, everything
he did was also moderate, right?
Even though he was a Prophet, and he
could have had these qualities that none of
us could follow him in, but yet, to
teach us to live a balanced and moderate
life, he did certain things to show us
that we should be moderate.
As we have that famous hadith, when he
heard of three men, who basically, each one
said that he's going to do something, because
they said, when they asked Aisha ﷺ about
how the Prophet ﷺ lived, about his ibadah,
his praying, his fasting, they said, we can't
catch up to him.
So one of them said, I'm going to
fast my entire life.
The other one said, I'm never going to
sit down.
The other one said, I'm never going to
marry women.
So when the Prophet ﷺ heard about this,
he got angry.
And he said, he called the people and
he said, you know, I fast, and there
are days I don't fast.
I pray and I also get rest at
night.
And I marry women.
And then he said, فَمَنْ رَغِبَ عَن سُنَّتِي
فَلَيْسَ مِنِّي.
Whoever distances himself from my sunnah, he is
not from me.
He is not from me.
Meaning, from my ummah.
Finally, we have one last hadith.
And the last hadith of this chapter, it's
the hadith of Abdullah ibn Abbas, رضي الله
عنهما.
And this hadith is weak.
Its chain of narration is weak.
Ibn Abbas, he says, كان رسول الله صلى
الله عليه وسلم أفلج الثنيتين إذا تكلّم رؤيا
كالنور يخرج من بين ثناياه.
Ibn Abbas says, he says that Rasool Allah
صلى الله عليه وسلم, his two front teeth,
his two front teeth, they were separated.
There was a gap between them.
And this description was mentioned in a previous
hadith that the teeth of the Prophet صلى
الله عليه وسلم, they were not all connected.
And this description is actually something praiseworthy.
It's actually something praiseworthy.
And it's considered to be beauty.
It's considered to be beautiful.
And that's why the Prophet صلى الله عليه
وسلم, in an authentic hadith, he mentions that
women who, you know, they are not born
with gaps between their teeth, and they make
a gap between their teeth, right?
He said they are cursed.
He said such women are cursed.
And the reason for this is because they
are changing the creation of Allah.
They are changing the creation of Allah.
So it's not permissible to do that, but
this shows you that it was considered something
beautiful.
Right?
So he says there was this gap between
his two front teeth, and then he says
when he would speak, it would appear as
if light is emanating from between his two
front teeth.
As if light is coming out from his
two front teeth.
Now, first of all, we said that this
hadith is weak.
However, we have seen from the previous hadith
how the sahaba would compare the Prophet صلى
الله عليه وسلم to the moon, or being
more beautiful than the moon.
And we have, you know, in the Quran,
Allah سبحانه وتعالى describing the Prophet صلى الله
عليه وسلم as being light.
What does Allah سبحانه وتعالى say?
What does Allah سبحانه وتعالى say?
That he sent Muhammad صلى الله عليه وسلم
as وَسِرَاجًا مُنِيرًا.
Right?
We have sent, Allah سبحانه وتعالى says that,
وَدَاعٍ إِلَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا.
And a light, we have sent Muhammad صلى
الله عليه وسلم as a guide for the
people, and as a light.
And there are other ayat which mention that
the Prophet صلى الله عليه وسلم, Allah sent
him as a light.
Now what's meant by all of these ahadith
is that Allah sent Muhammad صلى الله عليه
وسلم as a guide for mankind, meaning that
he came to bring people out of darkness
into light.
As Allah mentions this as well in the
Qur'an.
We have sent him to bring people out
of darkness into light.
So yes, the Prophet صلى الله عليه وسلم,
he was a light in this sense, guiding
people.
Just like the moon, it guides the travelers
at night.
Likewise, the Prophet صلى الله عليه وسلم came
to guide us out of the darkness of
religions and false ideologies and false religions to
the light of Islam.
This does not mean, none of these descriptions,
including this hadith and all the previous ahadith,
none of them mean that the Prophet صلى
الله عليه وسلم was created from actual light.
And I say this because there are sects
today that actually believe that.
They say that Muhammad صلى الله عليه وسلم
was created from light.
And that's why he didn't even have a
shadow.
But this is false.
This is actually false.
The Prophet صلى الله عليه وسلم did have
a shadow.
He was a human being.
And it's the angels that are created from
light, not human beings.
Human beings have been created from clay.
And we are all the descendants of that,
including Muhammad صلى الله عليه وسلم.
What further proves that the Prophet صلى الله
عليه وسلم was not light, or, okay, fine,
we understand he was not created from light.
Okay, but someone will say, but light was
emanating from him because of these descriptions, these
ahadith.
Light was emanating from him.
Right?
We say, what disproves this is the incident
when Aisha رضي الله عنها one night, she
looked around for the Prophet صلى الله عليه
وسلم, she found him missing.
And she wondered, where did he go?
And Aisha رضي الله عنها would always be
jealous.
So she thought he went to one of
his other wives on her night.
So she says, I went out into the
masjid, I'm looking for the Prophet صلى الله
عليه وسلم.
I'm looking for him, and it's dark, it's
night, and I'm looking for him with her
hands, she's looking for him, and then she
comes across him, she touches his feet while
he's in sujood.
She touches his feet while he's in sujood.
Later on, the Prophet صلى الله عليه وسلم
asks, what were you doing?
So she says, I was in a different
world and you were in a different world.
You were worshipping Allah, while I was in
a different world, thinking something completely different.
So anyways, what does this hadith prove?
That there was no such light emanating from
the Prophet صلى الله عليه وسلم.
If there was, then Aisha رضي الله عنها
would not have had any difficulty in finding
the Prophet صلى الله عليه وسلم in that
dark night.
So the point here is that these ahadith
that describe the Prophet صلى الله عليه وسلم,
his face was radiant, or light was emanating
from his mouth, his teeth, all of these
narrations mean that he had a bright face,
that he had a bright, radiant face.
And you notice this among some people, some
people, their faces are dark, and that is
the darkness of kufr.
And other people, their faces, you can sense
that there is light coming from their faces,
not a real light, not this created light,
but more in the symbolic sense.
And Allah knows best.
With that we come to the end of
the ahadith of this chapter, and the next
chapter that Imam al-Tirmidhi moves on to
is, he's going to talk about the khatam
al-nubuwwah, the seal of the Prophethood that
was on the body of the Prophet صلى
الله عليه وسلم.