Kamil Ahmad – Al-Shamail Al-Muhammadiyyah #4

Kamil Ahmad
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AI: Summary ©

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			Bismillah ar-Rahman ar-Raheem, Alhamdulillahi Rabbil Alameen,
		
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			Hamdan Katheeran Tayyiban Mubarakan Feeh, Kama Yuhibbu Rabbuna
		
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			Wa Yarda, Wasalatu Wasalamu Al-Ataamman Al-Akmalani
		
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			Ala Khayri Khalqillahi Ajma'eem, Ala Alihi Wa
		
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			Sahbihi Waman Ihtaga Bi Hadyah, Wasalna Bi Sunnatihi
		
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			Ila Yawm Al-Deen, Allahumma A'allimna Ma
		
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			Yanfa'una, Wa Nfa'na Bima Ullamtana Wa
		
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			Zidna Ilma, Wa Alina Al-Haqqa Haqqan Wa
		
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			Rizqna Ittiba'ah, Wa Alina Al-Baatila Baatilan
		
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			Wa Rizqna Ijtinaabah, Wa Ja'alna Mimmin Yastami
		
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			'una Al-Qawla Fa Yattabi'una Ihsanah, Wa
		
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			Ba3ad As-Salaamu Alaykum Wa Rahmatullahi Wa Barakatuh
		
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			We continue on with the Shama'il of
		
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			Rasool Allah ﷺ, his description and so we're
		
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			still on the first chapter of Al-Shama
		
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			'il Al-Muhammadiyah by Imam Al-Tirmidhi, but
		
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			inshallah today we're going to conclude and finish
		
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			this first chapter.
		
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			This first chapter is on the physical appearance
		
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			of the Prophet ﷺ and we move on
		
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			to the next hadith.
		
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			This is the hadith of Jabir Ibn Samurah.
		
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			Jabir Ibn Samurah was one of the famous
		
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			companions of Rasool Allah ﷺ.
		
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			He says, كان رسول الله ﷺ ضليع الفم
		
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			أشكل العين منهوس العقد Jabir
		
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			describes the Prophet ﷺ with three descriptions and
		
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			some of these descriptions have already preceded in
		
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			the previous hadith.
		
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			He mentions three things and the narrator who
		
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			is Simak Ibn Harb, the one narrating from
		
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			Jabir, he narrates this hadith to his student
		
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			Shu'aba.
		
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			So Shu'aba asks Simak what does ضليع
		
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			الفم mean?
		
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			So he asks him what is this description,
		
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			what does it mean?
		
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			He tells him and then he asks him
		
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			what is ما أشكل العين?
		
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			What is the meaning of that?
		
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			And then he asks him وما منهوس العقد?
		
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			So he explains for him each one of
		
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			these.
		
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			So anyways he says that the Prophet ﷺ
		
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			had a wide mouth.
		
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			So basically what this means is that the
		
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			Prophet ﷺ, his mouth was not small.
		
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			It doesn't mean it was wide and huge
		
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			that looks out of place, no.
		
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			But what it means is that it was
		
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			not small.
		
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			Either that or some scholars say what is
		
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			meant by this is that when the Arabs
		
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			say that someone has a wide mouth, what
		
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			it means is that they are very eloquent
		
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			in speech.
		
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			They are very eloquent in speech.
		
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			And we know that Rasulullah ﷺ was among
		
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			the most eloquent of people.
		
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			So whether it's this or that, it applies
		
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			to the Prophet ﷺ.
		
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			The second description he says أشكل العين and
		
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			the definition of that that is given by
		
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			the narrator to Shu'aba, he says that
		
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			the slit of his eye was long.
		
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			The slit of his eye was long.
		
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			However, the scholars who commented on this hadith,
		
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			they said that this was a mistake and
		
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			this is not the meaning of أشكل العين.
		
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			They said this is not the meaning of
		
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			it.
		
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			Among them is Al-Qadi Iyad and Imam
		
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			Al-Nawawi.
		
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			They said when we go back to the
		
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			dictionaries, we find that the meaning of this
		
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			is something completely different.
		
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			What it means is that the eyes of
		
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			the Prophet ﷺ, there was some redness in
		
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			it.
		
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			There was some redness in it.
		
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			They said أنها حمرة تخالط بياض العين.
		
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			So in the whiteness of the eyes, there's
		
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			some redness.
		
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			And basically, this is something that was considered
		
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			to be a praiseworthy trait.
		
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			It was something considered to make someone look
		
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			nice.
		
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			As for the last description منهوس العقد, what
		
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			is meant by this is that he had
		
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			a lean foot.
		
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			العقد is the heel.
		
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			So his heels were lean.
		
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			Meaning that it was not filled with meat.
		
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			He was not fat.
		
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			And what this shows us is that the
		
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			Prophet ﷺ was not heavy.
		
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			He was not fat.
		
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			He didn't have chubby fat all over his
		
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			body, including his heels.
		
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			So he described his heels as being lean,
		
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			strong, slim.
		
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			The next hadith is also the hadith of
		
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			Jabir ibn Samurah.
		
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			And this hadith of Jabir ibn Samurah, he
		
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			says رأيت رسول الله ﷺ في ليلة إضحيان
		
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			وعليه حلة حمراء
		
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			فجعلت أنظر إليه وإلى القمر
		
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			فلا هو عندي أحسن من القمر Jabir ibn
		
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			Samurah says, I saw the Prophet ﷺ on
		
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			a night in which the moon was at
		
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			its fullest.
		
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			A cloudless night.
		
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			There were no clouds, it was a clear
		
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			sky, and the moon was that is full.
		
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			And he was wearing a red suit.
		
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			And hulla basically means clothing that is made
		
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			up of two pieces.
		
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			An upper garment and a lower garment.
		
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			And he describes it as having been red.
		
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			And we mentioned this previously in a previous
		
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			hadith, where one of the companions described the
		
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			Prophet ﷺ, and he described him when he
		
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			was wearing red.
		
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			And we mentioned the meaning of that.
		
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			Either it is not the red that the
		
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			Prophet ﷺ forbade us from wearing, because there
		
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			are a hadith in which the Prophet ﷺ
		
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			mentioned that we are not allowed to wear
		
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			red.
		
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			But what is meant by that red is
		
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			maroonish color.
		
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			Maroon, which is a dark red.
		
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			However, many scholars say that those ahadith are
		
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			either not authentic, or they're not explicit.
		
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			They're not clear.
		
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			And that's what I meant.
		
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			Not being clear meaning that the kind of
		
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			red wasn't made clear.
		
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			So that's why the scholars say what is
		
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			meant by the red is maroonish.
		
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			So either it was not that kind of
		
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			red, or, the scholars say, that the Prophet
		
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			ﷺ was wearing red mixed with other colors.
		
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			But the majority of it was red.
		
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			And what we're not allowed to do, we're
		
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			not allowed to wear something that is completely
		
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			red or maroon, completely, without any other patterns,
		
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			without any other colors in it.
		
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			He says he was wearing a red garment.
		
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			He says, and then I was looking at
		
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			him.
		
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			I was looking at him, and then I
		
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			was also looking at the moon.
		
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			And then, he says, according to me, he
		
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			was more beautiful than the moon.
		
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			According to me, he was more beautiful than
		
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			the moon.
		
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			And the Arabs, whenever they want to describe
		
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			the beauty of something, they would compare it
		
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			to the moon.
		
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			They would The reason for that is because
		
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			of the radiance of the moon.
		
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			It's very bright and radiant.
		
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			And, you know, we have two of the
		
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			Ummahatul Mu'mineen, two of the wives of the
		
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			Prophet ﷺ, who mention a dream that they
		
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			had before they married the Prophet ﷺ.
		
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			Juwayriya, and Safiya.
		
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			Both of them mention that they saw a
		
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			dream, because both of them came from tribes
		
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			that were attacked by the Prophet ﷺ.
		
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			The Prophet ﷺ launched an attack against their
		
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			people, and then both of these, Juwayriya and
		
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			Safiya, they became captives in the hands of
		
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			the Muslims.
		
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			Both of them say that they saw a
		
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			few nights before being captured and then marrying
		
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			the Prophet ﷺ.
		
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			Both of them saw in their dream as
		
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			if the moon was falling from the direction
		
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			of Medina into their laps.
		
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			And then later on, they interpreted that to
		
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			mean the Prophet ﷺ, marrying the Prophet ﷺ.
		
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			So we see how the moon is a
		
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			symbol of, you know, something beautiful.
		
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			And we see that here, because of its
		
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			radiance, its light, its shine, its brightness.
		
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			And we see that again in the next
		
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			hadith.
		
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			The next hadith is a hadith of Al
		
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			-Baraa ibn Aazib.
		
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			The hadith of Al-Baraa ibn Aazib.
		
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			He says, or someone asked Al-Baraa ibn
		
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			Aazib, a man asked
		
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			Al-Baraa ibn Aazib, this companion, was the
		
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			face
		
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			of
		
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			And so he said, no, rather it was
		
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			like the moon.
		
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			Rather it was like the moon.
		
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			And so here, this man was asking, he
		
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			wanted to know how the face of the
		
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			Prophet ﷺ was.
		
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			Obviously he would have been a tabi'i,
		
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			living, coming after the Prophet ﷺ, not having
		
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			seen him.
		
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			So, what is meant by his question here,
		
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			was the face of the Prophet ﷺ like
		
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			the sword?
		
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			What that means is either one of two
		
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			things.
		
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			Either, was it like the sword in its
		
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			shine, in its radiance, because a sword, being
		
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			from metal, it shines.
		
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			And it being long, so was that how
		
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			the face of the Prophet ﷺ was?
		
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			So, either he was asking, actually either he
		
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			was asking, was it like a sword because
		
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			of its brightness, or its shape, it was
		
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			long.
		
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			Right?
		
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			So, when Al-Baraa ibn Aazib said, no,
		
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			it was like the moon, again, he meant,
		
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			either it was like the moon in its
		
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			brightness, or, no, it wasn't like a sword
		
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			being tall, but rather, his face was more
		
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			circular in shape.
		
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			It was more circular in shape.
		
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			So, it could either mean that, or that.
		
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			Either its brightness, or its shape.
		
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			And previously, we had a hadith in which
		
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			the Prophet ﷺ's face was described as being
		
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			mustadeer, being round.
		
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			But what is meant by that is not
		
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			completely like a circle round, but as opposed
		
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			to being long.
		
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			So, not a long face, but closer, closer
		
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			to being round.
		
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			And if what is meant is the brightness,
		
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			if what is meant by the brightness, then
		
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			why didn't Al-Baraa ibn Aazib say, yes,
		
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			it was like the brightness of a sword.
		
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			And instead, he said, it was like the
		
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			brightness of the moon.
		
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			They say, because the sword doesn't glow on
		
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			its own.
		
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			It only shines when you have when you
		
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			have reflection.
		
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			As opposed to the moon, it emanates light.
		
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			It emanates light itself.
		
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			Also, when he says that he was like
		
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			the moon, the Prophet ﷺ was like the
		
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			moon, and his face was like the moon.
		
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			The Prophet ﷺ was also described as being
		
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			light.
		
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			He was described as being light, by Allah
		
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			in the Qur'an.
		
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			And we're going to come to that.
		
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			There's a hadith that mentions this.
		
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			We're going to talk about that.
		
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			The next hadith is the hadith of, and
		
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			this hadith that we mentioned is actually in
		
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			Sahih al-Bukhari.
		
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			This hadith is actually in Sahih al-Bukhari.
		
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			The next hadith is the hadith of Abu
		
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			Hurairah r.a. Abu Hurairah r.a. He
		
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			says, he says, Here,
		
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			Abu Hurairah r.a. he describes the Prophet
		
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			ﷺ as being two descriptions.
		
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			He mentions the verses, he said, that Rasulullah
		
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			ﷺ was white, as if he was created
		
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			from silver.
		
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			As if he was created from silver.
		
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			And again, previously we mentioned, in previous narrations,
		
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			that the complexion of the Prophet ﷺ, his
		
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			color, was not pale white.
		
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			So whenever the companions say he was white,
		
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			it doesn't mean he was pale white.
		
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			But rather, as we see in the previous
		
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			narrations, he was white with a mix of
		
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			redness, giving him a brownish, a fair complexion,
		
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			you could say.
		
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			A fair complexion.
		
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			Not being pale white, nor being very dark.
		
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			So Abu Hurairah r.a. says, he was
		
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			white.
		
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			He says, as if he was made from,
		
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			as if he was formed from silver.
		
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			And what's meant by that is again, just
		
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			like silver is bright, pure silver lets out
		
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			a shine.
		
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			Likewise, the face of the Prophet ﷺ, you
		
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			know, it had this shine to it, this
		
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			radiance to it.
		
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			The second description, he says, again, this is
		
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			a description we previously mentioned, he talks about
		
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			his hair.
		
00:19:05 --> 00:19:06
			How was the hair of the Prophet ﷺ?
		
00:19:06 --> 00:19:09
			He says, it was wavy.
		
00:19:11 --> 00:19:18
			So not extremely curly, nor straight, completely straight.
		
00:19:19 --> 00:19:23
			But rather, rajal means it was wavy.
		
00:19:27 --> 00:19:34
			The next hadith is the hadith of Jabir
		
00:19:34 --> 00:19:41
			ibn Abdillah r.a. Both Jabir and his
		
00:19:41 --> 00:19:44
			father were from the Sahaba.
		
00:19:44 --> 00:19:48
			Both Jabir and his father Abdillah were from
		
00:19:48 --> 00:19:58
			the Sahaba r.a. Jabir says, he says,
		
00:19:58 --> 00:20:07
			He says, And so this is the first
		
00:20:07 --> 00:20:09
			hadith that we have come across in which
		
00:20:09 --> 00:20:11
			the Prophet ﷺ is the one speaking.
		
00:20:12 --> 00:20:16
			Because all the previous ahadith were the Sahaba
		
00:20:16 --> 00:20:19
			describing the Prophet ﷺ.
		
00:20:19 --> 00:20:23
			This is the first hadith in which the
		
00:20:23 --> 00:20:24
			Prophet ﷺ is speaking.
		
00:20:25 --> 00:20:59
			He says, the Prophet ﷺ says, وَرَأَيْتُ
		
00:20:59 --> 00:21:03
			جِبْرِيِّلْ عَلَيْهِ السَّلَامُ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ
		
00:21:03 --> 00:21:11
			شَبَهًا دِحْيَتُ Here the Prophet ﷺ says that,
		
00:21:12 --> 00:21:18
			the Prophets were presented to me.
		
00:21:18 --> 00:21:21
			Meaning, I was in the company of the
		
00:21:21 --> 00:21:22
			Prophets.
		
00:21:24 --> 00:21:28
			What this means is either, either the Prophet
		
00:21:28 --> 00:21:33
			ﷺ saw the Prophets in a dream, or
		
00:21:33 --> 00:21:37
			when he physically met them, and that was
		
00:21:37 --> 00:21:38
			when?
		
00:21:39 --> 00:21:42
			On the night of Al-Isra or Al
		
00:21:42 --> 00:21:43
			-Mi'raj.
		
00:21:44 --> 00:21:46
			And that was when the Prophet ﷺ left
		
00:21:46 --> 00:21:50
			Mecca and came to Bayt Al-Maqdis and
		
00:21:50 --> 00:21:52
			there he led all the Prophets in Salah.
		
00:21:52 --> 00:21:53
			And then he went up to the heavens
		
00:21:53 --> 00:21:57
			and he came across some of the Prophets.
		
00:21:57 --> 00:21:59
			He met some of the Prophets.
		
00:21:59 --> 00:22:00
			So either he saw this in a dream
		
00:22:00 --> 00:22:03
			or on the night of Al-Isra.
		
00:22:03 --> 00:22:06
			He says, the Prophets were in front of
		
00:22:06 --> 00:22:14
			me, and he is trying to describe certain
		
00:22:14 --> 00:22:17
			Prophets to his companions, how they looked.
		
00:22:18 --> 00:22:23
			So he said regarding Musa, he says that
		
00:22:23 --> 00:22:27
			Musa ﷺ, the Prophet ﷺ says that Musa
		
00:22:27 --> 00:22:32
			ﷺ was a lean man.
		
00:22:33 --> 00:22:38
			He didn't have much meat on his body.
		
00:22:38 --> 00:22:39
			Meaning, he wasn't fat.
		
00:22:40 --> 00:22:40
			He was lean.
		
00:22:42 --> 00:22:46
			And he says, as if he was a
		
00:22:46 --> 00:22:48
			man from the men of Shanu'ah.
		
00:22:49 --> 00:22:53
			Shanu'ah is a tribe from Yemen, and
		
00:22:53 --> 00:22:56
			they were basically a tribe who were known
		
00:22:56 --> 00:23:03
			for their lean build and being strong, physically
		
00:23:03 --> 00:23:04
			strong.
		
00:23:05 --> 00:23:09
			So the Prophet ﷺ describes Musa in this
		
00:23:09 --> 00:23:10
			way, Musa ﷺ.
		
00:23:10 --> 00:23:14
			And then he says, I saw Isa ibn
		
00:23:14 --> 00:23:22
			Maryam and he says, the closest resemblance to
		
00:23:22 --> 00:23:27
			Isa that I have seen would be Urwa
		
00:23:27 --> 00:23:28
			ibn Mas'ud.
		
00:23:28 --> 00:23:31
			Urwa ibn Mas'ud.
		
00:23:32 --> 00:23:33
			Who is Urwa ibn Mas'ud?
		
00:23:35 --> 00:23:37
			He is Urwa ibn Mas'ud al-Thaqafi.
		
00:23:39 --> 00:23:47
			And he was the one who Quraysh
		
00:23:47 --> 00:23:53
			sent to negotiate with the Prophet ﷺ the
		
00:23:53 --> 00:23:56
			terms of the treaty of Hudaybiyyah.
		
00:23:58 --> 00:24:00
			And he was known to be a wise
		
00:24:00 --> 00:24:01
			man, intelligent man.
		
00:24:02 --> 00:24:04
			And he was actually from Al-Ta'if.
		
00:24:05 --> 00:24:07
			He was actually from the tribe of Thaqif.
		
00:24:08 --> 00:24:10
			Urwa ibn Mas'ud al-Thaqafi.
		
00:24:11 --> 00:24:13
			And he is the one, because of his
		
00:24:13 --> 00:24:19
			intelligence, he was considered one of the chiefs
		
00:24:19 --> 00:24:20
			of Al-Ta'if.
		
00:24:21 --> 00:24:25
			And he is the one who Quraysh said
		
00:24:25 --> 00:24:31
			that Muhammad ﷺ is not the one who
		
00:24:31 --> 00:24:32
			deserves to be a prophet.
		
00:24:32 --> 00:24:34
			If anyone should have been a prophet, it
		
00:24:34 --> 00:24:38
			should have been one of the two men
		
00:24:38 --> 00:24:39
			of the two cities.
		
00:24:39 --> 00:24:41
			What did they say?
		
00:24:51 --> 00:24:56
			If only this Quran was revealed to a
		
00:24:56 --> 00:24:58
			man from the two cities, a great man.
		
00:24:59 --> 00:25:01
			A great man from the two cities.
		
00:25:02 --> 00:25:04
			And so what they meant by that was
		
00:25:04 --> 00:25:09
			either Urwa ibn Mas'ud al-Thaqafi from
		
00:25:09 --> 00:25:19
			Ta'if, or Al-Mughira from Mecca, from
		
00:25:19 --> 00:25:29
			Quraysh, or Al-Waleed ibn Al
		
00:25:29 --> 00:25:29
			-Mughira.
		
00:25:31 --> 00:25:36
			So anyways, the Prophet ﷺ described Isa ﷺ
		
00:25:36 --> 00:25:40
			to resemble the most this man, Urwa ibn
		
00:25:40 --> 00:25:41
			Mas'ud.
		
00:25:42 --> 00:25:44
			And then the Prophet ﷺ says, and I
		
00:25:44 --> 00:25:53
			saw Ibrahim ﷺ, and the closest resemblance to
		
00:25:53 --> 00:25:55
			someone would be who?
		
00:25:56 --> 00:25:58
			Who did the Prophet ﷺ say?
		
00:25:58 --> 00:25:59
			He said myself.
		
00:26:01 --> 00:26:05
			He said I saw Ibrahim ﷺ and the
		
00:26:05 --> 00:26:08
			closest that he resembles to anyone among us
		
00:26:08 --> 00:26:12
			is your companion, sahibukum, your companion.
		
00:26:13 --> 00:26:14
			What he was saying is myself.
		
00:26:16 --> 00:26:20
			So that shows us that Ibrahim ﷺ resembled,
		
00:26:20 --> 00:26:25
			or the Prophet ﷺ resembled Ibrahim ﷺ and
		
00:26:25 --> 00:26:28
			this is no surprise as our Prophet ﷺ
		
00:26:28 --> 00:26:32
			is from the descendants of Ibrahim ﷺ.
		
00:26:32 --> 00:26:36
			Then he says, and I have seen Jibreel.
		
00:26:38 --> 00:26:42
			I have seen Jibreel and the closest he
		
00:26:42 --> 00:26:44
			resembles is Dihya.
		
00:26:45 --> 00:26:46
			Who was Dihya?
		
00:26:47 --> 00:26:49
			Dihya was one of the companions.
		
00:26:49 --> 00:26:50
			He was one of the companions.
		
00:26:51 --> 00:26:53
			By the way, Urwa ibn Mas'ud al
		
00:26:53 --> 00:26:56
			-Thaqafi, he ended up accepting Islam.
		
00:26:56 --> 00:27:00
			He ended up accepting Islam and he was
		
00:27:00 --> 00:27:02
			one of the companions of the Prophet ﷺ.
		
00:27:04 --> 00:27:08
			Dihya, he is Dihya al-Kalbi.
		
00:27:09 --> 00:27:14
			Dihya al-Kalbi who is one of the
		
00:27:14 --> 00:27:15
			famous companions.
		
00:27:15 --> 00:27:18
			He participated in the battle of Badr and
		
00:27:18 --> 00:27:25
			basically whenever Jibreel ﷺ would come down in
		
00:27:25 --> 00:27:28
			the form of a man, as we know,
		
00:27:29 --> 00:27:33
			the angels, they are able to transform into
		
00:27:33 --> 00:27:34
			different beings.
		
00:27:35 --> 00:27:38
			So the angels, they are made of light.
		
00:27:39 --> 00:27:40
			Allah created them from light.
		
00:27:41 --> 00:27:45
			However, Allah gave them this ability to change
		
00:27:45 --> 00:27:48
			into different figures.
		
00:27:49 --> 00:27:54
			So sometimes the angels have come throughout history,
		
00:27:54 --> 00:27:57
			not just Jibreel ﷺ, they have come in
		
00:27:57 --> 00:27:58
			the form of a human being.
		
00:27:58 --> 00:28:00
			They have come in the form of a
		
00:28:00 --> 00:28:01
			human being.
		
00:28:02 --> 00:28:05
			Like the two angels who came to meet
		
00:28:05 --> 00:28:08
			Ibrahim ﷺ and he asked them, what have
		
00:28:08 --> 00:28:09
			you come here for?
		
00:28:09 --> 00:28:11
			And he prepared a meal for them.
		
00:28:11 --> 00:28:14
			They said, we have been sent to the
		
00:28:14 --> 00:28:16
			people of Lut to destroy them.
		
00:28:17 --> 00:28:19
			When they went and met with Lut ﷺ,
		
00:28:21 --> 00:28:24
			the people, the men of Lut, they saw
		
00:28:24 --> 00:28:27
			them, two very handsome men, and they wanted
		
00:28:27 --> 00:28:29
			to do with them what they would do
		
00:28:29 --> 00:28:30
			among themselves.
		
00:28:32 --> 00:28:33
			Allah has mentioned this whole story in the
		
00:28:33 --> 00:28:34
			Qur'an.
		
00:28:34 --> 00:28:37
			Anyways, the point is that the angels sometimes
		
00:28:37 --> 00:28:38
			they would come in the form of human
		
00:28:38 --> 00:28:39
			beings.
		
00:28:39 --> 00:28:42
			Jibreel ﷺ would at times, he would come
		
00:28:42 --> 00:28:43
			in the form of a human being.
		
00:28:44 --> 00:28:47
			The Prophet ﷺ says that when he would
		
00:28:47 --> 00:28:49
			come, he would resemble Dihya al-Kalbi.
		
00:28:50 --> 00:28:55
			And Dihya al-Kalbi ﷺ, he was very
		
00:28:55 --> 00:28:55
			handsome.
		
00:29:00 --> 00:29:04
			And so Jibreel would come in that handsome
		
00:29:04 --> 00:29:06
			form.
		
00:29:09 --> 00:29:17
			The next hadith is the hadith of Abu
		
00:29:17 --> 00:29:17
			At-Tufayl.
		
00:29:20 --> 00:29:24
			Who is Abu At-Tufayl, this companion?
		
00:29:28 --> 00:29:31
			There is something very special about this companion
		
00:29:31 --> 00:29:33
			that he actually mentions in this narration.
		
00:29:36 --> 00:29:40
			He is Abu At-Tufayl Aamir ibn Wathila.
		
00:29:42 --> 00:29:44
			Aamir ibn Wathila.
		
00:29:46 --> 00:29:48
			The last companion to pass away.
		
00:29:50 --> 00:29:53
			The very last companion to walk the face
		
00:29:53 --> 00:29:54
			of this earth.
		
00:29:55 --> 00:30:02
			Abu At-Tufayl, he says, رَأَيْتُ النَّبِيَّ ﷺ
		
00:30:02 --> 00:30:08
			وَمَا بَقِيَ عَلَى وَجِهِ الْأَرْضِ أَحَدٌ رَآهُ غَيْرِ
		
00:30:11 --> 00:30:16
			He says, Abu At-Tufayl, he says, I
		
00:30:16 --> 00:30:21
			saw the Prophet ﷺ, and no one who
		
00:30:21 --> 00:30:27
			ever saw the Prophet ﷺ is alive anymore
		
00:30:27 --> 00:30:28
			on the face of this earth.
		
00:30:29 --> 00:30:32
			Meaning, he said this, he narrated this, when
		
00:30:32 --> 00:30:34
			he was the last companion alive.
		
00:30:36 --> 00:30:38
			And it is mentioned that he passed away
		
00:30:38 --> 00:30:42
			in the year 102 of the Hijrah.
		
00:30:44 --> 00:30:48
			Others say he passed away in 107, and
		
00:30:48 --> 00:30:50
			others say he passed away in 110 of
		
00:30:50 --> 00:30:51
			the Hijrah.
		
00:30:51 --> 00:30:57
			So between 102 to 110 of the Hijrah,
		
00:30:57 --> 00:31:01
			meaning that this companion lived past the age
		
00:31:01 --> 00:31:01
			of 100.
		
00:31:03 --> 00:31:03
			Right?
		
00:31:04 --> 00:31:06
			If the Hijrah, if the Prophet ﷺ passed
		
00:31:06 --> 00:31:10
			away, if the Prophet ﷺ passed away in
		
00:31:10 --> 00:31:15
			the 11th year, and let's say Abu At
		
00:31:15 --> 00:31:20
			-Tufayl was a boy at that time, right?
		
00:31:20 --> 00:31:23
			That would make him more than 100 when
		
00:31:23 --> 00:31:23
			he passed away.
		
00:31:25 --> 00:31:28
			So he says, I saw the Prophet ﷺ,
		
00:31:31 --> 00:31:35
			and there is no one remaining on the
		
00:31:35 --> 00:31:39
			face of this earth who saw him, besides
		
00:31:39 --> 00:31:41
			me, on the last person remaining.
		
00:31:42 --> 00:31:47
			So the one who he was narrating to,
		
00:31:48 --> 00:31:55
			Said al-Jurayri, he says, The Tabi'i
		
00:31:55 --> 00:31:58
			who heard this, he said, describe him for
		
00:31:58 --> 00:31:59
			me.
		
00:31:59 --> 00:32:01
			You say you saw the Prophet ﷺ, describe
		
00:32:01 --> 00:32:02
			him, how did he look like?
		
00:32:09 --> 00:32:13
			He gives three descriptions, he says, he was
		
00:32:13 --> 00:32:17
			white, again, this is a description throughout all
		
00:32:17 --> 00:32:19
			the narrations, and we explain the meaning of
		
00:32:19 --> 00:32:23
			white, not pale white, but white with a
		
00:32:23 --> 00:32:23
			tint of red.
		
00:32:25 --> 00:32:29
			Maleehan, which is someone who looks very beautiful,
		
00:32:29 --> 00:32:33
			handsome, someone who looks very handsome.
		
00:32:35 --> 00:32:42
			Muqasswadan, very moderate, right?
		
00:32:43 --> 00:32:45
			And what that means is, he was moderate
		
00:32:45 --> 00:32:46
			in everything.
		
00:32:46 --> 00:32:50
			In his appearance, everything about him was moderate,
		
00:32:51 --> 00:32:52
			as we have seen.
		
00:32:52 --> 00:32:55
			All the companions who have described the Prophet
		
00:32:55 --> 00:32:58
			ﷺ for us, they would all mention the
		
00:32:58 --> 00:33:00
			different descriptions as being moderate.
		
00:33:00 --> 00:33:05
			So how was his build between two extremes?
		
00:33:06 --> 00:33:09
			He was not very tall, not very short.
		
00:33:09 --> 00:33:14
			He was not heavy built, nor was he
		
00:33:14 --> 00:33:14
			skinny.
		
00:33:16 --> 00:33:19
			His hair, it wasn't very curly, nor was
		
00:33:19 --> 00:33:20
			it very straight, in between.
		
00:33:21 --> 00:33:23
			You can see all of these different descriptions
		
00:33:23 --> 00:33:25
			mention that he was moderate in everything.
		
00:33:26 --> 00:33:29
			But not only did Allah create him in
		
00:33:29 --> 00:33:32
			his physical appearance as being moderate, but also
		
00:33:32 --> 00:33:35
			in the deen that he brought.
		
00:33:36 --> 00:33:39
			In this deen that he brought, our deen
		
00:33:39 --> 00:33:45
			is moderate and balanced between all the religions
		
00:33:45 --> 00:33:47
			of the world, and between Ahlul Kitab, between
		
00:33:47 --> 00:33:49
			the Jews and the Christians.
		
00:33:49 --> 00:33:51
			And the life of the Prophet ﷺ, everything
		
00:33:51 --> 00:33:54
			he did was also moderate, right?
		
00:33:55 --> 00:33:57
			Even though he was a Prophet, and he
		
00:33:57 --> 00:34:01
			could have had these qualities that none of
		
00:34:01 --> 00:34:04
			us could follow him in, but yet, to
		
00:34:04 --> 00:34:06
			teach us to live a balanced and moderate
		
00:34:06 --> 00:34:10
			life, he did certain things to show us
		
00:34:10 --> 00:34:11
			that we should be moderate.
		
00:34:11 --> 00:34:15
			As we have that famous hadith, when he
		
00:34:15 --> 00:34:19
			heard of three men, who basically, each one
		
00:34:19 --> 00:34:21
			said that he's going to do something, because
		
00:34:21 --> 00:34:25
			they said, when they asked Aisha ﷺ about
		
00:34:25 --> 00:34:28
			how the Prophet ﷺ lived, about his ibadah,
		
00:34:29 --> 00:34:32
			his praying, his fasting, they said, we can't
		
00:34:32 --> 00:34:32
			catch up to him.
		
00:34:33 --> 00:34:35
			So one of them said, I'm going to
		
00:34:35 --> 00:34:36
			fast my entire life.
		
00:34:36 --> 00:34:39
			The other one said, I'm never going to
		
00:34:39 --> 00:34:39
			sit down.
		
00:34:40 --> 00:34:41
			The other one said, I'm never going to
		
00:34:41 --> 00:34:41
			marry women.
		
00:34:43 --> 00:34:45
			So when the Prophet ﷺ heard about this,
		
00:34:45 --> 00:34:46
			he got angry.
		
00:34:47 --> 00:34:50
			And he said, he called the people and
		
00:34:50 --> 00:34:55
			he said, you know, I fast, and there
		
00:34:55 --> 00:34:55
			are days I don't fast.
		
00:34:57 --> 00:34:59
			I pray and I also get rest at
		
00:34:59 --> 00:35:00
			night.
		
00:35:00 --> 00:35:01
			And I marry women.
		
00:35:02 --> 00:35:04
			And then he said, فَمَنْ رَغِبَ عَن سُنَّتِي
		
00:35:04 --> 00:35:05
			فَلَيْسَ مِنِّي.
		
00:35:05 --> 00:35:10
			Whoever distances himself from my sunnah, he is
		
00:35:10 --> 00:35:11
			not from me.
		
00:35:12 --> 00:35:13
			He is not from me.
		
00:35:13 --> 00:35:14
			Meaning, from my ummah.
		
00:35:15 --> 00:35:17
			Finally, we have one last hadith.
		
00:35:19 --> 00:35:24
			And the last hadith of this chapter, it's
		
00:35:24 --> 00:35:27
			the hadith of Abdullah ibn Abbas, رضي الله
		
00:35:27 --> 00:35:28
			عنهما.
		
00:35:28 --> 00:35:30
			And this hadith is weak.
		
00:35:30 --> 00:35:32
			Its chain of narration is weak.
		
00:35:35 --> 00:35:38
			Ibn Abbas, he says, كان رسول الله صلى
		
00:35:38 --> 00:35:44
			الله عليه وسلم أفلج الثنيتين إذا تكلّم رؤيا
		
00:35:45 --> 00:35:49
			كالنور يخرج من بين ثناياه.
		
00:35:51 --> 00:35:55
			Ibn Abbas says, he says that Rasool Allah
		
00:35:55 --> 00:36:00
			صلى الله عليه وسلم, his two front teeth,
		
00:36:00 --> 00:36:03
			his two front teeth, they were separated.
		
00:36:03 --> 00:36:05
			There was a gap between them.
		
00:36:07 --> 00:36:10
			And this description was mentioned in a previous
		
00:36:10 --> 00:36:12
			hadith that the teeth of the Prophet صلى
		
00:36:12 --> 00:36:14
			الله عليه وسلم, they were not all connected.
		
00:36:15 --> 00:36:21
			And this description is actually something praiseworthy.
		
00:36:22 --> 00:36:24
			It's actually something praiseworthy.
		
00:36:25 --> 00:36:29
			And it's considered to be beauty.
		
00:36:29 --> 00:36:32
			It's considered to be beautiful.
		
00:36:33 --> 00:36:35
			And that's why the Prophet صلى الله عليه
		
00:36:35 --> 00:36:41
			وسلم, in an authentic hadith, he mentions that
		
00:36:41 --> 00:36:50
			women who, you know, they are not born
		
00:36:50 --> 00:36:55
			with gaps between their teeth, and they make
		
00:36:55 --> 00:36:58
			a gap between their teeth, right?
		
00:36:59 --> 00:37:01
			He said they are cursed.
		
00:37:02 --> 00:37:04
			He said such women are cursed.
		
00:37:05 --> 00:37:07
			And the reason for this is because they
		
00:37:07 --> 00:37:08
			are changing the creation of Allah.
		
00:37:09 --> 00:37:11
			They are changing the creation of Allah.
		
00:37:11 --> 00:37:14
			So it's not permissible to do that, but
		
00:37:14 --> 00:37:16
			this shows you that it was considered something
		
00:37:16 --> 00:37:17
			beautiful.
		
00:37:18 --> 00:37:18
			Right?
		
00:37:19 --> 00:37:21
			So he says there was this gap between
		
00:37:21 --> 00:37:24
			his two front teeth, and then he says
		
00:37:24 --> 00:37:29
			when he would speak, it would appear as
		
00:37:29 --> 00:37:35
			if light is emanating from between his two
		
00:37:35 --> 00:37:36
			front teeth.
		
00:37:37 --> 00:37:39
			As if light is coming out from his
		
00:37:39 --> 00:37:41
			two front teeth.
		
00:37:42 --> 00:37:45
			Now, first of all, we said that this
		
00:37:45 --> 00:37:48
			hadith is weak.
		
00:37:48 --> 00:37:51
			However, we have seen from the previous hadith
		
00:37:51 --> 00:37:57
			how the sahaba would compare the Prophet صلى
		
00:37:57 --> 00:37:58
			الله عليه وسلم to the moon, or being
		
00:37:58 --> 00:38:00
			more beautiful than the moon.
		
00:38:01 --> 00:38:03
			And we have, you know, in the Quran,
		
00:38:04 --> 00:38:08
			Allah سبحانه وتعالى describing the Prophet صلى الله
		
00:38:08 --> 00:38:11
			عليه وسلم as being light.
		
00:38:11 --> 00:38:12
			What does Allah سبحانه وتعالى say?
		
00:38:16 --> 00:38:19
			What does Allah سبحانه وتعالى say?
		
00:38:22 --> 00:38:25
			That he sent Muhammad صلى الله عليه وسلم
		
00:38:25 --> 00:38:33
			as وَسِرَاجًا مُنِيرًا.
		
00:38:34 --> 00:38:34
			Right?
		
00:38:34 --> 00:38:38
			We have sent, Allah سبحانه وتعالى says that,
		
00:38:39 --> 00:38:47
			وَدَاعٍ إِلَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا.
		
00:38:48 --> 00:38:52
			And a light, we have sent Muhammad صلى
		
00:38:52 --> 00:38:54
			الله عليه وسلم as a guide for the
		
00:38:54 --> 00:38:57
			people, and as a light.
		
00:38:59 --> 00:39:04
			And there are other ayat which mention that
		
00:39:04 --> 00:39:05
			the Prophet صلى الله عليه وسلم, Allah sent
		
00:39:05 --> 00:39:06
			him as a light.
		
00:39:08 --> 00:39:10
			Now what's meant by all of these ahadith
		
00:39:10 --> 00:39:14
			is that Allah sent Muhammad صلى الله عليه
		
00:39:14 --> 00:39:19
			وسلم as a guide for mankind, meaning that
		
00:39:19 --> 00:39:22
			he came to bring people out of darkness
		
00:39:22 --> 00:39:22
			into light.
		
00:39:24 --> 00:39:26
			As Allah mentions this as well in the
		
00:39:26 --> 00:39:26
			Qur'an.
		
00:39:27 --> 00:39:29
			We have sent him to bring people out
		
00:39:29 --> 00:39:30
			of darkness into light.
		
00:39:31 --> 00:39:33
			So yes, the Prophet صلى الله عليه وسلم,
		
00:39:34 --> 00:39:37
			he was a light in this sense, guiding
		
00:39:37 --> 00:39:37
			people.
		
00:39:39 --> 00:39:44
			Just like the moon, it guides the travelers
		
00:39:44 --> 00:39:44
			at night.
		
00:39:45 --> 00:39:48
			Likewise, the Prophet صلى الله عليه وسلم came
		
00:39:48 --> 00:39:53
			to guide us out of the darkness of
		
00:39:53 --> 00:40:00
			religions and false ideologies and false religions to
		
00:40:00 --> 00:40:01
			the light of Islam.
		
00:40:03 --> 00:40:05
			This does not mean, none of these descriptions,
		
00:40:05 --> 00:40:08
			including this hadith and all the previous ahadith,
		
00:40:08 --> 00:40:10
			none of them mean that the Prophet صلى
		
00:40:10 --> 00:40:13
			الله عليه وسلم was created from actual light.
		
00:40:16 --> 00:40:19
			And I say this because there are sects
		
00:40:19 --> 00:40:20
			today that actually believe that.
		
00:40:21 --> 00:40:23
			They say that Muhammad صلى الله عليه وسلم
		
00:40:23 --> 00:40:24
			was created from light.
		
00:40:27 --> 00:40:29
			And that's why he didn't even have a
		
00:40:29 --> 00:40:30
			shadow.
		
00:40:31 --> 00:40:32
			But this is false.
		
00:40:34 --> 00:40:35
			This is actually false.
		
00:40:35 --> 00:40:36
			The Prophet صلى الله عليه وسلم did have
		
00:40:36 --> 00:40:36
			a shadow.
		
00:40:38 --> 00:40:40
			He was a human being.
		
00:40:42 --> 00:40:44
			And it's the angels that are created from
		
00:40:44 --> 00:40:46
			light, not human beings.
		
00:40:47 --> 00:40:49
			Human beings have been created from clay.
		
00:40:50 --> 00:40:52
			And we are all the descendants of that,
		
00:40:53 --> 00:40:55
			including Muhammad صلى الله عليه وسلم.
		
00:40:56 --> 00:40:58
			What further proves that the Prophet صلى الله
		
00:40:58 --> 00:41:03
			عليه وسلم was not light, or, okay, fine,
		
00:41:04 --> 00:41:05
			we understand he was not created from light.
		
00:41:06 --> 00:41:09
			Okay, but someone will say, but light was
		
00:41:09 --> 00:41:13
			emanating from him because of these descriptions, these
		
00:41:13 --> 00:41:14
			ahadith.
		
00:41:15 --> 00:41:17
			Light was emanating from him.
		
00:41:18 --> 00:41:18
			Right?
		
00:41:21 --> 00:41:25
			We say, what disproves this is the incident
		
00:41:25 --> 00:41:31
			when Aisha رضي الله عنها one night, she
		
00:41:31 --> 00:41:32
			looked around for the Prophet صلى الله عليه
		
00:41:32 --> 00:41:33
			وسلم, she found him missing.
		
00:41:35 --> 00:41:37
			And she wondered, where did he go?
		
00:41:39 --> 00:41:41
			And Aisha رضي الله عنها would always be
		
00:41:41 --> 00:41:42
			jealous.
		
00:41:43 --> 00:41:44
			So she thought he went to one of
		
00:41:44 --> 00:41:47
			his other wives on her night.
		
00:41:48 --> 00:41:51
			So she says, I went out into the
		
00:41:51 --> 00:41:53
			masjid, I'm looking for the Prophet صلى الله
		
00:41:53 --> 00:41:54
			عليه وسلم.
		
00:41:56 --> 00:41:59
			I'm looking for him, and it's dark, it's
		
00:41:59 --> 00:42:02
			night, and I'm looking for him with her
		
00:42:02 --> 00:42:05
			hands, she's looking for him, and then she
		
00:42:05 --> 00:42:08
			comes across him, she touches his feet while
		
00:42:08 --> 00:42:09
			he's in sujood.
		
00:42:10 --> 00:42:13
			She touches his feet while he's in sujood.
		
00:42:15 --> 00:42:18
			Later on, the Prophet صلى الله عليه وسلم
		
00:42:18 --> 00:42:21
			asks, what were you doing?
		
00:42:23 --> 00:42:26
			So she says, I was in a different
		
00:42:26 --> 00:42:27
			world and you were in a different world.
		
00:42:29 --> 00:42:33
			You were worshipping Allah, while I was in
		
00:42:33 --> 00:42:35
			a different world, thinking something completely different.
		
00:42:36 --> 00:42:38
			So anyways, what does this hadith prove?
		
00:42:39 --> 00:42:41
			That there was no such light emanating from
		
00:42:41 --> 00:42:42
			the Prophet صلى الله عليه وسلم.
		
00:42:42 --> 00:42:45
			If there was, then Aisha رضي الله عنها
		
00:42:45 --> 00:42:48
			would not have had any difficulty in finding
		
00:42:48 --> 00:42:50
			the Prophet صلى الله عليه وسلم in that
		
00:42:50 --> 00:42:52
			dark night.
		
00:42:53 --> 00:42:58
			So the point here is that these ahadith
		
00:42:58 --> 00:43:00
			that describe the Prophet صلى الله عليه وسلم,
		
00:43:01 --> 00:43:05
			his face was radiant, or light was emanating
		
00:43:05 --> 00:43:08
			from his mouth, his teeth, all of these
		
00:43:08 --> 00:43:12
			narrations mean that he had a bright face,
		
00:43:13 --> 00:43:16
			that he had a bright, radiant face.
		
00:43:17 --> 00:43:20
			And you notice this among some people, some
		
00:43:20 --> 00:43:23
			people, their faces are dark, and that is
		
00:43:23 --> 00:43:24
			the darkness of kufr.
		
00:43:25 --> 00:43:28
			And other people, their faces, you can sense
		
00:43:28 --> 00:43:30
			that there is light coming from their faces,
		
00:43:30 --> 00:43:33
			not a real light, not this created light,
		
00:43:34 --> 00:43:38
			but more in the symbolic sense.
		
00:43:39 --> 00:43:40
			And Allah knows best.
		
00:43:40 --> 00:43:42
			With that we come to the end of
		
00:43:42 --> 00:43:45
			the ahadith of this chapter, and the next
		
00:43:45 --> 00:43:50
			chapter that Imam al-Tirmidhi moves on to
		
00:43:50 --> 00:43:54
			is, he's going to talk about the khatam
		
00:43:54 --> 00:43:57
			al-nubuwwah, the seal of the Prophethood that
		
00:43:57 --> 00:43:59
			was on the body of the Prophet صلى
		
00:43:59 --> 00:44:00
			الله عليه وسلم.