Kamil Ahmad – Al-Shamail Al-Muhammadiyyah #5
AI: Summary ©
The speaker discusses various signs of the prophet's time, including the seal of the prophethood, birth marks, and the use of a birthmark to mark a person. The interviewer describes the confusion surrounding the positioning of the heart and the seal of the Prophet's door, as well as the history of the Prophet's image and complexion. The segment also touches on various narratives and events related to the death of Rasool Allah, including the seal of the Prophet's coat, the use of cloak, and the seal of the Prophet's coat.
AI: Summary ©
What's your name?
Yeah, what's your name?
Ashok.
Ashok?
Yeah, Ashok.
Thank you.
How are you?
I'm good.
I'm good.
How are you?
I'm good.
How are you?
I'm good.
How are you?
I'm good.
How are you?
I'm good.
How are you?
I'm good.
How are you?
How are you?
I'm good.
How are you?
I'm good.
How are you?
How are you?
In the name of Allah, the Most Gracious,
the Most Merciful.
Alhamdulillahi Rabbil Alameen.
Hamdan katheerun tayyiban mubarakin fihim.
Kama yuhibbu Rabbuna tabaraka wa ta'ala wa
yawda.
Was salatu was salamul atamman al akmalani ala
khayri khalqi Allahi ajma'in.
Wa ala alihi wa sahbihi wa man ihtada
bi hadih.
Wastanna bi sunnatihi ila yawm al deen.
Allahumma allimna ma yanfa'una.
Wa anfa'na bima allamtana wa zidna ilma.
Wa alina al haqqa haqqan wa rizqna ittiba
'a.
Wa alina al baatila baatilan wa rizqna ijtinaaba.
Wa ja'alna mimman yastami'una al qawla
fa yattabi'una ahsana.
Wa ba'd.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Last week we completed the first chapter of
the book, As-Shama'il al-Muhammadiyya by
Imam al-Tirmidhi.
We move on now to the second chapter.
And this chapter, Imam al-Tirmidhi says, Baabu
ma ja'a fi khataman nubuwwah.
The chapter on the seal of the prophethood.
The seal of the prophethood.
And so what's meant by the seal of
the prophethood is a mark that was apparent
on the body of Rasulallah sallallahu alayhi wa
sallam.
And we can see how this falls under
the physical appearance of the prophet sallallahu alayhi
wa sallam.
So he's going to mention all of the
narrations and the ahadith that mention this seal
of the prophethood.
Now when we say the seal of the
prophethood, what do we mean?
It was basically a sign.
It was a sign that this is a
prophet from Allah, and that he is the
seal of the prophets.
Now the question is, did every prophet have
such a mark?
We don't really know that for certain.
But some scholars, they mention that.
I mean some of the salaf have mentioned
that every prophet had it on his right
hand.
A mark indicating that he was a prophet.
Whereas our prophet sallallahu alayhi wa sallam had
it between his shoulders.
As we're going to see.
And this distinguishes the prophet sallallahu alayhi wa
sallam from all the other prophets, as if
to say that this is the last prophet,
and so he is distinguished.
Now when it comes to the signs of
the prophet sallallahu alayhi wa sallam, signs proving
that he is a prophet, we have two
kinds.
We have basically, here we're talking about alamat
al-nubuwa, the signs of prophethood.
We have al-alamat al-hissiyah, basically the
physical signs.
This is one of them.
This is one of them.
The seal of the prophethood.
Also, various things that the prophet sallallahu alayhi
wa sallam would do as a miracle.
So basically his barakah, for example in increasing
the food.
There are many occasions when they would have
food and it wouldn't suffice for everyone, but
with the barakah of the prophet sallallahu alayhi
wa sallam, it would increase.
And then we have al-alamat al-ma
'nawiyah, those that are not physical, not physical
signs, but signs that are not physical, such
as the Quran.
So the Quran is a miracle, right?
It was a miracle for the people, for
the Arabs of that time, to produce something
similar to it.
Now, this seal of the prophethood is not
a birthmark, like a lot of people confuse
it to be.
So people, they have birthmarks on their body.
Sometimes it's small, sometimes it's big.
And this birthmark is usually dark.
And it doesn't stand out.
Basically, it's like a tattoo, right?
It's on the surface of the skin.
Whereas this mark, we're going to see how
it actually stands out from the body of
the prophet sallallahu alayhi wa sallam, and its
color is not black or dark, as we're
going to see.
Now, was the prophet sallallahu alayhi wa sallam
born with this mark, with the seal of
the prophethood?
Or was it given to him later?
Again, there is a difference of opinion among
the ulama.
However, what seems to be the correct view,
that is supported by various narrations, is that
the prophet sallallahu alayhi wa sallam was given
it later on.
He was not born with it.
And this was during the incident when he
was young, when he basically was with his
nursing mother, Halima, in the desert, in the
countryside.
And an incident occurred where two men came,
and they opened up the chest of the
prophet sallallahu alayhi wa sallam, took out his
heart, and basically took something out.
It was a vein or a blood clot,
and then basically put it back, and then
sealed and closed the chest.
The prophet sallallahu alayhi wa sallam explained that
later on in his life.
As Anas radiallahu anhu narrates in Sahih Muslim,
the prophet sallallahu alayhi wa sallam said that
those were the angels and Jibreel, who basically
came and he took out the part of
Shaytan from it.
So, it is mentioned that when that incident
happened, that is when he was given this
mark, the seal of the prophethood.
And Allah knows best.
Alright, the first hadith we have here is
the hadith of As-Sa'ib ibn Yazid
radiallahu anhu.
As-Sa'ib ibn Yazid radiallahu anhu, he
says, this companion he says, My aunt went
to the prophet sallallahu alayhi wa sallam and
said, O messenger of Allah, my sister's son
is sick, so he wiped my head, and
he called me with blessings, and he took
ablution, and I drank from his ablution, and
I stood behind his back, and I looked
at the seal between his shoulders, and I
saw that it was like the seal of
the hijab.
So this companion, As-Sa'ib ibn Yazid
radiallahu anhu, he says that my aunt, my
khala, took me to the prophet sallallahu alayhi
wa sallam.
So he was a young boy, and she
took him because he was ill.
And there's no mention of what his problem
was, but in another narration, we learn that
he had fallen.
So perhaps, you know, his foot had broken
or something.
So he says, my aunt took me to
the prophet sallallahu alayhi wa sallam and said,
O messenger of Allah, this nephew of mine
is ill.
So the prophet sallallahu alayhi wa sallam touched
my head, you know, patted me on the
head, and he prayed for barakah for me.
He prayed for barakah for me.
And then he made wudhu.
And so what I did is, as he
was making wudhu, I took the leftover water,
meaning the water that fell off of his
body as he was making wudhu, the water
that fell off of his body, I took
it and I drank it.
I took it and I drank it.
Now what this means is that the sahaba
radhiallahu anhum, they would make it a point
to take barakah from the prophet sallallahu alayhi
wa sallam.
And this is not the only example, we
have many examples of this from the lives
of the sahaba.
That they saw the body of Rasool Allah
sallallahu alayhi wa sallam as being something special,
as being full of barakah.
And they would make it a point to
touch him, to kiss him, to get the
leftover water after he would make wudhu, as
in this example.
And to use it to make wudhu, or
as in this example, to drink it.
All because the water has touched the body
of the prophet sallallahu alayhi wa sallam, which
is a blessed body.
However, we cannot apply this to anyone else
besides the prophet sallallahu alayhi wa sallam.
And so, yes, with regards to the prophet
sallallahu alayhi wa sallam, he is a prophet
and a messenger of Allah.
Chosen by Allah, without a doubt, his body
will be full of barakah.
And we would like to have some of
that barakah.
But after his death, there is no one
else who we can say that we should
try to get barakah from them.
Because if that was the case, then the
tabi'oon, who never lived to see the
prophet sallallahu alayhi wa sallam, they would have
done that with the sahaba.
The sahaba are special.
They are the best of generations.
If anyone deserved for us to get barakah
from, it would have been them, after the
prophet sallallahu alayhi wa sallam.
Because of their status.
But we don't find a single example of
any of the tabi'oon doing this with
any of the sahaba.
Not with Abu Bakr, not with Umar, not
with the wives of the prophet sallallahu alayhi
wa sallam, none of that.
And so what people do today of trying
to get barakah from certain people who they
call saints or whatnot, these are all innovations
that have nothing to do with our deen.
After that, he says, I then stood behind
the prophet sallallahu alayhi wa sallam.
I stood behind him.
And I looked at the seal of the
prophethood.
It was between his two shoulders.
So on the back, between his two shoulders.
And as we're going to see in other
narrations, it was in between his two shoulder
blades, but closer to the left side.
Closer to the left side.
And the scholars have said that perhaps the
reason for this is that it basically, that
is the position of the heart.
The heart is towards the left side.
And so as if the seal is right
on the heart, behind the heart.
And that's why when we sleep, we sleep
on our right following the sunnah of the
prophet sallallahu alayhi wa sallam.
And they say that the wisdom behind that
is that our heart is on the left
side, so we shouldn't sleep on your left
side.
He says, I looked at it.
فإذا هو مثل زر الحجلة I looked at
it, and it was basically in the shape
of a bird, an
egg of a bird.
So basically, a bird that is similar to
a pigeon.
The size of its egg, it was similar
to that.
Which is basically slightly perhaps larger than a
normal egg of a chicken.
And so that is approximately the size of
it, of this seal of the prophethood.
And this is explained in other narrations as
well, the same size.
So this companion basically saw that seal of
the prophethood, that mark, and he shared that
with us.
Now, here, the prophet sallallahu alayhi wa sallam
prayed for this companion.
In another narration of this same hadith, this
companion, As-Sa'ib ibn Yazid radiyallahu anhu
He says that basically, in another narration he
says that the prophet sallallahu alayhi wa sallam
touched him on his head, and on his
face, and he made dua for him.
Well actually that's in another narration.
This companion, the prophet sallallahu alayhi wa sallam
made dua for him.
Right?
This companion went on to live till the
age of 94.
He went on to live till the age
of 94.
And they say at that age, he was
strong and sturdy.
And he was the last one to pass
away from the Sahaba in Medina.
At the age of 94.
Now we mentioned last week, there was another
companion.
Who was that?
No, not Anas.
No, Abu Tufail.
Abu Tufail, he is the last companion to
pass away.
He died around the age of 110.
There's a difference of opinion between 103 to
110.
He is the last companion to die from
among all of the Sahaba.
But he died in Asham.
Whereas this companion was the last one to
die in Medina.
And this was Asa ibn Yazid.
And we see that it was as a
result of the dua of the prophet sallallahu
alayhi wa sallam.
The prophet sallallahu alayhi wa sallam made dua
for him to be blessed.
He made dua for him to have barakah
in his health, in his life, etc.
The next hadith is the hadith of Jabir
ibn Samurah.
This famous companion, Jabir ibn Samurah.
He says, Jabir
ibn Samurah, he says, I saw the seal
of the prophethood between the two shoulders of
Rasool Allah sallallahu alayhi wa sallam.
And he describes how it looked.
He says, It looked like it was something
that is swelling like the egg of a
pigeon or a dove.
And it was red.
Now previously we mentioned that the complexion, the
color of the prophet sallallahu alayhi wa sallam
was white mixed with red.
This is how the sahaba would describe the
complexion of the prophet sallallahu alayhi wa sallam.
But what's meant by that is not a
pale white, nor dark, but somewhere in between.
Right?
Mixed with red, that's what it means.
Some kind of brownish color.
And this mark or the seal of the
prophethood was basically that same color.
It was the color of the skin of
the prophet sallallahu alayhi wa sallam.
But what made it to stand out is
that it was protruding.
It was not the same level as his
skin.
But rather it was just slightly coming out.
Just like if a part of your body
is swollen.
You see that it swells.
Right?
So that's what he says here.
He says it was like swollen and reddish.
And it was in terms of the size,
the size of the egg of a pigeon.
The next hadith is the hadith of Rumaytha
radiyallahu anha.
One of the female companions of Rasulallah sallallahu
alayhi wa sallam.
And this is narrated by Asim ibn Umar.
He's narrating from his grandmother.
So his grandmother was a sahabiya.
Rumaytha radiyallahu anha.
She says, سُمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ وَلَوْ أَشَاءُ أَنْ أُقَبِّلَ الْخَاتَمَ الَّذِي بَيْنَ
كَتِفَيْهِ مِنْ قُرْبِهِ لَفَعَلْتُ يقول لسعد بن معاذ
يوم مات احتزله عرش الرحمن This female companion,
Rumaytha radiyallahu anha, she narrates.
She says, I heard Rasulallah sallallahu alayhi wa
sallam.
So she's narrating a hadith.
But then she doesn't right away mention the
words of the Prophet sallallahu alayhi wa sallam.
She wants to tell us how close she
was to the Prophet sallallahu alayhi wa sallam
when she heard these words.
She says, I heard Rasulallah sallallahu alayhi wa
sallam.
And if I wanted to, because of how
close I was to him, if I wanted
to, I could kiss the seal of the
Prophethood which was between his two shoulders.
If I wanted to, I could have done
that.
Obviously she wouldn't do that, you know, being
a woman.
But she wasn't saying she would do that.
She was just trying to explain how close
she was in proximity to the Prophet sallallahu
alayhi wa sallam.
And then she says, the Prophet sallallahu alayhi
wa sallam said, On the day that Sa
'ad ibn Mu'adh passed away.
He said about Sa'ad ibn Mu'adh
that the throne of Allah shook due to
his death.
Sa'ad ibn Mu'adh radiallahu anhu was
one of the noble companions.
He was from the Ansar.
And he was one of the leaders of
Al-Aws in the days before Islam.
And he was a very special companion.
And this adds to his virtues.
The fact that the throne of Allah shook
as a result of his death.
No other companion, you know, gained such a
status.
Now it's mentioned, you know, why did the
throne of Allah shake?
It's mentioned that, and Allah knows best, that
the angels who are Hamalat al-Arsh, the
ones who carry the throne of Allah, because
of the death of Sa'ad ibn Mu
'adh, they start to cause a commotion.
And that's why the throne of Allah shook.
And Allah knows best.
But the point here is that Sa'ad
ibn Mu'adh, when he passed away, this
is what happened.
And he basically was injured in the battle
of Al-Ahzab.
He did not die right away.
What happened was, right after the battle of
Al-Ahzab, the Prophet ﷺ wanted to, you
know, he didn't want to waste any time
to take care of the Jews who betrayed
him in that battle.
And they were the Jews of Banu Qurayza.
They were the last remaining Jews in Medina.
And, you know, in the middle of the
battle, you know, at this very, you know,
difficult time, they stabbed him in the back.
They ended up partnering with the enemies who
came to lay siege to the Prophet ﷺ.
So as soon as the battle was over,
the Prophet ﷺ did not want to waste
any time.
He quickly went to them, laid siege to
them.
And then he called Sa'ad ibn Mu
'adh.
Because Sa'ad ibn Mu'adh was their
ally, the ally of Banu Qurayza before Islam.
And the Prophet ﷺ wanted him to make
the decision regarding them, and what to do
with these people.
And he basically gave his decision, and that
was that their men should be killed, and
their women and their children should be taken
as prisoners.
And the Prophet ﷺ agreed, and this was
basically, you know, this was basically also the
decision of Allah ﷻ.
Shortly after that, Sa'ad ibn Mu'adh
passed away.
And the Prophet ﷺ said this when he
passed away.
Now, why did Sa'ad ibn Mu'adh,
you know, receive such a lofty status?
And it's also said that when the Prophet
ﷺ buried him, that, you know, he told
the companions that if anyone was to be
saved from the squeeze of the grave, it
would have been Sa'ad ibn Mu'adh.
But what happened was, the grave squeezed him,
and then let him go.
Right?
That is the least that will happen to
anyone.
So why did, what did Sa'ad ibn
Mu'adh do to, you know, gain such
a lofty status?
When we look at his life, we find
two things that really stand out.
We see two things that really stand out
from Sa'ad ibn Mu'adh.
Number one, his great love for Allah and
His Messenger, and submission to them.
Submission to Allah and His Messenger.
And number two, basically giving everything for the
sake of Allah and His Messenger.
And for the service of this deen.
You know, he gave up his life and
his status, because he was the leader of
his people.
And he would use his status for the
service of the deen.
And so these two things really stand out
from the life of Sa'ad ibn Mu
'adh.
So anyways, why is this hadith here?
Because this companion, Rumaysah, tells us that she
saw the seal of the Prophethood up close.
She saw it up close.
And she mentions that it was between the
two shoulder blades of Rasool Allah.
The next hadith is the hadith of
one of the sons of Ali ibn Abi
Talib.
And this hadith has already preceded.
But Imam al-Tirmidhi puts it here again,
only to mention that part where the seal
of the Prophethood is mentioned.
So one of the sons of Ali narrates,
And then, you know, he mentions, Imam al
-Tirmidhi here, he doesn't mention the rest of
the hadith, he just comes to that part.
And among the descriptions of the Prophet, he
mentioned was that he had the seal of
the Prophethood between his two shoulders.
And that is the seal of the Prophethood.
The next hadith is the hadith of Abu
Zayd Amr ibn Akhtab al-Ansari.
Abu Zayd Amr ibn Akhtab.
Who is this companion?
He was one of the four who compiled
the Quran in the life of the Prophet
ﷺ.
While the Prophet ﷺ was alive, the Prophet
ﷺ had some of the companions to compile
the Quran.
Towards the end of his life.
So you have all these ayat, you know,
scattered.
Because, obviously, as we know, the Quran came
over a period of 23 years.
And, you know, it was not in the
order that we have it today.
Right?
Because the Quran would be revealed based on
incidents and events that would occur.
And then the Prophet ﷺ had the companions
to put this ayah here, put that ayah
there.
To basically put in order and to compile
it together.
And the four companions who did this in
the life of the Prophet ﷺ were Ubay
ibn Ka'b and Mu'adh ibn Jabal
and Zayd ibn Thabit and this companion Abu
Zayd Amr ibn Akhtab.
Al-Ansari.
So, he says, He says, قَالَ لِي رَسُولُ
اللهِ ﷺ يَا أَبَ زَيْدُ أُدْنُ مِنِّي فَمْسَحْ
ظَهْرِي فَمَسَحْتُ ظَهْرَهُ فَوَقَعَتْ أَصَابِعِي عَلَى الْخَاتَمِ قُلْتُ
Meaning, الرَّاوِي قُلْتُ وَمَا الْخَاتَمِ قَالَ شَعْرَاتٌ مُجْتَمِعَاتٌ
So, this companion, he says, that Rasulullah ﷺ
called him and told him to come near
him.
He said, the Prophet ﷺ said to him,
to Abu Zayd, Oh Abu Zayd, come near
me and touch me on my back.
So, I did that.
The companion says, I did that.
I touched him on his back and my
fingers touched the seal.
The seal of the Prophethood.
So, the one narrating from him, he asked,
he asked this companion, What is the seal?
What is it?
Describe it for us.
So, Abu Zayd, he said, They are you
know, a group of hairs, intertwined hairs.
Alright.
Now, this hadith, basically, you know, tells us
that this is the description that this companion
felt.
The previous narrations were based on what the
companion saw.
Right?
So, they're describing based on how they saw
it, look.
But this companion, it seems as if he
came from in front of the Prophet ﷺ
and perhaps he put his hand to the
back.
He didn't see it.
Right?
But he felt something.
He felt something.
And then he explained it based on what
he felt.
You know, he felt some hairs.
So, based on other narrations, we learn that
this mark or this seal is not filled
with hairs but rather it's surrounded by hairs.
And we learn this from the other narrations.
That there are scattered hairs around it.
Not that it is, you know, a bushy
filled patch with hair.
Right?
So, this is how this companion basically explained
the khatam, the seal of the Prophethood.
Now, in another narration, in another narration, it
says that the Prophet ﷺ touched the head
of this companion and his beard.
Okay?
And then he made du'a for this
companion.
He said, He said, And
so, this companion, he lived until the age
of a hundred years old.
And it says that when he reached this
age, there was not a single white hair
in his hair or his beard.
Except maybe a few.
And he had a very nice face.
A handsome face.
So, even in his old age, his face
was not wrinkled like an old person.
Right?
He still maintained his beauty.
Again, that was because of the du'a
of the Prophet ﷺ.
The next hadith, the next hadith is the
hadith of Salman al-Farisi, radiyallahu anhu.
Salman al-Farisi has a very long story
on you know, how he embraced Islam.
And so, he tells us his story from
the very beginning.
Because as we know, he was not an
Arab.
He was not from Arabia.
He was not from Mecca or Medina.
But rather, he was from Faris, from Persia.
And basically, he was a seeker of the
truth.
He wanted to look for the truth.
And he left Persia and went you know,
to Ash-Sham.
And basically, he met different individuals along the
way.
And these people were basically Ahlul-Kitab and
you know, knowledgeable people.
You could say, priests who had knowledge of
the scripture.
And the very last man that he had
met before he was passing away, Salman asked
him, you know, what should I do now
when you pass away?
Where should I go?
So this man told him, there's nobody left
who is following this religion.
So it seems that these people who he
was meeting had not accepted the deviations of
the Christians.
And you know, the concept of the Trinity
or making Isa Alayhi Salam to be divine
or the son of God etc.
These people remained upon the you know, the
Tawheed of Allah.
So this man told him, there's nobody left
who is following this religion.
However, there is someone, a prophet that is
about to come.
His time is about to come.
So Salman asked him, where is he going
to be?
So he told him, he explained to him
the place.
He gave him signs.
He said, this place is going to be
filled with date palm trees and it's going
to be between fields of lava rock.
And this prophet, he has certain signs.
This prophet has certain signs.
Basically, if you give him Sadaqah, charity, he'll
refuse it.
He won't take it.
But if you give him a gift, he'll
accept it.
And he has a seal and that is
the seal of the prophethood.
So anyways, this man ends up passing away
and Salman he and he ends up basically
to you know his journey takes him to
Medina.
He arrives in Medina.
And he ends up becoming enslaved.
He ends up becoming a slave.
Basically, when he left Sham, he joined a
caravan.
There was a caravan of the Arabs who
came to Sham.
He asked them, can I go with you?
They agreed.
But then on the way, they deceived him.
They stole all his money and they made
him a slave.
So now he was a slave.
And he was sold to some of the
Jews of Medina.
He was sold to some of the Jews
of Medina.
So then when the Prophet ﷺ made hijrah
from Mecca to Medina, and Salman heard about
it, he wanted to go see him.
Right?
So let's come to the hadith.
The tabi'i who's narrating, his name is
Abu Buraydah.
He says that Salman al-Farisi came to
the Prophet ﷺ when he made hijrah to
Medina.
And so Salman came to meet the Prophet
ﷺ.
Imagine, he was waiting for this time for
a very long time.
And now he finally meets him.
And he wants to test him.
He wants to test to see is he
really the Prophet?
So what does he do?
He brings dates.
He brings a basket of dates and he
places it in front of the Prophet ﷺ.
The Prophet ﷺ asked him, Salman, what is
this?
He said, this is sadaqa for you and
your companions.
The Prophet ﷺ said to him, take it
away because we don't take sadaqa.
Meaning, I don't take sadaqa.
He says, So Salman came the following day.
And again, he brings a basket of dates.
And he places it in front of the
Prophet ﷺ.
So the Prophet ﷺ asked, what is this,
oh Salman?
He says, this is a gift for you.
So the Prophet ﷺ told his companions, come
and basically, you know, take this gift that
Salman has given to us.
Then he saw So this is a summarized
version.
It says, then Salman saw the the seal
of the Prophethood on the back of the
Prophet ﷺ.
And then he believed in him.
The longer version it mentions that Salman then
so basically he passed the first test, he
passed the second test, all that's left is
the third test.
See, if this truly is the Prophet ﷺ
you know, the Torah and the Injil have
spoken about.
So he says, then I went behind him
to look for that.
To look for that seal.
And I spotted it.
And I then kissed it.
And I said to Rasulullah ﷺ, He said
the Shahada.
And he accepted Islam on the spot.
And then Salman basically told his story to
the Prophet ﷺ.
And the Prophet ﷺ was so happy, you
know, he was so amazed at this amazing
story of where Salman came from and what
brought him here that he told Salman I
want you to tell this story to all
the companions.
So then the narration continues So then went
to the Jews and the Prophet ﷺ bought
him so and so dirhams so that he
could plant a palm tree.
So then Salman worked in it until he
was fed.
So the Prophet ﷺ planted the palm tree
except for one palm tree which was planted
by Umar.
So the palm tree bore fruit but the
palm tree did not.
So the Prophet ﷺ what is the matter
with this palm tree?
So Umar said, O Prophet of Allah, I
planted it.
So the Prophet ﷺ took it from its
fruit.
So basically it says that afterwards Salman was
in the possession of the Jews he was
a slave and so the Prophet ﷺ wanted
to free him.
So he made a deal with the Jews
that the Prophet ﷺ would purchase him from
the Jews and they agreed on a certain
amount of a certain amount of money along
with the deal included that the Prophet ﷺ
would basically plant a certain number of date
palm trees for the Jews for their farm.
Some narrations mention it was a hundred two
hundred that they would have to plant these
and then they would have to grow fruit.
Now those who are familiar with date palm
trees date palm trees they don't just grow
the next year.
They take a couple of years.
A baby tree takes a couple of years
before it grows and then starts giving dates.
But here in the narration it says that
after they planted them and basically the Prophet
ﷺ he would plant each one with his
own hands with his blessed hands.
The Sahaba would help in preparing them but
then the Prophet ﷺ is the one who
would place them.
He says basically all of them ended up
growing and bringing fruit bearing fruit the very
same year.
Except there was one.
There was one that Umar ﷺ had planted
himself.
So that didn't produce anything.
So then the Prophet ﷺ asked you know
what happened with this one?
So Umar said Ya Rasool Allah I'm the
one who planted it.
So the Prophet ﷺ took it out and
then he planted it with his hands and
basically bore fruits.
And then basically that is how Salman was
freed from slavery.
The point here is what we learned from
this hadith is that Salman ﷺ saw the
seal of the Prophethood.
And what we learned from this hadith is
that the seal of the Prophethood has been
mentioned in the previous scriptures.
It's one of the signs of the Prophethood
of Rasool Allah ﷺ that was mentioned in
the books.
Along with other signs right?
Along with other signs basically the previous Prophets
foretold that there will come a Prophet at
the end of time.
And he will be the seal of the
Prophets.
And among his signs is this mark of
the Prophethood.
The next hadith is the last hadith in
this chapter and the last hadith that we
will cover.
This is the hadith of Abdullah ibn Sargis
رضي الله عنه Abdullah ibn Sargis رضي الله
عنه قَالَ أَكَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمُ وَهُوَ فِي نَاسٍ مِنْ أَصْحَابِهِ فَدُرْتُ هَكَذَا
مِنْ خَلْفِهِ فَعَرَفَ مَا أُرِيدُ فَأَلْقَ الرِّدَاءَ عَنْ
ظَهْرِهِ فَرَأَيْتُ مَوْضِعَ الْخَاتَمَ عَلَى كَتِفَيْهِ مِثْلَ الْجُمْعِ
حَوْلَهَا خِيلَانٌ كَأَنَّهَا ثَآلِيلٌ فَرَجَعَتُ حَتَّى استَقْبَلْتُهُ
فَقُلْتُ غَفَرَ اللَّهُ لَكَ يَا رَسُولَ اللَّهِ فَقَالَ
وَلَكَ فَقَالَ الْقَوْمُ أَسْتَغْفَرَ لَكَ رَسُولَ اللَّهِ صَلَّى
اللَّهِ فَقَالَ نَعَمْ وَلَكُمْ ثُمَّ تَلَى هَذِهِ الْآيَةِ
وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ Here, this
companion Abdullah ibn Sarjas رضي الله عنه He
narrates, he says that I came to the
Prophet صلى الله عليه وسلم I came to
the Prophet صلى الله عليه وسلم While he
was among a group of his companions While
he was among a group of his companions
So I circled around him like this from
behind him So basically, he was explaining to
the Tabi'een He said, I came like
this around his back Why did he do
this?
Because he was also looking for this seal
So as if he heard about it or
he read about it like Salman The point
is, he was looking for the seal He
says, I came around from his back to
look for it and the Prophet ﷺ understood
what I wanted So the Prophet ﷺ understood
what he was looking for He says, so
the Prophet ﷺ threw his cloak off So
he basically allowed this companion to see the
seal of the Prophethood And then he explained
how it looked He said, like a clenched
fist So about the shape Again, the size
of it is that same size, he says
like a clenched fist And surrounded by moles
Right Again similar to a birthmark Right If
somebody has a large birthmark there are some
moles on it But that is not how
the seal of the Prophethood was He said
it was surrounded by these moles So it
was surrounded by dots As if it was
surrounded by dots And we learned from the
other narration that it was surrounded by hair
He says as if they were warts Right,
a wart is like something soft that is
filled with pus He says as if it
was Meaning, how it looked How it looked
And then he says, I came back around
to face the Prophet ﷺ And I said,
Ya Rasool Allah May Allah forgive you And
so the Prophet ﷺ said, and you too
And you too So his students who heard
this, they asked him Rasool Allah ﷺ made
istighfar for you?
Like they were amazed You know, the Prophet
ﷺ made soft forgiveness for you?
You know, what a special status you have
So he said, yes, and he also made
istighfar for you He also made istighfar for
all of you Based on what?
He said And then he recited this ayah
This ayah from Surah Muhammad, where Allah commands
the Prophet ﷺ to seek forgiveness for himself
and to seek forgiveness for the believing men
and the believing women So as if all
of us are included in this istighfar of
Rasool Allah ﷺ And so this hadith, again
it describes the seal of the Prophethood as
we have seen Now there's one more hadith
that I just skipped right now It's a
short hadith And that is a hadith of
Saeed al-Khudri r.a The hadith of
Saeed al-Khudri r.a The Tabi'i
Abu Nadra al-Awqi, he says I asked
Abu Saeed al-Khudri about the seal of
Rasool Allah ﷺ meaning the seal of the
Prophethood He said, on his back بضعة ناشزة
بضعة ناشزة This Tabi'i asked Saeed al
-Khudri about the seal the seal of Rasool
Allah ﷺ the seal of Prophethood So Abu
Saeed al-Khudri Abu Saeed al-Khudri he
says, it was basically something protruding, as we
explained it wasn't like at the level of
the skin but something protruding on his back
it was something protruding on his back on
the skin on his back And so this
is where we'll stop And the next chapter
the third chapter Imam al-Tirmidhi basically collects
all the narrations talking about the hair of
Rasool Allah ﷺ I
have a question so the death
from Rasool Allah ﷺ is something related to
Azwa death or something?
The question is Which date?
The question is the date palm trees that
Rasool Allah ﷺ planted were they Azwa or
any other dates?
Allah knows best, it could have been Azwa
or it could have been any other dates
Yes Medina is known for the Azwa date
and there's no doubt about it being more
special, the Rasool Allah ﷺ spoke about it
But none of these narrations mention which kind
of date it was So Allah knows best
Inshallah Subhana Allah wa ma bi hamdik wa
la ilaha illa Allah wa astaghfirullah wa salamu
alaikum