Kamil Ahmad – Al-Shamail Al-Muhammadiyyah #06

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AI: Summary ©
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi Rabbil Alameen.
Hamdan katheeran tayyiban mubarakan feeh.
Kama yuhibbu Rabbuna tabaraka wa ta'ala wa
yarda.
Wa salatu wa salamu al-atamman al-akmalani
ala khayri khalqi Allah wa ala alihi wa
sahbihi.
Wa man ihtada bi hadih wa istanna bi
sunnatihi ila yawm al-deen.
Allahumma allimna ma yanfa'una wa infa'na
bima allamtana wa zidna ilma.
Wa arina al-haqqa haqqan wa rizqna ittiba
'ah.
Wa arina al-baatila baatilan wa rizqna ishtinaabah.
Wa ja'alna mimman yastami'una al-qawla
fa yattabi'una ahsana wa ba'd.
As-salamu alaykum wa rahmatullahi wa barakatuh.
We continue on with Ash-Shama'il al
-Muhammadiyah, this book compiled by Imam al-Tirmidhi,
in which he compiled everything related to the
person of Muhammad ﷺ, his appearance, how he
looked, as well as his character, etc.
And so we move on to the third
chapter, and in this chapter, this chapter is
called The Hair of Rasool Allah ﷺ.
So the first two chapters, the first chapter
was the physical appearance, how the Prophet ﷺ
looked in general.
And in that chapter, there was mention of
the hair.
You know, how the hair of the Prophet
ﷺ was.
It was part of many of those narrations.
And then the last chapter that we just
finished was about the seal of the Prophethood,
and now we move on to the third
chapter.
And the next couple of chapters are related
to the hair.
They're related to the hair.
So today we'll cover two.
This one, the hair of the Prophet ﷺ.
The next one is how he used to
comb his hair.
And then after that, there'll be some chapters
on dyeing the hair, how the Prophet ﷺ
would dye his hair.
So here, the first hadith we have is
the hadith of Anas ibn Malik ﷺ.
It says, And
this hadith is in Sahih Muslim and other
books of hadith.
Anas ibn Malik ﷺ says that the hair
of the Prophet ﷺ would come down to
the middle of his ears.
Now we're going to see different descriptions of
how long the hair of the Prophet ﷺ
was.
How do we understand these different descriptions?
Basically, every companion narrated what he saw.
And the Prophet ﷺ did not have his
hair the same length all the time.
There were times when he shortened his hair.
There were times when he would go for
Umrah or Hajj, and obviously he would shave
his hair.
So when we have all these different descriptions,
it doesn't mean a contradiction.
It doesn't mean that these narrations are contradictory.
But it just simply means that the companion
narrated what he saw.
Some saw him at different times of their
life.
And they were basically narrating what they saw.
So here he says, Anas ibn Malik, who
we know was the servant of the Prophet
ﷺ, and he says that the hair of
the Prophet ﷺ would come up to the
middle of his ears.
The next hadith is the hadith of Aisha,
the wife of Rasool Allah ﷺ.
And this hadith is also authentic, found in
Sunan Abu Dawood and also Sunan At-Tirmidhi.
She says, Aisha
says that she would make ghusl, would bathe
with the Prophet ﷺ from the same bucket.
They would use the same bucket.
And she goes on to say, And he
had hair that was above his shoulder level,
but beneath the ear lobes.
So she mentions two things here.
One is al-jummah, and the other is
al-wafrah.
Now in general, when the Arabs want to
describe the length of someone's hair, they would
use three descriptions.
Two of these are mentioned in this hadith.
Al-jummah basically means touching the shoulders.
Hair coming and touching the shoulders, that's how
long it is.
The other description is al-wafrah.
Al-wafrah, which is basically until the ear
lobes.
And that's what she says here is, He
had hair that was above the jummah, which
is touching the shoulders, but below al-wafrah,
below the ear lobes.
So that brings us to a third description
that the Arabs would use, which is al
-lammah or al-limmah.
And this is what she's talking about here.
But she didn't use the word limmah.
She simply said it was between al-jummah
and al-wafrah.
So somewhere between the ear lobes and the
shoulders.
It was going beyond the ear lobes, but
it wasn't touching the shoulders.
The next hadith is the hadith of
al-Baraa ibn Aazib.
And this is a part of a hadith
which we already covered in the first chapter,
where al-Baraa ibn Aazib was describing the
physique of the Prophet ﷺ, how he looked.
And so because there's mention of hair here,
his hair, how it was, the author he
put it in this chapter as well.
So al-Baraa ibn Aazib says, كان رسول
الله ﷺ مربوعًا بعيد ما بين المنكبين وكانت
جمته تضرب شحمة أذنه.
He says, كان رسول الله ﷺ مربوعًا that
the Prophet ﷺ was of medium build.
So he wasn't very muscular, nor was he
very skinny.
He was of medium build.
And then he describes his hair.
Before that he says, بعيد ما بين المنكبين.
He was broad-shouldered.
So his shoulders were wide apart, broad-shouldered.
And then he describes his hair, وكانت جمته
تضرب شحمة أذنه.
He says that his hair would touch
his earlobes.
His hair would touch his earlobes.
So that's where it would reach.
Again, as we can see, every companion is
describing how the hair of the Prophet ﷺ
was based on what they saw.
The next hadith was also mentioned previously in
the first chapter.
And this is the hadith of Anas.
Qatada, one of the Tabi'un, he says,
I asked Anas, كيف كان شعر رسول الله
ﷺ?
He asked Anas, how was the hair of
the Prophet ﷺ?
So Anas said, لم يكن بالجعد ولا بالسبط.
كان يبلغ شعره شحمة أذنه.
He says, Anas is basically describing the hair
of the Prophet ﷺ.
So he says, his hair was neither straight
nor was it curly.
And this is a description that we have
already covered in many previous narrations.
The hair of the Prophet ﷺ was not
straight like some people have straight hair, nor
was it extremely curly.
Between that, so basically wavy hair.
He had wavy hair.
And then he says, it would reach the
earlobes.
It would reach the earlobes.
The next hadith is the hadith of Um
Hane' bint Abi Talib.
So she would be who?
Who would she be in terms of her
relationship with the Prophet ﷺ?
She would be his cousin.
So she is the daughter of Abu Talib,
his uncle.
And she would be the sister of Ali,
and Aqeel and Ja'far.
She says, قَدِمَ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ مَكَّةَ قَدْمَةً وَلَهُ أَرْبَعُ
غَدَائِرٍ She says that the Prophet ﷺ arrived
in one of his trips to Mecca.
And he had four braids of
hair.
So first of all, most of the commentators
who explain this hadith mention that the Prophet
ﷺ, this was most likely in Fatmecca.
When he came in the 8th year of
the Hijrah, in the conquest of Mecca.
And she happened to be there, and she
even narrates another hadith, where she saw the
Prophet ﷺ praying 8 rak'ahs of Salatul
Dhuha on that day, in the morning, when
he conquered Mecca.
So, here she describes what she saw of
the Prophet ﷺ, and that is that his
hair was divided into four braids.
Now, also the scholars say that perhaps the
reason for this was because he was coming
from travel.
And so when someone is traveling in those
days, if someone had long hair, it was
best for him to braid them, to make
sure that they're kept clean and tidy, because
otherwise, in the travel, in the desert, with
all the dust and the dirt, it could
get messy and dirty.
So he would braid them.
And we're going to talk more about the
sunnah, what is the sunnah of how we
should keep our hair.
We're going to talk about that later on,
insha'Allah ta'ala.
But I mention this because this is one
of the descriptions of the hair of the
Prophet ﷺ.
Does it mean, therefore, it's a sunnah or
not?
We're going to talk about that later on,
insha'Allah ta'ala.
The next hadith is once again the hadith
of Anas.
He says, Anas says, That
the hair of the Messenger of Allah ﷺ
came down to the middle parts of his
ears.
Again, a similar description.
The next hadith is the hadith of Abdullah
ibn Abbas.
He says, Ibn
Abbas, he says, that the Prophet ﷺ, What
he would do with his hair is that
he would allow it to just hang behind
his head.
He would just leave it as it is.
And then he says, the mushrikun, what they
would do is that they would part their
hair.
They would part their hair.
And he says that Ahlul Kitab, Ahlul Kitab
refers to the Jews and the Christians, the
people who were given the scripture before us,
they would also allow their hair to hang
behind them without parting their hair.
And he used to love to do what
Ahlul Kitab would do, in that which he
was not commanded to do something.
In those things that he wasn't told to
do something particular, in which he has the
freedom to choose, he would often follow Ahlul
Kitab.
And then he says, towards the end of
his life, in the end, what he would
do is that he would part his hair.
In the end, he would part his hair.
And so, from this hadith, we see that,
first of all, in the beginning the Prophet
ﷺ would let his hair behind his back.
And the reason for this was mentioned by
Ibn Abbas, that the Prophet ﷺ used to
like to imitate Ahlul Kitab.
And he used to like to oppose the
Mushrikun.
And here what we're talking about is in
customary things, not in ibadat, not in acts
of worship.
So the Prophet ﷺ would never imitate another
people, people of other religions, in how to
worship Allah.
Right?
But in those things which he had the
freedom to choose, and one of these is
how to keep his hair.
Right?
Allah did not direct him to keep his
hair in a particular way.
So what he would do is he would
follow Ahlul Kitab.
And the reason for that is because Ahlul
Kitab, they were given the scripture.
Right?
As for the Mushrikun, these idol worshippers, they
have nothing to base their religion on.
Like absolutely nothing.
It's just a religion made up of what
people just made up.
Whereas Ahlul Kitab, the Jews and the Christians,
yes, their teachers changed.
Right?
They strayed away from the teachings of their
Prophets.
But still, you know, there are certain things
that perhaps they kept, and are continuing down,
which could have been from the teachings of
those Prophets.
Right?
So it's possible that the Prophet ﷺ would
end up doing something that the Prophets before
him did, if he follows them.
Right?
But then he mentions that at the end,
the Prophet ﷺ would part his hair.
In the end, he would part his hair.
Meaning, down the middle.
One side to the right, one side to
the left.
The last hadith in this chapter is the
hadith of Umm Hani.
She says, and this hadith was already mentioned,
but for some reason the author, he mentions
it again, perhaps because it's a different chain.
And so, Umm Hani says, رَأَيْتُ رَسُولَ اللَّهِ
صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ضَافَٓا إِرَى أَرْبَعَ
I saw the Messenger of Allah ﷺ with
four braids.
Alright.
Now, when it comes to the hair of
the Prophet ﷺ and how he would keep
his hair, how long he would grow it,
etc., the braids that we mentioned, is there
a particular sunnah that we should follow or
not?
We mentioned in the very beginning when we
started this book, we mentioned that when it
comes to the actions of the Prophet ﷺ,
what he did, that there are certain things
that he did which we should follow him
in, and if we follow him in it,
we're following his sunnah.
Right?
For example, how he would lie down and
how he would go to sleep on his
right side with his hand on his cheek
and many other things.
How he would eat, how he would walk,
because all of these things he was being
taught by Allah through Jibreel.
And so we should follow the sunnah of
the Prophet ﷺ in all of these things.
But then we also mentioned that there are
certain things that the Prophet ﷺ would do
which he would do because it was the
custom of his people to do it.
Right?
It was the custom of his people to
do it.
And here we say that it's not, we
don't say that doing these things that he
would do is sunnah to do.
It's not a sunnah to do it.
Right?
And we mentioned examples of that.
For example, the Prophet ﷺ would wear a
Izar and a Ridab.
Two garments.
The lower garment, just like a piece of
cloth covering his lower body and a piece
of cloth covering his upper body.
We don't say it's sunnah to do that.
If someone wants to go out today now
and dress like that, it's not sunnah to
do so.
He would wear these clothes because these were
the clothes of his people.
This is what his people used to wear.
And the scholars say the same thing about
the hair of the Prophet ﷺ.
In terms of keeping it long, in terms
of the braids, etc.
This was because that's how the people would
keep their hair in those days.
That's how they would keep their hair.
And so the same thing applies here.
We don't say it's sunnah to keep the
hair long.
However, if someone wants to do it, there's
just a few things to pay attention to.
So we said, if someone says, because I
love the Prophet ﷺ and I want to,
do what he did, and he does it,
then perhaps he'll get rewarded for that.
Right?
He'll get rewarded for that.
But now, there are certain things that you
need to watch out for.
Number one, if the custom of the people,
if the custom of the people regarding that
particular thing is that this is related to
people, to either the kuffar, or evil people,
people who are known for being evil, and
for example, singers and celebrities, etc.
If they do this particular thing, and it
becomes known that they are the ones who
do it, then we should avoid doing it.
The same thing with imitating women.
So it shouldn't be to the point where
you end up growing your hair and keeping
it tidy like women do.
Right?
Because the Prophet ﷺ warned us from this.
The Prophet ﷺ said, مَن تَشَدَّ بِقَوْمٍ فَهُوَ
مِنْهُمْ Whoever imitates a people, he is one
of them.
So we don't follow the ways of the
kuffar.
And what's meant by that is those things
that they specifically are known for.
A particular group of people are known for
having a certain style.
Here it's important to pay attention to one
thing, and that is that something could be
originally, originally it is the kuffar who have
a certain way of wearing clothes.
But now it's become, everyone wears those clothes.
Right?
Who can give me an example?
Pants and shirt.
Yeah, a suit, pants and shirt.
Right?
We don't say it's haram to wear pants
and shirt because these are the clothes of
the kuffar.
Right?
Why?
Because now everyone wears it.
It's not specific to them.
It's not a specific dress that distinguishes them
from everyone else.
But here we're talking about certain styles that
only a group of people are known for.
Like let's say certain gangs or certain groups
of people from society.
They dress a certain way.
And only they dress in that particular way.
This is when we say it's haram to
imitate them.
Right?
The same thing with the hair.
If a certain group in society keep their
hair a certain way, then we have to
avoid imitating them and keeping our hair in
the same way that they keep theirs.
And here we don't say that, Oh, the
Prophet ﷺ kept his hair long, so I'm
going to keep my hair long.
No, here we say you're not supposed to
do that because this is now known.
Particular people do this.
As we said, this is because we don't
call this a sunnah.
Right?
But if there is a particular sunnah that
it is established that that is a sunnah,
then here we don't say because the kuffar
are doing it, we're not going to do
it.
No.
If it's established that something is definitely a
sunnah, then we're going to do it.
It doesn't matter if other people are also
doing it.
And with regards to imitating women, the Prophet
ﷺ says, or the Sahabi says, لعن رسول
الله ﷺ المتشبهين من الرجال بالنساء That the
Prophet ﷺ cursed those men who imitate women.
And whenever we have a hadith in which
the Prophet ﷺ curses certain people for certain
actions, it proves that that act is a
major sin.
It is a major sin and not a
minor sin.
Because having the curse of Allah on you,
what it means is that you're removed from
the mercy of Allah.
You are removed from the mercy of Allah.
Alright, we move on after that to the
next chapter and this is regarding داب ما
جاء في ترجل رسول الله ﷺ How the
Prophet ﷺ would comb his hair.
And so the first hadith we have here
is the hadith of عائشة رضي الله عنها
قالت كنت أرجل رأس رسول الله ﷺ وأنا
حائض كنت أرجل رأس رسول الله ﷺ وأنا
حائض I used to comb the hair of
the Messenger of Allah ﷺ while I was
on my menses.
While she was on her period.
And the next hadith is similar كنت أرجل
رأس رسول الله ﷺ وأنا حائض I would
comb the hair of the Messenger of Allah
ﷺ while I was on my menses.
And this is an authentic hadith in Bukhari
and Muslim.
Basically what we learn from this is that
if a woman is on her menses it's
not haram to touch her nor is it
haram for her to touch you even if
you are her husband or brother etc.
And that's because she is not najis while
in that state.
She is not in a state of najasa
while in that state.
And this is as opposed to the Jews
who consider a woman in that state to
be someone who no one should come near.
And in their homes they have a room
where she spends the entire time and she
doesn't come out while she's in that state.
And our deen it teaches us how to
be balanced.
We see many examples of how Islam came
and taught us how to be balanced between
two extremes.
And so on the one hand we don't
go to that extreme considering such a woman
to be in a state of najasa and
filth but on the other hand Allah has
taught us to not have intimate relations while
a woman is in that state.
And this hadith also teaches us that a
woman can comb the hair of her husband.
The next hadith is the hadith of Anas
ibn Malik He says Now
this hadith of Anas ibn Malik It's a
weak hadith.
It's a weak hadith.
The chain of narrators, there's weakness in the
chain.
And there's also a problem with the actual
content of the hadith as we're going to
see.
So Anas ibn Malik he says that the
Prophet ﷺ he would, he used to basically
frequently put oil in his head.
He would oil his hair, frequently.
And meaning he would oil his hair and
he would also comb it and he used
to comb his beard and he used to
comb his beard.
And he would often wear on his head
a piece of cloth.
What is this piece of cloth?
Basically, the purpose of this piece of cloth
was to keep his clothes clean.
So, you know, there's oil in his hair
And so to avoid letting the whole oil
drip onto his clothes he would wear this.
He would put on this cloth that would
cover his head.
But then he says his clothes it was
as if his clothes were the clothes of
a person who used to trade or sell
oil.
A person who used to sell oil.
Basically, you know, there are all kinds of
drops of oil all over his clothes.
So you see the contradiction here.
Right?
You see the contradiction.
First of all, number one on the one
hand he's wearing something to cover his head
so then how could his clothes get messy
with the oil when that is the purpose
of the cloth on the head.
And number two the Prophet ﷺ would never
keep his clothes in a messy way.
He wouldn't allow his clothes to become messy
or dirty.
But yet, you know, in this hadith it's
saying that his clothes was like someone who
deals with oil and sells oil and the
Prophet ﷺ you know, a man once came
to him with dirty clothes and so he
said, you know, don't you find anything to
clean your clothes with?
And we have many other examples of how
the Prophet ﷺ would keep his clothes, you
know, nice and tidy and clean.
And so that's why Ibn Kathir when he
mentioned this hadith he said فِيهِ غَرَابَةٌ وَنَكَارَةٌ
فِيهِ غَرَابَةٌ وَنَكَارَةٌ You know, this hadith has
issues with it.
You know, there are things that are not
consistent in this hadith.
And that's why when the scholars of hadith
when they want to grade a hadith as
being authentic or, you know, weak they don't
just look at the chain of narrators.
Yes, that's where they start.
But sometimes a hadith can seem authentic based
on the chain of narration but then when
you look at the contents of the hadith
you notice that there's a problem.
And there are many examples of this how
scholars of hadith would grade a hadith as
being weak not because of the chain but
because of the contents.
You know, and Ibn Qayyim he has an
entire book in which he speaks about this
and gives many examples called Al-Manar Al
-Munif And sometimes he would point out a
hadith that are weak because that's not the
kind of language that the Prophet ﷺ would
use.
You know, because the scholars of hadith have
dealt so much with so many hundreds of
thousands of hadith they become used to the
kind of, you know, language of the Prophet
ﷺ.
So when you have a hadith that, you
know, this doesn't go this doesn't match with
the way he used to speak they would,
you know, examine that hadith and find out
it's a weak hadith.
Alright, the next hadith is the hadith of
Aisha رضي الله عنها قالت إِن كَانَ رَسُولُ
اللَّهِ ﷺ لَا يُحِبُّ التَّيَمُّنَ فِي تُهُورِهِ إِذَا
تَطَهَّرَ وَفِي تَرَجُّلِهِ إِذَا تَرَجَّلَ وَفِي انتِعَالِهِ إِذَا
انتَعَلَ She says, and this hadith is in
Bukhari and Muslim and in the wording of
Bukhari it ends with وَفِي شَأْنِهِ كُلِّهِ She
says that the Prophet ﷺ used to love
doing things with the right hand He used
to love doing everything or beginning with the
right side beginning with the right side in
and she gives examples in his purification so
that means in wudu as we know, we
begin with the right side the right arm,
then the left arm the right foot, and
then the left foot and in ghusl likewise,
the right side of the body then the
left side of the body وَفِي تَرَجُّلِهِ إِذَا
تَرَجَّلَ and his combing, when he would comb
his hair so he would comb the right
side first then the left side وَفِي انتِعَالِهِ
إِذَا انتَعَلَ and when he would put on
his shoes or sandals he would begin with
the right then the left وَفِي شَأْنِهِ كُلِّهِ
and in all of his affairs in all
of his affairs meaning, in everything where there
should be something or there's something that is
honored right?
there's something that is honored, he would begin
with the right, not the left so, you
know, wudu is an act of worship and
you're purifying yourself to get out of the
state of impurity so you begin with the
right when we eat, you know, food is
something honored and in his drinking, the way
he would drink and, you know, putting on
shoes, etc but in things where we don't
honor or, you know, there's no dignity for
that thing he would start with the left
so when entering the washroom when leaving the
masjid beginning with the left foot and the
reason why this hadith is mentioned here because
of the combing so he would comb his
right side and then his left side the
next hadith is the hadith of Abdullah ibn
Mughathal رضي الله عنه قَالَنَهَا رَسُولُ اللهِ صلى
الله عليه وسلم عَنِ التَّرَجُّلِ إِلَّا غِبًّا Abdullah
ibn Mughathal رضي الله عنه says that the
Prophet صلى الله عليه وسلم forbade combing except
every other day meaning irregularly and the next
hadith is similar عَنْ حُمَيْدِ إِبِنْ عَبدِ الرَّحْمَانِ
عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه
وسلم so a tabi'i narrates from a
sahabi however he says a man from the
sahaba narrated أَنَّ النَّبِيَّ صلى الله عليه وسلم
كَانَ يَتَرَجَّلُ غِبًّا so somebody from the sahaba
is saying that the Prophet صلى الله عليه
وسلم would comb his hair every other day
meaning not every day but irregularly alright now
here it says a man from the sahaba
we don't know what his name is is
this hadith authentic or not hmm if we
don't know the name of the narrator hmm
no so we look at the other hadith
hmm okay anyone else exactly
so the hadith is authentic when the scholars
speak about the authenticity of a narration they
say if a narrator has not been mentioned
by name anywhere in the chain okay if
Bukhari for example narrates from his teacher and
his teacher narrates from the next narrator and
somewhere down the line the narrator says and
a man narrated to me a man, somebody
this hadith is right away it's daif, it's
rejected because we don't know who the narrator
is we don't know is he someone reliable
or not right however the scholars say if
it is at the level of the sahaba
right if it's at the level of the
sahaba meaning here the tabi'i is the
one narrating he's saying I heard a man
from the sahaba he didn't say any man
he said a man from the sahaba so
he's certain it was a sahabi but maybe
he didn't know his name or he forgot
his name it's authentic, why?
because as long as it's the sahaba they
are all reliable as long as we're talking
about the sahaba they are all reliable we
don't reject any hadith from any sahabi no
matter who they are so this hadith is
authentic even if we don't know the name
of the sahabi now here he says that
the prophet would comb his hair every other
day or irregularly what this teaches us is
to be moderate and balanced between two extremes
the one extreme of some people who they're
always combing their hair or keeping themselves neat
and tidy going overboard basically right?
and we shouldn't be like that but on
the other hand not being neglectful and careless
not being neglectful and careless and so making
sure that we are neat and tidy and
again this shows us how the entire life
of the prophet when we read how he
used to live his life we see something
balanced we see throughout his character and the
way he used to live his life there
was moderation and balance in how he would
live between the two extremes and so
this is where we'll stop this is the
last hadith in this chapter the next chapter
regarding the grey when the prophet became older
in age his grey hair or white hair
we'll talk about that and the chapter after
that is about dyeing the hair I
bear witness that there is no god but
Allah I ask Allah for forgiveness and I
repent to Him Peace be upon you