Suhaib Webb – Characteristics of the Prophet SAWS Series w Sheikh Hassan Selim
AI: Summary ©
AI: Transcript ©
Welcome, everyone.
We begin inshallah,
a new,
reading of, Al Shama'il Al Muhammedi, the Shama'il
Filimam at Tirmidi, a
a collection of a,
descriptive
hadith
that described to us, in a beautiful and
excellent manner our beloved prophet
in order for us to kind of live,
with him,
these moments,
insha'Allah
as as Allah
wells
to,
open for us doors of understanding,
of how our beloved prophet
looked like,
how he acted.
And
in doing so, we hope and pray that
Allah bring us closer to him in this
dunya and in the Akhir Amin.
We are reading,
had, chapter 47,
chapter 4747.
And particularly, we begin today with Hadith
337337.
We are making our way slowly and steadily
towards the end of the book now.
Just few,
chapters are left, few Hadith.
So as we, come closer to,
the end, it becomes a little bit difficult
to,
you know, just
bring bring this beautiful beautiful,
book to, an end.
Inshallah, we continue reading with the Isnad to
Al Imam Atir Midi and from him to
the prophet Sallallahu Alaihi Wasallam.
We say
Now, remember
that this is, chapter,
47
We are reading in a chapter regarding the,
humbleness and the humility of the messenger of
Allah. May Allah give him peace and blessings.
In this hadith, the prophet Alaihi Salatu Wa
Salam on the authority of Anas ibn Malik,
is reported to have said,
if the charter of a goat or a
sheep, meaning, like, a
very kind of, like, humble cut of a
meat, from a a goat or a sheep,
very humble cut from a sheep or a
a goat,
were gifted to me. In other words, I
was given a humble gift. The prophet, alayhis
salatu, salam, says, if I was given a
humble gift,
I would accept it. And if I were
invited to partake of it, I would accept
the invitation. In other words, if someone invites
me over for a very humble meal that
I would accept. And here you have to
take into consideration
the prophet speaks from his position as a
prophet of God, as a leader of a
community,
not just as a, person
like, you know, an ordinary person. So in
other words, he's saying there is no protocol
as far as me being the leader or
the the of the prophet of God. I
would pro probably,
I would probably just he says, Alayhi Salat
wa Salam, if I'm invited to a a
humble meal or given a gift, there is
no protocol. People don't need to feel a
sense of, like,
distance or a gap between myself
and them. And therefore, they have to burn
themselves giving me, like,
gifts that are are
expensive or inviting me over,
like, a a feast or something like this.
And that from him
is rah and rahma an tawab. It's a
compassion and mercy and humility because he's letting
know he's letting everyone in his Sahaba and
his community
know that don't feel in any way, shape,
or form that you are distant from me
because of,
your humble means,
that you can't,
you know, that don't feel like you can't
invite me over. Don't feel like you can
give me something
because you aren't as wealthy as, say, someone
like Sayyidina Uthman, someone like Sayyidina Abu Bakr,
someone like the great, wealthy suhava
that we that we know of.
On the authority of Jabir ibn Abdullah, may
Allah,
be pleased with, him,
who reported the messenger of Allah, may Allah
give him peace and blessings, would come to
visit me and would not be riding on
either a mule or a Turkish horse. In
other words, there was no kind of, like,
presidential,
kind of parade of some sort where the
prophet is going to visit one of his
Sahaba that may have lived a little bit
on the other side of town, and, there
was no need for a caravan of security
or people paving the way and making sure
that
humbleness and the humility of the prophet.
That is one of the things that, you
know, we we we should reflect it in
our daily lives on, different levels that are
more of a,
kind of, like, in tune with our place
in life. So if you are
a a parent, if you are a leader,
if you are a,
a a business owner of of some sort
or,
you have people working with you or under
your supervision,
always,
try your very best,
to reflect that prophetic humbleness and humility
in a way that is appropriate to your,
your context.
So here we find the prophet
visiting
his friends walking,
which shows that,
he did not put any there was no
takalluf.
He did not get to,
try to,
act as
a a superior to the Sahaba. May Allah
be pleased with, with them. And in in
that, there is tatibul likhatil Sahaba.
We also take from this that he,
would do so out of a good,
companionship,
to the the the the the the companions
of, of his, alayhis salatu wa sallam.
Here on the authority of Arabic Namiq, may
Allah be pleased with him who reported that
the messenger of Allah, may Allah give him
peace and listens, performed Hajj. And if you
remember, the prophet, alayhi, salawu alayhi, salawam, only
remembered 1 Hajj. So this is one the
only Hajj that the prophet performed.
He performed this Hajj whilst riding a mount
with a dry and worn out saddle
topped with a thread,
bare woolen blanket.
We thought it was worth 4 dirhams, very
kind of cheap,
and very humble,
right that he, alayhi saba sallam, mounted,
for dirhams. When his mount raised him upon
its back, he supplicated,
I respond to your call with a Hajj
free of seeking to be heard or showing
off. And that maybe we can take from
this because maybe now people aren't really,
very I guess, people aren't very,
keen on on doing this now because,
it's Hajj and Umrah aren't as open as
they would was, a year or 2 ago.
But when we traveled to do Hajj and
Umrah, yes,
we have the means of luxury and the
means of ease. But after all, this is
not a
a a time for for us to go
for a, you know, a tie it's not
a show time, in other words. And it's
not a time for us to seek luxury.
It's time for us to,
show sincerity,
a complete,
sincerity to Allah Subhanahu Wa Ta'ala. So whether
you're traveling with Hajj on a luxury
package or a, like an ordinary kind of
trouble and a humble trouble, arrangements,
at the end of the day, the goal
is in the show that you put out
there before people. When you go there, you
take selfies and pictures, and you make sure
that everyone knows that you have to Hajj
and all of that. It's about whether or
not there is sincerity in your,
struggle,
in this journey of, of Hajj.
And the prophet here says,
that he see see he's seeking
a Hajj with to not be heard or
show or like,
no showing
off. Not because he sallallahu alaihi wa sallam
would ever have such feelings,
but to teach us. So this is from
humility
and teaching to the Ummah that when you
go to Hajj, this is as though he
has you know, I've seen what people do
nowadays, and so he's sending this kind of,
like,
message from the time afar. Like, you know,
when you go to Hajj, it's not about
time to show off. It's time to show
sincerity to Allah,
And and may may may Allah may Allah
give us, sincerity.
On the authority of Anas ibn Malik, may
Allah be pleased with him, who reported that
Taylor once invited the messenger of Allah. May
Allah give him peace and blessings.
He presented him with some tariid containing
gourd, and tariid is almost like a,
like some sort of a a,
flour based
kind of, food,
mixed with a broth of of
from from a, meat broth of some sort.
And then here mixed with gourd, which would
be similar to,
like, pumpkins or something of this nature. He
said the messenger of Allah picked out the
gourd to eat and he liked gourd. Thabit
said, I heard Anna say,
henceforth, from now from there on,
on no food was ever prepared for me
that could be prepared with gourd, except that
it was prepared prepared with it. And that's
the chose that, Anas, may Allah be pleased
with him, really wanted to
eat the same food the Prophet ate. He
wanted to, kind of follow on the footsteps
of the Prophet alaihis salaam even in ordinary
matters such as eating and drinking, would not
which is not a matter of religion. It's
a matter of love. And again, when we
read the sunnah of the prophet
especially through the lenses
of a shaman, and we are reading here
a religion of love,
in addition to that of following,
and that's a very important
point, to make that not only that the
Sahaba follow the prophet, they loved the prophet
sallallahu alaihi wa sallam. Because here, eating gourd
or not, it's a matter it's a Monday
it's a mundane issue. It's not an issue
of, theology. It's not an issue of law,
not an issue of fiqh or haqida,
or Sharia. It's a matter of love, you
know. The this isn't it's a mundane issue.
An issue
of something you like, something you don't like,
food. It's mubah. It's open. But the Sahaba
still did what they,
did,
out of love to the prophet sallallahu alaihi
wa sallam. And in that, there is a
sense of barakah and blessing and noor that
we don't,
have,
otherwise.
This is a great Hadith
for,
all married men.
Here the prophet said
that Aisha was asked,
what did the messenger of Allah sallallahu alaihi
wa sallam do around the house? So how
was he inside the house
in that, like, in these moments that, he
wasn't out with the Sahaba, and no one
have been able to observe him other than
the wives of the prophets such as in
this case, say the Aisha. She replied, he
was a man amongst men. In other words,
an ordinary person,
did not really have the kaluf,
did not really have to act in any
kind of made up way as though he
is like,
you know, a a superior household,
member that needs to be served. No. She
said he would remove anything attached to his
garments. In other words, the the the Arabic
words here says that he would examine his
garment. If there's something that needs to be
mended, he would do so. If something needs
to be washed or cleaned, he would do
it.
Take care of his own clothes.
He would milk his goat. In other words,
he would prepare food and meals for himself
and for other people around the house, and
he would serve himself.
In other words, not commanding or asking to
be served inside the household. And in other
narrations, in fact, they should light a little
bit on the meaning of this hadith that
is say the Aisha said he would do
like men would do. He would do like
men are supposed to do, which is all
of these things are are is what men,
would ordinary and otherwise,
be be be, meant meant to do. And
that's a strong messaging here to all spouses
on how to act within the household.
Because some sometimes,
some men might, you know, say that, well,
I work outside of the house. When I
come inside, I I they they expect to
be served. But here is the prophet, alayhis
salatu wasalam, is,
you know, working outside of the house. And
within the house, he is just an ordinary
household member
working just like as they would,
fixing his clothes, mending his garments, and cooking
meals, and cleaning, and and so on and
so forth.
And
and for that reason, for that particular reason,
just, for that particular reason,
people in his household and outside loved him
and and had that.
You know, the the they loved him and
out, and kind of the there was there
was respect as as well, which was, would
have been a different case if he
have you been hard? The Quran said, have
you been hard
hearted,
tough mannered with them?
No. They would you would, kind of,
they would fear the and and and leave
you leave you and and kind of flee
away,
from from you. But that kind of manner
of the Prophet attracted everyone and made everyone
love him, sallallahu alaihi wa sallam, naturally.
Yeah. I mean, the people who may have
not loved the prophet,
one wonders, like, that must there must have
been some sort of, like,
you know,
something that goes against the nature of the
human self. Because it's the nature of the
human self to love the generous, to love
the kind, to love the compassionate,
to love the beautiful,
to love the one who is, kind towards
them. And that's that was the Prophet, Alaihi
Wasallam, in all of his
states and all of his times with with
everyone.
So that that it was not it it
the love of the prophet came not there
and the respect
of the prophet came natural to the people
around him
due to his, manners because Allah
you have you have perfected
the the the and and reached the peak
of excellent manners and and, and behavior.
The chapter 48.
Chapter on what what was narrated concerning the
character of the messenger of Allah. May Allah
give him peace and blessings.
We are beginning now chapter 48, Hadith
343.
I believe life of Gisab is here at
the Faqih of Egypt, A great Jewish of
Egypt that have reached a stage of knowledge,
equivalent to if not more than, the knowledge
of Al Imam Malik.
He was a a man of great knowledge,
and he was a man of, great wealth
and and,
and,
and generosity as well. His his resting place
is well known in Cairo,
Egypt.
Again, he was a and and
what what a wonderful honor,
to be, in the same isnad and in
the connected in the same chain of narration
and listening and and narrating,
as great men such as a life of
Nisaat. May Allah, have mercy on him, and,
and may Allah,
benefit us with the knowledge of our scholars,
the one of the past and the one
of the present, and preserve and protect them,
Amin, and increase us in knowledge Insha'Allah.
And make us of those who learn and
heed and follow.
What an amazing hadith here on the authority
of Zayd ibn Thabit who reported a group
of people went to see Zayd ibn Thabit.
They said to him, narrate to us some
traditions about the messenger of Allah.
So,
this this hadith is on the authority of
Sulaiman ibn Kharija ibn Zayd Bithabid. So here
we have a grandson,
narrating from a father who's narrating it from
his,
great grand from his grandfather. So and the
grandfather being Zayd I b Thabit. They said
to him, narrate to us some traditions about
the messenger of Allah Subhana Wa Alaihi Wa
Salam. He said, what shall I narrate to
you? I was his neighbor. In other words,
what,
as though the the the Shamayil of the
prophet and the description of the prophet
cannot be fathom
cannot be fathom cannot be
put together in words. So as those say
in as a is in in loss of
words
that there's so much,
that and and there's, the the Shamayl and
this this description of the prophet is overwhelming
that he's saying to them what where should
I start in other words.
When revelation
would descend upon him, he would send me
to
write it down. So say, Zayd Nithabit was
one of many of the scribes who wrote
down that, revelation,
as it came down to the Prophet sallallahu
alaihi wa sallam. When we would speak about
worldly matters, he would speak about them as
well. And when we would speak about the
hereafter, he would participate with us. When we
would speak about food, he would speak about
it likewise.
All of this is what I can narrate
to you from the Messenger of Allah Sallallahu
Alaihi Wasallam. Here the prophet, you can
see, it has not wasn't in diff
difference
with the,
the Sahar.
In other words,
he wasn't someone,
that would see them discussing
something and he would, like,
start discussing something different. Or,
he he wouldn't someone that would divide a
gathering or,
kind of, like, bring them down the kind
of, like, the the conversation by by by
making people feel,
like, they are discussing the wrong subjects or
not saying the right things. In other words,
the prophet was one he's saying he was
one like one of us. He was a
human being. And that is a is a
miracle in and of itself because he wasn't
just
Basharun Lak and Bashar. He was he was
not a he he was a human being,
but unlike any other human being. That's someone
who saw the angels, someone that the revelation
come came down upon him. You would think
and expect from him that he would act
in a way that would keep people at
a distance, and that people would fear him,
and people would kind of like not feel
at ease around him. And yet,
even though,
he would, as he so told Saydaha Aisha,
at night, my eyes might be asleep, my
heart is awake. And he have seen
Allah has taught him the the knowledge, and
he have seen,
through revelation things that no one can
can can can bear to to see when
the and the revelation would come down as
the Sahaba explained. You know, it would be
very difficult that at times of extreme cold,
he would be sweating. At times of
extreme,
heat,
he would be cold. And so he's seeing
here,
that that even though that was the case,
the prophet was yet just,
mingling with the Sahaba as though he's just
one of them, and there's no difference.
He's saying when we spoke about this dunya,
any of the affairs affairs of this dunya,
in other words, the things that would be
of benefit for the akhira,
he would join us in time. When we're
talking about the akhira, he would join us.
If we're talking about food and the things
that he likes and the things, you know,
and the the different kinds of food and
so on and so forth, he would join
us in the conversation. If we are talking
about anything else, he would be one of
us and such was the manner of the
prophet sallallahu alaihi wa sallam. And here,
I want to note something. The one who's
saying these words isn't just any Sahabi or
just someone who know knew the prophet once,
and that was like, a one time kind
of,
impression of the prophet. No. This is the
neighbor of the prophet. This is the scribe
of Dawah. And so this is a man
of great knowledge and of great intimate
kind of knowledge of who the Prophet Alaihi
Salam was.
And yet, he's describing him in that way
where he's saying he was just like someone.
In other words, religion
should make you someone who is agreeable,
someone who may,
who would people find easy going,
easy to interact with, easy to know, and
not someone who's difficult and someone who's rough
and tough and, and ill mannered.
Sayyidna Amr ibn al-'Az here on the authority
of Amr ibn al-'Az who reported the messenger
of Allah.
May God give him peace and blessings, would
turn his blessed face to the worst of
a people and speak directly with them in
order to bring their hearts together. Here that
would bring their hearts together that is kind
of like the the the the the the
one that you want to underline in this
Hadith. And in fact, in several Hadith to
come is that,
some in some cases, the prophet, alayhis salatu
wa sallam,
would know of people certain things
in regard to their, you know, psych psychology
then and and how how maybe people who
are new to Islam and and people who
may,
kind of on edge with Islam to the
point that the,
the prophet knew that if anything goes wrong,
if people don't give them at the attention
they needed,
they would kind of like turn away and
leave Islam. And for that, the prophet had
this great religious wisdom and psychological understanding of
people that he,
wanted to bring their hearts
together,
by by almost like, you know, going above
and beyond and showing them attention by, you
know, directing his face towards him or their
his speech towards him, and kind of put
them in a place where they feel valued.
People used to feel valued around the prophet
and as such, that was the strategic way
of,
protecting people's Islam and protecting people faith. And
that shows a strategic leadership
that not everyone,
can have. And some some leaders,
you know, they they don't have that strategic
leadership. And as such, even though, they think
they are doing the right thing, you know,
they are being firm leaders and good leaders,
they might be actually
keeping people away. And with that, I I
I just send a gentle reminder to mosque
leadership, especially in the west, especially when it
comes to people who are underserved or vulnerable
groups in our communities such as youth, such
as women, such as revert, and all other
minorities within Muslim communities.
Sometimes leadership
who, you know, do great work
fundraising, keeping the Masjid open, keeping the Masjid
running and functioning.
Sometimes,
you know,
the absence of that prophetic guidance in leadership
can
lead people away instead of leading people in
within Islam. And then we start asking
where are the youth? Where are the young
people? Where are the, you know, the converts
and the reverts and the women? And why
don't we see engagement from different people in
our Masjid?
That's precisely it. So that's this hadith even
though it's simple and to the point, but
it has a great wisdom that one should
should have. Because Sayyidna
Amr ibn Nasir says he would also turn
his blessed face towards me and speak with
me in such a manner that I began
to think I was the best of the
people. So he's saying the the manner knowing
the Prophet Alaihi Wasallam, he would look at
everyone
and he didn't know Sayyidina Amrudal asked that
that was, you know,
how the prophet used to kind of bring
soften people hearts,
ease them in, and and welcome them by
by just like giving them that kind of
attention. So
when say,
in
a
gathering,
and we will start where he was talking
to the point where I thought I was
the most important person in that gathering. So
that kind of give him the, you know,
the courage to ask, oh, messenger of god,
am I
am I,
more beloved to you? Am I better or
Abu Bakr? So for someone to think they
are better than Abu Bakr, the prophet must
have really made them feel that special and
made them feel that welcome and made them
feel that loved and gave them the attention
that made them feel,
wow. I'm in that gathering.
The prophet is is is is treating me
in so
kindly that say, Nur ibn al Nahaz
actually had to ask the prophet,
am I better or or Abu Bakr? And
the prophet said it was Abu Bakr because
the prophet only spoke the truth. And then
am I bitter or Umar? He said the
Umar is better. And then he said am
I bitter better or Uthman? He said Uthman
is better. And after that I asked these
questions to the messenger of Allah, and he
told me the truth. I wished I had
not asked him. In other words,
you know, say, now I'm asking about something
that the answer to it,
may have
made him feel made him feel bad. So
he kind of wished that he never asked
that question.
Sayyidina Anasidimatic, may Allah be pleased with him,
reported, I served the Messenger of Allah. May
Allah give him peace and blessings. For 10
years. At the time, Syedna Anas was 10.
He was young at the time,
and and Syedna Anas,
was beloved to the prophet, and the prophet
prayed for Sayyidina Anas that Allah blesses his
age, his life,
blesses his children, and blesses his wealth. And
in fact, the prophet was as a the
dua was accepted that Sayyidina Anas was one
of the longest living,
one of the among the longest living,
Sahaba. So he was 10, served the prophet
for for 10 that was 20, and it
is said that he died at the age
of a 120. So he lived for a
100 years
after the death of the prophet sallallahu alaihi
wasallam.
He says, I served him for 10 years.
Once did,
and he never once
did he say to me,
which is a a word of, like, discomfort
and a word of, like, showing that you
are displeased with what someone is doing. It's
a word of, like, kind of,
showing that the the,
kind of you're an expression of an you
are annoyed
with someone or something that someone have done.
So the prophet
never showed his annoyance with Sayyidina Anas. Even
though he is working for him, you would
think, 10 years, at least once.
But the the prophet never said nor did
he ever say to me if I did
something, why didn't you do that? Or something
I did not do, why did you not
do that? The messenger of Allah sallallahu alaihi
wa sallam was the best of people and
character. I have never touched, propane or silk
or anything else softener than the blessed palms
of the messenger of
nor have I ever smelled musk or perfume
as fragrant as the blessed precipitation
of the prophet salallahu
alayhi
wa sallam. So in other words, the prophet
not only physically
was comfort was a com a comfortable person.
He smelled
extremely,
like, and and and and super ordinarily
kind of well. And that was his natural
fragrance even before he applied. Even though he
applied,
perfume and he apply applied musk to kind
of, like, increase
that that well and pleasing,
smell and fragments that he had salallahu alaihi
wa sallam. Why? Because he was surrounded by
angels and the angels at Jibril came to
to him constantly with revelation.
So he he wanted to make sure that
he sallallahu alaihi wa sallam,
the the the the angels
were not,
were always kind of, like, in a in
a in a in in the comfort of
his presence, alayhi salatu wa sallam. And that's
one of the the
unique characters of the prophet salamu alayhi wasallam.
But the the mere the true miracle here
truly
is, how he never said to a Sayyid
Nainis why have you done this? Why haven't
you done that?
And
some Surah such as Imam al Bajuri and
others they say because the Prophet had a
complete and perfect belief in the Qada Qaba
and Qadr of Allah. This the the idea
of the decree of God that everything happens
by the will of Allah. And he has
had a true
and a complete and a perfect understanding of
the Qada and Qadr of Allah. And as
such, he saw that everything happened by Sayyidina
Anas with was the will of Allah, and
therefore, he never asked Sayyidina Anas why did
he do this? Why didn't he do that?
He never said, oh, he never was annoyed
with anything I I have done or anything
I have not
done.
And that hadith shows the perfection of both
the physical and moral,
perfection of the Prophet Sallallahu Alaihi Wasallam.
A very interesting and informative hadith on the
authority of again Anasid Nimalic, may Allah pleased
with him. He said there were there was
a man who once, wore a garment with
traces of yellow dye which was something considered
Makkur,
dislike the kind of the specific kind of,
of dye and coloring.
In the presence of the messenger of Allah
Sallallahu Alaihi Wasallam, the Messenger of Allah,
seldom spoke to anyone in a way the
person disliked,
facing them with that. So when the man
finally lift, he said to some of the
people,
would that you tell that man to stop
wearing the yellow dyed garment? In other words,
the prophet did not wanna criticize
that man kind of,
kind of like giving criticizing him and
and and, telling him something that the man
may dislike.
And and, the prophet here used kind of
a a higher
understanding and a more political and strategic way
of,
you know, achieving the goal without really embarrassing
that man
or or something of this nature. But also
the prophet would do certain things in this
nature.
So
the meaning of which is if the prophet
commands something and people do not follow that
command, the Sahaba do not follow that command,
or someone who was commanded by the prophet
does not follow the command that is considered
a, like a form of disbelief almost because
you have,
disregarded a command from the Prophet sallallahu alaihi
wa sallam. So to not put that man
into a position where he has to
now give up,
something that may he may have liked or
be
in a in a position of
not answering the command of the Prophet Sallallahu
Alaihi Wasallam. The Prophet asked the Sahaba to
maybe indirectly,
kind of send his,
recommendation
to that to that man, and such was
the prophet
manner
not really facing people with the things that
may annoy them or displease them unless it's
haram, unless it's something that is considered haram
or or
or forbidden.
On the authority of Haseida Aisha, may Allah
be pleased with her
who reported the Messenger of Allah, may Allah
give him peace and blessings,
was neither lewd in dispositions
nor lewd in behavior.
He wasn't tough or rough in the way
he spoke to people
nor was he
nor was he boisterous in marketplace, meaning he
would not speak loudly in marketplaces
in matters of trade, buying, or selling.
Meaning, he did not
requite evil with evil. He did not respond
to evil with evil, and I,
but rather he pardoned and forgave. Again, when
things had to do with his
rights, salallahu alaihi wasallam. But when it was
the right of Allah, when it was a
matter of halal or haram, he did not
hesitate to explain or tell
and speak the truth to people. But when
it came to his own right, for instance,
when people came to him and say, yeah,
Muhammad Ihindil.
Oh, Muhammad,
distribute
the bounties among the believers
just justly.
He he he did not take that personally.
You know,
when someone would pull his, like, for instance,
him with, from his collar,
and his garment to the point that it
it may have caused him irritation and discomfort.
He forgave and pardon people.
When when people would speak to him in
loud voices because that such was the nature
of the Bedouins, He also did not really,
mind that nor and he pardoned people. He
didn't take his own,
rights,
kind of, like, seriously. But when it was
the right of Allah, the the the difference
between truth
and justice and injustice,
The Prophet
never hesitated to,
to defend and speak the the truth.
So that he was not offensive nor he
was nor nor nor,
was,
kind of temperament or ill tempered or something
of this nature.
The Prophet.
And that hadith has great significance for people
who may,
consider physical discipline,
a permissible thing,
whether for children or with spouses.
This hadith can be a strong,
condemnation condemnation
of of the of such
behaviors,
because it shows that the prophet sallallahu alaihi
wa sallam never struck anything with his blessed
hand unless he was waging in jihad,
in the way or the cause of Allah.
He struck neither a servant nor a woman,
and that again speaks volumes
as the prophet Alaihi Wasallam Quran and Yamshi
Al Alar. He was the great explanation
and interpretation of the Quran, the living interpretation
of the Quran, and he never
struck and as the
the great scholars of our
tradition say that
it is, you know, from from the the
Makari al Akhla, from the great noble of
characters is that
man
never, kind of, like, physically,
strike a person who is much weaker than
them or someone who,
in a position of vulnerability or in a
place of discipline. One uses their their words,
explaining,
what they need to explain.
But even then,
the Hadith before that shows us that even
then the prophet
never even said why have you done this?
Why have you not done that?
And and was not ill mannered or ill
tempered, let alone, for him to strike any
man, woman, or child. Again, the only case
was that instead of jihad
defending himself, defending
the believers, and defending,
the deen of
Allah. Who have offered a Shifa.
May we may be may we, Insha'Allah,
hopefully,
have a class,
special class reading a Shifa in its entirety,
Insha'Allah, if Allah wills and if Allah
facilitate.
Have definite
On the authority of Usaida Aisha, may Allah
be pleased with her who reported, I never
saw the Messenger of Allah Sallallahu Alaihi Wa
Salam.
Exact revenge for a personal injustice done against
him so long as he as the,
sanctities
of Allah were not violated, which we just
mentioned a little bit ago that
as long as it is not a as
something that has to do with the sanctity
or the right of God or the right
of God.
He never he never,
kind of, like, revenged or seek revenge. Always
forgive people, always pardon people,
which is amazing.
Because if you study carefully
the biographies of all the leaders, of all
the examples, all the sages,
the saints,
all the people of great example in this
in the history of mankind, you will always
at least find some one time
where someone may have seek revenge for themselves,
a slip here or there. But our prophet
never ever seek revenge for him his own
self at all.
If any of Allah's entities were violated, he
would be the angriest of people for that.
He was never put in the position to
choose between 2 things, except that he chose
the easiest, and that's what we know about
the prophet sallallahu alaihi wa sallam. In fact,
as the Surah say that he never put
was in a place of giving others
the, the 2,
you know, 2 option
options or or or choosing on behalf of
others unless he chose the easiest. Even with
the Kufar,
when was give if he would be given
the choice between fighting
or,
you know, a treaty of peace, he would
choose the treaty of peace. If he choose
between, you know, fighting or jizyah, he would
choose the jizyah. If he would choose between,
you know, he would always choose the easiest
of things even for the disbelievers,
even for the enemy of his, salallahu alayhi
wa sallam, he would choose the easiest,
for them.
And also we take from that the great
Ta'ida that,
you know, that what that in the dinayus
that this religion is a religion of ease
and we take this from his choices salallahu
alayhi wa sallam that he always chose that
which is easy for his Ummah. In matters
of deen and in matters of dunya, in
in matters of this life and matters
of,
of the of
Great Hadith teaches us
and a a great example
in,
having,
having a great understanding of the people we
deal with. Here, on the authority of Urwa
of,
on the authority of Aisha,
who reported a man sought permission from the
messenger of Allah sallallahu alaihi wa sallam to
enter whilst I was with him. He said,
how rich the man amongst his tribe? Or
he said, how rich a brother amongst his
tribe? Then he granted the man permission to
enter and spoke softly to him. When the
man left, I said, o Messenger of Allah,
you said what you said? And then he
spoke softly with him. He said,
from the worst of people is he whom
others leave or forsake to avoid his lewdness
and his evil. Here, the prophet, salawam,
understood knew 2 things. Number 1, that this
man was from the Munafiqeen,
the, leaders of the hypocrites whom he have,
like, outwardly
showed
faith, and expressed faith and and submission. But
inwardly,
he was still on, on on a matter
of disbelief, which no one knew other the
prophet sallallahu alaihi wa sallam. So kind of,
you know, not exposing the man as as
much as as, just letting people know
of of that. Number 2,
he
knew that he this man was a leader
amongst his people and as such if the
prophet alayhi wa sallam
was to meet him with, you know, kind
of like,
in a way that, was
disrespectful
or or speak,
roughly or tough with that man. The prophet
knew that as a consequence, as a result,
everyone who is part of the tribe of
this man would also,
leave leave Islam as a consequence because this
man didn't have nothing to lose to nothing
to lose. He knows that now the prophet
knows his truth that he's a hypocrite.
He is showing Islam outwardly, but inwardly he's
not a Muslim. And as such, he's going
to just go and say, okay. I have
nothing to lose. I'm exposed as a Munafir.
Then he would go and and all the
people such was the nature at the time
of the prophet, all the followers of that
leader would leave Islam. So the prophet here
is giving us a very important thing. Sometimes
you have to,
you know, to weigh your losses and gains.
The gain here was that an entire group,
an entire community of people would remain on
Islam if that man was to be greeted
and spoken to softly
as opposed to that man again. That shows
the strategic leadership and the religious wisdom of
the prophet sallallahu alaihi wasallam which is something
that we find in our communities nowadays. People
are not able to
weigh the gains and the losses and they
think that it's a matter of, like, right
or wrong,
one size fits all kind of like strategy.
No. The prophet here was kind of had
had a greater wisdom and understanding.
He he he he gained the, the losses
and the and the and the prophet. And
the prophet here was
that,
the an entire community of people would would
remain, which shows
sometimes
keeping people within faith is much more beneficial
than,
inviting
100 of people into into it. Just keeping
people within it, not losing them. Because while
Islam might be the fastest growing religion,
some suggest some research suggest that we also
are losing people with the same rate we
are gaining people, which is not wisdom and
shouldn't be, like, a cause for us to
celebrate. It should be a cause for us
to worry and have concern,
that some people say, oh, Masha'Allah, Islam is
fastest growing religion, but they forget that many
people are leaving. And here is the Prophet
giving a great example. He did not want
an entire community of people to leave just
because a man,
that, he knew of his
disbelief.
And and Subhanallah, it was the the the
miracle of the prophet that after his death,
this man actually,
declared his own,
you know, that he left Islam,
openly,
because for him that was a matter of
being a Muslim at the around the Prophet
was a matter of political gain. As soon
as the Prophet died, he forsaken Islam. But,
part of the wisdom of the Prophet is
that later on during the time of Sayyidina
Umar ibn Khattab, the same man came back
to Islam and
Islam
he his Islam was perfected. Have the prophet
was
faced him with his nifaq and spoken to
him in in an in a in a
manner that is, you know,
kind of angry or tough or rough,
he would not be a Muslim. All of
his followers would not be a Muslim at,
at all.
And yet the Prophet's
strategic and religious,
kind of thinking,
have have,
resulted
in a greater out outcome.
On the authority of Hassan ibn Ali, may
Allah be pleased with all of them who
reported, Hussein said, I asked my father about
the conduct or sierra of the Prophet, sallallahu
alaihi wasallam,
towards those in his gatherings. He said, the
Prophet, peace be upon him, was always with
a cheerful countenance.
Always with a cheerful countenance. He had an
easy going character and soft a a foul
ball,
no, a a soft and easy going disposition.
He was neither harsh nor worse,
worse, nor,
poisterous,
nor lewd in behavior,
nor was he a fault finder, nor
unyielding.
Wow.
It's amazing to find a person with one
of these characters.
It's miraculous to find someone with all of
these characters, all of them together,
gathered in salah in him
as though he was that kind of Jami
al Akhlaq.
In him, all the great characters have been
gathered so that we as people, everyone,
as much as they need in certain areas
of their lives where certain things they need
to change, they can look at the Prophet
and as an example, and everyone
finds the remedy in the Prophet Sallallahu Alaihi
Wasallam. He was the he is
the remedy for our faults.
He would overlook things he disliked and would
not cause others who desired them to despair
of them. Meaning, even if he disliked something,
he did not mean that he would want
everyone to dislike it.
He would simply avoid partaking of them. He
forsook
three things for himself: disputation, excessiveness, and matters
that did not concern him. Three things he,
salallahu alaihi wa sallam,
engaged
kept for himself
or or kind of like forsake
3 things for himself.
He foresaw,
disputation,
argumentation
for no cause, excessiveness,
and matters
that did not concern him. He also foresaw
3 things, with respect to people. He would
not dis he would not disgrace anyone.
He would not find fault with anyone, and
he would not pry into the private affairs
of others.
This is the the trademark of our times
is to find private issues,
private matters of other people, and be concerned
with him. He would not speak except regarding
things for which he hoped in a reward
from Allah,
And when he would speak, those sitting in
his company would lower their heads
and be so still it was as if
birds were burst atop their heads. In other
words, people would feel comfortable,
you know, mentally, spiritually, physically
comfortable in his presence.
Only after he would stop talking would they
speak.
Yes.
They would not dispute with one another when
they would converse,
in his presence. They would listen attentively to
anyone who spoke in his presence until that
person was finished.
The first of them to speak to the
Prophet sallallahu alaihi wa sallam would be the
first of them to enter He salallahu alayhi
wa sallam would laugh at, what they would
laugh at and would express
amazement
at what they expressed amazement at.
He, salallahu alayhi wa sallam,
would
would be patient with the crude speech and
requests of strangers,
And so it was that the companions
would usher them to the prophet. In other
words, the companions knew not to ask too
many questions, but they would bring in people
who did not know that they were not
supposed to ask many questions
so that they would ask the prophet and
the Sahaba would listen. And that was
was very, very strategically smart on their on
their part. And so it was that the
companions would usher them to the prophet and
he would say, if you see a person
seeking the fulfillment of a need, then help
them.
He would not accept praise except for 1
who was responding
to a favor given. He would not interrupt
the person while he was speaking unless the
person went too far, in which case he
would stop them by either prohibiting the person
or getting up to leave.
May Allah give him peace and blessings and
reward him in our behalf.
Shay Anqattun Fakalala.
Jabir narrated that I heard or on the
30,
of
Muhammad ibn Munqadr who reported that Jab I
heard Jabir ibn Abdillah, may Allah be pleased
with him, say never was the Messenger of
Allah Sallallahu Alaihi Wasallam asked for something to
which he said no. In other words, he
would either give. So if someone is asking
him for a favor or for money or
for, you know, some or for, any,
request, he would always answer either give it
or say,
or give something like a kind word.
As the Quran said, a kind word.
A word of forgiveness and and and a
dua,
is much better than giving a sadaqa that
din is followed with harm
by boasting or otherwise. And so the prophet
either give what he was, gave what he
was asked for or give something in in,
instead.
Or sometimes he may say no out of,
like, not having,
anything at all. But at least he would
send people with something. Either what they asked
for or something even better such as
May Allah reward our beloved prophet sallallahu alaihi
wa sallam in our behalf, the best of
reward.
And Insha'Allah we gather again next Sunday.