Suhaib Webb – Shaikh Hassan Selim AlAzhari Prophetic Character
AI: Summary ©
AI: Transcript ©
It's my pleasure to introduce sorry for the
technical issues. For some reason, my Internet just
collapsed.
Our sheikh and our imam and our brother,
Hassan Salim,
who's, we're lucky to have his presence as
a scholar and as a teacher at Swiss.
And we really hope that people would take
more advantage of him,
and the opportunity that they have to study
with him and learn with him.
It's a great blessing. He's been teaching the
for a number of months now. Some of
our teachers used to say,
Like, whoever has these collections of the sunan
of Imam al Tirmidi, it's as though
the prophet is, like, living in their house.
And this text that he's teaching is so
important and so wonderful
that it really cannot be encapsulated in words.
So we just wanna say thank you, Shaykh,
for giving your time, and spending time with
our Swiss students and being a teacher at
Swiss and one of our kind of our
guides and advisors. We really appreciate.
We continue
our reading in the Shamal
of Al Imam Atirmidi,
with the that we have
mentioned,
at the beginning
of this,
sessions. And
we will re mention the another time,
at the end
of this,
the reading of this book
For the barakah of the isnaad,
that connect us to the, great Ulema and
the great scholars and to the prophet Sallallahu
'alaihi wa'alahee wassahbihi wassalam.
As Al Imam Thirmidi
mentions at the very end of,
of this book that
Hadith
Hadith That this Hadith,
and that tradition of narrating the Hadith
is the very essence of our Deen, and
such such one should consider carefully,
from whom you take your religion and from
whom and with whom you connect in this,
chain
of,
Isnad.
So with the Isnad, ilal imam attirmidhi
Naqul Bismillahrahmanir
Rahim Qala Rahimahullah.
Wabihiil Qala Haditha nah Muhammaduub Nubashar. Just for
you to, know where I am, if you
have the book to read with me or
alongside,
it's Hadith
352.
352.
And this should be in chapter 48.
Chapter 48, Hadith,
352.
To us on the authority of Muhammad ibn
al Mulkadr who reported,
I heard Jabir ibn Abdillah
say that never was the Messenger of Allah,
may Allah give him peace and blessings,
asked for something
to which he said no.
The the prophet, in other words, has has
never said no when when he was asked,
a favor, or
such as to lend someone,
money or,
give some
does someone a favor,
or lend a hand or give an advice.
Amrul Murid Dunya.
He never said no. And there's a beautiful
line of poetry that says,
Maqala
laqatunillafi
taShahudihi
laullah taShahudu
kanat la'uhunam
the prophet has never said no.
Never said no except for in the in
the in the case of Tashahood, when he's
reciting
Tashahhud.
And has it not been for the Tashahhud
that he recited during the prayers,
all of his answer would have been yes.
That shows us
how
the Prophet's,
akhlaq
and
and and moral moral,
I guess,
if you can you can say morality
and patience
with has included
everyone and everything.
That he has never said no to any
to anything.
Unless,
if he's not able to give, what he
would then do instead of saying no
is that he he he,
he either makes a dua or
makes a promise. So he would promise that
he would give when he's able
to do
so, or he would make a dua if
he knows that in the future he would
not be able to fulfill
the need of the person who is asking
him.
Either promise
or make a dua.
The meaning of which is that on the
authority of Ibn Abbas
Anhuma
who reported the Messenger of Allah, may Allah
give him peace and blessings,
was the most generous of people
in goodness in general.
He was the most generous of people
in goodness and in general.
He was most generous during the month of
Ramadan.
So even that even though he was more
generous and the most generous of all the
people,
one might think that, you know, you cannot
fathom
a higher state. Yet there was a higher
state for the Prophet
And that
is during the month,
during the month of Ramadan. And that shows
that
times, sacred times specifically such as the day
of Friday,
the month of Ramadan,
occasions such as,
you know the the Mawlid of the Rasul
Sallallahu Alaihi Wasallam, the Hijri year. All of
these are a yamullah.
These are the days of God, these are
the sacred days and these should have an
impact.
The reason we have these days is that
they should impact us, they move us
to reach a higher potential
as reminders. That's why Allah says
remind them
of the Days of God. Why? So that
they then become
the the the dhikra, this kind of dhikra
and this reminder
will benefit them
by
instilling in them a sense of greater generosity,
a sense of greater goodness.
Then the month of Ramadan itself, as a
sacred time, have
the Prophet
even reaches a higher potential.
Furthermore,
and when Jibril
would,
until the end of it, till the end
of the month of Ramadan, when Jibril would
come to him and he would recite to
him the Quran from memory.
Out of the joy of this, when Jibril
would meet with him, the messenger of Allah
sallallahu alaihi wasallam was
more generous
with
good than a strong wind
that brings forth rain.
That brought the strong wind that brings,
forth rain. Again, as the sacred times
instill in us a greater potential
to reach
also
sacred,
you know, the
sacred company, the company of the angels and
the malaika.
As Jibril comes to the Prophet
in that in his company the Prophet
would study the Quran and that
kind of study. And here there's a little
a little secret
in that the study of sacred sciences and
specifically the study of the Noble Sacred Sciences
such as the study of the Quran or
the study of Hadith etcetera etcetera
should also make from us better people. The
study of the sacred sciences should not be
a means for us to,
to to, to acclaim
a position of
superiority
over people or claim a position of,
you know,
a position of power over people. It should
instill in us a sense of greater goodness
and generosity as it did to the Prophet
So the Prophet in Ramadan
was more generous, and then when he studied
the Quran with Jibreel alaihi wasallam in the
in this in this blessed company of the
angels, he becomes even more generous. And then
furthermore,
it says,
he would be he when Jibril would meet
with him, the messenger of Allah was more
generous with good than a strong wind that
brings
brings forth,
rain.
And and and here there is also
a reminder
that in the month of Ramadan,
one should one should
aspire to increase,
their sense of giving and generosity.
Also,
in the meeting of the righteous,
one should increase their sense of goodness.
And that should be, kind of like a
vibrating
and energizing
moment
to do more goodness in all of its
forms.
And Wa Muda Rasatul Quran. Firamadan Wa'indamulakaat
salihin
Wa'indamuda Rasatul Quran. During the month of Ramadan,
when visiting with scholars and people of righteousness,
and when studying the Quran as well.
Also we take from that
as Al Imam al Bajoori says in his,
you know, commentary
on
at Al Al Al Imam Tirmidi.
He says that in the company of the
righteous
it impacts
the the the the
religiosity
of a of of of of the person.
The person
is alike
those whom with whom he associate him or
herself.
You are alike with the people that you
associate yourself with. When Jibril comes, the prophet
becomes more generous.
You know, they said
that to visit with people of goodness, people
of righteousness.
It reconstruct
and and and and reconstruct
and and and re
gives life. It relieves the hearts. It relieves
the hearts.
The meaning of which that on the, on
the authority of Anasid Nimalik, RadiAllahu
An, who reported that the Messenger of Allah,
may Allah give him peace and blessings,
never stored anything
for the next day.
Never stored anything for the next day. And
here there is
an important thing to remember
that that is in regard to the Prophet
himself. Bin Nisbatil Nafsi
That is in regard for the Prophet
for people who are hid of households,
who are, you know, under which there,
you know, lies the responsibility
of children or family
members.
The,
the the the Prophet
used
to keep
He kept nothing for the next day. He
would always give out of generosity.
And so the Prophet would
keep for his family what is,
appropriate for them
for an entire year. As as said in
the in the sunnah, and we have narrated
this hadith before. That the Prophet would keep
for his family for what is enough. Like,
you can think about it as an annual
budget. So he would budget for them what
would keep them,
in a in a level of,
you know, keeping them from,
the state of neediness
and and reaching out to ask for their,
substance,
or sustenance.
Sustenance.
And then he would would give anything that
is left to others.
On the authority
of Zayd ibn Aslam, on the authority of
his father
who reported that Umar ibn Khattab, may Allah
be pleased with him,
once spoke of a man who came to
the Prophet, may Allah give him peace and
blessings, and asked that he give him some
wealth
of charity
or lend him money or something of that
sort.
To which the prophet said, I have nothing,
but go and purchase something, whatever you need
in my name. In other words, kind of
like buy whatever you need and and let
the the vendors know that the Prophet
will then be the one responsible for paying
for that. And when something of wealth comes
to me, and in a sense, this hadith
answers
the, the hadith or the question that may
come to mind, what would the Prophet do
if someone comes to ask him and he
has nothing?
And the Hadith said he never said no.
So how do we understand that the Prophet
never said no? We understand it from this
Hadith,
that if he has, he would give. If
he doesn't, he would make dua or make
a promise. Or in another sense, he would
tell people to go buy whatever they want,
and then he will then make a promise
to pay for that
when, when when whenever he would earn or
what, wealth would come to him.
He would
say, but go and purchase something in my
name and when something of wealth comes to
me, I will pay its price on your
behalf.
Upon hearing this, Umar, Nur Khattab said, O
Messenger of Allah, you have already given him.
Allah has not imposed upon you what you
cannot do.
But the Prophet disliked,
disliked what Umar said. Not that because what
Umar said, Muharif al leshara is against the
the the the shara,
but it is,
he disliked it because
it was
opposite to or against what the Prophet Sallallahu
Alaihi Wasallam
himself was asked to do. The Prophet,
from the Hasa'is of the Prophet
is that
he
As we said in the previous hadith Khan,
ajwa, the ness. He was the most generous
of people. So
it's a different level of generosity.
And there's a level of generosity which when
you have, you give. When you don't have,
you refrain from giving. But because the prophet
Khan ajwadhan nas he was the most he
was on a different level of generosity,
then what happens is that that's why he
disliked what Umar ibn Khattab,
said. What Umar ibn Khattab said to the
Prophet
is something to be said for a normal
person.
No no self, no soul,
should be,
giving taqif or burdened
with a responsibility more than what what one
can,
can handle. As we read in Surah
We make the dua
everyday from Surat Al Baqarah. God do not
burden us with something beyond our means.
That's for us
as, you know,
as people. But for the Prophet
he was commanded
to go above and beyond. And that's why
he disliked what Sayyidina Umar said. Not that
because what Sayyidina Umar said was against the
Sharrah of Allah sallallahu alaihi wasallam.
Now, then a man from the Ansar, the
helpers proclaimed,
Spend, O Messenger of Allah, and do not
fear
reduction
of wealth from the master of the throne.
This is a statement of,
this is a statement of great
understanding.
Spend and fear no reduction of wealth from
the master of the throne. That's why when
we describe the prophet
in fact
he used to give
the, as though he's someone who never feared
to ever run out of wealth or become,
empowered
or instead of
poverty.
The Messenger of
Allah then
smiled. And the smile of the Prophet
and it is,
you know, there are people who have offered
on these times,
when the Prophet smiled.
And at Dalalat,
the,
what that may actually the implications
of the smiling of the Prophet sallallahu alaihi
wa sallam. And it is insha'Allah, you know,
Ayanim,
my intention to to put something together on
that. The smiles of the Prophet Sallallahu Alaihi
Wasallam.
And what the, what these,
smiles
may have entailed.
Because when the Prophet here sallallahu alaihi wa
sallam is smiling,
it is known from him that he has
approved
of that which the Sahabi said. And this
will happen several times in the life of
the Prophet and with the Sahaba.
And
What a glad tiding for the person whom
the Prophet smiles
at them or to them in approval.
The Prophet smiled out of
his happiness and joy and approval of what
the Sahabi
have said. Not only that,
the the air the description is extremely beautiful
and,
descriptive. It says,
And and that's almost like,
you know, an another level
of, of of joy and and and and
smiling.
That it is known from the expression of
the Prophet Sallallahu Alaihi Wasallam,
that
it was visible on his blessed face
As though
Uruifa
Ma'arifa
is to know and to realize
and to be enlightened
and to
kind of to
gain knowledge
out of something.
Usually, we gain knowledge,
you know, out of a a, maybe a
study of something of some science or re
a reading of of
a manuscript or a book,
on a on a certain topic or, you
know, a state of contemplation or observation.
Here the
to
know the happiness and the joy
and to gain that from the look,
upon the the the the the blessed face
of the Prophet
May Allah grant all of you, may Allah
grant all of us a chance
to
see him
in this life and in the life to
come. And to do so, we have to
do
ikhar of sending
prayers of praise and salutations upon the Prophet.
And as our teachers have said, to read
his Seera a lot.
To read,
you know, almost addictively,
the Seera of the Prophet and
continuously
has a secret
of, Insha'Allah
the one who does so, Allah will
enable them to see the Prophet
in a dream maybe
and that is from the Mujarrabat We
have
tried this and it is from the Mujarrabat.
It's something that scholars have tried for many
years,
and it has been
it has been,
you know,
prove it was it shows the results.
So anyone who wants to see the Prophet
just
like the Sahaba did, and they have seen
him smiling and know and knew
in his in his blessed face the approval.
If you want to see the Prophet and
Insha'Allah
see in his face
the Tabasum and the approval,
then recite,
the Salah and the Salam upon the Prophet
and also read his Seerah continuously
throughout.
And and he said, this is what I
have been commanded commanded. So there's another level.
So first, he smiled. 2nd, people know from
his face that he's approving of this. And
3rd, he verbally say,
this is what I have been commanded
or Not what Umar ibn Khattab
have said, but of what this helper,
which is an infaq
to give. The prophet was always
commanded to give,
not to prevent.
Here it says on the authority
of Rubai Rubaiyah
bint,
bint to Mu'aw with
Ibn Afra
who reported, I brought a tray
of ripe dates. A tray, some small gift,
of of ripe dates and small cucumbers.
These are 2 of
the,
the favorite foods
of the Prophet
We have commented on the prophetic diet
earlier in this
book, in in the chapters that mentioned the
favorite food of the Prophet. And we have
no we we know that the Prophet alaihi
wa sallam
described the date as kind of like food
that,
has certain kind of energy,
that is almost like on the the, you
know,
the the the heat side
of things. You can think of it as,
like, high calorie
food. And then he said that
the cucumber was kind of like on the
list or cold or kind of like you
can think about it as low calorie heat.
And the Prophet would use to say, this
will balance that.
So people knew what was,
of the of the, you know, something that
the Prophet loved. And he we take something
from here is that when someone gifts
another
to increase the love between you,
gift
one another. And the and the second thing
is that when someone gift,
someone,
they need to know what they like. And
here we see how people would would, kind
of, you know, get to know each other's,
not just simply get something because it's trendy
or because it's
expensive. Know know what what people like. Get
to know them. And then when you give
them something
as simple as a little bit of dates
and cucumbers, it's their the prophet
favorite
food and it brought happiness to his heart.
Then we look at the generosity of the
Prophet
to
the Prophet
and so he gave me a handful. She
says he gave me a handful of jewelry
and gold and that again,
hadith is re mentioned here again to show
Here, this is re mentioned here to show
the the perfection of the the character and
the moral character of the Prophet,
his generosity and his the beauty of his
akhlaq Sallallahu Alaihi Wasafi'i wasalam.
Wabiqalahaddathanaaliyuibnu
kashr
ramin
The meaning of which did the Prophet sallallahu
alaihi wa'ala. The meaning of which did the
Prophet sallallahu alaihi wa'ala.
Arbaha
who reported that the Prophet, may Allah, give
him peace and blessings,
would accept gifts and,
reciprocate.
So he would return something, or give something
in,
in return, in return.
And we need to know that it is
a sunnah to accept the gift from people.
As long as we know that there is
no meaning,
you know, we kind of know that this,
comes from
a wholesome
and a lawful income. We know that this
is not something that was taken from someone
else who were stolen
or comes from a a,
an unlawful source of income, then we accept
the hadiyah in any case.
As the prophet sallallahu alaihi wasallam,
did.
Now
chapter 49, babumajafi
haya irasulillahi
sallallahu
alaihi wa sallam. This is a a short,
you know,
a small this is a small chapter
and a short chapter on what has been
narrated concerning
the shyness of the Messenger of of
Allah And as we know from the hadith,
Al Haya'u
minal iman. Al Haya'u minal iman. Shyness is
part of the branches or a branch. 1
of the branches,
of, of of this faith. Is one of
the branches of this faith.
Now,
It is narrated
that the Prophet,
on the authority of Katada who reported, I
heard Abu Sa'id Al Khudri say that he,
that may Allah give him peace and blessings,
was more shy or shyer
than a virgin in her quarters. A virgin
in her quarters,
that refers to, you know, like certain areas
where,
women of young age would,
kind of like reside or live. It's a
it's,
kind of like a symbolic way of showing
Similar to what we said.
In the previous hadith.
This is a kind of a form of
exaggeration
in the Arabic language.
He was the most
generous and here
he was more shy than or shyer than
a virgin in her quarters when he would
dislike something. And that is an explanation of
the very first part.
Yani.
As we say that the Quran,
Quran kind of gives meaning to each to
itself.
The hadith also in a sense gives meaning
to itself. If we wanna understand the first
part of this hadith, the second part will
then become an interpretation,
yeah,
more clear. That the prophet
when he would dislike something, it would be
noticed on his blessed face, Sallallahu
Alaihi Wasallam.
He was shy to the point that when
something he disliked, not something that is haram,
not something that is forbidden, that is being
violated, or part of the Sharia that is
being
violated, or something like this. No. Something he
disliked.
Maybe from Umurid Dunya,
something of the worldly affairs,
the mundane issues, not really their religious matters
that requires that
because one of the kind of the requirements
of the of of of prophethood is that
at Tabi'in al Bayan is that they show
and explain to people what they need to
learn and what they need to know.
But but so that might be from in
the matters of, this lie like, lively matters.
Something that,
is not
He would not tell people kind of in
a vulgar,
and frank and blunt way. We live in
times where this is seen actually as as
a as a good thing, as seen as
like,
praiseworthy
trait. In fact, it is not that you
become
blunt,
frank, and say everything that comes to your
mind. And, you know, we praise people and
say, well, they say it as it is.
I don't know what what that means, but
we know from the sunnah of the Rasulullah
Sallallahu Alaihi Wasallam is that he would not
tell people,
like,
in ways that then would
yield,
unlikely,
results
by criticizing people,
publicly
or or telling them what's wrong with them
or something like this.
To the point where he just would not
say it verbally, he but you would know
it from his face. Just as he would
as the other hadith said,
It was seen in his face
tell us about this aturbia to be navra,
something that we don't have anymore,
which is that the teachers and the scholars
used to teach with just
that's something that taken from the prophetic
way of teaching, which is to teach people
simply by the way that you look, simply
by the way they look. Parents used to
be like that.
You know, children used to
understand and read parents' looks.
Although sometimes these were kind of
like scary ones, but in the case of
the Prophet
these were looks either of approval, and you
would know that because the the Prophet would
look happy or they would be looks of
disapproval and disliking something and you would know
that from just his face without him having
to speak and and say a lot.
On the authority
of,
a a woman who was one of the
helpers of Fassaida Aisha who reported. Aisha said,
I never looked at the private parts of
the messenger of Allah. May Allah give him
peace and blessings. Or she said, I never
saw the private
parts of the messenger of Allah.
This is,
one of the,
one of the, Khasa'is or the the unique
traits.
We know the Shana'il.
These are the description of the Prophet
and there are hasa'is. These are unique to
the Prophet
that no one, no other person can or
would be able to share with him. And
from the Khasais of the Rasul
is that
no one
has ever,
Yani,
looked or seen his,
his private parts
Now,
we can
also take this baab or chapter 50.
Hijama is a form of traditional medicine that
have been practiced
not only in,
during the time of the prophet, but before,
not just in Arabia, but throughout,
it is a form that is well known
in the traditional,
medicine practices,
by drawing,
kind of like, certain amounts of blood that,
people who practice this practice,
learn that throughout these
kind of
methods
that has been
taught and handed down from 1 generation to
another,
throughout centuries.
And that is a form that the Prophet
of medicine that the Prophet has adapted. We
know that the that He
have
immensely. And here I want to mention something.
Some people think that before the because the
Prophet sallallahu alaihi wasallam practiced hijama,
that,
you know, that because the Prophet practiced hijama
as a form of medicinal practice
that we should not practice any form or
any other form of Hijama.
And that's a perverted way of understanding
the the the Sunnah. The fact that he
has practiced Hijama does not mean
that he
that
that that,
he would not practice any kind of medicine
or that he says do not practice any
kind of medicine. So it's not there is
no exclusivity in here. If anything, it's the
opposite.
It is the prophet is including
different forms of of medicine.
So he we have seen him be in
in other Hadith in a Shamal,
using medicine through diet. Here he's using using
medicine through a traditional
medical practices
like such as Hijama or the cupping,
the the the practice
of cupping.
There are other forms of medicine as well
that he has
received,
throughout his life,
throughout the end of his life as well
And we, we take in the Hadith, Tadaawo
Ibadullah. This is a general,
term. Seek medicine,
oh,
people. As the
prophet,
So he said
seek medicine
in a general statement for Allah has not,
you know, for there is no
illness
without Allah has bringing a cure,
for for it as well.
Also seeking the practice of cupping from the
Prophet alaihis salatu wa sallam was a means
from him to teach us that
and and Ma'at Tawakkul
with Tawakkul
and and this with this confidence
and
reliance
upon Allah, we should also
take the asbaab,
take the means
that
Allah has made available for us to reach
the
ends.
So someone might say,
you know, I prefer not to to seek
medicine at all.
There is a merit in this. However,
there is also a merit in as the
Prophet has practiced and showed us
in relying on Allah and taking the asbaab
that Allah has made available as as well.
And taking not taking the asbaab, which is
the means of healing. For example, in that
case,
as a way of testing Allah Subhanahu Wa
Ta'ala.
Saying that, you know, I will not be,
I will not seek medicine and Allah will,
will cure me, kind of in a way
to test Allah, not truly sincerely rely on
Him can be a little bit, dangerous and
it is not favor practiced
or practiced.
Again, the the prophet is practicing cupping to
show us.
Note that he is relying on that as
salab. He's relying on Allah. He's confident in
Allah Subhanahu Wa Ta'ala, but he's showing us
to take the isbaab. And in many cases,
the Prophet have done that for that specific
reason. He said to the people who the
3 people who came to to him, he
said, I sleep and I pray at night.
I fast and I break my fast at
times, and so on and so
forth.
So sadaqar Rasulullah
Sallallahu Alaihi Wasallam.
On the authority of Anasib Nematic was asked
about the or the on the authority,
of Humayt who reported that Anasib Nematic was
asked about the wage earned by a kapar.
In other words,
is someone who is working in that field
earning from that?
Is there earning halal or haram acceptable or
not? And what is the what is the
means?
Is it makru? Is it wajib, etcetera, etcetera?
What is the hapma of someone who's working
in that field of cupping?
He replied the Messenger of Allah Sallallahu Alaihi
Wasallam
was cupped by Abu Taiba and he is
instructed
that he be given 2 sides of food.
In other words,
the Prophet
giving a,
a reward of or or some sort of
like a payment to that person. In that
sense, it means that that this person is,
their work is then a, halal or an
accepted means of earning.
Addition to that, he spoke to his people.
He,
and asked that his labor tax be lowered.
And he
said, the best of remedies you can use
is cupping or the most suitable of remedies
you can use is cupping.
Or
the the the most suitable of remedies you
can use is,
is is cupping.
On the authority of Abu Jamila who reported
Ali said the Prophet
was cupped and he ordered me to pay
the cup or his wage, and thus I
did. Again, we can see that in all
of this, it seems that it was in
response to people maybe kind of raising doubts
or doubting whether or not this was
a kind of, like, an accepted,
practice.
And and so this hadith
shows that, yes, it is accepted practice because
the the kind of the essence of this
hadith that the what what this what these
people are earning
is acceptable.
Now
Now,
on the authority of Ibn Abbas who reported
the Prophet Sallallahu Alaihi Wasallam
was cupped on both sides of his blessed
neck, both sides and between his blessed shoulders.
He gave the copper his wage
Had it been unlawful, so that's not,
from the, you know, that that is from
the Rabi.
Nabas is a is a great taqih from
the fuqaha
of the of the of the Sahab.
He said had it been unlawful, he would
not have given him. Had it been unlawful,
he would he would not have given him.
And here we can see that we can
learn
not only from what the prophet said
or or or or or did kind of
like in a direct way, but also in
sometimes in an indirect way. If the Prophet
gave money to someone who cubed,
the Prophet may have not,
you know, directly said that this practice of
cupping is an accepted
means of work or the lawful source of
income, etcetera, etcetera. But that was understood from
the Sahaba. So we can learn that from
the Hadith, how the Sahaba kind of reasoned
with the Hadith, how they analyze the hadith.
So the Sayyidham Na' Abbas says, had it
not been
a,
had it been unlawful, the prophet then would
not have,
given the Hajjam
his his his,
his,
you know, money for that. And he would
kind of like practice that without
without without payment.
Now,
Allah.
On the authority of ibn Umar, see how
many of the Sahaba.
And this is a,
this is this is an indication as well
that these are great Sahaba who are narrating
this,
this Hadith.
So we are,
I we're there's a Hadith from Ali
There is a hadith from Ibn Abbas. There
is a hadith from Ibn Umar. These are
not only Sahaba but also they are Sahaba
who had a great understanding
of, of the deen.
In other words, their narrations
and their their actions,
are are unlike
a normal Sahabi
who is not as well versed or as
well practiced or as well kind of like
as of an expert on matters of fiqh.
So he say ibn Umar here, he said,
the prophet sallallahu alaihi wa sallam
called for a copper who came and cupped
him. He asked him how much is your
labor tax? You see,
from and this is maybe has to do
with Usul al Fiqh or maybe has to
do with Fiqh. As, at times is that
or also it has to do with the
Hadith, the art of of
Mustallaha Hadith and all of that.
Sometimes if the of the of the Rawi
of the Hadith, is the Rawi Afaqi or
the Rawi is not Afaqi? Does the hadith
has to do with a practice
or a a a hukm, a ruling of
fiqh or or does not have to do
with a ruling of fiqh? All of these
has two factors that play into as
you play with the kind of like the
the text, the proof
of the of the akham. And not just
people cannot read Sahih al Bukhari or read
on sunnah.com and say, I read the hadith,
said so and so. There's much more that
goes into
understanding the Hadith much more in-depth. Who is
the Rahui? Is there what's the Rahui's level
of expertise in that field? Do they practice
what they narrate or do they only narrate
without practicing?
All of that.
No.
He so he said, the man said, it
is 3 saws. So the prophet had it
reduced to 2 saws, and then he gave
him his wage.
So that may have been like a a
way of bargaining with the with the with
with him or something like that. It may
have been a way of bargaining.
Okay. We'll stop here. In fact, let me
just there are 2 more hadith in this
chapter. We finish it so we we kind
of don't leave the chapter unfinished.
On the authority of Ibn Mairik who reported
the Messenger of Allah would get cupped on
his blessed neck and upper back. He would
have cupping done on 17th, 19th,
and
the,
on the 20,
1st of the months as well. Maybe there
there was, you know, a a a reason,
you know, behind these specific,
these
these nights.
It is said, it is said that their
hadith,
that these certain days of the week,
should be avoid you should avoid the practice
of Hijama,
and others you should practice the Hijama. And
these others that are mentioned here, that's 17th,
19th, and 21st.
Maybe that was something that,
was revealed to him
that we,
don't have,
greater knowledge of why these specific days. Nevertheless,
there is a barakah in in following these
specific dates and days mentioned in the in
the sunnah.
On the authority of Anas ibn Malik who
reported the Messenger of Allah, may Allah give
him peace and blessings, Had cup cupping done
on the top of his blessed foot whilst
he was in a state of ihram at
Manal or the you know, it's an area,
kind
of
like,
south south, if I'm not mistaken, of of
Madinah,
and and not not very far from Madinah.
The the point of the hadith is that
the practice of hijama, since it has, like,
you know, kind of, like, there is
bleeding of some sort that is involved in
this practice,
does not really nullify
a person's state of, of hijama. And Imam
al Tirmidhi have kind of,
included it here as a way of the
fiqh of the practice of Hijama.
That's enough for today.
There are questions.
If someone's asking online about the, the prophet
system's private parts that there are,
authentic narrations from Bohari, the say to Aisha.
So I was saying, like, is there, like,
a todled here? Because
in this narration, they're saying that
no one saw his private parts, but in
the hadith of Bukharim, Muslim said that they
took a bath together and she saw his
private parts.
SubhanAllah.
Inshallah, I I would want to look at
the hadith in Sahih Bukhari and maybe give
it some,
you know, some examine examine it insha Allah
and to answer to,
to to that question. I would like to
take the time to
examine the 2 ahadith
and perhaps look into the if there is
any way to do Jannah between the Hadith
to understand,
that
However, the Hadith here,
from
from
from from Al Imam Al Tirmidhi,
the the meaning of of it is that
kind of
to show the greater
kind of like reach of the Haya or
the shyness of the Prophet sallallahu alaihi wa
sallam. And there are some,
you know, kind of specifics to that that
I would like to examine
before I can answer this question with certainty
Insha'Allah. But it's a good question nevertheless.
If the person who asked the question would
kindly just,
you
know, guide me to that specific hadith,
that he refers or she refers to in
Sahih al Bukhary, I would I would greatly
appreciate it.
And they can also get a hold of
me, and I can share with them what
I,
come up with.
If anyone else has any questions here in
the Zoom,
please feel free to ask.
So someone's asking where do we find the
previous episodes of the Shamael? All of them
actually
are under the course folder, which says Shamael,
with Sheikh Hassan's name. You can find it,
on the website, and we're currently uploading them
to,
Sheikh, we opened the app now started,
for it's free for our students
on,
Apple and the Google Store. No. I believe
some of them are posted, but we haven't
finished migrating everything to the app. So you
can find them there.
No.
If anyone else has any questions, you can
raise your hand or just type it in
the box. Feel free to jump in.
And,
yeah.
What was the most important thing you guys
heard tonight about the prophet sallallahu alaihi wasallam?
Who wants to share,
something. It was on social media and people
were sharing. We asked them actually in the
chat box.
While people think if if just to address
the first question, if you go back to
the hadith, say the
So first of all, there is a Sheikh
Minar Rahi, and that should give us,
fee any,
a a a pause here to before we
can, you know,
we
can work with the hadith. There's a sheikh
from the Rahui.
She either said I have never looked or
I have never seen. So she may have
looked but not not like, you know, seen,
out of,
Yani,
something that has to do with the Hasa'i
sun Nabi sallallahu alaihi
wa sallam.
So there is a shakk here from in
the in the Rewayah,
and inshallah, we as I said earlier, I
would, look further into it
to, give an adequate answer. But there is
here at least there is something,
in the Hadith
that weren't a
a greater look
in-depth in the meaning of it, especially that
there is shek or shek means that Darawi
wasn't really sure has she said that or
this, has she said I haven't looked or
I haven't seen.
And both of these words would mean something
completely different.
So Cindy is saying that what she liked
was hearing that the prophet said someone would
give gifts to people,
to increase love and
the relation. The
the words of the prophet is
the the the, that you gift one another,
you love one another.
And, it was it was from the sunnah
of the Rasul
Also if people travel, is that they bring
something
to their loved ones
and, the exact,
Yani words of the Hadith. Even just a
stick of, sea wax. Yani something as small
as a toothbrush
when you when you're troubled because people yearn
to see what you have brought or what
where you have been and what something
that may have been unique to the place
you have visited. So it's always a good
practice, always a good sunnah between family members,
between loved ones, is to practice in in
that
great sunnah of gift giving.
And,
yeah, so this is yeah. Cindy, this is
a
good observation.