Suhaib Webb – Shaikh Hassan Selim AlAzhari Prophetic Character
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Welcome,
everyone to,
a new reading in, Shama'il
al Tirmidiyyah or Shamayil Muhammadiyah by Il Imam
Atirmidiyyah.
And we continue insha'Allah with, chapter 51.
Babu Majaafi Ishmae
we
read with the continued isnaat to Al Imam
at Trmidi.
Wa bihiqala
imam at or what has been narrated,
concerning the names of the Messenger of Allah,
Sallallahu Alaihi Wasallam.
There is a
the the the Imam Suyuti has,
offered a a book,
that he has, named Al Bahjat Usaniyah
And in that book, he actually,
mentions the names, the blessed names of the
Prophet Sallallahu Alaihi Wasallam,
that were about
500 in number.
Some even say that the Prophet Sallallahu Alaihi
Wasallam,
has up to a 1000
different names.
And we have a Qaida
in the Arabic language
or at in the that that and a
and a Kafratul Asma
That the
more,
names
a person or
an object have
that is,
that shows the
the
or the the honor that
this,
person,
has.
So this is the Arabs had this habit
of giving
more names to things
that had
an honor,
such as the prophet sallallahu alaihi wasallam.
On the authority of Muhammad
ibn, Jubaib nimuh,
on the authority of his father who reported
that the Messenger of Allah, may Allah give
him peace,
and blessings,
said I have several names,
and I am I am Mohammed
or the Oft praised.
The oft praised one. And it is said
that the Prophet
was named
Muhammad
This was
some sort of a divine inspiration
to be named,
Muhammad, and that is
foreseeing
and with the hope that he becomes,
the one who is oft praised
by people throughout the times and that was
true.
And I am Ahmed the most praising. So
he is
Muhammad is Ishma Fa'ul,
meaning that the one who is oft
praised
by, by people when he whenever his name
is mentioned. And it is enough
of praise that the Prophet
is mentioned every time there is an Adhan.
And as we know that around the world
every second
and every minute,
there is no not a time or a
period of time where the Adan is not
called for prayers throughout the
world and,
you know, around the clock. And
every time there is an Adhan, the Prophet
name is called,
you know, and raised.
And then the Dua
that is people that is to be said
after the Adhan to give the Prophet
the highest and the most noble station
in the, in the day to come Insha'Allah.
And so there,
that's one. The second is that every time
in our Tashahhud,
in our salah, we are mentioning the Prophet
and sending salutations
and praise
to him, salallahu alaihi wasalam. So being named
Muhammad, the one who's praised often by people,
and as such, every time Allah has mentioned,
the prophet is mentioned
with him. And as such, he has lived,
the the the his name, Muhammad,
was a true inspiration,
from Allah
He is also Ahmed
and, the one who is, Ahmed is the
one who is is, in the Arabic is
called Afalut Tovdeel. Afalut Tovdeel. And it's a
form formation
in the Arabic language that shows that the
Prophet is the one who is, most,
in a state of praising of Allah
And that's why,
you know, he said to Assaydha Aisha Afalaaqoonu
Abdan Shakuran.
She said to him, Allah has forgiven
for you
the sins,
the the of the past and the sins
to come. Meaning
of those who
follow you, and of those who believe in
you. And then, the He
then she says to him, then why,
why
exhaust
yourself
in such ways in worship? He said,
to reach that,
Al Maqam Al Mahmood
that, Allah
has promised him. Even the liwa or the
the banner of the prophet on the day
of judgement will be known as Liwa'ulhamd.
Liwa'ulhamd.
I am also Al Mahi, the
one who
by whom Allah,
you know,
obliterates
disbelief.
The one by whom Allah oblitrates
disbelief.
And again, that has been the case as
his Beata,
and with the completion of his and his
return to Makkah from Madinah,
the the idols around the Kaaba were then
obliterated
and and, and then the the disbelief,
as such has disappeared from Mecca and Madinah.
And then he earned this name of Al
Mahi ladiyamfullahu
al ladiyamfullahu
bi al kufra.
Through me Allah
obliterates
this belief.
And I am the Gatherer or Al Hashir
at whose feet humankind shall
gather on the Day of Judgment. The the
the Prophet
he will be the first,
and and
to, on the day of, of, of Hashr.
And so he's the one who gathers the
people,
after him
And I am the final
or laaqib after whom there is no other
prophets. The name alaaqib means the one after
whom there is no other prophet. So the
prophet sallallahu alaihi wasallam khanakhatamu
ambiyaiwalmusaleem.
It's the seal of prophets
and messengers. And as such, that name is
not to be given to anyone else or,
is not earned or deserved by anyone else
because He is
Al Aqid or the lust of all the
Prophets and no other Prophets after him. And
again, these are just
some of his names that he mentions,
Alayhi Salatu Wa Salam. But, Limam As Suyuti,
in his work, he has,
gathered and he was a Muhadith, and he
was a, a leader
in hadith. He has gathered
all the the
traditions
and the narrations in which names of the
prophets are mentioned,
and, he collected
about 500
of them. And as I said, it is
mentioned in some of the,
scholarly works that there is up to a
1,000 name for to the prophet sallallahu alaihi
wa sallam
On the 30th
of Hudayfa
who reported, I met the Messenger of God
or the Prophet of God, may Allah give
him peace and blessings,
on one of the streets of Madinah and
he said,
meaning in,
maybe the occasion of the conversation between the
2 of them has,
led the Prophet to explain
or to share with him or
with Hudayfa
the fact that his name is Muhammad,
the one who is,
uft praised.
And I am Ahmed, he said. I'm the
one who is, you know, the most praising
of God. And I am the Prophet of
Mercy. Nabiur Rahma. And that is something he
has,
not really claimed for himself, but this is
what the Allah says.
We have sent you to be a means
of Rahmah,
to and and so
it is it is noteworthy
that in in many cases, and,
Allah mentions that He has given people his
rahma, or that he will enter, you know,
faqalnaawfi
rahmatina. We will enter them into our mercy.
But when it come to mention the Prophet
not to say that he deserve Allah's mercy
or he will he will enter into the
mercy of Allah. No. But indeed He is
the mercy.
Through him,
Allah
not only have have given mercy to people,
but as we have seen from the sunnah
and from the shihah of the sunnah, from
the sound narrations of of the of the
Sunnah is that, the Prophet was a means
of mercy to even to the animals, to
the the Hajar, the the the rocks,
or the in
the inanimate,
objects
such as the member that he have used,
a tree trunk that he used to stand
on to deliver the, the, the hutub,
and to deliver his speech to the people.
So, his rahma wasyaatkullah,
kullashay,
sallallahu alaihi
wa sallallahu alaihi wa sallam. The rahma to
the universes and to all the creation of
God is the Messenger of God, sallallahu alaihi
wasallam.
And through him, Allah has,
touched the mercy with,
all the creation with mercy.
Meaning that he is the messenger of, or
the nabi, or the prophet of repentance. Meaning,
he commanded people to repent to Allah after
a long period
of their,
of people
being distant from God, or the meaning also
is that he is the one who oft
repent to God.
So used to say, I repent to Allah
up to 70 and in other narrations a
100 times a day. And this is just
Sirat Mubalara meaning that even it could be
more. So that's why he's known as Nabi'ut
Tawba
Tawba is the door of mercy to Allah.
So He is All Mercy
Also, He says,
and I am the one followed by,
the 1 followed by the Messenger's
sent prayer.
Or meaning that he is the 1,
that Allah sealed
all,
the the the prophets or the prophecy through
him Allah says,
meaning, I am the one who walked upon
the the path of guidance of all the
previous messengers before me. In other words,
you know,
that we have sent upon
their path,
their athar,
you know, their footsteps,
Rusul, is the prophet sallallahu alaihi wasallam.
And then finally, he says,
and then he says, and then he says,
and Al Hashiru.
Al Hashir means the one who gather the
people on the Day of Judgment. People will
go from one place to another,
and and and everyone will say nafsi nafsi.
It's just a matter of individual interest now,
but the prophet, Allah,
will be the one
who intercede,
to to the on behalf of the people.
And then he says, I am the Prophet
of Al Malahim. And then Malahim can be
translated in 2 different ways or understood in
2 different ways. Malahim
in general is understood to be the battlefields
or battles,
Kind of like symbolizing the the courage of
the Prophet
Although, on a much deeper level, Malahim
battles are called Malahim
because
the people kind of like intermingle with each
other's,
as as the, you know, as
The
a battle is called or battles are called
in Arabic because people's kind of like skin
will will be like, you know, against one
another because of how,
you know, the the the
the the hustle and bustle and the fighting
that happens.
So another way of understanding,
Wanabi'ul Malahin, meaning he is the one who
brought people
together. He is the one,
who brought people together after a period of
of of people being severed from one another.
Through him and around him,
Allah
have gathered the hearts of people around him,
salallahu alayhi wasalam.
Wabi'iqaala
hadefana.
Ishaqbnu mansoorin hadefana,
anadru
just out of Al Aman al Al Miya,
this this kind of, like, the,
the honesty and the rigorous,
you know, kind of, like, honesty,
and and,
kind of
scientific honesty, he he's mentioning that there are
other narrations
that support the very the the the the
kind of the subject matter of this chapter.
And he says he says that here, who,
on the authority of Zir, on the authority
of Hudayfa who reported from the Messenger of
God, may God give him peace and blessings,
statements similar in meaning to the Afford mentioned.
Likewise, Hammad ibn Salam Asid on the authority
of 'Aasim, on the authority of Zir, on
the authority of Hudaytah
Anhum. And there are many reasons why Imam
Trmidi might have made or inserted
such a statement. Maybe he himself has not
heard the exact,
hadith or narration,
but he knows that such a narration existed
and he hasn't had access to it. So
he's making sure that he's mentioning it, and
man then maybe a reader will then do
kind of like,
an an
an an investigation,
to verify,
the
this the such mentioned,
statement.
Moving on to chapter 52, Babu Majaafi
What has been narrated concerning the lifestyle
of the Prophet
And and
here
the,
you know, this hadith is or this chapter
is almost
not really a repetition,
but an affirmation
of an aforementioned
chapter,
in the in the way the Prophet
lived. And maybe perhaps one of the reasons
he mentions it here is that he's now
we are now,
getting closer and closer to the end of
the work.
And,
perhaps mentioning the age of the Prophet, then
the the the death of the Prophet
And so in a way,
you know, the heart is yearning to not
really
be done with listening to and learning about
the life of the Prophet
So as though Imam Turmedi and he says,
and yet there is another, we will mention
another chapter
regarding the life or the life,
or the lifestyle of the Prophet
SAW. As though the heart says, you know,
we're not ready yet to learn about his
age, then learn about
his departure from this
worldly realms.
So that there is a, you know, there's
something gentle here to be,
learned from from inserting such chapter
at such a time of the book,
where Imam Tirmidhi is getting ready to kind
of wrap things up. So still we want
to get more
with the prophet sallallahu alaihi wa sallam. So
On the authority of Simaq ibn Kharbu who
reported, I heard Nu'aman ibn Bashir says or
say, Do you not indulge in food and
drink as much as you like? As though
he is kind of wondering
and and kind of reminding them of the
nama that they are in.
That the of the nama that they are
in. And that as it was said that
a sheba or being
in a state of of being full of
of one meal, let alone several meals throughout
the day, was actually a bidah or something
that was newly introduced into societies and communities,
after the first generation,
after the Prophet sallallahu alaihi wasallam. In any
case, he says to them, verily I saw
your Prophet. May Allah give him peace and
bliss and blessings. At times unable to find
even the lowest quality of dates with which
to fill his blessed stomach. And here you
have to understand
that hunger of the that the Prophet experienced
was not really, really a hunger out of
need as much as it is
a hunger based on choice that he has
that this dunya. There's a difference between,
al Haya and a Dunya. Haya is life,
and life is from Allah Subhanahu Wa Ta'ala,
and Dunya is like a lower state of
that life. Or you know that, as we
know, that La'al Haya
is this word that describes both life in
this realm and life in the realm to
come as well. And as such Muslims
love life and live this life and accept
this life and are grateful for this life.
But a dunya is a is that kind
of like the lower level, and one should
not really be overly attached to it. So
the Prophet
hunger,
as we read it from these
states
or from these statements,
is not hunger really that he wasn't, that
he had no choice in. No. It was
a hunger due to him sallallahu alaihi wa
sallam,
refusing to be overly attached or overly relying
on, this
on on on this worldly life because he
knew that,
you know, his his,
his heart. He says,
I spend the night with my Lord, and
there I am nourished.
And there my my thirst is, you know,
is is is full
is quenched,
with with my Lord through
this this aybadah.
And also you have to take this hadith
in balance.
In balance, another thing we we need to
remember as we read this hadith, especially this
chapter, one should read it in balance with
the other hadith in which the Prophet mentions
all the things that he loved
in this life. All the food, the kinds
of food that he loved, the fruits that
he loved, the kinds of and cuts of
meats that he loved. And in the ways
in which he enjoyed that very much so
in ways where he was grateful to Allah
Subhanahu Wa Ta'la for it. Another thing we
also need to very much so remember, because
sometimes people read these a hadith and out
of context they take them.
You need to remember that this idea of
spiritual practice or a riyaba,
a ruhiyah, this spiritual practice and exercise
through Drua,
or hunger, has to be under the supervision
of a murabbi or a shaykh or a
knowledgeable person.
Because sometimes being in a state of,
you know, being fell
being full
is is closer to righteousness
and virtuousness
than being hungry. Because when you are full,
then that might be
a cause for you to be grateful to
Allah.
Like, Al Imam Abu Hasan al Sharril, he
used to say that to some of his,
you know,
students.
He used to say to them, make sure
that when you drink water, that your water
is your water is cold. Because when you
drink cold water, then you are your your
your thirst is quenched. And you kind of
really you're grateful for that as opposed to
if you try to, like, you know,
drink, like, warm water or hot water or
something like this in the middle of the
summer,
then he says that your hamd, your gratitude,
your gratefulness won't come really from from the
depths depth of your soul. And so the
you have to take this Hadith into,
you know, into, consideration
and in balance, and you have to have
a or
a guide that, that help you through these,
you know, these practices
of Zut.
It shouldn't be taken on,
on individually.
Because
sometimes the Shaytan will come to us and
to our hearts through Zuhd as well. As
though we are divorcing this life,
but in reality we are serving our own
ego. As a Al Imam Abu Naa Abu'lai,
secondarily says
that one who seek Zuhd
and, you know, kind of
they don't want much from this life and
they want to live in a state of
poverty while Allah Subhanahu Wa Ta'ala has
established them in a state of,
asbaab
means of this life. It's
kind of an in near Shawwa and desire
that you are fulfilling
by declaring yourself,
you know, living a righteous or virtuous
or virtuous life of,
not enjoying
the gifts and blessings
of Allah Subhanahu Wa Ta'ala. So be careful
of that. Always have
a teacher or a guide help guide you.
But in general, there is no harm. In
general, there is no harm in
In general, there is no harm that will
come to you
from reducing how much you eat and consume,
how much you speak, and and converse with
people, and how much you sleep or,
spend an idle
amounts of time.
These 3 you reduce them.
Eating, sleeping and speaking will once you reduce
them there's almost always going to be some
benefit for you.
The authority of Simak ibn Harb who reported,
I heard no man ibn Bashir says, do
not you indulge in food, drink as much
as you like. Verily, I saw the messenger
of God at times unable to find even
the lowest quality of dates with which to
fill his blessed stomach.
On the authority of,
Hisham ibn Uruwa, on the authority of his
father who reported Aisha, may Allah be pleased
with her,
said, we, the family of Muhammad, may Allah
give him peace and blessings,
would remain for an entire month without ever
kindling a fire to cook food. There were
only dates and water to consume. And as
we know, the Prophet used to give,
and and to distribute. And again, this hadith
to be taken in balance with the other
hadith in which the prophet would budget for
his family an annual budget that would be
enough for them to cover their needs for
an entire year, then the more than that
he would give for, for sadaqa. And then
what the family does with this,
was then was their was was their choice.
In many cases, they would give,
even their own share,
to for for the sake of Allah subhanahu
wa
ta'ala.
When the authority of Abu Talha reported, we
complained
of hunger to the messenger of Allah. May
Allah give him peace and blessings and uncovered
our stomachs
to show him some
stones we tied to them. It was the
habit for people at the time when they
go for a long period of time without,
food to consume,
that they would get really hungry, and that
would really kind of, like, you know, that
would,
affect the the and and and and pain
their stomach to such a point that their
backs would then be arched. So
a thing that they used to do is
that they would tie a stone of some
sort around their their stomach, tied very hard
that would kind of like press against
it. And then would,
almost like counterbalance
the emptiness of their stomach and give the
illusion that their stomachs and their bellies are
full, and as such it would straighten their
back. So they came to the prophet and
they said that he then uncovered his blessed
stomach, showing 2
stones tied to them, and that to mean
that even he
was even more hungry
than they were. Again, I really cannot emphasize
enough that these hadith
are narrated from certain periods of time, and
there are other hadith.
Even in the Sham'il
and in the works of of Sunnah, that
when you read, you see the Prophet enjoying
the bounty of Allah.
Do not forget about,
your share from this life. So life has
to be taken in balance.
The best of things is to be practiced
in, in balance. And as the Limam al
Busseiri, Rahimahullah
says in his
The prophet
meaning that,
he was offered
mountains,
to be turned into like, you know, golds
and silver. But he
had no interest.
He showed great
resolve and and and no need for
for that.
Again, we take also from Al Imam al
Tirmidhi, from his Shama'il,
this scientific,
precision
and and honesty. He says this hadith is,
Hadith gharib
or like a rare hadith. And Hadith gharib,
that
is hadith that is narrated after all
by by one who is agl and
Dabd,
meaning that someone who's just from the Ruwa,
the people who are one person in the
chain of the transmission is Adil.
Dot also has, like, good,
you know, kind of mastery of their memory.
But it's one person, and and such it's
described as rare. But even though it's rare
hadith, it can be Sahih, it can be
Hassan,
etcetera.
And then Imam al Turmidi, to be honest,
he mentions that.
He says this is a hadith that is
gharib.
It's a rare narration.
We only know through
His statement uncovered
our stomach to show him some stones we
tied to them means one of them would
fasten a stone around his stomach due to
intense strain
and weakness caused by hunger. Another thing, by
the way, we take from the hadith is
that the prophet,
I am just a man like you. I
am a human being. I am not a
divine being. And such things, such as hunger,
such as sickness,
such
as the need for food, and the need
for drink are all normal things that he
has a need of and is impacted by
just like
everyone else.
If anything, he is he has greater resolve
than us. That's why had
tied 2 stones, not just one showing that
he could,
even,
withstand even more more states of of hunger.
I just wanna mention here
this idea of balancing between all the different
narrations, the ones that show him enjoying life
and the ones that show him,
suffering that kind of form of
of hunger.
That this is remedy, and the remedy has
to be given
according to the state of the person
or the sickness of the person. Some people
who are indulging in this life,
consuming more than they should, and that is
impacting
their mental and spiritual capacity
to to to practice, to worship, to
engage in in in in in in in
in become virtuous and moral people,
then they read this and that becomes medicine
for them. Someone else who might be totally
cutting off from this life and and living
in a state of dire, you know, kind
of,
of dire,
you know, they are fasting. They are,
exhausting themselves
physically and otherwise. They read the times in
which the prophet enjoyed
the sweetness
of the sweet drinks where where the the,
you know, the Sahaba would put the dates
in water and he would drink that and
enjoy it. Or he would eat,
you know, gourd, or he would eat the
shoulder
meat,
things like this. And that becomes remedy for
them. So that that balance has to
has to to,
to be taken into consideration here.
This is just a note. This is going
to be a long hadith,
so it will take a little while to
read. Then inshallah, we will go to the
Arabic translation.
I love when we read a hadith like
this. One of the things that you really
have to take into consideration when you are
reading or listening to a hadith, that as
one of my teachers would always say,
that you are reading you're almost breathing the
same air that prophet
breathe. Because these words were said by the
prophet. Around him are people listening and taking
that in, and then they would say that
to other people, and then these people would
take it in, and then they would say
it to other people. And in that is
not that's where the barakah comes from. So
as we read this very long hadith, you
might feel a little bit of of, you
know, that,
you know, kind of like your mind is,
you know, that's too long or it's too
long of a hadith. But what we are
doing here is that we are soaking in
that prophetic light and that prophetic breath of
barakah
and taking it. And so when you read
a hadith, and especially when you read it
with isnad, take that barakah in and enjoy
it and soak it in because you are
almost breathing the air that the prophet
have breathed, that have been preserved and protected
in the, in in the isnad.
Now,
on the authority
of Abu Hurayrata who reported the came out
at an hour in which he would not
usually come out. So it
is really not really sure
whether he came out during the day or
during the night. It may have been during
the day in the midday where it kind
of like,
you know, the the heat was scorching and
that or the sun was very,
you know,
hot to a point where people usually don't
come out. Or it may be at nighttime
after Isha where it is not known of
Him
to come out. And either case, it is
not it was like an unusual scene,
to to be said.
And this hadith, by the way, is is
is Sahih and it is,
reach or it almost reaches the stage of
Mu'tawatir. It is narrated by several,
Ruwa and several, Sahaba.
A time when he would not usually meet
others, Abu Bakr came out to him and
the Prophet asked him, What brings you out,
O Abu Bakr? He replied, I've come out
to meet the Messenger of Allah, salallahu
alayhi wasalam, and gaze upon his blessed face
and greet him with the salutations of peace.
As though the prophet, as we will know,
he came out,
because seeking, you know, maybe to something to
to eat. And Abu Bakr also did the
same, but he was,
Abu Bakr was known to be shy, and
he and so he he didn't just say,
I came out for food. He just said,
you know, I I came out to to
see you, oh, messenger,
of of of god. So he says he
replied,
a short moment later,
Umar came out and the Prophet Sallallahu Alaihi
Wasallam asked him, what brings you out? Umar
Umar then replied,
he says as it is, hunger, O Messenger
of Allah. The Messenger of Allah said, I
too
experiencing,
some some of that, some of that hunger
as well. They set out to the house
of Abu Haytham ibn
Atayihan
al Ansari, who was a man who owned
many dead palm trees and sheep, but who
did not own a,
any helpers to help him out. The point
being he is that they didn't find him
home. So he went out to fetch some,
fresh water. So they asked his wife, where
is your husband? She replied, he went out
to fetch us some fresh water. And a
short while later, Abu al Haytham returned with
a water skin filled with,
with water.
Some of the scholars taken from the fiqh
of this hadith is that it is,
when fitna is is is,
when fitna is is,
kind of like,
can can be avoided that one,
is to, you know, kind of visit with
people. And if if if the husband is
not at home, you know, kind of the
wife can communicate, and there's no reason for
the kind of, like, over,
you know,
some people usually take,
virtue, and they take,
or shyness,
to practice it in a in a kind
of a superficial way that can sometimes make
communication extremely,
impossible. And so the wife of the Sahabi
came out, and she spoke to the prophet,
and spoke to Abu Bakr, and spoke to,
Sayyidina Umar with with no,
with and her shyness,
in that case,
you know,
was not superficial.
And again, that's when the in the case
of the fitna,
can be can can be avoided.
So in any case, then he came back
with the with the water.
In a short while he came back with
his skin,
filled with water. He placed it down and
went to embrace the messenger of Allah
and said, May my father and mother be
sacrificed for you. That was a way, Yufadd
Din Nabi
a way people would greet the Prophet expressing
their
extreme love to him. That they would say,
we, you know, we love you more than
we love our own
parents.
Then he escorted them to his, orchard
and laid out a carpet spread for them.
And then he went over to a date
palm tree and returned with a branch with
a cluster of dates on it. He placed
it in front of them. Now, throughout this
hadith, you learn the art and mastering the
art of being a good host.
Mastering the art of being a good host.
He
first greets the prophet,
and gives him this kind of yufaddi nabi
Then he he makes sure they sit on
a carpet in a in a very comfortable
place. Then he goes and he bring you
will see now that he's you know, the
details of this hadith are fascinating because he
says,
he came up back back with a cluster
or a branch with a cluster of dates
on it. He placed it in front of
them, and the messenger of Allah said, will
you not pick out of for us some
of its fresh fresh dates? See what the
answer is going to be. Abu Haytham said,
oh Messenger of Allah, I wish that you
will,
you all would pick,
or choose from its ripe and unripe dates
yourself. So he in a sense, he he
just gave them a variety of things, and
he said, you pick what you like. I
give you, you know, kind of, like, the
best of dates. Some of it is ripe.
And that kind of like, you know, if
you've tried ripe dates, the kind of soft
and sweeter and nice. The one that are
not ripe kind of like a little bit
has a crunch into them. And so he
he just gave them
different varieties
and and allowed them to feel at home.
And that's another thing from the fiqh of
this hadith.
On the fiqh of of Husnu'qiafa.
As we know from the hadith, not a
few truly completes and perfect their belief until
they become had
they become,
excellent hosts
to their guests.
So and that's where from is
to allow your guest to feel at home
and not just, you know, kind of,
restrict them in their choices and then and
then so on. So they began to eat
the dates and drank from the water. He
then said, by the one in whose hand
in my is my soul, all of these
cool
shade,
fine ripe dates and cool water
are from the bounties
that you will be asked about on the
day of resurrection. Not asked about in the
sense that, like, kind of like in a
in a in an admonishing kind of way,
but in a way that
Allah shows,
his favor.
These are the bounties of your Lord. And
see how the prophet is bringing peep he
kind of like interrupting the sitting to remind
people of the great bounty and the great
blessing that is very simple, and it's always
almost always taken for granted. You're sitting in
the shade in a hot day. You're drinking
cold water in a in a in during
the summer, and you're eating ripe dates, and
you have the you he's choosing between the
ripe and unripe. And then he
says, this is the bounty from God. Even
though minutes
ago, he was he was out
roaming the streets of Madinah
out of of of his hunger.
So and yet he is able to recognize
that bounty. And that's what the balance I
said earlier.
When you have moments, when you deprive yourself,
in the moments when you indulge or enjoy
what Allah has given you, then you have
true appreciation of that blessing.
And so Abu Haytham then went out to
prepare some food for them. The Prophet said
to him, please don't slaughter for us, you
know, a sheep
that,
is, that you are milking in a sense
that, you know, don't,
and that's from the Shafaqa and the Rahma
and the the compassion of the prophet saying,
don't slaughter an animal that you, you and
your family are benefiting from through milking and
and using in daily basis.
So the the prophet and that's the art
of being a good guest, is that you
don't really burden
your,
your host.
And and you make sure that you kind
of a lot let them know,
that they they shouldn't burden themselves
or overburden themselves in a sense.
So instead, he slaughtered for them a 4
month old she goat or a goat that
was not quite 1 year old. He brought
it to them and they ate of it.
Then the Messenger of God, salallahu alaihi wasallam,
asked him, do you have someone to help
you, a servant? No, replied Abu Haytham. He
then, salallahu alaihi wasallam, said, when we receive
some captives,
come see us. Sometime later, 2 captives were
brought to the messenger of God
and not a third. And so Abu Al
Haytham went to see him. The prophet, sallallahu
alaihi wasallam, said, pick 1 of these 2.
He said, Abuul Haitham. Pick 1 for me,
O Messenger of Allah.
This hadith is just
absolutely fascinating and beautiful. You see that back
and forth between the Prophet and Abu Haytham,
each of them is showing an immense amount
of great
consciousness of the level of communication
with each other.
This this idea of courtesy
towards one another in a way,
Sadaqa
when he said that
that a beautiful word and courteous
way of communicating
is a charity.
You see that back and forth between the
2 of them. Here the Prophet said, you
know, choose whichever you want. And Abu Al
Haytham says, you choose for me, you know,
and pick 1 of these 2. He replied
to him, pick 1 for me Messenger of
Allah. The Prophet said, the one from whom
counsel is sowed is put in a position
of trust. And this is one of the
from Qawadid
al Mustashar
Mu'tamin.
Meaning, I give you a choice that mean
I am I trust your opinion, and I
trust that you will make a good it's
mind blowing.
You know, the Abu Al Haytham
wants the prophet to choose because he knows
in the choice of the prophet, there's always
going to be barakah. Then the prophet teaches
him something. If I give you the choice,
that mean I trust you. That we take
from this eye. There's so many things. One
of them in parenting.
When when you when you show your children
that you kind of like, you trust them.
That you give someone a choice, you are
actually instilling in them that you trust them.
And then the person who's being entrusted has
to then honor that trust.
It's just an amazing Hadith
in so many different levels.
Take this one, for I have seen him
praying and I bid you to treat him
well. On the other side as well is
that Al Haytham is asking the prophet to
make their choice, so he's kind of, like,
also trusting the prophet to make a good
choice.
Another thing we take is the prophet saying
he observed in that,
in one of these 2 that one of
them is praying and we the the scholars
of hadith, as they comment on this, they
say that
that we can we can,
as a way of, like,
saying or or showing,
or or,
using the
a person's salah
as a proof for,
their righteousness. And that's what the Prophet here
sees, and one of them is that he
performs his salah on time, or he performs
his salah frequently, then that means that he
is going to be a good person and
a good person to trust. Abu Al Haytham
went to his wife and informed her of
that of the Messenger of Allah sallallahu alaihi
wa sallam said. So his wife replied, you
won't be able to fulfill the right that
the Prophet sallallahu alaihi wa sallam instructed reading
him unless you set him free.
And we see in that,
you know, the the Prophet once said, maybe
perhaps,
perhaps a person that will will, you know,
carrying the Fiqh or or the the Hadith
does not have a greater understanding
than the one who hears this hadith. And
therefore, when you carry the trust of knowledge,
pass it through to others because others may
have a greater understanding, and then you become
a cause
of greater good,
by doing by passing this knowledge down to
other people. And that's what happens here. He's
telling his wife what happened with the the
prophet. She has a greater understanding
of what the prophet said than the husband
had.
And and and that just shows the brilliance
of the women of the Sahabiyaat, of the
Prophet
of the Prophet
And I wish that,
you know, we have some works already that
have been authored on the on the on
the women,
in the Sira or women in the life
of the Prophet or the Sahabiya, the female
companions of the Prophet. But I wish we
do more work on these people
that have she is not here showing,
she's showing a greater understanding, which is a
greater fiqh,
you know. So you can think of her
as a Faqihah. She heard
what the husband did is that he just
heard from the prophet the words that he
said. Be good to him. Treat him well.
And he was going to treat him well,
and he would just,
you know,
be done. But then she takes it a
little bit higher and she said, you will
not fulfill what the prophet said, this,
advice of the prophet, which is to treat
that servant well. She said, you will not
fulfill
that until you actually set him free. That's
what the prophet meant by saying that. And
that's
another thing we take is that, well, Islam,
to freedom.
Islam has always looked forward to and set
mechanism in place to abolish
that, you know,
and to a lot to give people, to
give people their their freedom. And so we
see that here that the wife hears that
from the prophet, and she says to her
husband,
I I think what the prophet meant is
that you set him free and that will
be the greatest form. And we take from
that also that we,
you know, one should always choose,
one should always choose, like, the highest
kind of like fuddle, the things with the
highest fuddle, the highest virtue,
possible.
So she says to him,
you won't be able to fulfil the right
that the prophet has instructed regarding him unless
you set him free. He said, in that
case, he is free.
Take from that as much as you want.
You know that,
there's Baraka and that was from the Mujaarabad,
the things that have been tried. As some
of my teachers said before, there is greater
Barakah for husbands
when they actually,
you know, listen to the counsel of their
wives. You try it and you tell me
if, if it works inshallah. I we we
have tried it and we found it to
be true. In that case, he is free.
The messenger of Allah said
Allah has not sent a prophet or a,
or a Khalifa, except that he has 2
advisors.
1 advisor enjoining him to do good, and
one forbidding him from evil
and forbidding him from evil, and another adviser
that does not spare any effort to corrupt
him. Verily, who's,
whoso is protected from an evil adviser is
surely granted protection. And that is a the
prophet is praising the wife,
in the sense that, you know,
she advised her husband to do what's right
and what's virtuously
excellent.
And he listened to her. And so the
Prophet is commenting upon hearing that conversation that
happened between the husband and wife. The prophet
is then adding and and ending this hadith
with this great,
statement saying,
that the one who is protected from an
evil adviser
is truly granted protection.
This is just an incredible Hadith.
And then there's there's more in this chapter,
but Insha'Allah, I think time has come to
an end. We will,
read more and fin and com, and and
and,
finish perhaps the chapter next Sunday.
Are there any questions? We have a number
of people here. There are some questions also.
People joining
on on Instagram earlier and on,
YouTube, so I'll check there.
But does anyone here have any questions or
thoughts? What were what was the most important
thing you guys heard this evening,
from this lesson? Anyone wanna type it or
feel free to unmute yourself and share?
One thing that was interesting I heard, and
this is a little different, is the narration
of from the
which of course is.
Right? So actually in one of the you
mentioned because there's this attack on the Quran
that some of our reward of Quran were
not
acceptable narratives of Hadith.
But here,
the hadith of Huzaifa that you mentioned earlier,
and the sun that is back
to
Al Buerker, who was awesome,
al Kufi, ibn Najjud, which is, like, again,
kind of response to that erroneous claim that
people made.
And that's one of the beauties of studying.
Right? Is you you actually hear this. So,
Sheikh, if you can comment on that, maybe.
I think you said it excellently. And that's,
you know, why the at the as I
said last time, you know, at the end
at the very end,
we will read insha'Allah,
is that,
that this, this statement,
from Ibn Sirin,
That this religion is is is revolving around
that idea of of Isnad.
And that's why Al Isnad
is an Islamic,
it's it's a unique Islamic,
contribution,
into the rigorous study and examination
of, of of of of narrations. And so,
this is what,
you know, what Al Imam,
ibn Sirin says, and that's how he ends
this. Al Imam Tirmidhi chooses to end
that entire work of Shamal
by mentioning
that exactly.
That
the the art of ISNAD and studying the
ISNAD and critiquing the ISNAD
has been, the the unique
mark of the Islamic,
scholar scholarship. And
maybe in future times, we will have
a chance to
study a short manual
of of hadith to just give people a
taste
of what goes into
that that like kind of like the kitchen
of of of how the scholars have,
rigorously studied the Asanid, the Ruwa,
and so on and so forth. So, JazakAllah
here, excellent comment, Sheikh Suhayb.
Inshallah, if there are no questions,
I pray to Allah Subhanahu Wa Ta'ala to
give you all an excellent,
rest of your night or evening. And inshallah,
we meet, next Sunday. Barakallahu fikum. Feel free
to send any questions later. If people are
feeling shy to ask questions,
during the class,
feel free to always reach out and if
you have any questions related to,
the class.