Suhaib Webb – Shaikh Hassan Selim AlAzhari Prophetic Character
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Inshallah,
we are continuing,
we continue to read from,
the,
chapter, chapter 52.
On the authority of Muhammad,
ibn Bashar narrated to
Safwan ibn Na'eza,
narrated to us, Umar ibn Na'eza Abu
Nama Al Adawi,
narrated to us. I heard Khalid ibn Umayr,
and Shuwayisa Abu Raqad
say Umar ibn Khattab, the patched
Ruthba,
ibn Ghazwan
forth and said, go forth you and those
with you until you arrive
at the farthest,
reaches of the Arab lands and the nearest
reaches of the non Arab lands. And that
meant, Sayyidina Umar ibn Khafab
meant that they need to head, north.
And the nearest reaches of the non Arab
lands, meaning north, towards the the the borders,
of the, of the lands.
And what he meant by that is to
kind of to for them to camp around
the borders
to secure,
it since he heard,
some sort of news that there were,
you know, kind of, like, some,
that have have have planned
to,
reach throughout the Arab,
kind of, like,
lands that were, at the time within the
borders of the Islamic
the Islamic,
administrative
kind of,
reach.
So he wanted to secure the the borders.
They advanced
until they reached Mirbat and found a soft
off white colored stone that called Al Basra.
And some people when they read that,
they might,
think that Al Basra, which is the city,
Al Basra, but here, the the the the
name or the word Al Basra comes from
that kind of, like,
stones that was used for built built as
a building,
block that were not really
material that they have used back in Mecca
or Madinah. So they asked about and kind
of like,
and from that from that name
came the word al Basra for,
for the city. So they asked, what is
this? One of them replied, this is Basra.
They advanced far farther until they reached, which
is like again, it's kind of like a
white
of white kind of,
stone for for building.
They advanced farther until they reached a small
bridge. They sit to each other. This is
where you have been ordered.
And they,
and they kind of camped there, and they
mentioned the story in full. He, Uqba, ibn
Aswan, said I saw myself and I was
the 7th of 7 people with the messenger
of Allah
So this may seem that the the story
then have kind of, like, shifted
to a time where he,
is is kind of, like, narrating,
like, a a different story to the group
that he was with at the time. So
he says to them, I was 7th of
7 people with the Messenger of Allah, and
here comes the point of this, story. We
had no food except for the leaves of
trees that caused sores to develop around our
mouths,
because of how rough, the food,
that they had to eat.
I discovered a mantle and took it and
split it between myself and Sa'ad ibn Malik,
another
Sahabi. There is none meaning to kind of,
like, cover themselves, and that shows,
the the dire needs and the dire circumstances
that they have,
that they have faced.
There is none from the 7 of us
except that he is now the leader of
a city, meaning that Allah
has changed their conditions,
from one state to another, from a state
of need to a state of plenty,
from a state of poverty or state of
wealth.
And and so,
from a state of lack of positions to
a state of of power
and,
and and, and mulk.
There is none from the 7 of us
except that
he is now the leader of a city,
and you will experience
firsthand the rulers after us.
And that is considered from according to the
scholars from the the Karamat,
here because he have kind of Allah have,
given him a knowledge of, to or or
the ability
or the wisdom to foresee
what is to come after that. And as
we believe in our that the Kalamat are
Haqq,
so he was able to kind of tell
the group with him that the rulers that
are to come will, will not be as
just because they will not come from a
state of need. Like, this this group that
he have mentioned,
have, have come from. And and as such,
they they realize the the big responsibility
of leadership. They realize the big responsibility of
integrity,
of caring for those who are most in
need, of caring for those who are most
vulnerable.
When rulership comes from a place of wealth
and power, it becomes
one of,
that can be easily corrupted.
And shahed al hadith, the the the point
of this hadith is to again, this is
a chapter on the the lifestyle of the
Prophet
and that was a lifestyle
of at times,
in many times was a lifestyle
of,
not really,
taking much
from this from this life to the point
that at times he would eat nothing but
the,
the the the the leaves from trees. And
and the the point here is not that
we
forsake what we have,
but the point is to know the worth
of this life that we are
in. If that life that we are in
was,
you know, kind of had had a great
value and and and great worth to salivate
after it,
then Allah would have definitely given it to
the Prophet
and the Prophet would have definitely,
chosen it as well because it was proposed
to the Prophet.
He was it was proposed that he gets
the, he gets the like of of mountains
in in in in in wealth,
and dominance and power, but he have refused
that knowing that it is a fleeting,
state of of, of of lower being or.
And so the the poverty, as the scholars
say, or the Prophet
or the moments in which he have experienced
that was not
it was not something that he was forced,
like many to live in, but it was
a it was a state of choice that
he chose
And yet from the other ahadith that we
have read that he have given to his
family and we will read also in ahadith
about the miroth or the inheritance the inheritance
that he have lived
He have lent plenty for his family, and
he have given plenty for his family, but
it was his choice to not indulge in
a life that he knew very well, was
one that he had no interest in, and
his heart and his soul was
attached, to,
you know, to Allah Subhanahu Wa Ta'ala.
On
the authority of,
informed us or in the authority of,
Anas ibn Malik who reported the Messenger of
Allah, may Allah give him peace and blessings.
Amin, I was threatened with fear in the
way of Allah at a time when no
one else was being threatened.
Meaning that he was threatened
in his,
advancing
of the of the dua of Islam and
his calling upon the people to Allah
So in as such his life was,
in you know,
was, was threatened at a time when there
was no community around the prophet sallallahu alaihi
wa sallam. It was,
him alone, and he may he also referred
to his time in when
he went to invite people to Islam and
and and to seek their their support. And
they have, you know, rejected him
and sent,
children and and and others
to,
to mock him and to throw,
you know,
rocks and and things like this at Him
And he said I suffered harm in the
way of Allah at a time when no
one else was made to suffer
30 consecutive days. And he says here,
meaning that he was not exact he was
not using a language of exaggeration. He's actually
saying that's the exact number.
30,
the consecutive days and nights would pass and
there would be no food for me and
Bilal.
That was suitable for animals or humans
to
to eat except for a small amount of
food that Bilal kept hidden under his arm.
And in that kind of, like, depicting of
exactly how much how little food there was
is kind of like a it really gives
you
almost like a visual
idea of what how how little they they
had and how little the prophet
had. Because for for one thing, it was
not even enough food to have a sack
to put it in. Like it was that
that how much little there was. If it
if it was
enough for 2 people, enough for for more
than few days,
they would have even had a sack to
work some somewhere to put that food, in
it. But,
you know, kind of the prophet gives that
image of, like, how, it was too little
that there was no need even for a
sack or a bag to put that food
in, and Bilal just held it. It was
too little that it it could fit under,
you know, kind of like Bilal is holding
onto it without a really,
you know,
need to to put it somewhere
in in their trouble.
And this in this hadith, we see or
equality
and a
a, you know, a point of a point
of praise for our master Bilal
that he was with the Prophet
and he kind of like
so in that, there is a,
praise for our, our master, our our Sayyid
Nabilaal,
may Allah be well pleased with him and
would be well pleased with the Sahaba and
may he send his praise and blessings upon
Prophet Muhammad sallallahu alaihi wa sallam. Wabihihadithna
abdullahibnu
Abdulrahmanambaanaafanuibnumusliminhadithna
abanu yazidal
And, another point to take, as we kind
of, like, read these ahadith,
we only have one more lift in that,
in this book.
This is we are now turning towards the
very last very
kind of, like, end of of this book.
And,
as though the mulahlif as though
for for what appears to me is that
what the author,
for not for one thing trying to leave,
you know, kind of like us with that
idea of,
you know, that the prophet
had no need,
or or or had nothing to to weigh
him down and attach him to this to
this world. And as such, he's going to
then move to the following chapter, which is
kind of like, telling us an idea about
how old the Prophet Sallallahu Alaihi Wasallam at
the time, when he died. And then after
that, it is the time he will then
tell us a chapter on the departure of
the prophet
from our worldly realm.
So that that might be why he's, mentioning
all of this a hadith at this point,
of, of the book. Allah Subhanahu Wa Ta'ala.
On the authority of Anas ibn Malik who
reported the prophet
never had bread and meat together during breakfast
or supper unless he was eating with a
group.
And in that in that hadith, we take
that it is, incumbent on people to,
honor their guest.
The he who let he or she who
believes in God in the latter day, honor
their guests. And so the prophet
did not kind of have any,
like, luxury,
meals,
like several times a day or, repeatedly.
Unless he had been,
biouf.
The the word buffet means that there are
lots of hands eating,
which which is like, you know, a symbol
for,
having a lot of guests
at one's, at one's house.
Abdullah said, buffaf means plentiful hands eating,
together.
On the authority of,
Nafal ibn Yaz al, al Hudali,
who reported Abdul Rahman ibn A'awf,
RadiAllahu Anhu Arba, one of the great of
the Sahaba, one of the, people who are
whom the prophet
have,
given the glad tidings of being from,
of of of heavens.
Used to host us and what an excellent
host he was.
He was known, Abdul Rahmat ibn A'ouf
as a great host,
to to people.
And that's was kind of like when when
Niam al Jali Niam al Jali, so Abdul
Rahman, he was known as,
you know, a great host so that was
like,
his reputation among
people. Again, in this Hadith, we take see,
it's amazing because most of these Hadith show
us how little,
the Prophet had,
kind of like taken from this life, but
it also shows
how how much how you should give,
and and and and and share
with with other people. In that, there that's
the true wealth, and that's the true
value and worth of of of a person
in in sharing with others.
So he says to his house,
so one day he walked with us from
the market to his house until we entered
his home.
He went and bathed.
It was his kind of like his, you
know, habit. And it is a sunnah to
kind of like wash before if you are
out, before
you sit down and eat. And it shows
it's a sunnah because it shows, like, as
the prophet said in the hadith,
that this is from honoring of the of
the nama or the blessing of food is
that you approach it with a state of
hayba, with a state of, you know, you
wash your hands and you receive that meal
in a way that shows that you are
grateful for what you,
for what you have. And then came out
and brought us a platter filled,
a platter filled with bread and meat.
Although that the exact words, it says,
meaning that someone have served us that food,
and it shows that, say, Nar Abdul Rahman,
was a was, from a,
you know,
had kind of, like, people helping around the
house, which shows his his,
his stat his his status and and wealth.
And he said,
when the platter was placed on the ground,
Abdul Rahman ibn A'ouf began to to weep.
I asked him, oh, Abu Muhammad, what makes
you weep or what causes you to weep?
He said the messenger of Allah, may Allah
give him peace and blessings, passed away and
neither he nor his household
at their fill or
ate their fill of barley,
barley,
bread. And I don't think that we have
been caused to linger with what,
is is better for,
with with, what what is is better for
us. The meaning of that is that,
you know, kind of like,
having
much doesn't mean that we are,
you know, that we are much better than
the the householder
of the prophet or the prophet
as though Sayyidina Abdulrahman ibn Nawf feels
a sense of, like,
you know,
great gratefulness, but also responsibility with wealth,
with,
position,
with,
you know, having being given that that gift
and that blessing from Allah Subhanahu Wa Ta'ala
comes a great responsibility of shukr. So one
who,
does not have much should should, you know,
in in in a way
understand,
that, you know, having
and and and being increased
in anything, in health, in in life, in
in in in in in, in time,
in in,
you know,
in, in knowledge,
in in power,
in in fame. All of that comes with
a great responsibility,
and one should be extremely careful,
with that and not simply feel that a
sense of happiness or joy about what you
have achieved.
One has to have a great sense of
responsibility, and that's how we see that reflected
in the in the reaction of Sayyidna Abdul
Rahman of Na'af to just simply a platter
of bread and meat, something that not everyone
had.
And he gives the example of the Prophet
Now we go to,
we go to, chapter 53.
As
I said, we're now kind of, like,
kind of sadly,
moving towards the very last part of this
of this amazing,
collection of of narratives. What has been narrated
concerning the age of the prophet Sallallahu Alaihi
Wasallam?
Just to be known, or to make it
known,
the most accurate of of the different opinions
we have, which is it's not a huge
different there's not a huge kind of, like,
ver variety of of,
or or variations of the age of the
prophet
but the most accurate,
one can say is that he was
63,
years of age at the time of his
departure departing that worldly
realm.
Some may have said it was 65 considering
kind of, like,
calculating,
to the nearest kind of, like,
you know,
full year,
the year of his birth and the year
of his, of his departure from this worldly
realm. Kind of like so,
they calculate them as full years. And as
such, they they say his age was 65.
Regardless, the most accurate of the opinions is
that he was 63,
but other opinions do not really are not
really far off from from that age.
It is on the authority of, ibn Abbas,
may Allah be pleased with him, who reported
the Prophet
remained in Mecca for 13 years receiving divine
revelation.
So the 13 years that he spent in
Mecca and remained in Madinah for 10 years
and passed away at 60
3 years of age. Again, there are different
kind of, like, ideas of how many of
the 13 years in Mecca did he actually
receive revelation,
and how many,
were were kind of like, the kind of
like prep preparatory,
years for for for the revelation. There are
differences. Some say 3 years was the total
number of years that he received actual, revelation.
Others is 8 and 5. And, the point
is it's about 13 years that he stayed
in,
Mecca,
And what is was kind of like agreed
on is,
that he was
in in in in the,
10 years in in Madinah.
On the authority of Aamir ibn Saad who
recorded
Jareer ibn Hazim
Al,
Jareer
Jareer ibn Hazim
al Asdiu reported that he heard Muawiyah say
whilst delivering a sermon, the messenger of Allah
sallallahu
alaihi wasallam
passed away at 63 years of age, and
Abu Bakr and Umar passed away at 63
years of age
2, and I am now 63
years of age. So he was saying that
he, at the time, was 63 years of
age, kind of like Tabarruk and we have
we have a silyanil
al al umr, or we have a sin
or we have al adat,
as a way of seeking the barakah or
kind of like the Sahaba used to attach
themselves to anything
that could attach them to the Prophet
far or near, big or small, nature or
minor, whatever it is that they could have,
that could put them in the same
category with the prophet SAWAHSALAM,
whether it is physical or moral
or anything whatsoever
would just give them an immense amount of
joy. And so even him, Muhaawiyah, as he
says,
I am now at the age of 63,
which was the age of the Prophet
departure from this worldly realm and in the
age at which
Abu Bakr as well have departed died and
the age of Umar died as well. And
so he kind of, like, proudly say I'm
now 63 as well. Although when he died,
he was well off,
80 if if,
at at some at some and then at
one of the, estimates.
On the authority
of Aisha who reported, the prophet
passed away
at
63 years of,
age.
Of the prophet the kind of the other
number that is, that is, that is mentioned.
On the authority of Ammar,
the the freed,
slave of Abu Abu Hashim informed us, I
heard Ibn Abbas say the messenger of Allah,
sallallahu alaihi wasalam,
passed away,
at the age of 65.
At the age of 65.
And again, these are mostly estimates to the
to the best of the ability of,
the the historians, the Muslim, historians. Now.
Now
On the authority
of,
Darfel ibn Hanzala who reported the prophet was
taken at 65 years
at 65 years
of age. And here's a note from
Again, I have throughout the book referred to
this
academic integrity of Al Imam al Tirmidhi and
how he teaches us
that in
the most practical and awesome ways honestly. That
he here is making a note. He says
we don't know of dafal hearing from the
Prophet
Ameen according to him. And as such he
cannot really verify the, you know that
that hadith although it is Tabat Asamaahu he
he have heard it and received it through
his chain. And so he says, wakana
fee zamanin Nabi
rajulan,
meaning that
he was a man during the time of
the Prophet
or in other words that he was adult
and as such he may have
he may have,
heard amid the Prophet heard the Prophet
and and but as such what the Imam
al Tirmidi is saying is that the hadith
is more so meaning,
kind of like it's in a category where
it doesn't come to him from directly from
Nam. Nam. Did he did did not come
directly from, the prophet Sallallahu
Alaihi
Wasallam.
No.
Not quite sure.
Yes. Yes. So, he he's asking
63 in the Gregorian calendar or Oh, no.
No. 63.
No. 63
in the,
according to the Hijri
kind of like or the the the lunar
calendar or the lunar months on counting of
of, of the of the years.
On the authority of Anas ibn Malik. May
Allah be well pleased with him. The messenger
of Allah, may Allah give him peace and
blessing and blessings, was neither exceedingly tall nor
short. He was neither extremely white nor dark
brown
in complexion.
His blessed hair was neither extremely curly nor
straight. Allah sent him forth with the prophetic
message 40 years from his birth,
after which he remained in Mecca for 10
years and in Madinah for 10 years. Allah
took his blessed
soul at 60 years of age.
And at the time of his passing, there
were there were no more than 20 white
hairs in his blessed,
head,
or or or beard.
Nam.
And that that here, that might kind of,
like, tie to the question that was asked
a little earlier
that,
that age right here, 60,
between 6061.
Again, all of these you have to understand
are very close estimations,
as as we do not have, like, an
exact written kind of, like, certificate where,
right, like now, we we document,
like, you know, to the to the second,
the the moment of birth of, of someone.
So the kind of the Gregorian calendar is
usually runs, shorter in that case.
And so it might be that the the
prophet
here is is
is his age is is here count counted
in this in this, in this calendar.
And Allah
knows knows
best.
On the authority of Anas ibn Malik who
related a tradition with a meaning similar to
the Afford,
the Afford mention. Inshallah, we will, enter into
almost like the
the chapter 54
which is in
what has been narrated concerning the passing of
the Messenger of Allah. We will not, however,
finish the book,
tonight. We will probably finish it next time,
but we will read maybe 1,
or 2 or 3 a hadith from that
chapter.
On the authority of Anas ibn Malik who
reported,
my final gaze upon the Prophet
of Allah. May Allah give him peace and
blessings
was when he lifted the curtain
from the door of his house on a
Monday, I gazed at his blessed face and
it looked like a page from the Quran
or from the Mus'haf.
At that time, the people were behind Abu
Bakr in prayer rose
because at the time the prophet was,
extremely,
weak to lead the prayers himself, and so
he instructed
Sayidna Abu Bakr,
or instructed that Sayidna Abu Bakr to,
to lead the prayers.
And upon seeing the prophet's,
blessed face, they nearly stirred in commotion. So
the Sahaba,
were in prayers, but
their love to the Prophet
has,
has
take has overwhelmed them as taking them,
to the point when because he was who
was kind of, like, absent,
they knew that he was not feeling well.
And when they saw him, they were extremely
happy to the point that they just almost
just, like, moved in their prayers knowing that,
you know, they they usually can't move in
their prayers.
But when they saw the prophet
their happiness of seeing him just
has taken has taken over them, and they
almost just moved,
to move the way for him. So,
they thought that he would come, he would
advance and lead the prayers instead of saying
Abu Bakr.
But the prophet, sallallahu alaihi wa sallam, motioned
to them. So he, sallallahu alaihi wa sallam,
gestured,
that they should remain.
As Abu Bakr led them in prayer, he
went back inside and lowered the curtain. The
messenger of Allah
passed away,
later that very day, and that was a
Monday.
And this is akhirunavratin
nawbarutuha ila rasoolalaydna
alaibni Malik who been with the prophet
and he said I've been with the prophet
for 10 years.
And,
that was the last look. And as we
read this hadith and as we read it
hopefully through the and as we read it
hopefully with
love and sincerity,
hopefully, we are kind of getting
getting an air of that of that gaze,
getting
that gaze through our. Hopefully hopefully, we are.
And may Allah
bless everyone who listened to this and,
to
to see the Prophet
many times in this life and in the
life to
come insha'Allah.
On the authority of Sayda Aisha, she said,
I supported the prophet
with the side of my chest or the
side of my lap. He asked for a
ball,
or in in, kind of, like, to to
relieve himself, and he relieved himself.
And later in that day, he, passed away.
And and the prophet,
kept asking. He he had a fever, and
he kept asking,
you know, what day,
is the day or what day,
you know, is the following day kind of
like an anticipation
to be with a Seyda in in the
room of Seyda Aisha. He really
yearned to
kind of, like, spend his final, moment,
you know, in in the room of,
and and that was where, you know, where
he was taken to. People understood from his
asking,
that that was his wish. And and he
took him to the room of
And,
that's where he,
he he was sallallahu alaihi wa sallam.
On the authority of Aisha who reported, I
saw the messenger of Allah salallahu alaihi wa
sallam just before he passed away.
He had a container of water into which
he would dip his blessed hand and then
rub his blessed face.
He had, as I said, he had an
extreme,
fever. And that was, the prophet's way of
just kind of, like, bring trying to bring
the the fever down.
And we take from that that it's okay
for people who are,
you know,
were
experiencing pain to seek that which comforts their
their pain.
The scholars also comment on this hadith, and
they say how,
it is considered, you know, musta hab or
sunnah perhaps at the time of someone's, you
know, departing this life is to
make this as an an an easy process
as possible,
for for them whether by asking them if
they need water or just comforting them,
not making
noises around them and not,
bothering them with so many questions and and
visitors,
comforting them as much as possible. And
the prophet,
he made a dua.
Then he said, oh, Allah help me with
the,
intensities
of death.
Or he said with the rigors,
of of death. And the scholars say
that,
the prophet seeking,
refuge in Allah from the difficulty and the
intense moments of death, these are moments we're
not used to.
We are used to a state of life.
Even when we are sick, even when we
are suffering, it's a state of of of
life. Death is something completely in the end.
The antithesis of of of of of life
is death. So it's a completely something we
are not used to, and it's not something
that goes that passes by easy.
And the scholars say having difficulty and intensities
at the moments of death is not really
a sign of
of
or a,
like an an an ending,
and a departure from this life that is
not worthy, that is that is blameworthy.
If the prophet
himself experienced these
intensities of death for him,
you know, because it's it's almost like artificial,
when people just
circulate these stories about, like, people dying in
peace or without pain and and kind of
like as though
when people die in that kind of way,
it's a Dalilun ala Husnil Khattima. So it
is not or that this or that. And
what I'm what I'm trying to say and
what the scholars have said. If someone experienced
difficulties at the moment of death does not
speak,
you know, badly
of who they were as as as people.
Death is difficult. Whether you are a saint
or a sinner, it's going to be it's
going to be difficult.
And and one should seek, you know,
refuge in Allah and help
from Allah
to to bear through these intensities and difficulties
of of the death. If the prophet
himself
went through them and and and,
was was kind of like seeking
Allah's help against them, then, you know, no
one then is is is kind of immune,
from that. And so if you know of
someone who kind of like experienced that in
their death, that doesn't speak badly,
of who they are as as people. The
other the opposite is true as well. If
you know someone who died kind of, like,
in a peaceful way that doesn't, like, is
not really a,
suck or or a, like, a stamp of
of approval approval
for who, they were as as people.
And that's why the following hadith then comes
in. Hadith will
be
When the authority of Aisha reported after seeing
the intensity of the messengers of Allah salallahu
alaihi wasalam experienced at the time of his
passing. I do not envy anyone who has
had
an,
an an easy,
an easy,
death. Now,
now.
And
and
as the prophet said, his life
was good for us. His death was good
for us. The the fact that the prophet
died, you know, as the scholars say, when
when,
you know, when Allah is not pleased with
the people,
he gives he extends the life of of
the of their prophet to
and and so that he, the prophet can
can witness the torment
that Allah places upon these and upon these
people. And so the fact that the Prophet
died and relatively in such an early age,
So he leads in the Ummah in the
in the after, in the in the precision
of the of the after,
of the afterlife.
And he will actually mention something like that
in one of the hadith that are coming.
I asked Abu Zohr al Imam, tell me
this is, who is Abdurrahman ibn al A'la,
which was one of the people in the
in the chain of transmission,
of this, or of this hadith, of the
isna of this hadith. He replied, he is
Abdul Rahman, ibn al-'Alla, ibn al Jallaj,
kind of like showing us that he
was in a process of verifying.
And this may have come from notes that
maybe the author himself have pinned or have,
have given some of his students. And so
the these notes have kind of, like, survived
throughout many different manuscripts
and then kind of ended up in the
in the collection at at hand as we
as we have it.
Now,
we stop here, and we begin next time
from the Hadith,
where Sayidina Abu Bakrdin
instructs
the the Ummah to,
kind of like, to to bury the
prophet at the place of his passing.
How are you?