Suhaib Webb – SUBSCRIBERS LIVE Shamail Hassan Selim
AI: Summary ©
The importance of strong and strong narrations in asserting strong and moral character is discussed in the segments on the importance of strong and weak hadiths and affirmations in the Bible. The Sharia's teachings and teachers' actions in shaping the world are emphasized. The importance of setting an intention before starting a journey is emphasized, along with the importance of learning to love and forgive oneself and the Sharia's hair and its clothing. The importance of shaming individuals for their clothing and their choices is also discussed. The speaker provides resources for free book sales and a promotion for free resources for shaming acts.
AI: Summary ©
And this is another hadith that is a
lone narration that come from 1, one narrators.
There are then,
the weak reports. This is kind of, if
you wish, the the favorite of some some
groups or some people,
they always use this weak,
kind of hadith card,
you know, to to deter people from from
certain, narrations or reports or prophetic traditions. And,
in wake, narrations are not are not basis
for religious
legislations or rulings. That's true. Although the scholars
have agreed that, you know, they can be
used for,
encouraging morality or upright characters
or,
you know, guiding people to good manners and
good behaviors and good characters
with the conditions that the weakness is not
severe, and these conditions are also known by,
you know, hadith expertise. Again, this introduction is
to get your feet wet and to get
you a little bit of an understanding
that hadith is not just one kind of
category, and it's not one kind of hadith.
So we can use weak reports and weak
narrations to,
enjoin good, to encourage people to to to
to hold an upright character,
but it has to have certain conditions. And
one of the of them is that the
weakness is not severe.
So the weakness might be due to, like,
the
ill memory of the narrator or their accusation
of lying or there is a in the
isnaab. There is a gap in the chain
of transmission. We don't know who the people
are in this chain of transmission.
And then the report is it has to
be,
like, subcategory
to an established
principle. Meaning, it has to lie under a
general principle, and that's why you will see
scholars saying, well, this is a a weak
hadith,
you know, but there are shawahid.
There are other hadith that kind of support
the meaning of it.
And then to not hold a certain belief
that it's a verified authentic hadith
just out to get out of the the
you know, it's just to avoid,
you know, believing that the prophet, alaihis salatu
wa sallam, said something that he hasn't,
you know,
truly, truly said. So to be to be
aware.
Now we kind of start now entering and
becoming closer and closer to the Shama'il itself.
Allah
says in the Quran, Wa'in naka la'ala huluqin
a'adeem. Limamat tab this is,
this is an ayah from the prophet alayhi
wa sallam.
I'm sorry. This is an ayah above the
prophet alayhi wa sallam where Allah says wa
innaqalaala
Truly,
truly, you were you are have surmounted. You
have you you have topped
the greatest of all,
characters and moral characters
and and moral traits.
Muhammad Muhammad Muhammad Muhammad Muhammad, a great mufassir
and a great scholar of tafsir. He says,
Allah says to the prophet,
Muhammad. Oh, Muhammad, you are you have surmounted.
You have peaked. You have you know, you
you are you manifest the highest
of a great adab adab.
Great adab.
A terminology that needs to kind of re
be reintroduced
in our in our lives.
Quran. And he says that this is the
adab of the Quran. This is the the
Qur'anic education if you wish.
That Allah himself was the educator
for the prophet, alayhis salatu wasalam. Wahu alismwasharairruhu.
And that is the Islam and its Sharaya
and its rules and its teachings and moral
teachings.
And by the way,
and I might have this in one of
the,
in one of the slides here, but the
scholars of hadith, they did some sort of
surveying the hadith, all of them that have
reached us from the prophet alaihis salam.
And a small percentage of it,
has to do with rules and has to
do with, law and has to do with
do's and don'ts.
And the vast majority of the hadith similarly,
by the way, for the Quran as well.
The vast majority of the hadith that has,
you know, authentic hadith that go back to
the prophet
are, the the subject of which is morality
and the subject of of which is upholding
the, you know, ethical,
you know, ethical,
and moral character and an excellent ethical character.
Ibn 'A'ashur, a 19th century old Mufassir,
he says
Allah in this in this in this ayah
has,
reaffirmed the heart of the prophet by confirming
to to people that
the
prophet It's not like he was following, you
know, because he he was following a good
character. No. He tarabbasabihi,
meaning it has really mixed with him and,
or it's like clothes. We call malab we
call the clothes malabis, You know? Because you
put them on and they kind of fit
you and then, you you know, they kind
of become, like, part of you. And that's
what the prophet
was that he
a. It is though as though he has
it is it fits him
perfectly. The.
And it's not just the good,
and it's not just good manners and characters,
but it's khuluq.
It's the greatest of all and the most
excellent of these akhlaq.
And then he says,
Allah has affirmed that through three ways of
reaffirmation.
Inna Wa'ala,
lil istayala.
So wa innaqa la aala huluqinabin.
3 Mu'akidat. Inna
These are 3, linguistic tools to reaffirm something.
And Allah is using 3 of them in
just a 4 words phrase that means,
you know, that
a true affirmation and confirmation
of the high,
moral character of the prophet, alayhis salatu wa
sallam, that is we should
be following, you know, as as, as as
followers of the of the messenger of God.
And then,
hadith say that, may Allah be pleased with
her
the she was asked, let's say, the Aisha,
about the akhlaq of the prophet, the huroqq,
the the character, the moral traits of the
prophet, and she said, it was the Quran.
You know, that way you want kind of
Quran and
If you wanna see a Quran, a moving
Quran,
then that was the the prophet and
Meaning that the prophet
has reached a a point of,
you know, a pinnacle point in,
moral
uprightness
that you can see that reflecting in his
in his,
treating of people,
on all of their different,
backgrounds and the different ways they treat him
even,
Alaihi
Sahu
Alaihi
Wasallam.
Says
the great moral characters and moral traits is
arfa. You know? It's it's much finer than
just having good character and then just being
a good person. So we are not here
talking about being a decent human being. We're
talking about someone who surpasses
the idea of decency and reaches an idea
of kamal
or perfection.
And we will look at the idea of
kamal in,
in in a little bit. And Nabi
narrates in a in a hadith or says
in a hadith,
In Namabu aisturitemimamakarimal
akhlaq. Here, he is defining his career. He's
defining his task. Why was the prophet sent?
Li'utal mimamakari malakhla.
To perfect
the, moral the human moral characters
and morality and if and ethical,
living.
So that that's the
If you ask at the end of the
day, what is the Aslu Sharia? What is
the root of the Sharia? What what is
the Sharia's trying to achieve? You know, at
at the everything considered,
then it is trying to achieve
perfecting
the human morality. You know, perfecting
and and leading people to an ethical living
in all of its different levels.
When a shekha and Rasul, there there is
no doubt that the prophet
was the the reflection,
the reflection of that.
Then the Limam al Qaher ibn 'Ashur gives
a little bit, like, you know, explaining
further saying,
what is al huluq 'avim? What what can
what can like, what are the traits that,
collects the the great morality. He says, the
true religiosity, not the artificial outwardly,
forms of religiosity,
the true
form of religiosity that,
change who you are and impact the way
you you see the world and impact the
way you you deal with people. Walmarifatirhaqqaiq,
being knowledgeable of the truth of things and
the reality of lives.
Wahelmun nafs, you know, being slowing down and
being, you know, for having forbearance
and and and and control of your of
yourself. Waal'aadl,
upholding justice.
Persevering and having patience in face of trials
and adversities.
When someone
does, a favor, you do you are,
you acknowledge that and you thank them for
it. And at the same time, you have
humility.
You
know, modesty
and courage.
You know,
having like not in other words, not speaking
too much and not saying so much.
Slowing down when you are making decisions.
You know, having self respect.
Having mercy.
And lastly, dealing with people
in in be on good man with good
manners and being in good terms with,
with, with people.
And he says something that kind of relates
to the that we will be studying. He
said,
The morality is something that's inward.
Ethics is something that's that that's inward. That
you you can't really kind of, say, you
know, pinpoint
or or or or like like physical traits,
for example. Physical traits, you can describe someone
outwardly, but the akhlaq is something that that
has to come from the inside.
And he says But the reflections of that
that the indicators of that
shows in the,
in the way you act and the way
you behave, the way you carry yourself and
handle yourself.
In in your words.
Even
mean in,
you know, even the way people look at
you and the way you appear to people.
Just even our our our like, not artificially,
but outwardly, the way you look at people.
Movements and stillness.
The way you eat, the way you drink.
The
way you, you know, even upbringing
your
your kids and children.
Even the way you look at people.
And then he says that this is all
the the, you know,
the the the
consequences of that, of how people perceive you
and how people see you. And that's why
the Shamal is extremely important because this the
prophet has has, you know, has reached the,
and and was created perfectly,
inwardly and outwardly
that it has,
shown
through his dealings and his the way he's
he's dealt with people that and now the
people the way they have seen him. And
that's where the idea of Shama'il comes from.
These traits of the Prophet that are very
beautiful, that makes us in love, in awe
with the Prophet alaihi salaam.
And leave us
helpless but loving the Prophet and following of
the Prophet alayhis salaam. So if you are
learning law, if you're learning the fiqh or
usool al fiqh, or if you're learning the
other branches of Islamic sciences,
you need the Shama'il to be the fuel
that kind of,
pushes you towards lovingly
following the,
the the rules of that of that, of
that deen.
And Allah says,
And
another
The messenger of God is an excellent model
for those who
seek
God. So if you are a seeker of
God and a seeker of truth with a
capital t, then your gate, your starting point
is the prophet,
and your role model in that is the
prophet,
another hadith,
The Surat, in Surat in Surat Al Imran.
If you love God, then follow me and
you
God will love you and forgive you. God
is Most Forgiving and Merciful.
The study of Sham'il is a study of
love. You know, and it's in it's a
study of love because you love Allah Subhanahu
Wa Ta'ala. You want to
this love, you know, to be back at
you. So so what you do, do you
follow the messenger of God
And the messenger
also said None of you truly reaches, you
know, perfect and complete
state of faith in imam.
None of you will will will perfect that
until
I am, you know, more loved and more
dear to them than their parents, their children,
and their their their own selves.
So, again, the study of Shamal is is
a study of love, and it's a journey
of,
of love.
In summation, you know, people
love for three reasons.
We love things for its perfection.
We love things for its beauty, and we
love things for its ihsaan, for its excellence.
Perfection,
beauty, and ihsaan.
And the 3 of them were kind of
manifested in the
person of the Rasul alayhi salatu wa sallam.
All of them. Qana Kamilan,
Wakana Jamilan, Wakana Muhsinan. He has
encompassed
all of these three reasons of,
all of these three reasons of love.
And
now that you have kind of,
you know,
have an understanding
of kind of why study the the Shamal,
you know, out of loving the prophet, following
the prophet, and loving Allah subhanahu wa ta'ala,
then the question remains is what is,
you know, in brief, what will the Shama'a
that we will study,
like, give us? What what what what's the,
you know,
definition, if you wish, of the Shama'il? If
Najiba defines this Shama'il in a beautiful way.
He says the subject matter dealt with in
the science of Shama'il is the salient and
exalted spiritual states
and noble,
descriptions of the prophet, alayhis salatu wasalam. His
clothings, his sustenance,
his sleep, his waking states, and other related
topics. It is the science of the beautiful
qualities.
It's the science of beautiful qualities. So if
you you are signed up for the Shamayl,
you are signed up for a science of
beauty, for a a dars and a class
and a study of beauty and the manifestations
of beauty.
So it's a study of love. It's a
work of love. The commentary on it is
a work of love. The study of it
is a work of love, and listening to
it and reading it is a work of,
of love.
The author of our,
Shamal book that we will be reading is,
Al Imam Atirmidi.
There are he is not the only person
that has, write written in the in the
field of of Shamail, although he is one
of,
his book is the one of the most,
well received
by the Ummah throughout the ages since he
put it together. And here is a principle
that I want you to take from today's,
session Insha'Allah. Something called talaqil ummatu bil tabul.
What is known as
the Ummah receives
and receives something and accepts something,
with,
with with approval.
And that is a criterion
that scholars teach
of,
like,
sifting
through
the, the the works of literature that are
put out there throughout the Islamic ages.
What Muslims have received with acceptance and what
Allah
kind of has put this as a self
mechanism for the Ummah to re,
to re,
go through the its its production of of
lit literacy,
and accepting,
what's what Allah subhanahu what pleases Allah subhanahu
wa ta'ala at the end of the day
because the acceptance,
yes, it's it follows academic,
rigorous,
approval,
mechanism, but also because of the sincerity that
goes into writing these works. For Innocence, the
book of Al Arba'in al Nawawiya,
you know, the 4 in Nawawi hadith. He's
not the 1st nor the only person to
gather a collection of 4 the hadith. Al
Imam Su'udi did and others many others did.
And yet you find that Imam in Nawi's
Arba'een is taught in every mother's and every
class room, in every,
Masjid. The the 40 Nawi hadith. Why Allah
The Ummah has accepted it and, you know,
welcomed it with acceptance,
through the the the sincerity of the author.
Same thing with the Shamail. You there are
many great works on on the Shamail of
the Al Mustafa sallallahu alaihi wa sallam,
but Allah has, accept has allowed,
this Ummah to accept
this book with approval to a point that
it is taught, in all the seminaries. It's
taught in all of the schools. It's taught
in all of the Masajid as a way
of introducing people to the qualities and the
traits of the Rasul alaihi sallahu alaihi sallahu
alaihi sallahu alaihi sallahu alaihi sallahu alaihi sallahu
alaihi sallahu alaihi sallam. So while
Known,
for his his Jami'at Tirmidi, if you kind
of look at the
canonical
collections of hadith in our tradition, you will
find right there Al Jami al Tirmidih. And
he was born in the year,
200
and 9 after the hijrah of the prophet,
in Tirmid,
now in the, country of Uzbekistan,
and the country that has produced a lot.
And the the the air the area the
region has produced a lot of,
really
Muslim scholars who are well versed, well studied,
and well,
you know,
versed in in their fields of knowledge. And,
of course, Ilham al Thirmidi is is a
reflection and and an example of that. He
lost his eyesight,
and many people think that he was born
that way where he lost his eyesight, you
know, at a young age, but the, you
know, the the kind of the most
trusted,
narrations or
opinion
suggest that he lost his eyesight later in
life
due to either immersing himself so much in
the study and authoring and and writing,
or that he lost his eyesight due to
his,
piety. He was, getting a little older and
kind of,
you know,
was was in in a in a constant
state of,
you know, spiritual,
you know, spiritual high, if you wish, that
it led him to cry so much so
that he lost his eyesight. And that's you
know, it's a it's something that is mentioned
in the Quran. The father of you Sayyidina
Yusuf alaihis salam lost his, you know, his
eyesight due to excessive crying. And so whether
he lost it because of studying or because
of excessive crying,
either way, the most authentic opinion is that
he didn't he was not born,
blind and,
and that what supports that is that he
traveled
and he because he devoted his his life
for the study and collection of hadith and
verifying
these narrations. He traveled so much and learned
from so many imams of hadith,
and the most famous of them, Il Imam
al Bukhari. In fact, we might be able
to get to a hadith today in which
he narrates from al Bukhari,
May may god be pleased with all with
all of them. The idea of traveling for
seeking knowledge is something that Muslims have always
regarded
as as as as a way of of
preserving our our tradition.
And he died in the year 279,
so around the age of of 68,
or or so.
One of the the first the the chap
the the the,
you know, what one of the first
hadith we are going to read is on
the description the physical description of the,
prophet
or the physical features of the of the
messenger of God. And and I just wanted
to mention a beautiful thing that Muslims have
done which is doing something called the halya.
And the halya is the description
the physical description of the prophet.
And they would,
there there came,
like an art of writing,
an art of calligraphy and a branch of
the art of calligraphy
that
is just specified with writing the hilya. In
fact, writing the hilya becomes,
like a graduation
thesis or project for many professional calligraphers who,
learn and by the way, there's an isnaat
for calligraphy where you go and learn how
to write with the beautiful Arabic calligraphy
and to receive an isna and then to
graduate.
One of the project of graduations
is to write the hilya of the prophet
alaihis salatu wa sallam. You can see here
on the I think I'm
my my my I think my screen is
shared so you can see very beautiful hilyas
that come from different parts of the world.
They use beautiful colors. You find these borders
amazingly adorned.
And, again, all of that because the the
study of the prophets'
traits or the Mohammedan traits is a study
of love. And so that love is reflected
now not just in in, you know, reading
and narrating and commenting on on it, but
even writing down the description of the prophet.
And usually, you would find,
the 4, Khalifas, Abu Bakr and Umar and
Uthman and Ali
You
will find their names adorning these halyas.
And and Muslims throughout, you know, ages would
would use the halya as a way of
the adorning and decorating masajid or their homes
or their madrassas.
Again, they're different colors and different styles of
of writing.
I just wanted to share that part, and
then I want to,
before sitting,
you know, starting with the first hadith, I
just want us to, you know, clarify
and, ground and and centralize our intention before
we start. The book has about 56 chapters.
I'm hoping that we will be able to
go through all of them, but if we
can't, at least in the first, you know,
part of the of that of this, of
these sessions,
hopefully, eventually, we'll we'll go through all of
them. But before you get into these 56
chapters, and we're gonna be reading 400 plus
a hadith,
you have to set your intention. You know?
Your time has to be invested and has
to be invested with Allah Subhanahu Wa Ta'ala.
And and my mine, as always, is, you
know, sitting on an yet another journey through,
loving the prophet and and listening to how
he looked like. Because we we don't have
we did not have the opportunity to see
the prophet like the Sahaba did, but at
least we have the chama'il to be able
to live, you know, this moment of, you
know, at least imagining how the prophet alayhi
salatu wa sallam was. So mine is sitting
on a journey of love, love to the
prophet salallahu alaihi wa sallam, which never fails.
You know, if you if you if you,
take nothing from this deen but to love
the prophet,
it never fails you. It always,
it never fades. It never goes away. Once
it takes hold of your heart, once it
takes
hold of your being,
like, it does not fade. It doesn't really
wane. It doesn't go away. It's an investment
that is always,
winning, insha'Allah.
You can't go wrong with the Shamal. If
you don't know the prophet now, insha'Allah, it's
your opportunity to know him. If you already
know him, it's your opportunity to,
cultivate love for him. And if you love
him, now it's an opportunity to even grow
that love
more and to have it that love spill
out of your heart and to your being
and to your actions,
and and to the world.
There is an intention
for the study called intention of Ilham al
Hadad.
If you if you don't know how to
set your intention, I I wanted to share
this beautiful intention of the Imam Al Hadar
as an intention for studying, and it always
help people who really don't know, like, what
what do I do with my intention? What
what should I what should I think? I
intend to study and teach, to take and
give reminder, take and give benefit, take and
give advantage,
to encourage the holding fast to the book
of Allah and the way of his messenger,
peace be upon him, and calling the to
guidance and directing towards good,
hoping for the,
countenance of Allah and his pleasure,
proximity and reward, transcendent is is he. So
that's, you know, that's an intention that might
help you in in, in in as we
sit.
Insha'Allah, I hope you you you have the
book of Shamayl with you. If you don't,
there are 2 links I left here that
can,
take you to,
online free,
sources that has the Shamail. Although I would
really highly recommend that you invest in buying
a book,
of Shamail. There's a book right here, and
that's an unpaid promotion. It's a portrait of
the prophet,
seen by his,
contemporaries,
Shamayl Muhammadiyyah,
translated by Mukhtar Holland. You can find that
online. It's affordable,
and it has the translation, both the Arabic
and the English. There are other translations out
as well,
that you you should, do your best and
invest in in having the copy. But if
you can't, the free resources are here available
to you to can to kind of follow
with,
with with me.
Yes. Yes. Someone is asking for the, here.
I'm gonna take a hopefully, I know how
to do this. Copy
and paste.
These are 2 different links,
and,
they should you should be able,
you should be able to follow with me
as as as we go.
Insha'Allah. So I give you a second or
2 to re to centralize your intention and
to go to these,
to these links.
The one the inter/islam.org
slash, Hadith,
I think this one is good, but the
other one as well from the archive.org,
Hadid is is also is also okay, both
of them.
We start and for the interest of time.
And we start we begin by saying an
I I I should say that I I'm
I narrate this this, the Shama'il with, a
chain of transmission
from several scholars that go to Al imam
Al imam Itirmidhi Insha'Allah.
Next time, maybe I can have, have it
in one of the in one of the
slides. So
insha'Allah.
We began we begin with the continuous Islam
that goes to Al Imam Al Tirmidhi.
So the imam,
in the name of Allah and,
Bismillah
and in Alhamdulillah,
praise be to Allah, and may God's peace
and blessings be upon the prophet. Al imam
tell me these
says,
The prophet says anything of importance that you
are about to start without saying Bismillah. And
in another narration, Alhamdulillah,
you're Tabr Aptar. Aptar means cut off of
blessing. So,
the the scholars, when they when they start
writing anything, they follow on the,
example of the Quran where Allah start.
This is a chapter on the physical features
of the Messenger of Allah as we said.
This is the first of 56 chapters.
There is the first hadith introducing you to
the prophet sallallahu alaihi wa sallam. He was
neither exceedingly,
tall
nor exceedingly short. He was
in was was neither extremely white nor extremely,
brown.
So he he Khayr Umur wasab as as
is is said, the best of things is
the things that are in the middle, the
things that are in the in between.
Extremely curly nor straight, and 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 no more than 20
white hairs in his blissed hair or beard.
So the this idea that the prophet was
in between,
the the the commentators
say that that was in regard to his
his
his his
divine ability
from Allah
to
be
to connect with people of all different,
you know, shapes and colors
and and sizes.
You know? His his ability that when people
see him, he was kind of of a
medium stature
statue. So the the prophet was neither too
tall nor too short. So when people around
him, the short people did not feel that,
you know, that,
they didn't feel bad about themselves. And the
tall people also did not feel good and
fulfilled,
in their in their ego. So the prophet
had this kind of stature that,
that enabled him to connect with people of
all different,
colors and all of all different shapes.
And that's a a divine a divine
creation and and proportions of beauty that he
had no hands in in that, alayhis salatu
wasalam.
Hadef nah oh, and regarding his staying in
in Makkah here, fa'akamabi Makkahashasaneen.
So the prophet received the revelation at the
age of 40, and the Quran affirms the
idea that the age of 40 is an
age of maturity.
When you reach the age of 40, you
you
You you reach full,
mental,
and spiritual,
and and and,
you know, maturity and emotional maturity.
And so the prophet and there is an
opinion that all the prophets and messengers were
sent,
at that at that age of,
40.
Turn the slide to the intention page. Yes.
So the the the prophet alaihis salatu wasalam
was sent at the age of 40. And
here, this narration says he stayed in Mecca,
Although,
reconciling this with other narrations,
he actually stayed in Mecca for 13 years
and in Madinah for 13 years. It was
the custom of the Arab that they would
kind of round the numbers. You know? They
wouldn't really,
you know,
be, they they would round the numbers so
to the closest number. So the 3rd the
10 years he stayed in Mecca, according to
this narration, was actually 13 years, and it
was explained,
through the idea that he was not commanded
to make the da'wah
and the call to Islam publicly until 3
years of his,
beatha, of his, you know, the prophetic career
started.
So that's why he stayed 3 years in
Madinah, 3 years in Mecca. But in reality,
he actually stayed 13 years in in Mecca.
But the 3 years were years where he
was not allowed to make his dua and
his call to Islam,
public.
The messenger of God, again, was a medium
stature,
neither exceedingly tall nor short. He had a
handsome physique.
His, blissed hair was neither extremely curly nor
straight,
and that depends on the kind of the
on the day, maybe on the weather and
the wind, and whether or not he had
oil in his hair. He loved to oil
his hair.
So the the curly and straightness of his
blistered hair was also, again, of a medium
stature.
His, complexion
was,
was fair with some redness.
When he walked, he would walk swiftly with
vigor and lean forward
slightly.
He would walk with vigor and lean forward
slightly.
It's though he was kind of coming down
from a hill,
and he would walk
kind of leaning forward a little bit, and
he would walk really swiftly. The Sahaba, actually,
in another narration, I believe it's somewhere here,
would
struggle to catch up with the Prophet. They
would run out of breath trying to catch
up with the,
Prophet Sallallahu Alaihi Wasallam.
And,
and the idea also of his skin color,
we will find different rations kind of different
giving us
varying, but not extremely different,
coloring of the prophet. And that was explained
either,
people who described the skin that was, you
know, shown or the skin that was covered.
So if it was shown,
because of the sun, it would get, like,
a little bit of redness.
If it's covered, it would not have that
redness.
Some, you know, some of the narrations say
he was kind of,
wheat
the color. So a little bit of a
brownish,
but not extreme dark brown
brown color,
and not extreme, like, white kind of pale
color. So he was not pale in color,
and he was not dark. He was, again,
something in between. And the sun,
would would affect his blissed face, and also
getting angry sometimes would make his face,
get a little, you know, a little more
redness
than what he, usually,
usually had. But in in summation, if we
collect all of the different narrations about the
color of the prophet, you find that it
gives, if you collect all of them, it
gives us such a beautiful,
coloring or or gradings of of colors. You
know? White,
ish and and brownish, and then redness in
in his in on his cheeks.
That would give a little bit of a
a really beautiful mixtures of of colors. And
I would say that studying that, we should
re reconsider our,
like, standards of beauty because, you know, in
every culture, in every generation, people's standards of
beauty change. And I think as Muslims, our
standards of beauty should be based on the
descriptions
of the,
of of the prophet sallallahu alaihi wa sallam.
And if we do so, we won't be
disappointed if someone does not live up to
the current standards of beauty and the people
who set the trends. We will not be
disappointed because our goal was to, you know,
when you know the prophet was was beautiful,
you,
you love him, and you have you your
heart becomes attached to to his.
The messenger of Allah was a man of
medium stature. His blessed shoulders were broad. The
prophet had broad shoulders and that in the
Arab culture,
associated with generosity, with courage, and strength.
He had a full head of hair or
Jumma. And in fact,
the prophet had kind of 3 hairstyles.
He had a Jumma and he had,
a lima and he had something else, called,
wafra. So the the Jumma
was when the hair is up to the
the shoulders.
The wafra is when the hair is up
to the earlobes,
and then you have the limna is when
the hair is in between. So it's neither
reaching the,
the
the shoulders nor the earlobes. It's kind of
in between.
And it depends on how he put his
hair. Did he,
do fark, meaning that he did he split
his hair in the middle so it would
go down like this, or did he do
it, to the back? And, again, if he
put
oils in it or if it was curly
at the time or straightened,
at the time, so his hair length was,
you know, between his shoulders sometimes, between the
shoulder and ear lobes, and then up to
the ear lobes at, up to the ear
lobes at, at other at other times. And,
in fact, there's another hadith that will come
that shows that he put on his hairstyles
differently for different times. And that's one thing
you will get from the Shama'a is that
the prophet did these kind of,
related to people through fashion and through hairstyles
and through,
cultural,
cultural
norms that he did to relate to certain
people. So when he goes to Madinah,
he will have his hair done,
styled in a way that was,
very familiar to the, residents of Medina and
especially to the Jewish tribes
to connect with them and to,
you know, use use fashion, use hairstyles,
to to relate to people of all different,
backgrounds.
He was wearing 2 red garments. I have
never seen anything more beautiful than him. When
the,
person describing the prophet says, I've never seen
anything more beautiful than him, that indicates people
lost of words that they can't really find
words to be able to describe the prophet,
the prophet's beauty.
The standards here are are are like something
that was
never before or after the prophet. So he
has his own beauty standards
that makes the people who are narrating the
hadith saying,
I've never seen anyone more beautiful than him.
And the hula that he was wearing here
and then I I wanna make, another point
regarding fashion and the prophet, hula,
hula,
is a kind of garment that has 2,
pieces into it, a 2 piece garments if
you wish. 1 is Izzar,
loincloth that goes around,
and then there is a tunic.
And so and that one was hul hamra.
It was red. Whether it was fully red,
both of them were red or it had
red stripes or it had redness into it.
The the point is the prophet worn, and
you will get to see that in the
Shamael a lot, he worn he wore clothes
from different parts, from from Yemen, from Sham,
from other areas,
again, relating to people and not really, limiting,
you know, and not limiting the way people
look and the way people culturally express themselves,
into a specific way. And that's the jahl
with the prophetic Hali. To be ignorant of
the guidance of the prophet needs people to
think that to be religious, you have to
dress in a specific way, and to be
religious, you have to have a specific look,
to you. And,
if you don't, then you kind of compromise
your deen and your faith. That's not the
case based on an the understanding of the
hadi of the prophet, alayhi, sallam, from his,
from his shama'il. So he would wear Yemeni
clothes. He would wear, you know,
clothes from the Levant
and other and other parts of the of
the world. And when as one of my
scholars would would say,
Faris,
Saluvi,
Sarawidihim. When the Sahaba went to Persia for
the first time, they prayed in the Persian
clothes. Why did they do that? You know,
they did that because they wanted to when
they go into a new place, to adapt
adapt to the extent and the point that
Islam can be adaptable.
You know, they they did not compromise
religious principles or foundational matters, but they adapted
so that they are able to live comfortably
and they are able to relate to the
people and to the population for.
They
went to Persia and they prayed in the
Salawil of Persia to show that, you know,
it's it's okay. There's nothing wrong with with
that.
And you shouldn't
have on there's something called the the
clothes of fame. When someone dress in a
specific way, even though to them, they might
think to to themselves, I'm being religious. I
have to dress in a specific garment, in
a specific way. But you live in a
culture and a context with that where where
this does does not belong. That becomes libas
sujura.
You know, Libas shugra meaning the clothes of
fame. The clothes of fame does not mean
a brand and does not mean expensive clothes.
It means the clothes that,
the eyesight is is not familiar to the
eyesight in the place where you're at. So
when you wear it, you catch you bring
attention to yourself.
Even the scholars say if the person wears,
like, you know, really
beaten up clothes or, like, really cheap clothes
or secondhand clothes,
to show some sort of religiosity
if they are in a place where
that's not the norm they have, you know
and their their intention is to to to
bring the attention to themselves and to their
p outward piety,
that the the scholar said it's, you know,
to wear the Malab is shushor of clothes
that causes you fame, whether that is expensive
brand or even a secondhand,
you know, set of of clothes.
Again, describing the prophet's hair reached between his
ear earlobes and shoulders, which is the lima,
whilst wearing 2 red garments more beautiful than
the messenger of Allah,
more beautiful than the messenger of Allah. He
had some hair that reached down to his
blessed shoulders. His blessed shoulders were broad.
He was neither short nor tall. And the
idea of being short and tall, by the
way, can can be relative to the people
that were around the prophet. No matter how
tall people were whenever they walked around the
prophet, no one would have said that they
were tall. And,
once they were walked with other people, they
would have been, like,
strikingly tall. So as though Allah has
blessed his maqam, his rank, and his station
in this life by making people humble whether
or not they choose to be to be
in his in his blessed, presence.
May Allah be pleased with him.
May Allah honor his his face, since the
prophet
was neither tall nor short. His blessed hands
and feet were full fledged
and and sturdy,
and sturdy.
His blizzed head was large
as were his joints. So the joints of
the prophet for his shoulder, for his, you
know, knees,
and he had a thin line of hair,
that ran from his chest to his navel.
When he walked, he would lean forward slightly
as if descending,
a height. I saw neither before him nor
after him anyone like him. And by the
way, the when the when the when the
Sahaba describe and say, lam Aramit lahu,
or lam ajmalaminhu,
they mean not just people that were more
beautiful than him, but things. They haven't really
seen anything that were more beautiful than him,
sallallahu alaihi wa sallam. I think that's, Sheikh
Suhaib,
are are trying to tell me that I'm
past time. Right?
My past time?
Am I still good to go?
Okay.
Still have
still have maybe 1 minute or 2.
Perhaps I will open it for questions.
And if there are no questions,
we we meet again next Wednesday. This is
perhaps gonna I I don't know how how
much we will be able to get done,
but it's just there's so much beauty that
you want to digest it. You don't wanna
read it and and move on. You really
want to digest that, and you want to
let it soak in and let it really
learn from it as much as possible.
You know?
So we'll do our best to read as
many a hadith
in these sessions. If we're not able to,
if we need to extend, we'll we'll have
to,
perhaps
reevaluate things inshallah.
Alright. Some questions maybe
In the slide to the intention page. Sheikh,
could you please share your presentation with us?
Yes. I I did.
Like, you mean right now? I I thought
that my screen was,
was, shared.
Was it not shared?
Or do you mean, the what I'm reading?
Sheikh, I mean, the complete presentation.
Is it possible to share it with us?
Yeah. Yeah. So so right
from the time I started, the last thing
was on my presentation was the links to
the,
pages
for
the, the link the link for the pages,
to the to the
to the PDF or the the the works
available online. But then from the moment I
started reading, it wasn't on the presentation. It
was from my, the version of Shamal I'm
reading from.
And I will try to figure out how,
you know, how I how I can best
if if someone can't re
have the have the online version available to
them
or
if they can't purchase the book, I will
see what's the best way I can do
that. It might be a little bit challenging
to copy,
every hadith from from the online and and
put it on the PDF or the, the
the presentation,
but I will I'll try my best inshallah
to do that.
But all the
PowerPoint slides from last time and this time,
I, I think I added few things from
last time, and I will share it with
Sheikh Suhayb. And he, inshaAllah, can share it
with the with the wrist.
Is the translation
of Shamal? Yeah. By Imam Mohammed Abu.
Yes. Yes. The translation is is fine. So
just, I I sent these two links. These
are free translations available online. If you want
to purchase, there are several,
really good,
ones available online right now. There's a a
new one out,
and I think it's it's really beautiful.
And there is this one right here,
a portrait of the prophet as,
seen by his contemporaries
by, Mukhtar
Holland.
It's it's a good it's a good translation.
I looked at it, and I used it
before in some of the classes.
The Arabic might be a little off in
some parts, but the English is is okay.
It's good.
And it's credible so you can read from
it.
Alright. Jazakullahi here, everyone. May Allah
reward all of you. Barakallahu faikum. InshaAllah, Shif
Suhayb will make the slides available to you
and my contact information if you have any
questions and we were not able to,
cover them today.