Suhaib Webb – The Characteristics of the Prophets Shaikh Hassan Selim
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To everyone. Welcome to our, new, session
with Shama'il
al Muhammadiyah,
the Mohammedan traits, the Mohammedan characters,
traits,
prophet in a way that hopefully leave us,
with a beautiful
image in our minds of our beloved prophet
who's mentioned and who's,
mentioned with with praise,
brings joy,
brings peace, brings healing
to our hearts, to our souls,
to our lives, and brings peace to our
lives as well. We ask Allah
to accept these few moments we spend,
in the remembrance of our beloved
and to increase us in beneficial knowledge and
to give
him, sallallahu alaihi wa sallam, and his family
and his companions and their followers peace and
blessings.
We start today with the
chapter 35,
3 fives. Chapter 35,
starting with hadith number 200 and 26.
226.
Inshallah,
we read each hadith
from, this, collection,
and each hadith we read with the isnad
that we have,
received from our teachers,
whom received it from their teachers, and all
the way to Al Imam, the great Al
Imam Turmidi,
and, and him,
received all the these Hadith from his teachers
through his isnat to the prophet, sallallahu alaihi
wa sallam, and the Sahaba. So in a
sense, we are almost,
if we have the right
mindset and the right intention,
in a sense, it's almost as though we
are in the presence of the prophet as
he as the Sahaba are looking at him
and then describing him to others, who describe
him to others
until it reaches us.
So we say with that Isnad
That is what has been narrated concerning the
laughter of the of the messenger of God.
Peace and blessings be upon him. Now remember
last,
chapter,
we ended with a quite a lengthy hadith
in in which the prophet is being described.
And the first word in that hadith
was
exactly
Or the prophet was described as in a
continued
state of worry and concern, and we explained
why he was in a continued state of
worry and concern for the Ummah because he
knows that which we don't know,
and because,
Allah has opened to him,
means of of of knowledge
that,
lift him
always,
concerned
with with the state of the Ummah at
the at his time and the times,
to come as well. Now to kind of
counterbalance this to balance this continued state of
worry, we have this chapter
dedicated entirely
to the laughter of the prophet to show
how balanced he was in his character,
nor he was in a continued state of,
he he was a while he was in
a continued state of worry and concern, internally
that is, and that could have,
could have been seen,
from him in in rare occasions because that
was something he did not want to share
with people around him
to to he because he did not want
them as well to be concerned and to
be sad and worried and concerned for his
sadness or for his worry or his concern.
So what did he show to the people?
He always showed smiling and laughter to bring
people at ease.
So we
read
So Sayeduna,
Jabir ibn Samura, the great Sahabi on his
authority who reported
the blessed shins of the
or shins of the messenger of god,
peace be upon him, were well defined. His
laughter he,
that he has applied kushl or we have
spoken,
on on the virtues of applying kushl and
that it's a sunnah of the prophet sallallahu
alaihi wa sallam. Though he did not apply
kushl, meaning that if, the prophets,
you know, eyelashes were kind of had
quite, like, darkness that may have he may
have seemed like, as though he has applied
even though he has not applied that in,
Although the main part of this hadith here
is that he always smiled.
He did not often or he did not
laugh,
quite,
you know,
often. He laughed occasionally,
and we will read that in in just
a little bit, but he often and, smiled
at people. So while that internal concern he
had for his ummah, he showed people,
something,
we we call Bastul Waj.
He smiled at people. He brought people,
to ease and and did not want to
concern anyone. And that made people,
much less,
afraid to approach him as a as the
prophet of God who receives the revelation, who
leads the Ummah, who teaches them, the Quran.
So people did not
feel any sense
of worry to to approach him, to speak
to him, to be open with him
and that is a trade all leaders,
whether at home, parents,
or leaders in mosques, or leaders
in any level should have, which is to,
you know, to act with people in a
less formal way to allow people to ease
into the them,
with them and and to open,
up with them and to share,
their worries and concerns with them.
That also shows you, by the way, how
the prophet and we will see he smiled,
and he and and he
was easygoing with all kinds of people,
not just people that he,
you know, he did not pick and select
certain people. With all kind of people,
he was that like that, sallallahu alaihi wasallam.
The authority of, Abdullah
ibn al Harith ibn just may Allah be
pleased with him a great Sahabi of the
prophet. He reported,
I never saw anyone who smiled
more than the Messenger of Allah Sallallahu Alaihi
Wasallam. And that's one of the
great
of the prophet that he he can hold
that worry and concern internally,
and yet at the same time, he could
show the people,
around him. He could show he could show
the Sahaba around him,
he,
laughter and smiling
and,
and not really wanting to to burden them
with the concerns that he had for the
affairs of, of this Ummah.
You know, we take from this chapter by
the way that laughter, that smiling
is a sunnah of the although not laughter
because we will read here that,
laughter continuously
and and,
for for and and taking laughter as as
a means of just,
of being a
joke a joking person who always jokes around
and laugh,
that can contrast
to the idea of always being in remembrance
of Allah Subhanahu Wa Ta'ala. So smiling
is kind of quite
appropriate and laughing,
can happen occasionally.
But, smiling is a sunnah of the prophet
sallallahu alaihi wa sallam that we should apply.
It's easy. It's free. And it's a sadaqa.
One of the sadaqa, the charities that are
for free that does not cost you anything
is to smile at people. And in fact,
I read once in a research
that smiling at people
can make them, when they kind of, read
the certain neurological,
connections that happen in the brain, they found
that the same connections happen,
when people are smiled at,
when they would,
earn or win a big,
monetary prize or are giving a big sum
of of money, which is an is an
amazing,
it's an amazing,
I guess,
that the prophet sallallahu alaihi wasallam quite understood
this fitri and he could he could under
he understood this through the filter and through
the Allah subhanahu wa ta'ala's to deep to
him is that he
made him understand,
that smiling at people can help them not
just feel good, but literally,
it can create certain connections in the brain
that,
and I'm not I'm not I'm not a,
in a in any scientific,
authoritative place to claim that maybe people in
the audience who may, have much better understanding
of new neuroscience and how the connections happen
in the brain. It's not, of course, not
quite as simplistic as it as it I
make it sound. But smiling at people is
truly a charity that will will make people
feel as good as when you give them,
actual actual money. And sometimes people, that's all
that they need. They need someone to smile
at them, to brighten their day, to, make
them remember that life is good, that,
everything will be okay.
And so we shouldn't feel, stingy with our
smiles even if,
our pockets does not help us enough to
to share with everyone. At least we can
share smiles with, with people. So truly, you
know, the saying that goes smile, it's a
sunnah. It is a true statement, and it
is not a, an exaggeration.
So,
that on the authority of Abdullah ibn Harith,
may Allah be pleased with him who reported
the laughter of the messenger of of Allah
or the manners of the the messenger of
Allah's
laughter was often or was only that of
smiles. And, of course, only that of a
smile's kind of an exaggeration
form of
exclusivity here because he did laugh at laugh
occasionally,
but most of of his
was just
smiles,
and and not kind of consumed
in in
wholeheartedly
kind of laughter
that would make him
lose
his his place of dignity and honor amongst
his,
Sahaba. And that might be from the Hasa'is
of the prophet, salallahu alaihi wa sallam, that,
you know, other people are allowed to laugh,
or make jokes or,
you know, make people laugh. That's something that
we actually need. But for for the prophet,
sallallahu alaihi wa sallam, because he was a
prophet, he played a role that required, you
know, dignity and and honor. So he, sallallahu
alaihi wa sallam, did not laugh often, though
occasionally he did so, but most of the
time he smiled.
One of the things that, Imam Tirmidi here
does is for his for the academic honesty,
he says that this is an odd hadith
or an odd report, gharib. And gharib means
many things. One of the them is that
either one reporter
has reported this hadith, though, because that one
reporter is Alayth ibn Saad whom,
the scholars of hadith and or Jafar Watahadil,
you know, have have
testified that he is a trustworthy,
imam. He's one of the, you know, scholars
of Mujtahideen of of this deen. And therefore,
his,
riwaya, even though it has oddity in it,
meaning that he that he was 1, the
one narrator of it in that kind of,
level of the chain of transmission of the
hadith.
So it is accepted and it is trusted
as an imam al Turmidi
declares in this statement, after the hadith. Again,
that's kind of a technical,
statement here that may may not be of
great benefit for people who are just skimming
through the, Shamal and not,
quite,
engaged in a kind of, like, an academic
study of the narrations of the book itself.
Though it teaches us to be, to be
honest, and when there is a narration that
may have oddity, only one person has narrated
it or the whether in the or in
the or the of it, then we must
mention that and say, for the academic honesty,
this hadith was reported
in that level
of the of the
by only 1,
narrator. And in that case, it's a trustworthy,
narrator.
This hadith is actually,
of one of the,
that we have said, the rare occasions the
prophet
laughed to a point where you could see
that he's like,
you know, the the joy in his in
his laughter, maybe even was was a little
bit of, you know, a laughing,
laughing
sound or gestures.
And that has made the the the scholars
who have traced these moments of laughter in
the time of the prophet to deduce from
it that he laughed in matters where,
it showed the mercy and the grace of
Allah Subhanahu Wa Ta'ala to his
creation and in that case in the hereafter
and in the mawtif of the Hissab in
the time of and moment of judgment And
it's a severe and difficult moment, and yet
Allah shows his most grace and and mercy
and compassion in this moment. And that's what
made the prophet
quite happy and joyful to the moment to
the point where he laughed.
And so the the the
the scholars would say he laughed in matters
of the hereafter
while smiled in matters of this dunya. So
matters of this dunya did not really cause
him any kind of joy that would make
him laugh in in that kind of way
and fashion, though it made,
he would smile to,
bring ease to the hearts of the people
surrounding him. So the Hadith the words of
the Hadith here. So let us ask what
what really made the prophet laugh to to
that point?
On the authority of Abu Zar, may Allah
be pleased with him, a great Sahabi of
the prophet sallallahu alaihi wa sallam,
he said the messenger of Allah said, verily
I know the first person to enter paradise
and the last man to leave *.
The first to enter paradise and the last,
man to leave *. A man will be
brought forward on the day of resurrection, and
it will be sent present present
to him his minor sins. So sins, as
we know, can be categorized in different ways.
One of them is minor sins and one
of them is major sins. And so,
to that person, it will be said present
their minor sins to them and conceal their
major sins from them.
Then it will be said to him, you
did such and such on such and such
day, meaning
a detailed account of all of the actions
would be present to the person.
That person will acknowledge his sins and will
not deny them. All the while, he will
be worried about the major sins. So now
he will look at these sins and he
will say, I I I I don't deny
any of them. And the scholars take from
that hadith that for the the one of
the main reasons of forgiveness,
one of the main reasons to be included
in the grace and so and mercy of
Allah Subhanahu Wa Ta'ala is to acknowledge our
sins. You know, we we might not be,
complete or perfect people, but we acknowledge our
brokenness, our sins. We acknowledge our need of
Allah's forgiveness.
And that in itself is a cause of,
of being included
in the grace of Allah Subhanahu Wa Ta'ala
and in his mercy. So he will look
at his minor sins and he will say,
I do not deny any of them. I
I I acknowledge all of them. I confess
all of them.
And then
that he will while he's worried about what
about my major sins? I don't see them.
But he won't say anything about his major
sins yet. Then it will be said, give
him a good deed in place of every
sin he committed.
For what reason? Because that person come
acknowledges their sins and and does not,
argue and say
I haven't done this or I don't deserve
that,
then he will say
now
I have sins that did I did not
see here, meaning
major sins that I haven't seen in my
record.
What about them?
Meaning, are they also going to be replaced
with with with good deeds and better deeds?
And Abu Abu Dhar at this statement
said, by Allah, I did saw the messenger
of Allah laugh until his blissed molars
are visible. Like, you know, he laughed quite
a bit to the point that, you know,
his his molars were could be seen, which
was kind of odd to to his,
general state of smiling at people. So that
was a a scene that people looked at,
quite fondly
and quite, like, you know, surprised surprisingly.
And so
why is the prophet laughing? The prophet laughing
because Allah subhanahu wa ta'ala is is pleased
with that person whom,
you know, who who looks at at his
sins
at the first,
you know, time, and and he does not
mention any of the major sins. But once
he sees the grace of Allah, he becomes
then kind of,
wanting even more and and and has more
hope in the
mercy of Allah Subhanahu Wa Ta'ala saying, hey,
I have even more since than this. Where
where are they? I don't see them.
So that that's something that caused quite the
the joy the joyful moment for the prophet
sallallahu alaihi wasallam. Again, we can see he's
laughing because he knows that's how
Allah's mercy
that is vast,
and that's will will include all of us,
Insha'Allah.
If if just we
approach Allah
seeking his forgiveness knowing that we have, you
know, sinned
and that,
we don't,
we we rid our hearts from any kind
of,
arrogance
that may not,
lead us to to seeking Allah's forgiveness and
accepting our repentance. I mean, may Allah forgive
all of our sins and shortcomings,
the major and the minor, and replace them,
with with Hassanat. And that is actually from
the Quran Allah
Those who believe and and and work
tire tirelessly,
in in in, and devote themselves to Allah
Subhanahu Wa Ta'ala,
you know, they are not perfect. Allah will
replace their Sayyid into Hasanat.
Allah
mercy is vast, and we should hold tight
to that these meanings of mercy. We need
this more than any time in, in the
times we live in right now, and we
need people to be reminded of Allah's mercy.
May Allah include us
in his mercy.
This is the same man whom we have,
read about in the last time.
A great, Sahabi. He actually,
entered into Islam at this the same year
the prophet has, passed away, sallallahu alaihi wa
sallam.
And here,
it's a beautiful gesture here that we can
take,
again, for in books, the that have, like,
commit that offer commentary on the Shama'el does
not really quite mention this meaning,
which is that is a man that just
converted. This is the same year the prophet
Sallallahu Alaihi Wasallam died. So he hasn't really
spent much time in Islam,
and this is not someone who you might
think of as, you know, one of the
great name among the Sahaba such as Abu
Bakr and Umar and others. And yet, he
says and he reports that's what he remembers
from the prophet in these few months that
he spent within the with with the prophet.
From the time I embraced Islam,
the messenger of God did not prevent me
from seeing him. Meaning, every time I requested
a, an audience with the prophet, I requested
a meeting with the prophet
every single time I was able to access.
Meaning the prophet was accessible even through the
last months of his blessed life
in moments where he was sick, he was
tired,
and and he was almost, you know, he
he was ready to to leave this and
depart
this world,
and you might think that he does not
have much time to meet with people, let
alone people who just became Muslims.
And that is quite the the the gesture
and that quite the reminder for us in
our communities
to open our doors to those who are
marginalized, to those who are most vulnerable,
to those who are new to Islam,
and not make them feel that, you know,
they have to go through different levels of,
you know, before they they can reach the
leadership, they can reach the imams, they can
reach the teachers, they can be,
you know, their questions can be answered and
and and their request can be,
granted. And so,
this is this is quite the reminder.
And, again, it's not the only meaning we
take from the hadith. There are great meanings
that, the scholars of tafsir of of hadith
have included, but this is a very important
one that is relevant to our time that
here's a man who just entered into Islam.
He's the same level as say in Abu
Bak, for example, who would come in and
go as, and see the prophet at all
times. He says, this
is a quite a strong statement. He says,
since the day I embraced Islam, there was
not a single time I wanted I requested
the meeting with the prophet, and he refused
it at all. I always was able to
see him. And
nor did he see me except that he
would laugh, so he always,
received me with with
Bushara, with with, with Basat
Bastil Waj. He always received me with kindness,
with openness, with smiling and laughter, and made
me feel at ease and did not,
at all make me feel,
that that I was stranger or that I
was,
that I was, you know, that I've I
did not belong or I did not, have
a place
among among the among the, the com in
in within the my new adapted community. So
may Allah be pleased with Sayidna Jareer bin
Abdullah. May Allah have,
you know, give peace and blessings to our
beloved prophet sallallahu alaihi wa sallam. And may
we
walk the walk,
that that the prophet sallallahu alaihi wa sallam
has has has has clearly lived for us
and not just simply, you know,
speak were empty words.
Same hadith, different variation from the time I
embraced Islam, the messenger of Allah
did not prevent me from seeing him nor
did he see me except that he would
smile. So the first one,
and the second one,
So perhaps the Rawi here,
either, you know, explained
and use the the two words, laughter and
smiling,
interchangeably,
or maybe he saw him at certain times
laughing at certain times smiling, and so he
narrated it saying, you know, using both words
to in 2 different,
occasions.
Great hadith. An amazing and beautiful hadith in
which Sayyidna Abu Lahmni Mas'ud narrates something similar
to the one,
just we we've read, just few moments ago.
He said the messenger of Allah
said, verily I know. The last
person of who who leaves
*, fire,
and come out of it.
A man will come out of it crawling,
and it will be said to him, go
forth and enter paradise.
Even in that moment
even in that moment being in in in
in, you know, in in,
in that horrible
kind of scene of of hellfire that we
always feel, a little bit taken and and
afraid from.
Even in this moment, Allah Subhanahu Wa Ta'ala
and the
prophet is reminding people to hold on to
hope.
And that is a great reminder to all
again, all the preachers, all the teachers, all
the imams,
people need more than any time ago, more
than any time before, people need these reminders
of hope. For all the people who scare
people to Islam,
gave people hope to Islam. People who's, who
who make people fear their way to Allah
and especially the young, make their
people have hope,
you know,
to
in their way to Allah Subhanahu Wa Ta'ala.
If the prophet is saying even that man
in * and he is the last person
to leave it, leaving crawling,
you know, and yet
it is said to him enter into paradise.
And here are people in this life
who have a chance to love Allah, to
worship Allah, to the to devote themselves to
Allah, and we make them feel like there's
no hope. You know, you have sinned. You
have wronged. You have wronged yourself.
You know, that said, khalas. You are you
are,
almost as though you have judged them, and
you have cast them into hellfire from now,
and they have no way out of it.
And yet, the prophet
because he is
the gifted mercy to humanity, reminding us that
even within hellfire,
there is hope to be out of it.
So that man crawls out of hellfire, and
it is said to him, go forth and
enter paradise.
He said
he will go
forth to enter, but will find that the
people have already taken up residence
in their,
dwellings, meaning in paradise.
So So he will return and say, my
lord, the people have already taken up residence
in their dwellings in in paradise.
It will be, said to him, do you
remember the time that you lived
in this dunya?
You know, you lived in this dunya.
Yes, this person replies.
Then it will be said to them, make
a wish.
He said, so he will make a wish,
and then it will be said to him,
for you is all that you wished for,
is all that you wished for and 10
times greater
than the lower world. Brothers, I just want
you to kind of,
I want you to realize this. This is
not someone in this dunya who has who
is doing,
great deeds. This is someone who has been
in in in in already in in hellfire,
and that is what is being told to
him. So
imagine what is will be said to people
who go to Jannah. Imagine what will be
said to people who,
you know, respect and and and and have
mercy on on people and have mercy on
their parents who who who do, you know,
dedicate themselves to Allah subhanahu wa ta'ala and
serve people and serve humanity. People who spend
their days memorizing the Quran and their night
prayers or people who spend their money in
the cause of Allah Subhanahu Wa Ta'ala or
scholars who spend their days learning and teachers
who spend their days teaching. That is someone
who probably just the the the the worst
of the worst, and yet it is being
said to him, wish whatever you want to
wish. And then it will be
said, you will be you will take that
and tenfolds
even greater than that what you have seen
in this lower world, in this dunya. He
will say, are you testing me? Even though
you are the king, meaning that person is
like
like, I am the worst person ever, and
you are telling me that I I my
wish is granted and 10 times fold.
And to the point where he just
he's not
regarding his words
in in in in in addressing Allah saying,
are you like, you you are testing me.
You're you're kind of mocking me, and you
are the king of the world. You you
know, you have no need to mock me
in
that in that moment. And he said, by
Allah, I, Abdullah ibn Mas'udin, saw the messenger
of Allah salallahu alaihi wa sallam laugh
such that his bliss molars were visible
out of the
the the the mercy of Allah Subhanahu Wa
Ta'ala.
This is,
there is no words to comment on this
other than just,
read that hadith And in your moments of
despair
and in your moments when you lose hope,
in the moments when you feel down,
when you feel like
that Allah will not accept you, that Allah
will not accept your tawba, will not forgive
you,
that you have wronged yourself.
Read this hadith and remind yourself of the
mercy of Allah
We ask Allah to have mercy on us,
to forgive us, and to bring us closer
to him in every moment, in every breath
that we take, and to replace our sins
with deeds
of of of righteousness.
It is on the 30 of Ali ibn
Rabiya who reported eyewitness to Ali,
RadiAllahu An Alaihi Salam. May Allah be pleased
with him and give him peace.
He and all
the, the the the noble family of the
prophet sallallahu alaihi wasallam as an as a
mount was brought for him to ride, a
horse, a camel, something.
When he placed his foot on
the stirrup, he said in the name of
Allah when he, he when he mounted this,
which is the dua that we would say
when we ride a car or something like
this. Then he he he made that dua,
then when he,
hoisted himself up and took a seat on
its back, he said Allah praise all praise
is due to Allah, then he recited the
verse
of, you know,
glorified is he who has subjected
this to us, who has made this available
and easy to us, and we could not
otherwise,
you know, have have have had, you know,
access to it. For example, certainly to our
lord, we shall return. This is a beautiful
dua. Everyone should learn and everyone should try
whenever they get into a car or even
even if you are not driving, you should
make that dua so that your journeying and
your time is spent within this car is
almost, spent in in in, recognizing
Allah's blessings over you and and you get
reward for that. For something that you do
habitually,
you can turn it into something that we
do all that that is an act of
Ibadah.
Then he said, all praises due to Allah
3 times, and all, Allah is the greatest
3 times and glorified and exalted are you.
Certainly, I have ruined my soul, So please
forgive me for none forgives sins except you.
Then he left. Now this is a dua
that you say,
and and tasbih
that is,
kind of for the time of riding, the
car.
But
note here in all of these Hadith, the
prophet is laughing now. We have said at
the beginning of this chapter that most of
the time the prophet smiled, but
occasionally he would laugh, which means he he
truly rejoices over something.
And note that almost now all of these
instances where he laughed, it was a time
when Allah's forgiveness, when Allah's mercy is mentioned.
It is a cause of joy and and
and laughter. So the prophet laughed. And I'm
sorry, Ali ibn Abi Talib here laughed. He
replied,
he was asked why do you laugh? Like,
you know, did something happen that we didn't
get, something funny that we didn't
take,
note of. He said, well, I laughed because
I saw the prophet Sallallahu Alaihi Wa Salam
laugh,
at this at the time where he said
that.
And then la and I asked him, what
caused you, oh Messenger of God, of of
God to laugh? And he replied verily, your
lord is amazed and pleased
with his servant
when he says, oh, lord, forgive me of
my sins
whilst knowing that there's none beside him who
can forgive sins.
This is something that make that that that
makes Allah subhanahu wa ta'ala pleased when we
recognize that only Allah is just the mere
fact of of our recognition that Allah Subhanahu
Wa Ta'ala is the one who forgives
that Allah forgives all sins.
When we realize that, when we know that
and acknowledge it even with words and say,
you Allah, forgive us.
Allah is pleased with that, and it causes,
our sins to be replaced. So
my to everyone who's listening tonight, even if
you are not someone who, you know, capable
of of exerting efforts in in Ibadah,
you know, fasting, praying, and doing all of
these amazing and beautiful rituals.
At least
Do not stop,
you know, remembering Allah even through the Istighfar.
Even if it's just a 100 times a
day that you kind of break throughout throughout
the day. You know, 5 times here, 10
times here, at least. Even if you are
the worst of the worst, you know, at
least just in in moments of of of,
that you are able to,
say astaghfirullah,
and and don't prevent yourself self
from that great price that Allah has has,
made available to us.
Now with the previous hadith, you can see
now how the
the the the,
the Sahaba were keen to follow the prophet
even at sometimes,
you know,
that might not make
the quite the sense right away to us,
but, you know, following the Prophet has the
barakah and a blessing in it. It. So
Sayidna Ali just left because the Prophet left
at this moment when he made the dua
and he made the dikr and tasbih, he
left. So Sayidna Ali, radiAllahu an, would from
his adab. And Sayyidna Ali had adab with
the prophet salallahu and loved the prophet. He
just did it in that way and,
sometimes the scholars say that there are secrets
in following it at moment of
when we don't quite, you know, grasp
the,
of course, there is virtue in in understanding
why we do certain things, why we follow
the prophet in that manner, why do we
have to pray in this way, why why
do we have to fast at this time?
But sometimes there's greater prizes hidden for those
who fall out of love and not necessarily
out of, like, you know, why am I
doing this? Like, you know, asking questions. So
both have virtues and both are praiseworthy. I'll
have praise praiseworthy
as Allah says
here's another
situation and and, and an an occasion where
the prophet laughed. It was a moment when
Sayyid Nasab,
ibn Abi Waqqas, who's who's one
one of the few people
that, one of the few Sahaba, the prophet
has said something,
he did he did not say to
many people where he said
that,
my my my my parents are kind of,
you know,
my father and my mother,
may my my parents ransom you. Like, yeah,
meaning that he was so dear to the
heart of the prophet that this is what
the it was a statement that was said
to show how much,
you love someone, how much someone is so
valuable
and cherished to you.
Through my parents or by my parents, I
would ransom you. Of course, figuratively speaking, that
is.
And so that was a situation with Sayyidina
Saad ibn al Qas, who's a great army.
He he used the r, he,
he was an archer, and he was quite
precise,
and he was quite good at it in
in moments where the prophet
needed him. And and so in that in
this particular moment, he showed great precise
and, and,
and and, protected,
you know, the the prophet
and that caused the prophet,
to to be
to have joy over,
the the the the the skill of Sayyidina
Saad ibn Abi Waqqas and the the great
precision of Sayyid Nasad ibn Abi Waqqas in
in in what he did, which shows that
excellence in doing anything,
really
causes
us to to be joyful.
Excellence in anything that we do.
God has wanted or or has intended and
and declared
that Ihsan or which it means which means
excellence
should be done,
in everything that we do.
However little or minor or major it may
be. So if you study, study with excellence
of you work, work with excellence of you
parent, parent with excellence, and so on and
so forth.
While we move on to chapter
maybe we will be able to finish this
chapter tonight and may not, but, this chapter
36.
It's quite
odd kind of,
the ordering here because he mentioned the previous
chapter, the laughter of the prophet. Now he's
going to say that which has been narrated
concerning the description of the
lightheartedness
of the messenger of Allah, which the situation
that would cause the prophet or others around
him to laugh. So he described the laughter
and the smiling of the prophet. Now he
will describe the reasons that would make the
prophet or people around him, to laugh. Now
almost like saying how did the prophet joke.
And it's it's it's really amazing that you
that everything about the prophet, even his jokes,
were detail, you know, were,
preserved with detail
for us to recall. How lucky are we
that we are part of an Ummah that
had such care to report,
the actions and the descriptions of its messenger
and prophet.
Imagine that's the precision and the excellence in
just reporting.
Where does this come from? It comes from
love.
It comes from love, from loving that man
of,
Muhammad sallallahu alaihi wa sallam. May we
experience that love and carry that torch
of the, you know, the the that these
people. And that's why we read this book
with the isnad. We don't just read it,
you know, kind of for leisure. We read
it with the isnad. Every word, we read
it through an isnaad that connect us with
these people who love the prophet so dearly
that they have preserved even the manners of
his joking, Sallallahu Alaihi Wasallam, and his lightheartedness.
Sayidna Anas ibn Malik, Rabi Allahu Anwar Gammi
Allah at least with him said to him
the the messenger of God, peace be upon
him, said to him, oh, 2 eared person.
He was lying hearted with him. Meaning that
a a 2 eared person, like, you know,
like, everyone has 2 ears. So the prophet,
instead of saying using his name
directly and saying, Yeah, Anas or something like
this or, Oh, Anas, he said, Oh, man
with 2 ears, which just like basically
giving him an obvious description.
And at at at you know, and that's
quite, you know, if you if you,
you know,
at the at the time, that was, like,
quiet and
and still reading it also,
in Arabic
is, quite funny actually and brings,
you know, brings joy because the prophet
has a manner in joking where he is
only speaking the truth, and that has a
message in it. That he would laugh, he
would smile, he would joke, but only speak
the truth, sallallahu alaihi wa sallam. He would
not use lying because that's the prophet, and
it's not befitting of a prophet to tell
a lie in order for people to laugh.
You know? And that we take from it
a great,
listen for life and great principle that we
love, that and that we live by, which
is, you know, the ends do not justify
the means. Meaning that we cannot say because
the prophet wanted people to laugh, he can
then go ahead and tell lies.
And and because we want to do,
we have good intentions and we want to
achieve great and noble causes, does not mean
that the means can be corrupt and the
means can be evil. So even here in
a in a moment where we're studying the
jokes of the prophet, we can take great
lessons for for life. Now the coming Hadith
I want you to pay attention to because
it's an amazing Hadith in which the scholars
have said it has over a 100
benefit. And Insha'Allah, I'm working on,
cool, you know, collecting and translating,
all all of these 100 benefits. And especially
if there are any people in the audience,
this is great for studying,
psychology and and, you know, child especially child
and youth,
related psychology because the prophet
here has has almost,
you know,
is is is offering
therapeutic, like, you know,
spiritual care to that young young,
boy who's, who's going through a moment of
grief. So he's
Again, on
his
authority who said,
the messenger of God, peace be upon him,
would light heartedly interact
and laugh and joke with us.
Even once saying to a younger brother of
mine, oh, Abba Abu Umair,
what did the Nuhayr did, which is a
little bird, a sparrow, or some sort of
a bird.
Now a note,
of Al Imam Tirmidi here,
And then Nabiya salallahu alaihi wa sallam. This
is one of the few moments where an
Imam Tirmidhi will actually intervene,
from simply
narrating the hadith into
mentioning,
some of the benefits of the Hadith and
some of the fuq, the understanding of the
Hadith.
Narrating the Hadith is Riwa'ah,
understanding it is diraya and this is a
book mainly of riwaya but occasionally because the
importance of this hadith, Al Imam turbidhi here
pauses and he gives a little bit of
dura'ah, gives a little bit of fiqh and
and, and the jurisprudence
that we can deduce from this hadith. He
says,
The understanding derived from this hadith, these are
the words of Limam Tirmidi, is that the
Prophet sallallahu alaihi wa sallam will engage in
light hearted behavior
with others.
It also shows that he would give young
children amongst,
you know,
that he has interacted with, Kunia, which is
a name to,
kind of
break the gap between him so he would
not,
address them formally with the using their names,
but would give them a conia, which is
a manner of mercy, showing mercy from a
from an adult or a an older person
to a younger person. Imagine this is a
child being addressed by not only an old
man, but,
I shouldn't have said old, but by an
elderly an elder man, but also by the
prophet of God, Salam Ala Waihi Wasallam. There
would be a quite the gap between the
2 of them. So before addressing him, the
prophet has closed this gap by giving him
what? Ikonya
and also showing him proper respect. Not because
he's young, the prophet just, you know, merely
that shows you how the prophet interacted with
everyone
with the same manner. He he was a
a man of of principles. He wasn't just
a man,
that dealt with people, oh, because you are
important, because you are young or old and
adult and and, you know, important to the
community, I will deal with you with respect.
But because you are young and and or
because you are convert or new to Islam,
you are not important to me. No. You
can read here he he
that that man that that's hobby who said
I became a Muslim and every single time
the prophet I I requested to see him,
he allow he allowed me to meet with
him and he smiled at me. And here's
a child, the prophet doing the same thing,
dealing with people with respect and dignity and
honor. Raising
the the bar of respect and honor and
dignity
and compassion and humility
among people. So he says, it also shows
that he would give people
or which, you know, names,
of respect and dignity to close the gap
here between the, you know, between them. As
he said to the boy Abu Umayr, which
could be the Tasvir of Omar. So his
name may have been Omar and the prophet
said the Omar out of, you know, kind
of,
calling him like a cute name, you know,
if you wish. It also showed that there
is nothing wrong with giving children a bird
or a pet to play with.
You know, to to,
to and that, you know, of course, again,
without getting into details, there is not a
class on fiqh, and then there's also a
class on the fiqh of hadith, but it
shows that with children,
it really it would benefit them to have
pets. It teaches them compassion
because that child had a pet and he
he kind of had this connection with it
that when it died, he he he was
saddened over their loss of that pet. So
it teaches kids from an early age
responsibility,
compassion,
caring for others.
The reason why the Prophet sallallahu alaihi wa
sallam said to the boy, oh Abu Amay,
what did the luhair or the little bird
do? It's because he had a a luhair
that he played with which he die which
died.
Its its death saddened this little boy, so
the prophet behaved lightly heart lightheartedly
with him and said, oh, Umayr, what did
the Nukair do? In other words, the prophet
was intervening into a case of grief with
a little child
to
to bring him,
to to heal the heart of the child.
You know,
this is
this
a little child who's grieving, you know, on
the list of the priority of a prophet
of God.
Let's say a prophet, not just
the prophet who is the most beloved to
Allah,
not the one upon his heart the Quran
has been revealed.
If you are a caretaker,
if you are in a position of leadership,
if you are a position of educating others,
of of caring for others,
Set your priorities straight and look for those
who are most vulnerable and those who are
most in need, and care for them first
and foremost.
And don't allow your responsibilities
to make the people who are in need
who are most in need to be crushed
and to be
forgotten.
And and as I said, this hadith
has over a 100 benefits inshallah. I'm working
on translating them, and hopefully I can have,
like, a small because it's it has great
benefits for the entire Ummah, for everyone, for
parents, for teachers, for imams, for educators, for
leaders
in all levels.
Beautiful hadith. Amazing hadith.
Hadith.
On the authority of Abu Rayra, radiAllahu an,
who reported the the companion said, you are
light hearted with us, oh Messenger of God.
He replied, yes. However, I only speak the
truth. We have said that, you know, previously
that,
the the the Sahaba were asking
not because they were kind of, like,
you know, it wasn't like a a they
they were not asking a critical question,
meaning they were not, critical of the prophet
that he he he is light hearted with
them, and and he smiles and jokes with
them.
But they were asking, like, is this something
that we too can do, or is this
something that is there a problem with that?
Or we have observed you doing it?
Can we also do it? And in fact,
you know, it is it is said that,
you know, all the Khalifa,
especially certain people, say, Nur Alim Nabi Talib
radiAllahu an took that manner from the Prophet
Sallallahu Alaihi Wasallam. And while he was a
Khalifa and even before, he would joke with
people lightheartedly and and kind of take that
as a manner of his with the with
the people. So the Sahaba we're asking just
to make sure, like because other Hadid, the
prophet said,
warn people from laughing
too much,
too, continuously
and just, like, you know, having,
you know, being jokesters who just
don't take anything seriously. And he said that
too much laughter will will,
you know, sicken the heart,
spiritually speaking, and and make people
did heartly,
you know, or
did hearted and and and hard hearted.
And so they were like, how can we
reconcile? And then the question here is a
great hint for us that when we study,
when we read the hadith of the prophet,
when we study Islam, we have to be
comprehensive and look how different parts from what
we are studying can relate to each other's.
And that's what Allah says
Look, have a a a comprehensive
understanding
of Islam.
It's a joke. The prophet is joking again,
lightheartedly,
smiling
and laughing and, you know, the the the
theme today is the the prophet has smiled.
And what a joy it is to just
imagine
that man
who's
who's who's only,
you know, who's whose main purpose of existence
is to be the vehicle of god's mercy
in this world.
And add to that,
we are observing
together today
the moments of his smiling and laughter.
That is
That is truly light upon light and mercy
upon mercy.
The authority on the authority of anti Semitic
who reported a man once asked the messenger
of Allah for a
amount,
and the messenger of Allah said to him,
I will give you the child of a
she camel as a mount. Meaning,
what what the man would understand that is
that, like, a it's a, you know, a
child she camel, which means, like, you know,
it's not good for mounting anything or not
good for carrying anything or even riding.
So he said, what am I to do
with the child of of,
the child of a she camel? The messenger
of sallallahu alaihi wa sallam replied, do not
all she camels give birth to camels,
to camels. Meaning,
he was he was going to give him
an adult camel,
but where did this adult camel came from?
It's a child of another camel.
So
the prophet is,
making a joke
without telling lies.
You know? Kind of putting words together and
and give and and making things,
that are reality. Like, he said to the
other man, oh, person with 2 ears. Like,
you know, he it's a truth statement.
And that that is again, it's a it's
a it's a bigger question.
Ends do not justify,
like, you know, noble noble ends and good
ends do not justify corrupt means. Not because
I want people to smile and laugh and
bring the ease to their lives does not
mean that I go ahead and tell wise,
and and, to make them joke. And and,
just saying that I I,
I I was, I had a good intention.
Muhammad.
May Allah reward the prophet
on our behalf for what he have lift
to us. He lifted legacy of mercy and
rahmah and and grace, and we we ask
Allah to send his peace and blessings upon
the prophet. Bring us closer to him. Make
these words that we have read a means
of of loving him more, knowing him more,
and hopefully following him sincerely in this life
and being in his company in the life
to come.