Syed Omair – Portrait of the Prophet #2
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The way that we do that is by
imitating him.
And we don't just need to do that
imitation
in a partial form. The more that we
imitate of the example of the prophet
the better.
Because Rasool Allah
has been
specifically designated by Allah
as our supreme example.
And the aya that we mentioned
last time that Allah
says to the prophet
Say to the people, oh, Nabi
Tell them that if they truly love Allah,
then follow me.
And Allah will therefore love them, and Allah
will forgive them of their sins.
So just a reminder why we're studying the
why
we are
trying to learn more about Rasool
who is supposed to be our best example.
Last time, because we had our intro, and
we went a little longer than I wanted
to. I didn't realize the time until the
end. I'm going to try to keep these
sessions to no longer than 45 minutes
each day because I know iftar is coming
up soon, and I don't want to impede
on anyone's, iftar time.
Oh, by the way, so last we talked
about the Habira last time, so I wanted
to show you guys what a Habira is.
And the prophet
would drape it around himself just like this.
And it's as you can tell, it's an
unstitched
cloak. So it's not something,
it's different from, say, a jubba
or
an overcoat. Right? Something that was worn loose,
some somewhat like this. And, specifically, you know,
I got this this color. It was gifted
to me, but it's it's the red color,
which is the color in which the prophet
at least we know one of his habiras
was in this color. I think there's some
accounts. Perhaps he had another one that was
green as well.
Okay. So we are now on chapter
10.
We'll start with hadith number 73
from
who he says
that the Najashi,
who is a Muslim, by the way,
so we'd say,
gifted the prophet
a pair of solid black leather footwear.
Hoof is probably a hard term to translate
into English. So it's not quite a sock.
It's not quite a shoe. It's something in
the middle. So I like the choice they
went with. It's solid solid black leather footwear.
He immediately put them on and then performed
ritual purification
and wiped over them.
This is actually an important
point in our,
strangely enough. This comes up in the
that we believe in wiping over the.
And what does that mean? This actually is
a proof that we,
accept hadith
as a source as a legitimate source next
to the Quran and the sunnah next to
the book and the hadith because this action
is something that's
It was something that was
narrated by generations upon generations so that a
person cannot deny it. A person cannot say
that, well, this comes from a singular source
or this comes from this place or no.
It's something that was done,
with you know, by a number of people
over generations. And so this is something we
find that's very solid in the sunnah.
And, hence, we have that line that we
believe in wiping over the hoofs, which it
doesn't seem like an issue, but it is.
So
he
made,
this practice immediately after he received this pair
to show us that this is permissible, that
this is allowed. You are allowed to,
wipe over your hoofs. Now, of course, I
don't wanna get too deep in the here,
but you should have a full before you
put your hoofs on. Then you can start
wiping over them. Of course, Rasool,
you know, I'm sure had his full before
he put them on.
Next hadith, number 74 from and
Amir's,
Shaabi. Amir al Shaabi, they
said that Dhihya was a Sahaba
gifted the prophet
a pair of leather boots,
which he then wore. This is,
again, hoofs, but they've chosen now to translate
as boots.
And a similar hadith says that Dihyah gifted
the prophet
a pair of leather boots and a jubba,
and he wore them until they tore.
This is something that I want I want
specifically out of the second hadith because it
shows us that the prophet
used to wear things,
you know, until they were no longer usable.
Not just something that, oh, it's out of
fashion now. Let me throw it away, or
I've worn it to a party once. I
mean, I can't wear it again.
Right? This is not part of the sunnah.
We also know from other
that he used to actually repair his things.
If he could make a a
something tore in his sandal or something like
that and he could repair it, he would
do that.
And so what's implied here is that this
is something that
it got torn beyond the point of repair.
It's no longer usable, and it, of course,
wasn't as if they just dumped it into
a dumpster back then. They probably repurposed it
for something else. But he wore both of
these things, this pair of leather boots and
this tuba until they both,
tore and were unusable.
Okay. Next, chapter 11,
the sandals of Rasulullah.
This number 75 from.
He says, I asked Anas bin Malik
how were the blessed sandals of the messenger
of Allah
and he replied,
each had 2 toe straps.
2.
We'll see
a picture of that in just a second,
but they had 2 toe straps.
And number 76 from.
The blessed sandals of the messenger
had 2 toe straps and 2 midfoot straps.
And, again, I'll show a picture in just
a second. From
Isa bin Talman
he said that Anas bin Malik
took out and presented to us 2 hairless
sandals. What's meant here is hairless leather. Because
in those days, leather oftentimes still had some
of the hair of the animal on it,
but they would also remove it at times.
So he presented to us
presented
to us 2 hairless
sandals, each of which had 2 toe straps.
Later reported to me that Anas had said
to him
that these were the blessed sandals of the
prophet
So this actually shows us something from this
hadith
that
the companions actually kept the possessions
of Rasool Allah SWATHAM with them.
They kept them personally next to them. They
they
had them in their homes. They,
said the Khalid bin Walid actually had a
lock of the hair of the prophet
in his necklace.
In the middle of I believe it's the
battle of,
don't remember if it's Yarmouk or the battle
of Yamama. I don't know which one, but,
he lost his helmet.
He'll his helmet fell off during the middle
of the battle. And in the thick of
battle, he was scrambling around to find his
helmet.
He wasn't worried if he would get hit.
He wasn't worried if someone would attack him
or someone would hit him with a sword.
He just wanted that helmet back. And I
asked him why. I said because they had
a hair of the prophet inside of it.
They didn't wanna lose that.
So they actually kept these possessions of the
prophet.
This is why I think someone asked, you
know, earlier, how do we
have these possessions still? They were they were
kept. They were kept in Medina, you know,
by the Sahaba and their descendants until,
as I mentioned, last time they were moved
to Istanbul in a certain point in time.
So here we see from the hadith that
Anas ibn Malik, who was
grew up in the company of the prophet
he actually kept his sandals
after he passed away.
Next hadith, number 78 from Said ibn Abi
Said al Makburi.
He
said that Uweid ibn Juraj
said to Ibn Omar,
I have seen you wear hairless leather sandals.
And even Umar
said,
I saw the messenger of Allah
wear hairless sandals and perform ritual purification in
them, so I love to wear them too.
And this is something I was hinting on,
in our first session
that the Sahaba
took
the
practice
of the prophet sallallahu alaihi wa sallam, which
sets seriousness
that even the things that he did, even
if it wasn't what they wanted to do
or what they were necessarily used to doing,
they would try to imitate Rasulullah
in every way that they could.
Right? Down to the most
minutiae of things.
Just having a sandal with 2 straps.
Right here, ibn Umar
is wearing them
specifically because he knows or he saw the
prophet
wearing them.
So here, this is imitation
again, to draw close to Allah because we
know that Rasulullah
is the ultimate
guide and the ultimate person who's close to
Allah. So if we follow what he does,
even if it seems superficial,
the Sahaba did not take it
as a light matter. They took it as
a quite a serious matter.
I wanna do this because
he was
doing this.
So here are,
reportedly the actual sandals of Rasool Allah sallam.
They have a very distinct shape to them.
You can probably see the 2 straps. I'll
show you a replication of them that's been
made in modern times so you can see.
I don't know where this particular pair is,
but there was a pair that was kept
in Damascus
for a very long time.
Imam al Nawawi,
Rahmullah Ta'ala,
he actually taught in a school called the,
the Ashrafiyah.
And the Ashrafiyah
was actually built around a room which contained
the sandals of the prophet within it.
And they actually used to, trace them. So
you may have seen in certain places that
people actually have, like, what, a sandal gear
or people wear, an image of a sandal
on their on their heads or they have
pins.
Those,
traces are actually based off of what people
saw
from the actual sandals in Damascus.
In Islam, you know, we don't really have
logos per se.
Even the crescent wound didn't really become a
logo until much later. The the logo, the
manners of
the Sahaba were actually just
and like
or
things like that. But the image of the
sandals for for a long time now has
almost been a bit of a logo
between people who love the prophet It's almost
a sign of recognition. Then, of course, the
crescent moon became a logo in in a
sense, and many countries have adopted that into
their flag. But in Damascus,
this pair
I don't know if it's this particular pair,
but there was a pair of the sandals
of the prophet actually there, and they were
kept there. And people would go and see
them, and people would remember even the shape
and draw the shape and trace it. So
they knew exactly what they look like.
This is a modern day kind of replica.
I chose this particular picture because you can
actually see the stitching is quite close to
the original as well.
And here we see the 2 crossing
straps. If you see them right. So that's
what's meant by the crossing,
the the 2 the 2 straps
that the prophet would wear his sandals with.
And what's said is that he put his,
his toes, his his, middle
two toes,
next to the the big toe were what
would go in the strap. It's either said
it was the middle 2 or it was
the, the one next to them. So either
his
the the small, toe was hanging out on
one side or the small 2. But it
was his middle toes that would go in
the middle, and then his big toe would
be on one of the sides.
This isn't the only pair of sandals the
prophet owned. There's actually another pair, a black
pair, I believe, that's kept in
top copy in Istanbul. That's not the one
pictured here.
We only had he actually, I think, really
had a pair that was with a haired
leather leather which still had the hair on
it as well. But this is a replica
based upon
the model here.
And I'm not sure if this is the
one that was given by Najashi or not.
I think the black pair may have been
the one given by Najashi.
But, these are also available for purchase actually.
I'm not sure. People can actually buy these.
They make them a lot in, Indonesia, Malaysia,
some of those places. And, you know, like
I said, it's something nice just to to
have and to show that this is what
Rasool Hassan sandals would have looked like. That's
something amazing.
Okay. We move on from there. Oh, it's
still on the sandals.
Hadith number 80 from Ahmed ibn Khareif
He said that I saw the messenger of
Allah
pray in sandals
that had new soles sewn onto the old.
And, again, just to show,
the,
the nature of
not to just throw things away. Right? If
he could have saved something or if he
could have mended it, he did.
And it's actually mentioned,
not in-depth in this particular book, but their
other book on the that
the prophet
had such few possessions that he could he
actually had a name for all of them.
He had a name for his turbans. He
had a name for his cloaks. He had
a name for his swords. He had a
name. Everything had a name with him. Right?
It shows you that he each possession he
had, he had for a long time. It
wasn't as if he was constantly
buying new things and throwing things away. Right?
So he prayed in sandals that he had
just mended. He'd sewn new soles onto the
bottom of them.
Hadith number 81 from Abu Huraira,
He says that the messenger of Allah
said,
and this is something we can implement in
our lives,
let none of you walk whilst wearing a
single sandal.
Either wear them both
or remove them both.
It's an interesting hadith because it actually shows
us Rasulullah
is telling us that their your body has
certain
rights over you. Right? Your hair has certain
rights over you. Your teeth have certain rights
over you to keep them clean.
Right? Sandals is the same way. Your feet
have a right over you. So it could
be that perhaps if you're wearing one sandal
and leaving the other foot,
maybe that foot will actually complain against you
on the day of judgment. Think about that.
That
my owner was, in unjust to me. He
wouldn't put sandals on me.
Remember our body is in a manna from
Allah. And on the day of judgment, our
body will speak to
Allah, but everything we did with this body.
This is part of this this,
most mercy or justice that the prophet
showed even to our own bodies.
If you're wearing one sandal,
don't don't just wear 1. Either wear both
or wear neither. Don't be unjust to certain
parts of your body or not. Your body
has a hack over you.
And then, in a similar vein, the next
hadith also from Abu Khurayrah
who he says the prophet
said, when one of you puts on his
sandals
oh, no. I'm sorry. This is, there are
some other hadith on this. I skipped them.
Another topic now. When one of you puts
on his sandals, let him begin with the
right.
And when he removes them, let him begin
with the left.
Common practice that people actually forget about.
Let the right foot be the first one
worn and the last one removed. So this
is actually a general,
sunnah in anything that you wear. When you
wear something, you start with the right.
K. So you put on your right foot
first, your right shoe, your right sock. Even
if you're, you know, putting on, like, a
a * shirt, you start with the right
side first.
But when you're removing something,
the is to start with the left,
not the right. So you take off your
left foot your left shoe first or your
left sock. Or if you're taking off your
clothing, you take off the left side
first and then the right because you want
the right to be the last side worn.
This is the only way, in which we
can seek of a preferential treatment for one
side of the body versus another. Because we
know the prophet love to do things with
his right with his right hand as much
as he could. This is the sunnah of
wearing and then taking off something. Start with
the right and end on the right, basically.
Next, hadith 86 from Abu Khurayrah.
He said that the the blessed sandals of
the messenger of Allah
and the sandals of Abu Bakr and Omar
had 2 toe straps each.
So all 3 of them wore
the same style of shoe or a sandal
based upon
the practice of Rasulullah
The first to have a single toe strap
was.
So we can also see that there is
room for change and there's room for adaptability.
If a person, for example, wouldn't find that
comfortable,
it's fine. You can also wear
a different style if you so need to,
especially if you find one uncomfortable or not.
People are created different.
It's not as if we all have to,
you know, necessarily force ourselves into things that
we personally might find uncomfortable.
That's why even when we're sitting in prayer,
there are different ways that you can sit,
for example. There's not just one way that
a person must do. So we see that
the themselves
are aware of this too. Perhaps some of
them did not,
could not do certain things, and so they
changed their behavior. It's okay to do that.
Okay. Moving on to chapter 12,
the ring of Rasool Allah
From Anas bin Malik, this number 87.
He says that the ring of the messenger
of Allah
was of silver. It was a is
a term in Arabic.
And its bezel,
which is the stone that's cast within it,
in Arabic, it's called the,
was of an Abyssinian origin. So it came
from Abyssinia.
So he had a ring made of silver,
and then within it was cast a particular
type of stone. This particular stone that's mentioned
in in from this hadith
was either a very dark red Cornelian
stone
or it was onyx.
It was a black onyx stone with some
flecks of whiteness in it. And I have
a picture of that, you know, a replica,
coming up with that.
But we see that, you know, you might
see people wearing, you know, sunnah rings or
things like that. That is actually
a very well known sunnah of the prophet.
Most of the companions had their own rings.
And we'll see that most of them also
had inscriptions in them as well. Something we'll
talk about in a second.
The next hadith, hadith number 88
from Ibn Umber,
He said that the prophet
had taken for himself a ring of silver
that he would use to seal letters, but
he would not wear it.
This is a different ring from the first
hadith.
So he had one ring, which is his
seal ring,
and he had one ring in which there
was a stone that was cast in it
into its bezel.
I have pictures of both. This, second ring
was pure silver.
Right?
There was no bezel. There was an inscription
instead
cast into the actual silver.
So the pure silver ring. And this is
a ring that's
particularly worn in that time. You may have
seen pictures of this practice, but they would
stamp
rings with wax, and that would, they would
stamp a letter with wax.
And they would do that based upon their
rings. And so the ring, they would
put some wax upon it and then stamp
it. I'll show you what how they would
do that.
But this is not a ring that the
prophet wore regularly. It was a procedural ring.
It was a ring that was worn only
when things had to be sent out with
the official stamp
of the prophet
on them.
The ring that he probably wore more often
was the first one. The ring that had
the stone cast in it, which is that
Abyssinian stone, which is either Cornelian or
onyx.
And the next hadith,
89 from Anas bin Malik, He says that
the prophet
ring was silver
and its bezel was of it, meaning it
was also silver. So this is referring to
the seal ring we just talked about.
And then from, hadith number 90, also from
Anas ibn Malik, we get the reason why
the prophet had this ring made.
So Anas ibn Malik,
he says that when the messenger of Allah
wanted to write to the non
Arabs, he was informed that they would only
accept letters marked with seals.
And so he had a ring made with
his seal.
And as a says, it is as if
I am looking at its whiteness, meaning the
ring's whiteness
in his palm now.
The whiteness here means it's actually reflecting the
color, the silver color
of that ring, which was very bright silver
in his hands.
So he had this made for a purpose,
and we actually see something very interesting here.
And we have people,
some people don't. They
get very upset if you copy or if
you you do things that, non Muslims do
from time to time. Right? This is something
the prophet
did
specifically to show that we can adapt to
other
societies and cultures as well
when there's a need. Right? Not needlessly.
Right? The preference should be that we should
follow, of course, our tradition and follow our,
our the the righteous setup.
But when a need arises to do something,
then there's no problem in doing it. There's
a purpose for it.
Right? The way that we all drive cars
now. Obviously, they weren't around the time of
the prophet, but there's a need for it
now. So we there's nothing wrong with saying,
oh, someone should not come and say this
is un Islamic. No.
Right? You are allowed to adapt
and and,
interact with the world as need be.
Next hadith,
number 91, also from Anas al Binaik or
the who he says, the engraving
this is a seal ring now. The engraving
of the ring of the messenger of Allah
was such that one line had the word
Muhammad.
One line had the word Rasul, and one
line had the word Allah.
And that's how the inscription read. Those are
3 lined inscription.
Yeah.
What do you think was on the top
and what was on the bottom?
This is a ring which Rasul himself dictated.
It shows you his thinking. It's amazing.
His name was on the bottom.
Above that was Rasul,
and on the top was Allah.
And just the way he thought,
put Allah on top.
And his name was at the very bottom.
Showing
his his
servanthood before Allah Most of us would probably
put our name at the time. Mohammed and
then Rasool and then Allah at the bottom,
but he reversed it. Right? And showing his
his keen awareness of his position with
Allah He's the.
And Anas says also,
The prophet would remove his ring when he
was going to relieve himself. This is the
ring.
Yeah. Actually, it's not to do with both
whether it's it's inscribed or not, but he
would remove them. Especially this ring that had
the name of Allah or anything which has
the name of Allah. Of course, we remove
it
before going into the,
restroom.
And then hadith number 94 from ibn Umar
He said that the messenger of Allah
had taken a silver ring for himself.
It was in his blessed hand. And then
in the hand of Abu Bakr,
and then in the hand of Omar,
and then in the hand of Uthman
until it fell into the well of Aris.
So this also shows us again, as I
mentioned with the sandals before, the kept
the artifacts
of the prophet
in their possession.
And the first two actually, the first three
Khalifas actually used this ring. This was a
ring that they had with them, and it
was the the almost like the seal of
approval that, you know, this person I want
to see seal of approval. That's too
direct. But it was something that they, you
know, inherited
from the previous khalifa
until it became lost. Right?
Engraved upon it was this, phrase that we
said, Muhammad,
the messenger of Allah.
Okay. So this is what, an approximation of
what his bezel, the rings would have looked
like, rings which had the stones in them.
So the one on the left is
a j I'm sorry. An onyx ring.
His particular ring, so all of a sudden,
would have had some white flecks in it.
That's what's recorded in the books.
So it was black, but it had some
flecks of white in it. And the ring
on the right is.
It's a Cornelian.
This is a very commonly
made ring when people want to wear sunnah
rings. And the way that he had his
Cornelian was that was, like, a very dark
color.
It's called.
They call it now. It's color of almost
a liver, which is what is. Right? So
he may have had one of these or
both of these. I think the people that
are looking at them may not have been
able to see the exact color of it,
but they say there was either an onyx
ring or it was a ring of dark
Cornelian.
And we'll actually see how the prophet wore
his ring as well because there's a specific
way that he wore it. But this is
an approximation of probably what his rings would
have looked like.
And this is a replica of the seal
ring.
As you can see, it's completely silver.
Right.
Bezel is silver and the actual ring itself
in silver, and this is how
his name was actually written. And this handwriting
is actually from his time. It's not sure
whether he wrote it himself or when the
Sahaba wrote it, but this is the actual
way in which this is the actual seal.
What you see here,
that was how it was written. And we
have we know that because of the letters
that he sent
when he made this ring. We actually have
the seal
still on them. So as you can see
at the bottom line is the name Muhammad.
And, of course, this is in an age
before
the and
the
is not here yet. Right? Of course. Although
this is a need here. It has the
name Mohammed at the bottom, and then in
the middle is Rasul, and at the top
is the name of Allah.
And
this is actually the letter or this is
a copy of the letter
that was sent by Rasulullah
to the Adeem Arun,
to the, the emperor of,
Byzantium.
Title was
a.
And if you see at the top, it's
And so, actually, we can see what he
what he wrote here.
But and the at the bottom,
after the text, you can see
the stamp. And that was the seal
of Rasulullah.
So you can see it there the way
it's written. Muhammad
Rasulullah.
I'll I'll get to that in a second.
Yeah. But, that's how we know what the
seal actually looks like.
They have it preserved
in the letters that he wrote.
Okay. Answer your question. Now chapter 13. How
did the prophet
wear his ring? This is actually a separate
chapter.
Made this a separate chapter in the book.
The
the way that he wore his ring,
This is number 97 from Ahmed ibn Salamah,
he said, I saw Ibn Abdirafa
put a ring on his right hand.
So I asked him about that, and he
said,
I saw Abdullah bin Jafar.
Jafar is the cousin of the prophet, sasam,
Jafar Tayar. Jafar bin Abi Talib. Abdullah is
his son. So this is, I guess, indirectly
the nephew of the prophet sallallahu alaihi wa
sallam. I saw Abdullah bin Jafar
put a ring on his right hand, and
he said the messenger of
will wear a ring on his blessed
right hand.
K. Next hadith, number 101 from ibn Omar.
He said that the prophet
had taken for himself a silver ring, and
he would turn its bezel
inward towards the blessed palm.
This is specific to the seal ring. K.
So the seal ring was worn like this
with the seal at the bottom.
K. Why? Because this is how you would
stamp a letter. Right?
If the ring was facing this way and
it's a seal,
it's a bit more,
difficult to well, first, you have to put
the wax on.
Then you have to invert your hand or
kinda do this
to stamp it.
So instead, the way that they did for
seal rings is either they would have it
face down
so they could stamp like that.
Or it's also mentioned perhaps in the Shafi
school that he had it like this
facing to
a side.
Because some of the bigger seal rings actually
stamp them like this.
But with the seal ring, we see that
it was actually facing
inwards.
K. It's not, said how he wore the
stone rings, the bezel rings. He may have
worn them
normally how people wear them, which is a
stone facing outward
or off to the side.
It's probably unlikely, that
he wore the stone rings inward like this.
Although some people still do that,
because we know at least that his seal
ring was worn this way.
So he said the prophet had taken for
himself a silver ring, and he would turn
its bezel inward toward his blessed palm.
Engraved upon it was Muhammad, the messenger of
Allah.
And he forbade anyone from having the same
engraving.
So none of the others could copy this
engraving,
Muhammad Rasulullah,
because, of course, that was his seal. You
don't copy someone else's seal.
This was the same ring that fell from
the hand of into
the.
Now this tells us something.
He forbade others from having the same engraving.
That logically implies what?
They had other engravings.
Right?
They didn't have his engraving, but they had
engravings.
And we actually know several of the engravings
of the Sahaba. We know what they exactly
said.
So the engraving of
He had a ring.
I'm not sure what the stone was, but
he had an engraving which he could read,
which said,
Sorry.
Sorry.
Which means death is enough of a reminder.
This is something that he would see constantly
on his hand. Death is a reminder. That
that is the best reminder.
There's something
would see on his hand.
Who the
who was the the man who
told him the names of the.
He had on him his ring the engraving.
So it'll always be a reminder for him
to, you know, say.
And then,
Imam Ali,
he had on his ring the engraving.
Allah is the king.
Right? You can probably see that maybe these
were personalized messages for each of them that
they wanted this on their rings to remind
them of something specific. Right?
Especially the one of,
Death is enough of a reminder because, you
know, we,
want to use a person of, person of
scrupulousness who always kept himself in check.
So we have all these engravings, you know,
still mentioned in the commentaries on this particular
text and in other text as well.
Then in hadith number 102
from, Mohammed,
Al Baqir,
who is the great great grandson of the
prophet,
the direct grandson of the prophet, he is
the grandson of Hussain,
So he is his father is Alizane Rabin.
His father is Hussain. Hussain's father is Ali.
So Mohammed al Bakr,
he tells us that
both Hassan and Hussein,
they both would wear a ring on their
left hands.
So it is also
possible I mean, it's not something that one
must do, but let's say a person is
left handed, for example. There's nothing wrong with
wearing it on the left
as well. We see that certain Sahaba would
actually would wear on the right, and a
few of them will wear it on the
left as well.
Again, in all cases,
the left, if you are doing something, you
know, like using the bathroom or something, you
you would take it off anyway. So it's
not particularly problematic in that situation of wearing
it on the left because it is so
not to remove it before going to the
bathroom.
Now we move on to the sword of
Rasool
Allah I forgot to mention in this,
the hadith is not here, but it is
mentioned, I think, in both Bukhari and Muslim
that the prophet
actually would wear his ring on his pinky.
It was worn here on on the final
finger.
He may have had a ring. I don't
recall exactly at the top of my head
that went on his middle finger as well.
But these are the, in the Shafi school
at least, which is what I study, these
are the only two rings in which it's
acceptable. These are the only two fingers in
which it's acceptable to wear a ring for
men. Right? Either on the pinky or on
the, what's called the ring finger, of course.
Right?
The middle and the index and the thumb,
it's
to haram
in the Shafi school to wear rings here
because of, how it kind of gives us
a portrayal of, it becoming a piece of
jewelry and it resembling,
the opposite gender. So
if
for archery, that's that's a different thing for
purpose
built. But
as a as an item of of,
normal, you know, prophetic jewelry, it's either worn
on these two fingers.
For women, no. They they're allowed to wear
more. But for men, it's it should be
either on the pinky or the ring finger.
That's that's exactly the reason why. They you
don't want,
you know, conflation
between the genders.
Mhmm.
Yeah. So that's it would have been inverted
in the actual ring. Yeah. I think that's
to to be able to read it.
Oh, I haven't heard that a lot on
them. I haven't heard that maybe.
Yeah. And if you could share that, Shaul.
He's saying that it may have not been
inverted, but it's stamped in an inverted sense.
Well, yeah, that'd be really cool to to
find out. But, yeah, normally, if you are,
you know, doing a ring, you do
you do make it inverted so that you
can stamp it properly.
Alright. Chapter 14. We'll we'll go too much
longer today. But chapter 14, now we're on
the sword or actually swords
of Rasulullah
mentioned that he had at least 9 swords.
Right?
The first one, this number 105 from
who he says, the pommel of the sword
of the messenger of
was of silver. The pommel is the part
that goes underneath the handle that ties
the thing together. It's a shock absorber
and forge and fire, guys. Right? Yeah. It,
it absorbs,
some of the impact and stuff. So it
goes at the bottom of the handle.
So his
pommel on his sword was
of pure silver or at least silver on
the outside. It may have been a different
material inside.
This particular sword and we'll actually see this
is one of the swords that, he had.
We don't actually have a picture of it,
but I have a picture of some of
the others.
But the next hadith from, hadith number 107
from, Mazbuddha or Maybuddha. There's a difference of
opinion, I think, on the name.
He says that the messenger of Allah
entered Mecca on the day of conquest,
the and his sword was adorned with gold
and silver.
Said, I asked him about the silver, and
he said he replied, the sword's pommel was
of silver.
And so the bottom of the sword.
And then
from Ibn Sirin,
one of the great, he said that I
had my sword made on the model of
sword.
For Samurah
said that he had made his sword
he had had his sword made on the
model of the sword belonging to the messenger
of
and that it was of Hanafi make.
Hanafi here means from the tribe of Banu
Hanifa
who lived in Central and Eastern Arabia,
who actually, was the tribe of Musa Lima,
al Kaddab, the false prophet,
or the the armies of Abu Bakr, the
son who had,
waged war upon them.
But they were known this particular tribe, the
Banu Hanifa, were known for their blacksmithing.
And so they had a particular style of
making swords. So at least one of the
swords of the the messenger of Allah wasalam
was
a Hanafi sword.
They also had other swords at the time.
The best swords in the world at that
time came from India.
They were called Muhammad swords from Hind. Right?
And they were particularly made in southern India
where they could get the the
very pure,
types of iron to make a very good
steel.
And,
they had a pattern on them. One of
the swords that the the prophet
had had a pattern on it,
which, is now called Damascus.
Damascus pattern because it became popular in Damascus
later on.
It has this wave like appearance, and it's
really beautiful.
But we don't have a picture of that
one, unfortunately. So we know at least of
the,
Arabian swords that he had. One of them
was a Hanafi sword from the Banu Hanifa.
This is a replica
of one of the swords of the prophet
called.
This was actually the sword of the father
of the prophet
This was the sword of Abdullah bin Abdulhamukkalib.
And this was actually one of the things
that was bequeathed
to the prophet
even before he was born.
So,
bequeathed this to his son.
This was a a sword that the prophet
most likely did not take into battle.
It was something that he kept as a
as a precious, you know, artifact, a relic
from his father. The only thing that he
had from his father, basically. Right?
The decorations that you see on here, they
come much later. They probably come in the
Ottoman period.
The thing that's actually original is probably just
the the actual sword itself, the the steel
sword in the middle. The rest of it
does comes much later.
This next sword is called.
Al Qadib was also a sword that did
not see combat, did not see battle, But
this was actually hung on the door of
the messenger of
Allah SWA's room.
This was always on his door as a
method of self defense. It's something that,
not necessarily surprising. We shouldn't find it surprising
for some reason. Some people do. This was
always on the door of the prophet of
Allah. He kept it in his house at
all times.
If not for him, maybe even for his
family to be able to use just in
case anything was to happen. And, again,
the adornments that you see here,
they definitely come later, this particular scabbard and
stuff.
It's most likely just the steel, which is
the original thing.
This is these are those 2 swords
as kept in
Istanbul. They're kept in topkapi.
At the
top, we actually see a bow, one of
the bows of Rasulullah SAWSOLUM called.
So he was a a master archer. Rasulullah
SAWSOLUM was a master archer just like Ismail
was his forefather, just like Ibrahim alaihi salam
was.
And he actually first, learned archery before even
he learned, sword fighting and and the rest
of combat.
In the middle
so we have the the bow at the
very top.
There's actually a scabbard for the bow,
probably not in his time, but made later
by one of the Ottoman,
sultans.
Be underneath that, we have al Mathur, the
sword of the father of Rasulullah
Again, adorned by one of the sultans later
on. And at the bottom is that sword,
Khadib, which was the sword that was kept
in his house.
The sword we talked about previously, which had
the silver pommel, was actually a sword named,
which was passed down by him to Sayna
Ali later on. And we sayna Ali used
it in the battle of Uhud and several
other battles as well. But that particular sword
with the silver pommel is,
one of the famous swords of the prophet,
and he actually took that as,
a war booty in the battle of Badam.
So it actually comes as
one of the spoils of war.
He also took
He took 3 swords from the Bani,
which is one of the Jewish tribes in
Madinah.
This is one of the swords that he
took from the Banu,
This is called Al Batar.
And this sword is actually said to be
the sword of Dawud alaihis salam.
It was the sword which actually, it wasn't
Dawud alaihis salam. It was Jalud's sword. It
was the sword of Goliath.
But when Dawud alaihis salam
slew Goliath when he killed him, he took
his sword as his,
his,
the spoils of war.
And this sword is said to have been
a sword that passed
through several prophets
until it came into the hands of the.
And then after,
the prophet
conquered them, he took this sword for himself.
This is known as the sword of the
prophets, and it has an inscription upon it
with the names of several prophets.
So
it has Dawood, Suleiman,
Musa, Harun, Yusha, Zakaria,
Yahya, Yissa,
and Rasulullah
So the sword that belonged to all of
them.
And, originally, as we said, this was a
sword of Jalut, which Dawud alaihis salam took
after killing him.
Dawud alaihis salam also made a second sword.
I believe that one is called al Hat,
which is modeled after the sword, but it's
slightly bigger. That was also one of the
swords that the prophet took,
from the.
Okay.
I think we'll stop here on chapter 15,
the armor of Rasulullah Sallallahu Alaihi Salam.
So we'll end with,
the swords.
So we're at about 6:45, yep, on the
dot.
So,
we'll pause here.
I do recommend if anyone,
is interested, you know, this, the notes that
I have and
some of the pictures on all of them
are actually from a particular book that I
I showed last time. If anyone is wants
to see it,
I forgot to tell you guys last time.
If anyone wants to see the book, I
do have a copy of it here,
that you can order is available online.
It's a very beautifully done book. I mentioned
it in one of the slides last time.
Then we'll continue
next Monday. We once again ask Allah
that by studying the Shamayil,
may Allah
draw us closer to
by learning who he was, by learning how
he walked, how he ate, how he talked.
May we earn the love of Allah
just how Rasulullah
earned it. And we make the special du'a
just by the month of Ramadan that
by studying
the may we all be allowed to see
in our dreams
before we die at the very least. May
Allah allow us to see his beautiful face
at least once in our, in our dreams