Syed Omair – Portrait of the Prophet #3
AI: Summary ©
The Sira's armor system is divided into modules and not a real armor. The use of armor during battle is discussed, including the use of armor and shoulder and guards, the use of wreath and clothing, and the manner of walking during illness. The three fingers and each finger are used to prevent dish preparation, and the importance of cleanliness and portion control is emphasized. The speaker also discusses the culture of the prophet's lifestyle, including leaning on people and using small portions of food.
AI: Summary ©
Alright.
We are on session 3
of our journey in
learning about
the
from
a different aspect of the not
just a chronological view of the events of
his life, but learning about who he was
as a person, his
personality,
the things he liked,
the things he wore, the way that he
sat, the way that he talked.
And as we mentioned last week, this is
a genre of,
the larger corpus of the Sira,
is called the Shamal,
which are the encompassing qualities
of Rasulullah
So we've done 2 sessions already, and they
are available online
on the Islamic Foundation YouTube page for anyone
to, watch and catch up.
Today, we are actually going to start, I
believe, on chapter 15. So let me jump
ahead there.
And we ended last time with
looking at
the weapons, the sword of the prophet
And we ended here with,
a sword called,
the sword of the prophets, which belonged to
many prophets before him, and which the prophet
claimed from the.
So now we are on
chapter 15,
the armor
of Rasulullah
For those of you who are joining us
for the first time, the way that we
do this is,
we're reading out of a book called.
If you guys would like to look at
it afterwards, you can.
There are chapters divided into different topics, and
each chapter has a lot of a hadith.
We just try to take a few of
them that capture the main point of that
chapter,
and, we'll read them here. And then I
try to include some pictures to give,
some more of a visual representation of what
we're reading.
So we're on the armor of
hadith number 110
From the Sahabi Zubairib and Awam,
he says,
during the battle of Uhud, the prophet
was wearing 2 pieces of armor.
He attempted to climb upon a rock but
was unable, so he had Talha
sit by the rock as he climbed upon
him,
and then he climbed up until he reached
the top of the rock. Now the main
point for our purposes here is that he
was wearing 2 pieces of armor
on the day of.
And then from the next hadith from, Sayed
ibn Yazid
says a similar
concept here that during the battle of Uhud,
the messenger
wore 2 pieces of armor,
one overlapping the other.
Just a note on the first hadith here.
It says
the wording is that he was unable to
climb upon a rock. Actually, the commentators mentioned
it's not that he was unable to do
so,
but that by asking someone to help and
by someone volunteering to help, Allah,
actually inspired the prophet to do this
so that this Sahaba, the prophet actually said
afterwards, after he helped him up on the
rock that you've just earned Jannah
by doing this. So any act of service
that's done to the prophet
is an immense,
you know, act of blessing. And during the
battle of Uhud,
several people who sacrificed
something for the prophet
he would he was saying throughout the battle,
such and such a person has entered Jannah,
such and such a person has entered Jannah.
So
they're they're very
they point that out. It's not that he
was unable. The prophet had the strength of
10 men or more. Right? But that this
was a a way to spread the mercy
that Allah
had given to him. But the main takeaway
for this chapter is that in this particular
battle, Uhud was a very intense battle. Right?
Some of the other battles are we might
call them more like skirmishes or raids, whereas
Uhud was actually a battle of of defense.
And they were preparing the city.
They knew there was a large force coming
to invade from Mecca, so they,
went to the outskirts of Madinah, which is
the mountain of Uhud. They knew that they
had to pass along this way. So this
is a very major battle. So they took
much more precaution, you know, during this battle.
And so
this is these are not the actual pieces.
These are actually in museums now.
But this is probably an approximation
of something similar to what the prophet
may have worn
during this battle. So we have 2 pieces
here.
We have a chain mail shirt that they
used to wear underneath, and this is something
that was worn even, before
this particular period all the way back to
the Roman and and Greco Roman period.
And it was something that we know that
he wore something like this.
This particular piece is from Iran. It's in
it's a museum.
But it may have been something similar to
what you see here. Again, these are not
the actual relics that we've talked about before.
They're kept in tobqapi, but just an approximation.
And then you see on the right side,
what probably would have been worn over the
chain mill. So this is a breastplate.
This particular one is actually a heavy cavalry
breast breastplate from Turkey.
This is what they would have worn on,
horse, horseback. And you can see it actually
has shoulder,
guards as well. There would have been a
breastplate,
shoulder guards, and then a backplate
all worn together
with chain mail underneath.
This is this is
we have to remember, in the Arabian desert,
it's extremely hot. So even if you're gonna
wear armor, you're gonna wear light armor. You're
not gonna wear a full
metal suit like they were in Europe or,
you know, some of these other places. But
they tried to keep it as light as
possible.
The main tactic,
the battle tactic of that period was cavalry.
Right? Infantry is always tricky on a desert
environment. Right? So cavalry and then,
bow and arrow. Right? Ranged or artillery was
extremely important, which is why the battle of
the prophet
specifically stationed a group of
of,
bowmen at a at a particular location, told
them to stay there because that was pivotal
to stopping the route of the cavalry that
would have come around.
But we are I mean, not to say
that all the Sahaba would have worn something
like this. The prophet
probably had a bit more than some of
the others. They may have been wearing some
hardened leather or something like that, but we
know that he had some actual metal pieces
of armor. So may have looked something like
this.
And then the next chapter continues on this,
chapter 16. We have the of
which is a type of head armor. And
so we have this hadith number 113 from.
He says that the messenger of Allah
entered Mecca on the day of the conquest,
the day of Fatih,
wearing a chainmail koiif. This is why I
in the previous picture, I showed chainmail because
that was something that would have been there
in their time.
After he removed it,
a man came to him and said,
is clinging to the covering of the Kaaba,
to which
he, replied, kill him.
Said,
it has reached me that the messenger of
Allah
was not in a state of
that day.
So this is a very interesting hadith. Ibn
Khattal was a very dangerous,
individual.
He actually had converted,
was in Medina, had actually killed someone in
Medina,
re left Islam,
went back to Mecca, and then was spreading
a lot of slander and lies about,
the prophet
and and others.
I believe there are 4 people
in, the that were not granted amnesty by
the prophet
at all, and he was one of them.
What he's doing here, clinging to the coverings
of the Kaaba in ancient Arabia, was a
sign of amnesty. You you can't touch someone,
right, when they're clinging to the Kaaba.
But this particular individual, the Rasool, told us
he has no amnesty from Allah.
So he was specifically one of the I
think it was 4 people
that were you know, they had targets on
them, basically.
And so even though he was doing that,
the command came from Rasulullah Sasm to to
execute him.
But the part we're focused on today is
that he was wearing a chainmail coif, and
I'll show you what the coif is in
a second. But,
this shows us even that on that day,
the Fat Makkah,
they came in armored.
Right? The Sahaba and the prophet
came into Makkah armored,
which why which is why at the end,
it says they were not in a state
of on that day. Because when you enter
in a state of it's a state of
peace. Right? No one can touch anyone.
But on this particular day, the goal was
not peace. It was to actually liberate the
city. I don't particularly like the word conquest.
It's more of a liberation. Right? Liberating the
city from,
not just the the but also from idolatry
itself.
So this is
the koiif. That's called the.
And it's actually the chain mill that you
see underneath
the helmet. That's called the.
So the helmet is a separate,
piece.
Underneath that, you would wear this, and it's
basically for protecting the neck. Right? The sides
of the head, the neck, and the shoulders.
And over these helmets is where they would
have actually they would have worn an.
A turban is is tied around
the helmets. And we have descriptions in some
of the commentaries on this book of the
different colors of turbans that the Sahaba actually
wore. So it actually almost had, like, a
trademark.
It was mentioned, for example, that's in the
hamza.
I believe he wore a yellow turban, and
he would put an ostrich feather in his
turban. So they had these these, you know,
these,
personal
kind of
signs that they had.
Others wore green. Others wore red. The prophet
we know on this particular day, and we're
gonna see that in a second, was wearing
a black turban
or a very dark green, some of them
say. But that's worn over the helmet.
And not all of them probably were wearing
metal. Remember, this is, again, the desert. You
wanna be light. So metal
may not have been what they were wearing.
They may have worn leather or something like
that.
This is actually from the the set of
Kingdom of Heaven. So this is a
a later piece. So probably what didn't look
this ornate either.
But this shows us what the is. So
it's that chain mill that covers, you know,
the sides.
Okay.
So then moving right on to chapter 17,
the turban or the or is the the
proper Arabic term is the of Rasulullah
So hadith number 114, which comes to us
from Jabir,
He says, the prophet
entered Mecca on the day of conquest wearing
a black
turban.
And as I mentioned, some of the commentaries
mentioned
either was black or it was a very
dark green. Some of the commentators were actually
unsure whether it was black or dark green.
But we also know that
outside of this context, the prophet
also wore white,
as a very common theme for his turban.
He actually named his turban. So he had
a turban named sahab,
which means cloud, which was a white color
and very kind of flowy turban,
with a draped out with the tail.
Here in this particular context, black the black
turban is actually a sign of war. That's
something that you wear to battle
to to seem, you know, more intimidating perhaps.
But we do know that he
wore other colors as well.
Hadith number 116,
these are all gonna be around the same
line as well.
From he says, the prophet
addressed to the people
whilst wearing a black turban. And I believe
this was on the same day. These hadith
are talking about the same event.
Then hadith number 117
from he says, when the prophet
would tie his turban,
he would hang its tail between his blessed
shoulders, the back,
over his back between the shoulder blades.
Nafir said that ibn Umar would do that
as well.
And said,
I saw Al Qasim ibn Mohammed and Salim
do the same.
So when you tie a turban, there's many
styles and many ways to do it. I
actually have pictures on the next page. There's
different ways in which you can tie the
turban. Right?
So the larger picture here that we see
on the right side
is probably more similar to how they would
have worn their imamas back in the day.
So you have a longer piece and longer
tail. It's called an,
a longer tail that that goes down between
the shoulders.
And then there's some difference of opinion what
you do with the other end. So some
of them say you do it like this
where you basically push it in and you
leave it hanging out
as we see in this picture.
Others, they'll actually push it all the way
through so that you have basically 2
tails,
you know, in the back.
Then we have some other styles as well
that we know that the prophets wore or
what some of the other
actually talk about. So on the top left,
was with doctor Omar,
he's wearing what's called the.
The is a turban. It's in and
then over that, they put a a shawl
or a cloak of some sort. So you
it's almost as if you're tying one turban
just on your head and then the other
one around your shoulders.
Right? So this is common amongst many of
the that they wear this.
They wear almost like 2 turbans.
And then at the bottom left, that's Sheikh
Ram insur.
I'll protect all of them. He is wearing
a different style of turban, which is,
they call this style.
And that basically is to tie the turban,
but then to have a piece of it
go underneath,
the chin, underneath and around, and then tie
it back. So the difference between this and
the is that the is 2 pieces of
clothing, 2 pieces of cloth.
Whereas when you're doing
it's all one piece.
And this, I believe,
from my studies,
I don't remember exactly, but I believe this
is actually the preferred way of tying it
in the school.
It's to tie it with to make sure
that one of the,
ties goes underneath the chain and then comes
back around.
And this is
closer probably to what some of the the
desert
people of that time would have worn.
Because it's protection from sand. You don't want
sand getting into your your hair and your
face and stuff.
On the other hand, the prophet
wasn't actually a desert Arab. Right? We have
different types of Arabs, actually. They're not just
all the same people. We have the Arab
and we have the Arab. The Arab well,
actually, the city Arabs. We'll call them that.
The people who grew up in the cities
like Mecca and like Medina. Then the Arab
are those who grew out in the desert.
Right? They're basically what we call Bedouins.
So you may have had different styles of
this based upon, you know, what type of
Arab you're dealing with, whether they are actually
city Arabs or whether they're desert Arabs.
In any case, I mean, all of these
are found
in the books. So whatever way you'd like
to tie it. It's it's actually a a
strong sunnah to try to tie
I believe in the Maliki school, they either
tie the turban
or they don't wear anything. Right? They actually
don't wear topis.
That's like you either tie 1 or or
you either do all of it or you
do none of it. I believe that's the
position in the Maliki school.
I'm not a Maliki, but that's what I've
heard. So,
but it's a very strong confirmed, you know,
some of the prophets has some to tie
the full if one is able to. And
all it is is basically just a hat
with cloth around it. Right? It can just
be one loop if if necessary.
Okay.
On to chapter 18,
we have the Izzar of Rasool.
Izzar,
in modern day and age, you call it
a sarang, call it a we call it
lungi, actually. The prophet actually wore.
There's a report that he bought,
he purchased
what we would now call a.
Right?
He purchased one because that's what they actually
would use in battle.
They wouldn't wear Izars in battle. They would
wear or
in Arabic.
It's also easier to ride a horse on.
Right? Obviously, you don't wanna be riding a
horse in a lungi. Right?
But so we know the prophet bought
the or
but we actually don't know if he wore
it or not.
That's a difference of opinion on that. But
it's confirmed that
prophet did wear Izzar, and this is basically
what we wear when we go on Hajj
al Umrah. When you go into Ihram, the
the the piece of clothing that you tie,
on the lower part of the body, that's
called the Izzar even to this day.
So hadith number 119 from Abu Musal Asheri
he says,
brought out for us a patched upper garment
and a coarse iazar.
And she said, the messenger of Allah
passed away while wearing these two garments.
So this is what I was talking about
last week that, you know, the Sahaba actually
kept these things. This was part of
their Islam was to to preserve
the items
that the prophet
had that were that were present from that
time. Right? They didn't see this as some
sort of
something detracting from their iman or taking away
from their faith. They saw this as an
honor to have the items that the prophet
actually wore in his lifetime. Right?
We can see that he was wearing a
coarse
so the typo there. He was wearing a
coarse
when when he passed away.
And then hadith number 120 from Al Ashat
Ibn Sulaim
He said that I heard my paternal aunt
speak about her paternal uncle whose name is
who
who said,
once I was as I was walking in
Medina, a person behind me said,
lift up your
for it's closer to piety and more conducive
to long wear. What he means is to
preserve it for longer.
Lo and behold, it was the messenger of
Allah
I replied, oh messenger of Allah,
it is only a
and that's, explained after the hadith. It's only
a specific type of iazar. It's nothing special,
basically. It's what he's trying to say.
He
said, do you not have me as your
exemplar?
And then I looked and saw that his
iazar was at mid shin
level. It's actually wore it a bit higher
up.
And he mentions
mentions the reasons why. He says it's closer
to piety,
and it's more conducive to long wear. Meaning,
it's not going to if your is dragging
on the ground, what's gonna happen? It's going
to get ripped. It's gonna get torn. It's
gonna get dirty.
And we see this intense awareness
in the prophet
for
objects themselves. Like, be kind to the object.
If you're wearing an iazar, even the iazar,
be kind to it.
Don't drag it on the ground so that
it gets, you know, scraped and it gets
torn.
And then the response that he mentions there,
it's only a.
This was actually just a very common thing
that they wore in that age, the,
this
adjective that we have here is he was
wearing basically a, iazar for warmth, hence it's
called a borda.
And a malha is, basically a black
iazar with white stripes. So they actually used
to wear them with a striped pattern on
it.
That's mentioned in this book that it's it's
a patterned Izar. But this was not seen
as anything special in their time. This was
the common
clothing that all of them would have worn.
That's why he says that. It's just the,
like, what's the big deal?
Even to that, even to the most,
you know, what's seemingly unimportant of things, the
prophet was basically telling him, have respect. Right?
Don't drag it on the ground so it
gets torn up.
Hadith number 121 from Al Aqwa,
he said,
would wear his at
mid shin level.
And he would say,
this is how the Izar of my companion,
meaning
This is how the Izar of my companion
was, meaning the prophet
Hadith number 120
from
he says, the prophet
once took hold of my calf muscle
or his own blessed calf muscle. This is
the narrator's unsure what was said.
And then he said,
this is where the Izzar should reach.
If you do not wish, then let it
be lower.
And if you refuse, then know that the
Izzar has no right
being below the ankles.
So we have actually the prophet says here
giving some choice.
Right?
You should you should wear it up to
your calf muscle, mid shin, but you can
wear it lower if need be. If you
would like to wear it lower, then no
problem.
But don't let it go below your ankles.
And, again, the reason here is not because,
it's, you know, a sin or something like
that, but it's not kind to the cloth.
Right? It's going to tear up your cloth.
It's going to,
ruin the the
the thing that Allah has clothed you with.
Right? That's a blessing from Allah
That being said, you know, there's some other
hadith that talk about the subject that this
especially should not be done out of arrogance
or pride. Right?
You shouldn't wear long clothing or ornate clothing
as a act of pride
to show off to other people.
But, you know, even nowadays when we're we're
wearing our our pants and stuff,
you know, we're not wearing them, hopefully not
out of pride and vanity. But if we're
just wearing them and they go beneath the
angles, it's not as if it should be
counted as a sin. Some people take it
unfortunately a bit too literally sometimes.
Okay. Here's a a very special man, Al
Habib Abdul Kalir, Bin Ahmed Saqaf,
passed away in the last century. He was
one of the major,
imams,
descended from, Yemen. He's originally from Yemen, but
he lived,
most of his life his later life in
Jeddah.
We see here an example of several of
the items
that are from the prophetic
legacy
that he's wearing here.
So you'll notice he's wearing first the,
and he's wearing the kameez.
We said previously that the the favorite clothing
of the prophet was the kameez. Right?
And that's a just a shirt. It's not
the full fold like we wear nowadays.
Can see him wearing a
over the Khamis.
Right? And then we see the Izaar. And
this is the type of pattern even that
they were wearing in that day, a striped
Izaar. Right?
He's also he has a a a shawl
over his right shoulder, which is called the,
which, the prophet we also know carried that
with him, and we we talked about the
habira before.
We see here even
in the modern day and age. Right? Many
of the clothing that we have around the
Islamic world is actually inspired
almost directly
by the prophetic legacy. Even the that a
lot of Desis wear today, that has prophetic
origins in it. Our ancestors are
they're much more in tune with the sunnah
than we were. Right? And so even the
basic clothing that they wore was to reflect
something from the prophet.
As I mentioned, we know the prophet
owned the for sure. Whether he wore it
or not is a different story.
Right? But
that's the inspiration for the modern show. That's
why we wear it. Right? It's part of
our prophetic
inheritance.
Okay. Now we're gonna get into some of
the more
intangibles,
the ways in which he did things. So
chapter 19 is on the walk or the
manner of walk, the gate of Rasulullah Sallallahu
Alaihi Salam.
Date number 123 from Abu Hurairah,
He says,
I never saw anything more beautiful than the
messenger of Allah
It was as if the sun flowed from
his blessed face. He gave off light and
warmth from his face.
And I never saw anyone who walked
faster than the messenger of Allah
It was as if the earth folded itself
up for him.
And we would tire ourselves in exertion, meaning
trying to keep up with him. We would
tire ourselves in exertion,
but for him, it was effortless.
It's a very unique trait of the prophet
that although he wasn't the tallest man, although
he wasn't, you know, the maybe the bulkiest
man,
but he walked faster than any of the
sahaba.
He's had a normal walk. He was outstripping
all the sahaba with just his normal walk.
Right?
So we we see that he had immense
strength. He had immense vigor. And the
prophet
was not a weak or a frail man
in any sense of the word.
Right?
From
Ibrahim ibn Muhammad
He said when Ali
would describe the prophet
he would say, when he walked, he walked
with vigor
as if he was descending from a height.
This can be taken,
one of 2 ways in in, the second
Next hadith, we have one in interpretation of
that is the way that he leaned forward.
But another interpretation of this is also the
speed with which he walked.
He walked so fast. It's as if he
was coming down a hill. Like, he was
so much faster than everyone else. Like, they
were walking in a straight line. And it's
as if he was walking downhill because of
the speed with which he walked.
But in the next hadith, we see from
Ali ibn Abi Talib,
he said that when the prophet
would walk, he would incline
forward slightly
as if he was descending from a height.
And this is something if you ever, you
know, go hiking and you go down, notice
that when you you think when you go
downhill that you lean back, but actually you
don't. You lean forward.
Right? As you lean forward slightly, and you're
more sure in your steps, you take stronger
steps as you go downhill.
And so he saw us and would do
that naturally. Whenever he was walking, he would
lean forward
slightly. He would take very strong and powerful
steps.
Next, we have the manner of sitting of
Rasool
Allah Hadith number 127 from Abdullah bin Hassan,
He said that
saw the messenger of
in the mosque
sitting in the position.
I'll have a picture of that in a
second. She said,
when I saw the messenger of Allah
sitting in such a humble and tranquil manner,
I trembled out of awe for him.
Is basically to sit
in such a way that your knees are
up. So you're sitting on your bottom, your
knees are up, and your arms are around
your knees. K? I'll show you a picture
in a second of that.
Hadith number 128 from Abdullah bin Zayed,
He said, he saw the
prophet
lying down in the mosque with one leg
placed over the other.
So in this in a reclining position, which
is
not seen as something strange or, you know,
sometimes we are very,
harsh on people if we see them laying
down in the masjid or laying on their
side. That's something the Sahaba and the prophet
himself did. Nothing wrong with that.
Number 129 from Abu Sayed al Khudri.
He said, when the messenger of Allah
would sit in the mosque,
he would sit in the position
using his blessed hands.
This is actually what the first one is
referring to,
the position. It's the same thing.
Is actually
oh, go to the next picture.
This is called.
K.
The cloth that you see there, the the
green cloth, this is called the.
What it basically does is, you know, in
the desert,
you don't have necessarily trees or walls or
all that stuff all over the place to
to lean on. So So they actually did
is they they would take a cloth, and
they would just sew a cloth and make
a loop out of it. Right? And so
when you're sitting on a sand, you know,
a sand dune or something, you know, you
can't put your back down on something, they
would put this cloth
behind their back and over their knees, and
it would basically act like a seat.
So it sit in this position like this.
This is called the.
This, by the way, was Habib, a
modern day scholar from Yemen. Very beautiful man.
To do this with your hands exactly
what you're doing right now.
This is called.
So what what he's doing.
Right? And to do this with the with
the that's called.
K. We know the prophet
did both. He did both of these things.
Then he would also sit cross legged sometimes
as well. This is in the normal cross
legged position that we have.
But all of these were different ways in
which he sat. And sometimes he would actually
lean back on a wall inside the masjid
as well. We'll see that in a second.
Or he would lay down on the side,
right, if if it was comfortable for him.
These you can actually still buy, by the
way. The are still they still make them.
You can still buy them and and wear
this. It's very nice, comfortable in the masjid,
actually.
Chapter 22,
the manner of reclining
of Rasulullah Sallallahu
Alaihi Wasallam. Hadith 130 from Jabber. He
said, I saw the messenger of Allah
reclining on a cushion on his left side.
You know, there's a hadith that there are
3 things that you can't refuse.
If someone gives you these things, you can't
refuse them. It's it's sunnah, meaning, not that
it would be a haram or a sin,
but you should never refuse these things.
One of these things is actually a pillow.
That'll be sad that. If someone offers you
what we sad that a pillow, you don't
refuse it.
So what they mentioned is even if you
don't want it, you should still take it,
but then put it down or something as
if you don't want it.
But we know the prophet told us if
you someone gives you a pillow, basically, they're
trying to make you comfortable. They're trying to
make you feel, you know, good. You shouldn't
refuse it out of out of fear that
you might actually make them feel bad. Right?
They're trying to give you some comfort. Say,
you know, get this out of here. It's
not sunnah. Right? We take other people's feelings.
Emotional intelligence is a very strong part of
the sunnah.
The others, there's some other, but their milk
is one of them.
Perfume is one of them. They shouldn't refuse
these things. That being said, if you have,
like me, some sensitivity to some,
cologne, that's okay. Don't worry about it.
But the messenger
reclined on a cushion. Right? And he would
even talk, and he would teach some of
his companions in this way in a reclining
position. There's nothing wrong with that.
Based on 131 from Abu Bakr,
He said,
the messenger of Allah
said, shall I not inform you of the
gravest of major sins? They said, of course,
oh, messenger of Allah.
He said associating partners with Allah and disrespecting
one's parents.
Messenger of
Allah was reclining, but then he sat up.
And he said,
and bearing false witness.
Or he said, uttering a false statement, the
narrator was unsure.
He kept repeating the last phrase until we
said to ourselves that we we wished he
would be silent.
So we can see that at the beginning
of this, he was actually reclining when he
said the first few things, but then he
sat up.
Right? And this is something actually you'll see
in some parts of the world to this
day, especially in Western Africa.
They have this almost,
I don't know how to say it. It's
not, it's not like being lackadaisical or it's
not being,
casual.
But they have this this attitude, which I
find very beautiful, which they'll actually teach, you
know, laying down. They'll teach other signs or
reclining.
Other parts of the world, that would be
like a a big
no no. It'll be like a considered bad
manners. But you can see this in the
life of the prophet.
He would teach even on his side or
laying down, and it was wasn't considered a
bad thing.
The final phrase here that we wished he
would not say we wished he would be
silent is not it's mentioned in the book.
It's not something that they were sahaba were
not trying to be rude to the prophet
in thinking this.
They were just
afraid of his anger, his
so much. Right? The prophet was very intense,
had a very intense halal, right, very intense
state.
So when he was saying certain things in
a very
sense, in a very stern sense,
it actually affected the Sahaba.
They were scared, right, when he would be
in this this mode.
So this is not saying that we wish
he would be silent because we didn't wanna
hear him, but because they were actually
in fear when the prophet would say certain
things.
Hadith number 132 from, Abu
He says, the messenger of Allah
said,
as for me, I do not eat whilst
reclining.
So some of the other sahaba may have
even done this. Right? They may have done
that on the side, but the prophet actually
considered it part of the of eating, having
respect for your food at least as you
sit up. Right? Sit up for your food.
And we'll talk about later how he actually
used to eat. We know even the way
he used to sit
while he ate
Here's a picture. As I said, West Africa,
they still have this tradition.
This is Sheikh, Mohammed Abu Luzid
Sayed from.
And he's actually speaking and teaching a class
here in the leaning position on his left
side, exactly as we just read. This is
something very common in in certain parts of
the world. In other parts of the world,
it's it's not as common. But you see
this in some of the more,
I guess, you could say desert environments where
they they don't have as many,
forgetting the word, but they don't have these,
scruples that that we do in certain other
parts of the world. So they'll teach laying
down. They'll teach on their side. There's nothing
wrong with that. They shouldn't be taken as
offensive, of course, in any way.
Chapter 23, I think we're almost done for
today. The manner of leaning of Rasulullah
so we know he would lean on people
sometimes.
From Abbas,
whether it's an anhu, he said, I went
to see the messenger of Allah
during the illness from which he was to
pass away,
and he was wearing a yellow piece of
cloth around his head.
I greeted him whereupon he said, oh,
to which I replied, at your service, oh,
messenger of Allah,
He said the phrase,
So, yeah, you can say to the prophet
and would say it all the time. I
have a funny story about that later. He
said, tighten this cloth around my head, and
so I did.
Then he sat up and placed the palm
of his blessed hand on my shoulder
and stood up and entered the mosque. This
was to lead the prayer.
But we see that when he needed to,
the messenger of Allah would lean on people
and use people as support even if he
needed to do that.
And this is obviously a sign of humility,
right, that you you need someone to walk
on. The prophet was the most humble of
people. So.
There's a story about one of the great,
men of the last,
the last generation, Morabdul Hajj
who passed away a few years ago,
that he was over a 100,
I don't know, 110. So he was a
very, very old man.
And even as an old man,
to pray I mean, he had every excuse
to pray sitting down, every excuse to pray
laying down. He never did.
Even in his old age, he would actually
have his grandsons or his great grandsons
pick him up, and he would lean on
them,
and he would pray standing up. And when
he went into, his his grands or great
grandsons would lean him over into.
They would stand him back up, and they
would move him into.
He couldn't do it himself, so he had
his grandsons doing it for him.
But this this manner of leading upon people,
right, it's not seen as something, again, like
a or something strange, something the prophet himself
did.
And the other story is I was gonna
say, saying,
right, saying
to the prophet
is an act, you know, that we can
do. It's an act of,
service. Right? The Quran tells us that
respond to the call of Allah
and to the call of the messenger
when they call you to that which gives
you life. Right?
The saying was something that Sahaba did all
the time, even to the prophet
or they would say they were actually saying,
may my mother and father be a sacrifice
for you.
Right?
The ones I was given, I said I
actually didn't say I said to Allah. I
said I said I said you can't say
that outside of Hajj.
It's haram to say outside of Hajj. I
said, I got some stuff to tell you.
It's a common,
Arabic expression. They would say it even with
with
Rasulullah Alright.
Almost done. The manner of eating
of Rasulullah
Hadith number 137 from Kabi Malik,
He said, the prophet
would lick his blessed fingers 3 times,
meaning after he ate.
And then tied to that, the next hadith
from Anas
he said, when the prophet
would eat food, he would lick his 3
blessed fingers.
So he would eat with 3 fingers, these
3.
Right?
And,
you know, he would take small portions, what's
called in Arabic, a. Just just a single
bite. Right? Not stuffing his face with food,
but a single
bite enough that it's comfortable to eat.
And he would after he would finish, he
would lick each finger 3 times.
So these three fingers and each of them
3 times whenever he was eating something. And
we'll we'll get into a lot more on
the food, the specific,
manner of, the food, the way that they
prepare their food as well.
But, you know, he never saw some ate
with a utensil.
Not that that's wrong to do. It's not
wrong to eat with utensils.
This the way that the prophet
ate in this way was a way that,
you know, it it wasn't
it wasn't as if he's putting his whole
hand in the food to get it dirty.
Right? This is more a way of eating
to keep,
your food and keep your hand clean. And
the purpose of this is actually cleanliness,
and you could say portion control in the
sense because you don't wanna also be stuffing
your mouth with too much. Right? So portion
control, these three fingers, and then keeping it
neat.
So if it's neater for you to eat
with utensils, then by all means, say make
that intention that I'm eating in a way
to keep it, you know, more neat to
follow the sun of of, cleanliness.
Hadith 141 from also from Kaban Malik.
This ties the last two together.
The messenger of Allah would eat with his
3 blessed fingers, and he would lick them,
as we said, three times.
Number 142 from Musa bimin Soleim
He said, I heard Anas bin Malik, brother
Juan Jose,
some dates were brought to the messenger of
Allah
I saw him eating them whilst he was
leaning back on something out of hunger.
So there's sometimes that he would actually have
to lean back because of how hungry they
were. Right? In Madinah, they
did not have much food
most of the year. Right?
Dates
harvested once a year. They would sometimes have
milk. They would sometimes have barley. We'll talk
about that in a second. But there were
periods of intense hunger that the Sahaba went
through.
And the prophet
never told them that, you know, I'm gonna
make you rich in the dunya.
Dunya was not his concern.
Right? So they they endured that with him,
and he was one of those people that
was always hungry
But he would lean back and eat. So
we know that. He would not lay down
or recline on his side and eat
but he was, you know, he would, either
sit forward in a way that we'll describe
later, or he would also lean back and
eat sometimes as well.
Chapter 25, the description of the bread
that Rasulullah
used to eat. I think this is the
last chapter.
Hadith number 143 from Aisha
She said that the family of Muhammad
never ate their fill of barley bread
2 days in a row
up until the soul of the messenger of
Allah
was taken.
Right?
So never
had a full stomach for more than a
day.
Right? They had a full stomach one day,
then the next day, they didn't have food.
Not because they couldn't, but or not because
they, you know, they didn't want to. Obviously,
people would want to eat, but they just
didn't have food to go around. There wasn't
a lot of food. They lived in this
intense,
you know,
not self imposed with this intense period of
of just hunger. Right? They're always hungry. So
it was then it was part of their.
Right?
So he never ate
a full stomach of barley bread,
right, 2 days in a row.
Hadith number 144 from Sulayim ibn Abin, he
says,
I heard Abu Umama
say there was never any extra barley bread
left in the house of the messenger of
Allah
And from ibn Abbas
he says that the messenger of Allah
and his family
would spend consecutive
nights extremely hungry
They would not find anything to eat for
supper.
The most common form of bread that they
would eat was barley bread.
And then we have a little more, this
is actually a very interesting hadith.
146 from Abu Hazem, He
says that Sahil ibn Saad was asked,
did the messenger of Allah
ever eat bread made from fine flour, meaning
finely ground flour?
Sahal replied, the messenger of Allah
did not ever see fine flour.
He never even saw it
until he passed away, until he met Allah.
Exalted and sublime is he.
Then he was asked, did you have sieves
during the time of the messenger of Allah
So, you know, you put the flour in
the sieve and then you you shake it
so that the small fine pieces come out.
He says, we did not even have sieves.
Then he asked, so how did you make
bread with barley?
He replied, we would blow into it. And
whatever large particles of barley would fly out,
that would be what was, what flew out.
And we would knead the rest into dough.
Let's just say dough. It was autocorrect.
We'd knead the rest of it into dough.
Right?
So they never ate
fine bread
in their life,
in the life of the
prophet They never even ate fine bread.
They ate very coarse, very rough barley bread.
Right? I have a picture of that in
a second.
He says,
the prophet of Allah
never ate upon a small table or from
a small plate,
and thin bread was never baked for him.
So when they would eat, they would eat
these small,
really tough loaves of barley bread. They didn't
even cut them. They just ate from them.
I, the narrator speaking here,
who's named Eunice
Al Scaf. He asked,
so what did they eat on? Right? On
what did they eat, he said they used
to eat on these round mats, which are
called the sufra.
They still in in some places in the
world, they still put that out, you know,
a mat on the ground and you eat
off of the mat.
That's what they would eat in the time
of the prophet. There was no, you know,
probably not any furniture like this in the
house
of the messenger of
And then the last hadith for today, I
believe, from he
said, one day I went to visit Aisha
and she asked for some food to be
brought to me. Then she said,
I do not eat my fill of food
and then wish to cry except that I
cry. I asked, why is that?
She replied, I remember the condition in which
the messenger of Allah
left this world.
By Allah, he never ate his fill of
bread and meat twice in the same day.
So this is Aisha saying this that, you
know, now after the death of the prophet,
interestingly enough, the first thing that changed was
the food.
The first change that happened from the lifestyle
of the prophet
was the food that they ate.
They started to after this, they actually started
to get sieves,
And they started to make their flour
finer and nicer and softer.
And then later on, like this, some of
the remembered,
wait. We didn't used to live like this.
We used to live, you know, in in
much more austerity
in the life in the lifetime of the
prophet.
So this is the first thing that changed.
And some of the Sahaba noticed that, you
know, because of this, they actually said our
people have grown weaker.
Right? They've become more accustomed to luxury. That
was considered luxurious for them to have fine
bread. Right?
And so here's you can see a picture.
This is what barley bread probably would look
like in their day and age.
So you can see the course the the
whole chunks of barley are still there. Right
on the picture on the right. In the
picture on the right, if I'm not mistaken,
is an attempt to make ancient barley bread.
It probably would have looked something like this.
On the left side, you can see
how dense the bread actually is. Right? It's
not light. It doesn't have holes. It's not
airy.
Right? It's actually a challenge to eat
to an extent. And we'll see in the
next chapter inshallah on Wednesday.
The prophets also would often because their bread
was so tough and so coarse and hard,
it would often dip them into things. Right?
So that make that a little bit softer
to eat.
And, yeah, that's where we'll stop for today.
I know we started a bit late today.
Hopefully,
next time, we'll start a bit earlier because
we were recording some other things.
I want to aim to finish by no
later than 7 inshallah every day. If we
need to even do that, we'll try to
keep it even shorter than that.
Everyone inshallah, please
share this class. You know, tell your friends
about it so we can share more of
the knowledge of the lifestyle of the prophet
and someone asked me, why are you doing
this series during Ramadan?
I said,
where is your Ramadan without Rasulullah SAW?
Anything that you do in this deen, you
owe a debt to Rasulullah
SAW. Right? So don't think that anything in
his deen is disconnected
from the prophet, sassam,
from his reality. Right? We are Muslims because
we follow the prophet, sassam. It's not as
if the two things came separate.
Right?
So that's why we're that's why we're doing
this. Right? Because in every opportunity that we
have, we can learn more about.
We ask a lot to forgive our sins.
We ask a lot to forgive
all the mistakes that we've made. And we
ask a lot for any
intention or unintentioned
act that we've done against the sunnah of
the prophet. We ask a lot to forgive
us. We ask a lot to teach us.
We ask a lot to imbue us with
the character of the prophet
and be torches for
the,
of the prophet
in these days. We ask Allah to forgive
us, guide us. And by reading this text,
we ask Allah in this blessed month of
Ramadan to show us the prophet
in our dreams
in We'll see you on Wednesday.