Syed Omair – Portrait of the Prophet #6
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I'm trying to be cognizant of where the
mic is. Someone told me last time it
was too far.
So
the the volume was low, so keep it
here.
Inshallah, our aim is to finish
this class, and during this week since next
week will be Eid.
So with that in mind, we'll probably do
a session today,
Wednesday, and if needed, Thursday as well. So
I just wanna let everyone know. Tomorrow is
the class with,
so we won't have
tomorrow.
We'll have Wednesday and, if needed, Thursday.
We left off actually a bit further than
this. I just wanted to go back
to chapter 30
for a second because we discussed
this dua of the prophet
which he would make when a new harvest
of, fruits and dates happened in Madinah.
He asked for the people he asked Allah
bless the people of Madinah and bless their
and
their mud.
And so I,
found pictures of
the approximate size of what a mud looks
like.
On the left, we have
a antique piece. I believe it's from Turkey.
And on the right is a more modern
equivalent. So basically in the time of the
prophet was a standard unit of measurement,
and it was basically the 2 handfuls. If
you imagine
taking 2 handfuls of something, grain,
barley,
whatever it was, that was the approximate measurement
or one standard unit of measurement.
And, obviously, people's hand sizes differed. So there
was a standardized amount,
which is in modern terms approximately
3 fourths of a liter.
750 mils would be approximately 1 wood.
This is not just used in measurement.
The prophet
would make using
1 wood of water.
So he wouldn't use more than
one entire handful of water in his entire
wudu. It is entire wudu with just a
wood.
And then a mud is 1 fourth of
a. So the is a larger amount. It's
4 muds.
That's not pictured here, but it comes out
to be approximately then 3 liters.
So that'd be kind of a standard, the
second standard measurement. So now we have, for
example, ounces and pounds. Right? That'd be something
like back then. They would have a mud
and then a sock would be the larger
unit of measurement.
Alright. That's, that's when we left off here
with the,
the water skin that the companions used in
the time of the prophet.
They still use it to this day, as
I mentioned. And it's made out of the
leather of an animal and animal carcass,
and they fill it with the water, and
then they would pour it out as needed.
So this is where we left off. So
we are now on chapter 33,
the method of perfuming or the preference of
perfumes
of Rasool Allah sallallahu alaihi wa sallam. So
there are many words in Arabic for perfume.
A lot of them denote the origin of
the perfume. The most general term for perfume
is,
actually.
And then you have different types of,
which is generally a plant based or a
flower flower based perfume.
You have,
which is a wood based.
You have,
which is actually from the blood of certain
animals, turns into, we call musk. So different
types. The most general term is or
as well as also in Arabic.
So
we will discuss then the different
styles in which he would,
would apply perfume. So hadith number 216
from
he says the messenger of Allah
had sukkah perfume
that he would apply
on himself, and I'll mention what that is
exactly in a footnote,
later.
I'm trying to get through a little faster
than we've been doing so we can finish
this week. Hadith number 217
from
Ibn Abdullah He said that Anas ibn Malik
would never refuse perfume.
Anas said the prophet
would never refuse perfume.
In the book, it's mentioned that there's 7
or 8 things actually that it's sunnah to
never refuse.
Someone offers them to you, you don't turn
them away. Even if you're not going to
use it, this is an adab that some
of the scholars have taught us. So let's
say someone gives you a perfume, you don't
necessarily wanna put it on. It's still sunnah
to accept it. At least take it in
your hand and put it down.
Right? But to refuse it is contrary at
least to this outward sunnah
where the prophet never refused any of these,
7 or 8 items. Among them is milk.
Among them is a pillow. There are several
things that the prophet never refused.
So perfume is one of them, any type
of perfume. And, again, if you don't wanna
use it, just put it down after you
accepted it. And that leads to at least
2/18
from
he said, the messenger of
Allah said, 3 things should never be refused.
Pillows,
oil, perfume,
and milk.
Even if so, like me, I don't actually
drink milk. I've had an allergy to milk
since I was a child. You still take
it. You take it and you put it
down
just so that you don't, offend the person.
Right? And so you can follow a sunnah.
From Abu Huraira,
he said, the messenger of Allah
said the perfume of men is such that
its fragrance
should be apparent. You should be able to
smell it from a distance,
but its color should be subtle. K. You
shouldn't be able to see the perfume
that a man has applied onto themselves.
As for women, it's the opposite. The perfume
of women should be that its color is
apparent
while the fragrance is subtle. This is so
that,
there's not too much attraction drawn, you know,
between opposite genders. So there's a paradigm we
see in the way that men and women
should wear perfume.
Generally, in certain perfumes, you see clear perfumes,
especially like a white musk or something like
that. There's some type of perfumes
that you can wear. The general
guideline for men is find a clear perfume.
Something that's clear, something that goes on clear,
but that it's fragrant. It's it's you can
smell it. It's it's nice to smell. Whereas
for women, something like saffron, something,
that's darker.
But you only smell it when you're close
to that person is the that's the other
in the sunnah of the
prophet
Alright. Number
34 chapter 34. I'm sorry. Not number 34.
How the messenger of Allah
would speak.
We have hadith number 223 from Sayda Aisha.
She
said the messenger of Allah would not draw
out his speech as you all it should
be all as you all do.
He would not draw out his speech. What
this means is he wouldn't
keep talking and keep going and kinda long
winded expression. He would keep his speech short.
He would speak clearly and lucidly and would
space out his words, and anyone who sat
with him would remember what he said. This
is also a consequence of not speaking,
you know,
for hours and hours on end. Prophet would
speak short,
comprehensive,
understandable statements
that people could remember.
People get stuck in their memory.
Hadith hadith number 2, 24 from.
He said the messenger of
would repeat a word or a phrase
3 times
so he could be understood, especially if it
was something of importance, something that he wanted
the Sahaba to remember. He repeated it more
than once just to make sure that they
fully grasped it.
Longer hadith from, Hassan al
Ali
he said, I asked my maternal uncle, Hind
bin Abihaala,
who was skilled in describing features to describe
for me the speech of the messenger of
Allah
He said, the messenger
of
Allah was in a continual state of worry,
meaning over his ummah, over the affairs of
the Muslims, over
the of the Muslims, the state of the
Muslims on the day of judgment.
And he was always in deep thought. He
had no rest. He would remain silent for
long periods and would not speak without need.
He would begin and end his speech by
mentioning the name of Allah most exalted.
His speech was compendious,
meaning it was,
very wide reaching. It had a lot of
meaning and depth behind it, and his words
were distinguished.
They were neither too much nor too few.
He was neither coarse nor demeaning.
He honored blessings even if they were small,
and he never found fault in any of
them.
Though he would neither find fault with nor
praise the taste of food or drink.
This is a place commonly now. We in
modern day and age, we always like to
complain about food.
Right? Prophet never in his life complained about
food,
neither did he excessively praise it. He ate
it. He would thank the person who made
it. If he didn't like it, he didn't
eat it. He just left it.
It wasn't a big deal.
We you know, this is something we focus
too much on, I think. The lower world
did not anger him. The affairs of the
dunya did not anger him, nor did anything
of its affairs. But if the truth was
transgressed against, truth here also means the of
Allah, the rights of Allah,
nothing would quell his anger until he had
sought justice for it.
And it continues.
He would never become angry for his own
sake or seek to avenge himself.
Would, when he would point out something or
point at something sorry. When he would point
at something, he would point with his whole
hand. So the prophet when he made an
to something, he didn't ever point it with
the the finger like we do.
Right? When he would point at things, he
would point like this in this direction or
in that way, not with his fingers.
When he was amazed by something, he was
he would turn his hand over.
This was a sign of amazement.
Right? He would gesture with his hand while
speaking
and strike the inside of his left thumb
with his right palm like this.
So he's emphasizing a point
that
would strike it.
When he was angry, he would turn away
rather than
yell at someone, demean someone, make someone feel
bad. He would turn away. He would simply
leave the situation.
When he was delighted, he would lower his
gaze.
His laughter was mostly smiles,
mostly. And when he would laugh, it was
as though something like hailstones appeared. This is
mentioning the whiteness of his teeth. When he
did laugh and he laughed seldomly that loud
or that hard, but they would see the
the glowing white of his teeth. Something we
see from other hadith that he was very,
keen on his dental hygiene.
Always using
the always cleaning his teeth.
But he described it like hailstones.
Now onto the laughter, that was a speech,
not the laughter of the messenger of
Allah
326 from Jabir ibn Samura.
He said, the blessed shins of the messenger
of Allah
were well defined.
His laughter was only that of a smile.
When I would look at him, I would
say to myself
that antimony,
was applied to his blessed eyes, though it
was not. We know that the messenger as
we read previously did apply
into his eyes, especially before sleep. He would
apply it 3 times to each eye. But
he also had this feature
that some Arabs have, which is called they're
they're called
someone who naturally looks like they have on
their eyes. And there are some people like
this that would natural
darkness around their eyes, and it's considered something
very attractive
among the Arabs. The prophet although he did
apply, we know that he used on a
regular basis. He also naturally had the appearance
of someone who,
was. He had a beautiful eyes.
From Abdullah bin Harith ibn Jazza
he said, I never saw anyone who smiled
more than the messenger of Allah
As we mentioned, most of his laughter was
actually smiling.
It's it's not too common to hear the
prophet
laugh out loud. Most of it was a
smile.
But, it's a great story.
Hadith number 2/29. This is one of the
occasions where Rasulullah salam actually laughed very loud.
From Abu
Dharr he said, the messenger of Allah sallam
said, verily, I know the first man to
enter paradise
and the last man to leave the hellfire.
A man will be brought forward on the
day of resurrection, and it will be said,
present to him his minor sins and conceal
his major sins from him. Allah is speaking
to the angels.
Then it will be said to him,
you did such and such on such and
such a day.
He will acknowledge his sins, and he will
not deny them. He'll know that, yes, I
did do this, and there's no excuse.
These are all the sins I committed.
All the while, he will be worried about
the major sins.
Then it will be said to him, give
him a good deed in place of every
sin he committed.
The forgiveness of Allah subhanahu wa ta'ala. This
is the last person to leave the hellfire,
so they're purified of their sins. But Allah
will still test them. You did this and
you did this and you did this and
you did this. Do you deny it? No.
There's no excuse before Allah.
So then he says, Allah says, give him
a good deed in place of every sin.
Then the man will say, you Allah, there's
there's some sins I did I don't see
here.
I still did some more.
And said at that point,
laughed as if they, you know, they never
seen before. I saw the messenger
laugh until his molars are visible. They found
this to be very funny. A man coming
out of the hellfire.
Look at the earnestness he has with Allah.
There's still some more sins. You didn't count
them.
Right? Give me more. Like, they have to
take me to account for more. Messenger also
has some laughter this.
Alright. Hadith, chapter 36, the lightheartedness, the mizah
of the messenger of Allah
Hadith 235 from.
He said, Anas bin Malik
related that the prophet said to him,
oh, 2 eared one.
He called him o 2 eared one. Mahmood
said Abu Usama said he was being lighthearted
with him. We'll say something about the way
that the prophet used to joke,
and they've chosen not to translate this as
joking. They they call it lightheartedness.
But whenever he joked, he never said anything
that was a lie in his jokes. So
so
even the way that he expressed things was
maybe a funny way of saying something, but
it was never a lie.
Messenger
never lied ever in his life.
At least 236 from Anas bin Malik,
he said the messenger
of would lightheartedly
interact with us even once saying to a
younger brother of mine,
the Arabic
is. Oh, Abu Amir, what did the do?
So this is a story of a young
boy who was a brother of Anas ibn
Malik who had a pet,
bird, a pet sparrow or something like this.
And he lost the sparrow or the sparrow
died one day. So this,
this young boy was very sad.
The prophet
approached him, and he speak to him in,
almost like a rhyming phrase. Right?
And the the little boy found this to
be funny. Right? That
the messenger was laughing with him. So in
the way that he interacted with children, you
see there's a different
different paradigm in the way he interacted with
adults. He wouldn't try to make children laugh,
make them,
feel good. This lightheartedness.
237 from Abu Hurairah.
He said, the companion said, you are lighthearted
with us, oh messenger of Allah
He said, yes.
However, I only speak the truth. So it's
something to
remember when joking with people.
Yeah. It's allowed to joke. To
to joke, to be lighthearted,
but only speaking the truth and not speaking
anything, even lies during joking.
And a great example of this is from
this hadith from Hassan al Basri.
He said, an elderly woman came to the
prophet
and said, oh, messenger of Allah,
pray to Allah that he admits me into
paradise.
The
prophet replied, oh mother of so and so,
no elderly woman will enter paradise.
He said, the woman turned away and began
to weep.
And she heard this. She's an old woman.
And no old no old woman will be
in paradise.
She began to weep. Prophet said, tell her
that she will not enter paradise
as an elderly woman.
For Allah said,
from,
we have created them a new creation and
made them virgins
and beloved to one another and equal in
age.
So although he was
and he she was upset, he still said
something in a lighthearted way that was the
truth. K. You'll not be an old woman
in Jannah. You'll be created anew.
You'll be in a young form.
So so.
Number 37, the poetry
cited by the messenger of Allah,
242. We have from Abu Hurairah,
He said the messenger of Allah
said,
the most truthful statement said by a poet
is the statement of Labid.
Low, everything besides Allah is not.
Was actually a contemporary of the prophet. He
he lived in the same age. He was
a poet. He was very famous even in
his own day and age.
So he said this, you know, series of
poems and obviously
it's not even a full bait. It's one
of the sections of a a stanza
that he would quote
that, everything besides Allah is. Everything besides Allah
is is not to be.
And another poet has mentioned, Umayyah ibn Abhisatt,
nearly embraced Islam. Right? But many poets, obviously,
poetry is very
famous in in the Arabian tradition.
And many poets even around the time of
the prophet salsam, some of them became Muslim,
like Hassan,
or some others. Many of them did not.
Right? So these are 2 actually and
did not. Although the prophet
still quoted their poetry,
like, from time to time.
From Abu Isha,
he said that a man asked
did
you all flee from the messenger of Allah
I. E. During the battle of Hunayn or
Abu Amara?
Replied, no.
By Allah,
the messenger of Allah did
not turn away, but rather some of the
people of haste turned away.
They turned away when the tribe of assailed
them with arrows.
Messenger of Allah
was on his mule while Abu Sufyan ibn,
ibn
that should be Harith. Ibn al Harith, the
son of Abdul Muttalib, was holding its reins.
And the messenger of Allah
was saying,
the Arabic is.
I am the prophet. There's no lie. I
am the son of Abdul Muttalib.
So as you see, from time to time,
there was some small
lines of poetry.
Even the prophet would compose.
Although that doesn't obviously make him a poet,
and he was not a poet, by his
own admission by any means. But this is
one of those lines that he himself said,
and it would give,
you know,
courage to the people around him that the
prophet was not backing down. Right? And then
and Abdul Abdul Muttalib. I am the prophet.
There's no lie.
And I am the son of Abdul Muttalib.
Abdul Muttalib is, of course, his grandfather.
Right? The prophet never met his biological father,
but his first caretaker
was his grandfather, Abdul Muttalib.
And they spent a lot of time together
in and around the Kaaba. They would sleep
in the Hajjar together.
Would take him to
with him, and he would sit him in
his own seat. So from a very young
age, you know, the prophet loved his grandfather,
something that we sometimes don't think about. Prophet
did not exist in a vacuum. He had
family. Right? He He had family. He had
uncles. He had 2 uncles he knew. We're
Muslim. 2 uncles rejected Islam. He knew this.
Once in Medina, someone kept reciting Surah Alahab.
Someone kept reciting Surah Alahab, and the prophet
got upset.
Said, read something else.
Said, why?
You're talking about my uncle.
That's my uncle you keep reminding me is
a dam to the fire.
But remember, the prophet lived. He's a human
being.
Right?
He had sensitivities.
There's some things that that
disturbed him.
We knew that one of our family members
is in Jahannam. Would it make you happy?
So so so we see here, he is
connecting himself with his lineage.
I am the son of Abdul Mutaleh.
Hadith number 247 from Jabal ibn Samura
he said,
I,
sorry. That should say I sat with. I
sat with the prophet
over a 100 times.
His companions would rehearse poetry in his presence
and recall events that took place in the
period of ignorance in Jahiliyyah.
And the whole time, he would remain silent
and perhaps even smile with them.
This showing us another other. When people around
you maybe are talking about things that you're
not interested in,
it's still part of sit with them. You
don't have to engage. You don't have to,
you know, necessarily
change your
opinions and change your behavior, but it's to
at least engage with people in this way
that you're sitting with them, you're around them,
you're cordial with them as long as the
talk is not something haram like backbiting or
talking about things that are not permissible. Right?
But people recalling the events of the past,
there's nothing wrong with that.
At least 250 from say to Aisha,
she said, the messenger of Allah
placed a pulpit, a minbar,
in the mosque,
Masid Nabawi,
for Hassan bin Thabit,
to stand upon and to laud, which means
to praise the messenger of Allah
or to defend the messenger of Allah
And the messenger of Allah
said, verily Allah most exalted aids Hassan
with the with the sanctified spirit.
So long as he defends
or so long as he lauds the messenger
of Allah
So see interaction actually between angels and poets.
There's a tradition about this that angels inspire
poets with their words sometimes.
And this is the case of Hassan bin
Thabit.
Some of the
things that he said
sounded otherworldly because they were
they were inspired by angels who would show
him ways or words to praise the prophet
with
that would then spread, you know, to others.
254 from Al Barabbi Azib. He
said I'm sorry. We're in the next chapter
now. That was the poetry cited by the
messenger of Allah. So now we're on the
sleep of the messenger of Allah.
We actually skipped a chapter in the middle,
chapter 38, because it's one quite long hadith.
So we skip that. If you want to
see it, you can see it in the
book.
But now we're on the sleep of the
messenger of Allah.
Hadith 254, also from
He said, when the messenger of Allah
would go to his bed, he would place
his right hand under his right cheek.
And then say, oh Allah, save me from
your punishment
on the day you resurrect your servants,
which is in Arabic.
Oh, Allah save me from your punishment.
On the day you resurrect your servants.
Till this number 256 from he
said, when the prophet would go to his
bed, he would say, oh Allah, in your
name, I die and I live.
Yeah. Very Famous one. And when he would
wake up,
he would say,
all praise well, that's a typo again. All
praise is due to Allah who has brought
us, to life after causing us to die,
and unto him is the ultimate return.
These are adam. You know? These are things
that, you know, sometimes we feel like, why
am I so disconnected to Allah
Ask yourself, how often do you mention Allah
Do you remember Allah before you sleep?
Do you remember Allah when you wake up?
Do you remember Allah when you're putting your
clothes on?
All these things have duas. Do you remember
Allah before you make? After you make?
Do you remember Allah before you eat? Do
you remember Allah after you eat?
Do you remember Allah when you're brushing your
teeth?
All of these things have to us.
We just tend to,
they're not that important. No. They are important.
This is how you build a connection to
Allah
When you mention Allah, he mentions you.
Right? So learn to mention Allah more.
Hadith 257
from Aisha
Radialanha. She said, every night when the messenger
of Allah would go to his bed, he
would join his blessed hands together,
blow lightly on them,
and recite into
them Say he, he is Allah the one.
I
mean, the whole Surah is not just those
and He would recite these 3 Surah,
then he would wipe
his hands over his body
as much as he was able to and
the front of his body, and he would
do this entire action 3 times.
K. And if he did it once, that's
fine too. There's other hadith that tell us
to do it once. But he would read
these 3 Suras,
blow into his hand first, read the Suras,
and then wipe
his body
before going to sleep. And he mentioned that
this is a protection from the that
come to us, in the night.
Hadith number, sorry, chapter number 40.
I'm not working on time today. The worship
of the messenger of Allah
the way that he would worship.
Date number 261 from.
He said, the messenger of Allah
prayed so long that his blessed feet swelled.
He was asked,
you take it upon yourself to do this
even though Allah has forgiven by means of
you the sins of those who came before
you and the sins of those who are
to come.
And he replied in the famous phrase, we've
heard it a few times even, you know,
during this Ramadan.
Should I not be a grateful servant? Should
I not show a lot gratitude
for the things he's given me?
So we see here
as a form of what?
As a form
of?
Right?
We gotta ask ourselves these tough questions sometimes.
When's the last time I prayed?
Not just
one. When's the last time I prayed a
series of?
When's the last time I prayed them out
of shukr to Allah?
Ask yourself a serious question.
Don't say it out loud. Ask your soul.
When's the last time I prayed out of
gratitude?
Prophet would pray
every night out of gratitude even until his
feet would hurt and would swell.
We pray usually when we're in trouble.
Not a problem.
Yeah. Allah, I need help.
Yeah. Allah, I need this.
Yeah. Oh, oh, oh, pray.
Read so much. Read this. Do that.
That's fine. That's most people are probably gonna
do that, but ask yourself that question.
When am I gonna pray out of gratitude?
Out of shukr to Allah.
Hadith number 264
from Azwa Dibani Yazid He said, I asked
Aisha about the night vigil prayer, the the
Hajjid prayer of the messenger of Allah She
said he would sleep in the first part
of the night, and then he would rise
for prayer.
Shortly before dawn, he would pray the witzer
prayer, and then he would go back to
his bed.
If he wished, he would approach his wife.
When he would hear the call to prayer,
he would rise quickly.
And if he needed to take a bath
after intimate relations, he would pour
water over his blood his blessed body. And
we mentioned that's why the
we mentioned before.
So 4 handfuls of water was enough for
him to take a a bath. So for
them, a bath was a couple of minutes.
It wasn't, you know, what we do now.
We spend 20 minutes in the bathroom. Gonna
take a whole bath in in 2 minutes
maybe.
He would pour water over his his blessed
body. Otherwise, he would perform
a ritual purification, the wudu, and he would
leave for the prayer.
It's actually a formula. It's a system by
which they say that the messenger
used to encourage others to pray at night.
So what he would suggest is to pray
I'm sorry. 1st, to sleep for the first
half of the night. That was a suggestion
of Rasoolah.
Sleep for the first half of the night,
then wake up
for 1 third of the night.
K?
By the way, is is actually, it's a
condition for
is
true if a person wakes up from sleep.
Means to fight off sleep. It means to
to defend your to push sleep away. It
means to struggle in that sense, to push
away sleep. So is counted if a person
has woken up. So that's why the suggestion
is sleep for the first half,
then pray for a third of the night.
And then as we mentioned here before,
he would rest for a little bit. Those
are counting the fractions. How much is left?
It's a 6th. So they have a 6th
of the night left.
The last 6th of the night, and the
prophet
would relax.
He would lay on his bed. Some of
them mentioned he actually wouldn't sleep the same
way in the last part of the night
than he did at the first. As we
mentioned previously, he slept with his hand under
his cheek on his right side
in the first half of the night. But
before fudger, to make sure that you know,
or to teach us not to go back
fully to sleep, he would actually sleep like
this with his entire,
arm supporting his head.
So he would sleep elevated.
And that was basically a preventative way to
make sure you don't fall back into a
deep sleep. K? That was the last 6th
of the night. And by night, what we
mean here is
to Fajr. Right? That's night.
The prophet would sleep almost immediately after Asia.
Sleep half, pray a third,
and then rest for the remaining
6th.
Hadith number 266 from ibn Abbas.
He said,
prophet
would offer 13
units, 13 rakas of prayer in the nighttime.
You're actually gonna see different reports, and that's
because at certain times,
did different things. This is part of the
sunnah,
and we have this notion that there's only
one way to do things. No. Not at
all. Prophet would change things up from time
to time.
Hadith number 267 from Aisha,
She said, when the prophet would not pray
at night because of either sleep or if
his blessed eyes overcame him, he would offer
12
in the day.
He actually would do this during dua,
right, which is the prayer we pray after
the sun has risen
in the horizon before,
Zawal, before or rather before the zenith.
There's a period of time in the morning
where you can pray also extra rakat.
So if for whatever reason the prophet
did not do the,
right, he would make up those extra prayers
during.
Right?
And, of course, the reason why he did
that is to teach us that you can
do this. It's not as if the prophet
SAWS was unable to wake up. This is
a teaching moment.
These 268 from Abu Hurairah,
he said the prophet said,
when one of you stands in the night
to pray,
let him begin his vigil, his with
2 brief units of prayer. So the sunnah
when starting to do the is to start
it off
with 2 very quick.
And then, actually, it's a sunnah for most
of the the what we call the sunnah
prayers, the 2 before fajr or the,
you know, the 2 after. It's actually sunnah
to pray them quickly.
Right? And then if you want to do
more after that, then you can extend those
those rakat. But to start off any
with quick rakat.
269
from.
He said,
I resolved
to closely observe the prayer of the messenger
of Allah I
laid down near the entrance of his house.
He offered 2 brief units of prayer.
This is the start of
followed by 2 long units, and he stressed
this word long, long, long.
Sometimes the prophet would recite in
1 raka.
And the next one, he would recite
in 1 raka. Right?
So that's 4 now. Then he offered 2
units that were less in length than the
previous,
the unit the units prior for 6.
Then he offered 2 units that were less
in length for 8. Then he offered 2
units that were less in less in length
for 10.
Then he offered 2 units that were less
in length for 12.
Then he offered the
offering 13 units of prayer in total. And
this is why you've seen some of them.
They separate
and.
Right? They pray
in sets of 2, and then they pray
as 1.
So in the and some other
as well, I believe. And mostly the Hanafi
madam, we pray 3 as as a single
unit, which is also we see in the
practice of the prophet
sometimes. So you can see that there's difference
in the way the prophet prayed. There's nothing
wrong with that. We need to embrace that.
Prophet said the differing of my ummah is
actually a blessing.
Right? There's blessing in it. There's mercy in
it. Right? It's to make things easier for
certain people.
Hadith 271 from Aisha,
she
said, the messenger of Allah
would offer 11 units of prayer during the
night. So see now we have a difference.
Right?
And it's simple because, basically, all he would
do is leave out one of those
2
cycles.
Nothing wrong with that.
One of which she said was with him.
And after he was finished, he would lay
down on his right side. As we said,
the last 6th of the night,
prophet would lay down, make
and relax.
The 273,
the messenger of Allah, from Aisha as well,
or the, she said, the messenger of Allah
would offer 9 units of prayer during the
night. So we have different numbers. We got,
previously, we saw
here, we saw 13.
There, we saw 11.
Here, we see 9.
So you see that the prophet has some
differed
from day to day. Sometimes he would pray
more at night. Sometimes he would pray less
concerning the number of
rather.
But, generally, he would pray for the same
period of time as we mentioned.
Right? But the number of could differ, and
there's nothing wrong with that.
Also, from Aisha,
she said, the messenger of Allah stood in
prayer for an entire night
reciting a single verse of the Quran.
This is allowed to do actually, you you
can do this where you can repeat,
especially
in the prayer. It's allowed to repeat the
same ayah over and over and over again.
And some of the Sahaba did this when
they're particularly
reflecting on certain ayat.
This, this particular here is, is from.
Aya
118. Actually, I'm not sure if that's the
right number.
That was later than that.
Let me just make sure I got the
right number.
So this is, the
no. Yes. It is, sir. No.
Should be the right
number.
The is into.
It's actually quoting the words of
on the day of judgment.
And will say to Allah,
if you punish them,
if you subject them to the torment of
the hellfire,
they're your slaves. You have every right to
do with them what you will.
But if you forgive them, you Allah,
then you are the mighty and you are
the wise.
So this is one ayah, the prophet
literally spent the entire night
just repeating
over and over again.
Hadith number 280 from Abdullah bin Shafiq
He said, I asked Aisha
about the superogatory
prayers
of the messenger of Allah
She said,
he would pray long nights while standing and
long nights while sitting.
When he would recite while standing, he would
bow and prostrate from the standing position.
When he would recite while sitting, he would
bow and prostrate from the sitting position.
He's allowed during prayers
to sit. You're allowed to sit even if
you're able to stand.
It's fine to sit as well. Some of
the mentioned is less reward, but we know
that the prophet
did both.
So if for whatever reason you need to
sit, obviously, it's superior to stand. But if
you need to sit, you are able to
do so. It's perfectly fine.
And, actually, we'll see a hadith here that
stresses that point. Hadith number 282, also from
Aisha.
She said the messenger
did not pass away
until the majority
of his prayers were were performed while sitting.
So, again, if you need to do it,
this is a dispensation in. You're allowed to
sit if you need to. People don't need
to create
hardship for themselves by forcing themselves to stand.
For example, if it's painful,
if it's detracting from, you know, your and
prayer, if it's causing you pain in your
legs or somewhere your knees
sit,
This is something the prophet used to do.
One of the scholars of the subcontinent
mentioned that, he would pray all of his
of,
He would pray them all standing.
And then he would pray as with her
standing.
And then afterwards, he would pray to sitting.
And then,
his students asked him one day.
I think it's Moana,
Gangoyi.
They asked him, why'd you sit for these
last 2?
You stood
for hours. You prayed Isha standing. You prayed
all the standing. You did this standing. You
did that standing.
Why'd you pray the last 2 sitting?
They said, you know, you should follow Rasulullah
in all of the ways he prayed.
Sometimes he prayed standing. Sometimes he prayed sitting.
So I'm doing that to honor
all of the ways in which which Rasulullah
practiced.
There's an awareness
of the practice of messenger
383 from.
He said, I offer 2 units of prayer
alongside the messenger of
before the noon prayer, before Duhr, and 2
units after it, and 2 units after the
evening prayer, Maghrib, in his home, and 2
units after the night prayer, Aisha, in his
home. This is in in the Shafi Mada,
for example, this is why
there's a certain,
Sunan called the,
which are the what we and other call
the.
They're the, prayers that the would
never leave. Right? And they're all in sets
of 2, actually.
And in total, there are 10 of them
throughout the day. And we'll see them. Actually,
the next set is mentioned here from.
He said that
related to me that the messenger of Allah
would offer 2 units of prayer at dawn,
meaning before dawn.
And I view Ayub
said, I think he said 2 brief units
of prayer.
The
actually only have 10.
10 of the.
2 before Fajr,
2 before and then 2 after
2 after 2 after 2 after. Those are
the
they're called. This is based off of these
hadith, actually. That he would all in the
Shafi madam, you pray your knuckles in sets
of 2.
Unlike in in some other madams, you pray
in sets of 4. It's based off of
these hadith. These are the most stressed
Sunan according to the. That's what I'm telling
you that.
But, I know in in the, you pray
4, for example. And those also have their
bases in the hadith literature and in the
practice of the Sahaba as well.
Hadith, sorry, chapter 41, the forenoon or the
prayer of the messenger of Allah sallallahu alaihi
wa sallam.
288 from.
She said, I asked
Aisha did the prophet
ever pray the forenoon prayer, the
prayer?
She replied, yes. He would offer it in
4 units,
and he would increase on that as much
as he willed, exalted and sublime as he.
So sometimes we would pray 4, sometimes 6,
8, 10,
all the way up to 12.
The sunnah for Doha is you can pray
up to 12.
The minimum is actually 2.
2 up to 12.
Regularly, as Aisha,
brother Alana, has telling us, the regular amount
that the messenger
he prayed was 4. So 2 sets of
2.
292 from Abu Sayed Al Khudri.
Radiolan. He said the the prophet
would offer the forenoon prayer, duha prayers so
often
that, I should say, we would say, that
we would say he never leaves it.
And then he would leave the forenoon prayer
for so long that we would say he
never offers it.
And this was done intentionally
to show people that this is not an
obligation.
Right? So sometimes he would stress
the prayer. He would pray it for days
on end. He would pray for maybe a
month straight.
Right? And then he would leave it for
a month straight
just to show people it's not.
Right?
It's not a new prayer that's been added.
If you want to do it, go ahead.
If you don't want to do it, that's
fine too.
See a lot of these teaching moments
from Rasulullah
SAWS. Next are these from Abdullah bin Saib
to, 95, he said. We're almost done with
this. The messenger of Allah
would offer 4 units of prayer shortly after
the sun passed its its zenith,
right before the time of.
Has
already entered, but before the door is being
prayed, he would sometimes offer 4 units.
He said,
it is a moment, meaning right after
the Zawal at at their time.
It is a moment when the doors of
heaven are opened.
So I love that righteous actions
ascend, I should say, ascend for me
during that time.
And then chapter 42, the optional prayers
in the home of the messenger of Allah,
297
from also from Abdullah bin Saib.
He said, I asked the
messenger of Allah about praying in my home
versus praying in the mosque.
He replied,
you see how close my home is to
the mosque.
Remember that the home of Rasoolullah was connected
to the mosque.
It's in the back. You see how close
my home is?
Yet to pray my in my home is
more beloved to me than to pray in
the mosque,
except for the
the obligatory prayers.
And there's a hadith also mentioned about this
that don't turn your homes into graveyards.
What does that mean? That means that you
never pray at home. Right? Don't turn your
home into a place where you never pray.
The default
for prayers
is they're prayed at home.
And, also, especially if you have children, you
have young kids, you know, you they should
see you praying.
Right?
Whereas the default for the
is to pray them in the masjid.
Right? It's also a place, obviously, you can
bring your children, but we should be praying
in not just a single place. It's also
mentioned, you know, in the hadith that
the place where you used to pray regularly
is one of the places that will cry
for you when you die.
Right? When you enter the grave, your regular
prayer spot in your home will weep to
Allah
for you. That's when I'll I'll find the
picture of this for next time. But you've
seen many of the homes even to this
day in certain parts of the world. People
actually build a in their home. It's like
we have a here.
People build
into their home
so that it becomes a regular
praying spot. Right? Almost as if there's a
masjid within their home. That's something I've encouraged
a lot of people to do. At least
designate a spot
in your home.
This is the spot where we regularly pray
and decorate it and make it nice, and
this should be
your within your own home.
Alright. That's the end of that for today.
Inshallah, I think we'll need probably 2 more
sessions. We have about a 100 hadith left.
We'll try to do 50 on Wednesday, Inshallah,
and we'll finish the last 50 on Thursday.
And if this is your first time joining
us, all of these sessions have been recorded.
They are all on YouTube.
You can,
recap them. We are based off of a
book, which if you like to see the
book that we're reading from, I have it
here. Recommend everyone to get a copy of
it
and regularly read it in your homes. May
ask Allah forgive
our sins, accept all of our acts of
obedience, especially in these last 10 days, accept
all of our duas. We ask Allah to
allow this book to be a means of
us drawing closer to the messenger of Allah
inwardly
and outwardly.
And we ask Allah to allow us to
see the prophet in our dreams. Make us
among those who are under his banner on
the day of judgment.