Syed Omair – Portrait of the Prophet #7
AI: Summary ©
The speaker discusses the importance of fasting during the Madman period, including the use of sun during worship, the importance of consistent actions, and not trying to be bored of worship. They also emphasize the importance of showing one's behavior as a slave of Islam, reciting the Bible, and not fearing reduction of wealth. The speaker also touches on a statement from a messenger of Allah about the importance of not having another fundraiser and not fearing wealth.
AI: Summary ©
Just a correction from
last session that we had. A martial love,
a beautiful brother pointed it out to me
afterwards
that,
I had made a mistake
in the 2 poets that I mentioned.
I had mentioned both of them, did not
become Muslim. But actually, Labbe, as his brother
pointed out to me, he did become Muslim.
So
L'abid, the famous poet, whom the prophet saw,
praised his line of poetry. He said this
is the,
the praised his line of poetry. He said
this is
the, the line of poetry that the
truest thing that the Arab poets have said,
that Labid
did actually become Muslim later on in the
Madani period.
And then he died and was buried in
Kufa,
So he's actually Sahabi, therefore.
So he did become Muslim, but the other
poet, did not. So to that brother for
that piece of information I didn't know before.
So we are
on chapter 43.
We'll try to we have about a 100
hadith left to cover.
The goal inshallah today is to do half
of them.
We'll end around 3:50 something. And then tomorrow,
we'll finish the remaining,
sections until we get to,
approximately at least 410.
This is a total of 415
hadith in the collection.
And, again, if anyone wants to see the
book that we're basing off of, you can
see it here. It's a book that's available
on the Internet. It's not on Amazon right
now, I believe, but it's other sources,
other places that's available.
Someone asked me, if I'm going to make
the slides available.
I said, don't bother with the slides. Just
get the book. It's more detailed. It's a
lot more information. So
I highly recommend, one of my friends actually
translated this book, Abdul Aziz Soroq. I've worked
with him before in the past. It's a
phenomenal translation.
So
we're in chapter 43.
And here we're going to cover the,
manner of the fast
of the messenger of Allah,
something that's pertinent to us now as we
are fasting.
But actually, we're going to focus more on
how he fasted outside of the month of
Ramadan rather than what he did during the
fast. Because during the fast,
as we know, is the sunnah of Ramadan
is actually to seclude yourself from the people
as much as you can and engage and
from the people as much as you can
and engage in worship,
engage in reading Quran, engage in dua, engage
in extra prayer as much as you can.
During the lifetime of the prophet
ever since fasting was
mandated,
which is in the Madani period,
we know that he would take at least
10 days out of
the amount of Ramadan for complete air tikaf.
And then in the final year of his
life, Salaswami, he took 20, 20 days out
of the month of Ramadan for air tikaf.
So although the normative sunnah
is to be social and to engage in
society,
actually
to disengage from society and to serve society
by making du'a for them, right, by praying,
by fasting, by doing extra deeds.
We don't
do these things for ourselves.
You're not in for yourself. You're not doing,
your night prayers, your qamul layl, reading
extra Quran. That's not a selfish act.
And your intention should never be selfish.
I'm doing this to better
myself. No. It's for the betterment of the
ummah.
And what sustains the ummah from one period
to the next, from ram 1 Ramadan to
the next is the worship of the ummah.
Our primary,
engagement with Allah
is through worship, not through how much money
we earn, not through how many donations you
give to the masjid. It's how much you
do in terms of the Ibadah. And Ramadan
is that period for Ibadah.
So Adith number 298
comes to us from,
Abdullah bin Shaqih who relates from say to
Aisha
who said,
he said, I asked Aisha about the fasting
of the messenger of Allah sallallahu alaihi wasallam
and she said
constantly fasts. This is outside of the month
of Ramadan. Then he would abstain from fasting
for so long that we would say he
does not fast. Messenger of Allah sallallahu alaihi
wasallam did not fast for an entire month
from the time he entered Madinah except for
the month of Ramadan. So this is the
sunnah outside of the month of Ramadan.
The prophet
would sometimes fast for very long periods of
time, days on end, weeks on end, and
other times he would leave it for weeks
on end. Not
an obligation upon you. Right? Whatever extra fast
that you want to do outside of the
month of Ramadan is your choice. Whether you
want to do them as we see the
sunnah is obviously Mondays Thursdays. We know that's
the preferred days that Rasoolullah used to do.
But sometimes you would fast for a whole
week. Sometimes you
days that Rasoolullah
used to do. But sometimes he would fast
for a whole week. Sometimes he would fast
for 2 weeks. Sometimes he would fast for
2 days. Sometimes he would fast for 3
days. That's just to show you that this
is optional.
And the only
mandatory fast is the month of Ramadan.
Other than that, whatever you do outside of
that is your option. And rasulullah sallallahu alaihi
wa sallam did not have a specific
routine per se besides what we can say
Monday Thursdays.
Hadith number 301 from Abu Salama.
Sorry. Abu Yes. Yeah. Abu Salama.
This is in Salama. Different names. Salama radiya
salalaha. She said, I never saw the prophet
salalahu alaihi wa sallam fast 2 months consecutively
except for Shaaban and Ramadan.
So the month that he would fast most
outside of the other months of Ramadan was
the month immediately preceding, which is the month
of Shaaban.
According to some reports, he fasted
nearly all of it. Not the entire thing.
But sometimes he would fast nearly all of
it,
maybe leaving only just a day or 2
from the month of.
Report, as it's mentioned here, makes it seem
as if he did all of it. But
in the commentary in the book, he mentions
this was actually most of it, maybe 90%
of it, but not the entire thing.
Hadith number 303 from Abdullah bin Masood radiAllahu
anhu, he said the messenger of Allah salallahu
alayhi wasalam would fast for 3 days at
the beginning of each
month and would seldom miss fasting on Fridays.
The fast of Fridays is just a note
in fiqh.
It's not recommended to do the fast of
Fridays in isolation.
If you are going to do the fast
of Friday, which the prophet
often did, he did that either
by combining it with the previous fast of
the Thursday before it, or sometimes he would
actually do Friday Saturday.
So you would do it with another day
on either side, but not in isolation usually.
It's not sunnah to fast Friday in isolation
because Friday is meant to be a day
of celebration almost like a small Eid. Right?
So we should, if we are going to
fast that day then combine it with something
else.
Then also the 3 days at the beginning
of each month, these are actually lesser known,
fasts that Rasool Allah used to do. We
know of the 3 days of the full
moon. That's very commonly known, the the the
white days as they're called. But it's also
a sunnah, the prophet, salassalam, that sometimes he
would do, he would actually fast what are
called the black days. There's the white days,
which are the days of the full moon.
The black days are the days of the
new moon, when the moon is not in
the horizon,
right before it appears as a crescent. It's
actually what we're starting now
in this time of the year at the
end of Ramadan. So the end of each
month basically leading into the new month, the
prophet would fast those days. But it's more
well known that he also would sometimes fast
the white days of the month, which are
the 13th, 14th, and 15th days of the
month, the the full moon days.
Number 304
from Aisha Radi Salamha. He she said the
prophet sallallahu alaihi wa sallam would intentionally
observe the fast of Mondays
well
known thing that people do throughout the year
and it's very blessed to do. These are
the fasts that he would do most often
outside of the month of Ramadan, you know,
Mondays Thursdays.
304 from Abu Hurairah radiAllahu, he said, the
prophet said,
deeds are presented before Allah on Mondays
Thursdays.
So I love that my actions be presented
while I am fasting. And so we see
a reason or an impetus
behind why the prophet, salallahu alaihi wa sallam,
fasted on those days. So the scrolls that
you have on your right and your left,
they're folded up and they're brought before Allah
on those days. Some of the reports mentioned
actually specifically it's Thursday that that happens.
So once a week, you have this changing
of the scrolls.
And then some of the more commentaries mentioned
that the angels perhaps change with it, that
the angels of the left change on the
Thursdays as well, and the angels of the
right change at different times. But basically, there
is a a cosmic
shift that happens or you know, like a
work order happens. Some people move
out. And so on those days when the
deeds are being taken back to Allah,
the prophet salawasam wanted it to be recorded
that while these deeds are being taken back,
he's fasting.
And that shows us an extra level or
an extra added
active Ibadah on top of all the Ibadah
that the prophet sallallahu alaihi wa sallam already
did.
306 from also from Sayida Aisha, Radhi Allahu
alaihi wa sallam, she said the prophet sallallahu
alaihi wa sallam would fast on Saturdays, Sundays,
and Mondays of 1 month. And then on
Tuesdays, Wednesdays, and Thursdays of another month. This
may line up with what we talked about
which was the white days and the the
black days or it may have just been,
again, out of,
not a normative habit. The Prophet did not
want us to think that fasting outside of
Ramadan was an obligation.
Is it a highly stressed sunnah? Yes, it
is.
But you have
you can do it whenever
is easy for you to do. It's not
something that you have to make, regimented
and make an obligation upon yourself. Only in
the month of Ramadan falls into that category.
309, also from Sayda Aisha,
She said that Ashura was a day that
the tribe of Quraish would fast during the
period of ignorance
of jahiliyah.
Also, in Madinah, the Jews would also fast
that day as well.
And the messenger of Allah salallahu alayhi wasalam
would fast during it too.
When he entered Madinah, he would fast during
it, meaning the day of Ashura,
and order others to fast during it as
well.
When fasting in Ramadan was made compulsory,
it, meaning the month of Ramadan, became the
obligatory fast. That became the fast that was
farr for everyone.
And fasting on Ashura was left, Meaning,
it not it was no longer a It
was a voluntary fast. Still highly recommended, but
it became
voluntary.
So now, whoever wants can fast during it
and whoever so wants can leave it.
Again, as I said, this is the general,
idea we have around the,
fast outside of Ramadan. They are basically voluntary.
If you want to do it, do it.
If you don't want to, no problem. Right?
But it's better obviously to fast more to
draw closer to Allah
even outside of the month of Ramadan.
Hadith number 310
from Al Khaimah, He
said that he, as Aisha
did the messenger of Allah sallallahu alaihi wa
sallam set aside particular days for specific acts
of, of worship?
She said of worship, not or worship.
She replied,
his deeds were continuous. Who amongst you is
able to endure what the Messenger of Allah
endured? Reason why this ties into the Bab
of, Psalm is because some people want to,
for example, leave particular
things only until they're fasting.
Right? So a person might say, well, I
only want to do this when I'm fasting,
or I only want to read this,
I don't know, juz when I'm fasting. I
only want to do this act of charity
when I'm fasting. This hadith this hadith is
showing us that don't wait for just, you
know, one opportunity
to do good. If you're able to do,
whatever you can,
whenever you can, at any time, do it.
Don't delay it. Right? Because who knows, Chetan
may come and whisper into your ear and
you may get waswasan
or something will come up and it may
may block you from fulfilling that intention that
you had. Right?
So the deeds of the prophet, salaam, as
we see here, were ongoing.
It's not as if he waited only for
a particular set of days so that, oh,
I'm only gonna do this when that happens.
Date number 311 from Aisha Radia Salamha. She
said, the messenger of Allah salallahu alaihi wasalam
came to see me whilst there was a
woman in my company.
He asked, salallahu alayhi wasalam, who is this?
I replied, she is so and so, and
she doesn't sleep at night. So that may
have been the reason why she was visiting.
She wanted some advice. She doesn't sleep at
night. The messenger of Allah sallallahu alayhi wasalam
then said,
perform of righteous actions what you can bear.
For by Allah, Allah does not cease rewarding
you
until you become bored.
The most beloved actions to the messenger of
Allah salallahu alayhi wasalam were those done consistently.
It's a very important hadith.
A lot of us, what do we do
when Ramadan comes in or when, let's say,
the the days of the Hijjah come in
or whatever,
we tend to pile on so many things
upon ourselves.
We
force ourselves that I'm gonna read 5 Jews
a day or 6 Jews a day or
I'm gonna do this or I'm gonna do
that.
We take on more than we can bear.
And then what happens, you get to a
point where you're trying to worship but your
mind is elsewhere. Read Quran, but you're not
even thinking about the Quran. You're thinking about
what am I gonna eat today? And did
I do this? And did I do that?
And so this is what's meant by this
phrase until you become bored. And when your
mind is no longer in the act of
worship,
right,
then
well actually another hadith mentions, and Allah becomes
bored of you.
What does that mean? It doesn't mean that,
'awdubilla Allah is not bored of anything. But
what it means is that the reward that
Allah gives you is far less
than if you were actually focused.
Right?
So what they mentioned, the scholars mentioned, if
you are doing something until you your mind
is no longer in it, let's say you're
reading Quran, the prophet told us, then put
it down.
Go do whatever you need to do and
then come back.
But don't force yourself into a situation where
you're not present at all. Your mind is
not present at all. Right? Obviously, this does
not apply to the the things that are
followed, the obligations. You have to do the
obligations no matter what.
This is referring to specifically things outside of
that. The the superogatory, the nafil things.
If something
is nafil, but you can't focus on it,
you know, maybe more than 50%, maybe you're
just opening it up and you're daydreaming about
something else, it's fine. Put it down. Go
do something else. Come back. Make wudu again.
If you're hungry, go eat. Go do this.
Go do that. Put it down for a
time and then come back to it when
you are more refreshed inshallah.
And the last point is to to hammer
that home as the last sentence here mentions.
The most beloved actions
are the
consistent ones and in another hadith that's mentioned
in even if they're small.
Even if they're
if there's tiny actions,
may you do them consistently, it's far better
than burning out and becoming bored of worship.
Okay. Moving on to chapter 44.
The tilawad, the Qur'anic recitation.
How the prophet salallahu alayhi wasalam used to
recite Quran.
Hadith number 314 from Abu Malaika,
he said that Ya'alayhi bin Mamluk, rhamullah,
reported that he asked
about the recitation of the messenger of Allah,
sallallahu
alaihi salallam. She immediately
described his recitation
by saying it was a clear
recitation
letter by letter.
And to tie into that, the next hadith
also from Salama,
she said when reciting the prophet
would make clear separations
between the verses.
He would recite
then pause. Rahim then pause. Then he would
recite Al Rahim then pause. So the sunnah
we can see in reciting Quran is
clarity.
Make sure that the letters are being pronounced
correctly
and make sure that you're pausing,
you know, when you need to. It's actually
okay. It's allowed to sometimes,
link ayahs together. That's fine as long as
you can do so
clearly.
Right?
In the time of the Sahaba, the definition
of tajweed,
now we have a very elaborate system of
tajwid, mashallah. We have all these rules and
akham and this and that, noon sakinah or
madood.
In the time of the prophet, sala al
salaam,
Tajweed was defined as knowledge of
the makharij,
knowing how to pronounce each letter correctly,
and knowledge of the wukuf, knowing where to
stop.
Right? So that you're not stopping in the
wrong place in an ayah, for example.
So that was a basic definition of tajweed,
which is exactly what we see in these
two hadith. It's pronouncing
the letters clearly
and stopping at the right places.
That's the bit essential to the heart of
tajweed is that, basically.
Hadith number 317 from Abdullah bin Abi Qays
He said that I asked Aisha
about the recitation of the prophet salallahu alayhi
wasalam and whether he did it silently or
audibly.
She replied, he did both salallahu alayhi wasalam.
Sometimes he would recite silently
and sometimes he would recite audibly.
All praise is due to Allah who granted
latitude in the matter, who gave us choice.
What we mean by silently is not
under one's breath, by the way. What's meant
by silently is
quiet enough that at least you can hear
it, but maybe the people around you don't
hear it. That's what's meant silent.
Because tilawa of the Quran, recitation of the
Quran actually requires the mouth to move.
You have to move. You you have to
move your tongue. You have to move your
your, your mouth. You have to make even
if it's the smallest, slightest sound, it has
to be at least producing something.
Because if you're reading in your mind, I
mean, you could be reading, you could be
contemplating, you could be doing other things, but
that's not considered
recitation. That's not considered
from the Quran.
So silently here means in a very quiet
fashion. But at least there is something being
produced. And audibly would mean that obviously the
people around you can hear you, but not,
you know, to the level of shouting or
screaming or anything like that. The normal,
you know, audible tone.
Hadith 318 from Umhani,
Radi Wa Salamaha. She said,
I heard the recitation of the prophet sallallahu
alaihi wa sallam whilst sleeping on my bed.
Is reciting. Right? He would be he would
recite regularly all the time even before he
went to sleep. Upon waking up, he would
recite the end of Bakkala, the end of
Ale Imran before going to sleep
all throughout the day.
The story of one of my teachers who
went and studied in Mauritania, he lived in,
the village of Turbat where, the famous Muratul
Hajj
used to live. And he said, they they
only heard 2 sounds in the village of
Murat.
You heard the buzzing of the mosquitoes,
and you heard the buzzing of the Quran.
People reciting Quran constantly. It's all the time.
So you saw like an audible pitch, an
audible tone you would hear when you're walking.
It's a tiny village. The village of Tumrath
is smaller than this room. Right? But you
could just constantly hear Quran being recited everywhere
you go. And people, if they're not doing
anything, they're just sitting and they're
lounging, they're just reciting Quran
constantly.
And that was the mode of many of
the sahaba as well. It's constantly revising, reciting
Quran.
Hadith 321 from Ibn Abbas
radiAllahu alaihi wa sallam. He said that the
prophet salallahu alaihi wa sallam's recitation was such
that one who was in the courtyard, meaning
of the masjid,
could perhaps hear it whilst he, the prophet
salallahu alaihi wa sallam, was in his house.
So as we can see, sometimes he did
recite audibly. And it was it was audible
enough that a person across the other side
of a wall
could hear him reciting Quran.
Chapter 45,
the weeping of the messenger of Allah
alayhi wa sallam.
323 from Abdullah bin Mas'ud,
radiAllahu ta'ala Anhu. He said, the messenger of
Allah salallahu alayhi wa sallam said to me,
recite, meaning recite the Quran to me.
I said, meaning Abdullah said,
oh messenger of Allah sallallahu alaihi wasallam, shall
I recite to you when it is you
to whom it was revealed?
He replied,
I love to hear it from other than
myself.
So I recited from the chapter of An
Nisa, Surah Al Nisa until I reach the
verse
and we bring you as a witness
over all of these.
He
said,
meaning Abdullah bin Masood, he
said, and then I saw that the blessed
eyes of the Messenger of Allah salallahu alayhi
wasalam were streaming with tears. Right? Because this
is obviously
foreshadowing the events of the day of judgment
when Rasool alayhi wasalam will be a witness
over all of humanity, those who followed
Islam and the path of the prophets and
those who did not. That's a very serious
matter because imagine
by his witnessing against people, what's happening to
them?
They're being damned to hellfire.
And it's a very serious thing, right,
that weighed heavily on the heart of Rasool
Allah SWA, that some people will enter hellfire
because they rejected him. He
always had a care and concern for everyone.
And so that led to tears. This is
something, you know, with some of our cultures
unfortunately we need to change.
Starting with our generations, we can do that
now.
When a child is crying,
I see this a lot. We tell them,
stop crying.
Don't cry.
Who are you to tell them not to
cry?
Prophet said this is mercy.
Let them cry.
Rasulullah
cried. Abu Bakr cried. Omar cried. Othman cried.
Ali cried. They all cried.
Right? They all cried until their tears would
mix into their beards and their beards would
become soaking wet.
So we need to change this about ourselves.
It's not manly to tell a child you
can't cry. No. They have to be able
to cry. You have to let them cry.
Rather than being stern with them, give them
a hug next time. Next time you see
a child crying, don't tell them stop. Give
them a hug. Teach them that it's okay.
Right? It's not something that's how they will,
contrary to the sunnah or anything like that.
The we'll see actually, it will come up.
The great grandson of the prophet SAW, Alaihi
Wasallam, Alaihi
Wasallam, he
was known there's a physical feature that he
had where he had two black lines on
his face.
Right?
And it was because of the tears that
he used to cry so much at night.
That it actually imprinted lines onto his face.
A sajjad.
He was
a mountain of a man, the son of
Al Hussein,
alayhi wa sallam. So he was known actually
as physically
tears left a trail on his face,
alayhi wa sallam.
Hadith 324 from Ibn Abbas,
radiallahu anhu. He said that the messenger of
Allah salallahu alaihi wa sallam picked up one
of his daughters as she was nearing death.
He held her in his blessed arms and
then put her down in front of himself
where she died.
Wept loudly.
Really the translation here should be she wailed.
Arabic is.
She she yelled. She wailed out loud.
Whereupon the prophet
asked her, do you weep in the presence?
Again,
do you wail in the presence of the
messenger of Allah We know, of course, this
is an act which is actually haram.
To wail
is haram. To cry, to to weep is
fine, but not with a, you know, a
loud voice.
She replied, have I not seen you weep?
He, replied,
I do not weep like that.
And this is not the the mode in
which we mourn our dead.
Rather, it is a mercy, meaning the tears
that come and the the normal sobbing that
comes is a mercy.
The believer enjoys a good state at all
times and praises Allah, exalted and sublime as
he,
even whilst his soul is removed from his
body.
So we see there's a clear, you know,
delineation, what is allowed, what is not allowed.
Weeping, crying, sobbing is fine until it gets
to the point of a loud wail,
which was a practice that the Arabs did
in the time of Jahiliyyah. When a when
a person died, then you would hear these
very loud
wails throughout the city. And this is something
that sharia banned, but anything underneath that is
fine. To to cry for a loved one
because you missed them, there's nothing wrong with
that.
And the prophet cried for,
many of his Sahaba when they passed away,
but at a certain limit.
The, 326 from
She said that the messenger of kissed Uthman
ibn Masron
who had died, and he was weeping.
So we can see even from this situation,
he wept at the death of one of
his Sahaba. He was actually his, brother by
milk.
And he,
he led the prayers actually when the prophet
would go on some of his expeditions.
The man was the one he chose to
lead the prayers.
Alright.
Chapter 46,
then the bed, the firash, or the mattress
you could call it, of the messenger of
Allah
Hadith number 328 from Aisha
She said the bed of the messenger of
Allah
on which he would sleep was but a
tanned hide and its stuffing was of palm
tree fiber. It's a very thin material
with just fiber inside of it.
In 329,
and this is where they're referencing Alizin al
Abidina Sajjad,
the son of Al Husayn. So this is
the grandson and the great grandson of the
prophet sallallahu alaihi wa sallam.
He said that Aisha
was asked,
what was the bed of the messenger of
Allah inside
your home?
She replied, it was made from tanned hide,
and its stuffing was of palm fiber.
Hafsa
was also asked, what was the bed of
the messenger of Allah
in your home?
Again, they had different, you know, the the
different rooms with the wives of the prophet
She replied, a course woolen blanket that we
would fold in half
and spread out for him to sleep upon.
1 night this Hafsa is speaking. 1 night,
I said to myself,
if I fold it 4 times and if
I fold it another time,
it will be more comfortable for him, and
so I folded it 4 times.
When the messenger of Allah, salallahu alaihi wa
sallam, woke up the next morning morning, he
asked,
what did you spread out for me last
night?
I, meaning Hafsa, replied, your bedding, except that
I folded it 4 times and said to
myself that it would be more comfortable for
you. He, salallahu alaihi wasalam, said, refold it
as it was before. And then go back.
Its softness kept me from my prayer
last
night. We can see a clear preference. As
we know, the prophet did not prefer anything
from the duniya.
Duniya was not his abode. Right? He Said
I am like a traveler resting under a
tree. And,
even in modern day and age, again, going
back to the village in Mauritania of Tumorat,
I heard a story of a man also
from one of my teachers that
he used to have 2 beds.
Not beds. We say beds. Mattresses really. They're
not sleeping on beds. Right? They used to
have 2 mattresses. 1 was a really thin,
almost like a sleeping bag, like what we
have now. Really thin cheap material
that he used to sleep on that,
in that sleeping bag for 6 days out
of the week.
And then for one day out of the
week, he had the same thing, but he
would put I need some more cushions and
and blankets and stuff inside, and it would
be warmer.
Right? And,
my teacher asked him, why why you do
that? He said, one day out of the
week, I let myself sleep in a little
bit until just before fudger. And that's when
I put all the extra blankets and I
stay warm.
The rest of the week, I sleep in
this bare sleeping
bag and I get cold, and the cold
wakes me up at night.
And so I get up for tajjud every
night because of just the way that he
sleeps.
But one day, I allow myself to sleep
warm so that I wake up just before
Fajr.
This is the attitude of the people of
worship. Right? They literally look for ways to
facilitate worship
rather than just seeking comfort.
Following the sunnah of Rasulullah sallallahu alaihi wa
sallam.
Chapter 47,
the humility
for the messenger of Allah sallallahu alaihi wa
sallam.
Read 3:30 from Abraham Al Khattab
radiAllahu alaihi
sallam
said, do not go to excess in praising
me as the Christians went into praising Aissa,
the son of Maryam
alaihi sallam, for I am but a servant.
Say instead Allah's servant and messenger. So he
himself
did not ask people to praise him. Right?
Only in a few situations when,
certain of the, the kuffar and the mushrikeen
were making poems against him or against Islam
that he would ask his poets to, you
know, basically respond to them.
But otherwise, he himself didn't seek any fame
or any any
clout or any,
reputation for himself, salallahu alayhi wa sallam, even
here. Don't don't don't praise me to the
level that, you know, the Christians took it
so far that it deified their prophet. Right?
So don't don't say anything like that about
me. Instead, say about me that I'm the
Abdulah.
I'm his messenger.
It's amazing in our history, you see,
of all of the sects that have come,
right, all these splinter
groups and sects that have come in
Islam.
Some of them have worshiped some of the
Sahaba.
Some of them have worshiped
people,
born much later.
There's never been a sect in Islam. This
is a this is a miracle. There's never
been a sect
of Islam that ever worshiped the prophet, sallallahu
alaihi wa sallam,
ever.
Because of how clear it is in the
Quran that he is
the.
He's a slave of Allah and he is
his messenger, and that's it.
It's as if this hadith is becoming a
reality.
Right? And no one has ever taken Rasulullah
salaam to that extent, even when they've done
it to Sahaba,
but not to him, salaam al salaam.
It's amazing.
Hadith 331 from Anas bin Malik,
radiAllahu ta'ala Anhu. He said that a woman
came to the prophet, salaam,
and said to him, I have a need
to ask of you. And in some,
versions as mentioned in the commentary in this
book, that this woman may have had a
mental illness.
She may have she had some serious problem.
Right?
The prophet, sallallahu alaihi wa sallam, said to
her, sit on any street of Madinah that
you wish, and I'll come and sit. He'll
sit nearby, and he will help her with
her problem. And the point of this hadith
is to show that even
people that sometimes we turn away. Right? First
of all, she's a woman. And in some
of our cultures, you know, you can't do
that. You can't give advice to women.
2nd, she was not only just a normal
woman, but it's mentioned in some of the
commentaries that she was actually a woman that
was kind of outcast because she had mental
disabilities or some some issues.
But he said, as long as it's in
a public place, on the streets of Madinah,
no problem.
As long as it's in a public place,
on the streets of Madinah, no problem. I'll
come and I'll sit and I'll talk and
we'll figure out a solution.
This is part of his tawadu. Right? These
are people that normally no one would look
at. Right? It's mentioned in the Quran. This
is a sifa. This is a attribute of
many of the prophets.
That the followers of so many of the
prophets are the wretched people. The people that
normal society looks down upon.
And so we have to question ourselves as
Muslims too. Who do we engage with? Do
we just engage with the people that have
money and status and doctors and this and
that, or do we engage everyone?
And what's the sunnah of our prophet salallahu
alayhi wa sallam?
332 from Anas bin Malik,
Radi al Salamhu, he said the messenger of
Allah sallallahu alaihi wasallam would visit the sick.
He would attend funeral processions. He would ride
on a donkey. He would accept the invitations
of slaves, meaning for food.
On the day of the siege of Banu
Qurayla,
he was riding on a donkey whose rein
and saddle were made of palm fiber instead
of leather or any luxurious material. He didn't
care about these things.
The 333 from Anas bin Malik,
who he said,
the messenger of Allah salallahu alaihi wa sallam
would be invited to a meal of barley
bread and aged oil, and he would accept
the invitation.
He had some armor,
which he had, which he had purchased from
a Jew as collateral, and he did not
find the money to get it back until
he passed away.
Meaning that Rasool Allah sallam did not live
as a rich man. He did not store
money. He did not have a huge
bank account and a savings and this and
that. He didn't have any of that. Right?
And if anyone wanted to gift him something,
even if it was
stale bread or old bread or old food
and invite him to his home, he never
rejected.
Nowadays, subhanAllah, we are at such a level
where someone invites us to their house and
they prepare a meal for us
and then we go home and we complain
to our family that meal wasn't very good.
And someone went out of their way to
make a meal for you
and you're gonna complain about it?
Rasulullah
ate old bread,
and he was invited by a slave.
We wonder why we're so far
from the, you know, from the barakah. Masha'Allah.
335
from Anas ibn Malik radiya alsalanhu he said,
there was no individual more beloved to them,
meaning the Sahaba, than the messenger of Allah
salallahu alaihi wa sallam. He said,
when they would see him, they would not
stand up.
They would not stand up
because they knew he disliked that.
He didn't want to be
treated like a king,
where he entered a room and everyone stands
up. He didn't like that actually. He told
them, sit down. Mechanical. Stay where you are.
There's no need. Right?
339 from Yahya ibn Abil
Abil Abil Haitham Al Aqbar He said,
I heard Yousef bin Abdullah ibn Salam
radiya salanahu say, the messenger of Allah sallallahu
alaihi wa sallam named me Yousef. And he
sat me down in his lap and he
rubbed my head when I was a young
boy.
Even treat the the way that he treated
children was also with love and with care
and with concern.
Not
as many people, you know, become
a certain position and they they shoo away
kids and children. I don't interact with these,
you know, I'm not gonna waste my time.
Was the opposite. Would put kids on his
lap and play with them and rhyme with
them as we saw last time.
342 from Amra,
Rahimullah.
She said that Aisha was
asked, what did the messenger of Allah sallallahu
alaihi wa sallam do around the house?
She replied, he was a man amongst men.
Meaning he was in the Arabic she said,
basharum min al bashar. He was just like
an ordinary man.
He would remove anything attached to his garments.
If his garments had any problems with them,
he would fix the he would fix the
garment himself. If they had thorns, if they
had tears, he would remove the thorns. He
would fix, you know, or he would stitch
it himself.
He would milk his own goat, and he
would serve himself.
Not walk into a home and
act like a king and
where's my chai, and where's the food, and
all this. No. This was not the messenger
of Allah, salaam alayhi wa sallam. Didn't even
ask his wives
for his milk. He would go
get the goat to milk it himself and
drink it. Salaam alayhi wa sallam. This is
really what is. Right? We talk about nowadays.
We need people that are men and they're
brave and they're
are men. We're not manly
enough, etcetera.
Being manly means you don't inconvenience others.
Doesn't mean acting all, you know, brave and
shouting and yelling and look at my muscles.
That
it means making people around you comfortable.
It means being gentle when gentleness is needed.
Being stern when stern is needed. Not just
being stern all the time and acting like
you're a tough, you know, tough guy, macho
guy. That's not manliness.
As another hadith says, you know,
strength is being able to control yourself.
Not just being tough and and rough all
the time.
Chapter 48. The khuluq, the character
of the messenger of Allah, salallahu alaihi wa
sallam. This is, of course, the thing that
Allah
himself praised
in the Quran.
You have tremendous
huluq.
Right?
The chapter on that 344 from Amr ibn
Lu'as
Radi al Salamhu, he said that the messenger
of Allah sallallahu alaihi wasallam would turn his
blessed face to the worst of a people
and speak directly with them
in order to bring their hearts together.
He would also turn his blessed face toward
me and speak with me in such a
manner that I began to think that I
was the best of people.
I asked him, oh Messenger of Allah, salallahu
alaihi wa sallam, am I better or Abu
Bakr?
And he replied, Abu Bakr.
I asked, oh Messenger of Allah, am I
better or Umar?
He replied, Umar.
I asked, oh messenger of Allah, am I
better or Uthman? He replied, Uthman.
After I asked these questions to the messenger
of Allah and he told me the truth,
I wish I had not asked him.
But the point of this hadith is what?
Amr ibn al-'Az felt
he felt so beloved
to the messenger of Allah sallallahu alaihi wasallam
that he thought he was the most beloved
person to him.
This is how Rasool Allah sallallahu alaihi wasallam
treated everyone.
You're just giving people your full attention, just
listening to them,
not, you know, someone comes to ask you
a question, you pull out your phone. Oh,
yeah. Yeah. I'm listening.
No. You're not.
Giving people full attention, turning to them fully,
sitting with
them. Right?
These small things go such a long way
in our interactions and something unfortunately in the
smartphone age we've forgotten because we're just plugged
on our phones all the time. Right? But
Amr ibn al-'Az who by the way became
Muslim much later. And he was one of
the people that he went to habasha to
try to convince
Najashi to throw the Muslims out. And so
he was a very intelligent figure and at
the beginning he was an enemy of Islam.
He went to a stage where he felt
that he was the most beloved person to
rasulullah salallahu alaihi wa sallam. 345 from Anas
bin Malik
radiAllahu
alaihi wa sallam for 10 years,
and never once did he say to me,
nor did he ever say to me, if
I did something, why did you do that?
Or to something I did not do, why
did you not do that?
Parents,
pay attention.
How do we talk to our kids?
The messenger of Allah
was the best of people in character.
I have never touched brocade or silk or
anything else softer than the blessed palms of
the messenger of Allah, salallahu alaihi wa sallam,
nor have I ever smelled musk or perfume
as fragrant
as the blessed perspiration of the prophet salallahu
alayhi wasalam.
Two things here also at the end. Normally
when a person has soft hands, what do
we say? What do men say?
Effeminate.
Messenger of Allah SWAMI had soft hands.
When a person,
a man smells very fragrant, what do we
say? Same thing. What's wrong with this guy?
Messenger of Allah sallallahu alaihi wa sallam smelled
like musk all the time.
And he would apply it and he would
oil his hair. And then the first part
is obvious.
How do we talk to people?
Someone doesn't do something for you, what do
you do? Do you yell at them?
A child even worse, if a child does
something that that
was wrong,
how do you respond to that child? Are
you gonna teach them that the manner of
responding is by yelling and getting angry?
Every child is a student, 1st and foremost,
and adults are their teachers.
Think about what you're doing when you
are talking to a child.
Never in 10 years did Anna Symphonic even
hear the word oof. Never.
Ever even heard the word oof from the
messenger of Allah sallallahu alaihi wa sallam.
346, we're almost done,
from Anas ibn Malik as well, radiAllahu alaihi
wa sallam. He said, there was a man
who once wore a garment with traces of
yellow dye
in the presence of the messenger of Allah
sallallahu alaihi wasalam. It's actually a garment that
was,
very the saffron was very apparent and it
was almost orange.
We read previously that the prophet sallallahu alaihi
wasallam actually owned a garment
that had been dyed in saffron previously, but
which was a lot lighter. So it's more
towards a tan or a yellow rather than
being more orange or saffron.
The messenger of Allah sallallahu alaihi wasallam seldom
spoke to anyone in a way the person
disliked. So when the man finally left,
he said to some of the people,
would that you would tell the man to
stop wearing the yellow dyed garment?
Meaning, the the brightly orange, you know, garment.
Notice how he didn't tell the person directly.
He
told after he left, he asked some of
the Sahaba, go tell him
to stop wearing that. Right?
There's certain
Adam, this we just have to have when
we're talking to people. How many converts have
left Masajid
because they've come to the masjid and the
person didn't like the way that they dress,
and so they berated them over it?
Or I've heard I've met people personally that
went to the masjid. They've just become Muslim.
They have tattoos on their arms.
Brother, why don't you tell us this is
Haram?
What are what are you doing to that
person? If they never come back to the
masjid again, whose fault is it? It's yours.
So even if you don't like something about
someone, the prophetic example is not
confrontation and berating.
Right? Even if you have to say something,
say it quietly
off to the side, not in front of
everyone.
347 from Aisha
Radhiyallahu Alaihi'ala Salamha. She said, the messenger of
Allah
was neither lewd in disposition nor lewd in
behavior,
nor was he boisterous in the marketplaces.
He did not requite evil with evil, but
rather he pardoned
and he forgave.
He, salaam, spoke softly generally.
He didn't speak a lot, and he wasn't
a very loud and a brash person. Right?
Yeah. 348 from Aisha
Radhi Allahu Ta'ala Anha. She said that the
messenger of Allah
never struck anything
with his blessed hand unless he was waging
jihad in the way of Allah
He struck neither a servant nor a woman
ever in his life. Some people read the
Quran. They say, look. It says I can
do this.
Talk about cherry picking. We complain people cherry
pick about Islam and we do the same
thing from our Quran. Says I can do
it. No. Look at the entire context.
And then after you've looked at the context,
look at
the walking Quran.
Look at the prophet salallahu alayhi wa sallam.
Did he ever do such a thing?
No.
349, also from Aisha
Radhiallahu ta'ala Anha. She said, I never saw
the messenger of Allah salallahu alaihi wasalam exact
revenge for personal injustice done against him
so long as the sanctities of Allah were
not violated.
If anyone of Allah's sanctities were violated, he
would be the angriest person for that
on himself.
He was never put in a position to
choose between two things except that he chose
the easiest
unless that choice entailed
sin.
This is a general ada by the way
when you're dealing with other people and they're
asking you questions about Islam.
Don't give them the hardest possible opinion.
If you want to do that, keep it
for yourself.
When people come to you asking questions, you
don't know what level they are at. You
don't know what their level of Ibadah is.
Give them the easy options. Nothing wrong with
that in Islam.
Right?
For yourself, do whatever you want. You can
take the strictest opinion if you want. That's
fine. But don't do this when people ask
you questions.
And also don't get angry because, oh, I
got offended.
Oh, he said something I don't like. Who
are you?
Put yourself in in your proper place.
Rasoolah says something didn't get mad for himself.
But if something haram was done, now it's
a violation against Allah.
And when something haram is done, it doesn't
just impact that person, it impacts the entire
community.
That's why he was so strict against those
things.
352 from Muhammad ibn Munqadr
He said that I heard Jabir ibn Abdullah
Radhi Wa Salam who say,
never was the messenger of Allah, salallahu alayhi
wa sallam, asked for something to which
he said no. He may have said
not at this moment, maybe later, maybe if
you ask him, maybe if you but he
never just flat out said no.
Never rejected someone.
353 from Ibn Abbas,
radiAllahu anhu.
The messenger of Allah salallahu alaihi wasalam was
the most generous of people in goodness, and
he was the most generous during the month
of Ramadan until the end of it when
Jibril would come to him and he would
recite to him the Quran from memory.
When Jibril would meet with him, the messenger
of Allah salaam was more generous with good
than a strong wind that brings forth rain.
So when he met Jibril alaihis salaam,
his character
multiplied even more than it normally was. Normally
his
akhlaq
was at a miraculous level. But after meeting
Jibril
and after the Quran was confirmed
through Jibril, it reached even further.
Right? Who knows?
Tonight, maybe, maybe
we already had it.
But every one of us sitting in this
room who's alive today,
Jibril has been here
this month.
Or he's going to be here tonight,
or he's going to be here one of
these nights.
Don't think that Jibril only interacts with Rasool
Allah sallallahu alaihi wa sallam.
Jibril is going to interact with all of
us. And whatever we do in these nights,
the angels will witness it and the ruha
will also witness it.
So we should model ourselves after the character
of the prophet, sasam, on this night.
I don't like to say this, you know,
normally.
I'm just, when I work at the school
here. But it's a shame, I think, still.
It's a shame
that every year, Masajid have to ask for
donations
in the month of Ramadan.
The fact that, you know, how hard it
is to go up there and ask for
money. I have done it. I was an
imam elsewhere. I am not doing it again.
But it is very difficult
to go up in front of a room
and ask for money
just to keep the facility open
or to repair HVAC or whatever it is.
If this is the character of Rasool Allah
Sussim in Ramadan,
then we should never need to have another
fundraiser again. Because we as Muslims should realize
when Ramadan comes,
just give.
What are you worried about?
Your Lord is Ar Razaq.
You're putting people in a very uncomfortable position.
We should never need to have another fundraiser
again as Muslims
because the sunnah where prophet salallahu alayhi wa
sallam is generosity.
Like
a rainstorm
brings generosity.
Alright. We're almost done. So I apologize. I'm
getting
agitated.
354 from Anas bin Malik.
Radi lanu, he said, the messenger of Allah
sallallahu alaihi wasallam never stored anything for the
next day.
Never kept anything
to say, oh, I'm gonna save this for
tomorrow.
His character, and this is the highest level,
this is the very peak
of tawakkul.
As he said, if you had true tawakkul,
you would be like the birds.
They go in the morning,
They eat their food during the day. Allah
provides them food. They come back at night
with nothing. Because they know the next morning
Allah is gonna provide for them again.
But this is obviously a very high level.
This is not this is a prophetic level,
in fact.
Takes a lot of, trust in Allah subhanahu
wa ta'ala to reach this level.
Oh, no. Actually, that's the last one, alhamdulillah.
Okay. We'll pause here at 3 no.
It's skipping around a bit. There we go.
One last one.
355 from Aslam.
Radi Al Anhu, he said,
Umar ibn Khattab Radi Al Salamahu once spoke
of a man who came to the prophet,
salalahu alaihi wa sallam, and asked that he
give him some wealth.
To which the prophet, salalahu alaihi wa sallam,
said, I have nothing.
He wasn't ashamed to admit that. I have
nothing.
But go and purchase something in my name.
Go to the market and purchase something. And
when something of wealth comes to me, I
will pay its price on your behalf.
Upon hearing this,
said, oh messenger of Allah, you've already given
him and you're the messenger of Allah. You
gave him Islam, you gave him this, you
gave him that. You don't need to give
him anything else.
Allah has not imposed upon you what you
cannot do.
But the prophet
disliked
what Umar said. He wasn't happy with this.
Then a man from the Ansar
proclaimed,
spend, oh messenger of Allah, salallahu alayhi wa
sallam, and do not fear reduction of wealth
from the master of the throne.
Don't fear that you're gonna be impoverished by
this. The Messenger of Allah, sallam, then smiled.
And his happiness with the Ansari statement was
visible on his blessed face. And he said,
this is what I've been commanded to do.
People ask for help,
there's no hesitation.
Right? Someone comes and asks you for money
or someone goes up to the masjid and
asks you for money, there shouldn't be any
hesitation.
Right? As what's the famous statement, ma nakusamalum
min sadaqa. Right?
Sadaqa does not decrease your wealth.
If you are deeply concerned about yourself, just
remember
what I spend now, they're gonna come back
to me then
on the day of judgement. Right?
Right? It's a long term investment as they
say.
Saving for the next life. We ask Allah,
subhanahu wa ta'ala, forgive our sins. We ask
Allah to allow
us to learn from the sunnah of Rasool
Allah, salaam, to
allow us to inculcate the sunnah of Rasulullah,
salaam, into our lives and into our actions,
into our statements, into our intentions, into everything
that we do. We ask Allah to bless
all of us, accept all of the good
things that we've done, inshallah, and overlook all
the bad things that we've done. By the
mercy of this month, may Allah free
all of us and the entire ummah of
the Prophet
from the fire. May
all of us become from the, from those
who are emancipated from the fire. May Allah
allow all of us to reunite in.
And may these blessings, these,
lessons be a source of blessing for us
Insha'Allah in this life and the next. And
may all of us Insha'Allah special do I
want to make because of the topic that
we've chosen. May Allah show us the prophet
salallahu alaihi wa sallam in our dreams insha
Allah, at least before we die once. Because
the prophet salallahu alaihi wa sallam said,
blessing and and benediction to the one who
has seen me.
Right? For whoever has seen the prophet
before death will see him at death. And
whoever has seen the prophet at death will
see him
on the day of judgment. Whoever has seen
him on the day of judgment will be
under his banner. And whoever is under his
banner will cross Sirat and see him at
the hood. And whoever sees him at the
hood will enter Jannah with him, inshallah. May
Allah make us from amongst them, inshallah, Amin.