Yahya Rhodus – Lesson – 2 Al-Shamail Al-Muhammadiyya- Chapter 1 – Hadith 1
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Bismillah wa salatu wa salam ala Rasulillah wa
ala alihi wa sahbihi wa man wa ala.
So we will take the first narration of
the Blessed Book of Sham'il today, bi
-idhnillahi ta'ala.
And so this is Chapter 1, Babu Ma
Ja'a Fi Khalki Rasulillahi ﷺ.
What has been narrated concerning the blessed physical
features of the Messenger of Allah ﷺ.
Bi-idhnillahi ta'ala bi-idhnillahi ta'ala
bi-idhnillahi ta'ala bi-idhnillahi ta'ala
bi-idhnillahi So Abu Rujaaq Qutayb ibn Said
related to us, on the authority of Malik
ibn Anas, on the authority of Rabi'un
Abd al-Rahman, related that he heard Anas
ibn Malik say, the Messenger of Allah ﷺ
was neither exceedingly tall nor short.
He was neither extremely white nor dark brown
in complexion.
His blessed hair was neither extremely curly nor
straight.
Allah sent him forth with the prophetic message
40 years from his birth, after which he
remained in Mecca for 10 years, and in
Medina for 10 years, Allah took his blessed
soul at 60 years of age, and at
the time of his passing there were no
more than 20 white hairs in his blessed
head or beard, sallallahu alayhi wa sallam.
So, this is the blessed book by Imam
al-Tirmidhi, and the first name in each
transmission, we're going to be reading these, what's
in the margin for you all, because they're
such beautiful notes that have been compiled by
Shaykh Sadaqa Abd al-Aziz and as well
as Muhammad Aslam.
So the first name in each chain of
transmission, called the Isnad, refers to the narrator
from whom Imam al-Tirmidhi received the hadith,
and then he's going to talk about the
convention that they use in this translation.
And so there's different words that Imam al
-Tirmidhi uses, so words like hadathana, akhbarana, or
akhbarani, or anba'ana, or anba'ani.
And some of the later scholars that all
say that these words are all coterminous, they
all essentially mean the same thing.
Others point to differences.
So some say when we say the word
hadathana, here they're going to translate as narrated
to us.
The phrase narrated to us is used for
the term hadathana, which according to latter day
scholars, conveys what a Shaykh has read out
and what a student has heard from him.
So those who point to differences say that
when he says hadathana, it meant that the
student heard from the Shaykh who was reading
to him.
Then the phrase related to us or me
is used for the term akhbarana or akhbarani,
which according to latter day scholars, conveys what
a student has read in the presence of
a teacher.
So akhbarana, akhbarani, yaani, you read to the
teacher, in the presence of the teacher you
read, and that, you would use the word
akhbarana then.
The phrase informed us or me is used
for the term anba'ana or anba'ani,
which according to latter day scholars, conveys what
the Shaykh transmitted orally via ijazah, yaani, the
authorization.
Okay, so again, others say that all these
terms refer to the same meaning, others make
these distinctions.
So this is a benefit of how these
basara hadith are transmitted.
So then if we look at the narrators
in this blessed chain, that one of the
first one that we see here, we notice
in the chain is Imam Malik ibn Anas.
So Imam Malik ibn Anas is the great
Imam Malik that we all know, sahab al
-madhhab.
And Imam Malik was one of the great
Imams of this deen, known as the Imam
Dar al-Hijrah, which is, he is the
Imam of Madinah Munawwara.
And that he came in the generation after
the tabi'een, so he's from the tabi'
tabi'een.
And that there's a hadith of our Prophet
ﷺ that many say that Imam Malik was
the one who was referred to, yushak yudrib
al-nas abatil ibl fi talab al-ilm
fa la yajiruna a'lam al-a'lam
al-madinah, is that there will soon be
a time where people strike their camels to
seek knowledge and they won't find a scholar
more knowledgeable than the a'lam of Madinah,
the scholar of Madinah.
And many that say that, this is Imam
Malik.
So he's mentioned by the Prophet ﷺ, and
he was referred to in this hadith, the
a'lam of Madinah, and he became known
as the Imam Dar al-Hijrah.
And so that he narrates this hadith, an
Rabia ibn Abd al-Rahman, and they say
one of the special things about this hadith
is all of the narrators are madiniyoon, they're
all from the blessed city of Madinah Munawwara.
This great Imam Rabia ibn Abd al-Rahman,
he was known as the faqih of Madinah,
the great jurist of Madinah.
And Imam Malik said about him, is that
the sweetness that fiqh had, that went when
he passed away.
And so this blessed individual Rabia, he narrates
from who?
None other than Anas ibn Malik, the great
companion of our Prophet ﷺ, and he was
the Khadim al-Mustafa, he was the Khadim
al-Nabi, he was known as the servant
of the Prophet.
Can you imagine?
And we will see here, we have an
amount of time that we'll find that he
served the Prophet for ten years.
Just imagine, subhanAllah, serving the Prophet ﷺ.
That he served him from the beginning of
the Hijrah, when he was only ten years
old.
And that his blessed mother, is that when
people were giving things to the Prophet ﷺ,
is that, she said that I don't have
anything to give.
So what did she give?
She gave her son.
Other people were giving things to her, but
she didn't have anything, so she gave her
son to be in the service of our
Prophet ﷺ.
And that she asked that the Prophet make
du'a from early Anas, and then the
Prophet made the du'a, Allahumma aqtiru ma
'ala wa wadidu wa barakihi, O Allah, that
make his wealth in children abundant and many,
and bless him, wa barakihi, and bless him,
place blessings in him.
And that this du'a of our Prophet
ﷺ was answered for him, that he had
a large number of progeny, and that descendants,
and that the land that he had, the
farms that he had would bear fruit twice
in a year from the barakah of the
du'a of our Prophet ﷺ.
So then we learn here now, one of
the descriptions of our Prophet ﷺ, and that
when we speak of this, what we're referring
to is the khalq.
So in the Arabic language you have khalq
and you have khuluq.
The khalq is the physical description of someone.
The khuluq is the internal description.
So the outward description is the khalq, and
your physical characteristics.
Your khuluq is the description of your inner
characteristics.
And so the very fact that they start
with these physical features means that they deemed
it to be important.
And as our teacher Habib Ali Jafri always
taught, was the bashariyah, the human side of
our Prophet ﷺ, his blessed characteristics, or a
door to his special side.
So even in his physical characteristics, they're a
sign of Allah ﷻ.
He was the most beautiful, complete, perfect human
being ever created, in his physical constitution, let
alone in his character, let alone in his
internal reality, the three degrees.
The three degrees.
The physical body, the heart, the internal dimension,
and then the reality of him ﷺ.
He was the most perfect of Allah's ﷻ
creation in all of this.
And there's a note here that they mention
so beautifully.
This refers to the physical manifestation of the
Prophet ﷺ in the earthly realm.
The descent of revelation upon his blessed heart
and the divine command to proclaim the message
of Islam to humanity.
Other authentic narrations establish that the Prophet Muhammad
ﷺ was the first Prophet created in the
spiritual realm and the last of them sent
in the physical realm.
These are authentic narrations.
He mentions, Abu Na'im al-Sulhani recorded
with a ridiculously authentic chain that the Prophet
said, ﷺ, I am the first Prophet created,
the last of them sent forth, and the
first of them to be resurrected.
Imams Ahmed al-Tabarani and others recorded from
Ibn Abbas reported, it was asked, O Messenger
of Allah, when were you written as a
Prophet?
He replied, when Adam was between spirit and
body, even before he was even created.
Imams Ahmed al-Hakim ibn Harban and others
recorded from Ibn Sariah who reported that Messenger
of Allah ﷺ said, Indeed, in the sight
of Allah, I was the seal of Prophets
even as Adam was mixed with his clay.
And I shall inform you of the beginning
of this affair.
I am the response to my father Ibrahim's
prayer, the glad tidings prophesied by Isa, and
seen by my mother and the mother of
all Prophets, and indeed, when I was born,
my mother saw a light that lit up
the palaces of the Levant, i.e. Sham.
So then we get into the physical description.
The first thing that they mentioned was, the
Messenger of Allah ﷺ was neither exceedingly tall
nor short.
So, طويل الباء ولا بالقصير.
And they mentioned something here, that exceedingly tall,
the reason they didn't say exceedingly short was
because he ﷺ was between the two but
closer to being tall.
So, the first description of being tall, he
wasn't exceedingly tall nor was he short ﷺ.
That was ربع.
He was of mid-height but closer to
being tall.
And despite this, they say that never did
the Prophet ﷺ walk with anyone save that
he appeared to be taller than him.
Even if they knew that that person was
taller than the Prophet ﷺ, he never appeared
to be shorter than anyone.
So the first description is his blessed height,
but as we will see here, is that
his way was one of complete balance.
In all of his descriptions, they are the
most balanced and of course, the most beautiful.
His blessed hair was, he was neither extremely
white nor dark brown ﷺ in complexion.
So, الأبيض الأمحق is extremely white and that
آدم means that dark.
So he was in the middle ﷺ.
He was not extremely white nor was he
dark brown in complexion and some of these
narrations that they will appear multiple times, but
his complexion ﷺ was that a fair complexion
with a little bit of redness to them.
And that there are other narrations that indicate
that our Prophet ﷺ was شديد البياض وشدّت
بياض وجهه.
Like intensely, that بياض means white and that
he had an intensely white face.
But they say is what they meant by
بياض there was not the color of the
skin was the light in his face.
There was an intensity of light in his
face ﷺ.
As for his blessed skin color is that
it was in the middle and sometimes that
it would get a little bit more beautifully
golden when he was in the sun ﷺ.
And then in relation to his hair and
one of the things that we are going
to do is after we go through these
narrations we are going to summarize them all.
So that we will compile all of these
and so that after all the details we
get in the different narrations we will probably
include narrations that are not in the Shema
'il.
So we want to be able to imagine
in our minds from his blessed head ﷺ
to his blessed toes the description.
We want to all be able to do
that.
So we will try to gather these all
so that we will be able to do
it.
His blessed hair was neither extremely curly nor
was it straight.
Again it was in the middle it was
more wavy ﷺ.
Allah sent him forth with the prophetic message
forty years from his birth.
Forty years from his birth ﷺ.
After which he remained in Mecca for ten
years and in Medina for ten years.
Now when we speak about this there are
different ways that the scholars understand this.
But this first bit here forty years from
his birth meaning that he had completed forty
years ﷺ before he was gifted prophethood by
Allah ﷻ.
But then as for him remaining in Mecca
for ten years other narrations state that the
Prophet ﷺ remained in Mecca for thirteen years
which is the dominant opinion.
And scholars offer a number of explanations to
reconcile these three narrations.
Because one of the things that we know
when our Prophet received his first revelation in
Ghar Hira, the Hira cave, is that then
there was a three year period before where
he then received his next revelation and in
addition the first three years the da'wah
was secret.
So this is one of the ways they
explain this.
Some say that the ten years referred to
in this narration describe his time in Mecca
as a messenger, Rasul, which would not contradict
the fact that he remained three years as
a prophet, Nabi, prior to his messengership.
Since according to one scholarly view prophethood precedes
messengership, so that's one interpretation.
Others suggest that this narration is an approximation
since it was commonplace for the Arabs to
estimate time periods and round down numbers.
Others say that the Prophet ﷺ was ordered
to invite others to faith for the entire
thirteen year period in Mecca and in doing
so spent the first three years secretly inviting
others to Islam before openly proclaiming it.
So those are different ways that scholars bring
together the different narrations but in general we
say that he had spent thirteen years in
Mecca and Muqarramah and ten years in Madinah
Munawwara.
Allah took his blessed soul at sixty years
of age, again based upon, rounded down to
sixty similar based upon what was just mentioned.
The actual age of his passing was sixty
-three and at the time of his passing
there were no more than twenty white hairs
in his blessed head or beard ﷺ.
Other words is that in his blessed hair
and in his blessed beard that they had
no more than twenty and that this shows
how closely that they were observing the best
of creation ﷺ.
And there are other narrations that say that
he only had seventeen white hairs and others
say that there was approximately twenty haqqas.
We have different narrations but this is how
we say it is that there were no
more than twenty there was approximately twenty less
than twenty different ways of referring to it
meaning that Allah subhanahu wa ta'ala preserved
him despite the age of sixty-three that
he preserved his that beauty and he preserved
his body and that everything else about him
ﷺ.
But this also shows how detailed the companions
were in their description and that they knew
not that they felt they knew that everything
about the Messenger of Allah ﷺ was important
even down to the number of blessed gray
hairs that he had ﷺ.
May Allah ta'ala fill our hearts with
the love of him and to benefit us
through the study of him and his blessed
characteristics.