Yahya Rhodus – Lesson – 3 Al-Shamail Al-Muhammadiyya- Chapter 1 – Hadiths 2-3
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The Prophet's shiny complexion is seen in a range of colors, including black, white, and dark brown, and is used to indicate a strong image. The image is a combination of white and dark brown elements, and is associated with a strong image. The narratives of the Prophet's hair, including his broad shoulders and broad hair, are described as beautiful and shiny, with broad legs and shiny shiny hair.
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In the name of Allah, and peace and
blessings be upon the Messenger of Allah, and
upon his family and companions, and upon him
and his family.
Insha'Allah ta'ala, we will continue our
study of the Shema'in of Sayyidina Muhammad
ﷺ.
This was the book of Imam al-Tirmidhi,
called the Shema'in al-Muhammadiyya, the Muhammadan
characteristics.
And we have reached the second hadith.
So, bismillahirrahmanirrahim, alhamdulillahi rabbil alameen, wa sallallahu
alayhi wa sallam Muhammadin wa ala alihi wa
sallam.
We are still on chapter one, hadith number
two.
...
So, this is narrated by Humaid ibn Mas
'ada al-Basri.
He narrated to us, said Abdul Wahhab al
-Thaqaf, he narrated to us on the authority
of Humaid, who related on the authority of
Anas ibn Malik, who reported, the Messenger of
Allah ﷺ was of medium stature, neither exceedingly
tall nor short.
He had a handsome physique.
His blessed hair was neither extremely curly nor
straight.
His complexion was fair with some redness.
When he walked, he would walk swiftly, with
vigor, and lean forward slightly.
...
So, again, we have this meaning that he
was Rab'ah ﷺ.
And again, that he was between, that he
was not that tall, excessively tall, nor was
he that short ﷺ, but he inclined towards
being tall.
But he was of medium stature, as it
states here.
...
And so, translated here, he had a handsome
physique.
In other words, he had the most beautiful,
proportionate, balanced body that could possibly be.
Everything about him reached the highest degrees of
perfection.
Physically, in relation to his character, in relation
to his internal meaning ﷺ.
In other words, that anything and everything that
would be considered to be beautiful, was found
in him ﷺ.
With the true meaning of beauty according to
the people of fitrah, not according to the
warped understanding that people have in this day
and age.
So, he was Hasan al-Jisam, as he
was described by Anas ibn Malik.
He had a beautiful body, a handsome physique.
...
So, we spoke about this already.
His blessed hair was neither extremely curly, nor
straight.
And then his complexion, as it says here,
Asmarulun.
His complexion was fair, with some redness.
Now, they have a long note here in
the margin, that says the following.
The word Asmar can also be translated as
wheat-colored.
Hinti, or brown.
This is a solitary narration from the group
from Anas.
Hafez al-Iraqi noted that other narrations mentioned
Azharulun, which means fair and luminous, imbued with
a bit of redness.
Azharulun.
And really, the Prophet's skin, sallallahu alayhi wa
sallam, was otherworldly.
There was a luminosity to it, that made
it seem otherworldly, even though they were describing
the blessed color that they saw.
But there was an otherworldliness to his blessed
skin, because of being fair and luminous.
And the note goes on to say, Of
those who narrated the Prophet's blessed description, 15
companions in total, who narrate the Prophet's blessed
description, all mentioned fair instead of redness.
The complexion that is negated in the first
hadith is dark brown, not the wheat or
brown complexion mentioned here.
Many scholars suggest that what is meant by
brown in this narration is redness mixed with
the Prophet's fair complexion, a balance between extremely
white and dark brown.
It is critical to note that the word
fair in this narration is relative to the
complexion of the Arabs of the time, which
according to most authorities was wheat-colored, inclining
towards dark brown.
This being an intermediate complexion between white and
dark brown.
When reading the Prophet's description as fair, it
should not be understood that he was pale
-skinned, as in what we would describe as
white, which is explicitly negated in the first
hadith of Anas, Allah made his beloved Prophet,
relatable to people of every color and ethnicity,
with a striking complexion that is in the
middle of human hues.
Allah and His Messenger know best.
So he could relate to everybody and every
aspect of him, even in relation to his
complexion.
As we mentioned, it would shift slightly depending
upon how much he was out in the
sun, but he had the most beautiful skin,
and the most beautiful of all colors, right
there in the middle between all of these
other different hues.
And we should always remember that the different
hues and beautiful skin tones are signs of
Allah subhanahu wa ta'ala.
Different languages are signs of Allah subhanahu wa
ta'ala, and we should never forget that.
So, his complexion was fair with some redness
when he walked.
So now this is the first narration we
have about how he walked.
وَإِذَا مَشَىٰ يَتَكَفَّتْ When he walked, he would
walk swiftly, with vigor, and lean forward slightly.
Look at that.
It's one verb in Arabic, and then look
at all the words that you need to
translate that.
So this word تَكَفَّأ in the Arabic language
has multiple meanings, and thus requires multiple words
in order to translate it.
And according to one interpretation, that it could
mean that he walks swiftly, صلى الله عليه
وسلم.
And the more dominant interpretation is, what's mentioned
there towards the end, that he would lean
forward slightly, صلى الله عليه وسلم.
And as they say, كالسفينة في جاريها Right?
The way that a ship inclines in her
course.
So he inclined forwards as a ship inclines
in her course.
And this is indicative of strength.
He had a very powerful and beautiful gait,
صلى الله عليه وسلم, i.e. how it
is that he would walk.
And that we have in narrations that are
coming, كَأَنَّمَا يَنْحَطْ مِنْ صَبَبٍ as if that
he would be walking downhill.
And he would put the ball of the
foot down before its heel.
And that according to the others, that there
would be a slight sway from right to
left.
So all of this is included in some
different narrations and different understandings of the words
that are used here, how his blessed walk
was.
Now, it's very rare to see someone walk
like this, but الحمد لله, there are still
inheritors of the Prophet صلى الله عليه وسلم,
who because of their living in very real
experiential connection to him, are taught to walk
like him or end up walking like him
from observing him صلى الله عليه وسلم.
And I've seen that one of our teachers
walked like this on more than one occasion.
It's the most beautiful and graceful walk that
you've ever seen in your life.
And these are words, but when you actually
see it in action, and what that means,
and the beauty and the awe-inspiring nature
of it, of this strong, powerful gait and
way of walking, it's something really, really special.
And so no one was as beautiful as
our Prophet was even in terms of the
way that he walked صلى الله عليه وآله
وصحبه وسلم.
And then we will just take one more
hadith here بإذن الله تعالى.
The third hadith وَبِهِ لَيْلِ قَدْ حَدَّثْنَا مُحَمَّدٍ
بِالْبِشَّارِ يَعْنِي الْعَبْدِي قَالَ حَدَّثْنَا مُحَمَّدٍ بِالْجَعْفَ قَدْ
حَدَّثْنَا الشُّعْبَى أَنَا بِيَسْحَاكُ قَالَ اسْسِمِعْتُ الْبَرَاءِ
بِالْأَزِبِ يَقُولْ كَانَ رَسُولُ اللهِ صلى الله عليه
وسلم رَجُولًا مَرْبُوعًا بَعِيدًا مَا بَيْنِ الْمَنْكِ بَيْنِ
عَظِيمَ الْجُمَّةِ إِلَى شَهْمَةِ أُذِنَيهِ عَلَيْهِ حَلُّةٌ حَمْرَأَهُ
مَا رَأِيتُ شَيْنِ قَدْتُ أَحْسَنُ مِنَهِ So Muhammad
ibn Bashar, meaning al-Abdi narrated to us,
Muhammad ibn Jafar narrated to us, Shu'ba
narrated to us on the authority of Abu
Ishaq, who said I heard Bara' ibn A
'zab say the Messenger of Allah ﷺ was
a man of medium stature so this is
come for, using a different word a slightly
different form of the same root his blessed
shoulders were broad he had a full head
of hair, jummah that would reach his blessed
earlobes he was wearing two red garments I
have never seen anything more beautiful than him
ﷺ so just a little bit about some
of these narrators to show who they are
a little bit about them, because they're so
important Muhammad ibn Bashar that is mentioned here
who's that the one who Imam At-Tirmidhi
heard from is that he says he's the
sheikh of the Ummat-e-Sitta, so the
six great imams who had the canonical collection
of hadiths, the sheikh of all of them,
and Imam Abu Dawud said that that that
I wrote 50,000 hadiths from this great
Imam and so Muhammad ibn Bashar so he
narrates from Muhammad ibn Ja'far and just
to show these weren't just people of knowledge
it's Muhammad ibn Ja'far that they said
is that he would fast one day and
that break his fast the next day and
so the siyam of?
the Prophet David and that he was relied
upon by all the great imams of hadith
so these were people who were not just
scholarly, but they were extremely pious as well
and then this great Imam Shu'ba ibn
al-Hajjaj al-Hafidh, Amin al-Mu'minin al
-Hadith Imam al-Shafi'i said about this
blessed man Shu'ba, who then narrates from
Abi Ishaq, he said lau laa shu'ba
maAAu alif al-hadith fi al-iraq for
not to be for this great Imam that
the people of Iraq would not have known
hadith Imam Ahmed al-Muhammad said about him
there was no one like him during his
time so these are great individuals and then
we have this Imam, the Abi Ishaq and
they said about him that he was from
the tabi'een and that he narrates that
from and had 300 shuyukh he was an
abed, in addition to his scholarship he was
a worshipper he would fast regularly and pray
at lengths at night and on top of
all of that he fought on multiple occasions
and then he narrates that from the great
companion of the messenger of Allah that the
Prophet that the Prophet that he was a
man of medium stature, so we've already talked
about that and his blessed shoulders were broad
so there was dignity there was strength and
that traditionally among the abdes also point to
generosity and forbearance, someone that had this type
of build, so he had broad shoulders ba
'eed maa bain and monkey bain azeem al
-jumma and he had a full head of
hair so there's a beautiful note here that
says that talks about the three words that
are used to describe the length of the
Prophet's hair so you have the word jumma
wafra and limma the word jumma is where
the hair reaches all the way to the
shoulders and that was the longest that the
Prophet's hair would get sallallahu alayhi wa sallam
the wafra is where the hair reaches to
the earlobes, which is here and then the
limma is where the hair is between the
earlobes and the shoulders so it's lengths of
hair and in this narration, Bara' bin Azeem
described the Prophet's blessed hair with the term
jumma and said that it reached his blessed
earlobes now, but according to these terms of
the Prophet's blessed hair, it should have been
described here as wafra, imam Bajud and other
commentators on the Shumail shall bring attention to
this leniency in terms and suggest that it
was stated liberally with wafra in mind, the
phrase would reach is a translation of the
preposition illa, often translated as two there is
a difference of opinion he goes into this
grammatical detail here, but there are different ways,
the point here is the Prophet had different
lengths of hair that he would have sallallahu
alayhi wa alayhi wa sallam and then he
describes what he was wearing alayhi hullatun hamra
he was wearing two red garments, so a
hulla traditionally is a type of clothing that
consists of two pieces and something like a
loincloth and a tunic, or others will say
it's one garment with an outward aspect and
an inner aspect and that they might be
matching or they might be made of different
materials and that the scholars here say that,
some say that it was solid red, thus
pointing to the others say no, that it
means it had red lines in it and
they point out that hulla can also be
interpreted to mean a double layered garment, so
they're describing that his blessed clothing and that
it wasn't that clothing made him look beautiful
sallallahu alayhi wa sallam, he made clothing look
beautiful there's a difference he made everything look
beautiful it wasn't that the clothing made him
look beautiful he was the most beautiful person
of all he made the clothing look beautiful
sallallahu alayhi wa sallam, whatever he wore was
beautiful ma ra'itu shay'an qat and
note that Bara' said that he had not
seen anything, not just anyone, ma ra'itu
shay'an, he didn't say that ma ra
'itu ahadan he could have said I saw
no one they said that he had not
seen anything, not just anyone, more beautiful than
the Prophet sallallahu alayhi wa sallam, the Prophet
sallallahu alayhi wa sallam, is without doubt the
most beautiful of Allah's creation more beautiful than
anything in the cosmos Allahumma salli wa sallam
alayhi wa ala ala may Allah ta'ala
from the blessing of reading these blessed narrations
that are filled with light, that allow us
to be able to see the best of
creation, to remove the veils between us so
that we see him sallallahu alayhi wa sallam
and that we can witness firsthand that blessed
beauty now while we're here in this world
but then inshallah ta'ala when we transition
to the next world, when we see him
on yawm al qiyam inshallah ta'ala inshallah
it will be from the closest of people
to him, and we come at the hawad
and see him there sallallahu alayhi wa sallam
and because of the way we dedicate ourselves
to our deen here in this world hopefully
it will be from the closest to him
that in majlis and sitting even in the
hereafter may Allah ta'ala give us tawfiq
and bless us in all of our affairs
wa sallallahu alayhi wa sallam wa alhamdulillahi rabbil
alamin