 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأواله الحمد لله رب العالمين له الحمد الحسن والثناغ الجميل واشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أن محمد العبد هو رسوله صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد ون now إن شاء الله تعالى going to go into the fourth hadith in the explanation of the kitab شمائل المحمدية written by الإمام أبو عيسة الترمدي رحمه الله الحديث الرابع حدثنا محمود بن غيلان قال حدثنا وكيع قال حدثنا سفيان وعن أبي إسحاق عن البرائب عازب قال ما رأيتمين دي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه وسلم له شعر يضرب منكبه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل this is the hadith إن شاء الله we are going to take بإذن الله الكريم تريد this hadith is authentic it's صحيح and some of the scholars they looked at أبي إسحاق السبيعي who is in the chain of narration the person who narrated from أبي إسحاق السبيعي is سفيان الثوري and we took in our previous hadith that if شعبة بن حجاج أبو بصلام العتكي or سفيان الثوري narrates from أبي إسحاق السبيعي rest assured that that narration is fine and there's no problem with it and the Imam of جلحة والتعديل يحب المعين he said أثبت أصحاب أبي إسحاق شعبة والثوري the strongest people who took from أبي إسحاق السبيعي are شعبة and athouri the previous hadith was شعبة that took from أبي إسحاق السبيعي that we mentioned and in today's class إن شاء الله or in today's hadith the person who narrated from أبي إسحاق السبيعي is سفيان الثوري another question some of you might ask is how do I know that the سفيان here is سفيان الثوري and I'll mention that إن شاء الله when I come into the biography of سفيان الثوري سفيان ابن عريينة if he narrates from أبي إسحاق السبيعي there is a weakness it's good to avoid it also this hadith الإمام التيرمي also narrated in his جامع and he graded it to be حسن صحيح he said it's a hadith which is حسن صحيح الطيالي also narrated ابن أبي شيبا narrated it أحمد narrated it بخاري narrated it مسلم narrated it أبو داو narrated it ابن ماجه narrated it نسائي narrated it أبو يعلى narrated it ابن حبان also narrated it أنا البيهاقي رحمة الله so this hadith إن شاء الله صحيح the first point that we want to take from the 11 points that we are going to take regarding this hadith there is 11 فوائد 11 benefits that we are going to take from this hadith إن شاء الله the first benefit حدثنا محمود بن غيلان some of the نسخ I came across it doesn't start with حدثنا محمود بن غيلان it says ثناء and remember ثناء is a rams it's a symbol that takes the place of حدثنا that's important that we understand it so even if we did see ثناء written there we would understand it means حدثنا that's how we will read it as but the copy that I'm relying on it writes حدثنا but some نسخ say ثناء written like that and I'm only mentioning it so you know it but either way it's the same whether it's written as ثناء or حدثنا it's always read as حدثنا who is this محمود بن غيلان who is he محمود بن غيلان العدوي الامام الذهبي سربعه من سير على منوبلا he said الإمام الحافظ الحجة أبو أحمد العدوي مولاهم المروزي من أئمة الأثر الامام الذهبي gave him high praise he said to him حافظ again if I want to if I remind you all brothers and sisters حافظ is a person who the minimum حديث he memorized is a hundred thousand حديث مطنن وإسنادن a hundred thousand حديث which the chain and the wordings you've memorized it a hundred thousand at least if you memorize more than that الحمد لله الإمام المسلم رحمة الله عن ديادة هن he selected from 600,000 حديث 4000 that he wrote his Sahih from الإمام المسلم رحمة الله so that means he's memorized all of that from memory الإمام التيليبي is also من الحفاظ and also محمود بنغايلان is a half in a hadith he's memorized more than a hundred thousand حديث محمود بنغايلان who are the people he took from knowledge from from them is تفياني بن عيينة he took from him he also took from الفضر بنو موسى الوليد بنو مسلم ابي معاوية وكي ابنو جرحة الرؤاسي يحيبنو سليم الطائفي عبد الرزاق من همام صنعاني وطابقتهم and those on that level here رحمة الله دهبي said about him he said وكان من فرسان الحديث دهبي said about him he's from the فرسان فرسان is the forefront writers of this field of hadith and he's from الشيوخ of الإمام التيليبي who narrated from him الجماعة brothers and sisters I use this well a lot and I loosely translated in English as the جماعة narrated from him جماعة originally means when the scholars of hadith use that word when they say روى له الجماعة if you ever read that in books of hadith you know it means أئمة الستة روى له الجماعة means أئمة الستة the six scholars of hadith narrated from him he all of the جماعة narrated from him سوى أبي داود أبي داود didn't narrate from him أبو زرعة الرازي also took from him أبو حاتم الرازي took from him okay الحسن من السفيان المطين أن أصو هيثم ابن خلفن أن أبو القاسم البغوية إبراهيم ابن أبي طاربن أبو العباس السراجن جعفر ابن أحمد ابن نصرن أحمد ابن الشادان ابن خزيمي وخلق لا يحصو people with cannot count they all took from from him أحمد ابن حمبل أحمد ابن حمبل he said about him أعرفوه بالحديث I know this man to be a hadith I know him I know him to be from the people of hadith and then he said صاحب سنة he's a person of the sunnah قد حبسة بسبب القرآن and he was imprisoned أحمد said ولماء محمد أحمد بل حمبل he said قد حبسة بسبب القرآن he was imprisoned because of the fitna of the quran some people they said the quran is created they put this fitna into the muslims and some great scholars of Islam took a harsh and tough position regarding this issue and محمد من أغيلان was from those people and brothers and sisters as a side benefit when the fitna of خلق القرآن came it was a distinguishing factor between who was أهل السنة and who wasn't when you read the تراجم of the scholars you will find if he was alive at that time they used that to determine who he was what side was he on ولي ذلك أحمد من حمبل used to use that fitna to know who was on the حقن who wasn't رحمة الله تعالى and that's why he said أعرفوا بالحديث صاحب السنة قد حبسة بسبب القرآن he was imprisoned because of his position regarding the quran he died in a month of Ramadan when the year was سنة تسقن وثلاثين ومئاتين 239 هجري he passed away قال حدتنا وكيع the second Imam that's mentioned in the chain is وكيع من الجرح ابن موليح ابن عدي ابن فرس ابن جمت ابن السفيان ابن الحار ابن عمر ابن عبيد ابن الرواز الإمام الحافظ محدث العراق ابن السفيان الرواسي الكوفي أحد الأعلم وكيع من الجرح الرواسي he's full name is وكيع ابن الجرح ابن موليح ابن عدي ابن فرس ابن جمت ابن السفيان ابن الحارث ابن عمر ابن عبيد ابن الرواس الإمام الذهبي ويسالبهم الإمام الحافظ محدث العراق he's كوني ابن السفيان الرواسي الكوفي أحد الأعلم he's from كوفة that's where he resided in and by the way he passed away on his way to Mecca وكيع ابن الجرح الرواسي and he was born وعشرين ومائة 129 هجرية as the الإمام وأحمد ابن حنبل ساد he heard from many people some of them هشام ابن عروة السليمان الأعمش يعني سليمان ابن مهران اسمعيل ابن أبي خالد إبن عون ابن جريج داود الأودي يولس ابن عبيس حاق أسود ابن الشيبان هشام ابن الغاز أوزاع جعفر ابن برقان صالة ابن أبي سوفيان أبان ابن السم عتد أبان ابن وعبد الله البجلي أبان ابن يزيد ابراهيم الفضل المخزومي ابراهيم ابن يزيد الخور غوزي إدريس ابن يزيد اسمعيل الرافعين المدني اسمعيل السليمان الأزرق اسمعيل ابن أبي صفيرا اسمعيل ابن مسلم العبد and many other great imams that he took from like وخلق كثير the people that took from him are many and that's صفيان الثوري صفان even though he's from his two teachers he took from him and he took from him which in علم الحديث is رواية الأكابر عن الأصاغر as they call it in علم الحديث when the senior takes from the younger in علم الحديث a student the teacher takes a حديث رحمه like ربام البخاري بخاري بخاري بخاري is the student بخاري is the teacher and the أصل رواية الأكابر عن الأصاغر the أصل for it is what the Prophet صلى الله عليه وسلم وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر وقر فَاِدَ عَيْنَا هُطَى وَدَرِفَاتِ place his eyes were just watering gushing with tears so the scholars they took from that the prophet listened to Quran and heard it from عبدلَة أيبن المسعود scholars they took from there that it's permissible for a senior person to want to listen to and take from the person who's what lower than him in knowledge عَراْكُ إِحَاَا أَلْسُفْيانَا الْتَوْرِيْ يُوَزْ أَحَدُ شُرُوخِهِ one of these teachers عبدلَة وَبَارَكِ وَظَيةِ أَبْنُ مُوسَ السَّينَانِ يحبنا آدم الآن عبد الرحمن والحميد والزبير، وسدد ابن صرحة، أحمد ابن محملا، كل هذه الأساس يتقفوا منهم. ابن معينا، إسحاقا، أبو شيبة، أبو خيثمة زهير من حرب، أبو كريب، أبو نمير، أبو هشام الرافع، كل هذه الأساس يتقفوا منهم. يحبن يمان، يساعد، ومما مات السفيان الثوري، جلس وكيع الموضعه. الموضعه هو التالي، وكيع الموضعه الرؤسي، يتقفوا منه سفيان الثوري. عندما تصلد سفيان الثوري، قد تق irregular. المحمد الشعراني،ست dumped Beat gar umbrella more. سحبت وكيع، فلحبري وستفري، قامت with him and I stayed with him as a resident وكان يصوموا الدهرة، ويختم القرآن كل ليلة وكل night he would finish the Qur'an once I like the benefit that I took from the Habib Sir Alaa Minubala. The Habib at that point he stopped the mentioning of this and he went into the following هذه العبادة يُقضع لها is a disaction of وكيع من جرح is something you humble yourself for يُقضع لها ولكنها من مثل إمامي من الأئمة الأثرية but to come this action to come from إمام from the أئمة الأثرية who followed the author مفضولة it's not a good choice that he took فقد صح نهيه عليه الصلاة والسلام the prohibition came from the prophet وصح عنه and also it came from the prophet أنه النهى أن يُقرأ القرآن and the prophet prohibited for some to read the Qur'an في أقل من ثلاثين in less than three days ودين يُصر دهبي said the religion is simple ومتابعة السنة أولا and to follow the sunnah takes precedence فرضي الله عن وكيع ما الله have mercy upon وكيع وإينا مثل وكيع and where can we find the life of وكيع this really benefits are something very beneficial for the sisters and that is the importance of following the أثر the Qur'an and the sunnah يعني look at the heavy he did not باللت وكيع من جلحة الرؤاسي he ordered him praised him with that being said لكن he pointed out what was the right position a person should take the person we follow and we take his statements unrestrictedly is the prophet عليه الصلاة والسلام everybody else كل يُقعدوا من قوله ويرد everybody else his statement is either taken or rejected but what we understand brothers is زلّة عالمين this mistake that comes from a scholar or the error that comes from a scholar it's not permissible for us to use it as a means to target his honor we look what he said at the ending فرضي الله عن وكيع وإينا مثل وكيع ما الله have mercy upon وكيع where are we when it comes to وكيع ابن عمارين he said ما كان بالكوفة في زمان وكيع at the time of وكيع من جلحة الرؤاسي in kufa there was no one like him أفقه ولا أعلم بالحديث من وكيع they had more knowledge in hadith and had more fiqd in وكيع من جلحة الرؤاسي وكان جيه بدن سمعته يقولوا he was a jeepid يعني he reached a pinnacle of knowledge قويون في الحفظ I heard him saying ابن عمارين he said I heard him one day saying ما أنظرته في كتابن I have looked at a book مدو خمسة عشرات السنة 15 years I've never looked at a note I've never looked at anything it's on my head إلا في صفيح صحيفة يومن one day I just looked at a page on somewhere and I just turned the page over يعني they said about وكيع his hived was so strong that he would come and he would sit down and he would just talk he would narrate everything from his hived سوفيان a theory one day saw وكيع من جلحة الرؤاسي and then he said لا يموتوا هاد الرؤاسي this roeasi is not going to die حتى يكون له شأنون he's going to die and this boy is going to have something this boy is not I see something in him he said and guess what brothers فما تسوفيان سوفيان passed away وجلس وكيع مكانه and he sat in his position علمها فراسة they can see the person the student and the ability of the student and the knowledge that a student can possess وكيع passed away رحمة الله تعالى there are three views is when he passed away some scholars they say he'd buy passed to 196 some say 97 some say 98 رحمة الله and he passed away في طريق مكة on his waiter مكة I looked at all of the copies that came in شمائل المحمدية all of them they mentioned حدثنا وكيع none of the copies mentioned حدثنا وكيع ابنو جراح so that's a fa'id that I just wanted to mention there إن شاء الله تعالى the third point إن شاء الله تعالى that I want us to take إن شاء الله تعالى is حدثنا سوفيان قال حدثنا سوفيان وعن أبي إسحق which is the third fa'id that we're going to take إن شاء الله تعالى by the way brothers and sisters the سوفيان here is سوفيان الثوري how do I know and that it's not سوفيان ابنو عيانة the reason is because I went to جامع ترميلي by an Imam with ترميلي because I know he narrated his حديث in his جامع and I looked at it and ترميلي mentions it in the senate that it is what that it is سوفيان الثوري not سوفيان ابنو عيانة that's number one so any some of the شراح I came across some of the explanations that I came across where there was a تردد they were doubting is it ابنو عيانة is it ثوري in simple terms rejected and dismissive there's no need to worry about it it is سوفيان الثوري who is سوفيان الثوري سوفيان ابنو السعيد ابنو مسروق الثوري that's his name his lengthy name is سوفيان ابنو سعيد ابنو مسروق الثوري عن ابنو حبيب ابنو رافع ابنو عبد الله ابنو موهبة ابنو أبين ابنو عبد الله ابنو منقذن ابنو نصر ابنو الحارث ابنو ثعلبة ابنو عامن ابنو ملكان ابنو ثورن ابنو عبد منات ابنو قد ابنو طابخة ابنو إلياس ابنو مضار ابنو نزار ابنو معدن ابنو عدنان that is the نسف that ابنو أبيدوني I mentioned for him which he goes to the Prophet's lineage عليه الصلاة والسلام إيمام الحفاذ سيد العماe العاملن في زمنه أب عليّ الله الثوري القوفي المتش테د سوفيانية فوري وزن المتشتهد مطرّق he was a متشتهد هالا مذهب سوفيانية فوري that is number one انتام الثق he was a متشتهد حديثنا he was من الحفاذ he was أمير of المؤمنين نراه عليه was born the year by unanimous agreement that all of the scholars unanimously agree that he was born ح어요ت سنة سبعة وتسعينة Brother and sisters decide benefit sometimes in books of Hadith you're going to read scholars mentioning the biography of Imam and they will mention his birth when he was born it's always as a side benefit to always go and find out his birth was unanimously يجب أن يفعله. the reason for that is because it's rare that the scholars agree on a person's birth. majority of these times there's خلاف. the reason for that ابن الدقيق العيد points it out. he says that because when the person is born into this earth he's not of no value yet. he doesn't earn any value for people to consider his birth لكن when he's dying or passing away and he's an عالم and an Imam that year everyone will know it. that تاريخ is written for the علماء and the scholars and the people of knowledge they documented because he died and he left behind a legacy. because you come into this world nothing you shouldn't leave the way you came in. it should have been some value some خير for the برسلمس. to benefit from. so here he was سنة سبعين وتسعين اتفاق. by unanimous agreement. وطالب العلمة he sought knowledge when he was a young child. باعتيناء والديه. his father gave consideration to him. and his father is محديث صادق. سعيد من مصرخ الثوري. his father by the way is from the students of شعبي. خيثامة عبد الرحمن. his father is considered from the تقات الكوفيين. the reliable people of كوفا. and he's considered from the يان يان تابعين. his father. all of the six books of حديث بغاري مسلم أبي داوتر. all of them narrated from him. they all have him in in their chains. all of them. someone like صوفيان الثوري. no one will dismiss him. also his own children. he has a son called صوفيان as well. narrated from him. عمر ومبارك شعبة من الحجاج أبو يصطام العتكي. narrated from him. زائدة أبو الأحواص أبو عوانا. عمر ابن عبيد الطلافيسي. and many others they narrated from him. he has many teachers that he took from. رحمه الله رحمة واسعة. the number are too too much that he took from. what's funny is that أبو بكر الفارجي بنول جوزي mentioned that his teachers are 20,000. or he said more than 20,000. أنهم أكثر من 20,000. أليمان ودهبي pointed something out here. and I think this is a benefit that حديث will always benefit from which is دهبي mentioned something. you write it in a book and you keep it somewhere because you will always remember it. it's a فائدة. دهبي says that statement of أبو الفارجي بنول جوزي is rejected and it's turned down. we don't accept it. فإن بلغوا ألفا فا بالجهدي. he said if we go as far and stretch it out. سفيانا thought his teachers will only reach a thousand. he said وما علمت أحد من الحفاظ. this is where the فائدة I found. he said وما علمت أحد من الحفاظ. he said I don't know anyone from the scholars of حدي. الحفاظ روا عنه عدد أكثر من مالك. that narrated more from أليمان ومالك. مالك has the most when it comes to the people we narrated from. and look what he said وبلغوا بالمجاهيلي وبالكدابين. and even مالك if we add the liars and the weak people and the unknown people all of them put them together. he reaches 1400. 1400. and when he says that you know he's an Imam in تراجم of the scholars he knows the narrators. he knows all of that رحمة الله تعالى. لها تتبع. that we mentioned that is powerful. عبد الرحمن بن مهدي شيخه الامام الشافعي. الامام الشافعي الشيخ. عبد الرحمن بن مهدي. عبد الرحمن بن مهدي by the way brothers is the man who told الامام الشافعي to write the كتاب الرسالة. he was the one who encouraged him. عبد الرحمن مهدي. فقة عابت. عبد الرحمن بن مهدي said. ما رأى تعينية. my two eyes have not seen. أفضل من أربعة. أو مثل أربعة. my eyes have never seen. my eyes have never seen. and anyone better than these four or even equal to these four. ما رأيت أحفظ للحديث ثوري. I haven't come across anyone who had memorized who is strongest in حديثة الامام سفيانة ثوري. ولا أشد تشق تقشو عن من شعبة. and I haven't seen anyone who had more تقشع. لما تقشوف. sorry. both ways you can say it. then شعبة. تقشوف means by the way. someone who's clothing is very simple. يعني متواضع. when you see him he doesn't dress. يعني زاهد. شعبة is very zahd in his clothing. and the way he appeared. ولا أعقل من ماليكين. and no one smarter than Imam Malik. ولا أصحى للأمة تي من ابنه مبارك. and I've never seen anyone more sincere for the أمة than ابنه مبارك. ابنه مبارك. عبدالله المبارك إن شاء الله تعالى when his turn comes we'll speak about him. there was عُلَبان. like اسمع العيل ابنه عُلَيَّة and other great imams. they were all on the wages of عبدالله المبارك's money. he used to pay for the salaries. and he used to always say to them don't take the money from the leader. whatever you do don't take it. it was mentioned that عبدالله المبارك his sincerity to the أمة that one day he found out that one of his students عبدالله المبارك had been imprisoned because of debt. he couldn't pay the money so he got imprisoned. so عبدالله المبارك requested for his to know his where is he. they said sheikh wallahi is arrested. he couldn't pay his money couldn't pay his debt. that's the issue. really? okay. he took his riding beast and it was very rich عبدالله المبارك. very very rich. he jumped on his riding beast. he went. he paid for the student and he left. the student got taken out and he met عبدالله المبارك. when he saw him عبدالله المبارك said how are you? he said i'm good. عبدالله المبارك said where were you? he goes sheikh i got imprisoned. sheikh said how did you get out? he said someone paid i don't know who it was. he goes okay. masha'Allah. and never told him. so that's why the scholar has been ولا أنصح للأمتي من ابن المبارك. there was no one who was more sincere in giving than him. المبارك was so generous that he would come to a village and he would look at the people of the village and he would say all of you guys you're hadj is on me. سياية you're all gonna go hadj with me. عبدالله المبارك. that's what this scholar that's what عبدالله عبدالله المهدي means ولا أنصح للأمتي من ابن المبارك was sincere for the people. عبدالله المهدي also said رأى ابو إسحاق السبيعي سوفيان الثوري مقبلا. أبو إسحاق السبيعي one day saw سوفيان الثوري walking coming forward and then he recited the ayah واتيناه الحكمة صبيع. this man has been given wisdom at a young age. عني سوفيان الثوري. that's the praise that was given. أبو يحيا الحمانيه he said سمع أبا حنيفتا. أبو يحيا الحمانيه he said I heard. أبو حنيفة السين. لو كان سوفيان الثوري وفي التابعين. سوفيان الثوري made it to the تابعين لكان فيهم له شأنهم. they would have seen him as something amazing. عبدالله المبارك and he said ما نُعِتَ لي أحدٌ فرأيتُه and this statement is very powerful. he said there was no one ever praised to me. عبدالله مبارك he's saying ما نُعِتَ لي أحدٌ فرأيتُه there was not a person who was ever praised for me. then I saw that person إلا وجدتُه دونَ ناعتِي except I find him is lower than the praise I was mentioned about him. إلا سوفيان الثوري except Sufiana Thori the praise and what I saw what I saw was greater and he lived up to that standard. he died 161. he died 161 هجرياء. قَالَ حَدَّتَ نَا سوفيانُ وَعَنْ أَبِيِهِسْ حَقْ the fourth narrator in his chain is أبو حاقة سبيعي we touched on him before his name is عمر بن عبدالله الحمداني الكوفي we spoke about him ذهبي سنة الحافظ شيخ الكوفا وعانمها ومحديثها يا رحمة الله إذن من العلماء العاملين he's from the scholars who acted upon his knowledge ومن الأجلة التابعين he's from the noble tabi'il ثقة بحجة بلا نزع ذهبي سيز وقد كبرة وتغيّر حفظه there's a mistake that many people fall into ليس أبو سحقة السبيع حان اختلاط happen to him and that's not right he grew old and his memory wasn't as it used to be لكن اختلاط didn't happen to him ذهبي رفوت ستع he says he just grew old as we all are going to become old and his memory was not sharp as it was when he was young لكن he did not what he did not يعني he didn't mix up his durations and he didn't become a person who's mixed up اختلاط and a lot of the محققين you find them writing at the bottom أبو سحقة سبيعي مخطلط أبو سحقة سبيعي اختلاط اختلاط that's not the case that's important to point out even the habbi mentions ينسير على منو بلاء I saw he mentioned ينسالو العتدان another point that I wanted to mention here is the beauty of benefiting when you're young from your knowledge سوفيان الثوري and شعبة تمنى حجات أبو بيصطام العتكي they took knowledge from him when before he mixed up sorry before he did mistakes in his narrations و لذلك بخاري المسلم they narrate from him through سوفيان شعبة if I'm not wrong and my memory serves me right بخاري also sometimes narrates from the رواية through شعبة sorry through سوفيان ابنو عيينة from أبو صحاقة السبيعي بخاري if my memory serves me right if سوفيان a theory narrate from him I said he's accepted and if شعبة تمنى حجات أبو بيصطام العتكي narrate it from him he's accepted because if he's not why did بخاري narrate from him لأن بخاري one of the things about الإمام البخاري is that he would go to a narrate who's weak sometimes he would narrate from him but he would choose the ones he got it right يافت أنسان الإمام البخاري صنيعه his طريقة he does in تخاب he chooses from those narrations he got it right he'll accept it and some of the narrations like أبو زوبيل المكي for example المخاري سقضية أخرى أبو صحاقة السبيعي and other people like that you have to understand بخاري he chose from the narrations those which were right and he dismissed those which were wrong أبو صحاقة السبيعي was born two years remaining from the خلاف of عثمان and he met عليبنا بيطالبين given خطبات and I've already spoken about him previously in our previous حديث the fifth narrator he is البرايب العازيب رضي الله تعالى عنه we also spoke about him عاني البرايب العازيب he is من أعيان الصحابة he's from the noble companions he narrated a lot from the Prophet ﷺ and he participated in many of the Prophet's battles he came to the battle of bedr but he was told to go back هو من عبد الله بن عمر and both sent back they were too young برايبنا عازيب was too young and عبد الله بن عمر and also was also young بخاري narrated from البرايبنا عازيبين 15 حديث that I counted and Muslim narrated from him 6 حديث he died and passed away برايبنا عازيبين سنة تثنةين والسبعين 72 هجرية the sixth benefit إن شاء الله و تعالى that I want us to take from the حديث is ما رأي تومين بيلمة قال ما رأي تومين بيلمة برايبنا عازيبين he said I haven't seen من بيلمة okay the first point is ما رأي توم the word رأي توم sometimes is not used for رؤية البصر seen with your eyes sometimes the word رأى can sometimes mean to think or to believe but here we consider it ما رأي توم I haven't seen with my eyes that's what it means it doesn't mean I don't know sometimes it's used for I don't know but here it means I haven't seen okay من بيلمة this word بيلمة what is it the constant the statement of بيلمة is talking about the hair the length of the hair there are three characteristics of the prophet's hair described for us عليه الصلاة والسلام in the hadith of the prophet's features the first one is we're talking about in terms of the length of the prophet there are three descriptions given to us the first one is ألجمة means ما صقط على المنكي بيني that which falls onto the shoulders the prophet's hair when so far and he fell onto his shoulders عليه الصلاة والسلام the second one is الوفرة means when it reaches the earlobes the earlobes that's the second and the last the third one which is which is the one that was mentioned here الليمة means when it's below the earlobes and it hasn't also reached the shoulders some scholars on the other hand they said no it means also if it goes on the shoulders sometimes that it can also be used as the limma but if we use ألجمة to mean when it touches when it drops on the shoulders and we use الوفرة when it's on the earlobes here then الليمة it refers to ما دون الجمتي is what's above the shoulders but not as far as the earlobes all three of those are the description of the prophet's hair those three are the ways that the prophet's hair was sometimes his ears his hair used to reach to his earlobes عليه الصلاة والسلام sometimes it was a bit lower than that عليه الصلاة والسلام went a bit further than that but he didn't reach his shoulders and sometimes they actually touched his shoulders عليه الصلاة والسلام none of the descriptions mentioned that we went below the shoulders عليه الصلاة والسلام the seventh benefit that we want to take from the حديث is في حلة حمراء the narration mentions حلة الحمراء في حلة حمراء أحسن من رسول الله صلى الله عليه وسلم this wording الحلة it's always referring to two cloths two garments حلة when you see it when we mention شرح سعو مسلم he says قال أهل اللغة the people of the language they said الحلة لا تكون إلا في ثوبيني the one حلة it's a garment that's two pieces and most of the times it's referring to إزار ورداء there's a lower and an upper garment basically what we wear in إحرام there's a izar at the bottom and there's the رداء that goes on the top that you wear that's what أهل اللغة say why is it called حلة the reason is because يحل على الأخرى you throw both sides or over yourself like that that's why it's called it's not a sewed garment like that but it's something you throw both sides like that and the bottom the same way here brothers that we have a discussion which we already touched on which I will repeat here we have the Prophet ﷺ wearing red if you حلتي the Prophet ﷺ is in a garment which is حمراء but the Prophet ﷺ is sometimes he used to wear two cloths يعني one رداء and an إزار that's what حلاء and then it says حمراء how do we reconcile this with the حديث بقاري المسلم what's narrated من حديث براعي بن عزيب where he said نهان النبي ﷺ عن المياثري الحموري that the Prophet ﷺ he prohibited us from wearing the clothing of مياثر that's red the Prophet ﷺ prohibited us from wearing red I already spoke about the discussion شوكاني brought forward that شوكاني responded to شوكاني responded to ابن القيم ابن القيم here he said that حلتي الحمراء it means that the Prophet ﷺ wore red but the red was pure red okay ابن القيم said that he said that the Prophet ﷺ wearing red and what he prohibited is pure red لكن محمد عالي شوكاني said I don't this is not pleasing to me he said that the صحابي براعي بن عزيب is in another Arab he is he said red if he wanted to say red mixed with another color he could have said it شوكاني said okay but we already discussed that in more details in our previous hadiths the view that إن شاء الله تعالى we're just going to strengthen for now not going to more technical details is that the حمر the red is as long as it's not خالص just pure red if it's mixed with other colors it's fine إن شاء الله تعالى like white or black or something like that there's no problem with that but if it's pure red then we say the hadith in صحيحين where he's براعي بن عزيب he said that the Prophet ﷺ عن المياة للحمر and if it's got other colors in it then we say the permissibility comes from the hadith of also براعي بن عزيب which is the Prophet ﷺ the eighth point is أحسن من رسول الله ﷺ فاجلها منها مقيم الألسني the word أحسنة is a مفعول ثاني grammatically is a second مفعول وقولوا في حلتن and the word where he said في حلتن is one of two grammatical rules it's either a sifa for the limma or it's a ضرف for لراعي بن عزيب the word right to that he will use what does he mean أحسنة من رسول الله ﷺ I never saw anyone more beautiful than the Prophet ﷺ in the clothing and that which he was wearing I didn't see anyone more beautiful for him ﷺ and أحسن is a superlative point number nine the word يضربه is a كناية it's not صريح it's a كناية it's a figurative speech and it's used for الوصول it's to reach له الشعر يضربه the word يضربه it's not actually hitting the Prophet's shoulders but it's remember when you walk what happens the head jumps so it hits your shoulders this actually means smacking the shoulders but it's a كناية meaning it reached his shoulders that's what it means it's a كناية it's a figurative speech كناية brother and sisters is when the word is not صريح like الله تبارك وتعالى says لساءكم حرثوا لكم فأتوا حرثكم أن نشئتم يوم your women are like your your garden that's a كناية it's not direct there are three grammatical rulings for this okay the first one is it's possible that it's a بيان for the لما the second one is it's a جملة مستقنفة it's a new sentence that's what the second one the third one is it's possible that it is a خبر we do the word كانة was actually there and it's مقدر it was omitted from the sentence so كانة له شعر saying it like that it's also possible the word شعر the narration that i came across it does mention بفتح العين that's the narration i came across and that's how it came in the explanation of many of the شواح they say but there's no problem شعر there's a couple that is copy he chose to place a succoon on it and say even though that's not what it should mention but there's no problem we mentioned before you can say شعر they're both grammatically in the arabic language it's fine the 10th point there's two ways of saying it you can say بعيد or you can say بوعيد بوعيد is تصغير you're making it small like طارب you say you say طويلب the arabes generally do that so here بعيد which is فا بوعيد which is also you're making it تصغير but it means فا the meaning actually it just means the prophet صلى الله عليه وسلم is what عريضه it just means the upper part of his shoulders are فا you don't look you don't look it from the bottom you go up here صلى الله عليه وسلم where the collar bone will be that part of the prophet صلى الله عليه وسلم his shoulders were spread out so his arms were not in they were spread out عليه الصلاة والسلام both of his shoulders were far from each other اما بوعيد ما بين المنكبين there is two grammatical analysis here there's two grammatical اوجه العراب the first one is that it's كان المقدر and the second one is مرفوع because of it's خبر مبتدأ and the sentence all of it we're going to make it a sentence which is independent by itself the last final benefit here إن شاء الله تعالى which is the 11th benefit is لم يكن بالقسير ولا بالطويل لم يكن بالقسير ولا بالطويل what does it mean لم يكن بالقسير ولا بالطويل it means اي كان متواصطا the prophet was in the middle بين الطولي والقصاري the prophet he wasn't excessively tall والقصاري he's not short عليه الصلاة والسلام and this ابن القيم took a very powerful benefit from it the way الله made the prophet صلى الله عليه وسلم in the middle of his looks is how الله made the prophet's personality like that and it's the same way الله made his religion like that everything about was in the middle عليه الصلاة والسلام his religion is in the middle وكذلك جعل لكم أمة وصطا when we read his hair what did he say his hair was not too curly and it wasn't too straight it was in the middle he wasn't too dark and he wasn't too light he was in the middle he wasn't too tall he wasn't too short he was in the middle all of that يعني نبي الله محمد everything about him was in the middle افراض ولا التفريض and ابن القيم brought فوائد regarding that and now كان متوسطا بين الطول والقصاري the prophet was in the middle in all of that لا زائد الطول he wasn't excessively tall ولا القصاري and he wasn't excessively short ولكنه إلى الطول أقرب but he was more closer to being taller عليه الصلاة والسلام يعني this by the way which I'm going to talk about in great details إن شاء الله وطعاله is that he was closer to height some scholars they said that when you saw the prophet from far he didn't stick out from the rest of the people when you came close to him there was height to him عليه الصلاة والسلام I'm going to stop there إن شاء الله وطعاله anything which I have said that was wrong or incorrect it's from me الشيطان and الله and his messenger are both free from it سبحانك اللهم وبحمده أشهد ولا إله إلا الله هاستغفروا كما يتوب إليه السلام عليكم 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