 وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقول قال الله جل جلاله والمصطف الهدي ولا أتأوله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدو أن محمد العبد هو رسوله صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى I am going to start the explanation of the كتاب الشمائل المحمدية written by الامام أبو عيسى محمد ابني محمد ابن عيسى ابني صورة الترمدين رحمه الله تعالى I am going to take the first hadith in this episode بإبن الله الكريم قال الحافظ أبو عيسى محمد ابن عيسى ابني صورة الترمدين باب ما جاء في خلق رسول الله صلى الله عليه وسلم الحديث الأول حدثنا أبو رجاء قتيبة ابن سعيد قال عن مالك ابن آنس عن ربيعة ابن أبي عبد الرحمن عن آنس ابن مالك أنه سمعه يقول كان رسول الله كان رسول الله صلى الله عليه وسلم ليس بالطويل ليس بالطويل البائن ولا بالقصير ولا بالأبيض الأمحق ولا بالأدم ولا بالجعد القطط ولا بالسبط بعثه الله تعالى على رأس أربعين سنة فأقام بمكة عشرات سنين فأقام بمكة عشر سنين وبلمدينة عشر سنين وتوفاه الله تعالى وتوفاه الله تعالى على رأس ستين سنة وليس في رأسه ولحيته عشرون شعرتا بيضاء العمام الترميلي رحمه الله يكتب في البداية of the كتاب بابو ما جاء في خلق رسول الله صلى الله عليه وسلم before I go in شاء الله تعالى I want to say I'm going to go through 30 points on just this one حديث 30 points insha'Allah تعالى so I want us all to be together I want us to reap and benefit from this حديث and really understand how our Prophet عليه الصلاة والسلام نقت so the book starts with قال الحافظ the word الحافظ what does it mean الحافظ في سطلاح المحدثين the word الحافظ according to the scholars of حديث it is من أحاطه it is the person who encompassed his knowledge encompassed بمئة ألف حديث 100,000 حديث you've memorized it متنن وإسنادن you've memorized the wording and you've memorized the chain 100,000 حديث it's chain and the wording of the حديث you've memorized it the chain means from yourself to the Prophet عليه الصلاة والسلام and then the wording of the Prophet عليه الصلاة والسلام 100,000 حديث ألمام التلميدي رحم الله he has memorized more than that if you've memorized 100,000 you have the rights to be called الحافظ his Kunya is أبو عيسة محمد وعيسة بن صورة التلميدي we already mentioned that the word ترميذ it's a city قديم and it falls in a place called بلخ which is known as بنهري جيحون which is in the north of إيران you can say ترميذ and you can say ترموذ both ways are correct you can say it and ألمام التلميدي was attributed to that here رحمه الله he died سنة تسعين وسبعين ومائة تين 279 هجرية and he was 70 years of age when he died وله سبعون السنة ألمام التلميدي was 70 years of age that's the second benefit that we've taken so the first benefit that we've taken is what الحافظ means according to the scholars of حديث the second benefit that we took إن شاء الله يتعالى is the word ترميذ who ألمام التلميدي was attributed to what is it as a side benefit before I move on to the third point as a side benefit I just want to let you all know that the مصنف ألمام التلميدي in this chapter he mentioned 14 حديث under this chapter إن شاء الله يتعالى 14 حديث إن شاء الله we're going to go through each and every one of them إن شاء الله يتعالى in details the third point إن شاء الله يتعالى the third point is the author said بابو the author said بابو the word البابو is إسم لمدخل الأمكينة كباب المدينة والدار the word باب is دور so it's the door the door is what you used in order to enter the room in order to enter a house that's what the word باب is لكن في عرف العلماء according to the scholars when they use the word باب in the books their intent is لما توصل منه يعني وفي عرف العلماء البلغاء يقالوا لما توصل منه إلى المقصودي it is used for whatever will let you reach your objective that's what it is باب علماء and the بلغاء when they use it they use the word باب as whatever will allow you to reach your objective and your aim لكن هنا العلماء الترمذي رحمه الله he means معريفة أحديث he is trying to say chapter the word باب here is chapter where you will learn معريفة أحديثة جاءت في بياني خلق رسول الله صلى الله عليه وسلم that has come regarding the features of the Prophet عليه الصلاة والسلام point number four the fourth point that I want us to take so the first point that we took was what is al-hafil we've taken that we also took أبو عيسة محمد بن عيسة بن صورة الترمذي أبو عيسة محمد بن عيسة بن صورة الترمذي we explain what ترمذ means the third was بابو I explain to you what باب means now I'm going to ما جاء في خلق the word خلق let's look at this word together إن شاء الله how do we say it together brothers and sisters we say الخلق الخلق the word الخلق which is فتح الخائل المعجمة وسكوني اللامي في اللغة you say خلق you place a فتحة on the خاء and you place a سكون on the لام الخلق and in the Arabic language this word الخلق youستعمل it is used in three meanings the word الخلق which is a فتحة on the خاء and a سكون on the لام it's used in three meanings the first one is التقدير the word التقدير means to be predestined something it's to plan something also it's used as في إبداعي شيء من غير أصلين to innovate something when you innovate something that hasn't been done before it's also the word الخلق is used for it and last but not least إيجاد الشيء عن شيء آخر to create something to make something from something else it's also referred to as الخلق we have another word which is slightly similar to it which is الخلق which is بضامة تيني there's a ضامة on the خاء and there's a ضامة on the لام the one before was الخلق there was a فتحة on the خاء and a سكون on the لام this one on the other hand there's a ضامة on the خاء and there's a ضامة on the لام this one is slightly different this one is الخلق and this one is الخلق the difference between them is that الخلق is أطبع وسجية the خلق is the person's personality it is their mannerism it's the way they carry themselves the difference between the two is الخلق it refers to الصورة الظاهرة the out الخلق it refers to الصورة الظاهرة the out appearance of the person and الخلق deals with what الصورة الباطنة it refers to the inner appearance of the person that's the difference between the two and the author here is going to refer is only going to talk about الخلق the out appearance of the Prophet عليه الصلاة والسلام and the way Allah made him look like that's the fourth benefit the fifth point that I want to ask to look at is the إمام رحمه الله he used the word حدث أنا and when he started the كتاب with حدث أنا that's what he said the fifth point is some of the نصخ some of the copies that I've looked at it doesn't say حدث أنا it says أخبار أنا okay and some copies it just says أنا and this is something I want to share with you all which is what عليهمام النوويو mentioned عليهمام النوويو he said جرتي العادة بالاقتصار على الرمزي في حدث أنا وأخبار أنا the first point I want to mention here in the fifth benefit is the scholars of حديث sometimes they don't write the entire word of أخبار أنا or حدث أنا we have the word أخبار أنا and we have the word حدث أنا instead of writing in its in its totality they only they summarize it they abrid it they write it in a form that is easy for them and there's a reason why they do that so for example أخبار أنا they won't write it they will just write أنا or sometimes even just the نون and the ألف they'll just say أنا and the word حدث أنا they'll only take the ثاء and the نون and the ألف and they will say ثناء when you're reading it you can't say أنا you have to take أخبار أنا because that's what it stands for you have to look at the books of حديث it's important and the word ثناء is it's a rams it's a symbol for حدث أنا you don't read أنا you read حدث أنا and the reason why the scholars of حديث used to do that was because papers were very expensive for them you couldn't get papers like the way we can and so any way to shorten things and to subtract or omit something it would be done so now what we mentioned is the عدة of the scholars is when it comes to حدث أنا أخبار أنا is that they use a rams that's one point insha'Allah I want you to all take it insha'Allah from the fifth point which is the copy that says أنا is basically the same as أخبار أنا and now this copy that we're reading from and the one as I mentioned in the introduction the one I'm going to be using for now is the one that's done by ماهر ياسين الفحل with the تقديم of بشارع واد معروف that the west published it that's the one that's the best so far there are mistakes also in that copy our شيخ الشيخ أحمد محمود المركاوي أحمد يره is currently working on شمائل المحمدية he told me that he's finished all of it he's fully done it he just needs to do the final and last مقابلة just the final last last مقابلة and I asked him if I could help him so we can get it done quickly so we can insha'Allahه تعالى بإبن الله البري so we can insha'Allahه تعالى bring it out in time for us to insha'Allah use that copy of his his copy is better he's relied on more مخطوطات more manuscripts that any previous محقق has used so anyways the أخبار أنا that was used or the حدث أنا that was used I want insha'Allahه تعالى I've shared one benefit insha'Allahه تعالى I want to share another benefit with you all which is is there a difference between حدث أنا and أخبار أنا since there's those two copies that we see those two copies they kind of point out they kind of show that immediately probably said both so what do we do according to the the early scholars of حديد كالزهري ماليك إبن العنس إبن عيينة يحمل السعيد القطان and other great scholars and أكثر الحجازيين they don't see a difference between أخبار أنا حدث أنا they don't عند المتقدمين كالزهري وماليك ومعيينة ويحمل السعيد القطان and the majority of the حجازيين and also the كوفيين the overwhelming majority of the كوفيين like أبي حنيفة and these two students محمد بن حسن الشيباني and أبو القاذي القاذي أبو يوسف and this is also the عمل المغاربة this is the stance that هلو المغربي believe لكن there's another group of scholars from the صرف who saw something different like يبنو جوريج ولو أزاعي ونشافعي and the majority of أهلو شرق they believe there is a difference between it and this became the stance of the موت أخيرين the late scholars of the scholars of حريت they saw it to be different that the سيغ التحمل and the سيغ والأداء sorry of أخبار أنا and حدث أنا they saw a difference between them and so what's the difference according to them the difference is حدث أنا is when you hear بما يلفض به الشيخ وسمع الراوي عنه when the teacher reads and the student hears it from the teacher that's حدث أنا and أخبار أنا is that which the student reads بما يقرأ التلميد على الشيخ the student reads it on the teacher and that's the view of إبنو جريد as I mentioned and ألو زاعي and أشافعي and جمهور أهل الشرق and I mentioned لأ مشاحة في الاستلاح لأ مشاحة في الاستلاح specifically here the تحديث and إخبار whether it's the same or different it doesn't change anything because both of them they are صريح in سيغ التحمل they're clay cut when at least these two people heard from each other that's what matters whether they're the same or not it doesn't matter لكن عن it matters to us عن is another one we're going to talk about another time إن شاء الله the sixth benefit إن شاء الله is the أوطر حماه الله I mentioned the narrator here أبو رجاء قطيبة إبنو سعيد so each narrator we're going to take who he is إن شاء الله قطيبة he's كنية is أبو رجاء إبنو سعيد إبنو جميل أثقفي there are disputes regarding his name some scholars they call him يحيا some scholars they call him علي there's a dispute قطيبة إبنو سعيد is his name يحيا or is his name علي there's a dispute لكن he's a lack of his nickname is قطيبة that is his nickname he's سعيد إبنو جميل أثقفي إبنو الإمام الزهبي sorry الإمام الزهبي رحمه الله إن يصير على منو بلاء he said about him شيخو الإسلام المحدث الإمام الثقة الجوال راية الإسلام these are descriptions that are very high وشيخو الإسلام المحدث الإمام الثقة الجوال الراوية الإسلامي he called him شيخو الإسلام he called him المحدث a scholar of hadith الإمام a person who's followed a person who's followed الثقة someone who's integrity is on point his honor is on point reliable individual and he's also راوية الجوال الجوال someone who traveled the world to seek knowledge when he traveled he means he travels راوية الإسلام he's the narrator of al-Islam one of the narrators of al-Islam when he said جوال where did he travel to? الإمام قتيبة أبو رجاء ابن سعيد ابن الجميلة الثقة فيه he traveled to al-Araq he traveled to al-Madina all of this for the knowledge of hadith he traveled to Makkah he traveled to Al-Sham he traveled to Misr'a Egypt and he traveled to Al-Qufa six places and he traveled to all of those places رحمه الله and he heard from many people يعني he took knowledge from many people when I mentioned some he took from الإمام ماليكي من الأنس رحمه الله that was his teacher he took from it he took from the Imam of the people of Egypt الليث ابن سعيد he also took from سفياني من العيينة وخلقا كثيرا من الأعلام and he took from many scholars of hadith many of them رحمه الله also many scholars narrated from him like الإمام البخاري you narrated from him إمام مصلم narrated from him أبو داود narrated from him الإمام النسائي you narrated from him and الإمام ترميدي narrated from him and these six sorry these five إمام that I mentioned البخاري مصلم أبو داود النسائي and ترميدي they narrated from him in their books and they narrated a lot from him قوتيب تبن سعيد is filled up with these books and there are many other people narrated from him هيرحمه الله he was born سلتة تمانين واربعين ومائة he was born 148 هجريام he was literally born the year الأعمش died سليماني بن مهران الأعمش قوتيب was born in the year that سليماني بن مهران died الأعمش and this is something I'm collecting إن شاء الله أم تعالى I'm trying to collect in a little defter a little book which I want to talk about a year where a scholar was born and another scholar died قوتيب تبن سعيد is one of them the year he was born was the year سليماني بن مهران الأعمش a great scholar died and the same is الإمام الشافعي محمدي بن الإدرس الشافعي he was born 150 هجريام and that same year شافعي was born was the year الإمام أبو حنيفه died رحمه الله تعالى so when the Imam was born and an Imam died قوتيب تبن سعيد he died رحمه الله when the year was 240 هجريام سنة 40 ومئتين 240 هجريام he passed away وكان ثقة تبتن he was a person who was reliable that's a praise for his عدالة and it's a condition you want to take the narration of a scholar or a person in حديث he has to be ثقة he has to be on point when he comes to his عدالة his integrity also he was ثبتن which is a praise for his memorization he was accurate in his memorization رحمه الله تعالى رحمة واسعة now we're going to go into the seventh point إن شاء الله تعالى which is ماليك ابن وانس قوتيب تبن سعيد أبو رجاء he narrated from who ماليك ابن وانس who is an Imam وماليك رحمه الله تعالى even though ماليك is well-known and is a great scholar or a hadith but we're still going to go through each Imam so you have an understanding of who they are ماليك ابن وانس his name is ماليك ابن وانس ابن ماليك المدني أبو عبد الله ماليك ابن وانس ابن ماليك ابن أبي أعمري ابن عمر ابن الحارث ابن غيمان ابن خوثي لبن عمر ابن الحارث وهو ذو أصبح ابن عوف ابن ماليك ابن زيد ابن شدد ابن زرعة وهو حمير الأصغر الخميري ثم الأصبح المدني حريف بني تيم ابن وخو من قريش فهم حلافاء عثمان أخي طلحة ابن عبيد الله أحد العشرة الامام ماليك هو حميري وماليك هو أصبح هو مدني إمام وداري الهجرة وماليك one of the four imams that are followed in Madhhab الإمام ودهبي we said about him شيخ الإسلام حجة الأمة إمام وداري الهجرة هو شيخ الإسلام حجة الأمة he's the proof of this religion and he's called إمام وداري الهجرة the reason why he's called إمام وداري الهجرة is because he was the Imam of the place the Prophet migrated to which he was in Adina he's contemporaries the people that were like him or that it was they were his level they were his age the people of his age اه معمر ابن راشي لن ابن جريجا أبو حنيفا عمر ابن الحارث لن لو زاعي ون شعبت ابن حجات أبو بإصطام العتكي ونسوفيان الثوري ونجويرية ابن أسماء ونليت ابن ساعدين ونحماد ابن زيدين these were his his peers ونسماعيل ابن جعفرا ونسوفيان ابن عيين ونلاهم من باركا الداوردي ون ابن أبي زيناد ون سلمان ابن العليا يحي ابن أبي زائدة أبو صحق الفزاري these people were ماليك أقراء even though he was without a shadow of a doubt يعني unique from all of them but these show you and give you understanding in the time of الامام ماليك رحمه الله ماليك heard from many scholars many many many scholars and الامام ماليك he took knowledge from Nafiq and سعيد المقبري العامل ابن عبدالله ابن زوير ابن المنكدر زهري عبدالله ابن ديلا and he is chain الامام ماليك أقول تألمام البقاري is considered to be what أصحح الأسانيط يعني one of the strongest chain of narration in حريه ماليك عن نافع عن ابن عمر أقول تبقاري even though we take the opinion إمساكنا عن حكمنا على سنة بأنه أصحح مطلق أن وقت خاضبه قوم فقيلة ماليك عن نافع عندما رواه وعنه الناسيك نتبقى من المساعدة إلى هذه المتحدة أن هذه المنكدر هي أفضل ومساعدة المنكدر هناك مختلفة على هذه الأشياء الامام with the Habib رحمه الله يسالب الامام ماليك وطالب ماليك ونلعلم يسالب الامام ماليك سوء نالج وهو ابن بضع عشر السنة and he was what 10 or something pay attention الامام ماليك he started when he was what 10 11 12 13 seek knowledge يعني فنشت القرآن he memorized the book of Allah then he came to seek knowledge وتأهل للفوتي and the Habib says he became يعني he had the rights to give fatwa وجلس للإثادة and he sat down to benefit the people وله إحدى وعشرون سنة when he was 21 years old and the Imam of Maliq was 21 years of age when he was given the rights and he was entitled رحمه الله ورحمة واسعة to give fatwa brothers what are talking about at time when معمر بن راشد وان ابن جريج وان ابو حنيف وان عمر بن الحارث وان لو زاعي وان شعبة بن حجاج وابو بصطام العتكي سوفيان الثورين سوفيان ابن عينا يعني الليث ابن الساعد وان حماد ابن زيد وان اسمعيل ابن جعفر وان داوردي وان ابن أبي الزناد ابن عليا وان يحمنا بزائدة وان أبو سحق الفزاري these people are alive أئمة الهدى a person can just claim knowledge 21 years رحمه الله رحمة واسعة he sat down to give fatwa يعني دهبي saying وتأهل للفتيه he was يعني entitled to give fatwa رحمه الله وحدث عنه جماعة many people narrated from him وهو حي شاب طري he was a youth a young man وقصده طلبة العلم من الآفاقي students of knowledge came to الامام الزهبي الامام ماليك من الانس from all over the world في آخر دولة أبي جعفر المنصور especially at the ending of the government of أبي جعفر المنصور وما بعد ذلك even after that وزدحمه عليه في خلافة الرشيد at the time of حارون الرشيد they were people were crowded around him وإلى أمات until he died الامام الشافعي وصدقا وبر الشافعي was right and he shows his obedience to his teacher he said if the scholars are mentioned الامام ماليك is the star it's the highest of them رحمه الله تعالى الامام الزهبي mentioned the story of الامام ماليك and I want insha'Allah to extract the benefit from it إن شاء الله الامام الزهبي he mentioned يسير على بنبلاء ابن سعديل قال حدثنا محمد بل عمر قال سمعتو ماليكا يقوله الامام ماليك mentioned this he said لما حج المنصور أبي جعفل المنصور when he did Haj دعاني ماليكا did Haj with the Muslims at that time أنا بجعفل المنصور said I want manik to be brought to me so الامام ماليك came to أبي جعفل المنصور فدخلتوا عليه I entered onto أبي جعفل المنصور and then he said فحادثته he spoke we discussed and we had a conversation وسألاني he asked me issues and things فأجبتوا I responded to him he asked me about my life my situation my health and everything and I responded to him فقاله he then said to me عزمتوا I've made a decision أبي جعفل المنصور he said I have made a decision أن أعمر بكوتو بكهذه that يوبق here يعني المواططة the كتاب المواططة that I take that book and what do I do فتنسخون وسخن copies are made from it ثم after that I was أبعت إلى كل مصر من أمصار المسلمين I take it to every single part of the world بنسخة a copy is taken and it sent to a part of the world وأمرهم and I command the people يعني I make a copy of your مواططة I ask people to make copies of it a lot of copies there wasn't typing up or there wasn't a printer it was مصاخ they were called they were scribes they were scribes from the Kitab they would sit down and they would look at the مواططة and they would write it I make a lot of copies and then what do I do ثم أبعت إلى كل مصر من أمصار المسلمين بنسخة and every land of the Muslims I send a copy وأمرهم أن يعملوا بما فيها and I command the people to act upon the مواططة and the Quran is used and the مواطة is the Hadith of the Prophet that's used ويدعوا and the people will leave off ويدعوا and they leave off ما سوا ذلك من العلم المحدة they leave off all of the other introduced knowledge after that فإن يرأيتوا أبي جعفل المنصور and saying I saw فإن يرأيتوا أصل العلم رواية أهل المدينة وعلمهم I've seen that the foundation of knowledge the real meaning of knowledge is the knowledge of the people of مدينة the narration of the people of مدينة that's when I come to the conclusion أبي جعفل المنصور I say this look at what ألمان مماليك said والله brothers and sisters this shows you what an Imam he was he said قلتوا يا أمير المؤمنين oh the leader of the believers لا تفعل don't do that فإن الناس قد سيقت إليهم أقاويلوا the people views have been brought to them وسمعوا أحاديثة and they've heard narrations وروا ورواياتين and they've narrated narrations وأخذ كل قومين and every people have taken بمسيق إليهم whatever was brought to them وعملوا به and they acted upon it ودانوا به and they've taken their religion as that من اختلاف أصحابي رسول الله عليه الصلاة والسلامة they took the different views from the companions وغيره مقلاضة than them حن بي the people have received views and they've chosen from those views what they thought to be most accurate and most strongest and they've made their death their religion and the difference is here it goes back to the Sahabas وغيرهم وإن ردهم عم عتقدوه شديد and it's very hard to take the people back from what they believe in فدعوا الناس and leave the people وماهم عليه and leave them what they are upon ومخطار أهلوا كل بلدين leave every people whatever they want to believe let them believe what they want to believe and let them hold on to what they want to hold on to from those views of the companions الله أكبر and then أبي جعفر المنصور الإمام أمير المؤمنين he said to أمام ممالك he said to him لعمري أسوأ بالله لو طاوعتني if you were to obey me in this لأمرت وبيداني I would have commanded the scribes to start scribing from now I would have told each and every one of you to go and scribe the مواطع of إمام ممالك and spread it to the earth and everywhere and I would have imposed I would have forced on everybody to take their religion from the مواطع by the way the مواطع what does it have in it it has the حريط رسول الله and of course in there is the views of إمام ممالك and his opinions and he's and he told Jihad and he's in باطات of course there is that that definitely is the case but the majority of it is the حديث of the Prophet عليه الصلاة والسلام مع دالك he didn't want to force it on anybody so these مسائل which are اجتهادي they are a difference of opinion they are a valid difference of opinion for you to force people to take your view as قضية صحيخة and it shows you haven't really understood the reality of knowledge for example the issue of طراوح whether it's إلم الركعة or it was more than that these are مسائل اجتهادي valid difference of opinion making this all the time a problem it's not right where you put your hand in the salah where are these issues whether the نقاب is واجب or not whether abandoning the prayer or يعني if it's كفر أكبر or not these are valid difference of opinion the self differed and I can reassure you you won't be the first person to bring this خلاف to an end you won't be able to the scholars have differed on the issue of نقاب whether it's واجب or not and it's a valid difference of opinion the scholars have differed upon the abandoning of the prayer if the person does it out of laziness there's a valid difference of opinion here the scholars have differed upon the ركعات of صلاة الطراوح for example and is it it restricted to 11 or is it more there's difference of opinion there's a valid difference of opinion there's a difference of opinion amongst the scholars where do you place your hand on your chest or your lower or up is a difference of opinion valid difference of opinion when you pray the salah do you put your knees down first or do you put your hands down valid difference of opinion whether you move your finger when you're in the تشهد is a valid difference of opinion these are valid difference of opinion that the scholars have had no group should force on the other group to have to take his opinion and no group should make تبديع or summon based on their opinion that they've chosen to take this is something ألمان ممارك رحم الله has pointed out and shown ألمان ممارك he was born سنة ثلاثين وتسعيرة 93 هجرية as يحين بوكيرين and others have mentioned and what is the funny or the most amazing thing that was mentioned is that his mother carried him رحم الله 3 years and he carried ألمان مارك and a womb for 3 years it's mentioned in his biography ألمان ممارك رحم الله he died صبيحة أربع عشرة من ربيع الأول سنة تسعين وسبعين ومئة he died a year one hundred and seventy nine هجرية رحم الله تعالى he died in the month of ربيع الأول on the foothill of ربيع الأول in the morning he passed away رحم الله تعالى رحمة واسعة now insha'Allah I'm going to go into the eighth point of the hadith which is ربيع the author رحم الله he mentioned that ألمان ممارك he took this from him ربيع تبني أبي عبد الرحمن ربيع ترأي who is ربيع ترأي who is ربيع تبني عبد الرحمن رحمه الله his name is ربيع ترأي he is known as ربيع تبني أبي عبد الرحمن some scholars they call him فروخ التميمي أبو عثمان and some scholars they call him أبو عبد الرحمن القرشي تيمي موله he is well known as the name ربيع ترأي that's what he is known as ألمامه الذهبيه يسلب أي من سلعنا منه بلاء الإمامه مفت المدينة وعالم الوقتي ألمامه ألمان يكلم that he was the Imam he is the mufti of مدينة and he was the scholar of his time he heard from أناس ابن مالك الصائب ابن يزيد سعيد ابن المسيب الحارث ابن بالالي ابن الحارث يزيد مولى المن بعثي حنضلت ابن قيس الزرق أطاء ابن يسار القاسب ابن محمد سليمان ابن يسار سالب من عبدالله عبد الملك ابن سعيد ابن السويد للأنصاري المحمد ابن يحياب حبان حبان العبد الرحمن الأعرجي and many other people many people have narrated from him لا يكيح من سعيد للأنصاري السليمان التيمي سوهيل ابن أبي صالحين and and سوهيل ابن أبي صالحين narrated from him and is also from his أقران and is اسمعيل ابن أمية and ألو زعي and شعبة and many other great scholars and also الإمام مالك رحمه الله تعالى he's in birth is not known when he was born but he died when the year was 100 and سنة ستين وثلاثينة ومائة إداري مدينة 130 60 جرياء رحمه الله ورحمة واسعة the ninth one is the the ninth point that we're going to take is ربيعة narrated this hadith from who he narrated it from ألسي ابن مالك he narrated it from who ألسي ابن مالك and I already mentioned ربيعة الرأي تقن this hadith from ألسي ابن مالك ألسي ابن مالك his name is ألسي ابن مالك Angel ال 수�ب رحمه الله هنسي Aside from the companions who are called A��를 that companions are two groups مهاجس陞 the people who migrated وموهاجرين the people who migrated the residents of Medina هنسي El Amam ال هنسي ألسي ابن مالك هنس beach ال اسلام ال مهاجرون المحتع And the one who migrated هنس يبدأ He done I 我是 إمام الكود وحمزة الأنصاري الخزرجي النجاري المدني خادم رسول الله صلى الله عليه وسلم وقرابته من النساء وتلميده وتبعه وآخر أصحابه موتى أنا سبن ماليكين رضي الله تعالى عنه is a noble companion he was considered to be one of the last companions who died and passed away he is from the people of Ansar specifically Ansar is two main tribes he was from the people of Khazraj he heard from the prophet عليه الصلاة والسلام and he also took from Abu Bakr and Omar and Uthman and Mu'aad and Husayd from Al-Hurair and Abu Talha and he took from his mother Umul Suleim Umul Suleim is the famous woman who married the noble companion Abu Talha and because Anas's father Malik he died in Sham he didn't take Islam and he didn't die in a pleasant way his mother remarried Umul Suleim she remarried and I spoke about her story in one of the previous series that I did he is also narrated from عبادة بنصامة الابيدر الماليكي بنصع شاعة رموه ريلا أن فاطمة بنتة رسول الله صلى الله عليه وسلم he is narrated from many people he is considered to be from the seven يعني صحابة who are called the Muqtireen who narrated the most there are seven companions who narrated the most a hadith from the prophet عليه الصلاة والسلام a poet brought them in a line or two lines of poetry he said he said these are the Sahaba who narrated the most the messenger made dua for Anas ibn Malik Anas ibn Malik he said and the dua that the prophet made from me he said to me or Allah increase his wealth for Anas ibn Malik و أطل حياته and lengthen his life for him and Anas ibn Malik became excessively rich he mentions it himself he said يعني his caravan was يعني people's caravan travels once a year his one was twice and also the children that he had they said he had one hundred and six kids he had just from him where his children gave birth to حديث و لا حرج just from the dua of the prophet عليه الصلاة والسلام the tenth point is the statement he said what does it mean here and what is the aim that the Imam رحم الله and Imam Tirmid he mentioned يعني he means that that ربيعه heard from Anas ibn Malik يعني ربيعه took this hadith from Anas ibn Malik بالطريق التحديث لا بالخبار again Anas how was this hadith taken from him يعني how did ربيعه how did he hear this hadith from Anas did he use the word he heard it through what حدث انا why because Anas is the one who read it Anas is the one who said it and this I want to point out the scholars of hadith look how detailed they are they are so detailed سبحان الله they will tell you how this narration was heard who said it was it the student that read it and the teacher heard or was it the teacher that said it and the student heard here it says يعني ربيعه heard this hadith from Anas بالطريق التحديث Anas is the one who read it and ربيعه was listening then the hadith says كانه it mentions the first word it says it's كانه كانه in the Arabic language يفيد تقراري لغة in the Arabic language the word كانه it benefits repetition this thing happens if someone says كانه it means this happens very often وقيلة and some scholars said no كانه benefits repetition عرفة لغة because we know when we study أصور الفق there are three حقائق there are three realities of things there's a حقيقة اللغوية حقيقة عرفية and حقيقة شرعية there's those three three حقائق for example the word الصلاة the حقيقة اللغوية is that it's a dua but like the حقيقة is that it is what it's عبادة المستتحة بالتكبير مختتمة بالتسليم يعني أقوالون وأفعالون يعني هوا هكذا it's عبادة you have to say الله أكبر you read it وفاتحة you read it و هكذا there's also حقيقة عرفية عرف the custom of the people like the word الدابة the word دابة in the Arabic language it's كل ما يديب على الأرضي من الحشارات والحيوانات everything that walks on this earth is a daba that's what Allah said in the eye وما من دابة إلا على الله يرسقها that there's no ride there's no beast on this earth except that Allah provides for it دابة is anything that moves on this earth لكن الحقيقة عرفية يعني according to the people's custom the word دابة is known as for example if I'd say to it's the way to على دابة you understand me to mean a camel or a donkey or a horse و هكذا صح because that's حقيقة عرفية على كل حال the word كانا is it does it show repetition in the Arabic language or does it show repetition in the عرفة there's a discussion amongst the scholars and some scholars they even say that the word كانا لا يفيد التقرار مطلقا that the word كانا does not even benefit repetition at all and this is the view that you can say it's the view of the أكثرون the majority of the scholars actually okay very good now I'm going to move on to the next point I'm going to move on to the next point which is the 12th point which is we mentioned the word كانا رسول الله صلى الله عليه وسلم ليس بالطويل this whole sentence the 12th point رسول الله صلى الله عليه وسلم ليس بالطويل all of that it's a خبر لكانا if grammatically it falls in the context of the خبر كانا كانا has a name and it also has a what خبر it falls in the place of it it falls the whole جبل is a خبر كانا the third 13th point إن شاء الله و تعالى that I want to take بيد لله الكريم is the word بائن the word بائن the word بائن what does it mean so the hadith mentioned كانا رسول الله صلى الله عليه وسلم ليس بالطويل البائن the messenger صلى الله عليه وسلم he was not so we're now going to the prophet's description كانا رسول الله صلى الله عليه وسلم the messenger was not ليس بالطويل البائن what does طويل البائن I'm going to explain that the word البائن is the way you should say it it should be بائن there's a Hamza there and we say that the person who said بائن with a ya that's a wahm okay because it comes from اسمه فاعن of من بانا that's what it comes from and the word بانا means ظهر على غيره it's when something becomes more clear from the rest and some scholars they said now it means بانا it comes from and it means من بانا بمعنى بعودة when something is far when something is a parent from something else the rest they say بانا يعني ظهر also they say بانا it can also mean بمعنى بعودة when something is far when something is بعيد and it becomes far and it's correct to use it both here and there's no problem both meanings it can take يعني the word the professor I said it wasn't so tall that it was a parent from the rest of the people that's correct and also if you use the word بمعنى بعودة it means أنه لم يكن بعيدة من التوسط the professor wasn't far from being in the middle and it was middle صلى الله عليه وسلم it is يعني how tall he was the professor was in the middle even though the some narrations are going to show us later إن شاء الله كان طوره يظهر that he was a bit closer to being taller صلى الله عليه وسلم والعليم so that's what the one ليس بالطويل البائن he means okay we've taken at طويل البائن number point number 14 that I want إن شاء الله for us to take is وَلَا بِالْقَصِيرِ the professor was not excessively tall we've taken that also the professor عليه الصلاة والسلام he is not يعني short it means أنه كان متوسط بين طول والقصري the professor was in the middle of being not tall or short he was in the middle عليه الصلاة والسلام even though I mentioned that he صلى الله عليه وسلم ما إلد إلى الطول he was closer to being taller عليه الصلاة والسلام as the رمام البيحق he narrated that duration point number 15 إن شاء الله when I mention here بيذن الله الكريم is what is وَلَا بِالْأَبْيَطِ الْأَمْهَقِ so so far what we've taken is that the professor عليه الصلاة when the when يعني بائن means and the fact that the professor very tall لا he was it عليه الصلاة والسلام and he wasn't very short we've taken that we're also going to take now is وَلَا بِالْأَبْيَطِ الْأَمْهَقِ the professor عليه الصلاة he was not أبيط الْأَمْهَقِ what does it mean الأبيط الأهمق أمهق sorry what does الأبيط الأمهق it means that the professor عليه الصلاة عليه السلام ليس الشديد الشديد he wasn't excessively white بحيو أمهق it means شديد البياض الخالع عن الحمر there are some people who are very white they have no it's like they've got no blood inside them and they've got they're not they're not glowing the professor was عليه الصلاة عليه الصلاة عليه الصلاة he was white لكن كان بياضه نئرا مشربا بحمر the professor was مشربا بالحمر he had some redness to him صلى الله عليه وسلم some redness to him عليه الصلاة و لا بالأدم which is the 16th point the word أدم it comes from the word أودمة الأودمة and الأودمة it means شدة الصمر when excessively black the messenger was not excessively white pale عليه الصلاة and he wasn't excessively black عليه الصلاة he was منزلة بين البياضي و السوادي the professor was in the middle he wasn't too black and he wasn't too dark sorry he wasn't too black and he wasn't too white عليه الصلاة he was in the middle this something is very important that we understand نبي الله محمد the same way that his outer appearance was in the middle his religion is also in the middle his personality was in the middle عليه الصلاة that wassup you're always going to see that from him صلى الله عليه وسلم because Allah perfected him from outside and inside صلى الله عليه وسلم so the messenger صلى الله عليه وسلم he had in him يعني sorry he had in him يعني something that took him away from being excessively white and he also wasn't black عليه الصلاة he was صلى الله عليه وسلم عليه a white مشرب بالحمر he was كان بياضه نيرا مشربا بحمراته yet some color to him صلى الله عليه وسلم عليه okay الامام بن حجر العسقلاني you he says that when we look at all of the narrations that have come that negate he says the بياض it's يعني say the prophet is not white it's referring to the pale whiteness and the narrations that we find that negate the prophet when he was black is referring to being excessively dark he wasn't that عليه الصلاة he was white that had color in it يعني he was red يعني he had red in him blood in him صلى الله عليه وسلم now we know how he's يعني how tall he was we also know now صلى الله عليه وسلم how his complexion was the color of his face we now know it صلى الله عليه وسلم عليه each narration I want you to pay attention this is the narration I want you to pay attention this is the narration of Anas bin Malik each صحابي when he explains he says something very important that you bring it all together so we've taken what it means بالادمين now we go into ولا بالجعدي what does الجعدي mean that's mentioned in the hadith of the prophet عليه الصلاة بالجعدي جعدي means الجعودة it means وهي في الشعري اللا يتكسر تكسرن تامن ولا يسترسل الجعودة صلى الله عليه وسلم he wasn't صلى الله عليه وسلم he didn't have curly hairs his hair wasn't curly and his hair wasn't صلى الله عليه وسلم also ولا بالجعدي للقاططي the prophet صلى الله عليه وسلم which is the 18th point now his hair wasn't excessively curly صلى الله عليه وسلم and he wasn't also excessively straight some people have a very straight hair he wasn't عليه الصلاة which is the 19th point which is ولا بالصبطي the prophet صلى الله عليه وسلم his hair was not subbed subbed means someone whose hair is يعني it's the opposite of جعودة هو الإمتد اللي ليس في تقاع عودن it is the hair that's so straight that there's no curve to it at all ولا نتو أصلا the prophet's hair wasn't like that he's متوسط بين الجعودة والصبوطة the prophet's hair was in between كالي and straight it was in the middle الله أكبر الله أكبر صلى الله عليه وسلم his height wasn't excessive he wasn't too tall he wasn't too short he was in the middle his color his complexion wasn't too black and it wasn't too white he was in the middle عليه الصلاة صلى الله عليه وسلم his hair wasn't excessively كالي and it wasn't excessively straight he was in the middle صلى الله عليه وسلم point number 20 إن شاء الله تعالى that we want to take from the hadith is the statement of the prophet صلى الله عليه وسلم the statement where he says بعته الله تعالى point number 20 الله سبحانه و تعالى he set the prophet عليه صلى الله عليه وسلم this is a second خبر فكانة we've mentioned the first one which was رسول الله صلى الله عليه وسلم عليه صلى الله عليه وسلم that was the first خبر and now this is the second خبر فكانة means رساله الله الله سنة بالله محمد رساله الحق الله sent him إلى الخلق to the people for what reason للنبوة prophecy والرسالة and with a message والتبليغ والحكم والحكم للأمة and also conveying the الحكم والحكم للأمتي and also to pass for the ruling and the wisdoms of things صلى الله عليه وسلم عليه point number 21 that we want to take from the hadith إن شاء الله و تعالى is على رأسي أربعين سنة the prophet was sent out point number 21 he was sent out عليه صلى الله عليه وسلم as a prophet at the age of what 40 and this is strengthened by the رواية صحيح بخاري which mentions أنزل عليه أي الواحي وهو أربعين سنة and the شرح of the حريث mention that the مراب here means برأسي طرف الأخيرة منه لمع عليه جبهور من أهل السير that this is the what it's the edge of the ending of his 40 صلى الله عليه وسلم عليه as this call is mentioned رحمة الله يعني the prophet became a prophet when he finished just about to finish 40 صلى الله عليه وسلم it's not when he came into it okay that's what it means now we're going to point 22 which is فاقامة فاقامة here means أي بعد البيعثة the prophet stayed after being a prophet he stayed in Mecca يعني he stayed in Mecca صلى الله عليه وسلم and how long did he stay in Mecca the narration mentions 10 years which is a 23rd point عشر سنة 30 10 years he stayed in Mecca but we know with the authentic narrations and everything that the prophet stayed in Mecca for how long 13 years this is called according to the scholars it means اقتصار على العقدي وترك الكثرة scholars they do that and the Arabs are generally do that we have the كتاب اربعون النووية and Imam An-Naw he mentioned in the 42 حديث he mentioned in the 42 حديث رحمة الله رحمة with that being said though it's called اربعون النوية there's 42 حديث and it's called اربعون النوية the scholars they get rid of those little extra numbers 3 4 they don't mention it they cut that off and they round it off to the nearest so here that's why he said 10 but it's 13 point ان شاء الله تعالى 24 that I want to mention ان شاء الله تعالى here the 24th point is what is mentioned in the narration وبي المدينة عشر سنينة and there's no dispute amongst the scholars that the prophet stayed in Makkah for 10 مدينة for 10 years there is no خلاف ارباب سير علماء سير all of them agreed that he stayed in مدينة for 10 years صلى الله عليه وسلم وتوفاه which is the 25th point ان شاء الله تعالى which is وتوفاه الله تعالى الله took him the 25th point is الله سبحانه وتعالى he took his life يعني فتوفاه means اي قبض روحه the word فتوفى is used for death as Allah mentioned in the Quran الله يتوفى الانفسه حين موتها والتي لم تمت في منامها وصلى الله تعالى وتعالى he says والله خلاقكم ثم يتوفاكم الله is the one who created you and he's the one who's got it bring it to an end okay so the word يعني فتوفاه الله means اي قبض روحه الله took his soul سبحانه وتعالى الله بروط وتوفاه الله means الله تعالى took his life point 2026 ان شاء الله وتعالى على رأس 60 سنة the وثرحمة الله he now goes into على رأس 60 سنة which is the 26th point and the راجح is that and the prophet صلى الله عليه وسلم was 63 63 years of age and we're going to speak about that إن شاء الله there's a whole chapter where it's called في بابي سلن النبي صلى الله عليه وسلم it's the ending of the book the 8th of the prophet صلى الله عليه وسلم we're going to take it in the point 27 إن شاء الله in the hadith that the رحم الله mentioned is or the hadith of Anas Ibn Malik he mentioned is that في رأسه وليحيته it is not in his bed and his hair يعني in the prophet صلى الله عليه وسلم there was not in his bed and his hair ليحية is by place كسر on the lamp say ليحية ويجوز فتحوها and you're allowed to say ليحية you can say ليحية and ليحية you can say that both is correct the prophet صلى الله عليه وسلم his bed and his his his صلى الله عليه وسلم he did not have in the 20 شعرة I say 20 20 gray hair was not in his bed صلى الله عليه وسلم صلى الله عليه وسلم وليحية he didn't have that عليه صلى الله عليه وسلم إبن ساعد narrated بإسناد صحيح أنتابت عن أنز من أمالي سبسفك ليحاومت شيها ليست 20 يعنع ويبنه إذاك ليحاومت شيها ما كان في رأس رسول الله صلى الله عليه وسلم وليحية أما وليحيته إلا 7 10 أو 8 10 تشعرة بيضاء the prophet أو نحن in his bed and his 17 or 18 gray hair إبن أبي خيث ما narrated من حريث حمايد عن لم يكن في ليحية رسول الله صلى الله عليه وسلم ورأسي 20 شعرة بيضاء كل 17 حمايد وكان only 17 white hair عليه صلى الله عليه وسلم in his bed and his hair صحابه and there's a chapter where we're going to be speaking about the white bed in the prophet's the white hair that was in his bed and his hair we're going to take that إن شاء الله we're going to take that the word شعر there are ways you can say it in Arabic language بسكون العيني you can say place of سكون and say شعر you can also place فتحة and say شعر شعر or you can say شعر you can place بالفتحة ويسكن you can do both you have a choice point 29 is with the author when he says عشرون الشعرة إن شعر صفحة is a description of the prophet صلى الله عليه وسلم 30th point إن شاء الله is where this hadith is narrated this hadith is also narrated in صحيح البخاري and it's also narrated in صحيح مسلم this whole entire Hadith of Anism al-Mumalik is narrated in صحيح البخاري and it is also narrated in صحيح مسلم and الإمام will tell me himself narrated this in his جامع جامع will tell me the Hadith is also there so it's not only in the الشمائل المحمدية it's in both of بخاري صحيح and مسلم صحيح and also the author himself الإمام will tell me رحم الله mentioned in his جامع those are the 30 points that I wanted us to take from this hadith إن شاء الله what we've taken my beloved brothers and sisters is that our messenger صلى الله عليه وسلم was not excessively tall nor was he excessively short he was in the middle عليه الصلاة والسلام we also took that the prophet صلى الله عليه وسلم was not excessively white nor was he excessively black he was in the middle عليه الصلاة والسلام we also took that the prophet's hair was not excessively كاري nor was his hair excessively straight he was in the middle عليه الصلاة والسلام we also took that the prophet صلى الله عليه وسلم was sent as a prophet at the age of 40 and he stayed in Makkah for 13 years even though the narration mentioned 10 we say that the Arabs do that the Arabs do that they round it off to the nearest digit and he stayed in Medina 10 years by unanimous agreement of the scholars so Allah took his life عليه الصلاة والسلام وتوفاه الله على رأس 60 سنة he died when he was 63 years of age the Arabs do that they round it off again so he's 63 even though the narration mentioned 60 وليس في رأسه ولا حيتي اما ولا حيتي you can say both ways there was no يعني ها in his bed and his head عشرون شعرة 20 بيضاء 20 white I mean gray hair was not in the prophet صلى الله عليه وسلم عليه الصلاة والسلام عليه الصلاة والسلام and we mentioned exactly how much he had which was 17 which shows you the صحاب is how they observed him and they looked at him and they transmitted all of that to us I'm going to stop there إن شاء الله الهيتي which I have said that was wrong I incorrect this from you إن شاء الله I need a message about free from it سبحانك اللهم بحمده أشهد والله إلهي لله أستغفروا كواتوله السلام عليكم ورحمة الله وبركاته how can you do a two second action right now that will give you a share of the reward of everything we're doing on this YouTube channel simple like this video and click subscribe why it will allow YouTube to recommend our videos to other users and imagine the huge amount of reward that could be waiting for you on the day of judgment if you did that with a sincere intention of spreading the Dean of Allah you'll be rewarded for every single person who benefits from one of our videos as a result of your like or subscribe that's an easy 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