Comprehensive description of Muhammad saw character&physical description

[Al Qadr]

:start:

:salams

Gonna break it down into sections, some parts might be long tho, but u all best read it :crying:
:torture::torture::torture: :insha: :up:

Topics covered:
Noble Features
Seal of Prophethood
Mubarak Hair
Combing of Hair
White Hair
Using Dye
Dressing
Leather Socks(Khuff)
Shoes
Ring
Sword
Armour
Helmet
Turban
Lungi
Walking
Qinaa(cloth)
Pillow
Curry/ :eek3: (food)
Cup
Fruit
Drinking
Itr
Speech
Laughing
Joking
Poetry
Story Telling


1. Noble Features (part 1 of 3)

(1) HADEETH NO. 1.

Anas (Radiallahu Anhu) reports:
"Rasulullah :saw: was neither tall nor was he short (like a dwarf--He was of medium stature). In complexion, he was he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full-moon on the 14th night).
The hair of Rasullullah :saw: was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah the Almighty granted him nubuwwah (prophethood).He lived for ten years in Makkah (commentary) and in Madina for ten years. At that time there were not more than twenty white hair on his mubarak (blessed) head and beard." (This will be described in detail in the chapter on white hair of Rasulullah :saw:

COMMENTARY.
Sayyidina Rasullullah :saw: was of a medium stature, but slightly taller. This has been reported in a narration from Sayyidina Hind bin Abi Haalah (Radiallahu Anhu) and others. An objection may arise concerning these two hadeeth, that it is stated in one hadeeth that when Sayyidina Rasullullah :saw: used to stand up in a group, he appeared to be the tallest among them. This was not due to his hight, but was a result of a Mu'jizah (Miracle). In the manner that no one had reached a higher status than Sayyidina Rasullullah :saw: in `Kamalaate Ma'nawiyyah', (super intellectual status) likewise in the `Surah Zaahiri' (outward appearance) no one could excel him.
It is stated in the hadeeth under discussion that Sayyidina Rasullullah :saw: lived for ten years in Makkah Mukarramah after nubuwwah (prophethood). For this reason it is stated that he attained the age of sixty years. This is contrary to what has been reported in the other ahaadith, where it is stated that Sayyidina Rasullullah :saw: lived there for thirteen years and attained the age of sixty three years. In some ahaadith it is stated that Sayyidina Rasullullah (Sallallahu alaihe wasallam) attained the age of sixty five years. At the end of this kitaab all three ahaadith will be quoted.
Imaam Bukhari (R.A.) says:
"Most narrations show that Rasullullah :saw: lived for sixty three years."
The ulama (scholars) have summed up these ahaadith in two ways. First, that Sayyidina Rasullullah :saw: received nubuwwah (prophethood) at the age of forty and risaalah three years thereafter, and after that he lived for ten years in Makkah Mukaraamah. According to this, the three years between nubuwwah and risaalah have been in the hadeeth under discussion.


(2) HADEETH NO. 2.

Anas bin Malik (Radiallhu Anhu) reports
"Rasullullah :saw: was of a medium stature, he was neither very tall nor very short. He was very handsome, of medium built and his hair was neither very curly nor very straight (but was slightly wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly".

COMMENTARY.
In this hadeeth Sayyidina Anas (Radiallhu Anhu) states that the complexion of Rasullullah :saw: was wheat coloured. In the previous hadith, also narrated by Sayyidina Anas (Radiallahu Anhu), he states that Sayyidina Rasullullah :saw: did not have a wheat-coloured complexion. This has been mentioned in the translation of the hadeeth. Actually, what is derived from the two hadeeth is that Sayyidina Rasullullah :saw: was not of such a dark complexion that decrease the lightness and beauty of a person, but had a radiant and light colour, which slightly wheat-coloured.
In this hadeeth the word `Yata-kaf-fa-oo' is used regarding the walking of Sayyidina Rasullullah :saw:. The scholars interpret this word in several ways. Some say it means to walk at a fast pace. Some are of the opinion that it means to lean a bit forward while walking. Some say it means to lift the leg with force. All three explanations are correct because the walk of Sayyidina Rasullullah :saw: fulfilled all three descriptions and the word also conveys these three meanings. Sayyidina Rasullullah :saw: walked quickly and not like the Romeos of this age who walk like women. It was also the noble habit of Sayyidina Rasullullah :saw: to walk with slight forward inclination of the head and shoulders. He did not walk with chest pushed out with pride. He lifted his legs as men do while walking and did not drag his legs on the ground.


(3) HADEETH NO. 3.

Baraa bin Aazib (Radiallahu anhu) relates that:
"Rasullullah :saw: was a man of a medium build, (slightly tall, as explained before); he had broad shoulders (from which we may gather that he had a wide chest); he had dense hair which reached his ear-lobes; he wore a red striped lungi (a cloth worn around the legs) and shawl. I never saw anybody or anything more handsome than him".

In this hadeeth the word `Rajulun Marbu'un' is used, which if the letter `Jeem' has a dammah (pesh), means a man. This could be correct. This type of word is used in the Arabic language for connecting words, but because no special quality or attribute is derived, some Muhadditheen (scholars of hadeeth) are of the opinion that if the letter `Jeem' has a fatah (zabar) on it, it means something that is between straight and bent. It may also be possible that in this case it refers to the description of the hair of Sayyidina Rasullullah :saw:, and as described before, his mubarak (blessed) hair had a slight curl in it. From this hadeeth, some scholars are of the opinion that it is permissible for men to wear red coloured clothing. According to the Hanafis there is a detailed explanation on this subject. Before selecting red clothing, the scholars should be consulted regarding its permissibility.
The scholars have written that in this hadeeth the Sahabi did not see `anything' more handsome and beautiful than Sayyidina Rasullullah :saw:. This is said because besides human beings, the moon, sun, etc. are also included.


(4) HADEETH NO. 4.

Baraa bin Aazib (Radiallahu Anhu) reports:
"I never seen someone with long hair and red clothing more handsome than Rasullullah :saw:. His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short".

COMMENTARY.
The description of the hair of Sayyidina Rasullullah :saw: in this hadeeth is different one mentioned before. There it is stated that his hair reached his ear-lobes. In reality there is no difference between the two hadeeth, as the hair does not remain the same length but grows. Sometimes the hair was shortened, sometimes longer hair was kept.

[Al Qadr]

part 2 of 3

(5) HADEETH NO. 5.


It is reported from Ali (Radiallahu Anhu):
"RasullAllah :saw: was neither very tall nor very short. The soles of both feet were very fleshed. (This quality is praiseworthy in a man as it denotes strength and courage but is not praiseworthy for a woman). He had a large head. The joints of the bones was also large. The was a thin line of hair from the chest to the navel. When Rasulullah :saw: walked, it appeared that he was descending from a high place".
Ali (Radiallahu Anhu) says: "I did not see anyone like him neither before him, nor after him".

COMMENTARY.
The use of a sentence like: "I have not seen anyone like him", is primarily for emphasis. By describing Sayyidina Rasulullah (Sallallahu alaihe wasallam) in this manner, there is however no exaggeration because the complete beauty of appearance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) cannot be fully described. Munaawi wrote that every person is required to believe that with whatever physical qualities and attributes of Sayyidina RasulAllah :saw: is described, no other person can compare with it. This is not merely a belief. Books on Seerah (History of the Prophet peace be upon him) and ahaadeeth are replete with descriptions of his beautiful qualities. Therein it is stated that Allah Ta'aala bestowed fully on the Prophet (peace be upon him) all the inner kamaalat (perfection) and Zaahiri (apparent) beauty. Two verses (couplets) are narrated from Sayyiditina Aa'ishah (Radiallahu Anha), the meaning of which is: "that if the friends of Zulaikha could see the blessed face of RasulAllah :saw:, they would have cut their hearts instead of their hands". How true!


HADITH NO: 6.

It is related from Ebrahim bin Muhammad (Radiallahu anhu) who is from the sons (grand sons of Ali radiallahu anhu, that whenever Ali radiallahu anhu described the nobel features of RasulAllah :saw:, he used to say:

"Rasulullah :saw: was neither very tall nor short, but of a medium stature among people. His hair was neither very curly nor very straight, but had a slight wave in it. He did not have a big body nor a round face, but his mubaarak face was slightly round (meaning he did not have a fully round face nor a fully elongated face, bur in between the two).
The complexion of RasulAllah :saw: was white with redness in it. The mubaarak eyes of RasulAllah :saw: were extremely black. His eyelashes were long. The joints of the body (e.g. elbows and knees etc.) were large, likewise the portion between the two shoulders was broad and fully fleshed.
There was no hair (more than normal) on his body. (Some people have profuse hair on their body. Sayyidina Rasulullah :saw: did not have hair on the parts of his body, besides places like the arms and legs etc.) He had a thin line of hair running from the chest to the navel. The hands and feet of Rasulullah :saw: were fully fleshed. When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place. When he addressed a person he turned his whole body towards that person. (He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it even denotes pride. Sayyidina Rasulullah :saw: faced the person he spoke to, with his chest and body. Some scholars have translated this as, when Sayyidina Rasulullah :saw: addressed someone, he completely turned his face towards that person, and did not give a side glance. This is not a suitable translation). The seal of Prophethood was situated between his shoulders. He was a last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. (It means his character, family back-ground and everything else was of the best).

Any person who saw him suddenly would become awe-inspired. Sayyidina Rasulullah :saw: had such a great personality and dignity, that the person who saw him for the first time, because of his awe-inspiring personality, would be overcome with a feeling of profound respect. Firstly, there is a ro`b (awe) for physical beauty, with this when other Kamaalat are added what more could then be said of the ro'b (awe). Besides, the special attributes and qualities granted to Sayyidina RasulAllah :saw: ro'b (awe) is also one of the special qualities granted to him). Anyone who came in close contact with him, and knew his excellent character was smitten with the love of his excellent attributes. Anyone who described his noble features can only say: "I have not seen anyone like RasulAllah :saw: neither before nor after him."


(7) HADITH NO. 7

Hasan bin Ali (Radiallahu anhu) reported: "I inquired from my maternal uncle (Sayyiditina Fatimah Radiallahu anha's step brother) Hind bin Abi Haalah (Radiallahu anhu) about the noble features of the Rasulullah :saw:. He had often described the noble features of Rasulullah :saw: in detail. I felt that I should hear from him personally, some of the noble features of Raulullah (Sallallahu alalihe wasallam), so that I could make his discription a proof and testimony for myself and also memorise them, and, if possible, try to emulate and adopt them.
(The age of Sayyidna Hasan (Radiallahu anhu) at the time of Rasulullah :saw:'s death was seven years. In view of his age he did not have the opportunity to realise fully the features of Rasulullah :saw:. The uncle descirbed the noble features by saying: "He had great qualities and attributes in him, others also held him in high estemm. His mubarak face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person. His mubarak head was moderately large. His mubarak hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle." (This is a more respected transaltion).

A question may arise that Sayyidina RasulAllah :saw: habitually parted his hair as stated in Ahadith. The Ulama say that this was in the early periods where Rasulullah :saw: did not make an effort to do so. According to this humble servant, the answer to this is bit difficult, because it was the principal of RasulAllah :saw: to oppose the ways of the non- beleivers, and agree to the ways of Ahlul Kitab, he did not part his hair in the middle. For this reason, according to some Ulama, the bets translation will be that he only parted his hair in the middle if it could be easily done, and when this could not be done easily, and a comb etc. was needed to do it, then he did not part his hair in the middle. Occasionally he used to part his hair in the middle with a comb etc. When the hair of RasulAllah :saw: was abundant, it used to pass over his ear- lobes). RasulAllah :saw:had a very luminous complexion (colour), and a wide forehead. He had dense and fine hair on his eye brows. Both eye brows were seperate and did not meet each other in the middle. There was a vein between them that used to expand when he became angry. His nose was prominemt and had a nur and lustre on it. When one first looked at him, it seemed as if he had a large nose, but looking at it carefully showed that the lustre and beauty made it look large, otherwise in itself the nose was not large."

His beard was full and dense. The pupil of his eye was black. His cheeks were full and full of flesh. The mouth of RasulAllah :saw: was moderately wide. (He did not have a small mouth). His teeth were thin and bright. The front teeth had a slight space between them. There was a thin line of hair from the chest to the navel. His neck was beautiful and thin, like the neck of a statue shaved clean, the colour of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size, and fully fleshed. His body was proportionately jointed. His chest and stomach were in line, but his chest was broad and wide. The space between his shoulders was wide. The bones of his joints were strong and large (denoting strength). When he removed his clothing, his body looked bright and had a lustre (or rather those parts of the body that were not covered by his clothing were also bright and shining, compared with those parts of the body that were covered by his clothing. According to this humble servant the latter translation is more appropriate). Between the chest and navel there was a thin line of hair. Besides this line neither the chest nor the stomach had other hair on it. Both sides, the shoulders and the upper portion of the chest had hair. His forearm was long and palms were wide. The palms and both feet were fully fleshed. The fingers and toes were moderately long. The soles of his feet were a bit deep. His feet were smooth, because of their cleanliness and smoothness the water did not remain there but flowed away quickly. When he walked, he lifted his legs with vigour, leaned slightly forward and placed his feet softly on the ground. He walked at a quick pace and took rather a long step. He did not take small steps. When he walked it seemed as if he was descending to a lower place. When he looked at something he turned his whole body towards it. He always looked down. His sight was focused more to the ground than towards the sky (A question may arise here that it is reported in Abu Daawud that RasulAllah :saw: usually looked towards the sky. Both are reconciled thus: His habit was to look down towards the ground, but he also waited for the wahi (revelation), therefore while waiting he often looked towards the sky. Otherwise he usually looked down towards the ground.
"Here the gaze of the killer hasn't lifted modestly.
There the hand of the lover rest on the heart of the deceased"
His modest habit was to look at something with a light eye,i.e. he looked at a thing, with modesty and bashfulness, hence he did not stare at anything. While walking he asked the Sahabah (Radiallahu anhum) to walk in front, and he himself walked behind. He made salaam to whomsoever he met"

COMMENTARY
The Ulama say that Sayyidina :saw: walked at the back because of his humbleness. According to this humble servant, if this is applied to his journeys it will be more appropriate. It was the noble habit of Sayyidina RasulAllah :saw: are described. Imam Tirmidi has mentioned this Hadith in many chapters where the speech and humility of Sayyidina RasulAllah :saw: are described.


(8) HADITH NUMBER 8

Jaabir bin Samurah (Radiallahu anhu) says:
"RasulAllah :saw: had a wide mouth. There were red lines in the whiteness of his eyes. He had little flesh on his heels."

COMMENTARY
It is desirable for Arab men to have wide mouths. According to some a wide mouth means eloquence (fluency of language). The translation adopted in the description of the eyes has been taken from accepted sayings. However in this Hadith, Imam Tirmidi has translated this to mean wide eyes, as a narrator of this hadith has done, which according to the linguists is not correct.
"These intoxicated eyes on which thousands of my kindred be sacrificed.
That endless destroyer remains intoxicated day and night."

[Al Qadr]

part 3 of 3

(9) HADITH NUMBER 9

It is related from Jaabir (Radiallahu anhu) that he said:
" I once saw RasoolAllaah on the night of a full moon. On that night he wore red clothing. At times I looked at the full moon and at times at RasulAllah :saw: . Ultimately I came to the conclusion that RasulAllah :saw: was more handsome, beautiful and more radiant than the full moon."

"If the illumination in the temple and sanctuary is through the sun and moon, so what. I desire you, what should I do with my sight."



(10) HADITH NUMBER 10

Abu-Ishaaq (Radiallahu anhu) says:
"A person once asked Baraa bin Aazib (Radiallahu anhu), "Was the face of RasulAllah :saw: shining like a sword?" He replied: "No but like a full-moon with its roundness."

COMMENTARY
In making a comparison with a sword, it may have meant that Sayyidina RasulAllah :saw: had a long face. However the glitter of a sword has more whiteness than being luminous. For this reason Sayyidina Baraa (Radiallahu anhu) gave the similarity of the full moon, and not that of a sword. All these similarities are approximate descriptions, otherwise even a thousand moons cannot give the brightness of Sayyidina Rasulullah :saw:.

An Arab poet says: "If you want to describe a shortcoming of a beloved, then give the beloved a similitude of a full moon. This is enough to insult him."


(11) HADITH NUMBER 11

Abu Hurayrah (Radiallahu anhu) says:
"RasulAllah :saw: was so clean, clear, beautiful and handsome, as though his body was covered and moulded in silver. His hair was slightly curled."

COMMENTARY
In the first narration mentioned by Sayyidina Anas (Radiallahu anhu), it is denied that Sayyidina RasulAllah :saw: was very white. From the above hadith, it does not mean that he had white complexion like silver; rather he had a white and reddish complexion, in which the beauty and brightness was overwhelming.


(12) HADITH NUMBER 12

Jaabir bin Abdullah (Radiallahu anhu) narrates from Rasulullah :saw: that he said:
"The Ambiyaa (Prophets) were shown to me. I saw Musa (Alaihis salaam), he had a thin body, like one from among the tribe of Shanu'ah. I saw Esa (Alaihis salaam). From among all those whom I have seen, he somewhat resembled Urwah bin Masud. I saw Ebrahim (Alaihis salaam). From among all those that I have seen,I, more or less, look like him. In the same manner I saw Jibra-eel (Alaihis salaam). From among all those I had seen, he more or less looked like Dihyah Kalbi."

COMMENTARY
This was on the night of mi'raaj or in a dream. Imaam Bukhaari (Rahmatullahi alaihe) has narrated both, on the night of mi'raaj and also in a dream. There is no confusion or difficulty in these differences, because he may have seen them on both occasions. The translation of the description of Sayyidina Musa (Alaihis salaam) as having a light body, in my opinion, is made from more accurate sayings. Some Ulama in the translation of this sentence, have expressed other opinions. These three Ambiyaa (Prophets) were described because Sayyidina Musa (Alaihis salaam) and Sayyidina Esa (Alaihis salaam) are the nabis of the Bani Israel and Sayyidina Ebrahim (Alaihis salaam), besides being the great grandfather of Sayyidina Rsulullah (Sallallahu alaihe wasallam), was also accepted by all Arabs.


(13) HADITH NUMBER 13

Sa'eed Jariri (Radiallahu anhu) says:
"I heard Abu Tufayl (Radiallahu anhu) say: "There is no one left on the face of this Earth, besides me who had seen RasulAllah :saw:." I asked him to describe to me the noble features of RasulAllah :saw:. He said:
"Rasulullah ( :saw; ) had a white complexion, which was slightly reddish, and had a medium sized body."

COMMENTARY
Sayyidina Abu Tufayl (Radiallahu anhu) was the last one among the Sahabah (Radiallahu anhum) to pass away. He died in the year 110 Hijri. That is why he said, that there was no one left besides him who had seen Rasulullah (Sallallahu alaihe wasallam). The ulama say that he used the phrase `face of the earth' because Sayyidina Esa (Alaihis salaam) is also from the ones who had seen Sayyidina Rasulullah (Sallallahu alaihe wasallam), and is present in the skies (heavens).


HADITH NUMBER 14

Ibn Abbas (Radiallahu anhu) says:
"The front teeth of Muhammad :saw: were a bit wide (spread out). They were spaced out and not close together. When Rasulullah ( :saw: ) talked, an illumination emitting from his teeth could be seen."

COMMENTARY.
According to the Ulama, it is a well known fact that it was something similar to nur which emitted from his teeth.
The opinions of Allaamah Munaawi is that it was something sensory, and not a similarity, which emitted miraculously from between the teeth of RasulAllah :saw:
With modesty lower the head and with grace, smile.
How easy it is for the beautiful to strike like lightning.
Everything of his noble features was perfect and beautiful. In the manner that is real and intrinsic beauty had reached its last stage, in the same manner his zaahiri (apparent) beauty had also reached its fullest and proper stage.
Allahumma sali 'alaa Sayyidina Muhammadiw wa 'alaa aalihi biqadri husnihi wa jamaalihi.

[Al Qadr]

2 - Seal of Prophethood


HADITH NUMBER 1


Saa-ib bin Yazid (Radiallahu anhu) said: "My (maternal) aunt took to me to the Holy Prophet :saw: and said to him, this nephew of mine is ill. RasulAllah wiped his holy hand over my head and made for barakah for me.
(According to some Ulama, Rasulullah :saw: wiped his hand over his head, meant that he Sayyidina Saa-ib bin Yazid (Radiallahu anhu) had a pain in the head. The opinion of this weak and humble servant is that it is better if this is taken to mean that the Holy Prophet (Sallallahu alaihe wasallam) wiped his hands in kindness on the head of Sayyidina Saa-ib bin Yazid (Radiallahu anhu). Sayyidina Saa-ib bin Yazid (Radiallahu anhu) was born in the second year Hijri, and at the time of the Holy Prophet :saw:'s death, his age was not more than 8 or 9 years. That is why the Holy Prophet :saw: wiped his Holy hand in kindness, as is the customs of the great personalities.
The Holy Prophet :saw: also gave him the water of wudu to drink as a cure, as will be stated further, or he may have prescibed another remedy, especially when we learn also in a narration in Bukhari thay he Sayyidina Saa-ib bin Yazid (Radiallahu anhu)was suffering from pain in his leg).
When the Holy Prophet :saw: performed Wudu, I drank the water of that wudu. (The Holy Prophet :saw: may have performed wudu for some reason, but here it is clear that the Holy Prophet :saw: performed wudu so that the water could be used as a remedy and medicine). I saw the seal of Prophethood, which was like the knot on a mosquito net or bedstead." (Which is the size of a pigeon's egg in roundness). The Ulama differ in the translation of this word. Some have translated it in another manner. Imam Nawawi, the famous commentator of Sahih Muslim, preferred the translation I have chosen).

Commentary
If in this Hadith the left over water of wudu is meant, then there is no difficulty or difference of opinion. If that water is meant which falls after washing the limbs etc., which in Arabic is known as 'Mae Musta'amal', then too there is no complication or difficulty, because even the excrements of Sayyidina RasulAllah (Sallallahu alaihe wasallam) is paak. So how can there be a complaint regarding the 'Mae Musta'amal'(Used water).



HADITH NUMBER 2

Jaabir bin Samurah (Radhiallahu Anhu reports that:
"I saw the Seal of Prophethood of RasullAllah :saw: between his two shoulders, which was like a red tumour (protruding flesh), the size of which was like that of a pigeon's egg".

Commentary
There are various and different narrations regarding the size and colour of the Seal of Prophethood of Muhammad ( :saw: ). Qurtubi has reconciled these by sayimg that the size changed from time to time, as did the colour. According to this humble servant, this reconciliation may also be possible, that in reality all these are similarities, and every similarity is according to a person's understanding, which is an approximate state. There is no disagreement in explaining approximates. This is a more appropriate explanation.

[Al Qadr]

Section 2 - Seal of Prophethood continued:


HADITH NUMBER 3

Rumaythah (Radhiallahu Anha) said:
"I heard this subject from RasullAllah :saw: and at that time I was so near him, that if I wanted to, I could have kissed the Seal of Prophethood. That subject is: `Rasullullah (Sallallahu alaihi wasallam) was talking about Sa's bin Mu'aadh (Radhiallahu anhu), that because of Sa'd's death, the `Arsh (Throne) of Allah also started to sway in happiness'".

Commentary
There is a disagreement regarding the swinging of the Arsh. What is the reason and what does it mean? The above translation is in accordance with well-known sayings. Some are of the opinion that this refers to the People of the Arsh. Some are of the opinion that it is the Takht (Throne) of Sayyidina Sa'd (Radhiallahu Anhu), etc.
Sayyidina Sa'd bin Mu'aadh is from among the great Sahabah. In the books of hadith many of the merits have been mentioned. Before the Hijra Sayyidina RasullAllah :saw: sent Sayyidina Mu'aadh bin Umayr (Radhiallahu Anhu) to Madina to teach and propagate Islaam. Sayyidina Sa'd (Radhiallahu anhu) accepted Islaam at his hands. He was leader of his community and as a result, his whole family accepted Islaam on the same day. This was the first family in Madinah accepted Islaam. He passed away at the age of 37 in the fifth year Hijri. 70,000 malaa'ikha (angels) attended his jnaazah salaah. With all this, it appears from hadith that he also went through hardship for a while in the grave. We should all take heed. A person should not be lax in this matter, and should always remember Allah, repent and fear the punishment of the grave. Whenever Sayyidina Uthmaan (Radhiallahu anhu) pass. He says I also heard Rasullullah :saw: say: ed a grave, he used to weep till his beard became wet. Someone asked him, `Jannah and Jahanam are also discussed, but at that time you do not weep?' He replied: `I heard Rasullullah :saw: say: "The grave is the first stage of the aakhirah (hereafter); whoever goes through this easily, all the other stages become easy. And for whom this stage is difficult, all the other stages become more difficult'" I also heard rasoolAllaah say "Of all the scenes of the aakhirah that I have seen, the one of Qabr (grave) is the most difficult".-Mishkaat. May Allah Ta'aala save us all from it. Imaam Tirmidhi did not intend to relate this incident here, but because the Seal of Prophethood is mentioned, therefore it is included here. Also Rumaythah (Radhiallahu Anha) by mentioning her experience of being near Rasullullah :saw: and seeing the Seal of Prophethood, and by hearing this subject conclusively proves that there remains no place for errors.


HADITH NUMBER 4

Ebrahim bin Muhammad (Radhiallahu Anhu), who is the granson of Ali (Radhiallahu anhu said:
"Whenever Ali (Radhiallahu Anhu) used to discribe the noble attributes of Rasullullah :saw:, he used to mentioned the complete hadith. He also used to say that the Seal of Prophethood was between his shoulders, and Rasullullah (Sallallahu alaihi wasallam) was the seal of all prophets".

Commentary
This hadith has been explained in the first chapter (hadith number eight). Here it is referred to briefly. Because of the Seal of Prophethood, this hadith is mentioned specially here.

[`asiya]

subhanAllah :jkk: ukhti amin.

nice lectures here too with descriptions Alhamdulillah

http://www.audioislam.com/?subcategory=Seerah

[Al Qadr]

subhanAllah :jkk: ukhti amin.

nice lectures here too with descriptions Alhamdulillah

http://www.audioislam.com/?subcategory=Seerah

Thank youuu, I was jus gna bump this up aswell

[COLOR="DarkOrchid"]2 - Seal of Prophethood - part 3 of 3

HADITH NUMBER 5

`Ilbaa bin Ahmar Al-yashkari says that the Sahaabi, Abu Zayd `Amr bin Akhtab Al-Ansaari Radhiallahu Anhu said to me:
"RasullAllah :saw: once asked me to massage his waist. When I began massaging the back, accidently (by chance) my fingers touched the Seal of Prophethood. `Ilbaa (Radhiallahu anhu) says: `I asked Amr (Radhiallahu anhu), what is the Seal of Prophethood?' He replied: `It was a collection of few hair'".

Commentary
This is not contrary to the first hadith, because there was hair around the Seal of Prophethood. He only mentioned the hair.



HADITH NUMBER 6

Buraydah bin Radiyallahu 'Anhu reports: "when Rasulalullah Sallallahu 'Alayhi Wasallam came to Medinah, Salmaan Faarisi Radiyallahu 'Anhu brought a tray which had fresh dates on it, and presented it to Rasulullah Sallallahu 'Alayhi Wasallam, who asked:
"O Salmaan, what dates are these?"
He replied:
"This is sadaqah for you and your companions"
Rasulullah Sallallahu 'Alayhi Wasallam replied:
"We do not eat Sadaqah. Remove it from me."

( The 'ulama differ in their opinions as to the meaning of the word "we". Some say it is Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself, and the plural is used as a mark of respect. Others explain that it is the ambiyaa (prophets). According to some it is Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his relatives, for whome it is not permissible to accept zakaah. According to this humble servant the third ihtimaal (supposition) is superior and more acceptable. Allaamah Munaawi's criticism of the third explanationis not forceful and weighty). On the next day this happened again. Salmaan Radiyallahu 'Anhu brought a tray of fresh dates, and in reply to the question of Rasullullah Sallallahu 'Alayhi Wasallam, he replied: "O messenger of Allah, it is a present for you".
Rasullullah Sallallahu 'Alayhi Wasallam said to the Sahaabah Radiyallahu 'Anhum "Help yourselves". (Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam himself ate from it. Bayjuri explains this thus: Sayyidina Salmaan Radiyallahu 'Anhu bringing the dates on both days in this manner was to investigate, and to make Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam his master. Sayyidina Salmaan Radiyallahu 'Anhu was an 'Aalim (learned) of the old days. He lived for a hundred and fifty years and according to some, he lived three hundred years. He had seen the signs of Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam in the kitaabs of previous prophets, that he will not accept sadaqah, but shall accept presents and gifts, and the seal of Prophethood will be between his two shoulders after witnessing the first two signs).
He then saw the seal of Prophethood on the back of Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam and embraced Islam. (At that time Sayyidina Salmaan Radiyallahu 'Anhu was a slave of a Jew from the tribe of Banu Qurayzah.
Rasullullah Sallallahu 'Alayhi Wasallam purchased him (this is figureatively speaking. The fact is that RasullAllah :saw: made him a Mukaatab - One who buys One's freedom for anm agreed sum.) and paid Dirhams for him to become a Mukaatab, and also agreed that he(Sayyidina Salmaan Radiyallahu 'Anhu should plant for the Jew date palms,(the amount of three hundred palms) and until these bore fruit to tend them. Rasullullah Sallallahu 'Alayhi Wasallam planted the palms with his mubaarak hands and it was his mu'jizah(miracle) that all the palms bore fruit in the same year.
One tree among these did not bear fruit. Upon investigating it was found that Umar Radiyallahu 'Anhu had planted this tree, and that it was not planted by Rasullullah Sallallahu 'Alayhi Wasallam. Rasullullah Sallallahu 'Alayhi Wasallam removed this palm and replanted it. Another mu'jizah Rasullullah Sallallahu 'Alayhi Wasallam is that he planted the palms out of season and they bore fruit the same year.


Next :insha: - Length of hair

[urban_rose]

oooh, this is so cool, JazakAllah for yet another great thread, Al Q :love:

[Al Qadr]

oooh, this is so cool, JazakAllah for yet another great thread, Al Q :love:

Thanks for reading :D


3 - Hair of the Prophet :saw:



HADITH NUMBER 1.

Anas R.A. reported:
"The hair of Rasulullah ( :saw: ) reached till half of his ears".

HADITH NUMBER 2

Ayesha R.A. reported:
RasulAllah ( :saw: ) and I bathed in one utensil, and the mubarak hair of RasulAllah ( :saw: ) was longer than those that reached the ear lobes, and were less than those that reached the shoulders".
(It means that they were not very long nor were they short, but of a medium length).

Commentary.
It is not clear from this hadith if both bathed in a state of undress. Ayesha R.A. herself says: 'I did not see the private parts of Sayyidina RasulAllah ( :saw: ), nor did he see my private parts'. Also the using of water from the same utensil cannot prove this. There are many ways both could have bathed from the same utensil and yet not see the private parts of one another.

From this hadith we also learn of the bathing together of husband and wife. The ulama are unanimous in accepting Imaam Nawawi's saying that this is jaa'iz (permissible). Another method is that the husband bathes first and the wife bathes after him with the remaining water. This is also unanimously accepted by all. The third method is the opposite where the wife bathes first then the husband bathes with the remaining water. This method is accepted by the Hanafis, Shaafi'ees and the Maalikis.

The Hunbalis says it is not permissible, but if the husband is present and both bath together, then it is permissible. The pros and cons of this subject are very lengthy, therefore they have been omitted here. This subject have been mentioned briefly in Arabic commentary. Since a reputed Imaam opposes this, and thishas also been mentioned in the hadith, it will therefore to better to abstain from it.


HADITH NUMBER 3.

Baraa bin Aazib R.A. reports: "Rasulullah ( :saw: ) was of average height, and the portion between the two shoulders was wide. His hair was till his ear lobes".

Commentary.
This hadith has been explained in the chapter on the mubarak features of Sayidina Rasulullah ( :saw: ). Because of the hair is briefly mentioned here again.


HADITH NUMBER 4.

Qataadah bin Da'aamah As-Sadusi relates:
"I asked Anas R.A., 'Howwas the hair of Rasulullah (SAW)?'. He replied: 'It was not very twisted, nor very straight. It had a slight twist and was a bit curled, and reached till his ear-lobes'".


HADITH NUMBER 5.

Umme Haani bint Abi Taalib R.A. says:
"Rasulullah ( :saw: ) came to Makkah once after the hijrah. His mubarak hair had four plaits".

Commentary.
According to well-known sources Sayyidina Rasulullah (SAW) came to Makkah Mukarramah four times after the hijrah. The first, at the time of Umratul Qadhaa in the 7th year hijri, then at the time of Fathu Makkah in the 8th year hijri and in the same journey for Umratul Ja'iraanah. Lastly in the 10th year hijri for Hajj. The journey mentioned in this hadith under discussion,
according to Bayjuri is at the time of Fath (conquest) of Makkah Mukarramah. The same has been stated in the Mazaahire Haq. The Ulema have stated other times also.
For men to make plaits like women is Makruh. By the word Ghadaa'ir in this hadith, one should take to mean that, 'in which that there is no similitude', because Sayyidina RasulAllah ( :saw: ) forbade himself.


HADITH NUMBER 6.

It is reported from Anas R.A. that the hair of Sayyidina RasulAllah ( :saw: ) reached till the middle of the ears.


HADITH NUMBER 7.

Ibne Abbas R.A. says:
"RasulAllah (SAW) used to leave his hair the way it naturally was, without making a path in the hair (parting hair). The reason being that the mushrikeen (polytheists) used to make a path in their hair, and the Ahlul Kitaab (People of the Book) did not do so. In the early periods
RasulAllah ( :saw:) preferred to follow the Ahlul Kitaab, rather than others, in matters where no command had came from Allah.
Later this was abrogated, and RasulAllah ( :saw: ) began apposing the
ways of the Ahlul Kitaab after this".


HADITH NUMBER 8

Umme Haani R.A. reports:
"I saw RasulAllah (SAW) with four side locks (on his hair)".

Commentary.
Apparently this is the same hadith as has been quoted earlier.



Next :insha: : Combing of hair

[`asiya]

:jkk: ukhti masha Allah

[$HugoBoss$]

Jazakallah for this, i'll try to read it whenever i can inshallah :up:

[Z-Blade]

Isn't there a book by Tirmidhi (RA) with comprehensive descriptions of the Prophet :saw:? Though I forgot what it's called at the moment :S

[Al Qadr]

Isn't there a book by Tirmidhi (RA) with comprehensive descriptions of the Prophet :saw:? Though I forgot what it's called at the moment :S
Kohni patta
Jazakallah for this, i'll try to read it whenever i can inshallah :up:
:insha:
:jkk: ukhti masha Allah
:D

[Z-Blade]

Kohni patta


Erm... WHAT??! :eek:

[Al Qadr]

Isn't there a book by Tirmidhi (RA) with comprehensive descriptions of the Prophet :saw:? Though I forgot what it's called at the moment :S
Dunno.
Jazakallah for this, i'll try to read it whenever i can inshallah :up:
:insha:
:jkk: ukhti masha Allah
Thanx 4 reading



4. Combing of Hair





HADITH NUMBER 1

Hazrat Aisha (Radiallahu anha) says,
"I used to comb the hair ofSayyidina RasulAllah :saw: even when I was in the state of menstruation."

Commentary
The Ulama prove from this Hadith that it permissible for a woman in
her periods to look after and serve her husband. Because of the
menstruation the whole body of a woman does not become najis
(naapak-unclean). It is forbidden to have intercourse with her
during her menstruation.



HADITH NUMBER 2

Hazrat Anas (Radiallahu anhu) reports,
"Sayyidina RasulAllah :saw: often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil."

Commentary
The clothing becomes oiled due to the use of oil, and this was
against the noble habit of Sayyidina Rasulullah (Sallallahu alaihe wasallam), who liked cleanliness. He put a cloth over his head so that the amaamah (turban) etc. did not become stained.




HADITH NUMBER 3

Hazrat Aisha (Radiallahu anha) says,
" The Prophet :saw: liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left).

Commentary
This (beginning from the right) is not confined to the three acts
mentioned in this Hadith. Sayyidina RasulAllah :saw: began everything with the right, that is why every other deed' has been added in the translation of the Hadith. The basic rule is, that all those things that reflect dignity and elegance, while putting on these the right is preferred, and when removing
them the left is begun with, as when putting on clothes, shoes etc. When one enters the Masjid, one enters with the right foot and leaves with the left foot first, as this is the place of dignity and greatness. Contrary to this, in those things that do not have elegance in them, for instance when entering the toilet.



HADITH NUMBER 4

Hazrat Abdullah Mughaffal (Radiallahu anhu) reports,
" Sayyidina RasulAllah ( :saw: ) prohibited the combing of hair, but allowed it to be occasionally."

Commentary
Qazi Iyaz says that occasionally means after every three days. In Abu Daud a Hadith has been reported, wherein Sayyidina RasulAllah :saw: prohibited the combing of hair daily.
The Ulama have written that it is prohibited at such times when there is no necessity for it, otherwise there is no harm in it. The prohibition is karahate tanzihi. It is specially for the hair that has no dirt in it and does not need grooming. When the hair is dirty, there is no karaaha (i.e. not makruh) in combing the hair daily.


HADITH NUMBER 5

Hazrat Humayd bin Abdurrahman (Radiallahu anhu) relates form a Sahabi that Sayyidina RasulAllah :saw: combed his hair occasionally.

[Z-Blade]

Looks like I found it: http://www.inter-islam.org/images/imageEET.JPGhttp://www.inter-islam.org/images/MasjidAnNabawi150x215.gif

The Virtues and Noble Character of The Prophet Muhammadhttp://www.inter-islam.org/images/saw23X22.gif

Classic Book of Hadeeth by Imaam Abi 'Eesaa Muhammad bin 'Eesah bin Sorah At-Tirmidhi R.A.(209-279A.H.)
Commentary by Shaykhul-Hadith Maulana Muhammad Zakariyya Muhajir Madni (R.A)
Presented in Arabic and English

http://www.inter-islam.org/hadeeth/stmenu.htm

[Al Qadr]

5 - White hair - part 1 of 2






HADITH NUMBER 1.

Qatadah R.A. reports: "I asked Anas R.A., 'Did RasoolAllaah dye his hair?'" He replied: "The hair of RasoolAllaah did not reach such a stage where one would use a dye.However the Prophet :saw: did have a few white hair on his temples, on the other hand Abu Bakr R.A. dyed his hair with Hina and Katm."

Commentary
Katm is a type of grass, which is used for dying the hair. Some people say that the colour of Katm is black, and if mixed with Hina it becomes red. Others say the colour of Katm is green, and when mixed with Hina it gives a black tint. Mulla Ali Qari says:
'The one that gives more colour is considered. If more Katm is used the dye becomes black and if more Hina is used, it becomes red'. The use of both colours are permissible, but black should not be used. It has been forbidden in the ahaadith to use a totally black dye.



HADITH NUMBER 2.

Anas bin Maalik R.A. reports: "I did not count more than fourteen white hair on the head and beard of RasoolAllaah :saw: )".

Commentary
Sayyidina Muhammad :saw: had very few white hair. There is some disagreement on the actual number. In this narration fourteen hairs are mentioned. In others, seventeen, eighteen, and in some, twenty white hairs are mentioned. This is a minor disagreement. The other ahaadith may have been related at different periods. A difference in the counting may also be possible.



HADITH NUMBER 3.

Jaabir bin Samurah R.A. was asked a question regarding the white hair of RasoolAllaah :saw: . He replied: "When RasoolAllaah :saw: oiled his hair, it (white hair) did not show. When he did not oil it, it showed".

Commentary
Oil gives the hair a shine, therefore the white hair becomes indistinguishable from the other hair, or they become compact and mixed, therefore the few white hairs cannot be easily seen. When there is no oil the hair becomes dry and loose, and is easily seen.



HADITH NUMBER 4.

Ibne Umar R.A. says: "RasoolAllaah :saw: had about twenty white hair".

Commentary
As mentioned above this is not contrary to the other ahaadith.

[`asiya]

barakAllahu feeki amin masha Allah beautiful thread :lailah:

[Al Qadr]

5 - White hair - part 2 of 2



HADITH NUMBER 5.

Ibne Abbas R.A. reports: "Abu Bakr R.A. once said, 'O Messenger of Allah, you have become old'. (What is the reason? Due to this mild and soft temperament he ought to be young, and also according to his age he could be still called young). RasoolAllaah :saw: replied: "The recitation of Surahs Hud, Waaqiah, Mursalat, Amma and Kuwwirah has made me old'".

Commentary
Apart form these surahs the Surahs of Al-Haaqqah, Al-Qaariah, Al- Ghaashiah etc. have also been mentioned. In short all those surahs wherein frightening matters are mentioned, e.g. Qiyaamah, (Day of judgement) Hell, the Trumpet, the punishment of evil people etc. In hadith it is stated that RasoolAllaah said:
"If you knew what I know, you would laugh
less and cry more. You would even stop going to your wives (or
as he had said)".
It is written in the Sharhus Sunnah that a person saw Rasulullah (Sallallahu alaihe wasallam) in his dream.

He asked: "O RasoolAllaah! This hadith has reached me, that you said: 'Surah Hud has made me old'". RasulAllah :saw: replied: "There is one verse in it 'Wastaqim kama umirta' (Stay steadfast on the religion as I have commanded you). And it is well-known that to stay steadfast on the commandments of Allah is very difficult".
That is why the Sufiya have written that to remain steadfast is
better than a thousand miracles.


HADITH NUMBER 6.

Abu Juhayfa R.A. says: 'The people said: "O Rasulallah, :saw: we see the signs of old age beginning to show on you?" RasulAllaah replied: "Surah Hud and similar surahs have made me old".

Commentary
It is related in a hadith that RasulAllah :saw: once came out of his house, wiping his hands on his blessed beared. Abu Bakr and Umar R.A. were sitting in the Masjid at that time. When AbuBakr R.A. saw this he said: 'O Messenger of Allah, may my father and mother be sacrificed for you. How early you have aged'. Then he began to weep.

Rasulullah :saw: said: "Surahs like Surah Hud have made me old".
Zamakh'shari says: "He read in a kitaab, that a person had pure black hairone evening, and during the night it became completely white. When the people enquired of this sudden
change, he said:
"At night, I saw Qiyaamah, in my dream. People were being pulled
with chains and thrown into Hell. It frightened me so much, that within the night I became like this". Allah is Great.


HADITH NUMBER 7.

Abu Rimtha Taymi R.A. says: "I went with my son to Rasulullah
:saw: . (Probably he had not see Rasulullah :saw: before). When
I saw him I said to myself immediately, 'This is the true Messenger of Allah'. At that time RasoolAllaah ( :saw: ) was wearing two pieces of green clothing. (His lungi -sarong,waist-wrap- and shawl were both green). On a few hairs there were signs of old age, but those hair were red".

Commentary

The signs of dignity, 'Anwaar-e- Nubuwwah' (prophetic illumination) and 'Aathari-Haybah' (signs of awe) were thus seen on the blessed face of Muhammad :saw:

When one sees these signs, such words naturally come to one's tongue: "There is no doubt he is Allah's Messenger and cannot be false." The ahaadith state that many Sahabah R.A. uttered such words when they first met RasoolAllaah :saw:
The above Hadith also states that the hair of RasulAllaah :saw: was red.
The ulama disagree whether Muhammad :saw: dyed his hair or not.
Some are of the opinion that the messenger :saw: dyed his hair and they base their argument on the red hair. Others deny this and say that before the hair becomes white, it usually turns red.
The redness was natural, and not that of a dye.


HADITH NUMBER 8.

Jaabir bin Samurah R.A. was asked:
"Were there any white hair in the blessed head of Rasulullah :saw:? He replied: 'He only had a few on the middle parting, and when the Messenger saw: oiled his hair, they did not show'".

Commentary
This narration seems to contradict the one related by Anas R.A., which has been mentioned in the beginning of this chapter. There is no complication, as there were a few white hair in the parting, that used to be covered by other hair. When oil was not rubbed in, they became visible. Therefore, if this is not
mentioned in any hadith, there is no complication or harm.




barakAllahu feeki amin masha Allah beautiful thread :lailah:


:jkk: oukhti :D

Next topic Insha'Allaah will be: Using dye, then after that is dressing, then leather socks

[Al Qadr]

6 - Using Dye




HADITH NUMBER 1

Abu Rimthah Taymi Radhiallahu 'Anhu says:
"I attended a gathering of Muhammad :saw: with my son. RasoolAllah Sallallahu 'Alayhi Wasallam asked me, 'Is this your son?' I replied: 'Yes, this is my son. You be a witness to it.' Rasulullah :saw: said: 'The revenge of his crime (jinayah) is not on you, nor is the revenge of your crime on him.' (This will be explained in the commentary). Abu Rimthah Radhiallahu 'Anhu says: 'At that time I noticed a few hair of Rasulullah Salallahu 'Alayhi Wasallam were red." Imam Tirmidhi says: 'This hadith is the most correct and closest on the subject of using a dye.'

Commentary
It was the custom in the pre-Islamic times (jaahiliyah) that a son was punished for the crimes of his father. On this basis Abu Rimthah Radhiallahy 'Anhu said this, so that if it would be necessary at any time, Sayyidina RasulAllah Sallallhu 'Alayhi Wasallam would be witness that truly this was his son. Sayyidin Rasullulah Sallallhu 'Alayhi Wasallam in refuting this custom of the jaahiliyyah said: 'This is not the law of Islaam, that one person commits a crime and another gets punished for it." (No laden soul can bear anothers load.-Surah Najm,38).


HADITH NUMBER 2

Abu Hurairah Radhiallahu 'Anhu was asked:
"Did RasoolAllaah :saw: use a dye?" (for his hair). He replied: "Yes."


HADITH NUMBER 3

Jah-dhamah Radiallahu 'Anha, the wife of Bashir Kha-saasiyyah Radiallahu 'Anhu says:
"I saw RasulAllaah :saw: coming out of the house after taking a bath and was stroking (or combing) his haif. There were signs of henna on his mubaarak head."


HADITH NUMBER 4

Anas Radhiallahu 'Anhu says:
"I saw that the hair of RasoolAllaah :saw: had been dyed."

Commentary
As has been explained there are different narrations on the dying of the hair of Sayyidina Rasulallahu Sallallahu 'Alayhi Wasallam. There is an apparent contradiction between this narration and the one mentioned in the first hadith of the previous chapter, where Sayyidina Anas Radiyallahu 'Anhu denies Sayyidina Rasulullah Sallallahu ' Alayhi Wasallam used a dye. we may take both narrations to be correct, as they could have been narrated at an earlier and a later period.

[*Al-Qadr*]

Bump.

[Al Qadr]

7 - Dressing (Part 1)



HADITH NUMBER 1

Abu Sa'eed Khudari (R.A) says, "When RasoolAllaah (S.A.W) put on a new garment, he would in happiness mention that garment's name. For example, 'Allah Ta'aala gave me this qamis (thowb, kurtah), 'amaamah (turban) sheet, etc" Then recited this du'aa:
'Allahumma lakal hamdu kama kasauw- tanihi, as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-suni'a lahu'.
Translation :
"Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and theevil of what it was made for."

Commentary
The goodness and badness of a garment is evident and 'for the good and bad for which it was made' means forsummer and winter, elegance etc. For whatever reason it is worn, the goolness in it is that it may be used to obtain Allah's pleasure, like performing 'ibaadah (devotion) with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.


HADITH NUMBER 2

Anas bin Maalik (R.A) says:
"The sheet (body wrap) most liked by Rasulullah ( :saw: ) was the Yamaani printed sheet."

Commentary
This siims to contradict the hadith mentioned at the begining of the chapter where it is stated that Sayyidina RasoolAllah ( :saw: ) preferred wearing the qamis (kurtah) the most. The 'Ulama have given many explanations for this. The simplest explanation if that there is no difference. He liked the qamis very much and the sheet too. It could also be said that among ordinary clothing that are worn, he liked the qamis the most, and from the ones that are used for outer covering, he liked the sheet the most. It has also been stated that for purposes of evidence this is a much stronger hadith.Some 'Ulama have taken the first hadith for the different types of clothing, among which Sayyidina Rasulullah ( :saw: ) liked the qamis most, and this hadith for the coloured clothing, from which he liked the coloured printed sheet the most. Some say the sheet was of a green colour. The object is that, among the colours, green was liked the most, as it is the colour of the clothing in Jannah (paradise).


HADITH NUMNBER 3

Abu Juhayfah (R.A) says, "I saw RasoolAllaah ( :saw: ) wearing a pair of red (coloured) clothing. The lusture of the feet of Muhammad (S.A.W) is still before me." Sufyaan (R.A) who is a narrator of this hadith says: "According to my understanding the pair (of clothing) was printed red."

Commentary
This incident took place at the time of Hajjatul-Widaa, as is stated if the Bukhaari and other kitaabs of hadith. Sayyidina Sufyaan (R.A) ' Anhu's reason for saying that this was a red coloured clothing (for men). There is a difference of opinion among the 'Ulama'. The Hanafis also state a number of opinions. This has been discussed in the first chapter. Before choosing red-coloured clothing an 'aalim should be consulted. Maulana Gangohi has mentioned a few times in his fataawa (religious rulings) that it is permissible for a man to wear red patterned garment's. From the point of taqwaa (piety) it is better for a man not to wear red coloured garments, since there is a differince of opinion among the learned 'Ulama'.

[Al Qadr]

7 - Dressing (Part 2)



HADITH NUMBER 4

Baraa bin 'Aazib (R.A) says: "I have never seen anybody more handsome in red clothing than RasulAllaah ( :saw: )."
At that time, the hair of Muhammad ( :saw:) reached his shoulders.

Commentary
This hadith has been mentioned in the first chapter. It is repeated here because of the red-coloured clothing.


HADITH NUMBER 5

Abu Rimthah Taymi (R.A) says,"I saw RasulAllaah ( :saw: ) covering himself in two green coloured sheets."

Commentary
This hadith has been quoted twice. It is repeated here briefly.


HADITH NUMBER 6

Qaylah bin Makhramah (R.A) says: "I saw Rasulullah ( :saw: ) in such a state that he was wearing two old lungis (sarong, waist wrap) that had been dyed a saffron colour but there was no sign of saffron left on it."
There is a lengthy story in this hadith also.

Commentary
It is prohibited in the hadith to use clothing dyed with saffron. For this reason it has been pointed out in the above hadith that the colour of dthe saffron had faded, so that there remains no contradictions in the ahaadith. Sayyidina Rasulullah (S.A.W) wore the two old sheets as a sign of humility. The sufis have for this reason chosen a rugged way of life.:rubeyes: This leads one towards humility and keeps one away from pride and arrogance. It should also be borne in mind that if (the wearing of such clothing) does not have this effect then this manner is not preferred. It will cause more harm than good as we see it happening in these times. Many a time this way is asopted to show that one has reached the stage of perfection whilst the tongue is asking (begging).
An incident of Abul-Hasan Shaa-dhali who is from among the great sufis is famous. Once he was wearing smart clothing. Some raggedly dressed person objected. He replied, "My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of asking (begging). You in your present state are begging from people." In short, it is better not to wear showy clothing but only with the intention of humbleness, and on condition that it does not lead one towards some other harm. On the other hand, if it is worn for some religious benefits or to please a confidant who has given it as a present, then in this case to wear elegant clothing will also be mandub (desirable) and better. Sayyidina Rasulullah ( :saw: ) once purchased a set of clothing in exchange for twenty seven camels and wore that clothing for this reason. The mashaa-ikh of the Naqshabandiyyah and Shaa-dhaliyyah Orders usually wear elegant type of clothing. It has been given preference becarse it saves one from the appearance of a beggar. Imaam Abul-Hasan Shaa-dhali has said: "It is important that one should keep away from the deceit of the heart from both angles. The gaining of fame by dressing shabbily, to show off by being himble, and to show pride by wearing smart elegant clothing, all are dangerous to our spiritual upliftment.
There is lengthy story in this hadith that is not relevant to the dressing of Sayyidina Rasulullah ( :saw: ). Therefor Imaam Tirmidhi omitted it here with the objectof shortening the hadith. The story probably covers two sheets. The commentators have also omitted it for the same reason. In it are mentioned incidents fo the early period and experiences of Sayyiditina Qaylah (R.A) after her acceptance of Islaam. In a few narrations it is also mentioned that Sayyidina Ralsulullah (S.A.W) was sitting with his old clothing in a humble manner. He had a branch (fan) of a palm in his mubaarak hands. A person entered his noble assembly. He saw Sayyidina Rasulullah ( :saw: ) in this state of humbleness and dur to the awe-inspiring appearance of Sayyidina Rasulullah (S.A.W), began shivering. Upon seeing this person in this state, or being made aware of it, Sayyidina Rasulullah ( :saw: ) said to him: "Keep calm." As soon as Sayyidina Rasulullah ( :saw: ) said this he became calm, and all the signs of fear vanished. In some ahaadith we gather that this incident relates to Sayyiditina Qaylah (R.A.) herself. Imaam Tirmikhi has therefore mentioned this briefly in the chapter on the sitting of Sayyidina Rasulullah ( :saw: ). The incident is attributed to Sayyiditina Qaylah (R.A) and will be mentioned in the chapter on the sitting of Sayyidina Rasulullah ( :saw: ).

[Al Qadr]

7 - DRESSING (Part 3)




HADITH NUMBER 7

Ibn 'Abbaas (R.A) says that RasulAllaah :saw: used to say:
" Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white."

Commentary
In this hadith it is not stated that Sayyidina :saw: wore white clothing. Its mention in the 'Shamaa-il Tirmikhi' is therefore implict. Idt can be explaiced that when Muhammad :saw: encouraged the wearing of white clothing, then he must have worn it himself. If is clearly stated in the Bukhaari that Sayyidina RasulAllaah :saw: wore white clothing.


HADITH NUMBER 8

Samurah bun Jundub (R.A) says:
" RasulAllaah :saw: said, "Wear white clothing because it is more taahir and clean, and also clothe your dead in it."

Commentary
By 'It is more taahir and clean is meant that if a small stain appears, it will show clearly, whereas in coloured clothing it does not show easily.


HADITH NUMBER 9

Ummul Mu-mineen, 'Aayeshah (R.A) reports:
"Rasulullah :saw: once left the house in the morning, wearing a sheet made of black hair."


HADITH NUMBER 10

Mughirah bin Shu'bah (R.A) says:
"Rasulullah :saw: wore a rumi Jubbah which had narrow sleeves."

Commentary
This incident was at the time of Ghazwah Tabuk. The 'Ulama have interpreted from this hadith that a thing made by non-believers is not najis till we can outwardly find of this. Upto that time there were no Muslims in Rome, and Sayyidina RasulAllaah :saw: wore the clothing made by them.



Next Topic :insha: will be Leather socks.

[Al Qadr]

8. Leather Socks(Khuff)



HADITH NUMBER 1

Buraydah (radiallahu anhu.) says:
"Najaashi sent two simple black colored as a gift to Sayyidina RasulAllah :saw: . He wore these and made mas-h over after performing wudu".

Commentary
Najaashi was the title of kings of Abyssinia, like sharif was the title of the rulers of Makkah. The name of this Najaashi was As-hamah, who later became a Muslim. The'ulama have deduced from this hadith that it is permissible to accept a gift of a non- believer. Najaashi had not yet accepted Islaam at the time of sending the gift. The 'ulama have therefore summed up these in different ways.



HADITH NUMBER 2

Sayyidina Mughirah bin Shu'bah radiallahu anhu relates:
"Dihyah Kalbi sent to RasulAllah Khuffs as a gift. In another narration it is stated that with the khuffs a jubbah (a long coat) was also sent. RasoolAllaah :saw: did not inquire if the skin was from slaughtered animals or not".

Commentary
The last sentence of this hadith strengthens madh-hab of the Hanafis that it is permissible to use a tanned skin of an animal whether it is slaughtered according to shari'ah or not. Some of the 'ulama differ on this question. It has been discussed in the books of fiqh (jurisprudence).

[Al Qadr]

9 - Shoes (Part 1 of 2)



HADITH NUMBER 1

Qataadah radiallahu anhu reports that:
" I asked Anas to describe the shoe of RasulAllah :saw: ". He replied: "Each shoe had two straps".

Commentary
The shoes in 'Arabia were not of the type of are known here in India. They consisted of a leather sole with two straps on them.


HADITH NUMBER 2

Ibn 'Abbaas radiallahu anhu reports that RasulAllah :saw: shoe had two'double straps'.

Commentary
It means that every strap was made of two strips of leather sewn together. In the chain of narrators of this hadith there is a narrator Khaalid Hadh-dhaa. Hadh-dhaa in 'Arabic means a shoe maker. The 'ulama write that this narrator was not a shoe maker, but had an acquaintance with those whose trade was shoe making. Due to his acquaintance and friendship, he was also named (Khaalid) Hadh-dhaa, and became known by his name. one is surely influenced and develops the habits and manners of those with whom one keeps company.


HADITH NUMBER 3

'Eesa bin Tahmaan says that Anas radiallahu anhu took out a pair of shoes and showed then to us. They did not have hair on them. Later Thaabit told me these were the shoes of Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam.

Commentary
It was common in 'Arabia that the hair was not removed from the skin from which shoes were made. For this reason the narrator mentioned the hair.


HADITH NUMBER 4

'Ubayd bin Jurayj radiallahu anhu asked Ibn 'Umar radiallahu anhu the reason for not wearing shoes with hair on them. He replied:
"I had seen RasulAllah :saw: wear and perform wudu with shoes that did not have hair on them. That is why I also like this type of shoes".

Commentary
The reason for asking this question is that at that time it was it was not a general practice to wear shoes without hair on them. Imaam Bukhaari quotes a detailed hadith in his kitaab, where sayyidina Ubayd bin Jurayj radiallahu anhu said to Sayyidina Ibn Umar radiallahu anhu, " I see you observe a few things which the other sahaabah do not observe?" Among other question he asked the reason for wearing shoes with a smooth leather surface. sayyidina Ibn Umar radiallahu anhu made strong efforts to follow Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam in every aspect. The others generally wore the common leather shoes with hair.


HADITH NUMBER 5

Abu hurayrah radiallahu anhu relates that the shoes of Rasulullah :saw: had two straps.

[Al Qadr]

9 - Shoes (Part 2)



HADITH NUMBER 6

Amr bin Hurayth radiallahu anhu reports,
"I saw rasulullah Sayyidina Rasulullah :saw: perform salaah with such shoes that had another leather sole sewn onto them."

Commentary
It means that the sole was double. It had two layers of leather. It may also mean that because the shoe was tearing a patch was sewn onto it.


HADITH NUMBER 7

Abu Hurayrah reports: Rasulullah Sayyidina Rasulullah :saw: said:
"One should not wear one shoe and walk. Both shoes should be worn or both shoes should be removed."

Commentary

The reason for mentioning this Hadith in the shamaa-il is that it was not the noble habit of sayyidina Rasulullah Sayyidina Rasulullah :saw: to wear one shoe only. If sayyidina rasulullah Sayyidina Rasulullah :saw: prohibited others to do so, he would not practice this himself. Apparently the prohibition in this hadith is for doing so habitually. However if a single shoe is worn for a little while because the other one is torn or because of some difficulty, then there is no harm. Arising from this hadith the 'ulama have added that , in the same manner only one khuff (leather sock) or one sleeve should not be worn. Both should be worn as is done commonly. One should keep away from cheap formalities, fashions and rudeness.


HADITH NUMBER 8

Jaabir radiallahu anhu says that Rasulullah Sayyidina Rasulullah :saw: prohibited eating with the left hand, or the wearing of one shoe only.

Commentary
According to the majority of the ulama the fulfillment of these commands are meritorious, that means, not haraam. Some ulama of the Zaahir have stated that it is prohibited to act contrary to this.


HADITH NUMBER 9

Abu Hurayrah radiallahu anhu says that Sayyidina Rasulullah sallallahu alaihe wasallam said, " Whenever one amongst you puts on his shoes, he should begin with the right, and when he removes his shoes the left one should be removed first. The right should be first when putting on and last when removing the shoes."

Commentary
The shoe being an ornament for the feet, should be long on the feet, as has been mentioned earlier. In the same manner all those things, the wearing of which are ornaments, when wearing them, the right should be first, and when removing them, the left first, like the wearing of qamis (kurtah) ,izaar, jubbah etc.


HADITH NUMBER 10

Aayeshah Radiallahhu Anha says:
" Rasulullah Sayyidina Rasulullah :saw: while combing his hair ; wearing his shoes;and while washing his limbs during wudu, as far as possible began with his right ."

Commentary
This is not confined to the above three only, but covers all other acts as stated previously. The saying ,` As far as possible , means that for some unforeseen reason he began from the left , then there is no harm.


HADITH NUMBER 11

Abu Hurayrah radiallahu anhu says that the shoes of Sayyidina Rasulullah :saw: had two straps. In the same manner the shoes of Abu Bakr and Umar radiallahu anhu had two straps on them. radiallahu anhu began the use of one strap.

Commentary
Sayyidina radiallahu anhu may have adopted the use of one strap so that it may not be assumed that two straps are strictly necessary.

[Al Qadr]

10 - Ring (Part 1)


HADITH NUMBER 1


Hazrat Ibn Umar radiallahu anhu says that Rasulullah sallallahu alayhe wasallam had a ring made of silver. He used it as a seal (Stamp) on letters etc., but did not wear it.

Commentary
Muhammad :saw: wore a ring as has been stated in the ahaadith. The ulama give a few explanations to this hadith. Some have explained that it meant that he did not wear it continuously. Some are of the opinion that Muhammad :saw: possessed two rings, one had the seal and was used to put a stamp on letters etc. and he did not wear this ring. The other ring was used for wearing. In the same manner, the 'ulama have given many other explanations. According to this humble servant the most accepted explanation is that he did not wear it always.
It is reported in the hadith that Sayyidina Rasulullah :saw: was once performing salaah, he was wearing a ring on the right hand. While performing salaah, his eyes fell on the ring. After that he stopped wearing the ring.
In the ahaadith a similar incident is mentioned regarding a printed cloth. While in salaah his sight fell on it. Sayyidina Rasulullah :saw: removed this cloth and wore another one.
Since the ring was of importance it could not be discarded completely. Therefore he did not generally wear it. This is the nearest (most correct). It will be stated in the sixth hadith of the next chapter that the ring was mostly kept by Sayyidina Mu'ayqeeb radiallahu anhu.



HADITH NUMBER 2

Hazrat Anas radiallahu anhu reports that Rasulullah :saw: had a ring made of silver and its (inlaid) gem was also of sliver.

Commentary
This hadith seems to contradict the one where it is mentioned that an Abyssinian stone was inlaid.
Those who are of the opinion that Rasulullah :saw: had two rings, say that this hadith in context is similar to it being two rings. Bayhaqi and others also hold the same view, and according to him there no is complication.
Those who are of the opinion that Sayyidina :saw: had one ring, give the explanation, that by Habshi (Abyssinian) it is meant Habshi colour or Habshi style, or the maker of it was a Habshi.
According to this humble servant the explanation is that there was more than one ring seems correct, because from the hadith it has been proved that at different times Sayyidina :saw: had different rings. Sayyidina :saw: had a ring made for himself. His servant gave him one as a present as is evident from different narrations stated in the book of 'Jam'ul Wasaa-Il'.



HADITH NUMBER 3

Anas radiallahu anhu relates:
"When RasoolAllah :saw: intended to write letters to the kings of 'Ajam (non arabs), inviting them to Islam, the people said that they did not accept letters without a seal (stamp) on them. Rasulullah :saw: therefore had a ring made, the whiteness of which is still before my eyes."

Commentary
The last sentence shows that he remembers this incident well. By whiteness the silver in the ring is referred to.


HADITH NUMBER 5

It is related from Hazrat Anas radiallahu anhu that the inscription engraved on the ring of :saw: was 'Muhammad Rasullulah' of in the first line was engraved, in the second line 'Rasul, and in the third line 'Allah'.

Commentary
Some 'ulama have written that 'Muhammad Rasulullah' was engraved in such a manner, that the word 'Allah' was engraved on the top. This stamp was round, and was read from the bottom. The muhaqqiqeen (research scholars) write that this is not proven from any hadith, but from the apparent words we find it was written thus: Muhammad RasulAllah

[Al Qadr]

10 (Part 2)

CHAPTER STATING THAT RASULULLAH ( :saw: ) WORE THE RING ON HIS RIGHT HAND


HADITH 1

Hazrat Hammaad bin Salamah says that he saw Hazrat Abdur Rahman bin Abi Rafe' wearing a ring on his right hand. He asked him the reason and he replied:
"I had seen Hazrat Abdullah bin Ja'far radiyallahu anhu wearing a ring on his right hand, and he said that he had seen the Prophet of Allah sallallahu alaihe wasallam wear a ring on the right hand."


HADITH 2

It is related from Hazrat Abdullah bin Ja'far radiyallahu anhu from another source (another chain of narrators) that the Prophet of Allah :saw: wore a ring on the right hand.

Commentary
In a hadith it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar, who is an Imam of the science of hadith says:
"After studying that hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it."
It is mentioned in the ahaadith that the ring was worn on both hands (right and left).


HADITH 3

Hazrat Jabir bin Abdullah radiyallahu anhu says:
"The Prophet of Allah :saw: wore the ring on the right hand."



HADITH 4

Hazrat Ibn Umar radiyallahu anhu reports:
"The Prophet of Allah :saw: had a ring made of silver. The top portion remained towards the inside. On it was engraved 'Muhammad the Rasoolullah'.
The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Hazrat Mu'ayqib radiyallahu anhu into the well of Arees during the reign of Hazrat Uthman radiyallahu anhu."

Commentary
The reason for the Prophet of Allah :saw: prohibiting the Sahabah radiyallahu anhum to make the same inscription on their rings is because the Sahabah radiyallahu anhum followed and imitated the Prophet of Allah :saw: in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal. Hazrat Mu'ayqib radiyallahu anhu was a Sahabi and the guardian (keeper) of the ring of the Prophet of Allah :saw:.
When the Prophet of Allah :saw: did not wear the ring it was kept by Hazrat Mu'ayqib radiyallahu anhu. In the same manner it was kept by him during the reign of Hazrat Abubakr, Hazrat Umar and Hazrat Uthman radiyallah anhum. During the reign of Hazrat Uthman radiyallahu anhu, while sitting at the well of Arees, Hazrat Mu'ayqib radiyallahu anhu was giving the ring to Hazrat Uthman radiyallah anhu or was taking it from him and it accidentally fell into the well. This incident is mentioned in many ahaadith. As to whether it fell from the hands of Hazrat Uthman radiyallahu anhu or from the hands of Mu'ayqib radiyallahu anhu, the Ulama have adopted the view that it was the latter. Both ahaadith agree that it happened between them.

[Al Qadr]

11 - Sword



HADITH 1

Hazrat Anas radiyallahu anhu reports that the handle of the sword of the Prophet of Allah ( :saw: ) was made of silver.

Commentary
Allamah Bayjuri writes, about the sword named 'Dhulfiqaar', "At the time of conquering Makkah, the Prophet of Allah sallallahu alaihe wasallam had this sword."



HADITH 2

Hazrat Saeed bin Abil Hasan Basri radiyallahu anhu has related the same hadith that the handle grip of the sword of the Prophet of Allah ( :saw: ) was made of silver.



HADITH 3

Hazrat Mazeedah bin Malik, the (maternal) grandfather of Hud says that when the Prophet of Allah ( :saw: ) entered Makkah on the day it was conquered, his sword had gold and silver on it.
Talib who is one of the narrators of this hadith says that he asked the ustaadh, "On which part of the sword was the silver?"
He replied, "The cap of the grip handle was made of silver."

Commentary
According to the majority of the Ulama it is not permissible to use gold on a sword. This hadith cannot be used as proof, as it has been declared to be weak. Allamah Turpishti says: "This hadith cannot be used as an argument because its sanad (chain of narrators) cannot be relied upon. The use of silver for the handle etc. is permissible according to the previous hadith."
It is said that since it is not permissible to use gold, the narrator did not care to investigate which portion of the sword was made of gold. He only investigated those portions that were made of silver.




HADITH 4

Ibn Seereen says:
"I made my sword like the sword of Samurah bin Jundub radiyallahu anhu. He said that he had his sword made in the same manner as the one the Prophet of Allah ( :saw: ) had. The sword was the type used by the tribe of Banu Hanifah."

Commentary
Banu Hanifah was a tribe in Arabia who were famous for manufacturing good quality swords. These people, one after another, in imitating the Prophet of Allah ( :saw: ), made a replica of his sword.



Next topic :insha: : Armour

[Al Qadr]

12- Armour


The Prophet of Allah :saw: possessed seven suits of armour. The names of these are:


(a) Dhaatul Fadl. Because of its size it was well-known by this name, as is mentioned in the books of hadith. This armour was pawned to a Jew named Abus Shahm
(b) Dhaatul Hawaashi,
(c) Dhaatul Wishaah,
(d) Fiddah,
(e) Saghdiyyah,
(f) Tabraa,
(g) Kharnag.



Two ahaadith are mentioned in this chapter.

HADITH 1

Hazrat Zubair bin Al-Awwaam radiyallahu anhu relates that the Prophet of Allah :saw: wore two suits of armour on his auspicious body in the Battle of Uhud (Dhaatul Fadl and Fiddah). The Prophet of Allah :saw: intended climbing a hill but (since it was huge and due to the heavy weight of the two armours and the difficulties he confronted causing his auspicious face to bleed, as a result) he could not do so. He therefore requested Talhah radiyallahu anhu to sit and, with his aid, climbed the hill. Zubair radiyallahu anhu said, "I heard the Prophet of Allah :saw: say, "It has become wajib (Jannah or the intercession of the Prophet of Allah sallallahu alaihe wasallam) for Talhah."

Commentary
The situation of the war in the Battle of Uhud was very serious. Some people began to fear that the Prophet of Allah :saw: had passed away. The reason for the Prophet of Allah :saw: climbing this hill was that the Sahabah radiyallahu anhum could see him (being alive) and be reassured. Some of the learned say he climbed the hill to survey the enemy.
Hazrat Talhah radiyallahu anhu very bravely accompanied and protected the Prophet of Allah sallallahu alaihe wasallam on this day. Whenever the Sahabah radiyallahu anhum discussed the Battle of Uhud, they would say that, that day belonged to Hazrat Talhah radiyallahu anhu. Hazrat Talhah radiyallahu anhu shielded the Prophet :saw: with his body. He received more than eighty wounds on his body and yet he did not leave the side of the Prophet of Allah :saw: , even though his hand became paralysed. :sub:



HADITH 2

Hazrat Saa'ib bin Yazeed says:
"In the Battle of Uhud the Prophet :saw: wore two suits of armour. He wore one over the other."

Commentary
It was not against tawakkul (having complete trust in Allah) for the Prophet of Allah :saw: to wear two armours. Firstly, according to the sufis, 'Kamaali Suluk' (The perfection of seeking) is to return to bidaayah (the beginning), that is, in general dealings to behave like the common people, and the following of the Shari'ah must become a habit. Secondly, the Prophet of Allah sallallahu alaihe wasallam did these things to teach the ummah. Thirdly, Allah Ta'ala says in the Qur'aan, "Oh you who believe (when fighting the non-believers) protect yourselves (against their blows, etc., and also by wearing armour etc.). Then (to fight them) come out singly or collectively (as the necessity arises)." (4; 71) Therefore in preparing arms for protection, one will be following the injunctions of the Qur'aan. And who else can obey the commands of Allah Ta'ala more than the Prophet of Allah :saw: ? By this, the use of all forms of protection is intended.

[salahuldin786]

Isn't there a book by Tirmidhi (RA) with comprehensive descriptions of the Prophet :saw:? Though I forgot what it's called at the moment :S

yup there is its called the shammail of imam tirmidhi

here a audio of the book.:up:

[Z-Blade]

:salams,

yup there is its called the shammail of imam tirmidhi

here a audio of the book.:up:

Yeah I remembered after a while as you can see from this post of mine akhi :p:
Looks like I found it: http://www.inter-islam.org/images/imageEET.JPGhttp://www.inter-islam.org/images/MasjidAnNabawi150x215.gif

The Virtues and Noble Character of The Prophet Muhammadhttp://www.inter-islam.org/images/saw23X22.gif

Classic Book of Hadeeth by Imaam Abi 'Eesaa Muhammad bin 'Eesah bin Sorah At-Tirmidhi R.A.(209-279A.H.)
Commentary by Shaykhul-Hadith Maulana Muhammad Zakariyya Muhajir Madni (R.A)
Presented in Arabic and English

http://www.inter-islam.org/hadeeth/stmenu.htm

But :jkk: for your info and concern nonetheless akhi :up:. Although never knew about the audio :eek:. Who's the audio by? :scratch: And where! Some links please if you don't mind :').

Wassalam.

[Al Qadr]

13 - Turban


It is related from Imam Nawawi that Rasool'Allaah :saw: had two turbans, one was a small one, the length of which was six dhira' (cubits, hands) according to Munaawi, and seven dhira' according to Mulla Ali Qari. The long one was twelve dhira'. The author of 'Madkhal' mentions that the length of the turban of :saw: was seven dhira'. He has not mentioned any other size.
It was a continuous sunnah to wear the turban. It has been related that Rasool'Allaah :saw: ordered the wearing of the turban. He said, "Wear an amaamah (turban) regularly, for it increases one's hilm (gentleness)". (Fathul Baari)


Hadith 1

Hazrat Amr bin Huraith radiyallahu anhu said: "I had seen Rasoolullah sallallahu alaihe wasallam wear a black turban."

Commentary
In Muslim and Nasai, Hazrat Amr bin Huraith radiyallahu anhu says:
"That scene is still before my eyes, when Sayyidina RasoolAllaah :saw: was delivering the sermon on the mimbar. He wore a black turban on his aauspicious head, and its shamlah (the end portion of the turban) was between his shoulders."



Hadith 2


Hazrat Ibn Umar radiyallahu anhuma reports:
"When Rasoolullah sallallahu alaihe wasallam fastened an amaamah (turban), he used to put the shamlah between his shoulers (i.e. he used to put it on the back)."

Nafi says:
"I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner."

Ubaidullah, who is the student of Nafi, says:
"In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same."

Commentary
The practice of Muhammad :saw: in putting the shamlah (back-end portion of the turban) varied. He usuallay left a shamlah on the turban. Some Ulama have gone so far as to say that he never wore a turban without a shamlah. The Muhaqqiqeen (research scholars) say that he sometimes did not leave a shamlah. When wearing a turban he observed different practices with the shamlah. He sometimes left it in front on the right shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allamah Munaawi says, "Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back."

[Al Qadr]

14 - Lungi

It was a noble habit of Muhammad :saw: to wear a lungi (waist-wrap, sarong). There is a difference of opinion whether :saw: wore an izaar or not. According to Allamah Baijuri's research, it is more correct that he did not wear an izaar, although he possessed one. It is also said that after he passed away, there was an izaar in his belongings (estate). Ibn Qayyim says that Sayyidina Rasool'Allah :saw: purchased an izaar, and he must have purchased it to wear it. It has also been mentioned in many ahaadith that Sayyidina Rasool'Allaah :saw: wore an izaar. Many Sahabah radiyallahu anhum wore an izaar with the permission of Sayyidina Rasoolullah sallallahu alaihe wasallam. (Zaadul Ma'aad)

Abu Umamah radiyallahu anhu says:
"I said to Rasoolullah sallallahu alaihe wasallam that the Ahlul-Kitab (People of the Book) do not wear a lungi, but they wear an izaar.
The Prophet :saw: replied, "You must oppose the way of the non-believers. Wear an izaar, and a lungi too."

Abu Hurairah radiyallahu anhu says regarding a long hadith (conversation) that he asked The Prophet :saw:
"Do you wear an izaar?"
Muhammad :saw: replied, "I do. I've been commanded to cover my body. No other thing covers the body more than this." The Muhadditheen state that this hadith is weak. (Naylul Awtaar)

Sayyidina Rasoolullah :saw: mostly wore a lungi (waist-wrap, sarong) and a burdah (top-sheet, body-wrap). The sheet of the Sayyidina Rasoolullah sallallahu alaihe wasallam was four dhira' (cubits, hands) long, and two and a half dhira'a wide. According to one saying it is said that it was six dhira' long and three dhira' and one palm span wide. It is written that the lungi of Sayyidina Rasoolullah :saw: was four dhira' and one palm span long and two dhira' wide. The author has written four ahaadith in this chapter.


HADITH 1


Abu Burdah bin Musa Al-Ash'ari radiyallahu anhu reports:
"Aishah radyiallahu anha showed us a patched sheet, and the thick coarse lungi, then said, "When Rasool'Allaah :saw: passed away, he was wearing these clothes."

Commentary
It was a habit of The Prophet :saw: to wear simple clothing right up to the time of his demise, even though the standard of living had generally improved. After the conquest of Khaibar the economic situtation of the Muslims became better. After the conquest of Makkah, the kings of other countries also began sending presents etc.. Despite this, Sayyidina RasoolAllaah :saw: did not change his standard of living. He lived simply and whatever was sent to him was distributed to others. A few examples have been mentioned in the book 'Stories of the Sahabah radiyallahu anhum'.
Imam Nawawi says that this hadith and other similar ones point to the fact that Sayyidina Rasool'Allaah :saw: loved the Hereafter and stayed away from luxuries. Thick and coarse clothing makes one feel humble and simple, while the wearing of fine clothing makes one feel great and proud.
My saint, Maulana Hakim Jameelud-Deen Naginwi Ad-Dehlawi related an incident of Maulana Gangohi that when he went for Haj and while performing tawaaf, a blind saint was sitting on the outer side of the Mataaf. Whenever Maulana passed by him, he said softly, "Wear the clothing of the pious."
When Maulana completed the tawaaf and went to the side where the blind saint was sitting, he heard him say, "Khashin, khashin (coarse, coarse)," by which it was meant that the clothing of the pious was made of coarse material.
Rasool'Allaah :saw: generally wore coarse clothing. There is also evidence that he, sometimes, wore clothing made of fine material due to some religious benefit, if it was available. He normally did not wear clothing made of fine cloth.



HADITH 2


Hazrat Ubaid bin Khalid radiyallahu anhu says:
"I was once going to Madinah Munawwarah. I heard a person from behind me say, "Wear the lungi higher because it avoids physical and spiratual najaasah (impurities)." (The lungi will remain cleaner and will not become dirty by being dragged on the ground.)
When I turned to see who was talking, I saw that it was Rasoolullah sallallahu alaihe wasallam. I said, "O' Rasoolullah, this is a simple lungi, how can one become proud, and it is necessary to look after it (keep it clean)?"
Rasool'Allaah :saw: replied, "If you see no benefit in it, your following me has not ceased."
While Rasool'Allaah was telling me this, I saw that his lungi reached till half his shin."

Commentary
We have been warned strictly in the ahaadith on the wearing of a lungi or trousers below the ankle. All those parts that droop below the ankles will be burnt in the fire. Abdur-Rahman says, "I asked Abu Saeed Khudri radiyallahu anhu regarding the lungi. He replied, "You have a very meaningful question. Rasoolullah sallallahu alaihe wasallam has said, "The lungi of a Muslim should reach till the middle of the shin, and there is no harm if it reaches above his ankles. But those portions that droop below the ankles will burn in the fire of jahannam. The one that lets his clothes droop below his ankles in pride, Allah Most High will not look at him on the Day of Judgement." (Abu Daud).
Warnings like these have been given in other ahaadith too. One should take strict care of this. In our time it has become a fashion to let the clothing droop below the ankles, so much so, that we treat it to be something petty and pay no heed to the warning of Muhammad :saw:. To Allah is our complaint.


HADITH 3


Hazrat Salamah bin Akwa radiyallahu anhu says:
"Uthman radiyallahu anhu wore his lungi till the middle of his shin and said, "This is how my master Rasool'Allaah :saw: wore his lungi."



HADITH 4


Hazrat Hudhaifah bin Al-Yamaan radiyallahu anhu reports that Rasool'Allaah :saw: caught the shin of my leg, or of his own leg and said:
"This is where the lungi should reach, and if not, then a little further down, and if not, then the lungi has no right on the ankle." (For this reason the lungi should not reach over the ankles.)

Commentary
It is haraam to cover the ankles when wearing a lungi or an izaar etc.. The Ulama say that only those people are exempted who have a boil or a sore on the ankle, which will cause flies etc. to sit on it. Only then shall it be permissible to cover it with a lungi or izaar etc., with the object of safeguarding it till it heals.

[Al Qadr]

15 - Walking


HADITH 1

Abu Hurairah radiallahu anhu says:
"I did not see anyone more handsome as Rasool'Allaah :saw:. It was as if the brightness of the sun had shone from his auspicious face :inlove: . I did not see anyone walk faster than him, as if the earth folded for him. A few moments ago he would be here, and then there. We found it difficult to keep pace when we walked with him, and he walked at his normal pace."

[al faqeer]

:up: Jazakumullah khair excellent thread Mashaa'allah

اللهم صل على سيدنا محمد وعلى آله وصحبه وسلم

[Al Qadr]

16 - Qinaa (cloth)


Qinaa is the cloth which RasoolAllaah :saw: wore on his auspicious head under the turban. This was to prevent the turban from becoming oily. The Ulama have also mentioned some other benefits. Only one hadith is mentioned in this chapter.


HADITH 1

Hazrat Anas bin Malik radiyallahu anhu says:
"Rasoollullah :saw: often wore a cloth on his auspicious head. This cloth, because of its greasiness, looked as if had been oiled."

Commentary
That means that the cloth was oily due to the excessive use of oil. Besides all this, it is a peculiarity of RasoolAllaah :saw: that this cloth did not become dirty, nor did any lice live in the clothing of Sayyidina RasoolAllaah , nor could an insect suck his auspicious blood. Allamah Munaawi has related from (Qari) Allamah Raazi, "A fly never sat on the clothing of Sayyidina RasoolAllaah :saw:."

[Al Qadr]

17 - Pillow

HADITH 1

Abu Bakrah radiyallahu anhu relates that:
Rasool'Allaah :saw: once said: "Must I show you a great sin, from among the greatest sins?" The sahaabah replied, "Yes O Rasoolullah :saw:, do tell us." Rasoolullah :saw: replied, "To ascribe a partner unto Allah. To disobey one's parents. To bare false witness, (or tell a lie)."
(The narrator is not sure which of the two Sayyidina Rasoolullah :saw: had said). At that time Rasoolullah :saw: was leaning on something. When he mentioned lies, he sat up, and because of its importance began to repeat it many times, till we began hoping that he would stop, and not repeat it so many times.

HADITH 2

Abu Juhayafah radiyallahu anhu reports that:
"Rasul'Allaah :saw: said: 'I do not lean when I have meals.'."

Commentary
This manner of eating is against humility, and it drives one to eat more. some people are of the opinion that it results in creating a large tummy, and the food also does not digest quickly. Sayyidina Rasulullah :saw: mentions himself so that he may be emulated. The Ulama write that there are four methods of leaning, and all four are included here. The first is to lean with either side of the bodyon a wall, pillow, etc. The second is to lean with the palms on the ground. The third is to sit cross legged on a pillow. The fourth method is to lean with the back on a large pillow or wall. All these postures are included in the above prohibition.


HADITH 3

Jaabir bin Samurah radiyallahu anhu says:
"I had seen Rasul'Allaah :saw: lean on a pillow."

[Al Qadr]

18 - Cup


HADITH 1

Thaabit radiyallahu anhu relates that Anas radiyallahu anhu showed us a large wooden cup, which was lined with metal, and said:
"O Thaabit, this is the cup of Rasool'Allaah :saw:"

Commentary
It is said that this cup was sold from the estate of Sayyidina Nadr ibn Anas radiyallahu anhu for eight lakh Dirhams and Imaam Bukhari drank water from it in Basrah. Some say that, that was another cup.


HADITH 2

Anas radiyallahu anhu says, I gave Rasool'Allaah :saw: to drink from this cup all those things which are drunk; Nabeedh, milk, etc.

Commentary
Nabeedh is a drink made by soaking dates, raisins, etc. in water until these things (become soft and) give off its effect. It is a tonic and gives strength. Dates, etc. were soaked for Sayyidina Rasool'Allaah :saw: at night and he drank it in the morning. It was also sometimes used the next day, provided it did not ferment and become intoxicating.

[Al Qadr]

19 - Fruit


HADITH 1

Abdullah ibn Jaafar radiyallahu anhu said:
Rasool'Allaah :saw: ate Qiththaa (cucumbers) with dates.

Commentary
Cucumber has a cold effect and dates have a hot one. By combining the two it becomes mild. From this hadith we gather that it is recommended that the effect (hot or cold) of things eaten should be taken into consideration. Cucumber is insipid and tasteless, and dates are sweet which results in the cucumber also tasting sweet.


HADITH 2

Aisha radiyallah anha reports that, Rasool'Allaah :saw: ate watermelon with fresh dates.

Commentary
In Tirmidhi and other narrations, in explaining this, Rasool'Allaah :saw: also said, The cold effect of one removes the heat of the other, and the heat of one removes the cold effect of the other.


HADITH 3

Anas radiyallahu anhu said:
I saw Rasool'Allaah :saw: eat together musk-melon and dates.

Commentary
Some ulama have translated this also as watermelon instead of musk-melon, the reason being, as in the first narration, here also the cold effect is intended. But it is clear that musk-melon is meant here. The reason for eating dates is also that it gives the melon a sweeter taste. It is not necessary that ones benefit be gauged everywhere. It is possible that this is due to some other benefits. According to this humble servant the eating of watermelon with dates has its own benefit and that is to create evenness in the effect of both, so that it becomes mild. The eating of musk-melon with dates has its own benefit and that is that if the melon is insipid and tasteless, many a time, due to it being insipid sugar is mixed before it is eaten. Therefore it is not necessary to give the same reasons for both watermelon and musk-melon.


HADITH 4

Aisha radiyallahu anha said:
Rasool'Allaah :saw: ate watermelon with fresh dates.


HADITH 5

Abu Hurairah radiyallahu anhu reports, When the people saw (picked their) new fruit, they used to come and present it to Rasool'Allaah :saw: who then recited this duaa:-

Translation: O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa, and bless us in our Mudd (these are two measures used in Madinah to measure dates, etc.). O Allah verily Ibrahim alaihis salaam is Your servant, friend and Nabi (since it was an occasion for humbleness Rasool'Allaah :saw: did not mention here his being the habib - beloved - of Alah.) And (whatever) he has supplicated to You for (colonising) Makkah.

(Which is metioned in the aayah:
" ...so incline some hearts of men that they may yearn towards them, and provide Thou them with fruits in order that they may be thankful.- Surah Ibrahim, 37)
I supplicate the same to You for Madinah.
He then called a small child, to whom he gave that fruit.


HADITH 6

Rubayyi bint Muawwidh ibn Afraa radiyallahu anha says:
My uncle Muaadh ibn Afraa sent me with a plate of fresh dates, which had small cucumbers on it, to Rasool'Allaah :saw: .... Rasool'Allaah :saw: relished cucumbers. I took this to him. At that time some jewelery had been sent to Rasool'Allaah :saw: from Bahrain. He took a handful from it and gave it to me.

Commentary:
Besides the previously metioned benefits of cucumbers and dates, it makes the body plump too. Sayyiditina Aisha radiyallahu anha relates that, After my marriage, when the time came for me to go and live with Rasool'Allaah :saw: my mother thought I be a bit plump and my build become better. She gave me cucumbers and dates to eat. As a result my body became nice and plump.
It is related in a weak hadith that Sayyiditina Aisha radiyallahu anha said that Rasool'Allaah :saw: ate cucumber with salt. It is possible that he at times ate it with salt and at times with dates. Sometimes one prefers something that is sweet and at other times a thing that is salty.



HADITH 7

Rubayyi bint Muawwidh ibn Afraa radiyallahu anha said:
I took a plate of fresh dates and small cucumbers to Rasool'Allaah :saw:. He gave me a handful of jewelery, or a handful of gold.

Commentary
This is the same hadith mentioned above. Here it is mentioned briefly. The narrator doubts if it was jewelery or gold.

[Al Qadr]

20 - Drinking



HADITH 1

Aisha radiyallahu anha said:
The drink most liked by Muhammad :saw: was that which was sweet and cold.

Commentary
Apparently cold and sweet water is mentioned here. In the narration mentioned by Abu Dawood and others it is clearly stated, and there also may be a probability that sharbat of honey or nabeedh of dates are meant, as has been mentioned in the chapter on the cup of Muhammad :saw:.
Rasool'Allaah :saw: did not pay much attention to food. Whatever was available was eaten, but sweet and cold water was given importance. Sweet water was brought for Muhammad :saw: from a place called Suqya, which is a few kilometres from Madinah. Muhammad :saw: also added the following duaa in the words of Dawood alaihis salaam, that O Allah grant me such love for You, which is more beloved to me than my life, wealth, wife, children, and cold water.



HADITH 2

Ibn Abbas radiyallahu anhu reports:
Khalid ibn Waleed and I both accompanied Rasool'Allaah :saw: to the house of Maymunah. (Ummul Mumineen, Maymunah radiyallahu anha was the maternal aunt of both). She served milk in a vessel. Muhammad :saw: drank from it. I was on his right and Khalid ibn Waleed on his left. Rasool'Allaah :saw: said the right of drinking is now yours (as you are on the right). If you so wish you could give your right to Khalid. I replied that I would give no one preference from your left over. After that Rasool'Allaah :saw: said, Whenever Allah feeds one something, this duaa should be recited:
Allahumma baarik lanaa fihi wa-atimanaa khayram minhu
(Translation: O Allah grant us barakah in it, and feed us something better than it.)

Whenever Allah gives someone milk to drink one should read:
Allahumma baarik lanaa fihi wa-zidnaa minhu
(Translation: O Allah grant us barakah in it and increase it for us.)
Sayyidinaa Ibn Abbas radiyallahu anhu says that after having something Rasool'Allaah :saw: made duaa for something better than it. And after drinking milk he taught to make duaa for the increase of it, becuase Rasool'Allaah :saw: said, There is nothing that serves both as food and water excepting milk.

Commentary
Rasool'Allaah :saw: chose to give the milk first to Sayyidina Ibn Abbas radiyallahu anhu because he was sitting on the right, and Sayyidina Khalid ibn Waleed radiyallahu anhu on the left. As is mentioned in many ahaadith that the cup etc. should be passed from right to left, Rasool'Allaah :saw: requested the giving of preference to Sayyidina Khalid ibn Waleed radiyllahu anhu, as he was elder. It was also intended to educate Sayyidina Ibn Abbas radiyallahu anhu that, though it was his right, it is better to give an elder preference. But the love Sayyidina Ibn Abbas radiyallahu anhu had for Rasool'Allaah :saw: naturally made him not give up this right for the left over milk of Rasool'Allaah :saw:.

[Al Qadr]

20 - Drinking continued - How the Prophet :saw: used to drink...




Ibn Abbas radiyallahu anhu said:
I gave RasoolAllaah :saw: Zam-zam water to drink. He stood and drank it.




Sayyidina Anas ibn Malik radiyallahu anhu relates that:
Rasoolullah :saw: drank water in three breaths (i.e. in three gulps/sips) and used to say, It is more pleasing and satisfying in this manner.
Commentary
It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach.




Sayyidina Ibn Abbas radiyallahu anhu said:
Whenever Rasoolullah :saw: drank water, he drank it in two breaths.
Commentary
In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbas radiyallahu anhu has stated in a hadith of the Prophet :saw:, Do not drink water only in one breath, but drink it in two or three breaths. The minimum number of sips one can take is mentioned in this hadith. Sayyidina Rasool'Allaah :saw: at times drank water in two sips to show that this was the minimum amount of gulps one could take. Another explanation may be this that in the hadith it meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith.





Sayyidina Anas radiyallahu anhu reported:
RasoolAllaah :saw: went to my mother, Umme Sulaims house. A leather water bag was hanging there. RasoolAllaah :saw: stood and drank water from it. Umme Sulaim radiyallahu anha stood up and cut off that portion of the bag.





Sayyidina Sad ibn Abi Waqqaas radiyallahu anhu said:
Rasool'Allaah :saw: drank water while standing.

[Irfan GBH]

Ooooh good info here! :hidban:

[jey]

asalamu alakom

Thank you everyone for the information.

Jazakum Alllah

[Al Qadr]

Wa aleikum asalaam

:jkk:

[Al Qadr]

21 - Ittr




A sweet fragrance naturally emitted from the body of Sayyidina Rasool'Allah :saw:, as though he did not use itr.

In a narration Sayyidina Anas radiyallahu anhu says: I did not smell anything more fragrant than the smell of Rasool'Allah :saw:. The fragrance was better than Amber and Musk.

Various other narrations testify to this. Many narrations are mentioned in the books of hadith, where it is stated that the perspiration of Sayyidina Rasool'Allah :saw: was used instead of itr.
A narration from Sayyiditina Umme Sulaym radiyallahu anha is related in the Sahih Muslim and other kitaabs, that once while Rasool'Allah :saw: was sleeping, sweat began to emit from his mubaarak body. She began collecting it in a small bottle. The eyes of Rasoolullah Rasool'Allah :saw: opened. He asked her what she was doing. She replied: When we use this in our itr, it has the most fragrance.






HADITH 1

Anas radiyallahu anhu says:
Rasool'Allah :saw: had a Sukkah. He used a fragrance from it.

Commentary
The ulama give two meanings to the word Sukkah. Some say it is an itr box, in which itr is kept. In this case it will mean he used the fragrance from an itr box. My ustaadh rahmatullahi alaihe gave the above meaning.
Some ulama say it is a mixture of various fragrances. The author of Qaamus and others prefer this meaning, and have also written the full recipe of how it is made.



HADITH 2

Thumaamah bin Abdullah radiyallahu anhu reported:
Anas bin Maalik did not refuse itr, and used to say that Muhammad :saw: never refused (the acceptance of) itr.



HADITH 3

Ibn Umar radiyallahu anhu says, Rasool'Allaah :saw: said:
Three things should not be refused: pillow; fragrance (itr-oil); and milk.

Commentary
These things are mentioned because it is not a burden upon the one who gives these presents and by refusing, one may at times offend the giver. All these things are included in those which are simple and does not burden the one that presents it. By pillow, some ulama say it means presenting a pillow, as it does not burden a person. Some ulama say that it is just for ones use while sitting, lying, sleeping, leaning, etc.



HADITH 4

Abu Hurayrah radiyallahu anhu narrates:
Rasool'Allaah :saw: said: The itr of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah etc.), and the itr of a female is that, which has more colour and less fragrance (hina, mendhi, zafaraan etc.).

Commentary
Males should use a fragrance that is masculine, as colour does not suit them. Women should use a feminine fragrance, which does not give off a strong fragrance, it must be such that its fragrance does not reach strangers.

[Al Qadr]

22 - Speech





HADITH 1

"Aisha radiyallahu anha relates that the speech of Rasoolullah :saw: was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said."
Commentary
The speech of Sayyidina Rasoolullah :saw: was not of an abridged nature or was it fast, that nothing could be understood. He spoke calmly and clearly, word for word. A person sitting by him remembered what he said.




HADITH 2

Anas ibn Maalik radiyallahu anhu said:
"Rasoolullah :saw: (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying."
Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.