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Summarised notes from Shama'il lesson of 2 October 2018
-Sanad
-- حدثنا أو أخبرنا
-- أبو رجاء قتيبة بن سعيد
-- مالك بن أنس
-- ربيعة الراي
-- أنس بن مالك
- Matn
-- ليس بالطويل البائن ولا بالقصير
-- ولا بالأبيض الأمهق
-- ولا بادم
-- ولا بالجعد القطط
-- و لا بالسبط
-- و بعثه الله تعالى على رأس أربعين سنة
-- وَتَوَفَّاهُ اللَّهُ عَلَى رَأْسِ سِتِّينَ سَنَةً
-- و ليس في رأسه و لحيته عشرون شعرة بيضاء
-- Concluding remark
--------------------
قالَ الْحَافِظُ أَبُو عِيسَى مُحَمَّدُ بْنُ عِيسَى بْنِ سَوْرَةٍ التِّرْمِذِيُّ، حَدَّثَنَا أَبُو رَجَاءٍ قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ سَمِعَهُ يَقُولُ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ بِالطَّوِيلِ الْبَائِنِ، وَلَا بِالْقَصِيرِ، وَلَا بِالْأَبْيَضِ الْأَمْهَقِ، وَلَا بِالْآدَمِ، وَلَا بِالْجَعْدِ الْقَطَطِ، وَلَا بِالسَّبْطِ، بَعَثَهُ اللَّهُ تَعَالَى عَلَى رَأْسِ أَرْبَعِينَ سَنَةً، فَأَقَامَ بِمَكَّةَ عَشْرَ سِنِينَ، وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، وَتَوَفَّاهُ اللَّهُ تَعَالَى عَلَى رَأْسِ سِتِّينَ سَنَةً، وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعْرَةً بَيْضَاءَ
Trans: The Prophet (peace be upon him) was not excessively tall and nor was he short. He was not lime white nor brown. His hair was not frizzy curled nor straight as straw. He became a Prophet at the age of 40 years after which he stayed in Makkah for 10 years and Madinah for 10 years. He passed away around 60 and at the time time he had less than 20 white hairs.
قالَ الْحَافِظُ أَبُو عِيسَى مُحَمَّدُ بْنُ عِيسَى بْنِ سَوْرَةٍ التِّرْمِذِيُّ، حَدَّثَنَا أَبُو رَجَاءٍ قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ سَمِعَهُ يَقُولُ
The first word used here is haddathnā (حدثنا). In some copies of Shamā’il it is akbaranā (أخبرنا).
What is the difference between the two words?
Haddathanā is when the teacher reads and the students listen. Akhbaranā is when the student reads and the teacher listens. Also, there is anba’anā which is when the teacher and student do not read rather a teacher has a compilation of ahadith and the teacher says to the students that you may relate these ahadith from me.
Which one out of akhbaranā (أخبرنا) and haddathanā (حدثنا) is better?
Imam Malik and Imam Bukhari see no difference and consider akhbaranā (أخبرنا) and haddathanā (حدثنا) to be the same in rank.
Imam Abu Hanifah and the ahl Iraq among others give preference to akbaranā (أخبرنا).
The difference is dependent on era. There was a time when the students were very attentive where the teacher used to read and the students used to grasp; in those cases haddathana was better. Later students became busier and not as focused; in those cases akhbarana was better. If the student are not as attentive, it is better to make students read as they will be more focused.
Both (haddathana and akhbarana) are mentioned.
Abu Raja Qutaybah b. Sa’īd (R.A), he was born in 148 AH and died in 240 AH. Besides Ibn Majah, all the other authors of the kutub sittah have narrated from him.
Malik ibn Anas (R.A) - the great Imam in Madinah (إمام دار الهجرة). He was born in 93 AH and died in 179 AH in Madinah Munawwarah. Famously said about him is ’لا يفتى ومالك في المدينة’ - that no one has the right to give fatwa whilst Imam Malik is alive in Madinah. His book is Muwatta Imam Malik.
Rabi’ah b. Abdur Rahman is known as Rabi’atur Ray because he was sahibur rai (a person of opinion)1 because he had his own opinion. He passed away in 136 AH. When he died Imam Malik said “Upon the death of my teacher Rabi’ah, the halawat (sweetness and taste) of fiqh has gone away from the world”
Anas ibn Malik (R.A) was the attendant and student of the Rasulullah ﷺ. His mother Umm Sulaym brought him to Rasulullah ﷺ when he was 10 years old and he stayed in the service of Rasulullah ﷺ for 10 years. The mother said ‘Oh messenger of Allah make dua for my son’. Rasulullah ﷺ gave him four duas:
اللهم بارك له في ماله وولده و أطل عمره واغفر له
Oh Allah grant him barakah in his wealth, children, give long life and forgive him’
He says, ‘Three of these things I saw with my own eyes and when dying I hope, with the mercy of Allah, He gives me the fourth thing’
ابو رجاء، قتيبة ابن سعيد، مالك ابن انس، ربيعة ابن عبد الرحمن، انس بن مالك – كلهم مدنيٌّون
In this narration the narrators Abu Raja, Qutaybah b. Sa’id, Malik b. Anas, Rabi’ah b. Abdur Rahman and Anas b. Malik are all from Madinah.
كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ بِالطَّوِيلِ الْبَائِنِ، وَلَا بِالْقَصِيرِ، وَلَا بِالْأَبْيَضِ الْأَمْهَقِ، وَلَا بِالْآدَمِ، وَلَا بِالْجَعْدِ الْقَطَطِ، وَلَا بِالسَّبْطِ، بَعَثَهُ اللَّهُ تَعَالَى عَلَى رَأْسِ أَرْبَعِينَ سَنَةً، فَأَقَامَ بِمَكَّةَ عَشْرَ سِنِينَ، وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، وَتَوَفَّاهُ اللَّهُ تَعَالَى عَلَى رَأْسِ سِتِّينَ سَنَةً، وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعْرَةً بَيْضَاءَ
Imam Tirmidhi (R.A) says, Rasulullah ﷺ was not excessively tall and not short)
The word tawil (طويل) comes from طال يطول - Bab Nasara; it means to be tall.
The word ba'in (بائن) can come from few words.
In short, بائن indicates that Rasulullah ﷺ was not excessively tall3 neither short, Imam Tirmidhi (R.A) RA is trying to say there was moderation here even in terms of his height. Rasulullah ﷺ was in complete moderation in everything a true representative to the people to whom he was sent. Allah Almighty says4 , (We made you a moderate nation)
وَكَذٰلِكَ جَعَلۡنٰكُمۡ اُمَّةً وَّسَطًا
Imam Qurtubi (R.A) says, 'Allah ta'ala never manifested the complete beauty of Rasulullah ﷺ in the world, because if Allah ta'ala had, no one would've been able to have the capacity to see Rasulullah ﷺ.'
What is interesting in this riwayah is that with the word طويل (tall) you have the word بائن (overly), but with word قصير (short) there is no sifat (adjective), so with the word طويل is separated with the word بائن means Rasulullah ﷺ was tall but he was not excessively tall. The word قصير (short) there is no sifat (adjective) so it is completely independent. Regarding the طول (tallness) and قصر (shortness), you will find in the Hadith that Rasulullah ﷺ was closer to being tall than being close to short. Hadith mentioned by Imam Bayhaqi (Rasulullah ﷺ was more closer to being tall (طويل) than he was being short (قصير).)
Imam Tirmidhi (R.A) narrates a hadith on the authority of Hind bin Abi Hāla, (Rasulullah ﷺ was taller than average (people medium stature).)
كان أطول من المربوع
The word 'قصير' comes from the form كرم يكرم which means to be short. Rasulullah ﷺ was completely moderate.
There are narrations which describes Rasulullah ﷺ as مربوع or ربعة (medium height) but this is indicative and an estimation and not a set limit - الأمر التقريبي ولاتحديد.
Rasulullah ﷺ was more closer to being طويل (tall) than being قصير (short). You will find that there is hadith mentioned by Imam Bayhaqi and Ibn Asakir
فهذه معجزة له كما قال المناوي وابن حجر رحمه الله اهـ لم يكن يماشيه أحد الاطاله
Whenever Rasulullah ﷺ would walk with anyone, he would seem amongst the tallest one although he was not.
Hafiz Ibn Hajar and Allamah Manāwi (R.A) are of the opinion that this was in itself a miracle of Rasulullah ﷺ, he was not the tallest neither short but when he used to walk he used to seem the tallest. It used to be apparent and used to seem that this is Rasulullah ﷺ.
Rasulullah ﷺ was not white like lime. The word امهق comes from مهق يمهق which is from the form سمع يسمع - it means to be white. Rasulullah ﷺ was not white the way you have individual who have leprosy. Rasulullah ﷺwas not white like lime, in other words, Rasulullah ﷺ did not have pure whiteness in his body, in fact there was light, there was ملاحت (whiteness mixed with combination of red). An individual that has white but has a mixture of red is known as مليح (malih).
You might ask a question here that Rasulullah ﷺ was not excessively white (like lime), but there is another hadeeth mentioned by Imam Bazzar in his Musnad on the authority of Sayyidina Abu Hurairah: كان شديد البياض 'Rasulullah ﷺ was excessively white'. Imam Tabrani reports on the Authority of Abu Tufail - لا انسى او ما انسى بياض وجهه (I will never forget, I will not forget the whiteness on the face of Rasulullah ﷺ).
So, this narration says that Rasulullah ﷺ was not excessively like lime, and other Riwayaat are saying, I will never forget the whiteness on the face of Rasulullah ﷺ, so there seems to be a contradiction between the narrations (تعارض بين الروايات).
The answer we will give is that those narration that are mentioned by Imam Tabrani and Imam Bazzaar meant that the face of Rasulullah ﷺ was glowing. There was brightness (لمع) on the face of Rasulullah ﷺ as you will find in one Ahadeeth, the sahaabi explaining the blessed face of Rasulullah ﷺ as كان الشمس تجري في وجهه (It was as if the sun was running in the face of Rasulullah ﷺ).
Rasulullah ﷺ was not dark, he was not brown. The word 'ادم' comes from either from bab سمع يسمع or كرم يكرم. It means to have a wheatish complexion. In other words, Rasulullah ﷺ was not white, neither completely brown, a moderation in between. Rasulullah ﷺ was more close to being white than brown. This was in relation to the actual physical body of Rasulullah ﷺ. Rasulullah ﷺ was اسمر (a whitish complexion mixed with red).
There is a riwayah that Rasulullah ﷺ was white, his whiteness was inclined towards 'samar' (brown). Majority are of the opinion that Rasulullah ﷺ was 'مليح' (whiteness inclined towards redness).
قال أئمتنا يكفر من قال كان النبي صلى الله عليه وسلم الأسود لأن وصفه بغير صفته يكون تكذيبا به
Our scholars unanimously agree, anyone who says that Rasulullah ﷺ was dark in complexion, then there is a possibility of kufr because if someone attributes Rasulullah ﷺ with something he was not, it is belying (تكذيب) against Rasulullah ﷺ.
The word جعد comes from the form كرم يكرم , when there is curl in the hair.
Rasulullah ﷺ hair was not completely curly. African people they have completely curly hair, this is called قطط.
The word قطط comes from باب سمع يسمع and باب نصر ينصر, (means to be curly), neither Rasulullah hair was excessively curly. The word جعود and قطط also means curly. The famous lugat in the word قطط (meaning ق and ط with a Fatha).
You can read this word in 3 different ways:
The word سبط is from the form (bab) سمع يسمع or كرم يكرم.
If the form سمع يسمع is considered it would mean the hair is straight but hanging down; this is called mustarsal (مسترسل). If the form كرم يكرم is considered it would mean سهل (easy) - hair which is straight it is easy to comb.
In other words:
Rasulullah ﷺ 's hair was neither curly, neither straight
Detailed discussion will come later in dedicated chapters about the hair of Rasulullah ﷺ such as length.
Allm. Zamakhshari has mentioned a interesting point. Majority of the Arabs used to have curly hair and the ajam had straight hair. In every aspect Rasulullah ﷺ was given the most beautiful traits5 . Everything was combined in Rasulullah ﷺ to make him beloved to mankind - the arab would love him and the ajam.
The hair of the Prophet moderate between being curly and straight.
خير الأمور اوسطها - ولم يصح عن رسول الله صلى الله عليه وسلم انما هو من اقوال العلماء'
Best of matters are the central ones. Some people have quoted this as a hadith. It is not a sahih hadith attributed to the Rasulullah ﷺ rather it is from the sayings of the Fuqaha.
Above quote has also mentioned by Allm. Ibn Abdil Bar Al Maliki' in his book al-Istizkar amongst others via Sayyiduna Ali ibn Abi Talib (R.A) but the chain of narration is unknown (بسند مجهول).
Allm. Daylami has mentioned it without a sanad via Hadrat Ibn Abbas (R.A).6
Allah sent Rasulullah ﷺ at the age of 40 as a prophet.
Nabi ﷺ came into the world as Muhammad ibn Abdullah on a Monday in the month of Rabiul Awwal around 571 CE. Then he started the second phase as Muhammad the Prophet of Allah (Rasulullah ﷺ). Correspondingly, Hadrat Anas b. Malik RA in this narration mentions the physique of Rasulullah ﷺ as in how in appearance in terms of height, color, hair and body was completely moderate. Then he mentioned nubuwwat (prophethood).
The word بعث means to send. It comes from the bab فتح يفتح. This indicates that nubuwwat is given by selection and not an election. That's why we say Mustafa and Mujtaba which means chosen.
In terms of the month there are three opinions:
Allm. Ibn Qayyim suggests the 1st or the 8th of Rabiul Awwal.
Allm. Yahya Sarsari suggests 7th, 17, or 24th of Ramadan. This is also mentioned by Muhammad b. Ishaaq as quoted in Seerah Ibn Hisham.
The ayah in surah Baqarah supports the view that the first revelation of wahi occured in Ramadan.
There are seven opinions.
In the narration of Hadrat Anas RA he says the age was 40.
The likely opinion is 40 years and 6 months. Because if the first revelation was in Ramadan, which is the most authentic opinion, and the Prophet was born in Rabiul Awwal. It was a Monday as a hadith states fihi wulida.
Rasulullah ﷺ lived in Makkah for 10 years. There is a riwayah which is common that states that Nabi ﷺ stayed in Makkah for 13 years. It is jumhur (majority) opinion that nubuwwat was given at 40, and the Prophet migrated at the age of 53. In between there is a 13 year gap. The stay in Makkah should be 13 years and not 10. How would it be reconciled?
(1) 10 years in Makkah were as a rasool and 13 years were as a nabi.
In Bukhari (bad'ul wahi) it is stated that there was a stoppage in wahi that lasted upto 3 years - it stopped between 40 and 43. It is suggested that in that time Rasulullah ﷺ was a nabi and not a rasool.
Hadrat Jabir b. Abdullah RA is of opinion that the first verse of Quran is Mudaththir (مدثر) which was revealed when the Prophet was 43.
(2) The narrator has rounded down (ilgha kasr)
(3) The narration of 13 is rajih (stronger).
(4) Age 40 to 43 was the era of sir dawah - secret and private. Then it became zahir dawah - apparent. As in when Mudaththir was revealed.
Makkah was very dear and beloved to Rasulullah ﷺ. When Rasulullah ﷺ was forced to leave, he said, 'I would never have left you had my community not driven me out'.
In the Quran Makkah is referred to as Bakkah. It comes from word bakka yabukku which means to crowd as there was always a crowd in Makkah
The word sineen and aam are two words which refer to year. Some say there is no difference. They are used for one or the other.
Hadrat Anas (R.A) Rasulullah ﷺ passed away at the age of sixty.
There are three narrations on the age of Rasulullah ﷺ when he passed away.
The most authentic narration is of 63 years old. The other opinions can be reconciled. 60 can be considered rounded down (ilgha ul-qasr) as in the the unit was removed so the number became sixty. The narration of 65 may be because the narrator has counted the year of birth and the year of demise as two completely separate years, hence, it is 65.
In relation to the date of demise, two things are unanimously accepted.
In terms of the dates, there are three opinions:
Hafiz Ibn Hajr al-Asqalani has given preference to the opinion of Allamah Suhayli RA. He says the 12th of Rabiul Awwal is slightly problematic. The 1st of Dhul Hijjah 10 AH, during the journey of Hajj, was a Thursday - this is widely acknowledged. It is also agreed that 9th of Dhul Hijjah (the day of 'Arafat) was a Friday. We know Rasulullah ﷺ lived the rest of Dhul Hijjah, Muharram, and Safar. If you classify all three months as 30 days, or all of them as 29, or even if you mix them up, in no sequence will the 12th of Rabiul Awwal fall on a Monday, hence, it is problematic.
Hafiz Ibn Hajr Asqalani gives weight to the opinion of Allamah Suhayli (R.A) which is the 2nd of RabIul Awwal. Why? He says that in principle this was ثاني شهر ربيع الأول(second of the month of Rabiul Awwal) , but due to an error it became ثاني عشر ربيع الأول (Twelfth Rabiul Awwal). If this opinion is taken, all 3 months would have to be 29, 29, 29 which is quite rare. However, this is what Allāmah Suhayli says and this is what Hafiz Ibn Hajr al-Asqalani agrees with.
We also have the opinion of the 1st of Rabiul Awwal. This is the opinion of Allamah Ibn Jarīr at-Tabari. Hafiz ibn Kathir has also leaned towards this view. Why? He says one of the last verses revealed upon Rasulullah ﷺ, was the verse of Surah Ma'idah7 :
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
There is report in Sahīh Bukhari that a Jewish man stated to Sayyiduna Umar bin Khattab RA and said that there is a verse in the Qur'an which if it was revealed in our midst, we would have taken it as a day of festival. Hadrat Umar bin Khattab RA replied, that the day was a day of festival for us as it was the day of 'Īd, because it was revealed on the day of 'Arafāt. Hafiz ibn Kathir says between the revelation of this ayah and the demise of Rasulullah ﷺ, there is a gap of 81 days. In that case, the 1st of Rabiul-Awwal is a Monday. Wallahu A'lam. In that case, two months will be 29, and one month will be 30 days. This is a common occurrence.
These are the three opinions that have a basis. Other opinions exist such as 9th of Rabiul Awwal but there is no support.
Rasulullah ﷺ passed away at the age of sixty and in his head and beard there was not twenty strands of white hair.
Now, this narration mentions 20 strands of hair on the head and the beard of Rasulullah ﷺ. Muhammad ibn Sa'ad in his Tabaqat mentions that there were 17 strands of whitehair. Sayyiduna 'Abdullah ibn 'Umar (R.A) mentions كان شيبه نحوا من عشرين - meaning his (the Prophets) white hair was around 20 strands. Some narrations indicate that it did not go beyond 10 strands of white hair as they use شعرات which is jama' mu'annath salim in the wazn (pattern) of jama' qillat.
The narration of Imam Hakim in his Mustadrak, on the authority of Sayyiduna Anas b. Malik, mentions:
لو عددت ما أقبل من شيبه في لحيته ورأسهما كنت أزيدهن على إحدى عشرة If I were to count what was apparent of white hair on the beard and head of Rasulullah ﷺ, I would not say there were more than eleven.
This is an estimation of Sayyiduna Anas bin Malik (R.A).
What all these narrations are showing is 'nafyu kathratihi' meaning that the white strands on the blessed body of Nabi ﷺ was less (قليل) and not a lot (كثير). A detailed discussion on this matter will come later in the chapter dedicated to the Prophet's hair colour and the issue of dyeing.
Some scholars say that Allah Almighty did not leave any fault or defect on Rasulullah ﷺ. He was given kamal mahbubiyyah (easy to love by all in the World). He was given qualities so that no one would leave the message due to seeing a defect in him.