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    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî (OP)




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    Shamâ´il al-Muhammadiyyah by Abû ‘Isâ at-Tirmidhî (d. 279 AH)

    Translated by Brother Abu Rumaysa


    Key:
    (B) = Bukhârî;
    (SM) = Muslim;
    (IM) = Ibn Majah;
    (AD) = Abu Dawud;
    (SN) = an-Nasa'i;
    (T) = Tirmidhi;
    (BQ) = Bayhaqî, Dalâ ́il an-Nubuwwah;
    (M) = Munâwî, SharH Shama´il al-Muhammadiyyah;
    (Q) = al-Qârî, SharH Shama´il al-Muhammadiyyah;
    (S) = Suyûţî, Khasâ´is al-Kubra
    (Z) = Zurqânî, SharH Mawâhib al-Laduniyyah;
    (H) = ibn Hajr, FatH al-Bârı;
    (AQ) = al-`Ainî,`Umdatu-l-Qârî;
    (N) = Nawawî, SharH SaHîH Muslim;
    (A) = al-Albânî, Mukhtasar Shama´il a-Muhammadiyyah;
    (IQ) = ibn al-Qayyim, Jala ́ al-Afham.
    Last edited by Ibn Abi Ahmed; 12-15-2006 at 12:51 AM.
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

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    2/46 Sufyân ibn Wakî` narrated to us; my father narrated to us; from Sharîk; from `Uthmân ibn Mawhab who said that Abû Hurayrah was asked,
    'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'Yes.'[1] Abû `isâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.' [2]
    "Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhârî also records on the authority of `Uthmân ibn `Abdullâh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allâh (SAW) which was dyed.' Ibn Mâjah and Ahmad add, "…with henna and al-katam." al-Ismâ`îlî records that 'a hair from the beard of the Messenger of Allâh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.'


    (Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dâruquţnî records in Rijâl Mâlik, and it is also to be found in his Gharâ´ib Mâlik, on the authority of Abû Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[3]


    3/47 Ibrâhîm ibn Hârûn narrated to us; an-Nadr ibn Zurârah informed us; from Abû Janâb; from Iyâd ibn Laqîţ; from al-Jahdamah, the wife of Bashîr ibn al-Khaŝâŝiyyah who said,
    I saw the Messenger of Allâh (SAW) leaving his house while wiping his head after having had a bath. He had dyed his head with saffron (rad`) henna or a thick smearing of henna (radgh). [4] The doubt arose from the Shaykh [i.e. the narrator of the hadîţh].
    (Q,M) an-Nadr: ibn Hajr said he was mastûr. Abû Janâb: some declared him da`îf because of his frequent tadlîs.


    4/48 `Abdullâh ibn `Abdur-Rahmân narrated to us; `Amr ibn `Aŝim narrated to us; Hammâd ibn Salamah narrated to us; Humayd narrated to us; from Anas who said,
    I saw the hair of the Messenger of Allâh (SAW) dyed. [5]
    5/49 Hammâd and `Abdullâh ibn Muhammad ibn `Aqîl said,
    I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed. [6]
    "I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed." (MS) This hadîth of Anas contradicts an earlier hadîth from him stating that the Prophet (SAW) did not dye his hair. In some narrations of that hadiţh the wording is, "The Prophet (SAW) never dyed his hair." The reconciliation of these two ahâdîth can be found in the report which mentions that 'Anas ibn Mâlik came to Madînah when `Umar ibn `Abdu-l-`Azîz was its governor. `Umar sent a messenger to him to ask him if the Messenger of Allâh (SAW) had dyed his hair for he had seen some of his hair coloured. Anas replied, "The Messenger of Allâh (SAW) was blessed with black hair, and if I had wished to count what had appeared in his head and beard of white hairs, I would not have counted more than eleven. This colour that you saw came about because of the perfume that he (SAW) would employ." Recorded by al-Hâkim who said it had a ŝahîh isnâd and adh-Dhahabî agreed.[7] Bukhârî records on the authority of ar-Rabî`ah who said, 'I saw one of his hairs and it was red so I asked about it and it was said: it was red on account of perfume.'[8]


    However this negation of Anas contradicts the affirmation of his (SAW) dyeing his hair narrated from other Companions, and these are reconciled by the words of an-Nawawî that have preceded. A similar reconciliation was mentioned by al-Hâfiz, al-Fath and before him by ibn Kathîr, al-Bidâyah.[9]

    __________________________________________________ _____

    1. The author was alone in recording it.
    2. Bukhârî.
    3. Ibn Hajr [6/708].
    4. The author was alone in recording it. (A) The isnâd is da`îf: it contains an-Nadr who is mastûr and Abû Janâb who is a mudallis.
    5. he author was alone in recording it.
    6. Hadîth #48.
    7. Albânî, Mukhtaŝar Shamâ´il
    8. Bukhârî.
    9. Albânî, Mukhtaŝar Shamâ´il
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    Is it recommended to dye white hairs?

    (MS) The scholars have not differed concerning the permissibility of dyeing the hair with henna and the likes but they have differed concerning which is better: dyeing or not dyeing.[1] (Q) al-Mîrak said, 'The scholars, the early and latter, differed as to whether dyeing is the better course or not dyeing. A group of the People of Knowledge were of the opinion that it is better to dye depending upon the hadîth of Abû Hurayrah recorded by Bukhârî and Muslim that the Prophet (SAW) said, "The Jews and Christians do not dye their hair, so oppose them." They also depended upon the hadîth of Abû Umâmah who said, "The Messenger of Allâh (SAW) came out upon a group of elderly people of the Anŝâr whose beards were white and said, 'Gathering of Anŝâr, dye with red or saffron and oppose the People of the Book.'" Recorded by Ahmad with hasan isnâd. It was for this reason that al-Hasan, al-Husayn, and a large group of the senior Companions dyed their hair (MS) such as Abû Bakr, `Umar, `Uthmân, Mu`âwiyah, al-Mughîrah, Abû Hurayrah, and Jâbir.[2] an-Nawawî said, 'Our madhab is that it is recommended for a man and woman to dye their white hair with henna or saffron and it is prohibited for them to dye it black according to the most correct opinion.'[3] (Q) However, many scholars leaned towards the opinion that not dyeing was the better course due to the hadîth of `Amr ibn Shu`ayb from his father from his grandfather that the Messenger of Allâh (SAW) said, "Whoever attains a white hair, it will be light for him unless he plucks it or dyes it." This is how at-Ţabarî reports it but al-`Asqalânî said, "Recorded by at-Tirmidhî who declared it hasan but I have not seen this exception mentioned in any of its routes."[4] at-Tirmidhî and an-Nasâ´î record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islâm, it will be a light for him on the Day of Judgment." at-Tirmidhî also records it from the hadîth of `Amr ibn `Abasah and said it was ŝahîh. at-Ţabarânî records the hadîth of ibn Mas`ûd that the Prophet (SAW) used to dislike altering the colour of white hairs. It is for this reason that `Alî, Salamah ibn al-Akwa`, Ubayy ibn Ka`b, and a group of the senior Companions did not dye their hair. at-Ţabarî reconciled these reports by stating that, 'Whoever's white hairs look distasteful, it is recommended for such a person to dye his hair; as for the one whose white hairs do not look distasteful, it is not recommended for him to dye his hair. However the better course, in general, is to dye white hair because by doing so one is following the command to oppose the People of the Book and preserving his hair. However if the habit of a land is not to dye, not dyeing for a person who resides there is better.' This is an excellent reconciliation.


    Dyeing with black


    Moreover those who hold that is recommended to dye have differed concerning the permissibility of dyeing with black. The best course is to dye with red or saffron and most of the scholars were of the opinion that it is reprehensible to dye with black. (MS) This is without doubt the correct opinion and Imâm Ahmad was asked, 'Do you dislike dyeing with black?' to which he replied, 'By Allâh, yes!'[5] (Q) and an-Nawawî leant towards the opinion that the reprehensibility is one of prohibition. Some of the scholars allowed dyeing with black when undertaking Jihâd but others did not. Muslim records on the authority of Jâbir that Abû Quhâfah was brought to the Messenger of Allâh (SAW) on the Day of the Conquest of Mecca and the hair of his head and beard was white like hyssop. He (SAW) said, "Change the colour of this but avoid black."' (MS) Abû Dâwûd records on the authority of Ibn `Abbâs reports that the Messenger of Allâh (SAW) said, "In the last days there will be a people who dye their hair black such that they look like the chests of pigeons: they will not smell the scent of Paradise."[6] (Q) The authors of the Sunan record on the authority of Abû Dharr that the Prophet (SAW) said, "The best thing with which you alter your white hairs is henna and al-katam." We have previously mentioned that dyeing with these two leads to a colour between red and black.[7] (MS) `Aţâ´ said, 'I did not see any of the Companions dyeing their hair black, rather they would only use henna and al-Katam and this yellow dye.'[8] al-Hakam ibn al-`Amr al-Ghifârî, 'My brother, Râfi`, and I entered upon `Umar ibn al-Khaţţâb and I had dyed my hair with henna and my brother had dyed his hair with saffron. `Umar ibn al-Khaţţâb said to me, "This is dye of Islâm," and he said to my brother, "This is the dye of faith."['9 ] (Q) Some differentiated between men and women in this: allowing black for women but not for men and this is the chosen opinion of al-Halîmî, (MS) and Ishâq ibn Râhawayh.[10] (Q) As for dyeing hands and feet, this is recommended for women and prohibited for men, unless it is for medicinal purposes.


    Plucking white hairs


    Plucking white hairs is reprehensible in the view of the majority of scholars due to the hadîth of `Amr ibn Shu`ayb from his father from his grandfather that the Messenger of Allâh (SAW) said, "Do not pluck your white hairs for they are the light of a Muslim." Recorded by the authors of the Sunan and at-Tirmidhî said it was hasan. (MS) an-Nawawî said, 'This is the view of our companions, [the Shâfi`îs], and the companions of Mâlik.'[11]

    __________________________________________________ _

    1. Ibn `Abdu-l-Barr, al-Istidhkâr [8/439]
    2. Ibid. [8/440-441].
    3. `Adhîmabâdî, `Awn al-Ma`bûd [11/257]
    4. However the first exception is proven by a hasan hadîth recorded by at-Ţabarânî, al-Kabîr on the authority of Fadâlah ibn `Ubayd that the Messenger of Allâh (SAW) was asked about a person plucking his white hairs to which he replied, "Whoever wishes, let him pluck his light." Ŝahîh at-Targhîb [#2092]
    5. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn].
    6. Abû Dâwûd, refer to Ŝahîh at-Targhîb [#2097].
    7. Hadîth #37.
    8. ibn `Abdu-l-Barr, al-Istidhkâr [8/441]
    9. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn]
    10. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn]
    11. Sharh Ŝahîh Muslim [15/78]
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    Chapter 7 - The Messenger of Allâh Applying Kohl


    1/50 Muhammad ibn Humayd ar-Râzî narrated to us; Abû Dâwûd at-Ţayâlisî informed us; on the authority of `Abbâd ibn Manڑûr; on the authority of `Ikrimah; on the authority of ibn `Abbâs (RAA) that the Prophet (SAW) said,
    Anoint your eyes with ithmid for it gives strength to the sight and facilitates the growth of hair. He also stated that the Prophet (SAW) had a kohl container from which he would smear his eyes every night: three times in this one and three times in this one.[1]

    "Anoint your eyes with ithmid,"
    (Q) i.e. persist in using it. Abû Dâwûd records "that the Messenger of Allâh (SAW) ordered that ithmid scented with musk be employed when going to sleep, and he said that the one fasting should avoid it." The isnâd to this is problematic.[2] Abû ash-Shaykh, al-Akhlâq, records on the authority of `A´ishah that the Messenger of Allâh (SAW) would anoint his eyes with ithmid when going to sleep, three times in every eye. The isnâd is da`îf. "for it gives strength to the sight," (Q) because the eye is assisted in impeding harmful things that may fall into it, "and facilitates the growth of hair" (Q) i.e. the hair of the lashes. Ibn Abî `Aڑim and at-Ţabarânî record on the authority of `Alî that the Prophet (SAW) said, "Take to applying ithmid for it facilitates the growth of hair, removes harmful things, and clears the sight." The isnâd is hasan.[3 ]


    "He" (Q) i.e. ibn `Abbâs as can be seen in the version recorded by ibn Mâjah and the following narrations, "also stated that the Prophet (SAW) had a kohl container from which he would smear his eyes every night," (Q) before he went to sleep as the following narrations show and has already been mentioned, "three times in this one and three times in this one." (Q) i.e. the left and right eyes.


    2/51 `Abdullâh ibn as-ٹabbâh al-Hâshimî al-Baڑrî narrated to us; `Ubaydullâh ibn Mûsâ narrated to us; Isrâ´îl informed us; on the authority of `Abbâd ibn Manڑûr; (H) and `Alî ibn Hujr narrated to us; Yazîd ibn Hârûn narrated to us; `Abbâd ibn Manڑûr narrated to us; on the authority of `Ikrimah; on the authority of ibn `Abbâs who said,
    The Prophet (SAW) would anoint his eyes with ithmid before he went to sleep: three times in each eye.

    Yazîd ibn Hârûn said in his version, 'The Prophet (SAW) had a kohl container from which he would anoint his eyes before going to sleep: three times in each eye.'
    [4]
    "The Prophet (SAW) would anoint his eyes with ithmid before he went to sleep: three times in each eye," (MS) Anas reports that the Messenger of Allâh (SAW) used to apply ithmid to his right eye three times and his left eye three times.[5] (Q) It is established that he (SAW) said, "Whoever uses kohl, let him apply it an odd number of times." Recorded by Abû Dâwûd. There are two opinions with regards to the usage of an odd number of times: that one anoints each eye three times such that each eye receives an odd number; or that one anoints both eyes a total of five times: three times in the right and twice in the left as is recorded in Sharh as-Sunnah[6] (M) and at-Ţabarânî on the authority of ibn `Umar that "when the Messenger of Allâh (SAW) applied kohl he would apply it three times in the right and twice in the left, making the total number odd."[7] (MS) Anas reports that the Messenger of Allâh (SAW) would apply ithmid three times in his right eye and twice in his left eye.[8] (Q) Some also said that one can anoint both eyes twice, and on the fifth time anoint both eyes with one (M) based upon the hadith recorded by ibn `Adî, al-Kâmil, on the authority of Anas that "the Messenger of Allâh (SAW) would anoint his right eye twice, his left eye twice, and then both of them with one."[9] al-Hâfiµ ibn Hajr said that the strongest option was the first option.[10] al-Hâfi* al-`Irâqî mentioned that it was recommended to commence with the right eye as the Messenger of Allâh loved to commence with the right. He also mentioned that it was best to do all the wipes of the right eye first and then the left by analogy to the way one washes the limbs when performing ablution.

    _________________________________________________

    1. Tirmidhî [al-Libâs] and ibn Mâjah [at-Ţibb] (A) The isnâd is da`îf jiddan as I have explained in al-Irwâ´ [#76]. However the first part is ڑahîh as it has supporting witnesses as I have explained in as-ٹahîhah [#665, 724]
    2. Abû Dâwûd [as-ٹiyâm: al-Kohl `inda an-Nawm] says after recording this hadîth, 'Ibn Ma`în said to me: this is a munkar hadîth.' He also proceeds to quote that Anas ibn Mâlik would apply kohl while he was fasting and that al-A`mash said, 'None of our companions would dislike the application of kohl for the one fasting.'
    3. al-Hâfi* al-Mundhirî said the isnâd was hasan as did al-Hâfî* al-`Irâqî and ibn Hajr and al-Albânî, ٹahîh at-Targhîb [#2106] said the hadîth was ڑahîh.
    4. Tirmidhî [al-Libâs] and ibn Mâjah [at-Ţibb] with a da`îf jiddan isnâd as per al-Albânî, al-Irwâ` [#76].
    5. Abû ash-Shaykh, Akhlâq an-Nabî [p. 170] with a strong isnâd as per Tahqîq al-Musnad [5/342]
    6. Bâb al-Iktihâl.
    7. The isnâd is da`îf but it is supported by the narration of Anas mentioned next and the narration recorded by ibn Abî Shaybah on the authority of `Imrân ibn Abî Anas that "the Messenger of Allâh (SAW) would smear his eyes with ithmid: he would apply it three times in the right and twice in the left." This is mursal ڑahîh as per Tahqîq Musnad [5/343].
    8. Sharh as-Sunnah [12/119 #3205] with a jayyid isnâd as ruled by S. al-Arna´ûţ.
    9. …
    10. i.e. 3 times in each eye.

    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    3/52 Ahmad ibn Manî` narrated to us; Muhammad ibn Yazîd narrated to us; on the authority of Muhammad ibn Ishâq; on the authority of Muhammad ibn al-Munkadir; on the authority of Jâbir who said that the Messenger of Allâh (SAW) said,
    Take to applying ithmid when you go to sleep for it gives strength to the sight and facilitates the growth of hair. [1]
    "Take to applying ithmid," (Q) al-Hâfi* ibn Hajr said that the command here was one of recommendation by consensus, "when you go to sleep for it gives strength to the sight and facilitates the growth of hair," (Q) this wording contains a subtle indication that the Sunnah of applying kohl for men is only fulfilled if one has the intention of treatment and cure, not just the intention of adornment as in the case of women. It is for this reason that Imâm Mâlik was of the opinion that it was disliked for men to apply kohl unless it be for reason of treatment and cure.


    4/53 Qutaybah ibn Sa`îd narrated to us; Bishr ibn al-Mufaddal narrated to us; on the authority of `Abdullâh ibn `Uthmân ibn Khuthaym; on the authority of Sa`îd ibn Jubayr; on the authority of ibn `Abbâs (RAA) who said that the Messenger of Allâh (SAW) said,
    The best type of kohl with which you can smear your eyes is ithmid, it gives strength to the sight and facilitates the growth of hair. [2]
    "The best type of kohl with which you can smear your eyes is ithmid," (Q) this proves that ithmid is a specific type of kohl. (M) They said that applying kohl was recommended and that the use of ithmid was best. "It gives strength to the sight and facilitates the growth of hair," (MS) The same hadîth is recorded by al-Bazzâr on the authority of Abû Hurayrah and the narrators are those of the ٹahîh.[3]


    5/54 Ibrâhîm ibn al-Mustamirrî al-Baڑrî narrated to us; Abû `Aڑim narrated to us; on the authority of `Uthmân ibn `Abdu-l-Malik; on the authority of Sâlim; on the authority of ibn `Umar who said that the Messenger of Allâh (SAW) said, Take to applying ithmid for it gives strength to the sight and facilitates the growth of hair.[4] (Q) The point of mentioning these narrations with different chains of narration is to strengthen the basic narrative and show that it has a basis. This is because `Abbâd ibn Manڑûr is da`îf by consensus.

    ___________________________________________

    1. ibn Mâjah [at-Ţibb].
    2. an-Nasâ´î [az-Zînah], ibn Mâjah [at-Ţibb], and Abû Dâwûd [at-Ţibb].
    3. al-Hâfi* al-Mundhirî, at-Targhîb wa-t-Tarhîb
    4. ibn Mâjah [at-Ţibb]
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    This completes the uploading process of the amount of available portions of this book online located at:

    http://www.islaam.net/main/display.php?category=55

    An excellent series of lectures on Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî can be found here delivered by Shâykh Husain Abdul Sattar where he covers the book in its entirety:

    http://www.sacredlearning.org/classr...dith/index.htm
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re:

    Assalamu Alaikum

    Barak Allahu feek for compiling this and making it easier to read. If i was able to, I'd give you a rep for each post, but inshallah Allah will reward you for your efforts.

    Fi aman Allah
    w'salaam
    Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî

    D e a t h

    is the easiest
    of all things after it
    ; ;

    the hardest
    of all things before it

  10. #27
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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    Jazakallah Khair.
    Very useful post indeed.
    May Allah reward you in abundance.

    Here is another link for online article

    and i have now uploaded all the above 7 chapters available to my website here as a single html page for easy copying....
    http://abdurrahman.org/seerah/shamail.html





    Last edited by ilm.seeker; 04-09-2007 at 02:08 PM.

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    thanku So Much 4 Posting The Description Of Our Beloved Nabi Saw.it Made Me Cry Reading It,.

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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    Assalaam Alaikum

    Masha Allah, very benificial.
    May allah bless you,your family and everyone else (ameen)


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    Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid

    http://alhaadi.org.za/articles-publi...06-seerah.html

    Seerah
    To know Rasulullah (Sallallahu Alaihi Wasallam) is more important than even knowing- ourselves. Allah Ta'ala declares: 'The Nabi is closer to the Believers...


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