The Sublime Beauty of The Prophet

V
I
Al-Imam
Muhammad Ibn (Isa al-Tirmidhl
The SUBLIME
BEAUTY of the
PROPHET m
being a translation o f his
‘A l-Sham ail al-Muhammadiyyah'
Umm M a'bad described the Prophet (^g) saying,
“I saw a radiant man with a luminousfa ce
Hakim 3 / 9 -10
The Sublime Beauty of the
Prophet it
Imam Muhammad Ibn (Isa al-Tirmidhi

W ith accom panying Biography o f the Prophet M
by Imam al-NawawI
Dar as-Sunnah Publishers

BI RMI NGHAM
First Edition Published in G reat Britain, March 2 0 2 0 ‘ 1 / Shaban 14 4 1 AH
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Tide: The Sublime Beauty o f the Prophet %

by Imam Muhammad Ibn 'Isa al-Tirmidhi
Translated from the original Arabic
ISBN 1-904336-64-7
Paper-back
First Edition, 1441 A"/2020 a ;

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CO NTENTS
FOREW ORD 17
TH E AUTHOR
Imam Muhammad Ibn ‘Isa al-Tirmidhl 20
CHAPTER ONE
What has been narrated concerning the Description
o f the Physical Appearance (khalq ) o f the
Messenger o f Allah (0 ) 28
CHAPTER TWO
What has been narrated concerning the Seal o f
Prophethood (khatam al-nubuwwa) 42
CHAPTER THREE
What has been narrated concerning the Hair (sha'r)
o f the Messenger o f Allah (^) 49
CHAPTER FOUR
What has been narrated concerning the Combing
(tarajjul) o f the Hair o f the Messenger o f Allah (^g) 54
CHAPTER FIVE
What has been narrated concerning the Greyness
(shajb) o f Hair o f the Messenger o f Allah (0) 57
CHAPTER SIX
What has been narrated concerning the Dye
(khidab) used by the Messenger o f Allah (0 ) 62
CHAPTER SEVEN
What has been narrated concerning the Kohl
(/kuht) Messenger o f Allah ( 0 66
CHAPTER EIGHT
What has been narrated concerning the Clothing
(,libds) o f the Messenger o f Allah ( 0 70
CHAPTER NINE
What has been narrated concerning the Living
(‘aish) o f the Messenger o f Allah 0 ) 79
CHAPTER TEN
What has been narrated concerning the Socks
(khuff) o f the Messenger o f Allah (0 ) 81
CHAPTER ELEVEN
What has been narrated concerning the
Sandals (nal) o f the Messenger o f Allah 0 ) 83
CHAPTER TWELVE
What has been narrated concerning the Ring
(khatam) o f the Messenger o f Allah ( 0 89
CHAPTER THIRTEEN
What has been narrated concerning the Messenger
o f Allah (0 ) wearing a [Signet] Ring on his
Right hand (yam n ) 94
CHAPTER FOURTEEN
Description o f the Sword (sayj) o f the
CHAPTER FIFTEEN
What has been narrated concerning the Description
o f the Body Arm our (dir) o f the Messenger o f
Allah ( 0 102
CHAPTER SIXTEEN
Description o f the Helmet (mighfar) o f the
Messenger o f Allah ( 0 104
CHAPTER SEVENTEEN
Description o f the Turban o f the
CHAPTER EIIGHTEEN
Description o f the Loincloth (i%ar) o f the
Messenger o f Allah ($g) 109
CHAPTER NINETEEN
Description o f the Walking (mishya) o f the
CHAPTER TWENTY
Description o f the Head Covering (taqannu) o f the
CHAPTER TWENTY-ONE
What has been narrated concerning the Nature o f
Sitting (jilsati) o f the Messenger o f Allah ($g) 115
CHAPTER TWENTY-TWO
What has been narrated concerning the Reclining
(tuka’a) o f the Messenger o f Allah ($g) 117
CHAPTER TWENTY-THREE
Leaning (,ittika) o f the Messenger o f Allah ($g)
[upon people] 120
CHAPTER TWENTY-FOUR
What has been narrated concerning the Manner o f
the Eating (akl) o f the Messenger o f Allah ( 0 122
CHAPTER TWENTY-FIVE
Description o f the Bread (khub%) o f the
CHAPTER TWENTY-SIX
What has been narrated concerning the Condiments
(idam ) o f the Messenger o f Allah ( 0 130
CHAPTER TWENTY-SEVEN
Description o f the Ablution (wudu) o f the
Messenger o f Allah ( 0 at Mealtime 150
CHAPTER TWENTY-EIGHT
Saying (<qam) o f the Messenger o f Allah (M)
Before and after Eating 153
CHAPTER TWENTY-NINE
What has been narrated concerning the Drinking
Vessel (qadah) o f the Messenger o f Allah ( 0 158
CHAPTER THIRTY
Description o f the Fruits (fakiha ) Eaten by the
Messenger o f Allah 0 160
CHAPTER THIRTY-ONE
Description o f the Drinks (shardb ) o f the
Messenger o f Allah 0 ) 165
CHAPTER THIRTY-TWO
Drinking (shurb ) o f the Messenger o f Allah 0 ) 167
CHAPTER THIRTY-THREE
What has been narrated concerning the Perfuming
(taattur ) o f the Messenger o f Allah 0 ) 172
CHAPTER THIRTY-FOUR
Speech o f the Messenger o f Allah 0 ) 176
CHAPTER THIRTY-FIVE
What has been narrated concerning the Laughter
(dahik:) o f the Messenger o f Allah 0 ) 179
CHAPTER THIRTY-SIX
What has been narrated concerning the Jesting
(mu^dh) o f the Messenger o f Allah 0 ) 187
CHAPTER THIRTY-SEVEN
What has been narrated concerning the Poetry
(shi'r) o f the Messenger o f Allah ($g) 192
CHAPTER THIRTY-EIGHT
Conversations at Night (samar) o f the
Messenger o f Allah (sjg) 199
CHAPTER THIRTY-NINE
Description o f the Sleep (nawm ) o f the
CHAPTER FOURTY
What has been narrated concerning the Worship
('ibadah) o f the Messenger o f Allah ($g) 210
CHAPTER FOURTY-ONE
Mid-morning Prayer (salat al-duha) o f the
CHAPTER FOURTY-TWO
What has been narrated concerning the Voluntary
Prayer {salat al-tatawwu) o f the Messenger
o f Allah (0 ) in the home 233
CHAPTER FOURTY-THREE
Description o f the Fasting (saivm) o f the
Messenger o f Allah (3gg) 235
CHAPTER FOURTY-FOUR
What has been narrated concerning the Recitation
(qira’a) o f the Messenger o f Allah's (0 ) 246
CHAPTER FOURTY-FIVE
What has been narrated concerning the Weeping
(,buka) o f the Messenger o f Allah ($g) 251
CHAPTER FOURTY-SIX
What has been narrated concerning the Mattress
(firash) o f the Messenger o f Allah ($g) 256
CHAPTER FOURTY-SEVEN
What has been narrated concerning the Humility
(tawadu*) o f the Messenger o f Allah ($g) 258
CHAPTER FOURTY-EIGHT
What has been narrated concerning the Character
(khuluq) o f the Messenger o f Allah (^) 270
CHAPTER FOURTY-NINE
What has been narrated concerning the Modesty
(haya) o f the Messenger o f Allah (|g) 281
CHAPTER FIFTY
What has been narrated concerning the Cupping
(hijamah) o f the Messenger o f Allah ( 0
CHAPTER FIFTY-ONE
What has been narrated concerning Names
(asma*) o f the Messenger o f Allah ( 0
CHAPTER FIFTY-TWO
What has been narrated concerning the subsistence
(dish) o f the Messenger o f Allah ( 0
CHAPTER FIFTY-THREE
What has been narrated concerning the Age (sinn)
o f the Messenger o f Allah ( 0
CHAPTER FIFTY-FOUR
What has been narrated concerning Demise
(vvafai) o f the Messenger o f Allah ( 0
CHAPTER FIFTY-FIVE
What has been narrated concerning the Legacy
(mirath) o f the Messenger o f Allah ( 0
CHAPTER FIFTY-SIX
What has been narrated concerning the Vision
(ru’j a h ) o f the Messenger o f Allah ( 0 in a Dream
APPENDIX ONE
Imam Yahya Ibn Sh araf al-Nawawi’s
Abridged Biography o f the P rophet (0 ) 327
■ His (0 ) Lineage 327
■ His (0 ) Names and Agnomens 328
■ His (0 ) Mother 330
■ His (0 ) Birth 331
■ His 0 ) Demise 331
■ His (0 ) Burial and Age 332
■ His 0 ) Fostering 337
■ His 0 ) Upbringing 338
■ His (0 ) Description 340
■ His 0 ) Children 342
■ His 0 ) Uncles and Aunts 344
■ His 0 ) Wives 345
■ Those Slaves Whom He 0 ) Freed 346
■ Those who Served him (^) 349
■ His 0 ) Scribes 350
■ His 0 ) Envoys 351
■ Those Who Called the Adhan For Him (0 ) 353
■ His 0 ) 'Umrah, Hajj, Military Expeditions, and
Raiding Parties 353
■ His (0 ) Manners 354
■ His 0 ) Miracles 360
■ His (0 ) Horses, Riding Beasts and Weapons 367
APPENDIX TWO
The Legal Rulings that were Specific to
the M essenger o f Allah 0 ) 370-388
FOREWARD
In the name o f Allah, the M ost Gracious, the M ost M erciful. All
praise belongs to Allah, the Lord o f the worlds, who sent His final
messenger Muhammad 2H with divine guidance. May the peace, bless
ings and salutations be upon our beloved Prophet M , the chosen one,
and upon his family and companions. M ay Allah bless all those who
follow the Sunnah o f the M essenger o f Allah S i until the Last Day.
It is with great pleasure that I introduce this new translation o f Al-

Sham a’il al-M uham m adiyyah, by the famous Imam Tirm idhl. It has
been taught and studied all over the world for well over a thousand
years and has been accepted by the Ummah as one o f the key works
in studying the physical characteristics o f the Prophet Sis.
Allah, the M ost High said, “Say, ‘If you love Allah, then follow
me, Allah will love you and forgive you your sins. And Allah is M ost
Forgiving and M erciful.’” Aali Imran 3:31
The M essenger o f Allah SH said, “None o f you will truly believe

until I am more beloved to him than his family, his wealth and all o f
m ankind.” M uslim #67
17
THE S UB L I ME BEAUTY OF THE P R O P H E T ®
As a believer, to love the M essenger o f Allah 3H more than any

thing in this world, even more than our own selves, is a condition o f
faith and a way to guarantee the love o f Allah. Loving the M essenger
o f Allah M means that we must follow in his footsteps and obey him.
For obeying the Prophet HI is obeying Allah, as he was the appointed
M essenger from Allah to all o f mankind.
It is human nature that when we love a person, we seek to know

all what we can o f them. We are eager to speak about them and
mendon them to others. We try to emulate them in order to establish
our identity 7 in association to them, expressing ourselves through the
words and actions o f theirs which we adm ire the most. Therefore,
as a sign o f true love and obedience o f the Prophet 3H, the first step
is to learn about him.
Before you is a spring o f knowledge that every M uslim who

claims to love the M essenger M would do well to drink from. You
will be able to better appreciate this sublime m an, who was a m ercy
to the worlds, sent to exem plify and perfect the character o f the
believers. He singlehandedly changed the course o f hum an history
forever, establishing the way for the seeker o f truth to escape the
depths o f darkness and oppression, and discover the light, justice
and freedom. Due to his unparalleled contribution to human civilisa
tion encom passing every sphere o f life, the M essenger o f Allah M
is still as relevant today, as he has remained throughout time. Thus,
the only way to address the numerous issues o f this turbulent world
o f ours, is to study his superlative life and resolve our troubles by
following his example.
Those who read through these pages should count themselves

as the fortunate ones, for they will learn about the beloved friend
o f Allah and the leader o f all the children o f Adam. This in-depth
study o f the greatest man to have ever lived will enrich every soul; it
will be a guide for all those who are seeking true guidance, and it will
18
The Sublime Beauty o f the Prophet (may A llah bless him & give him peace)
transform the lives o f those who choose to follow the best man to
have ever lived. I believe every M uslim should own a personal copy
o f this great work, it should be gifted between people and offered
on the shelves o f every library, in every corner o f the world.
It is im portant to add that this book also contains an abridged

biography o f the Prophet M by the famous Imam Nawawl, which
is an additional benefit for reader. Both works are quite unique in
their own way, whoever reads through this whole volume w ill get a
verv comprehensive understanding o f the Prophet’s M life, includ
ing details o f his physical appearance, personal characteristics, and
much more, with the perm ission o f Allah.
D ar as-Sunnah Publishers originally com m issioned this work

for translation and publication over a decade ago, but due to many
obstacles this work has not seen the light o f day until now, all praise
be to Allah.
I personally want to take this opportunity to thank the translator,

the D ar as-Sunnah team and the m any brothers and sisters, who in
vested m any valuable hours into this work, all for the sake o f Allah
and their love for the Prophet M . M ay Allah richly bless them all and
unite us all together with our beloved Prophet M and his companions
in the hereafter. Amin.
A b u M u h a m m a d T asad d aq
7 th R ab i A l-A k h a r, 1 4 4 1 A H
4 th D e c e m b e r 2 0 1 9
19
M U H A M M A D I B N ‘ I S A A L- T I R M I D H I
May Allah have mercy upon him
His Name and Linage
He is al-Imam, al-Hafiz, the expert authority: Abu ‘Isa M uham m ad

Ibn ‘Isa Ibn Sawrah Ibn M usa Ibn al-D hahak al-Sulam l Adhrir al-
Bughi al-Tirm idhl.
It is also said he was M uham m ad Ibn ‘Isa Ibn Yazld Ibn Sawrah
Ibn Al-Sakan. He is also said to be M uham m ad Ibn ‘Isa Ibn Sawrah
Ibn Shadad Ibn ‘Isa.
His lineage: Al-Sulam l referring to the tribe o f Sulaym M usaghar,

from the clan o f Gaylan. As for Al-Bogithen it is a connection to
Boogh: a village from the villages o f Tirm idhi, attributed to him due
to the fact that he died there.
Al-Dharir: There is a disagreem ent about w hether he was born

blind or with sight. Al-DhahabI said: W hat is m ost correct is that he
became blind in his old age after his travelling and his w riting down
o f knowledge.
20
The Sublime Beauty o f the Prophet (may A llah bless him <&give him peace)
TirmidhI: Is the famous affiliation he has becom e known by and

is a connection to the city o f TirmidhI, the city in which he grew up.
It is located on the northern banks o f the river Jahun (Amodariyah)
north o f Iran.
His Birth: Historians are not clear about the exact year o f his birth,
placing it in the first decade o f the third century. al-D hahabl said:
He was born near the year 210 AH , maybe even the year 209 AH,
due to the fact that most believe he died in the year 279 AH and Al-
Dhahabi said: He was seventy years old.
His Background in K now ledge and

His Jou rn ey to Seek K now ledge
Imam TirmidhI grew up learning from the scholars o f his town

and the scholars o f Khurasan such as Ishaq Ibn Rahawayh and
M uham m ad Ibn ‘Am r Al-Sawwaq. He travelled to ‘Iraq and the
Hijaz and took from the scholars o f those places. He also travelled
to many other places in order to seek knowledge.
Imam TirmidhI never travelled to E gypt or Sham. Rather he nar

rated from these two places through a medium. It is also widely be
lieved that he never entered Baghdad. If he had entered it he would
have taken from the great Imam Ahmad Ibn Hanbal, however it
has not been established that he did. W hat further strengthens this
point is that Khatib al-Baghdldl never m entioned him in his book:
Tarikh al-Baghdad.
He spent much o f his time travelling and taking knowledge from

the scholars. He collected and authored [books] and did so well and
benefitted [others], may Allah have m ercy upon him.
21
THE S U B I. I M E B E A U TV OF THE PROPH E T ($&)
His Teachers
Imam TirmidhI travelled to m any places and heard from many

people. He also shared many teachers with Imam Bukhari and among
them a group who all the Imams o f the famous six books o f hadlth
(kutub al-sitta) narrated from and they are:
■ M uham m ad Ibn Bashar (Bandar)

■ Abu M usa M uham m ad Ibn Al-M uthanah
■ Ziyad Ibn Yahya Al-HassanI
■ Al-'Abbas Ibn ‘A bduV A zIm Al-'Anbarl
■ Abu Sa'id al-'Ashaj 'Abdullah Ibn Sa'ld Al-Kandl
■ Abu Hafs ‘Amr Ibn ‘All Al-Aflas
■ Ya'qub Ibn Ibrahim Al-D aruql
■ M uhammad Ibn M u'am m ar Al-Q aysl Al-Bahrani
■ N asr Ibn ‘All Al-JahdhamI
He also reached many scholars who were before these scholars

[mentioned above], am ong them:
■ Qutaybah Ibn Sa‘Id Al-MadanI

■ Ishaq Ibn Rahawayh
■ ‘All Ibn Hajr Al-M aruzi
■ Abu M us'ab Ahmad Ibn Abu Bakr Al-Zuhri Al-MadanI
■ Suwayd Ibn N asr Ibn Suwayd Al- M aruzl
■ ‘Abdullah Ibn M u‘awiyah Al-Jahm l
■ M uhammad Ibn ‘Abdu’l-'AzIz Abu Ruzmah
■ M uham m ad Ibn ‘Abdu’l-M alik Ibn Abu Shawarib
■ Isma'U Ibn Musa Al-Faraz! Al-SuddI
■ Ibrahim Ibn ‘Abdullah Ibn Hatim Al-H arawl
■ And many more
Imam TirmidhI greatly benefited from the major scholars who were
22
the very pinnacle o f m em orisation and understanding o f hadith in

his time. However his greatest influence and from whom he ben-
efitted the m ost was al-Im am , al-H afiz Abu ‘Abdullah M uham m ad
Ibn Ism a'll Al-Bukhari. He was the student o f Imam Bukharl and
took knowledge o f hadith and its understanding. He also m et Imam
Muslim Ibn Hajjaj and learnt from him.
He also met the Imam Abu Dawud Sulaym an Ibn A l-'Ashath Al-
Sijistanl, and narrated from him in his own collection. He acquired
knowledge o f defects o f hadiths and narrators and other aspects o f
hadith from the Imam ‘Abdullah Ibn ‘A bdu’l-Rahm an Al-DarimI,
Abu Z u rah al-RazI as he has m entioned toward the end o f his col
lection o f hadith.
His Students
Imam TirmidhI becam e a distinguished scholar who would ben

efit others through his knowledge and works. The people that nar
rated from TirmidhI were many. Some o f them are m entioned in
A l- Tahdhib\ Ta^kirat u l - H u f f a and Styd r A lam A l-N ubala am ongst
them are:
■ Abu al-‘Abbas M uham m ad Ibn Ahmad Ibn M ahbub

Al-MahbubI Al-MarwazI
■ Abu Sa‘ld Al-H aytham Ibn Kulayb Al-ShashI
■ Hamad Ibn Shakir Ibn Sawiyaht NafasI
■ Abu Bakr Ahmad Ibn Ism a‘11 Ibn ‘Amir Al-Sam arqandl
■ Abu Hamid Ahmad Ibn ‘Abdullah Ibn D awud Al-MarwazI
Al-Tajir
■ Abu Ja ’far M uham m ad Ibn Sufyan Ibn Al-N asr Al-NafasI,
better known as Al-Am ln
23
THE S UBL I ME BEAUTY OF THE P R OP HE T (j|g)
His Standing in K now ledge and the

Praise o f the Scholars fo r him
The scholars who are respected are all united in their admiration
for him and praise for him. They bear witness to his elevated status
in knowledge, m em orisadon and competence.
The Imam and scholar Abu Sa'ld al-Sam anl said about him: ‘He is
one o f the Imams that were followed in the knowledge o f hadlth.
He authored the book A l-]ami\ a book on history, and hidden defects
in hadith, like an expert scholar (that he was), and he was used as a
symbol o f m em ory and precision.’
Hafiz al-M azi said about him: ‘One o f the well-known Imams o f
memorisation, and someone who Allah benefited the Muslims w ith.’
Imam al-D hahabl said about him: ‘The renowned memoriser, Abu
‘Isa al-Tirm idhl, w riter o f the collection (of hadlth), his reliability
was unanim ously acknowledged’
M ubarak Ibn Al-Aslr said: ‘One o f the renowned scholars and

memorisers, he had a noble role in the field o f jurisprudence (fiq h )’
Ibn Hibban said: ‘He was from those that collected, authored,
memorised and reviewed.’
Al-Hakim said:’ I heard Malik Ibn ‘A la’ say: ‘After Bukhari died,
no one was left in Khurasan better than Abu ‘Isa in m em orisation,
piety and ascetics. He wept until he becam e blind and remained so
for the rest o f his life.’
Imam Abu ‘Isa al-Tirm idhl said: ‘I was once on the road to Makkah
and 1 had written two volumes worth o f narrations from a Shaikh
24
that were with me. It so happened that very same Shaikh had passed
by us and so I asked the group o f people about him. They said ‘he
is so and so.’ So I eagerly went over to him thinking I have the two
volumes with me o f his narrations. I enquired about those narrations
and he agreed to narrate them to me. I took out the two volumes,
only to find the pages were empty. The sheikh started to read the
narrations from his m em ory and looked at me and saw the white
em pty pages and said: ‘Are you not asham ed?’ I said ‘no,’ and told
him what had transpired. I have memorised all o f what you have said,
I infomed him. So he said to me ‘read.’ So I read to him all o f what
he had read but he did not believe me. He said ‘you have m em orised
all that before I cam e?’ So I said: ‘N arrate som ething else to m e.’ So
he narrated another forty narrations to me from the rare narrations
he knew. Then he said to me ‘read.’ So I read from the start to the
finish and never made a mistake in a single letter. So he said: ‘I have
never seen the likes o f you.”
Imam Bukhari said to TirmidhI: “You have not benefitted from me

more than I have benefitted from you.’
TirmidhI him self said that he showed his collection o f hadlth to

the scholars o f Hijaz; ‘Iraq and Khurasan and they were all pleased
with it. W hoever has this book in his house is as if he has the Prophet
in his house talking to him.
Abu Ism ail Shaikh al-Islam said: ‘The hadlth collection o f TirmidhI
is more beneficial than Bukhari and M uslim , because the benefits
o f those books are only fully appreciated by those well-grounded in
knowledge. As for TirmidhI then everyone is able to benefit from
it.’
25
T H E S UBL I ME BEAUTY OF THE P ROP HET ®
His W orks
Imam TirmidhI becam e famous for his works which reflect his
great and extensive knowledge and benefit. Am ong them are:
■ A l-Jami\ better known as al-Sunan al-Tirm idhi

■ A l-S ham ail al-M uhammadiyyah
■ A l-I la l al-Sagir—It is an appendix at the end o f J a m i (collec
tion o f hadlths) and it is the book that follows it. It is a very
beneficial book in which it embodies principals in the science
o f hadith and other issues which can be referred to by the one
reading his book A l-Jam i' zs well as other general principals in
the science o f hadith. This book has been printed along with
an explanation by Hafiz Ibn Rajab Al-Hanbali.
■ A l-'Ilalal-K abir—This is different from the previous book. He
mentions narrations with the chain and then speaks about their
hidden defects and this is the book referred by the m ajority o f
scholars.
■ A sm a al-Sahabah— The N am es o f the Com panions o f the
M essenger o f Allah (:jjjg). It begins with the names o f the ten
companions promised paradise, then it lists all the other com
panions in alphabetical order by m entioning their names and
then their titles.
■ A l-Tarikh (The History)— This book has not yet seen the light
o f day. It has been mentioned as part o f his works.
■ Ruba'iyyat al-H adith— This book has been mentioned by the
author o f the book: H adiyat al-A rifin as part o f the w orksof
TirmidhI.
■ A l-Z uhd—Hafiz Ibn Hajr m entioned it in al-Tahdhib and said:
It has not yet been found.
■ A l-A sm a’ w a’l-Kuna (Names and Titles)— Hafiz Ibn Hajr also
mentioned it in al-Tahdhib
26
■ Kitab F i A thar A l-M uwqufah— TirmidhI m entioned it him self

at the end o f his hadith collection (Jam i*) at the very start o f
the appendix.
His D eath
He was an example o f piety and devotion, to the point he lost his

sight at the end o f his life and rem ained blind for m any years. M any
have mentioned that he died on M onday the 13th o f Rajab 279 AH.
He died in the village o f Boogh, w hile others say he died in Tirm idh.
There is no contradiction in this as Boogh is in Tirm idh. So whoever
said Boogh is being more precise and whoever said Tirm idh is simply
being general intending the same place, and this is som ething known
and used a lot.
M ay Allah have m ercy upon Imam Tirm idhI for indeed he has left
behind m any beneficial works. M ay Allah reward him greatly along
with the Imams o f the M uslim s who preserved the knowledge and
sciences o f the religion and conveyed it as they heard it for those
that would come after them.
27
CHAPTER ONE
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<Sj§* <5)1 J j l i "11 :Jji j <01 <.<esje* *iUU j j j«»t j p -Up
-kkiJl JjJ-L V j V j kJ 4A 1 A *ij ,JQ\ J ^ U L
O jlL j Jr^tsP- p liU jl ^ wla.....IL J

✓ .'• ^ «»
o 3 I ' * - % * * * * a
IjjjSJt’ ^ “'b d -<C—
•» J <w<w*<
. 8 C-lJlu ojjl-i
1. Abu Raja’ Qutaybah Ibn Sa‘ld inform ed us; from Malik Ibn
Anas; from Rabfah Ibn Abu ‘A bdu’l-Rahm an that he heard Anas
Ibn M alik (radijA lldhu ’anhu) saying:
“T h e M e sse n g e r o f A lla h (jjg) w as n eith er [excessively] tall,

n o r s h o rt. In c o m p le x io n , he w as n e ith e r p ale w h ite , n o r
v e ry dark; n e ith e r w as his hair tighdy cu rled n o r co m p letely
28
straight [but slightly wavy]. When he reached the age of

forty, Allah the Exalted granted him Prophethood. He
stayed for ten years in Makkah and in Madlnah for ten
years. Allah took his soul upon the completion of sixty
years, at that time there were no more than twenty white
hairs on his head and beard.” 1
S , -Afltil SS ij l i ^ ^ b l2_C>- _T
■j* J j jiaJb *ujl J jlS "11 i j l i JJU
. 11 lil , jjjl j -Ocnj o
2. Humayd Ibn M as'adah al-Basri narrated to us; ‘A bdu’l-Wahhab

al-T haqafi narrated to us; from H um ayd that A nas Ibn M alik
(radiyA llahu 'anhu) said:
“The Messenger of Allah (jg) was of a medium stature,

he was neither [excessively] tall nor short, with handsome
phvsique (hasan al-jism). His hair was neither tightly curled
nor completely straight [but slightly wavy]. He had a red-
coloured complexion (asmar al-lami). When he walked, he
would incline forward.” 2
u - ^ 9 ' n * ; '* u - 5 v 9 s \ ® i '* * x- —
jl5*)>: J j 2j <£&# ijli ^1

; - " ^ “x
, j ^ ; .
. “4i« ,j-— dii b—i aJU- aIIp
1 Bukhari, #5899, Muslim, #2347 and Tirm idhi, #362.

: Bukhari, #3547, Muslim, #2330, N asal in al-Kubra, #9311 and Tirm idhi, #1754 and he
said: It is hasan sahih gharib.
29
THE S UBLI M E BEAUTY OF T H E P ROP HET (Sg)
3. M u h am m ad Ibn B a sh sh a r— a l-'A b d l— n a rra te d to us;

M uhamm ad Ibn Ja'far narrated to us; Shu'bah narrated to us; from
Abu Ishaq that he heard B ara’a Ibn ‘A z ib (radiyA llahu 'anhu) saying:
“T h e M e ss e n g e r o f A lla h (£g) w as a m an o f m e d iu m
statu re, b ro a d sh o u ld e re d , w ith lu x u ria n t h air (Jummah)
re a c h in g th e lo b e s o f his ears, w e a rin g a re d g a rm e n t
(hullah). N e v e r h ave I seen an yth in g m o re b e a u tifu l (ahsan)
th a n h im .” 3
Li...* . JlJ ‘ :JIS jj
’i ^ru La jjA) J
. “JjîaJL >*wZaJL
4. M ahmud Ibn Ghaylan narrated to us; W akf narrated to us;

Sufyan al-Thawri narrated to us; from Abu Ishaq; on the authority
o f Bara’a Ibn ‘A z ib (radiyA llahu 'anhu) that he said:
“ N e v e r h a ve I seen a n y o n e w ith a lo c k o f h a ir flo w in g

b e lo w th e ears (limmah) an d w e a rin g re d g a rm e n ts (hullah
hamra ) m o re h a n d so m e {ahsan) th a n th e M e sse n g e r o f
A lla h (£|). H e h ad h a ir to u c h in g his s h o u ld e rs a n d he
w as b ro a d -s h o u ld e re d . H e w as n e ith e r [excessively] s h o rt
n o r tall.” 4
’ Bukhari, #3551, Muslim, #2337, Abu Dawud, #4072, TirmidhI, #2811 and N asal, #5232.
4 Bukhari, #3549, Muslim, #2337 and TirmidhI, #1724.
30
£ * S' s'.** ' " }/ * * i ^ ^ 9 ,9 4 J ^

Uj -L>- !*JIS Ljj^- ! JU Uj J->“—
®
J) tf. (fp j* y pyr y. {ff* j* '•y°yby. (4~*y y*

t i ^ ^ ^ a a ^ ^ ■* » ; 4 ** '
2 "*' 2 "5 , 9
Ja>wj |p15” Iî5sj Li5sJ j%La 1^1 w^yw-^-Jl ^5sJi ^>%^p *.^*1^)1
. W<_*»>a1i4 oJ**j ^ J 4j»J ji 1 <

■>
»— /?
5. Muham mad Ibn Isma'll narrated to us; Abu Nu'aym narrated to

us; M as‘udl narrated to us; from ‘Uthm an Ibn M uslim Ibn H urm uz;
from N aff Ibn Jubayr Ibn M ut'im ; on the authority o f ‘All Ibn Abu
Talib (radiyAllahu 'anhu) that he said:
“T h e P ro p h e t ( ^ ) w as n e ith e r [excessively] tall n o r sh o rt.

[He had] stu rd y h an d s an d feet." H e h ad [p ro p o rtio n a lly ]
larg e h ead and lim b s, an d a lo n g th in lin e o f h a ir s tre tc h
in g fro m his ch e st to his n avel. W h e n he w a lk e d , h e le an t
fo rw a rd as i f d esc e n d in g a slo p e. I h a v e n o t seen a n yo n e,
b e fo re h im n o r a fte r him , o n e w h o w as c o m p a ra b le (mithl)
to h im .”6
^ y e - bi-ti- :J li K fs j ^ jLi-* liiaA

i , j '
>-> 0
6. Sufyan Ibn W akf narrated to us; my father narrated to us; from

M as'udi the likes o f this with this isnad.
3 This quality is praiseworthy in a man as it denotes strength and courage but is not praise
worthy for a woman.
11TirmidhI, #3637, Ibn Hibban, #6311, Hakim, 2/605-606 and Tirm dhi said this hadith
is hasan sahlh.
31
THE S UBLI M E BEAUTY OF T H E P ROP HET
Si' M J j ^ J . & ^ JO *2+ s . ^ ^ - v
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t.1 i-«a? ^ji^*' J ,n« ^>-ljjl 1^ 1 a^jLJj ^ iai-C !
.J_ii j i j -ils' - V ^ V *j*~* 3 3 ^ ^ ‘j*>*^r' •ii:J~* 1Jaliii' Ul_j
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32
y ^ ^ ^ 0 4 4*f « ^5
.ww^ j w’ ! JUL Is. ~«/a^j
w4^wajl J j jt
,tt x ^ « t* **a '* ? ' a ** ,. d I , * 5
■aJL>*j ^ 1 AâjJ ; JLSj »oU-Uil -- .^\.p\\
7. Ahmad Ibn ‘Abdah al-D abbl al-Basr! narrated to us, as did

'A ll Ibn Hujr and Abu Ja'far M uham m ad Ibn al-H usayn— Ibn Abl
Hallmah— with different wordings but the same m eaning; 'Isa Ibn
Yunus narrated to us; from ‘U m ar Ibn 'A bdullah the servant o f
Ghufrah; Ibrahim Ibn M uhammad— one o f the sons o f ‘All Ibn Abu
Talib (radiyA llahu ’anhti)— narrated to me that when 'A ll (radiyA llahu
'anhu) described the M essenger o f Allah (ijjjg) he would say:
“The Messenger of Allah was neither extremely tall

nor extremely short, but of a medium stature among
people. His hair was neither tighdy curled nor completely
straight, but had a slight wave in it. He was not overweight,
nor was his face so fleshy as to be completely round; rather
it was only slighdy round. He was fair skinned, having
a reddish dnge. He had jet black eyes [pupils] with long
eyelashes. He had big bone-joints and broad shoulders.
Most of his body was hairless, though he had a long thin
strip of hair extending from his chest to his navel. He had
sturdily built hands and feet. When he walked, he moved
briskly as if descending a slope. When he addressed a
person he turned his entire body towards that person .8
The Seal of Prophethood (khdtam al-nubuivah) was situated
between his shoulders. He was the Seal of the Prophets
~Meaning he did not have a fully round face n<>r a fully elongated face, but in between the two
* He did not only turn his face towards the person he addressed, as this is considered im
polite, and sometimes, it even denotes pride.
33
T H F. S U B I. I M F . B F. A U T V O F T H F. P R O P H F T (sjjg)
(khdtam al-nabiyiri) . H e w as th e m o s t g e n e ro u s; he w as the

m o s t tru th fu l o f p e o p le in sp eech , th e b est o f th e m in
te m p e ra m e n t, and th e m o s t so c ia b le a m o n g st th em . I f
s o m e o n e saw him u n ex p ected ly, he w as aw estru c k by him ,
an d i f s o m e o n e cam e to k n o w h im , he lo v e d him . T h o s e
w h o d e sc rib e d him w o u ld say, ‘I h ave n e v e r seen an y o n e ,
b e fo re h im n o r a fte r him , o n e w h o w as c o m p a ra b le {with!)
to h im .’” ''
--- '1 - i y 1 9 I -'*■ '

jlp -w -Xs- - J
- 'r ' ■ -■ >-'• v..- ■& j> - :J U , « i • j L L - l l x * - -A
^ j j ilk* J j j j -«a yt l>-j -jk* - ‘■bbol _
x J L i> ! j l j ip -J j* .« J l* J i y* ■s- • • I 1 j ! p k»i J & t
J. w k al ji j - ti U j w i J U - h p _ U L » j » j k S ’j - j j k i y - c a J .U -
•clij Slbkl ip*u <«^Jl jkf lJU* “A; „*AAd
j] J^Tj .iali1 .wjuti' ,>* J_*bl

i .r - .. t i ' ' - -• 4 <-- _ s - 3
»jjdJ* *9^4_« ** bl a-jji •esjsr-i 9 bb I&j 1 s-~*
»j4i irfr! .j/ J Z/ ‘'rVrl

; - * . ; j--
.idlij1Xdf “iljbj 'j Jj?-' ^
J-CX9 4_o J_>- U p jl5T .*j kilt Jjij .jlx^'t ‘♦U’
a .. 4 . , j
*_--£lll _-o U JUiu yzjjt- wjxkltj jda-Jl -•-d-^'tr-4j-?k -.jd-j*-1
^ jji 3 'îl'_) O J' 1'-; 11 j *a j
w jjJ a J I J .U U VlSolj ^-Ipljjjt - d lli Of j W 'i J jk l
Tirm idhi, #3637. This hadlth has a weak chain although some o f the wording has been
established in other authentic narrations.
34
J i j j i ) >lt t f * „*!' -v - 4 i u £ _ o i> S 'i J u ii

.. . , * . J _ - 1 > t •; ^ J ^ ^ r- „ _ * i • I # i
www«^ ■w*3 15” I yo wU4^ *la^ w UcLf
^1J 9 j-4 J J - ) jiaJl ^JaiL>- b jj
. a*^LJL j * j-Lj 9^ki bf-
8. Sufyan Ibn W akf narrated to us;Jum ay‘ Ibn ‘U mayr Ibn ‘AbduT
Rahman al-Tjli narrated to us: I was inform ed by a man from the Banu
Tamlm, one o f the children o f Abu Hala, the husband Khadljah,
called Abu ‘Abdullah; from Abu Halah; al-Hasan Ibn ‘All (radiyAllahu
‘anhum) who said: ‘I inquired from my m aternal uncle Hind Ibn Abi
Halah (radiyA llahu 'atiha) about the noble features o f the M essenger
o f Allah (3jjg). He had often described the noble features o f the
M essenger o f Allah (<|g) in detail. I felt that I should hear from him
personally, some o f the noble appearance (hi/yah) o f the M essenger
o f Allah ($g), so that I could make his description a proof and tes
timony for m yself and also m em orise them , and, if possible, try to
emulate and adopt them , so he said:
“The Messenger of Allah (£g) was majestic and esteemed.

His face would shine with the radiance of the moon on
the moonlit night. He was slighdv taller than a man of
medium height, vet shorter than someone extremely tall.
His head was grand [and impressive], with loosely curled
hair. 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. If hair could be parted eas
ily, he would part it, otherwise his hair would not exceed
his earlobes, and he would let it grow plentiful and long
(iwafrah). He had a radiantly fair complexion and a wide
forehead. His evebrows were long and perfectly arched
without being connected, with a vein between them
35
THE S UB L I ME BEAUTY OF THE P ROP HET (^)
that used to throb when he became angry. His nose was

prominent with a fine tip, slightly curved from the centre
and shone so that any casual observer would think that he
had an elevated bridge (shamm). He was thickly bearded,
endowed with smooth cheeks, a [moderately] wide mouth,
a gap between his [two upper front] teeth, and a long thin
strip of hair extending from his chest to his navel. His neck
was beautiful and thin, as if his neck were the neck of a
statue shaped in pure silver. He was well proportioned in
physique. His stomach and chest were perfectly aligned.
He was wide-chested, broad-shouldered, endowed with
large joints (denoting strength) and very shinv bare skin.
He had a fine strand of hair like a thread running between
the upper part of his chest and naval. His [lower] chest
and stomach were hairless, while he had a lot of hair on
his forearms, shoulders and upper part of his chest. His
forearms were long and his palms were wide, sturdily
built palms and feet, moderately-long fingers and toes.
The soles of his feet were slender, and his feet were so
smooth that water would bounce off them. When he
walked, he lifted his legs with vigor, leaned slightly forward
and placed his feet softly on the ground. He walked at a
brisk pace, taking long strides. When he walked it seemed
as if he was descending to a lower place. When he looked
around, he turned completely. He would lower his gaze,
and his gaze at the floor would be longer than his gaze
at the sky. He would mostly gaze from the corner of his
eyes. He would urge his Companions to proceed ahead
of him, and he would rush to offer the greeting of peace
to whomsoever he met.”1"
'"Tabarant in al-Kabir, 22/155-159. This hadith has a weak chain although some o f the
wording has been established in other authentic narrations.
36
-‘U-*—
.-' - Jb '*> VJ - V '*J _4J^ _3
* * I } i
«a3 J j 0^" *j *—
* ■*>
w -
-.jb
;
j*.
T' " w
." — a *-3 l5w<'-
w
ISvii U : c J j *das- :Jvi
i t * " t
^JU>
C j :"
U '
cJU :<Jui JU
. *—
-JL«Jl Uj !J li S.—Ji*j* U isl-b p S It aip ! j l j ^,/bdl
9. A bu M usa M uham m ad Ibn al-M uthann a n arrated to us;

M uham m ad Ibn Ja 'fa r narrated to us; Shu'bah narrated to us;
from Sim ak Ibn Harb; who said that he heard Jab ir Ibn Samurah
(radiyA llahu ‘anhu) saying:
‘The Messenger of Allah (%) had a wide mouth, reddish

ness in the whites of his eyes, and lean heels.’
Shu'bah said: ‘I asked Simak: ‘W hat is the m eaning o f dal?al-fam ?'

To which he replied: ‘A large m outh.’ I asked: ‘W hat is the m eaning
o f ashk alal-'ayn?’ To which he replied: ‘W ide eves.’ I asked: ‘W hat is
the m eaning o f matihus al-'aqib? To which he replied: ‘O f little flesh
on the heels . ’ 11
^ py' 'c~Ss- .JLi . ^ A Jl ■*; jILa Lj_u— *
j -S"' <*3 ^ j w o i j 1' . J b »3ja —■» y>y ^ y^ — y)
y —>-1 J.'jj <u3j Jlafi .*\fP ii>- aIIe-j SliJ
. ;iJ.iJilt ws--
10. Hannad Ibn al-Sarrl narrated to us; ‘Abthar Ibn al-Q asim nar
rated to us; from Ash'ath— Ibn Sawwar— ; from Abu Ishaq; from
11 Muslim, #2339 and TirmidhI, #3646-3647
37
T H F. S UB L I ME BEAUTY OF THE P ROP HET (s)g)
Jab ir Ibn Samurah (radiyA llahu 'anhu) who said:
“I [once] saw the Messenger of Allah (•%£) on a clear,

moonlit night wearing red clothing {hullah). I paused and
gazed at him and then the moon and found that, in mv es
timation, he was more beautiful {ahsan) than the moon .” 12
~s Jis ± j ’»j ^\
.4 * j .. ■* * „ '■ i - - J ^ - . .. >
d J W--‘ V .*»} ^ 4 ^ ^ j S
. ••y u ji J L j ; : jvi jl* <>
11. Sufyan Ibn WakT narrated to us; Humayd Ib n (Abdu’l-Rahman

al-RuwwasI narrated to us; from Zuhayr; from Abu Ishaq who said;
a man asked Bara’a Ibn (Azib (radiyA llahu <
anhu):
“Was the face of the Messenger of Allah ($|) [shining] like

a sword?’ He replied: ‘No, it was rather like the moon.” 13
j j \ Ja :)l .d li j*JL* jw jl ^^
3>w-> V-4! -*P V-4! w

•*£• » « < ' S - *w-,'3^***j/1
.«-w y d '*4- L
**tJLd?
- w/ *wL- w
LJ' L>-j . i j u j»» jw> [pis’ ^j a S) T'r <b' J fcjlij j l i ’ " : JVJ
12. Abu Dawud al-M asahifi— Sulaym an Ibn Salm— narrated to

us; N asr Ibn Shum ayl narrated to us; from Salih Ibn A bu’l-Akhdar;
1J TirmidhI, #2811, in the chain is Ashath Ibn Sawwar who is weak, although the similitude
o f the Prophet's ( ^ ) face with the moon and that he was more beautiful than the moon
has other supporting narrations which will be mentioned later in this book.
11 TirmidhI, #3636, the chain has Sufyan Ibn Wakee* who is weak, however Bukhari has
narrated this same hadith with a different chain, #3549.
38
from Ibn Shihab; from Abu Salamah; from Abu Hurayrah (radiyAllahu
'anhu) that he said:
“The Messenger of Allah (^jg) was fair-complexioned, as

if his body was fashioned and moulded from silver, with
loosely curled hair.” 14
■yf’ *j-f'jJl ,-o*..- 'u U' 1 1 1
'j,* jS' .di^ w j -Up ■ gf*"

• t ■: l .► 4 ■■ f >«•-
bU jA ***’ si^ .j?
, 4 fl
^ |+- ^ 1 jJ ^ AJ 0J S'
1 L> »dd-0 ' j J w—^w o ~(

4 .» i
k^. .«< w^> Î 'wO
13. Qutaybah Ibn Sa(id narrated to us; Al-Layth Ibn Sa'd informed
me; from A bu’l-Zubayr; from Jab ir Ibn ‘Abdullah (radiyA llahu 'anhu)
that the M essenger o f Allah (3jjg) said:
“The Prophets were presented to me, and there was Musa

('alayhis-salam), a specimen of men of distinction, and
his build and height were medium as if he was from the
tribe of Shanu’ah. I also saw ‘Isa Ibn Maryam ('alayhis-
salam), and the nearest I have seen in resembled to him
is ‘Urwah Ibn Mas‘ud. I also saw Ibrahim ('alayhis-salam),
and the nearest I have seen in resembled to him is your
Companion (namely, himself). I also saw Jibr’al ('alayhis-
salam) and nearest I have seen in resemblance to him is
Dihyah [al-Kalbl] .” 1'4
14This chain has Salih Ibn AI-Adhar about whom Ibn Hajr said: He is weak but can be used
with supporting evidence. Taqrib at-Tahdbib, 2/271.
15 M uslim,#167, Tirm idhi, #3649 and Ahmad, 3/334.
39
THE S UB L I ME B EAUTY OF THE P R O P H E T ®
LTjH I'iiUi _ ^j<U_)i _ j\ jj j j j X<* .^ 5 j j j jUl-L t
LI .j v i ^ -U-*—1 j*p - j -Lyl

^ ^ •* -• ^^ ^ ^* » j •*^ ^J
jLf .’ J li v^ ‘V-^ .C-Jj -i>*l j'i/l <>•j U_j 4.^ ^ li
. ■*I l>t-Jw -a_'l
14. Sufyan Ibn W aklc narrated to us, as did M uham m ad Ibn

Bashshar (the m eaning is one and the sam e); Yazld Ibn Harun in
form ed us that Sa'ld al-Jurayr! said: ‘I heard Abu Tufayl (radiyAllahu
’anbu) say:
‘There is no one left on the face of the Earth, besides

me who has seen the Prophet (^g).’ I said: ‘Describe him
for me!’ He said: ‘He had a fair-complexion, which was
slightly reddish, of medium sized .” 16
.Jb 'j* j*) •wL * ->-)jl S*s> v ^1 LjJk>* —^p
^^-1 ^%ji i^ftiî j j Lp^-4 jl>* .Jb CvL î Lj -^*
-JL -V_:** ^**Lp **jI '«P ‘«P »aLiP 'w y-* v4 '»P .*cJip v V5
1aUhj ^-,1 ■««T J ^ j bj ^L»l <*jl J y * j
15. ‘Abdullah Ibn ‘Abdu’l-Rahm an narrated to us; Ibrahim Ibn

M undhir al-H izam l narrated to us; ‘Abdu’l-'AzIz Ibn Abl Thabit al-
Zuhrl narrated to us; Ism a'll Ibn Ibrahim, the nephew o f M usa Ibn
‘Uqbah narrated to me; from M usa Ibn ‘Uqbah; from Kurayb that
Ibn ‘Abbas (radiyA llahu 'anhuma) said:
“The Messenger of Allah’s two upper front teeth had a gap
Muslim, #2340 and Abu Dawud, #4863.
40
between them. When he spoke, it was like light emerging

from his two front teeth.” '7
1 Tabaram in at-Kabir, 12181 and in al-A mat , #771. Chain has a narrator whose narrations
are rejected.
41
C H A P T E R T WO
•» * • ^ -v x
e ^ J jt ^ ^ *—-’ b

Seal o f Prophethood (Khdtam al-Nubuwwa)
- j_ j _ ( t » ^ ^j
id li . *w 4l—J J Uj J j>- ■.^t
d! C—&J-' 'Aj £* ww '—

*jtbJl i- . «.'>■-. ! J l i jbp 'w
1 t
^ ^--.»J j*) j ! •*"* J U :dJU »
by o • » ■ — C—«J_» -^j '~—i ~ »tj> *J_•

, ' I: , ,
Uu bb
16. Abu Raja’ Qutaybah Ibn Sa'ld narrated to us; Hatim Ibn Isma'll
narrated to us; from al-Ja‘d Ibn ‘Abdu’l-Rahman that he heard al-Sa’ib
Ibn YazTd {radiyAllahu 'anhu) saying:
“My (maternal) aunt took me to the Prophet (^), and

she said: ‘O Messenger of Allah, this nephew of mine
is in pain.’ So he (^g) wiped his hand over my head and
prayed for me to be blessed, and he performed ablution
(wudu). I drank from his ablution and 1 stood behind his
back, thereupon I saw the Seal of Prophethood {Kbatarn
al-Nuhimii’a) between his shoulders, it was like a button
42
on a curtain canopy.” 18
^ ft, f uilp-:jii juiuji f, JLv- £ju. _>v

#' ! » K ( ^ - ' - ',S * 9 (
*.>*> *u)l j !^)U o^»—«« j * j j\>~ j p %w*
. ‘-‘iiljii-l <W3_! i\fP-

17. Sa'ld Ibn Y a'qub al-T aliqan l n arrated to us; Ayvub Ibn
Jab ir narrated to us; from Sim ak Ibn Harb that Jab ir Ibn Samurah
{radiyAllahu 'anhu) said:
“I saw the Seal (khdtarn) between the shoulders of the

Messenger of Allah (M) as a protruding red piece of red
flesh similar to the size of a pigeon’s egg.”'1'
yt w. yd LjJL>* .J li ^yJLLl . * ^ A
hLI ■— .3^Li Sd w*t, ^ *dd&\it* '&

, , , * < « _— s> ,.............................: , - ,.- l , 'I
■>Um jla_J J yd - Jl«a ! ajJS <ui^ ^ JLlI jiJli-l J^JI j l «-Li' _*J_« -
j 1')* 3 > * '" fji
18. Abu M us'ab al-M adyan! narrated to us; Y usuf Ibn al-Majishun
narrated to us; from his father; from 'Asim Ibn 'U m ar Ibn Qatadah
that his grandm other Rumaythah {radiyAllahu 'anha) said:
“1 heardfrom Messenger of Allah($g) and at that time I

was so near him, that if I wishedto, I could have kissed
the Seal between his shoulders - saving after the death of
Sa‘d Ibn Mu‘adh, ‘The Throne of the All-Merciful shook
on account [of his death].’”2"
'* Bukhan, #190, and Muslim, #2345 and TirmidhI, #3643.
1,1Muslim, #2344 and TirmidhI, #3644.
211 Bukhari, #3803, Muslim, #2466, TirmidhI, #3848, Ibn Majah, #158 and Ahmad in his
.1U sual #26793.
43
T H E SUBI . I M E B F. AUTY O F T H E P ROP HET (jjg)
UjJL>- :ljJli *.PV” j -! '< J r ^

; * ’ - ' i ' ‘i i ' ' I I - : »*. • i *' - 1 ■ --> >-
w.^ (*^ -** Jy ‘u|1 AA >WTJ^; j !
/ ii _ # «!>< j j i j tit JjP j t f :j l i - w J> J

£ - ^ , ., j
* j® j 2*y11■Jli j —*j ju j ki-jjii-l
19. Ahmad Ibn ‘Abdah al-D abbl as well as ‘All Ibn Hujr narrated
to us; ‘Isa Ibn Yunus narrated to us; from ‘Um ar Ibn ‘Abdullah, the
freed slave o f G hufrah, said: Ibrahim Ibn M uham m ad, one o f the
sons o f ‘All Ibn Abl Talib (radiyA llahu 'anhu) narrated to me:
“Whenever ‘All (radiyAllahu 'anhu) used to describe the

noble attributes of the Messenger of Allah (%£), he used
to mention the full tradition. He also used to say that the
Seal of Prophethood was between his shoulders, and he
is the Seal of the [all] Prophets.” 21
LJ-tA- :Jli . :Jli .jLiJ UjuJ- —T •
jjl j J j y ) j i j J - :j l i Ji 'jA j . iQ p j Sj J - :jli

{ ) ' ?. ) , ^ ^ ^ j ' ' " m i *f ' }j
alj jjt •-'-'j I'* li* •J?' J_)— j j Jli -Jli 1*>-1
:j l i U_j :c J j i.j*Jlj-l ■- ■>»■■->->
20. M uhammad Ibn Bashshar narrated to us; Abu ‘Asim narrated

to us; Azrah Ibn Thabit narrated to us; ‘Alba’ Ibn Ahm ar al-Yashkuri
narrated to me; Abu Zayd ‘Am r Ibn Akhtab al-Ansari (radiyA llahu
21 TirmidhI, #3638. This hadlth is weak Because o f two defects, although most o f its word
ing is supported by other narrations.
44
'anhu) said: ‘The M essenger o f Allah (ijtjg) said to me:
“Abu Zayd, come close to me and wipe my back.” I be

gan wiping his back and my fingers touched the Seal [of
Prophethood]. 1 said: ‘What is the Seal?’ He said: It was
a tuft of a few hairs.’” 22
jJi uijU- :jli sf4^- I* jy J-i & y ) jn

\ i „ T.i ' ' s - rs - u- t r £^ e ,, >
! J l i wdJ LHj ul JL& !J l i J lj j
1 dJL|^ ^JJ 4jjt J J ^1 jLjJl jl^L- .J * o j J ^
aJ-LJ? !Jlci " SIjla La ! Urt ! JlJji % <ojI J j jw »s—i? j
frUJ ‘ I p j j j :J li lirU V lili :jU i. Jpj J~^
ijLsi a ^ U IJla Lon .'JLi$ «ojI ^y~*j
j i jjlil ji jy ^ J j i j J l i .JAJ L[j *
IJ-S*J *1)1 J ^%-j fliywili ^j)^«U .jlS*J *Aj 4.^ *1)1 J j
*u)l J y~*j 'j# jA&»,+*.jai Am5 ^L*a«£ jk*
J j jLai . aJc>»j >j I^ L p L»J' c J J > ) « oJL>-I_j <b»»j
Ifpjri LI ! aI)I L : j^ p J l i j l i U» *ujl

, ^ r _ >
. I p Ip -w» s^.JUj o <Ll J
21. Abu ‘Am m ar al-H usayn Ibn Hurayth al-K haza ‘1 narrated to
us; ‘All Ibn Husayn Ibn W aqid narrated to us; M y father narrated to
me; ‘Abdullah Ibn Buraydah narrated to me; I heard Abu Buraydah
(radiyA llahu 'anhu) say:
‘When the Messenger of Allah (^g) came to Medlnah,

” Ahmad in his Alus/iad. #20732.
45
T H F. S I B 1.1 M F B F A VTV OF T H F P R O P H F T (Sg)
Salman al-FarisI brought a tray which had fresh dates on

it, and presented it before the Messenger of Allah ($e).’ He
said: “What is this, O Salman?” He replied: ‘A charitable
gift (sadaqab) for you and your Companions.’
The Prophet (jjg) said: “Take it away, for we do not eat

charity” He therefore took it away. Then he came next
day with the like of it, and presented it before the Mes
senger of Allah (jig).’ He said: “What is this, O Salman?”
He replied: ‘A present (hadiya) for you.’
The Messenger o f Allah (jfcg) told his Companions,

“Extend [your hands to eat].” Then he saw the Seal [of
Prophethood] on the back of the Messenger of Allah
(£5 ), whereupon he came to believe in him [to be a Proph
et], He was a slave of the Jews; however, the Messenger
of Allah (£5 ) purchased his freedom at such-and-such
amount of silver coins (dirham), with the condition that he
[the Prophet] would plant date palms for them on which
Salman would work until they bore fruit.
Then the Messenger of Allah (Jg) planted [all] of the date

palms, apart from one date that ‘Umar planted. Then [all]
the date palms bore their annual fruit, except one date
palm that did not bear fruit. The Messenger of Allah (jjg)
said: “What is the matter with this date palm?” Whereupon
‘Umar (radiyAllahu 'anhu) said: ‘O Messenger of Allah, I
planted it!’ The Messenger of Allah (^ ) then uprooted it
and replanted it. Thereafter, it too bore it’s annual fruit.’” 23
21 This chain of narration is weak although Ahmad has narrated it with another chain in
his Mnsnad , #22997 and was authenticated by Al-Busavri.
46
yS LjJ->- :Jli j* LjJL>- ijli ^ JL**- LyJL>- - TT
^JU- Li wJLL !j l i ^ L^ ^|mAP
.S^piL A« „ii a^t> J jlp :Jlii-aj-Jl She J y~'j
22. M uhammad Ibn Bashshar narrated to us; Bishr Ibn al-Waddah

narrated to us; Abu ‘Aqll al-D awraql narrated to us that Abu Nadrah
al-’Awaql said:
‘I asked Abu Sa‘Id Khudri (radiyAllahu 'anhu) about the

Seal of the Messenger of Allah (£g)— meaning the Seal
of Prophethood (khatam al-nubunnva)—he said: “It was a
protruding piece of flesh that was on his [upper] back.’”
Li L f J - i :j l i vijJ-Vi y ) fla il' L j7'\ l i l > - _ r r

• p %p 7^ ,pt ' ' ^ j j^ ^ p-e* p sp j'
^5 »— -Jli ^ -A«P jP . -L j
j- P ^ 7** *4jsJL>- i jiL f t w ’j j i j*A j k - L
I ^ y • p» p , p %1 '
> JJU L iy> - ÎLs ^ 0 ya s l- jiji %0
' '' ' ' ' '1 % - " * - *■ » ^p 11 ! _ ; 1 j p

J lii " s U llj" : J l u J j- 3 U > JJ :s ^ - U i ■■c.L.iv....1
p p r» >, „ p pp > , , pf, ;
. d -^ % ^ »<f*J . J L iJ ^ L/*'' *Oji ^ J wU
.M : :.^-«t] * q-Upp'b'qc-pb'
23. Abu’l-Ash'ab Ahmad Ibn al-M iqdam al-’Ijll al-Basri narrated
to us; Hammad Ibn Zavd inform ed us; from ‘Asim al-Ahwal that
‘Abdullah Ibn Sarjis (radiyA llahu 'anhu) said:
“I came to the Messenger of Allah (•%), while he was

among a group of his Companions and so I circled like
47
THE S UBLI M F. BEAUTY OF THE P ROP HET (3g)
this from behind him. He understood what I wanted, and

so threw his robe off behind his back. I saw the place
of the Seal on his shoulders similar to a clenched fist
surrounded by moles which appeared to be like warts. I
came around to face him and said: ‘May Allah forgive you,
O Messenger of Allah (ijg)’ He (*g) said: “And you too.”
When the people asked: ‘Did the Messenger of Allah
(jg) ask forgiveness for you.’ He said: ‘Yes, and also for
you!’ Then he recited the following verse:
“And ask forgiveness for your sin24, and for the believing
men and the believing women.” [Muhammad (47): 19]2:>
24 This is in no way to suggest that the M essenger o f Allah (ig) is sinful and therefore re
quires asking for forgiveness for his sins. This is only to raise and elevate him in his ranks
o f perfection and is similar to the many traditions that mention his habit o f asking for
forgiveness on a daily basis such as some traditions that mention 70 or 100 times a day.
Similarly it also shows the humility o f the M essenger o f Allah (ag) in doing so and in
addition, it is a great blessing from Allah for the believing men and the believing women
to have the Messenger o f Allah (ag) asking forgiveness for them. And Allah knows best.
b Muslim, #2346.
48
CHAPTER THREE
«il J U w>C

Hair ishar) o f the Messenger o f Allah (|g)
j* j* ’ -- J. W -- ./*V
< ^ (L
“ if - T*
# * s ' ” y <• , /I ' J j
. "42.4' T,^3j J l j 9~* j^ " JI ■ *wUL< ^
24. ‘All Ibn Hujr narrated to us; Ism a‘11 Ibn Ibrahim inform ed to
us; from Humayd that Anas Ibn M alik (radiyA llahu 'anbu) said:
“The hair (shat•) of the Messenger of Allah (^|) reached

down to the middle of his ears.” 26
ej * oUjll J ^ x * U;Ul :j l i ^ ^ i l * Uiii- -To
\a ^ <z~*£ !j-Jll w A m jL p jp 1. 4 * 1 ^ %5 j ^ p ^
^*2. 4J jli’j j frlij
1Muslim, #2338.
49
THE S UB L I ME BEAUTY OF THE P ROP HET (jjg)
25. Hannad Ibn al-Sari narrated to us; ‘Abdu’l-Rahm an Ibn al-

Zinad inform ed us; from Hisham Ibn Urwah; from his father that
‘A’ishah (radiyA llahu 'anha) said:
“The Messenger of Allah (^g) and I used to perform the

major ritual ablution from a single vessel; and he had hair
above his shoulder level jummah) and below the earlobes
(iwafrah) . ” 27- 28
J li k' Ja* J li . y juM J_l>- _T a
J* U . 1 '(■y y iZy J y* j :j l i jit y fcldjl

,*
. "4_o< vUil5j
26. Ahm ad Ibn M ani‘ narrated to us; Abu Q atan narrated to

us; Shu'bah narrated to us; from Abu Ishaq that Bara’a Ibn ‘A z ib
“The Messenger of Allah (^ ) was of medium height,

broad-shouldered, and his hair would fall to his earlobes.” 29
.Jl5 y J* :Jli y Jkj- LjJu>- .TV
^ -dli ^ 'A"1 ^y* j 1

1. ..LI J l i y fc *,J 4-~
>-
. “ aJ j ' s j l i " . la....'JL 'i' j
27. M uham m ad Ibn Bashshar narrated to us; Wahab Ibn Jarir Ibn
Hazim narrated to us; my father narrated to me; from Qatadah who
2 It means that his (ijg) hair was neither very long nor short, but o f a medium length
28 Abu Dawud, #4187, Tirm idhi, #1755 and said it was hasan sahih.
Bukhari, #3549, Muslim, #2337, Abu Dawud, #4184 and Tirm idhi, #1724.
50
The Sublime Beauty o f the Prophet (may A llah bless him & give him peacej
said: I said to Anas (radiyA llahu 'anhu):
‘How was the hair of the Messenger of Allah ($%)?’ He

replied: ‘It was neither tightly curled nor completely
straight [but slighdv wavy]. His hair reached down to his
ear-lobes.”3"
. LjJL>- : j l i v ^ S s il ^ 1 y> Lj_u»- _Y A
9 - s '' "I t> I j 1

*1)^„Jy * J JU?
28. M uham m ad Ibn Yahya Ibn Abl 'U m ar al-M akkl narrated to
us; Sufyan Ibn ‘Uyavnah narrated to us; from Ibn Ab! N ajlh; from
Mujahid that Umm HanI bint 'A ll Ibn Abl Talib (radiyA llahu 'anhu)
said:
“The Messenger of Allah (^) arrived in Makkah [on the

Day of the Conquest] and he had four braids [of hair] .” 31
■ j- ■
’ * A j l i I y , - i! x * :j l i . Ja J U ilp -
* W a s '. ... .
. 11 oU ad ^1 jlS" Ar aid j ,mA jh 1 w,iWÂ" wwU
29. Suwayd Ibn N asr narrated to us; ‘Abdullah Ibn al-M ubarak
narrated to us; from M a'm ar; from T h ab it al-B ananl that Anas
(radiyAllahu 'anhu) said:
“The hair of the Messenger of Allah (ijjg) reached the
Bukhari, #5905 and Muslim, #2338.

11 Abu Dawud, #4191, TirmidhI, #1781 and Ibn Majah, #3631. Imam TirmdhI declared
this hadlth as hasan,as well as other scholars such as Ibn al-Qavyim in Zad al-M a'ad, 1/177.
51
T H E S U B L I M E B E A U T Y O F T H E P R O P H E T (£g)
middle of his ears.”32
^ jr*Ji * 4 ^ ^ J- l4j>- ‘ ^ X yL UJj»- -1* •
j l » \jXjS' »4^p <ill XP -til L-P LJ_l>- .‘Jli ^

' ' ' ' ' ’ - ’ - -
Ja' jlS’j j j j jji*/*i J j r j r ^ J xl* jli" <£> <i(
^ J"*' 4 ^ o ^ i '■p-fr'-jjj ^ r '^ 1
. «<J.Ij i j p .Jjl J y j |«j
30. Suwayd Ibn Nasr narrated to us; ‘Abdullah Ibn al-Mubarak

narrated to us; from Yunus Ibn Yazid; from al-Zuhrl; ‘Ubaydullah
Ibn ‘Abdullah Ibn ‘Utbah narrated to us that Ibn ‘Abbas (radiyAllahu
’anhuma) said:
‘T he M essenger o f Allah (:jfc) used to let his hair hang

in front, w hereas the polytheists used to part the hair
o f their head. The People o f the Scripture [on the other
hand] would let their hair hang in front. He used to favour
em ulating the People o f the Scripture in those matters for
which he received no com mand, but then the M essenger
o f Allah (^ ) began to part the hair o f his head . ’31
.up Lijj- :Jli UIjlJ —

V1
j P »-k*ljf j f - ' g y j J} y ) J * ^ Jr!

. 1.5 aid J j
31. M uham m ad Ibn B ashshar narrated to us; ‘A b d u ’l-R ahm an Ibn

M ahdi narrated to us; from Ibrahim Ibn N afi‘; from Ibn A bl N ajlh;
12 M uslim , #2338, Abu D aw ud, #4186 and others.
” Bukhari, # 3588, M uslim , # 2336, Abu D awud, #4188 and others.
52
from M ujahid that Umm Han! (radiyA llahu 'anha) said:
“I saw the Messenger of Allah (%£) with four braids [of

hair] .” 34
14 Bukhari, #3588 and Muslim, #2336.
53
CHAPTER FOUR
4i)l J j S j j tj
Combing (tarajjul) o f the Hair o f the
Messenger o f Allah (^)
:J l i . j j> j * * L5jJ- ;J l i . £ y> j* I—jt>- _ r t

• ;* * -j ' j^ i , ,^ > . -- 9 |, • ;
:c J li .i-UU 'j* .4-1 j t - . i j j t - j t ^Lijk j * .JJU LijJ-
-
. Ui) & 4LI JjJ,; wJ j JJ-ji
32. Ishaq Ibn Musa al-Ansarl narrated to us; M a'an Ibn ‘Isa nar
rated to us; Malik Ibn Anas narrated to us; from Hisham Ibn ‘Urwah
that ‘A ’ishah (radiyA llahu 'anha) said:
‘I used to comb the hair of the Messenger of Allah (^),

while I was in the state of menstruation .’35
'—i J' L ijJ- :j l i . Lj x>- :Jli .^ £- . j J 4- Ujl>- _rr
.Jli .eXlli ji «—^j-lipl yA — ■— ju^ ^
’ Bukhari, #295 and Muslim, #297.
54
The Sublime Beauty o f the Prophet (may A llah bless him <&give him peace j
33. Y usuf Ibn ‘Isa narrated to us; W akf narrated to us; A l-Rabf
Ibn Sablh narrated to us; from Yazld Ibn Aban al-Raqashl that Anas
Ibn M alik (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^jg) used to frequendy apply

oil to his head and comb his beard. He would often wear
a head cloth (,jina'), so much so that his clothing would
resemble that of an oil seller.” 16
J > j * y} :jiii ^ j l i * u iJ b - - T 1
* - 9 ! S ' ' , 0 ' t -

w->wJ -Jryj -III 0^ •j-*' * *.4^wlp '*P
' ,s ' f __ ' j .. * , j ' , ' j ;
. JiJi lil aJUd' Jjj «.J>- bj iff- f j j Sfglaj IjJ j j*~J'
34. Hannad Ibn al-Sari narrated to us; A bu’l-Ahwas narrated to us;

from Al-Ash'ath Ibn Abl al-Sha‘tha’; from his father; from M asruq
that ‘A’ishah (radiyA llahu 'anha) said:
“The Messenger of Allah (Sfcg) used to love beginning

with the right [side] while combing [his hair and beard];
while performing [ritual] ablution and when putting on
his shoes.” 1
^ s ** * js j.- *, [ ' ^ f j %jj ^

»^ ’w ,Li*—
w * LJ-xJ J li 1*j-X^ —
ll' BavhaqT in at-Sbu'ab, 5/226. This hadlth is weak, due to a narrator having weak memory
see Ibn (awzl’s al-Diiafa lva’l-Matriikin, 1/281.
r Bukhari, #168, Muslim, #268, Abu Dawud, #4140, TirmidhI, #608 and others
55
T H F. S UBI . I ME BEAUTY OF THE P ROP HET (£)
J * :j l i J t aid J u t - ' j i - j*
• ‘4 f
35. M uham m ad Ibn Bashshar narrated to us; Yahya Ibn Sa'ld nar
rated to us; from Hisham Ibn H assan; from al-H asan that ‘Abdullah
M ughaffal (radiyAllahu 'anhu) said:
“The Messenger of Allah (jjjg) forbade combing [the hair]

unless it is done occasionally.” 18
jp . w > - U p : J l i a i^p - T*V
y>rj ^ J *')\ aIp j , _l>- j p .^ jS lfl *5UII ^,1 j p .aJU- ^
•* & ^
36. Al-Hasan Ibn ‘Arafah narrated to us; ‘A bdu’l-Salam Ibn Harb
narrated to us; from Yazld Ibn Abl Khalid; from Abu’l-A‘la al-Awdl;
from Humayd Ibn ‘Abdu’l-Rahm an; from a man am ong the Com
panions o f the Prophet ($g):
“The Prophet (%) use to comb his hair occasionally.” 19
’"Tirm idhi, #1756.

w In the chain is Yazld Ibn Abl Khalid who is truthful but makes a lot o f mistakes. The
hadith is authentic due to supporting evidence.
56
What has been narrated concerning the Greyness
(shayb) o f Hair o f the Messenger o f Allah (0)
j * .jil> :jli ojlS jli :Jli ,j\k jJ JlU _rv

kiijijj - jii <*)' J j - i j > -<a>- :ejuu - ji i »«jui
.y & lj.k - L
37. M uham m ad Ibn Bashshar narrated to us; Abu D awud in

formed us; Hammam inform ed us; from Q atadah who said: ‘I said
to Anas Ibn M alik (radiyA llahu 1anhu):
‘Did the Messenger of Allah ($£) dye his hair?’ He replied:

‘He did not reach such a stage where he would use a dye;
however he did have greyness {shayb) on his temples, but
Abu Bakr dyed his hair with [a combination of] henna and
reddish dye {katam).”M]
411 Bukhan, #3550 with a slightly different wording; similarly, it is also M uslim , #2341 with
the addition o f the name o f 'U m ar (radiyAllahu ’anhu).
T H E . S U B I. I M F B F. A U T Y ( ) F T H E P R C) P H F T (gg)
ji •j j h3"* j U w j L ijJ _ra

i ^ ^ f . J „ - „ - - ^ „
■“)l ^ r ’j J *Ao-iP I* 11 : J l i . j p .C-.U j p .^ Jw J
. 11 ^LjlLu dj ’**** &
38. Ishaq Ibn M ansur and Yahya Ibn M usa narrated to us; Shu'bah
narrated to us; ‘A bdu’l-Razzaq narrated to us; from M a'm ar Ibn
Thabit that Anas Ibn Malik {radiyAllahu 'anhu) said:
“I did not count more than fourteen white hairs on the

head and beard of the Messenger of Allah (gg) . ” 41
iJ[p- j p „£XA UiJU- J l i A jis l/J-l J l i . J d l J, _wp L iJ j _ r ^

------ ? } ^ ' j ^ ^ 9 . - ■- ^ .
jU i ^ J j*.* j ■
>
—-Jl J J j -5 j* -*«>■■■« J li -%
—*^>- J
•11 _*!J ^ ji j* J -*-5 bj jls “
39. M uham m ad Ibn al-M uthanna narrated to us; Abu Dawud

inform ed us; Shu'bah narrated to us; from Sim ak Ibn Harb who
said: ‘I heard Jab ir Ibn Samurah, when asked about the greyness o f
the M essenger o f Allah (%£), so he said:
“When he would apply oil to his head, no grevness was

visible, but when he did not apply oil [to his head] some
were visible.” 42
jj Lijj- ;j l i ^.u£Ji j i J t**" j i aJ- LIaJ - 1 •
[ p l11 J l i >j jf’yi A t jlp jc - .o U {jC’ A l .L. P jc - ^p
41 Ahmad in his Musnad, #12690.

4- M uslim, #2344.
58
. 41frl (jif 3 i ^ ^ y * j '—"A ,jliT
40. M uham m ad Ibn ‘Um ar Ibn al-Walld al-K ind! al-Kufi narrated
to us; Yahya Ibn Adam narrated to us; from Sharlk; from ‘Ubaydullah
Ibn ‘Umar; from N aff that ‘Abdullah Ibn ‘Um ar {radiyAllahu 'anhurnd)
said:
“The Messenger of Allah (ijjjg) had merely twenty white

hair.” 43
. , - f t £ _ j J , ' ' j . I ^ e I > 5 ,

Lj A>" . US » jrf -L»>- V-J^5” Uj -l>- Bil ^
U jk. 1 ^jl pfi-
. jjJ iL —L ^tyv"*11! >>— _k> !<!)! j
. 11 tJl
41. Abu Kurayb Muhammad Ibn al-‘Ala’ narrated to us; M u‘awiyah

Ibn Hisham narrated to us; from Shayban; from Abu Ishaq; from
‘Ikrimah that Ibn ‘Abbas (radiyA llahu 'anhurnd) said:
‘Abu Bakr (radiyAllahu 'anhu) once said: ‘O Messenger of

Allah, you have greyed!’ He (%g) said: “I have been made
grey-haired by [the following chapters of the Qur’an]
Hiid, al-Waqi'ah, al-Mursalat, A mmayastasa’alun and Idhd
al-shams kuuwirat.” 44
^ ^ 5 9 ^ , I , , f i ^ ^ ^ I j ^ * f ,
, * Z**- 4 ^ Lju>- . JU *yyr J ij* 0 Lj_e>- T
45 Ahmad and his Musnad, 2/90 and Ibn Majah, #3630. One o f the narrators in this chain
has speech about his memorisation; however the hadith is supported by the previous tradi
tions from Bukhari and Muslim.
44TirmidhI, #3297 and Hakim, 2/343-476
59
T H F. S U B L I M E BEAUTY OF THE P R O P H E T ( f
:j l i . J l i j i jl> r !«LI j j l j U :lÛ :j l i J jp .j H - l ,_j jp
. "l^l_^l_j jy> ^ l i j j »
42. Sufyan Ibn W aki'narrated to us; M uham m ad Ibn Bashshar

narrated to us; from ‘All Ibn Salih; from Abu Ishaq that Abu Juhayfah
(radiyAllahu 'anhu) said: ‘They said:
‘O Messenger of Allah, we see that you have turned grey!’

He (^g) said: “[The chapters of] Hud and its sisters have
turned my hair grev.’ ” 43
J w ill! _ lp j p . j l j A v» lilt J l i . j 1 1 -L > - —f l*
y ji il l * :j l i ^ ^ J l \p J aU l J .^ 1 p
^jjl :4 i< lj l i .* u » jli : J l i %^
43. ‘All Ibn Hujr narrated to us; Shu'ayb Ibn Safwan narrated to
us; from ‘Abdu’l-M alik Ibn ‘Umayr; from Iyad Ibn Laqlt al-'Ijll that
Abu Rimthah al-Tayml (radiyAllahu ’anhu) said: ‘I came to the Prophet
(M) with a son ° f mine, who said: ‘W hen they showed him to me,
I said when I saw him:
‘This is the Prophet of Allah!’ He was wearing two pieces

of green garments, and he had [a few] hairs that turned
grey from the top, and its greyness [was dyed] red .” 46
4:1 Tirm idhi, #3297 and declared weak by some scholars.

46 In this chain is Shu'ayb Ibn Safwan who is acceptable according to Ibn Hajr in Al-Taqrib.
However acceptable narrators (maqbul) are only used as evidence when they have other
supporting evidence. In this case there is not any, in fact there are narrations opposing this
60
j ,I \2j £ :j l i o l j j j i j l g j J , :j l i ^ j j jfc l t f j j . _ i 1
Jj ^lj- J j :j l i " r ' f ” 4^tr j * -*«j—
'■?■*?j '4/*'0j c j \ V j ■- <li' j AT* ”i :j l i ^'■>rrri.
. » U j Ji j i l j l j ill
44. Ahmad Ibn M anl( narrated to us; Surayj Ibn al-N u‘man nar
rated to us; Hammad Ibn Salamah narrated to us; from Sim ak Ibn
Harb who said: ‘J ab ir Ibn Samurah (radiyA llahu 'anhu) was asked:
‘Was there greyness on the head of the Messenger of

Allah (jig)?’ He replied: ‘There was no greyness, except a
few hairs in the pardng of his head, and when he applied
oil to it, the oil would conceal [them].’4’
one which do not contain the wording -“he had [a few] hairs that turned grey from the top.”
However, the first part o f the hadlth, “He was wearing two pieces o f green garm ents”,
have other supporting evidence, Abu Dawud, #4065, Tirm idhi, #2812 and N asa4!, #5319.
4 Muslim, #2344, Ahmad in his Musnad, 5/86-88 and N asa4!, #5114
61
CHAPTER SIX
4>j> <tl)l J U w>U

Dye (khidab) used by the Messenger o f Allah (H)
45. Ahmad Ibn M ani( narrated to us; Hushaym narrated to us;

‘Abdu’l-M alik Ibn ‘Um ayr narrated to us; from Iyad Ibn Laqlt who
said: Abu Rimthah (radiyA llahu ’anhu) inform ed me:
‘I came to the Messenger of Allah (^) with a son of mine.

He asked: “Is this your son.” I replied: ‘Yes, be a witness
to it.’ He said: “You are not held accountable for his sins,
nor is he held accountable for your sins.”
Abu Rimthah then remarked: ‘1 noticed that the greyness

[of his hair] had been [dyed] red.’
62
Ifi J '^t>j ^ j —J-’ :J~* y) Jli

^ L ;; & Vl
: a 1 - J*.
■*• **Uj
- - 1 " ..4*—I
*> • i 4-4j y \n -j
Abu ‘Isa said: T h is tradition is very good and explanatory report

on the subject o f using a dye, because o f the authentic reports that
he ( ^ ) never greyed. Abu Rim thah name is Rifa'a Ibn Yathrib! al-
Taim i .’48
T& f t - • f) :J l i . j y jL&«« LIjlt- — f*\

> j * -
*p J l i Stsa 4jd d y j ■ - i-'*-*- La 11 .oj* y y ) tyt"11* . JU .ay
46. Sufyan Ibn Wakl* narrated to us; my father narrated to us;

from Sharik that ‘Uthman Ibn M awhab said:
‘Abu Huravrah (radiyAllahu 'anhu) was asked: ‘Did the Mes

senger of Allah (ijg) dye his hair?’ He said: ‘Yes.”
WJ 4k)l XS- y j l pS- CUjdi-l Ii_A y ) >JJjJ ■y r * y } J^

%
. 4j L » TP :Jlisi .•—^ y
Abu ‘Isa said: ‘This tradition is also reported by Abu ‘Awanah

by way o f ‘Uthman Ibn ‘Abdullah Ibn M awhab, on the authority o f
Umm Salamah (radiyA llahu 'anha).,w
4" ‘Abdullah Ibn Imam Ahmad in his additions to the Musnad, #7113. There are supporting
narrations in Abu Dawud, #4208 and Nasa'i, #5084.
4'' In this chain is Sharik Al-QadI who the scholars have said had a weak memory, and he
has been opposed by those reliable, who said this tradition is o f Umm Salamah (radiyAllahu
'anha ) and not o f Abu Huravrah (radiyAllahu ’anhu).
63
THE SUBLIM E BEAUTY OF T H E P R O P H E T ®
'j j J * ..a j'jj b tj' : J l i 1.jjjkfc J* - tv
J w - j l j >«U^ 1 .,<ait-l j J jvm S'jd ^«P . ia_jJ ^ jUI ^Jc-

ll- j*tl h«-U
|£>* •\A '* 1 ' ****I ' ' '| ' ' I |J.-J j' w4»»dj
>'{' 'jJiJL*
’• ’ t' C•'j • * >> ^■•- ^-I
.«^4-iJ' »JL»j viJli-

47. Ibrahim Ibn Harun narrated to us; Al-N adr Ibn Zurarah in
form ed us; from Abu Jinab; from Iyad Ibn Laqlt that al-Jahdam ah,
the wife o f Bishr Ibn al-Khasasiyyah (radiyA llahu 'anhu) said:
‘I saw the Messenger of Allah (|g) coming out of his

house with water dripping from his head, after taking
a bath, and on his head there was trace of henna [or he
said: ‘saffron’].’5"
j&'UJ.U- :J li .p-aK i-j* jy>s- liJU- :JlS A
11' J -1,*- -jr1alii J**** ■—V1j ’’ .j l i , 1y£* .JUh’ .,JU . ^
48. ‘Abdullah Ibn ‘Abdu’l-Rahm an narrated to us; ‘Am r Ibn ‘Asim

narrated to us; H ammad Ibn Salam ah narrated to us; Humayd nar
rated to us that Anas {radiyAllahu 'anhu) said:
‘I saw that the hair of the Messenger of Allah (s(|) was

dyed.’3'
511 Weak due to two narrators see Ibn Hajr in Al-Taqrib, 2/562.
31 In this hadith is 'Am r Ibn 'Asim, about whom Ibn Hajr in Al-Taqrib, 2/423, said is ac
ceptable. So his narrations are not supported due to the opposition o f the narrations of
Muhammed Ibn Sirln, Thabit and Qatadah.
64
-Is? ^ J y**j j *** ■**}j • ju * *u)^ -L«p *JU

»«.. 9 ^ ,,
. bjj /»£ sbJJba JUP
H ammad said: ‘A bdullah Ibn M uham m ad Ibn ‘Uqayl said: ‘I saw

that the hair o f the M essenger o f Allah (;j^g) was dyed in the presence
o f Anas Ibn M alik (radiyA llahu 'anhu).”
65
C H A P T E R S EYEN
i-Jss «I)I J j 3 j 3

Kohl (kuhl) Messenger o f Allah (0)
j j iCp -J> .^ JU aJ' i j b A LjJj- :J li j'A j&- j t -Uj* ^

t __ ' .. * J , .- „ ; y ' _ , -
aiJfc- *4li i ! : j l i <_;*-■ *w^ ****
. s; A*~^ *—~ iJ •
49. M uham m ad Ibn Humayd al-RazI narrated to us; Abu Dawud

al-Tayalis! narrated to us; from ‘Abbad Ibn M ansur; from ‘Ikrimah;
from Ibn ‘Abbas (radiyAllahu 'anhuma) that the Prophet ()H) said:
“Use antimony {itbmid) 7,2 on the eye; for it strengthens the

vision and nurtures the hair [eyelashes].”
J 1 *■' m' " " * ..j * .-a »" > J j *" - - . - i ; {' _
•.e-LA mJ-J IS* 1 îij ^ LI-jUT -i/A
. «-la _•
Ibn ‘Abbas {radiyAllahu 'anhuma) also used to say:
,2 ttbniid (isfahani antimony) is the best form among all types o f kohl (kitht) and it is a black
rock that has reddishness.
66
‘The Prophet (£g) had a small kohl pot, from which he

applied kohl to his [eyelashes] every night, three times in
this [eye], and three times in other [eye] . ” 53
9s S-- 9 ' , * * * *•'« t ‘ £< |,
j- stp j p
» 9 t 9.i' 'I - ' ; - >9 1 - .T ; - -* * * * Zt' i' ls / \
j i ÛP UJJ->" ^ UJ_L>- vj>%>- j i UjJL>*J V j
J-o-j'VLi i*LJw'1 4/;^ ^ ^
1^ 0 <cb»»i£^ -d <7>> j!" y j J jI a jrf
•* J l&i fjlli jup

50. ‘Abdullah Ibn al-Sabbah al-H ashim l al-Basri narrated to us;
‘Ubaydullah Ibn M usa narrated to us; IsraTl narrated to us; from
‘Abbad Ibn Mansur.
‘AH Ibn Hujr narrated to us; Yazld Ibn Harun narrated to us; from
‘Ikrimah that Ibn ‘Abbas (radiyA llahu 'anhuma) said:
‘The Messenger of Allah (^ ) used to apply ithmid before

sleeping, three times in each eye.’
In a narration also from Ibn ‘Abbas (radiyA llahu 'anhuma)-.
‘The Messenger of Allah (pf) had a small kohl pot, from

which he applied kohl before sleeping, three times in
each eye.” 4
v’ TirmidhI, #1757 and Ibn Majah, #3499.

1,4This narration is weak although applying kohl is established in other authentic narrations,
TirmidhI, #1757, N asal, #5113 and Ibn Majah, #3497.
67
THE- SUBLIM E B F .A l’ T V O F T H E P R O P H E T (jjg)
-L»>" *,P »JL j jJtJ* L^JL>- !wJ^ *%**4 *w Uj-X^ —

0 ^
! *.V ^ >Jy~* j ■«Jli w— JmP â —j*}^r -W^ ^*P
. 11y o J L jl '- . y j i j l J-lk- A jli j l i l JUP J U J > L dp 1
51. A hm ad Ibn M anl‘ narrated to us; M uham m ad Ibn Yazld

narrated to us; from M uham m ad Ibn Ishaq; from M uham m ad Ibn
al-M unkadir that Jab ir Ibn ‘Abdullah {radiyAllahu 'anhu) said:
‘The Messenger of Allah (sg) said: “You should apply

ithmid before going to sleep, for it strengthens the vision
and nurtures the hair.’””
}^ j ,% j « j , , ^ i
jl^ p )jt <X‘I ^*p ■ ' ^ ^^ ld_L>- :J li . j j - .o t
; » , ,
'}f~ j ! " '--A «i' J j -* j Jli :Jli j>) J * -Jyfr j * -hr?— j * ‘ f-r*" J*.
. « y jji i J J j f iju M
52. Qutaybah Ibn Sa'ld narrated to us; Bishr Ibn al-M ufaddal nar
rated to us; from ‘Abdullah Ibn ‘Uthm an Ibn Khuthaym; Sa'ld Ibn
Jubayr that Ibn ‘Abbas {radiyAllahu 'anhuma) said:
‘The Messenger of Allah (£g) said: “The best type of kohl

for you is [one made from] ithmid, for it strengthens the
vision and nurtures the hair.’” 16
\p :Jli j&z* I ' âIÎ —pT*

*" 9 "' '' % 9 9 ' ,
* JsJp " -Obi J j ~ > j J l i - J l i ■ y y u • J l- * ^ p ..jJ J ii j l p jl^ lP
” Ibn Majah, #3496.

56 Abu Dawud, #3878, Ibn Majah, #3497.
68
. 11 ■—. .'yj . p f 3L
53. Ibrahim Ibn al-M ustam ir al-Basrl narrated to us; Abu ‘Asim
narrated to us; from ‘Uthm an Ibn ‘A bdu’l-M alik; from Salim that
Ibn ‘U m ar (radiyA llahu 'anhuma) said:
‘The Messenger of Allah (sjg) said: “You should apply ith-

mid, for it strengthens the vision and nurtures the hair.’”'’
5" Ibn Majah, #3495, this tradition is supported by the previous two traditions.
69
CHAPTER EIGHT
G'# -Oil J *3 b ” L ^

Clothing (Jibds) o f the Messenger o f Allah ($$$)
— ^ % ft 9 ■* * ^ ' ' * , ^ i .% , ,< j

w y* Ij3 u>- ! J l i ww -W>- L 3 jl> - —d i
* * !’ 9
^ \i *Uil -U P %jJ l> - -UP Jb
* " - s - „f ^ - ? ■- -
. C'K JU j J! 'r’U1 :cJlj
54. M uham m ad Ibn Humayd al-RazI narrated to us; Al-Fadl Ibn
M usa, Abu Tumaylah and Zayd Ibn Habbab narrated to us; from
‘Abdu’l-M u’min Ibn Khalid; from ‘Abdullah Ibn Buraydah that Umm
Salamah (radiyAllahu 'anba) said:
“The dearest of garments (tbiyab) to the Messenger of

Allah (jg) was the shirt (,qamis).”M
■A ^ ! j •• i ' .. # '
wwl -UP ^*P . y* UjJL>- ! J l i - j>+>- ^ lp L3 u>- 0
5 j ' . s- ^ , ?
•u;' j w ‘L4 l' >■! 11 ^1 *,p , s j j ^ ^ »ud j —p *,p
18Abu Dawud, #4025, Tirm idhi, #1762 and N asal, #6968.
70
The Sublime B eautyof the Prophet (may AUlih bless him <&give him peace)
." ^ ^ 11
55. ‘All Ibn Hujr narrated to us; Al-Fadl Ibn M usa narrated to us;
from ‘Abdu’l-M u’min Ibn Khalid; from ‘Abdullah Ibn Buraydah that
Umm Salamah (radiyA llahu 'anha) said:
“The dearest of garments (thiyab) to the Messenger of

Allah (yl) was the shirt (qamis).”y)
* , ; . ... I 2.
w -U J * jlif" :c J U v i J u - ;* * a* .5 -L J - j <iit - u p : -p -J
• • \ W W - Z• w - w w •
. • U ju j_ U j j )
56. Ziyad Ibn Avyub al-Baghdadl narrated to us; Abu Tumaylah

narrated to us; from ‘Abdu’l-M u’min Ibn Khalid; from ‘Abdullah Ibn
Buraydah; from his m other that Umm Salamah (radiyA llahu 'anha)
said:
“The dearest of garments (thiyab) to the Messenger of

Allah (^g) was the shirt (qamis) he used to wear”'1"
w
S’ <.4- *3! v' j* .oJLi y v * **jj! XfS- w «p .- ^
i ■w• Z- v
*w ' '
) '-Xidfc .Jli
•". * * £ t ^' 1- * * - •" ' " ?>
aI—r ld‘‘'*'~^ ,/Z
i , . •
.^ < s l J t f i: v±--U>-' J - L jj
He said: Ziyad Ibn Avyub said in his tradition; from ‘Abdullah Ibn
Buravdah; from his mother; from Umm Salamah (radiyA llahu 'anha).
Abu Dawud, #4025, TirmidhI, #1764and N asal, #6968.

Abu Dawud, #4025, TirmidhI, #1763 and Ibn Majah, #3575.
71
T H ]•: S I' B I. 1 M E B E A I ’ T Y O F T H E P R O P H E T (^ )
Likewise, another tradition is by way o f Abu Tumavlah, like the report

o f Ziyad Ibn Ayyub and Abu Tumavlah which is more authentic.
:J li w»> :J li ^ «jd SJe- _0V
j * - t j*. j* - L—r 4 j>} - J iA j * *J}

. 11 *U)1 J J ^\£ n . *JU 'ji ■—W
57. ’Abdullah Ibn Muhammad Ibn al-Hajjaj narrated to us; M u’adh

Ibn Hisham narrated to us; my father narrated to me; from Budayl
Ibn Maysarah al-’Uqayll; from Shahr Ibn Hawshab that A sm a’ bint
Yazld said:
‘The sleeve of the shirt of the Messenger of Allah (ijg)

would reach up to the wrists.’61
Lio>- :Jli . :j l i . ^ LJa>-

. — ' Z -i* •.........................
i! ;,JU I ^0 J '^ • 'wwtj ’w *uj^ -L«p ■w dj «p j
jj —. jJJal 4 %4Arf\^J 4 (^ 8 j '_*»>aLI j

' ( j ' _ ( , ' J ,4 ' : J
. 11 ■—■■■—■ > _ ^ >~^5 ^ - L s U l> j li : J l i — ^*ila^
58. Abu ’Am m aar al-Husayn Ibn Harithah narrated to us; Abu
N u’avm narrated to us; Zuhayr narrated to us; from ’Urwah Ibn
‘Abdullah Ibn Qushayr; from M u’awiyyah Ibn Qurrah that his father
said:
‘I came to the Messenger of Allah (£g) with a small

group from the tribe of Muzaynah to pledge allegiance
to him, and [we found] his shirt to be unbuttoned or he
1,1 Abu Dawud, #1765, TirmidhI, #1765, and Abu Dawud, this hadith is weak but is sup
ported by other narrations.
72
said his shirt buttons were unfastened, and I inserted my

hand in the collar of his shirt and I touched the Seal [of
Prophethood] .’62
ji) s fc :j l i .jJ w J i j J £ Ju »- : j l i j J J l p liiJ U - _ » A
S& j j j J ' j ' > 4 ^ jr . j* j* jr . T r r * ’ j * > 41-

£ j ^ t > „
. .Arf j j JJ ^ W' V Anlp % J AaLwI
59. ‘Abd Ibn Humayd narrated to us; M uham m ad Ibn al-Fadl

narrated to us; Hammad Ibn Salam ah narrated to us; from Habib
Ibn al-Shahld; from al-H asan that Anas Ibn M alik (radiyA llahu 'anhu)
said:
‘The Prophet (Sjg) came out of his house leaning on

Usamah Ibn Zayd, wearing a garment of Yemeni sheet
made of cotton (qitri), which he had thrown on loosely,
he then led them in the prayer.’63
' ;UJ»I 'w Aj3 JuP * -■'Sii 'w -Lt —V*

> ,, ^ ,> ; ,„ - ^ *
b] '-•_**> <!)» ^ ^»P ^ Ww-l^|
*9 " ' ' ; ’ 1, ; ? •P .. ' .p * ^ J $ , ^ <•S7 5 *
^ _ ' i t' y $ f *■ *
. 11«J <w? U « i • .4 - i '-1 .2 X J » p ' • .a J «4w 2 U J J U d . A w w—5
^ J '' j W - . ^ v —- -Z
60. Suwayd Ibn N asr narrated to us; ‘Abdullah Ibn al-M ubarak
narrated to us; from Sa‘ld Ibn Iyad al-Jariari; from Abu Nadrah that
Abu Sa'ld al-K hudrl (radiyA llahu 'anhu) said:
Abu Dawud, #4082 and Ibn Majah, #3578.

Ahmad in his M/isiiad, #13763 anil Ibn Hibban, #349.
73
T H F . S U B I. 1 M P. B P A U T Y O F T H 1- P R O P H F. T (gg)
‘W hen the Messenger of Allah (ijg) used to wear a new

garment (thowb), he would mention it bv its name, [for
example], turban (‘in/amah), or shirt {qamis), or cloak
(/ridd). He would then say: “O 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
1 ask Your protection from the evil of it and the evil of
what it was made for.” 64
i! wUbs *w Uix>- _* \
i ; •• ‘ I , ; ' >
■*J*" J* J} j * jp j *
61. Hisham Ibn Yunus al-Kufi narrated to us; Al-Qasim Ibn Malik
al-Muzanl narrated to us; from Al-Jariri; from Abu Nadrah; from Abu
Sa'ld al-K hudrl {radiyAllahu 'anhu) that the Prophet (^g) mentioned
this in a sim ilar form.
• v ' * ^ jl t , | | ^ ^ * _ j , */ J i
jS’ . :Jli .jL ij jd*>- UjJL>- _*\t
JL -iSy j _1 J wUil' .— jlS" : Jli »ÛU jit- A iL i
62. Muhammad Ibn Bashshar narrated to us; ‘M u’adh Ibn Hisham

narrated to us; my father narrated to me; from Qatadah that Anas
Ibn Malik {radiyAllahu 'anhu) said:
“The dearest of garments to the Messenger of Allah

{%) was a Yemenite fabric with stripes {hiharah) that he
used to wear”6'’
1,4Abu Dawud, #4020, TirmidhI, #1767 and N asal, #300.

Bukhari, #5713, Muslim, #2079, Abu Dawud, #4060 and TirmidhI, #1787.
74
The Sublime Beauty o f the Prophet (may A llah bless him & fiv e him peace)
ijli !Jli •jSCp’ j SyAJ* IJj^- —AT
fS <A>- 4—
Lp * </*> ■Jwlj1- :J li *4^1 ^ j_^p '*p
. Lid^l . * J^ '
63. Mahmud Ibn Ghaylan narrated to us; 'A bdu’l-Razzaq narrated

to us; Sufyan al-Thawri narrated to us; from 'Awn Ibn Abl Juhayfah
that his father said:
‘I saw the Messenger of Allah (ijg) wearing red cloth

ing (hullah), it is as if I am looking at the radiance of his
shins.’ Sufyan said: ‘I think it is a Yemenite fabric with
stripes (hibarah)."'1'
. U ^—! Ac* « viJy* p* :J li - * f p LJa>- —* 1
il>- J w - ‘l ^ L l l JA »JW i J j U« :j l i .w -jlp WJ *K j» .J U - J J
. 11 j* w < * 2-Jlif j j »■-/> -ud
64. 'All Ibn Khashram narrated to us; 'Isa Ibn Yunus narrated to
us; from Isra’Il; from Abu Ishaq that Bara’a Ibn ‘Azib (radiyA llahu
'anhu) said:
‘1have never seen anyone more handsome in red clothing

(hullah) than the Messenger of Allah (yf), when the hair
of his head reached his shoulders..’6
:J li ■ * 1» "w A s- U j J j - :J li .jL - i* L Jj A -A o
,‘1' Bukhari, #5859, Muslim, #5(13, Abu Dawud, #520 and TirmidhI, #197.
11 Bukhari, #3549, Muslim, #2337, Abu Dawud, #1483 and Tirm idhi, #1724.
75
T HK S I' BI. 1 ME BEA L' TV OF T HE PROPHET(%)
aIS S ’ * w * d j ,: 1j l S >.4L o j ^%P k 4 «d oU j 4id JL ^ P L jJ l> -
. 11 .‘jl \.V
65. Muhammad Ibn Bashshar narrated to us; ‘ Abdu’l-Rahman Ibn

M ahdl narrated to us; ‘Ubaydullah Ibn Iyad narrated to us; from his
father that Abu Rimthah (radiyA llahu 'anhu) said:
‘I saw the Prophet (^r) wearing two green [coloured] gar

ments (burdali)."M
j l <ul Ju. :j l i .J L U v j l i * :J li j tia i.
C-Tlj" l ^ j l j ill* j p j-p jV~>-
. 11 jjj . liliT OyjU J ]^ i ■’j p j '-V
. 7L d? ^.ii3 > . ~_>_u>-^ j
66. ‘Abd Ibn Humayd narrated to us; ‘Affan Ibn M uslim Ibn
Muslim narrated to us; ‘Abdullah Ibn Hassan al-'Anbari narrated to
us; from his grandm others, D uhaybah and ‘Ulavbah and Qaylah that
Qavvlah bint M akhramah (radiyA llahu 'anhuma) said:
‘I saw the Prophet (^g) [in such a state that] he was wear
ing [two] unstitched worn-out garments dved in saffron
whose colour had faded away.*''’
This tradition is part o f a longer tradition.
“ Abu Dawud, #4065, TirmidhI, #2812 and N asal, #5319.

'"A bu Dawud, #4065, TirmidhI, #2814.
76
•^1 L jJ ^ ! J li ^JbJUM LJ Ju>- V
•*^5?* «J£***J «J^ ' /*P W^*w»> ,L*U» 01^*^

* »
U i^ u i f i i> 1 ^ 3 14—113 - w d ii ~ 1
." t-v~^—i—' -^>-

• *- -
67. Qutaybah Ibn Sa‘ld narrated to us; Bishr Ibn al-M ufaddal nar
rated to us; from ‘Abdullah Ibn ‘Uthm an Ibn Khuthaym ; from Sa'ld
Ibn Jubayr that Ibn ‘Abbas (radiyA llahu 'anhuma) said:
‘You should [attain] white clothing, so that your living may

wear them, and your deceased be shrouded in them, for
they are [among] the best of your clothing.’ "
:J li .^ U jj - :J li A
ii- , 11 - ** * *Z^ * + * * ; I * . - » ( «• - I- I * * '

JU . w'-W^ Jw « j£> w>w*«■»■* yjH V W.;>
* * ' - - ■
. \yjSj .^L—kU tj-Li i^J>lpl Ij^— Jl" : <ul J j
68.
M uham mad Ibn Bashshar narrated to us; ‘A bdu’l-Rahm an
Ibn M ahdl narrated to us; Sufyan narrated to us; from Habib Ibn
Abl Thabit; from M aymun Ibn Abl Shabib that Samurah Ibn Jundub
(radiyA llahu 'anhu) said: ‘The M essenger o f Allah (^|) said:
“Wear white clothing for it is more pure and pleasant, and

vou must shroud vour deceased in it.” 1
Abu Dawud, #3878, Tirm idhi, #2810 and Ibn Majah, #3566.
'T irm idhi, #2810 and Ibn Majah, #3567.
77
t h r: s i' b 1.1 mr. b f . a u t v o f t h e p r o p h e t (■%)
.J L i j •*» I* j £ j jr f ^.g^T Li JL>!
I 1' * |i“ • , - i ' * ' «'* t •» • ' *' •'* . * -'*•*'• t

U y * * J ^1/ ' Â-wU1 ^*P k *L ^ w --J **CsM«w *w _ • ^ **P ’
. 11J t J j yut V -bâ Zl«- J «*>'
69. Ahmad Ibn M anf narrated to us; Yahya Ibn Zakarivyah Ibn
Abl Z a’idah narrated to us; my father narrated to me; from M us‘ab
Ibn Shaybah; from Safiyyah bint Shaybah that ‘Aishah (radiyA llahu
(anha) said:
‘The Messenger of Allah (Jg) once left the house earlv

morning, wearing a sheet (mirf) made of black strands of
[camel] hair.’ 2
^ L jj^ iw-’li . j UjjL» :«jl^ • I, ’ llj_V
jf ' j * ’ *«wuS jw o'xjdl n* ^ -»P .<uii jt>
. 11 «»' - ' iiLi>

-
i -- i « j £> ■ _J
• • w •
70. Y usuf Ibn ‘Isa narrated to us; W akf narrated to us; Yunus
Ibn Abl Ishaq narrated to us; from his father; from Al-Sha‘bi; from
‘Urwah Ibn al-M ughlrah Ibn Shu'bah (radiyA llahu 'anhu) that his
father said:
‘The Prophet (^g) wore a tight-sleeved Byzantine robe

jjubbab) : ' 1
’ Muslim, #2082, Ahu Dawud, #4032 and Tirm idhi, #2813.

’ Muslim, #2"’4 and Tirm idhi, #1768.
78
CHAPTERNINE
• j e’^ r ^ 'tA
Living ((aish) o f the Messenger o f Allah (0)
>w ji ^ 3 j 1- Lj Jw>- . j l i 1w 3. . _V ^
^33*T ■),7/ V . J l L v> 4J L L j ■t -.fr- l i j .jli » ‘yl
w%» * j!j ^T^b ' .j t i i
M 'J ^;U-l *s_yJ>lr t-—L t-tjli- e >t>-j ■:;*_- vjl J y * j yj>
■ *^l 3* •j>~?" y! taj ,_>j i ^5^-;
71. Qutaybah Ibn Sa'id narrated to us; Hammad Ibn Zayd narrated
to us; from Avvub that M uham m ad Ibn Sirin said:
‘We were in the company of Abu Huravrah, who hap

pened to be wearing two linen garments dved in red clay.
He blew his nose in one of them and said: ‘Bravo! Bravo!
|Is| Abu Huravrah blowing his nose in the linen? 1 have
found mvself falling down unconscious between the pul
pit of the Messenger of Allah (^) and the apartment of
'A’ishah until someone would come along and place their
foot on my neck assuming that 1 am insane, when in reality
79
T H E S I B L I M E B E A VTV OF THE P R O P H E T ( ^)
I was not insane; it is merely due to [extreme] hunger.” 4
jlio wJDLa j i - j!> U * > - b i j J - : J I j l ^ j J - -V T

a ; ^ * t
IsiUU J li .■ t a iL i 'ill *il_j Jai y->- j»» >Ay <id J j —3 ■* :J 'j
*
. i: w- U ' J j b J j ' :J l i U J»*i j» a yJ*j .jJ 'U "
72. Qutaybah narrated to u s;Ja‘far Ibn Sulayman al-Dab ‘1 narrated

to us that M alik Ibn D inar said:
‘The Messenger of Allah (^) never had his fill of bread or

meat except when he had guests (dafaf).' I asked a Bedouin
man: ‘What is meant by dafaf.' He replied: ‘That he would
eat with the people.’ ^
4Bukhari, #7324 and Tirm idhi, #2367.

' Ibn Hibban, #6359. This hadith is mursal— the name o f the companion is missing.
80
CHAPTERTEN

Socks (khuff) o f the Messenger o f Allah (0)
.- J L i -J '• * » « - S j j i -J ill* _vr

»
^ V>vJ^ j l k«U^ k©Jb^W k4jj I m\*S” Jw
. ■'1<4 ^ C' i A U>f .jb-iU l.
73. Hannad Ibn al-Sari narrated to us; W akr narrated to us; from
Dalham Ibn Salih; from Hujayr Ibn ‘Abdullah; from Ibn Buraydah
that his father said:
‘The Negus (NajashI) gifted the Prophet (sg) a pair of

plain black khuffs. He wore them and then wiped over
them after performing ablution.’ h
K» S j ^ :J l i . l l . tb -V 1
jjJ u h :£Jui j l i : J l i 'l y j - J l j * . J 1AJ.J ^ j i - wJ 1 -'
11 Abu Dawud, #155, Tirm idhi, #2820 and Ibn Majah, #549.
81
T H R Sl'Bl.l M R B R AUTY OF T H R P R O P H R T @g)
‘*P w6 Ij Jw C S J ^ —
VI
^ -U '!l j j S>Jdi j l i : j l i . j i v J lA i) ^ j i wîUi j J

- » -
■. j j j ^ **/• i ^^ ^ ^ #
! ,^Lp ■i . ^wli ' i L>t *^<l ^ q *■ 1* ^ JJU -* >-^
j } : ^__ p J i j i i .j ;i i> j f i i o - J i n j u j£ J i _ J _ _ u
, *^4—-!_* iji
74. Qutaybah Ibn Sa'ld narrated to us; Yahya Ibn Zakariyyah Ibn
Abl Za’idah narrated to us; from Al-H asan Ibn ‘Ayyash; Abu Ishaq;
from Al-Sha'bl that al-M ughlrah Ibn Shu'bah (radiyAllahu 'anhu) said:
‘Dihyah [al-Kalbi] gifted the Prophet (%) a pair of socks

(khujfs) which he then wore.’ Isra’Il said: ‘From Jabir on
the authority of 'Amir: ‘[He was also gifted] a gown (jub-
bab). He continued to wear them until they had holes in
them, without the Prophet (£g) knowing whether or not
thev were slaughtered lawfully.”
Abu ‘Isa said: ‘The Abu Ishaq [m entioned] is Abu Ishaq al-
Shavbanl and his name is Sulaym an.’
TirmidhI, #1769 and is classed as weak.
82
CHAPTER ELEVEN
i j f -0)1 J J** j J**J f-\>- U w>U

Sandals (nal) o f the Messenger o f Allah (0)
■s lliuJ* : J li Ab ^1 U.t>- : J lj »jl»L 'j* aXj^
U + J : JU U v «• jjj J& * :dUU v _ JSl J j i :J li .fcla
.'jV C i
75. M uham m ad Ibn Bashshar narrated to us; Abu D awud al-

TayalisI narrated to us; Hammam narrated to us that Qatadah said:
‘I asked Anas Ibn Malik (radiyAllahu 'anhu): ‘How were

the sandals (na'l) of the Messenger of Allah (^g).’ He said:
‘Each sandal had two straps.’ *
. j J L - „- s . *-£ Jj lli Jl>- J l i w"w

. J j j t i_-i
; ->£ - . L jjJ - _V t
Led ^liT ’ : J li -s 4i £ s £t* »n _J -i jJLJ ^ s
. J£> jV C i & 4 i J
Bukhari, #5858, Abu Dawud, #4134, Tirm idhi, #1772 and Ibn Majah, #3615.
83
T H F. S U B 1 . 1 M F B F A V T Y ( ) F T H E P R O P H E T ( ^)
76. Abu Kurayb Muhammad Ibn al-‘A la’ narrated to us; W akf nar
rated to us; from Sufyan; from Khalid al-H adhdha’; from ‘Abdullah
Ibn al-Harith that Ibn ‘Abbas (radiyA llahu 'anbuma) said:
‘The Messenger of Allah’s (^ ) had (na'l) sandals, [each]

had two double straps.’ 9
:J li ^ : J li Li„e>- _ V V
*■
:j l i . jV b i U ^ J -bdU j j jJ \ CJ] :j l i jjl
• *-<■' ' ' ?

tr1' 0- J * -u ' "--fy ~
77. Ahmad Ibn Man!* narrated to us; Abu Ahm ad al-Zubayrl nar
rated to us that ‘Isa Ibn Tahm an said:
‘Anas Ibn Malik (radiyAllahu 'anhu) brought out for us a

pair of hairless sandals with double straps. Then Thabit
narrated to me afterwards; from Anas that they were the
sandals of the Prophet C^).’8"
b i- iJ - : j l i b ijJ - :j l i j l i * —<) _VA
J l i *bi —w ^ 1 ^ X-j *—- i J j t ^ : J l i ,,jJU li

<w-
j * ' J U J IW-JJ & bit J w ] c J l J j \ • :J li . i J j j ! JUJI ^ -J i JJbl; : U *
. ■i ^ J j t L>\ ifu .ii_i U .
78. Ishaq Ibn M usa al-Ansarl narrated to us; M a'an narrated to

us; Malik narrated to us; Sa'ld Ibn Abl Sa'ld al-M aqburi narrated
to us that ‘Ubayd Ibn Jurayj said to Ibn ‘U m ar (radiyA llahu 'anbuma)-.
" Ibn Majah, #3614.

s" Bukhari, #5858 without the word "hairless".
84
‘I saw you wearing tanned Peather] hairless (sibti) sandals.’

He said: ‘I had seen the Messenger of Allah (Jjg) wear
hairless sandals and he performed ritual ablution (ivudu)
in them, and therefore I love to wear them .” *1
wj ^ - t- lljjl> - : d »s ^ J j Ld u«>- _ V ^
* * *
J j j l ^ " •J lj wp j * 1' j i 'y —j-5 cP j p
.« j 'i l G till
79. Ishaq Ibn M ansur narrated to us; ‘A bdu’l-Razzaq narrated to

us; from M a'mar; from Ibn Abl D hi’b; from Salih Mawlah al-Taw’ama
that Abu Hurayrah (radiyA llahu \anhu) said:
‘The sandals (na'l) of the Messenger of Allah (3g) had

»Q-)
two straps.
.-si, C.: ^ .
■*f- . : Jo wAid :J o .<— w .
«ti*! LJ_e>- _A
-. 1 *•• * r. , J T . i- * - • * » J ,.
Aitr' wi J ) ""-**j ** •J . -* y* j j® mUv .JO »j .: JI
. »J y j j f a j e - J S m J J~a.
80. Ahmad Ibn M anf narrated to us; Abu Ahm ad narrated to us;
Sufyan narrated to us that Al-SuddI said: ‘ Som eone narrated to me
that he heard ‘Amr Ibn Hurayth (radiyA llahu 'anhu) saying:
‘I saw the Messenger of Allah (^g) performing the prayer

while wearing the sandals [that had another leather] sole
sewn onto them .’81
Bukhari, #5851, Muslim, #1187 and Abu Dawud, #1772

k: A t-'Ilalal-Kab/ro( al-Bukhari, #291
N asal in at-Kubrah, #9179, it is weak but supported by a narration in the Musnad, #21587.
85
THE S U B L I M E B E A U T Y O F T HE P R ( ) P H F. T i
:JU l_ y y j - j b w i _A\
V " :JU 'i - «i»i J y - j j* <«ji'j* J ) j * /' j * 0 UJ 1 ^ 1 'j t , .,JJU
•l : ‘{A>-l} JJJ J j£-\ iyJ&
81. Ishaq Ibn M usa al-A nsar! narrated to us; M a'an narrated
to us; M alik narrated to us; from Abu’l-Zinad; from Al-A‘raj that
Abu H urayrah (radiyA llahu 'anhu) said: ‘The M essenger o f Allah
(H) said:
“Let none of you walk in a single sandal, let him either

wear both sandals or take both of them off.” K4
. t y u jli J ' y '•^,—>1 y .2 JJU j i - Liai-_AT
82. Qutaybah narrated to us; from Malik Ibn Anas that Abu’l-
Zinad reported som ething similar.
y * ..jJJLa lllaA y -w .Al*
j ssr+*. $ - Jê yr j*" 'A * j *
. '5Jj>-U UJ
83. Ishaq Ibn Musa narrated to us; M a'an narrated to us; Malik
narrated to us; from A bu’l-Z ubayr that Jab ir (radiyA llahu 'anhu)
said:
‘The Prophet (gg) forbade [a man| to eat with the left hand,
or walk in a single sandal.85
M Bukhari, #5855, Muslim, #2(197, Abu Dawud, #4156 and Tirm idhi, #1774.
Muslim, #2099, Abu Dawud, #41 57 and N asal, #5569.
86
LJj-i- :Jli » y y jknJd (~ ) >JJJU y - .iJb liijJ- _Ai
v> ( A\ ji A f y J U J * oU^Jl J y viuu £i>. :Jli

i 9 9 *■
jie ii .J^-liL '-Jjjj lijj 'aJjj JJcbl 'ij* :Jli
• 'f_A ^ • f A-~‘ ti-Jj*
84. Qutaybah narrated to us; from M alik; and Ishaq Ibn M usa
narrated to us; M a'an narrated to us; M alik narrated to us; from
Abu’l-Zinad; from Al-A‘raj that Abu Hurayrah (radiyA llahu 'anhu)
said: ‘The Prophet ( ^ ) said:
“W hen one of you wants to wear his sandals, let him begin
with the right [footl, and when he takes them off, let him
begin with the left [foot]. The right [foot] should be first
of the two for the sandal to be worn and the last of the
two when taken off.”*’
i^jli ^ ua> iJ j^ :J li ■,«4jd ‘w -Sa-*" y * * y
»— —•s.LJ.e>" .Jli . UJ_e>-
•iSjCjj jj ^ U '-*r J f jj\£f' *
85. Abu M usa M uham m ad Ibn al-M uthanna narrated to us;

Muhammad Ib n ja'far narrated to us; Shu(bah narrated to us; Ash'ath
narrated to us; Ibn Abl al-Sha‘tha’ narrated to us; from his father;
from M asruq that ‘A’ishah (radiyA llahu 'anha) said:
‘The Messenger of Allah (:|g) would love to begin on the

right side as much as he could, in his combing, in wearing
B ukhari, # 5856, M uslim , # 2097, and T irm id h i, # 1779.
87
T HE SUBLIME BEAUTY OF T H E P R O P H E T ( £)
his sandals and in his purification.’8
m3 JS* uiJ->* ! J l i ^*1 _A*t

» *
+ -
I ^ ^ / “* / j £ J ^ ^ I I ^ ^ V *”
LcJ ,jw* jijb ^1 ^*P VJ ^ ^*P LJ !.Jli
•* '-I^p j^p J j t J ' j+^j J > -* 3
86. M uham m ad Ibn M asruq, Abu ‘A bdullah narrated to us;

‘Abdu’l-Rahm an Ibn Qays, Abu M u'awiyyah narrated to us; Hisham
narrated to us; from M uham m ad [Ibn Sirin] that Abu Hurayrah
The sandals of the Messenger of Allah (£§) had two straps,

as did Abu Bakr and ‘Umar {radiyAllahu 'anhuma). The
first person to tie a single strap was ‘Uthman {radiyAllahu
'anhu).m
* Bukhari, #5854, Muslim, #268, Abu Diiwud, #4140, TirmidhI, #608 and others
s“ Majma' al-Zana id wa-Maba’ al-Iaw a’/d, 5/141.This chain o f narration is weak.
88
C H A P T E R TVC’ E L V E
4)1 J y * j ^ w '^

Ring (khdtam) o f the Messenger o f Allah (%$)
* * ^ s
^«P 4JJ1 »L«P %-Vjuw< —
A\
» J * / / , / ( ' i f s *4
^*4 %jjz* |^-)l->- ^jLS' * ! . d JJ U jr f w*"^ w*"^ » • <* ^j£* *w*^ ^
..d ip > ijj

» -
87. Qutaybah Ibn Sa'Td narrated to us; from ‘Abdullah Ibn Wahb;
from Yunus; from Ibn Shihab that Anas Ibn M alik {radiyAllahu 'anhu)
said:
“The ring {khatani) of the Prophet (ijg) was made of silver,

and its gem stone was Abyssinian {habashi).,m
jjj) . oU v r-~> jp 1 Lj_l>- : J d . Lj_l>- _AA

y w , :
. 11 4 ,L J v<0 !».:.<)■,jl«Ss4 wd-iAs Jpj jj£4
* ' 4 * *■ * 1 * _1 * » . ; *| , -■ *i r|-
. <r r >-J .J — S-
»
88. Qutaybah narrated to us; Abu ‘Awanah narrated to us; from
’ Bukhari, #5870, Muslim, #2094, Abu Dawud, #4216, Tirm idhi, #1739 and others.
89
T H F S I B I. I M F B F A I ’ T Y ( ) F T H F P R O P H F T (£g)
Abu Bishr; from N aff that Ibn ‘Um ar (radiyA llahu 'anhuma) said:
“The Prophet (5g) kept a ring made of silver, he used it [as

a signet] to seal [his letters], yet did not wear it.’”'"
Abu ‘Isa said: ‘The name o f Abu Bishr is Ja'far Ibn Abl W ahshl.’
—v- ‘w Lj-O1
- .wlli 'w J Uj->- —A
j—•l S" :j l i JUU

>
-J J| wU
W - W J-
U ^ -
J ‘-Uj^ vjjki- :j l i _ j j• Q
V ■ ■
jl
4 ; ^ > j •• #
. » O a—ii luiji ^4 (*-Tb»-
89. M ahmud Ibn Ghaylan narrated to us; Hafs Ibn ‘Umar Ibn
‘Ubayd al-Tanafisi narrated to us; Zuhayr Abu Khaythamah narrated
to us; from Humayd that Anas Ibn Malik [radiyAllahu 'anhu) said:
“The ring of the Messenger of Allah (^g) was made of

silver, and its stone (fass) [was also of silver] .” "1
.w'li ‘w ili-a llj.k>" . Jli vj *w ^*
j l ,_jSw j i -■.#-> v;l J j _»j Si j\ \^j" :j l i ,dL]U ^-Jl js - A-
i\ jk ii j l s j v l j u c k ja li *j i u . J j . C t f j l j pûJi j l :j j j
5_
. "*j£ a_JjG
90. Ishaq Ibn M ansur narrated to us; Mu'adh Ibn Hisham narrated
to us; my father narrated to me; from Qatadah that Anas Ibn Malik
[radiyAllahu 'anhu) said:
1,1 Bukhari, #5865, Muslim, #2091, and Tirm idhi, #1741.

Bukhari, #5870, Ahu Dawud, #4217and Tirm idhi, #1740.
90
‘When the Messenger of Allah (£g) wanted to write let

ters to [the kings of] the non-Arabs, he was told: ‘The
non-Arabs do not accept [letters] unless it has a seal.’ He
therefore created a signet ring, and it is as if 1 am looking
at its whiteness in his palms.” 1'2
^ i x~s- y* y> Ljj_>- _A \
! -sf*^ . J j l i <’ ! J li a>

j Jj>-
1 « 4 • ,* . 4
. 11 f n “ • ^ * U.- : *j b . - : _ci-v
91. M uham m ad Ibn Yahya narrated to us; M uham m ad Ibn

‘Abdullah al-Ansari narrated to us; my father narrated to me; from
Thum am ah that Anas Ibn Malik (radiyA llahu 'anhu) said:
“The inscription engraved on the signet ring of the Mes

senger of Allah (:jg) was: 'Muhammad’ o n a line, ‘Rasul’ on
a line, and ‘A llah’ on a line.’01
yd . ^ yj ^ y I yj) 4>- 1 T
/ *
'J L i- J l .'- 1? ^ J jl j l« . jJ J U y, yd .» S C j yd _ J jJ U -
■'-?? «jd J y~>j f-Ulai V) CUS1 JjXA y iyij : J
. 1 J yd*) JUjt :*_j jM d * .cJsJj*-
92. Abu ‘Amr N asr Ibn ‘All al JahdamT narrated to us; Nuh Ibn
Qavs narrated to us; from Khalid Ibn Qays; from Qatadah that Anas
Ibn Malik (radiyA llahu 'anhu) said:
‘The Prophet (%) wrote letters to Ch os roes, Caesar and the

Bukhari, #5875, Muslim, #2092, and Tirm idhi, #1747.
‘° Bukhari, #3104, and Tirm idhi, #1747.
91
THE S UB L I ME BEAUTY OF THE P ROP HET (jg)
Negus, he was told: ‘They do not accept letters unless they

are sealed.’ Therefore, the Messenger of Allah (jg) had a
signet ring produced for him, made from silver and had
engraved on it, ‘Muhammad is the Messenger of Allah.”94
» -
lit ' 5 *1" J * 'iA 'j* j* j*

» # #
93. Ishaq Ibn Mansur narrated to us; Sa'ld Ibn 'Am ir and Al-Hajjaj
Ibn Minhal narrated to us; from Hammam; from Ibn Jurayj; from
Al-Zuhri that Anas Ibn Malik {radiyAllahu 'anhu) said:
“When the Prophet ($ 5) entered the toilet, he used to

remove his ring.” 1'5
&j S - :j l i jw <i)l Jui- ljjL > > :j l i .

» 0
(, * * * * * * * * S *
j J y* <ul J y* J vyt-Z* J iP >• o U Jw 4j j l J L lp
A? j *J lr * k j (►
* ‘j* * k j y>' -k j *-<**k j
1 j ^ i* j ^* i * *"» / t
. '* y * j Jl4-£ *
0
94. Ishaq Ibn M ansur narrated to us; ‘Abdullah Ibn N um ayr nar
rated to us; ‘Ubaydullah Ibn ‘Um ar narrated to us; from N afi' that
Ibn ‘U m ar {radiyAllahu ''anhurnd) said:
“The Messenger of Allah (£|) kept a ring made of silver,
,,J Bukhari, #5865, Muslim, #2091, and Tirm idhi, #1741.

Tirm idhi, #1742, and he said the hadith is hasan gharib. Abu Dawud reported in his
Sunan, #19 and said the hadith is rejected.
92
and hence it used to be in his possession (yad) [until his

demise]. Then it was in the possession of Abu Bakr and
[then after him] it was in the possession of ‘Umar. Then
[after him] it was in the possession of 'Uthman, until it
fell into the well of Aris. The inscription on this ring was
“Muhammad is the Messenger of Allah.’” 96
Bukhan, #5873, Muslim, #2(191 and Abu Dawud, #4218
93
CHAPTER THIRTEEN

Messenger o f Allah ($g) wearing a [Signet]
Ring on his Right Hand (jamin)
^^ lr■- I^ 4 I ^ . t * * i»* |^t i' |l | # •4 *0 *

J*s- *u>i j,5w%p j j u J > —a ^
* -
«i>i jlIp jj ji :j l i %
jU L > jJ
W'w J U ? w -LP- ^%P w j ^ j ^wt

* "- - - » - -' - #■
95. M uham m ad Ibn Sahl Ibn ‘Askar al-Baghdadl and ‘Abdullah

Ibn ‘Abdu’l-Rahm an narrated to us; Yahya Ibn H assan inform ed us;
Sulayman Ibn Bilal narrated to us; from Sank Ibn ‘Abdullah Ibn Abl
Namir; from Ibrahim Ibn ‘Abdullah Ibn Hunayn; from his father
that ‘All Ibn Abl Talib (radiyA llahu 'anhu) said:
“The Prophet (^) would wear his ring on the right hand
(jan/in).”'’
'' Abu Dawud, #4226 and N asal, #5203, although the chain has a weakness, it is supported
bv other texts as will come later.
94
mLS- !,Jli JUM lljJj>- ! J li * ^

»
*' * ' ' \ . •' * . i 1 ' ♦■; y . * i - »^ *i
•« ^}l 4^ ' ^ j* j ‘J j j* P . J >A-> /w * ^w ‘
* * *.
96. M uhamm ad Ibn Yahya narrated to us; Ahmad Ibn Salih nar
rated to us; ’Abdullah Ibn Wahb narrated to us; from Sulavman Ibn
Bilal; from Sarlk Ibn ’Abdullah Ibn Abl N am ir said som ething similar.
jC?*1 ^'j* i J j ^ 'did Iliad- _
*J-LB S ' -CjLid »<C~W wj .j-d . id'lj
-_'rf <Uil J j wv •IS' d!j_^ ^ *v 4U>1 JS-
' j . r ^ '
97. Ahm ad Ibn M anf narrated to us; Yazld Ibn Harun narrated
to us that Hammad Ibn Salamah said: ‘I saw Ibn Abl R aff wearing
a [signet] ring on his right hand, so I asked him [the reason for] that
and he said:
‘1 saw ’Abdullah Ibn Jafar wearing a [signet] ring on his

right hand, and he said: “The Messenger of Allah (£g) used
to wear the [signet] ring on his right [hand].””'1’
♦—
aI Jjl lliad- :Jli «jd j s lliad- :Jli . . ww,_£*■ liiad- A
I a” w
jlfT ^1)1 j]*- JL£ A- *fps* jM-X*j£ 4Jjl jf j*

"- » +
98. Yahva Ibn Musa narrated to us; ‘Abdullah Ibn Abl Numayr nar-
' T irm id h i, # 1744.
95
T H K S U B L 1 M E B E A U T Y ( ) I' T H E P R O P H F . T (jfe)
rated to us; Ibrahim Ibn Al-Fadl narrated to us; from 'Abdullah Ibn
Muhammad Ibn 'Aqll that 'Abdullah Ibn Ja'far (radiyAllahu 'anhu) said:
“He (J^) used to wear the [signet] ring on his right

[hand].”1"
•j :J l i « . j w / lk > - ' l L l>- ^

* -
. *■ /IS" ■'? jj^j£> *
99. A bu’l-Khattab Ziyad Ibn Yahya narrated to us; ‘Abdullah Ibn

M aymun narrated to us; fro m ja'far Ibn M uham m ad; from his father
that Jab ir Ibn ‘Abdullah (radiyA llahu 'anhu) said:
“The Prophet of Allah Ote) used to wear the [sioned rina

on his right [hand].” ""’
Juji js. *jiJ r U jJ - : J li - 3 ' ^ J' ‘ *
-e_«J J w*'' ’J ^ -Ji- J j yl.lJail __J-
. ■» : *Wt J J /) IS”11 . w l i *il ] *d l ^ ]
100. M uham m ad Ibn Humayd al-RazI narrated to us; Jarir nar

rated to us; from M uham m ad Ibn Ishaq that Salt Ibn ‘Abdullah said:
‘Ibn ‘Abbas (radiyAllahu 'anhuma) used to wear a [signet]

ring on his right [hand], without adornment and he said:
“The Messenger of Allah (jg) used to wear the [signet]
ring on his right [hand] .” 1"1
'w Ibn Majah, #3647, Ahmad in his Musnad , 3/195 and this hadith is weak.
"" A l-'llal al-Kabir o f al-Bukhari, #287 who said this report from Jabir ( radiyAllahu ’anhu)
through this chain is not authentic.
"" Tirm idhi, # 1742, and Abu Dawud, #4229. This tradition is supported by other authentic
narrations.
96
, * ' < £ • - f I' • ' i' i ; ' u - ,, i ; i , , ; i ,

j* is* -Ju . ,^c- ^
f i Cf ■wu y Jj-I i,v ^ i j l jl# : 'Jit- jJ ' Ac- >.oU ‘- j-
*
^jA %
A^ *' J y**j jJ*j£) *o ^wij^
•"Ir-J
* A
- - J' —
» A**
101. M uhamm ad Ibn Abl ‘U m ar narrated to us; Sufyan narrated
to us; from Ayvub Ibn M usa; from N aff that Ibn ‘U m ar (radiyA llahu
1anhuma) said:
“The Prophet of Allah (jjg) kept a [signet) ring made of

silver and puts its stone in the part facing his palm, he
engraved on it, ‘Muhammad the Messenger of Allah’ and
he forbade anyone to engrave on it. It is [the same ring]
which fell from [the hands of] Muavqib into the well of
Aris [during the reign of ‘Uthman] .” 1"2
41 t ^ 9 * . . r ■ * ® 4 « ^ f ^ 4 # \ W
L.J !sj V3*. L*J *T
.' ;J J j j ~ tj j-J-i j t f ":j l i U .J-kji
102. Qutaybah Ibn Sa'ld narrated to us; Hatim Ibn Isma‘11 narrated
to us; from J a f a r Ibn M uham m ad that his father said:
“Al-Hasan and Husayn both used to wear their [signet]

ring on their left hand (yasar).” m
vt 'S j _ i: UiJU-:j l i ijl^ . •r
Ac .oiui As- jj -U*—_**■ y :Jli «- fdjaJ'

"" Tirm idhi, #1743, this tradition has a broken chain o f narration.
97
T H F. S I B F 1 M F B F A l ' T Y OF T H F P R ( ) P H F T (Sg)
. 11 v_- *Ll1 ! .jJJLd j»
103. 'Abdullah Ibn ‘Abdu’l-Rahm an narrated to us; M uham m ad

Ibn ‘Isa Ibn al-Tabba‘ narrated to us; ‘Abbad Ibn al-'Awwam nar
rated to us; from Sa'id Ibn Abl 'Arubah; from Qatadah that Anas
“He (^) used to wear the [signet] ring on his right hand.” 1"4
L i 4 c i u ►
- -vL>- Li-t^ •t
L*LL d . d l j . *w ^
■dlj^ *A'-’ ^ w^.U' ^ .‘. . i - . - l j ^1^3 .. -A -

0 ' *” 0
. •p _y>- ^ 0 1 11 t j j *_Lji *i' 11
104. M uham m ad Ibn ‘Ubayd al-M uharibl narrated to us; ‘Abdu’l-

‘Azlz Ibn Abl Hazim narrated to us; from Musa Ibn ‘Uqbah; from
N aff that Ibn ‘Um ar (radiyA llahu 'anhuma) said:
“The Messenger of Allah (jg) kept a [signet] ring of gold

and he used to wear it on his right [hand]. The people [also]
began to keep gold rings, so he (ajg) threw it away and said:
“I will never wear it again!” Thereafter, the people threw
their rings awav [also] . ’ 1"5
"u N asal, #5204.

98
CHAPTER FOURTEEN
4)1 J J —'J J l U W 'U

Description o f the Sword (sayjj o f the
Messenger o f Allah (H)
*^1 ! J li <,j» j>* jw J li . jLJj LJa>- —N ^

* - ,»
. » JJai
r - W •
^ J- v ; w- ilJ
> -
i L J c J l£ *: J li ww -Jl w-,i J i t i w**p
105. M uham m ad Ibn Bashshar narrated to us; Wahb Ibn Jarir

narrated to us; my father narrated to us; from Qatadah that Anas
“The pommel [handel] of the sword (sajj) of the Mes

senger (H) of was made of silver (Jiddah ) ” w<:
. <i-ai
# ■W -
<#< «i>l J. v j w- ild
> -
5a«j :Jli •W J^ -w-U«d<
w* • — -
i-
W
106. Muhammad Ibn Bashshar narrated to us; M uadh Ibn Hisham

narrated to us; my father narrated to us; from Qatadah that Sa'ld Ibn
A bu D aw ud, # 2583 and T irm id h i, # 1691.
99
T H F. S I it I. I M E B F. A L' T Y C) F T H E P R O P H E T (jfe)
Abi al-H asan (radiyAllahu 'anhu) said:
“The pommel of the sword (sayf of the Messenger (^)

was made of silver.”1"’
wJ . )U> :J l i _a J' j l j J u ? j j a J j t j - i o - _4j I l l i j J - -V
I I * / |• ' 11* ^ r • > * y * *I t * * t. * * * *t* |* *

'K*? J <! J l) w©A>- *—AlU< ^ 4JJ» -LP ^JP ^P
>
: i w * J •wl-' d 4,J TtJJI f _»>i£J
' t; Z ' ,, *<4 j' / ,4 '
. » 4~oi îLU' ifc-j cJl£ < :JUi i-aJJi j t - *JUj :»_JUj Jli
107. Abu Ja'far M uham m ad Ibn Sudran al-Basri narrated to us;

Talib Ibn Hujayr narrated to us; from Hud Ibn ‘Abdullah Ibn Sa‘d
that his grandfather [Mazyadah Ibn Malik (radiyA llahu 'anhu)] said:
“The Messenger of Allah ($g) entered Makkah on the Day

of Conquest {yawm al-fath) with a sword that had gold and
silver on it.”
Talib [Ibn Hujayr] said: ‘I asked [mv teacher] about the silver,
and he said:
‘The pommel of the sword was made of silver.” 1"8
''it* * ' \ ' '»* * l -' .^ Î *

j| p p ^jp 9.L P Lj J j >- '. *JV3 J L»j £ LJ JL>- „ \ • A
*' '' *’ 4 ' ;/ * - .«*'.* .* * * »' ' I - i , »

•*P •W" b lw«S «w 11 . IfcjO ^*P »
. 11 LoiP- b 4JkdJ j A»w i *ol 0
111 Abu Dawud, #2584, Tirm idhi, #1691 and Nasa*!, #5375.
11,8 Tirm idhi, #1690, this tradition is not established, as it is not known that the Messenger
o f Allah ( ^ ) had or used gold on his sword.
100
108. M uham m ad Ibn Shuja* al-Baghdadl narrated to us; Abu

‘Ubadah al-H addad narrated to us; from ‘Uthm an Ibn Sa‘d that Ibn
Sirin said:
‘I made my sword [a replica of] to the sword of Samurah

Ibn Jundub (radiyAllahu 'anhu). Samurah also said that his
sword was [a replicate] to the sword of the Messenger of
Allah (2g), and it was [a high quality sword manufactured
bv the tribe] of Banu Hanlfah."l‘)
‘Au • . j J x*jt :J li y ^
* »
.6 l-g- .4 a * yw 'ApS'
109. ‘Uqbah Ibn M ukhrim al-Basri narrated to us; M uham m ad

Ibn Bakr narrated to us; from ‘U thm an Ibn Sa‘d, with this chain o f
narration.
"" T irm id h i, # 1683— this chain o f narration is w eak.
101
CHAPTER FIFTEEN
-Ob' j u w’U

Description o f the Body Armour (dir) o f the
110. Abu Sa(Id ‘Abdullah Ibn Sa'ld al-Ashajj narrated to us; Yunus
Ibn Bukayr narrated to us; from M uham m ad Ibn Ishaq; Yahya Ibn
‘Abbad Ibn ‘Abdullah Ibn al-Zubayr; from his father; from his grand
father ‘Abdullah Ibn al-Zubayr that Al-Zubayr Ibn al-‘Awwam said:
‘The Prophet of Allah (sjg) wore two coats of armour [on

his body] on the Day of Uhud, so he tried to jump on
to the rock but was not able."" He therefore requested
1111 Due to the heavy weight o f the two armors and the wounds he received on his noble
head which resulted in losing a lot o f blood.
102
The Sublime Beauty o f the Prophet (may A llah bless him d r give him peace)
Talhah (radiyAllahu 'anhu) to sit beneath him [with his aid],

the Prophet (jjg), climbed up the rock until he rose on it.’
He (radiyAllahu 'anhu) said: ‘1 heard the Prophet of Allah
(Sjg) say: “Talhah has made [it] incumbent.’”1"
jl» v JL>-i ijS j\S v>l J jl" ,JU^ j j j * .u ..a >
111. Ibn Abl ‘Um ar narrated to us; Sufyan Ibn ‘Uyaynah narrated
to us; from Yazld Ibn Khusayfah that A l-Sa’ib Ibn Yazld (radiyA llahu
'anhu) said:
“The Messenger of Allah (^ ) on the Day of Uhud was

wearing two coats armour, one on top of the other.” 112
Tirm idhi, #1692— this is weak but the same tradition has been narrated in the Musnad
o f Imam Ahmad, #1417.
" ’ Abu Dawud, #2590 and Ibn Majah, #2806.
103
CHAPTER SIXTEEN
<iul J

Description o f the Helmet (mighfar) o f the
Messenger o f Allah (0)
w » • V .
'S vW
W
'*> JJUU ll\s>- lijli
W . , - -
’w 4-%JJ UjJ->- _^ \T
W.
Ua^- ^.d 'Jii :<J J--Sj A pj i5Jj LiS j' :>^JUUjw
. : JU i
112. Q utaybah Ibn Sa'ld narrated to us; M alik Ibn Anas nar
rated to us; from Ibn Shihab that Anas Ibn M alik (radiyA llahu 'anhu)
said:
‘The Prophet (^fe) entered Makkah wearing a helmet

(,maghfar).’ He was told: ‘Ibn Khatal is clinging to the
curtains of the Ka'bah.’ So he (^g) said: “[Regardless] kill
him .’ ” 113
104
: J l i -iw-*} «i)' jlp b ili- :j l i f>

, " i 't / * *
Uo ^ *s— ^w—
>l ^j£* ^j»P % ‘WwUl*^
#■ >
.« * , 4 ' , t t f' * +< * 4 t t ,/ / ' | ' 4^» * *■ | ■•
: jj J l i i . J J - j o«-L>- <e-f> Ipj : J l i ^ 3 .^JiJl
. : JU i .Z& \ j U J l
. ** <ol Jji-^ j ,j*t . w-1 .-> J li

»
113. ‘Isa Ibn Ahmad narrated to us; ‘Abdullah Ibn Wahb narrated
to us; M alik Ibn Anas narrated to me; from Ibn Shihab that Anas
‘The Prophet (ijg) entered Makkah in the Year of the Con

quest {'am al-fath) wearing on his head a helmet (mighfar).’
When he took it off, a man came up to him and said: ‘Ibn
Khatal is clinging to the curtains of the Ka‘bah.’ So he
(^) said: “[Regardless] kill him.’”
Ibn Shihab Zuhri said: ‘It has also reached me that the M essenger
o f Allah (i^g) was not in the state o f Ihram (muhrim) on that day .’ 114
114 Bukhari, #3044, M uslim, #1357, Abu Dawud, #2685, Tirm idhi, #1693 and Muwatta’
Imam Malik, #1271.
105
CHAPTER SEVENTEEN
-■J!** ^ w ‘b

Description o f the Turban ('imarnah) o f the
j ) ' iU?*’ j}\ Pllj Jj>^ W**1 ^ ^t
^1 *Aa-L*» ^*£-* v 5 J LJ-Us- . d ll ^ \^<x^ * ( —) . -
i {>j j '-'t' k^4" idli *»P *
114. M uham m ad Ibn Bashshar narrated to us; ‘A bdu’l-Rahm an

Ibn M ahdl narrated to us; from Hammad Ibn Salamah, and Mahmud
Ibn Ghavlan narrated to us; W akf narrated to us; from Hammad Ibn
Salamah narrated to us; from Ibn Abl al-Zubayr that Jabir [radiyAllahu
'anhu) said:
“The Prophet (^r) entered Makkah in the Year of the

Conquest wearing a black turban ('imamah suwdd’) .” "'
115. Ibn Abl ‘Um ar narrated to us; Sufyan narrated to us; from
M usaw ir al-W arraq; Ja'fa r Ibn ‘A m r Ibn H urayth that his father
said:
11 Muslim, #1358, Abu Dawud, #4076 and Tirm idhi, #1735.
106
The Sublime Beaut)' o f the Prophet (may A llah bless him & give him peace)
“I saw the Prophet (Jg) addressing the people from the

pulpit while wearing a black turban .” 1 Ul
ft j y* y-3 * j*. ^ bjA>- —^ ^^
^ <•? j j ' 1 ‘W* J * '"r-ij*" f . J j * * J* /**■ J**

. 11 tlS ji. ■
4 ^ j wlb Jl
116. M ahmud Ibn G haylan and Y usuf Ibn ‘Isa narrated to us;
W akf narrated to us; from M usawir al-W arraq; Ja'far Ibn ‘Am r Ibn
Hurayth that his father said:
“The Prophet (^g) addressed the people whilst wearing a

black turban.”"
jUj- y j ij l i .jU i—
*1 j j j G HcijS- IV
■ .> J. i , „ * », X . ,' I ^ „ a £ -* 9 ^ . *- 9 -
'O " !sJo <
w
*/ 'w* v*P i<
W •
. Ow
•
P •>^
W> w •
4JL)l• --L-sP
-
*«P .-W>*W*w
w/ >
w*y0 >-L«P ^ *P
• J -J
. ■i l < ^ j j u . jUi-i iij .-.i-
*jUj6 I 1i—UJ1 : auI jL t j l i >lUj J j J u f i t I ' jliG : oU J l i
. lu i j% l; i j j u j
117. H arun Ibn Ishaq al-H am danl narrated to us; Yahva Ibn
M uham m ad al-M adanl narrated to us; from ‘A bd u ’l-'AzIz Ibn
M uhammad; from ‘Ubaydullah Ibn ‘Umar; from N aff that Ibn ‘Umar
(radiyA llahu 'anhuma) said:
“When the Prophet (^ ) wrapped a turban around his

Muslim, #359, Abu Dawud, #4077 and Ibn Majah, #1104.
107
THE S I' B L 1 M E B E A U T Y OF THE P R O P H F. T ($e)
head, he would let [the tail of] his turban hang between
his shoulders.”
N aff said: ‘1 saw Ibn ‘Um ar {radiyAllahu 'anhuma) do it in the same

m anner.’
‘Ubaydullah said: ‘I saw Qasim Ibn M uham m ad and Salim Ibn

‘Abdullah do it in the same m anner .’ " 8
:J li * j L2_k>- :J li . y* y id-uJ 1A
.1 k>- A# j '" j j ' jf " '* * £ s - yt- J~—*Jl yi y d -)J' JLP _
. iiLia*-
118. Y usuf Ibn ‘Isa narrated to us; Wakl‘ narrated to us; Abu
Sulaym an ‘A bdu’l-Rahm an Ibn G hasll narrated to us; from ‘Ikrimah
that Ibn ‘Abbas {radiyAllahu 'anhuma) said:
“The Prophet (s^) addressed the people whilst wearing a

turban that was [stained with oil from his hair] .” 119
"" Tirm idhi, #1736, this is tradition is weak but docs have other supporting evidence.
"" Bukhari, #927.
108
CHAPTER EIGHTEEN
4)1 J jl jl *l>- U w>U

Description o f the Loincloth (i%ar) o f the
ulv :jii j; Juîj u L -:jii ..o jJ ijJU- _u 
. '*^wJLa j ,<2.* : ^ j u i AL.lt-
119. Ahmad Ibn M an? narrated to us; Isma'Tl Ibn Ibrahim narrated
to us; Abu Ayyub narrated to us; from Humayd Ibn Hilal; from Abu
Burdah that his father said:
“A’ishah (radiyAllahu 'anha) took out for us a patched (mu-

labbad) upper garment (kisa) and a [thick] coarse loincloth
(i%ar), then she said: “The soul of the Messenger of Allah
(^) was taken in these two.”12"
jp jP ijjp - :j l i * j1 A -P _w I j-t> - T ■
1211 Bukhari, #3108, Muslim, #2080, and Abu Dawud, #4036 and Tirm idhi, #1733.
109
T H E S U B L 1M E B E A U T Y OF THE P R O P H E T (Sjjj)
X J d l ^ . i U £> :j l i ,l* U 'J . , iu 2 J j u w :j l i Ww d jJ-V l

*
■* *' __ J *s s * ' ' *■ .■ ' fc »5 ^ / i ', * ^' ■;
1C ^ J^ K b]
j j >Jj\ bli w jk li U‘oj2d slU Ut" Ij l i ,<-l?tU s ijj (pi IaI/1 j »—j U
120. M ahmud Ibn Ghaylan narrated to us; Abu D awud narrated

to us; from Sh ub ah that Al-Ash‘ath Ibn Sulaym said: ‘I heard my
m aternal aunt narrate from her paternal uncle:
‘While I was walking in Medlnah, someone behind me

said: ‘Raise your loincloth (iâr) as it is closer to piety (atqa)
and makes it last longer.’ Lo and behold, it was the Mes
senger of Allah (£g), so I said: ‘O Messenger of Allah, it
is merely a black mande with white stripes.’ He said: “Do
you not have an example in me?” I looked at him and I
noticed that his loincloth (i%ar) reached the middle of his
shins.’ ” 121
. 2*^1111 jLf' LjJj)* :w‘li - ^ ~w_L _NT \
j l y / y jU p j j j\ p j 'j\$«: j l i , J\ U wj U JL wJ wÛ J .
• U { * i i - , , a Ji
. l c jjl .iJlS ’ 'JiU* : Jli_» .-cjL-
121. Suwayd Ibn Nasr narrated to us; ‘Abdullah Ibn al-M ubarak
narrated to us; from Musa Ibn ‘Ubaydah; from Iyas Ibn Salamah Ibn
Akwa‘ (radiyAllahu 'anhu) that his father said:
“Uthman Ibn ‘Affan used to wear a loincloth (Jspr) reach

ing the middle parts of his shins and he said: “Thus was the
manner in which my companion—meaning, the Prophet
Ahmad in his Miisnurl[ #23086, # 23087 and #19472.
110
(^) wore his loincloth (/£ « > ) .” ’ 122
y f' y fc » t y Ap ^ | y» s. i l l Jj>~ » 3 T Y
f .d - J . t.i w - 4td ,J y * * j :J l3 y i a*LJl>- -*p ‘w ^ J
f •j*’"^ s-^' d\* •jfy* '■** ■ >-<il_*

J'
122. Qutavbah Ibn Sa'ld narrated to us; A bu’l-Ahwas narrated to
us; from Abu Ishaq; from M uslim Ibn N adhlr that Hudhayfah Ibn
Al-Yaman (radiyA llahu 'anbuma) said:
‘The Messenger of Allah (^ ) grabbed hold of the calf

muscle of my shin or his shin and said: “This is where the
loincloth should reach. But if you object [to that], then
let it hang lower, and if you even object |to that], then
[realise] that the loincloth has no right on the ankles.”12’
This chain is weak due to Musa Ibn ‘Ubaydah.

1:1 Tirm idhi, #1783 and Ibn Majah, #3374 and this hadith has a weak chain.
Ill
CHAPTER NI NETEEN
ejf? -u)' J ,3 ^

Description o f the Walking (mishya) o f the
Messenger o f Allah (H)
W'J * * ) AS iUli ■ —3
d _5jrf“ jd ” 4jd w'ji—'J ^jA :>-i Q-.* O d j 'if _•11 ! J l i *\Jt'ji
v*J J j l a ; jJ>jS(' v.-,;- 4jjl J +~“'j ja ■c.- La j c J l j U j -<prj
. ’* Ôd *utj I—jjl UJ
123. Qutaybah Ibn Sa'id narrated to us; Abu Lahl'ah narrated

to us; from Abu Yunus that Abu Hurayrah (radiyA llahu 'anhu) said:
“I have not seen anyone more handsome (ahsari) than the

Messenger of Allah (^ ); it was as if [the rays of] the sun
permeated his face. Nor have I seen anyone walk faster
than the Messenger of Allah (|g), it was as if the earth was
folded up for him; we would exert ourselves [and found
it difficult to keep up with him], while he would walk at
a normal pace.” 124
124 Tirm idhi, #3648 and Ibn Hibban, 14/216.
112
The Sublime Beaut) o f the Prophet (may A llah bless him & give him peace)
or * i-j J v f b j 'j-’y*' y* (J* ^t
^/i (fb j J j v .J li **4 y^ f* *

i v
•*a iaAJ >UJ *ij J\S11:J li -',V> j bj j t f :jl> >.wJU»
124. ‘All Ibn Hujr narrated to us; ‘Isa Ibn Yunus narrated to us;
from ‘Umar Ibn ‘Abdullah, the M awla o f G hufrah; Ibrahim Ibn
M uham mad one o f the sons o f ‘All Ibn A bl Talib (radiyA llahu 'anhu)
told me:
‘W h e n ‘A ll (radiyAllahu 'anhu) d e sc rib e d th e P ro p h e t (yf,

he used to say: “W h e n h e w a lk e d , h e m o v e d as i f h e w e re
d e sc e n d in g a d o w n w a rd s lo p e .’” '2''
* i *" j ^ * * * «-'■S
^»>l y t ’ *y -1* * ' ' y b j yj ▼fl
^ Jjl :J li v_JU? (fb A- i y j oL y b ,'jAjX

' i £
:' 1, ■^ n yr.. J *bSb Liisj bj
125. Sufyan Ibn W akf narrated to us; my father narrated to us;

from al-M as‘udI; from ‘Uthman Ibn M uslim Ibn Hurmuz; from N aff
Ibnjubavr Ibn Mut'im that ‘All Ibn Abl Talib (radiyA llahu ’anhu) said:
“ W h e n th e P ro p h e t (jjg) w a lk e d , he lean t fo rw a rd as if
d escen d in g a d o w n w a rd s lo p e .” 12'1
Tirm idhi, #3637. This hadith has a weak chain although some o f the wording has been
established in other authentic narrations.
l2,'TirmidhI, #3637, Ibn Hibban, #6311, Hakim, 2/605-606 and Tirm dhi said this hadith
is hasan sahlh.
113
C HA PT E R TW ENTY

Description o f the Head Covering (taqannu) o f
the Messenger o f Allah (0)
Lj-!->■ !JU » j llj JjJ ! J li , iJJj>- _ \T ^
f’ llilt 4)1 J :JU .<2l!U j j ^ 1 'ji - - jUI J, ji -
. ‘-w 'ljj W-’j 2
126. Y usuf Ibn ‘Isa narrated to us; W akf narrated to us; A l-Rabf
Ibn Sablh narrated to us; from Yazld Ibn Aban that Anas Ibn Malik
“T h e M e sse n g e r o f A lla h (sjg) w o u ld o fte n w e a r a head

c lo th (qina), so m uch so th a t his c lo th in g w o u ld re se m b le
th a t o f an oil se lle r.” 12
12 BayhaqI in al-Sbu'ab, 5/226. This hadlth is weak, due to a narrator having weak
m em ory see Ibn Jawzi’s al-Dii'afa mt’l-Matrukin, 1 / 2 8 1 .
114
CHAPTERTW'ENTY-ON E
What has been narrated concerning the Nature

o f Sitting (Jilsahj o f the Messenger o f Allah (0)
■ujI x s- lliJb- : J lj .*-LLs j * j Up ldJL>- : j l i w- J-fr ' YV

' . , "It ** ;t ' '/ * > t , ^ „■ t ,
^ ij 0** J ^J •_“ mi ^»P i»^J
o a * y i *—Lki j <£» «iii j ^ J -3 :« ijli wiLoi UJ) jje-li j d j
• V ^ '>
127. ‘Abd Ibn Humayd narrated to us; ‘Affan Ibn M uslim narrated
to us; ‘Abdullah Ibn Hassan narrated to us; from his grandm other
that Qaylah bint M akhramah (radiyA llahu ’anha) said:
“That she saw the Messenger of Allah (ig) in the masjid

squatting on his heels (qurfasa). She said: ‘When I saw
the Messenger of Allah ($g) sitting humbly (,mutakhashi),
I began trembling in fear [due to immense awe of
him].”’l2s
Abu D aw ud, # 4847 and T irm id h i, # 2814.
115
T H E S l ' B L I M E B E A U T Y () F T H E P R O P H E T (sfc)
uijL> l l j J l i -Luu— L j j J - _ \ T A
• J ' t A^ ^ ^ ^ < | J, ( ^ 4 f ^ 4 ^ |
Ld~. J Afr' >
.j I_w..
»
• M b»~sfy ->-=>«J_Ll
128. Sa(Id Ibn 'A bdu’l-Rahm an al-M akhzum l and others narrated
to us; Sufyan narrated to us; from Zuhrl; from ‘Abbad Ibn Tam lm l
that his paternal uncle said:
“T h a t h e saw th e P ro p h e t ($§) ly in g [flat] o n his back

(,mustalq) in th e masjid, p la cin g o n e o f his legs o v e r the
o th e r.12''
:J li O-A1(*-*'ji\ ^ <ui x j- LIjJ- :J li j* i«Ju» LijJ- T^

t / s I ♦ + t >• § 4^ 4 i^4 4 ✓ \ i ^ ^ 4 4 • |^ #. ^
%-LjU*-4 jrf J»P jU i) J >-i-4-^ WJjv
, , „ » , (4 ' ^ -
-U»t—H ^.■
.L>- b| ■_}*' AAjI Jjp^j .jlfo :JU »^ J— ^1 cje>- *>P vt^l
I ', s' • .
129. Salmah Ibn Shayb narrated to us; ‘Abdullah Ibn Ibrahim al-
M adanl narrated to us; Ishaq Ibn M uham m ad al-Ansarl narrated to
us; from Rablh Ibn ‘Abdu’l-Rahm an Ibn Abl Sa'ld; from his father
that his grandfather Abu Sa'ld al-K hudri (radiyA llahu 'anhu) said:
“ W h e n th e M e sse n g e r o f A lla h ($e) w o u ld sit in th e mas

jid , h e w o u ld d o so by b rin g in g his legs tig h tly ag ainst his
sto m a ch (ibtibd ) w ith his h a n d s.” 1-1"
12,1 Bukhari, #6287, Muslim, #2100 and Tirm idhi, #2765.

I" Abu Dawud, #4846
116
C H A P T E R T V C E N T Y- T VC' O
4 )1 J j X j Sl5sJ «-l>- U

Reclining (tukaa ) o f the Messenger o f Allah (H)
iL u i .’ J l i ^jJl —NV•
:J l i '•®jrw j - ^.l> j»p J i j|^- J * ' WM*.T*! J * *-0 - ' a“4
. '6 jLJ-J d*’ d ^ It^J 4A)1J J
130. ‘Abbas Ibn M uham m ad al-D uri al-Baghdadl narrated to us;

Ishaq Ibn M ansur narrated to us; from Israel; from Sim ak Ibn Harb
that Jab ir Ibn Samurah (radiyA llahu 'anhu) said:
“ I saw th e M e ss e n g e r o f A lla h (ig) re c lin in g o n a c u sh io n

o n his le ft sid e.” 131
l£U- :Jli .jJ d il ‘J , X :jl* ^ u li X i j i i _\r\

Vi* <#» J J - j & : Jl* * « J j * J ji -h* j * 'IsA 'Jr'
j d p j .4 1 :J l* !«#l J jJ j U Ji
1A bu D aw ud, # 4143 and T irm id h i, # 2770.
117
T H I { S U B I. I M E B E A L' T Y ( ) F T H E P R O P H E T ( &)
J » « y • l i £ j » j i ^ j <:y **)* J
t -
_Sw <cJ :UL» l^j^L A.V j y * j j 'j 'Jli
131. Humayd Ibn M us'adah narrated to us; Bishr Ibn Al-Mufaddal

narrated to us; Al-Jariri narrated to us; from ‘A bduT R ahm an Ibn
Abl Bakrah that his father [Abu Bakrah (radiyA llahu 'anhu)\ said: ‘The
M essenger o f Allah ( ^ ) said:
“ S h o u ld I tell y o u a b o u t th e g re a te s t o f th e m a jo r sins
(akbar al-kaba Vr)?” T h e y said: ‘C erta in ly , O M e sse n g e r o f
A lla h .’ H e said: “ A sso c ia tin g p a rtn e rs w ith A lla h (ishrdk
billdb), a n d d e fia n c e ag ain st p a re n ts ('ttquq al-walaydain).”
T h e M e sse n g e r o f A lla h ( ^ ) sat u p as he w as reclin in g
and added : “ and false te s tim o n y (shahadah al-^fir) o r false
sp eech (qmrl al-îir).” T h e M e ss e n g e r o f A lla h (M) k ep t
sayin g it so m u ch th a t w e said: ‘I f o n ly he w o u ld k eep
sile n t.’” 132
^ : J l i h-Luuv* v 4....'^ —w y
. 11 j i ' l V i U U' * : & «ki J fc-j J li :J li isliwc
132. Qutaybah Ibn Sa'Id narrated to us; Sharik narrated to us;

from ‘All Ibn al-Aqm ar that Abu Juhayfah (radiyA llahu 'anhu) said:
‘T h e M e sse n g e r o f A lla h (^g) said: “ A s fo r m e, 1 d o n o t

e a t w h ile reclin in g .’” 133
jli- :j l i ,jL ij j j jU ji ijip - _ \ r r
j l i '.J j& U — :j l i .^ iiS ll j * jU - j s - .jlju .
1° B ukhari, # 2653 and M uslim , #87.

' ” B ukhari, # 5398, A bu D aw ud, # 3769 and T irm id h i, # 1830.
118
wiirW »
Ibn Mahdl narrated to us; Sufyan narrated to us that ‘All Ibn al-Aqmar
said: ‘I heard A b uju h ayfah (radiyA llahu 'anhu) say:
‘The Messenger of Allah (^g) said: “I do not eat while

reclining.” ’ 134
U .J J I u iJ U - : j l i . y S » i j J U - : j l i j w iJ . J ijJ U A r t
.i- s u . J t. \ & jh \ :j i i -a X s v wJ
y y f y "*”" y y '^ ^ ^ ^ yy
Xi- 'jlSIaj ."OjUJ J i " 'J f f —A’ d li
u ' » j i ~ j f y i i j y ')
• wM’j - ! J * ' j* -'2--3 j -;1
134. Y usuf Ibn ‘Isa narrated to us; W akf narrated to us; Isra’il nar
rated to us; from Simak Ibn Harb that Jab ir Ibn Samurah (radiyAllahu
'anhu) said:
“ I saw the M essenger of Allah (|g) reclining on a

cushion.”13’
Abu ‘Isa said: AX’akf did not m ention: “...on bis left side. ” Similarly,
others have reported sim ilar to the narration o f W akf such as the
report o f Isra’il, and we do not know o f any narration that m en
tions: “...on his left side, ” except what has been reported by Ishaq Ibn
M ansur from Isra’il.’
|lJ Bukhari, #5398, Abu Dawud, #3769 and Tirm idhi, #1830.
145Abu Dawud, #4143 and Tirm idhi, #2771.
119
CHAPTER TWENTY-THREE
4Jjl d frlSs^l ^ L

Leaning (ittika*) o f the Messenger o f Allah (agg)
' i y^S- lljA>- ! J li jJl *U^ JLP UjJj>- .NV’o
I f T £ j 2hs 115*lS jLS^ -<£►> 11 ■ ^>p ^
•1 «-r ^ T'd' “f ij d*! i i ' - ' 1 J *

135. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; ‘Am r Ibn
‘Asim narrated to us; Hammad Ibn Salamah narrated to us; from
Humayd that Anas (radiyA llahu 'anbu) said:
“The Prophet (Sg) was feeling ill, so he came out leaning

on Usamah Ibn Zayd, wearing a garment of Yemeni sheet
made of cotton (qitn), which he had thrown on loosely,
he then led them in the prayer.” 136
■dl^ *d^LAi idad- >dl^ s* **» dd jup idju»- _\r*\
lv‘ Ahmad in his Mttsnad, #13763 and Ibn Hibban, #349.
120
ji\ j * .jlif oUiF' <».Lw« ^ »U»p Ljj^
±-0'jA J Tpy <bt C-L>-i :JIj j" jf- y»*
siUJ : . l j i k»! J~a> t" : Jlib kuIp * *tl f u a XXPit- wu»>3

* * * * * * * ** * ' * * * ** * * ( ^s . #* ** ' J ' (
•KiS *-~Pj i s.XaJ >.>w !J li %“ ^J *4t* * -J li • ^ Jy + j Ij
•«-*» 4 n ^ ' J j J f1* p J*
136. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; M uham m ad

Ibn al-M ubarak narrated to us; ‘Ata’ Ibn Muslim al-K haffaf al-Halabl
narrated to u s ;Ja ‘far Ibn Burqan narrated to us; from ‘A ta’ Ibn Abl
Rabah that Fadl Ibn ‘Abbas (radiyA llahu 'anhuma) said:
‘I visited the Messenger of Allah (%£) during his illness in

which he passed away, on his head was a yellow band. I
greeted him and he said: “O Fadl!” I said: ‘At your ser
vice, O Messenger of Allah!’ He said: “Fasten firmly this
band on my head.” So I did. He then sat up and placed
the palm of his hand on my shoulder. Then he stood up
and entered the mas/id.”''r
This tradition is part o f a lengthier story.
11 TabaranI in at-K abir, 18/280. T h is hadith is w eak.
121
C H A P T E R T W E N T Y- F O U R
.yjl ^ W'A
What has been narrated concerning the Manner

o f the Eating (akl) o f the Messenger o f Allah (%)
'jS- x^ a iJU > . ^T'V

* »
> l: <*. ji» , « j u .d u u WJ v J i j j* wj jJd . ^
. " aju
^*a-L(’ !JU /w jJ ijt ^ J j J ‘t e~v*' $*}
. »C-YUl

Ibn M ahdl narrated to us; from Sufyan; from Sa‘d Ibn Ibrahim; Ibn
al-K a(b Ibn Malik that his father (radiyA llahu 'anhu) said:
“T h e P ro p h e t (^g) used to lick his fin g ers clean th re e tim es

[after eating].” 118
Abu ‘Isa said: ‘This tradidon has been narrated by other than
M uham m ad Ibn B ashshar.’ He said: ‘He used to lick his three
fingers.’
' M uslim , # 2032 and A bu D aw ud, # 3848.
122
$ lllJU- : j l i oU p :j l i J ' & l f t - j j AT A
•uuUI W .
UU«i> ^ 1^1 tjlc -rya
*
,111 wj ' J ‘ : J l i *w _JI w i- .c* —
<li w «p . 4.J —.
.
- - «
. *
138. Al-H asan Ibn ‘All al-K hallal narrated to us; ‘Affan narrated
to us; H ammad Ibn Salamah narrated to us; from Thabit that Anas
“When the Prophet (£g) ate a meal, he used to lick his

three fingers [clean after eating] . ” 139
ijJU- :j l i îiJukll 1 >; J , f i - J j y j - i \ jli- A T *
Aa j l J x A* Ujj>- : Jli «j y y &u
. ■<&> U UP :<& ^31 j l i :j l i J jj - .^ iV l j Iff-
139. Al-H usayn Ibn ‘All Ibn Zayd al-Suda’I al-Baghdadi narrated
to us; Ya’qub Ibn Ishaq al-H adram l narrated to us; Shu'bah narrated
to us; from Sufyan al-Thawri; ‘All Ibn A l-Aqm ar that Abu Juhayfah
‘The Prophet (^) said: “As for me, I do not eat while
reclining.’”14"
:Jli •^ â j l p L o :J li y .lJp l2_e>- . 1 1 *
, / •* * + ' * ' * * *
.ty x j ^ (ff- j i - - j l j j —1
140. M uham mad Ibn Bashshar narrated to us; ‘A bdu’l-Rahm an
’ M uslim , # 2034 and Abu D aw ud, # 3845.

" B ukhari, # 5398, A bu D aw ud, # 3769 and T irm id h i, # 1830.
123
THE S UB LI ME BE AU TY OF THE P R O P H E T ^
Ibn M ahdl narrated to us; Sufyan narrated to us; from 'All Ibn Al-
Aqmar, who narrated the same tradition with a different chain o f
narration.
Jtr . J* SJL-P : JI 3 jj Jjld - i \

*»* * i
LS"Utjr* 4)1 d J -dd *«C«d twl)l4 "*P
>
." j I_=L
141. Harun Ibn Ishaq al-H am danl narrated to us; 'Abdah Ibn
Sulavman narrated to us; from Hisham Ibn 'Urwah; Ibn al-K a'b Ibn
Malik that his father (radiyA llahu 'anhu) said:
“The Messenger of Allah (jjjg) would eat with his three

fingers and would clean them [after eating] .” 141
Iliad- :dd w. w . w
La J i llijjd J l i y -
v -uM Iliad- _ \ i T
w.
yCs <£ 4)1 j ^ 3 J l» : j j % 4 1 U J j J l i k(j l d J J jja .
j-j tAj ji"'U -J i d
142. Ahm ad Ibn M an!' narrated to us; Al-Fadl Ibn Dukayn nar
rated to us that M us'ab Ibn Sulaym said: ‘I heard Anas Ibn Malik
(radiyA llahu ’anhu) say:
“The Messenger of Allah (^gr) was gifted [some] dates.

I saw him eat them while he was hunched over, due to
hunger fy/ ) . ” 142
141 Muslim, #2032 and Abu Dawud, #3848.

142 Muslim, #2044 and Abu Dawud, #3771.
124
C H A P T E R T W E N T Y-F I V E
4#* 4)1 J j r r * " ^

Description o f the Bread (khub%) o f the
J t- c-.ut w*^^P' - 4 i - .«'«■—• ><u4i Vlj_L>- :JIj
^■*. -J' I 'Jjrj* dl V L i*1 ■- "-11a Iîil ,<C*wLf. J 4—

Ali
,I 4jo) Jk~-_; .2 ■
^^>- w-yulil^ w’V4,^
143. Muhammad Ibn al-M uthanna and M uham m ad Ibn Bashshar

narrated to m e; M uham m ad Ibn Ja 'fa r narrated to us; Shu'bah
narrated to us that Abu Ishaq said: ‘I heard 'A bdu’l-Rahm an Ibn
Yazld narrate from Al-Aswad Ibn Yazld that ‘A ’ishah (radiyA llahu
1anha) said:
“The family of Muhammad (^g) never satiated on barley-

bread (kbub£ al-sha'ir) for two consecutive days, until
the M essenger o f Allah (sg) was taken from this
world.” 143
'■“ Muslim, #2970, Tirm idhi, #2357 and Ibn Majah, #2346.
125
THE S U B L I M E BEAUTY O F T H E P R O P H E T (£)
!Jli wyvSsj
# ’•
-Jli " •
^ »\ t £
:j^L; ÛCJi isui ui iJu w :jl* .^ U J ^ j i ojp* JJ >_^ & U
* *#* « *• * *•
. ^/■■*...tj i j *j >- sj** j j . > LaI l~^3ju ji<r 1.4M
144. ‘Abbas Ibn M uham m ad al-D awri narrated to us; Yahya Ibn
Abl Bukayr narrated to us; Hariz Ibn 'U thm an narrated to us that
Sulaym Ibn ‘Am ir said: ‘I heard Abu Umamah al-Bahill (radiyA llahu
1anhu) say:
“There was never sufficient barlev-bread for the people

of the household (Ahlul-bayi) of the Messenger of Allah
m - ,w
J*Aa ji - j!, c-»li :Jli 4jI jl i- ia

, * ' t i ,, , ,
aajUiU * J y * ) 'J 6 " !Jli %0 • - ' ^
. «y-jiJL)' ^ (*-*j~>- jtf j j>^4 r j * U jii
145. ‘Abdullah Ibn M u’awiyah al-Jum anhl narrated to us; Thabit

Ibn Yazld narrated to us; from Hilal Ibn Khabbab; from ‘Ikrimah
that Ibn ‘Abbas (radiyA llahu 'anbuma) said:
“The Messenger of Allah (jjg) and his family would spend

consecutive nights starving, not finding any supper; and
most of their bread was barlev-bread.” 143
144 Tirm idhi, #2359.

141 Tirm idhi, #2359. This hadlth is supported by other narration which will come later in
this book.
126
JLP ‘ w JlIp Ljj j * ! <. J*S- 'w Jw%P LJJLv —^ t *
j4 - ^ w- <ui SJ- J, j £ jJi j l * G iii-

» *
li ! ■■*Jliii _ A"**1 _ -Oy 4i;l J ) 3 ^ " ‘‘^ J=* *-k«—
*
Jê- j i - ls»Ci »5nJ C~ilf U :3 jLsi <u;' (|#3Jl <,4 J^ .j
Q : JIJ J Jc Ja ; ^ 1 4 ? :U i j u U ± 3S U : j l i *<& <SdJ^ J .)

t* j /^ * ' *i 4 f 4 * t*""
. *O y j |«J U < 0 ^Ja_} *>tio
146. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; ‘Ubavdullah

Ibn ‘Abdu’l-M ajid al-H anafi narrated to us; ‘A bdu’l-Rahm an Ibn
‘Abdullah Ibn Dinar narrated to us; Abu Hazim narrated to us; from
Sahl Ibn Sa‘d (radiyA llahu 'anhu) that he was asked:
‘Did the Messenger of Allah (^j) eat the finest flour,

meaning white bread?’ Sahl said: ‘The Messenger of Allah
(^g) never saw the finest flour up until he met Allah, the
Mighty and Masjesuc.’ Then he was asked: ‘Did you have
sieves in the time of the Messenger of Allah (:jjg)?’ He
said: ‘We did not have sieves.’ He was then asked: ‘How
did vou prepare barely?’ He said: ‘We used to blow on it,
so whatever [husks] on it would fly off, and then we would
knead it into dough.”1*’
Jl>- : JIj >^L-La ' j j :JlJ .4 IV
j k\i *>. JiTi : J li twUU jl ^yf’ .Sitii jS- jt'
,'jiS z j
147. Muhammad Ibn Bashshar narrated to us; Mu'adh Ibn Hisham
4,1 B ukhari, # 5413 and T irm id h i, # 2364.
127
T H F S I ’ B 1. 1 M K B F A U T V O F T H E P R O P H F T ( ^)
narrated to us; M y father narrated to me; from Qatadah that Anas

Ibn Malik {radiyAllahu ’anhu) said:
‘The Prophet of Allah (:j^) did not eat food on a table,

nor in a bowl, and nor did he have refined bread.’ Yunus
said: ‘I asked Qatadah: ‘Then what did they eat on?’ He
said: ‘On these leather mats (sufur).”'4
Muham m ad Ibn Bashshar said: ‘This Yunus, who narrated from

Qatadah, is Yunus al-Iskaf.’
j i w jJb f j i - S ' *4 * S' £-#>- - U A
U " :j j l i ^ .f U L J c - i- J i J i - c J j '<•! : j l i . J J t-
j j i i J \i j i i - i S ii : j j i i n : S d i :J i i ’j ) 'jS \ Vi ; i i i i u
• l r y- J S? u ^ <jjl V f c ii
148. Ahmad Ibn M anf narrated to us; 'Abbad Ibn ‘Abbad al-
M uhallabl narrated to us; from M ujalid; from Al-Sha(bl that M asruq
said:
‘I went to see ‘A ’ishah {radiyAllahu 'anha), so she

ordered food for me and said: ‘ 1 never have my fill of
food, and then want to cry, except I start crying!’ I said:
‘Why?’ She said: ‘I remember the state in which the
Messenger of Allah (jjg) departed from this world. By
Allah, he never had his fill of bread and meat twice in
one dav!”l4s
14 Bukhari, #5415 and Tirm idhi, #1788.

I4“ Tirm idhi, #2356, this hadith is weak.
128
yP Ljju*- .d i y ) UjJL>- ! y t Sy±>- l j Jj>- —115
>.4_wU- j i - . J u f y ! A- y -il* ■*■■>-- :j l i .JIstJ.!
. * 3 * j> - w*yuLLs p p y y>- yA '-jA 4i)l J y * j - Ui" ! o J li
149. M ahmud Ibn G haylan narrated to us; Abu D awud narrated

to us; Shu'bah narrated to us that Abu Ishaq said: ‘I heard ‘A bdu’l-
Rahman Ibn Yazld narrate from Al-Aswad Ibn Yazld that 'A ’ishah
(radiyAllahu ‘anha) said:
“T h e M e ss e n g e r o f A lla h (jjg) n e v e r had his fill o f b a rley-

b re a d tw o c o n se c u tiv e days u n til h e p a ssed away.” 149
*f l * y 4il JLP :j l i jLh y <jjl JLiu ljjL>- _ ' « •

P
:j l i y* k ijlii y i- ,5J Afp yt y L w yf- Jui- ij- U - *f*Uj> 4,1
* ”- * *
. "O'U ^p>- u i 'jA^'y>- J ^ i "ilj -j l j>- Ar J y~ j J 5 1 U"
150. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; Abu M a'm ar

‘Abdullah Ibn ‘Am r narrated to us; ‘A bdu’l-W arith narrated to us;
from Sa‘ld Ibn Abl ‘Arubah; from Qatadah that Anas (radiyAllahu
'anhu) said:
“T h e M e sse n g e r o f A lla h (^g) d id n o t eat fo o d o n a table,

a n d n o r did h e eat re fin e d b rea d , un til he p a ssed aw ay.’ 1'’"
I4’' B ukhari, # 5416, M uslim , # 2970 and T irm id h i, # 2357.

B ukhari, # 5415 and T irm id h i, # 2363.
129
Condiments {idarri) o f the Messenger o f Allah (M)
C jl>■ ! ^ C- <U' -*“* j -S -l-t- __w JUJ* llj Jj>- —â \
J * *4ri' 'j* '•*3/' d> fC-* sp si jlpi-* CJii- :j l i d
^ J—
P Aid J_P dlS |WU'! ! j l i ■<&4Jjl ,jl »■*■•-~
-JIp
■" “ f ^ ' j"' “ f ' (*"*i *
151. M uham m ad Ibn Sahl al-‘Askar and ‘Abdullah Ibn ‘Abdu’l-

Rahm an narrated to us; Yahya Ibn Hassan narrated to us; Sulayman
Ibn Bilal narrated to us; from Hisham Ibn ‘Urwah; from his father
that ‘A ’ishah (radiyA llahu ‘anha) said:
‘The Messenger of Allah (ife) said: “What an excellent

condiment (idam) vinegar (kbal) is!” 1’ 1
‘Abdullah Ibn ‘A bdu’l-Rahman in his tradition said: “How excel

lent is the condim ent,” or “the condim ent, vinegar!”
1,1 M uslim , #2051 and T irm id h i, #184(1.

The Sublime Beauty o f the Prophet (may A llah bless him give him peace)
:J li A- - llijJ- :J li Li-iJ-
»
nSL) w-ji j U_•__' j J j Û«i> li" ■J y S '^yr! J* •—■*•'>■•*
. 11J.la. b k j U w lioJl w - jS-

;•
UV« >
1.^
152. Qutaybah narrated to us; Abu’l-Ahwas narrated to us that

Sim ak Ibn Harb said: ‘I heard al-N u‘man Ibn Bashir (radiyA llahu
'anhu) say:
‘Do you not indulge in whatever food and drink you wish?’
I saw that your Prophet (^g) was unable to find poor-quality'
dates (daqal) with which to fill his stomach.’ ” 1’’2
Td .^ i j j J - :Jli wi xs- v lli-t^ _^
'J * ;* : A r <id J y * j J l i :J l i *«i>l x e - y j i - . j t f a wJ w - j l i t j i - . j u i j
153. ‘Abdah Ibn ‘Abdullah al-K.huza ‘1 narrated to us; M u'awiyah

Ibn Hashim narrated to us; from Sufyan; from M uharib Ibn Dithar
that Jab ir Ibn ‘Abdullah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (•%) said: “What an excellent

condiment vinegar is !” ” 51
j ' ji - --— jt - -jL J * j d \ j \ djX > - : j l i .j i J J_ c> - _ \ o i
"* ** * s -f • * t ^ f ^ ^ i ^ ^
JnX S A dri jii ^ y - J li .
x s-IS < J*
l*2 Muslim, #2977 and Tirm idhi, #2372.

Muslim, #2052, Abu Dawud, #3820 and Tirm idhi, #1839.
131
T H F. S U B L I M E BE AU TY OF THE P R O P H E T (£g)
V Vl J i U i iL i jiii 1 4 Ji : ^ U : JU i k»JaJl j * j J r j
. j ii : <*>' J y^'j c Ji; J l i »j i ' :Jli

154. Hannad narrated to us; W akf narrated to us; from Sufyan;
from Ayyub; from Abu Qilabah that Zahdam Al-JarmI {radiyAllahu
'anhu) said:
‘We were in the presence of Abu Musa Ash'ari when

he was served chicken. [Upon seeing the dish] one
of the men in the group withdrew, so he asked him:
“What is the matter with you?” He replied: ‘I saw it eat
something, so I swore that I would not eat it.’ Abu Musa
Ash'ari {radiyAllahu 'anhu) said: “Come close, for I have
seen the Messenger of Allah (■$$) eating the meat of
chickens!” ” 134
jj\ L j_ U - : J l i U a J i Lj_l>-
0
, r *' ' ' \ * ' '< • - * , a. - 5 •, • -• s., •'
.J U wAmJ ’ j iP A i ^ 4 ^ Jw JLP
. ^^ j t.J il^t11
155. Al-Fadl Ibn Sahl Al-A'raj al-Baghdadl narrated to us; Ibrahim

Ibn ‘A bdu’l-Rahm an Ibn M ahdl narrated to us; from Ibrahim Ibn
‘Umar Ibn Saflnah; from his father that his grandfather said:
“I ate meat of a bustard {hubarah) together with the Mes

senger of Allah (jjg).”1”
Bukhari, #5517 and M uslim, #1649.

Abu Dawud, #3797 and Tirm idhi, #1728, this hadith is weak.
132
j * .f>}\ ‘j i . ^ an
:Jl i S S ' ^ It*

*
‘J S ^ ^ ^ f ji j f J »i a i u i
*
w*C^ ÎfTI 4Jjl J *—~i) J j* ^ *JLij
. ijul <UjJ»l 'il j l c-JUei a; jjLii L lj j j f c *^3 j ] : J liJ
156. ‘All Ibn Hujr narrated to us; Isma‘11 Ibn Ibrahim narrated
to us; from Ayyub; from Al-Q asim al-Tam lm l that Zahdam al-Jarm l
‘We were in the presence of Abu Musa Al-Ash‘ari, when we

were served food that had chicken meat in it. Among those
present, was a man from the tribe Banu Taymullah, ruddy
as if he were a freed slave, and he did not come close [to
the food], so Abu Musa said: “Come closer, for I have seen
the Messenger of Allah (Jjg) eat it.” The man said: ‘I saw it
eat something unclean, so I swore that I would never eat
:*yii »»»■:* ’ y ) j .uM LLu>- :Jl> * j l l i j t ^ _ \ 6V
j ) ft- kiUaP :J Jli* ^LL)' J i ! f t j f ) I f ’ ‘ j " ^ Z i- ft - UJl>-

#
. 11*S'JCa i f y S f t Jjli I4»' '—- i f ''f£ * '-'A* «i>' J y S ) j l i :j l i J »1
157. M ahm ud Ibn G haylan narrated to us; Abu A hm ad al-

Zubayri and Abu N u‘aym narrated to us; Sufyan narrated to us; from
‘Abdullah Ibn ‘Isa that a man from the people o f Syria, named ‘A ta’
Ibn Abl Asid (radiyA llahu 'anhu) said:
l'y’ B ukhari, # 5517, M uslim , # 1649 and T irm id h i, # 1827.
133
T H F. S U B I . I M E B E A V T Y O F T H E P R O P H E T (£g)
‘The Messenger of Allah (£g) said: “Eat olive oil {gayt),

and apply it, for indeed it is from a blessed tree (shajra
mubarakah).’”l:>
1 11 4jul d a***j d lj • - AU4-I .J L .I -trfj
v»JLw-l dw-ii-' iTi J jlfT j'jjJ'
158. Yahya Ibn M usa narrated to us; ‘Abdu’l-Razzaq narrated to

us; M a'm ar narrated to us; from Zayd Ibn Aslam ; from his father
that ‘Umar Ibn al-Khattab (radiyA llahu 'anhu) said ‘The M essenger
o f Allah (%k) said:
“Eat olive oil, and apply it, for indeed it is from a blessed
tree.”’1™
Abu ‘Isa said: “Abdu’l-Razzaq was confused in his ascribing o f

this tradition, he may have provided a com plete chain o f transm is
sion, and may not have.’
:JIj ^_s^~ ^jl Jl £4

t * ' . , , ' , ' t
*f ' 9 ll ' |*' ■'1* 1 * •• * * s*s • ' m. \ i •/
^ V<Cj' AW JL» J ^»P *w J_,T -L-P
* */ •
.^ 'rf- 4_J
Tirm idhi, #1852, this hadlth is accepted due to supporting narrations such as the fol
lowing hadlth.
'■’* T irm idh i, #1851 and Ibn H ibban, # 3319.
134
159. Abu Dawud Sulaym an Ibn M a'bad al-MarwazI al-Sanjl nar

rated to us; ‘A bdu’l-Razzaq narrated to us; from M a'm ar; from Zayd
Ibn Aslam; from his father that the Prophet (ijjig) said som ething
sim ilar but did not mention ‘Um ar in the chain . 1’ 9
■w ' ■ jA - j * :d b . j L Z ‘w U a> - 1 *
'T' * ’ *
. j l ^ 11 i d l ^ ‘ »£■.4ju< L j J j>- ) j -)
. 'd jt 4)i j*Jl*■' il .Jjj w4) <«^?U 4»_o' c . < i (jf-i t\ .ûia) jih .tUJji
160. M uhammad Ibn Bashshar narrated to us; M uham m ad Ibn

Ja'far and ‘Abdu’l-Razzaq Ibn M ahdl narrated to us; Shu'bah narrated
to us; from Qatadah that Anas Ibn M alik (radiyA llahu 'anhu) said:
“The Prophet (£g) loved gourd (dubbd), and upon one

occasion food was presented to him or he was invited
by someone to partake of it, so 1 sought to seek out [the
pieces in the dish and present them to him]; as 1 knew of
his love for it.”14"
^*1 , a »">- :d li . —« j w L ja > - A \
*x jt J i- c i i S :j l i . J U ^ U .jJ U J
» - »• -
. 'U i U i- u jl s j '' :J l i U J u U
, I, # ' f. t i 4^^ ^ »■/* ' #j ^ ^

j jw i : J l i a j * ^ ^ 1 1 * :'d ^ \ d l i i
y ^ « )A > -l id d l ' i l ] *«J S jJ U ^|j 44)' d j - O J « ^ l 7 U f > ' j » « 1 > -J
. JwlW* i4 w ' jjU-
ly’ 'A bdu’l-Razzaq in his Musannaf, #19568.

Ahmad in his Musnad, #12911.
135
THE S I B I. I M E B E A U T Y OF THE P R O P H E T (% )
161. Qutaybah Ibn Sa‘id narrated to us; Hafs Ibn G hiyath nar
rated to us; from Isma‘11 Ibn Abl Khalid; from Hakim Ibn Jab ir that
his father (radiyA llahu 'anhu) said:
‘I came to visit the Prophet ($g) and saw that he had gourd
sliced into pieces, so I asked: ‘What is this?’ He replied:
“We increase our food with it .’ ” 1''1
Abu ‘Isa said: ‘This Jab ir is Jab ir Ibn Tariq and it is also said that
he is Ibn Abl Tariq. He is a man am ong the Com panions o f the
M essnger o f Allah ($jg), and we know o f no other tradition attributes
to him. Abu Khalid named him Sa‘d.’
Aw-J• <ld jlp w^• ^j l x i l‘ w j- -w 22 a Uljd-ATY

-. # w • w #*■ - W•
du . W..^ »UdaJ ajj! d^~*j : dJ J UU a o . s- dl 1?
4Ajl d . A bdlli wijJ AA)1 d ~i ^ 1 ♦!

, '' _ ,' ' , ;' a ^ a ( t J; .* ~, s -
^ll 4>- *Ljjl A..Va a*_tl Ja : rajl dll frlA SI?y jj
. dyi
162. Qutaybah Ibn Sa'id narrated to us; from M alik Ibn Anas;
from Ishaq Ibn ‘Abdullah Ibn Abl Talhah, that he heard Anas Ibn
M alik (radiyAllahu 'anhu) say:
‘A tailor once invited the Messenger of Allah (^) for a

meal he had prepared. So I also attended the invitation
with the Messenger of Allah (jjg) to that meal. He pre
sented the Messenger of Allah (^g) with some barley-bread
and broth containing dried meat and gourd (pumpkin).
Then I saw the Prophet (ijg) seek out the gourd around
the sides of the bowl, thereafter, 1 never stopped loving
61 Ibn Majah, #3304.

1,2 Bukhari, #5379, Muslim, #2041, and Tirm idhi, #1850.
136
gourd. >162
^*4 iy**-} --n ■■- jJl jp ■*» juM _3 “iV
:cJU i-iilc- j i j i i j ' j * f> f t - .iiL il ^>1 +j*Ki
. 1 J il ji4-l ( j J ' jlSo 1
163. Ahmad Ibn Ibrahim al-D awraql, Salamah Ibn Shablb and
M ahmud Ibn Ghaylan narrated to us; Abu U m am ah narrated to us;
from Hisham Ibn ‘Urwah; from his father that ‘A ’ishah (radiyA llahu
'anha) said:
“The Prophet (gg) used to love sweets (halwa) and honev

Cast).” "'3
: J lj wJtijt Q j i - : Jl> *,^1 j JH lii-L*- _\ “ i
l , jL w i ^ 1 h c. j l .. 2.~ j . j? ?
* *
U j 5'iAjaJl j l uCa d> -) j ] 1^ 1 *
. 11 JkJ
164. Al-H asan Ibn M uham m ad al-Z a'faran! narrated to us; Al-
Hajjaj Ibn M uham m ad narrated to us that Ibn Jurayj said:
‘Muhammad Ibn Yusuf informed me that ‘Ata’ Ibn Yasar

informed him that Umm Salamah (radiyAllahu 'anha)
informed him that she served a grilled flank to the Mes
senger of Allah (£g) and he ate it. He then stood up to
pray without performing ritual abultion.’1M
Bukhan, #5431, Muslim, #1473, and Tirm idhi, #1831.

1MTirm idhi, #1829.
137
T H E S l ' B I . l M E B I- A U T Y ( ) F T H E P R O P H E T i
j^.L> .J u J LjJl^ ! J l i .4™Ji lljj^ _ ÂO
. ^Jw^. jl ^ C\ Sjd J Lel^l ** >J li
165. Qutaybah narrated to us; Ibn Lahfah narrated to us; from

Sulayman Ibn Ziyad that ‘Abdullah Ibn Harith (radiyAllahu ’anhu) said:
“We partook of grilled meat with the Messenger of Allah

(jig) in the masjidi”16-’
*j* — 1 b ijj» - :J U . : J li . j'A - t - -w

C w ■ .
i -■ -| *- * - . || *• |' i t , ' ~L s \ * t * '

<•*myA 0^ /W 6 ^ * Ajj ’ 'W 6 ' w "^' * ^ i ^ ?Im P ^ I
'• . * ' ' , ; . * « I J -x ^ i J ^ -•

® ^ I ^ v 4mw9 ■_ - Li Aj L J O I w >_**- Aa)I J 4*-- J ■J ! (J l i
1 ■ * *
s O ^ J _ J l > ^ 1 '^ s j A J a J J * j i j j J s k i e-L>t» ! J l i ,-C j i l^ - J .y jt J jii
J i - J l ) jJ a jin :J J U i >j'j j j - u jlJ j l $ J :J li c J j* J U » :J U i
. ' J ' j — J J - a ~ J i ;l ; . I —* J —
166. M ahmud Ibn Ghaylan narrated to us; W akf narrated to us;

M is'ar narrated to us; from Abu Sakhrahjam i' Ibn Shaddad; from Al-
M ughlrah Ibn ‘Abdullah that Al-M ughlrah Ibn Shu'bah (radiyAllahu
’anhu) said:
“1 was a guest with the Messenger of Allah (sjg) one night

when a grilled flank was brought to him. He then took
a knife and began to carve it into pieces, and he carved
some of it for me. Bilal arrived calling him to prayer, so
he dropped the knife and said: “What is wrong with him?
May his hands be struck to the ground!” His moustache
hung down close to his mouth, so he said to him: “Shall
u” Ibn Majah, #3311, in the chain is Ibn I.ahfah who is trustworthy but became confused
after his books were burnt.
138
I trim it for you over a tooth-stick (siivak:)?” or he said:

“Trim it over a tooth-stick.
ye- y -Ui£ VliJui- : J l i .0U-S/' A e j*» \V
Jjj o j J J u ^ l i l J '* :j l * »S j J* J\ j t - Tis-fj J\ ye- jli>
■, '4 ~J >2 -ll^ j
167. W isal Ibn (Abdu’l-A‘la narrated to us; M uhammad Ibn Fudayl

narrated to us; from Abu Hayyan al-Taymi; from Abu Zur'ah that
Abu Hurayrah (radiyA llahu 'anhu) said:
“Some meat was brought to the Prophet ($g), so the foreleg

was given to him, and he liked it, so he took a bite of it
[and ate it].”16’
A" y ) lju>- :Jli .jLIj y AA
-Sf? ’J l j y 1 j j y e . AA- y ye- -I ^ 1 y e
» ; , , >? - ,7 . ‘
. 11 6 ^ "P 11 j l •f’ljdJl * •Jl^ '^|jAll
168. M uham m ad Ibn Bashshar narrated to us; Abu Dawud nar

rated to us; from Zuhayr Ibn M uham m ad; Abu Ishaq; from Sa‘d Ibn
‘Iyad that Ibn Mas'ud (radiyA llahu 'anhu) said:
“The Prophet (sg) used to like [the meat of] the foreleg.”
1le also added: ‘He was poisoned with a foreleg,’ as he
used to believe that the Jews had poisoned him .” 1''8
'“ Abu Dawud, #188

Abu Dawud, #3780, this hadlth has other supporting narrations which make it hasan.
139
T H F. S U B L I M E B E A UT Y OF THE P R O P H E T ®
:J l i j »I .J i ^ jL I j ^ji *v^
y' •u U d , :Ji* . j i i . J
"- ■ #
1* .w J .> w; * '•
j z && j f i .i> : ^ jtf
>a*J_4 j U
--<" ^ ^
:Jli »J .jAjJJl aJ_*U H^-Ul
^ i J .* ^ ? 4* , >■'■ 4 ^ ^ ( t t l + r * ^
'jJJ <5*
, i _
:JUi ji ibiU ^ iw-Ui «.',£jjjJt ;J^

*
4 1^
L» (^ JÛ cJJ* ^1 6.Cj ^jJl_*"
^ ^ ^ ^ #
. 11
169. Muhammad Ibn Bashshar narrated to us; Muslim Ibn Ibrahim

narrated to us; Aban Ibn Yazld narrated to us; from Qatadah; from
Shahr Ibn Hawshab that Abu ‘Ubayd (radiyA llahu 'anhu) said:
‘I cooked a pot [of meat] for the Prophet (^g), and he used
to enjoy the foreleg, so I passed him the foreleg. Then he
said: “Pass me the foreleg.” So I passed it to him. Then
he said: “Pass me the foreleg.” So I passed it to him. Then
he said: “Pass me the foreleg.” So I said: ‘O Messenger
of Allah, how many forelegs does a sheep have?’ He said:
“By the One in whose Hand is my soul, had you remained
silent, you would have kept passing me foreleg as long I
asked for it.’” 169
jp o llp k jj^ - : J l i * Jjt^ Jp y Jl ^ l J - t Lj _o - _ \ V •
J* '' J w *■— *■ - d J l i j « il- P j* ^ jj> - :J l i . j £ L -
i] s_->4 pJJjlJ' e-IIS’ t» :>^_Jli .iutjU jt - J“ Jup j * ^Cp

I f U it K ?i jiJ w J\ S j .U p V l ^ J J I j j . V jlS " Zsjj & -out Jjlj
. b>i—oi
Ahmad, 3/484-5, this hadlth has a weak chain although al-Albani has mentioned other
supporting evidence and declared it authentic in Mukbtasir Shama’H, p.96.
140
170. Al-H asan Ibn M uham m ad al-Z a‘faranI narrated to us; Yahya
Ibn ‘Abbad narrated to us that Fulayh Ibn Sulaym an said: ‘A man
from Banu ‘Abbad named ‘A bdu’l-W ahhab Ibn Yahya Ibn ‘Abbad
narrated to me; from ‘Abdullah Ibn al-Zubayr (radiyA llahu 'anhuma)
that ‘A ’ishah (radiyA llahu 'anha) said:
“The foreleg was not the meat dearest to the Messenger

of Allah (jg), but he only got to consume meat occasion
ally, so he would take to the foreleg; because it was the
quickest portion of meat to prepare.” 170
: J l i « j*-~w* £ ji> - : J l J y ) LjJj>- : j l i yi 3 _ \V \
' \1 i 9 ' W
4J} 1JUW
* ' •. sj\Jj+J v ' A
' w* 'i -LS' I1W*A W^ .■ ti“
vd *' *P+A1 i » i W
2 * ■
AW"
.“ 'h i \j * : J j j q t y y
171. Mahmud Ibn Ghaylan narrated to us; Abu Ahmad narrated to

us; M is'ar narrated to us: ‘I heard a Shaikh from Fahm say: “Abdullah
Ib n ja 'fa r (radiyA llahu 'anhu) say:
‘I heard the Messenger of Allah (£g) say: “The best meat

is the meat of the back.” 1 1
•*d
W . -.
A
W ^
*w Jbt lli-k^ :J li . ^
* W*w. wjL -L - T
t , * , _
." l>-i * :J l i A-* ^ Ip * Loîl
172. Sufyan Ibn W akf narrated to us; Zayd Ibn al-H ubab narrated
to us; from ‘Abdullah Ibn al-M u’am m al; from Ibn Abl Mulaykah that
Tirm idhi, #1838, this hadlth is weak.

1 Ibn Majah, #3308, this hadlth is weak.
141
T H E S I' B I. I M E B E A U T Y O F T H E P R O P H E T (jg )
‘The Prophet (^ ) said: “What an excellent condiment

vinegar is!I>j 177~
w w *
*w i J • vJ •
w • v
:j i i vOUJi w-J• sJ>'<
.
J i£ U - .w r
v •
*■ *
:JUi ^ U u > /l£J> iyf- J c-U
y j i ^ > S :J j l i .^ U fl > •<
fi' Uit U wjU' :JUi , jji-j yl>- Vj M JlU i"

>
•11
173. Abu Kurayb Muhammad Ibn al-‘Ala’ narrated to us; Aby Bakr
Ibn ‘Ayyash narrated to us; from Thabit Ibn Hamzah al-Thum ali;
from Al-Sha(bl that Umm HanI’ (radiyA llahu 'anha) said:
‘The Prophet (^ ) came in to visit me and said: “Do you

have anything [to eat].” 1 said: ‘No, other than some dry
bread and vinegar.’ So he said: “Bring it! For no household
in which there is vinegar is devoid of seasoning!’” 1 3
*—- LIJj>- .jli *

.-— ill :Jli . jAj - i l l ^V1
:j l i ^ —’Jt*3 ^|l i jA jS" .0 'yfi J J*£-
. 'fliiai' J i - U a l ? tLjJl ji-l^JU- Lai"
174. Muhammad Ibn al-Muthanna narrated to us; Muhammad Ibn

Ja'far narrated to us; Shu'bah narrated to us; from 'A m r Ibn M urrah;
from Murrah al-H am danl that Abu Musa Ash'ari (radiyA llahu 1'anhu)
said that the Prophet ( ^ ) said:
“The superiority of 'A’ishah over all other women is like
1 J Muslim, #2051 and Tirm idhi, #184(1.

1 * Tirm idhi, #1841, this hadith is authentic with supporting evidence.
142
the superiority of tharid 74 over all other food.” 1 ’
jlp k J“ lj-i> _\ V«
* *
jl i k^LliU - -ol _*<' ftjjs j i -*-*■

' - ' t ' s # ', ' ' , * t ' * a
. y U LJi Jp Ju/ll wL a i< *U J» J p wU u " « i d J j —j
175. ‘All Ibn Hujr narrated to us; Ism a‘11 Ib n ja'far narrated to us;
Abu Tuwala ‘Abdullah Ibn ‘A bdu’l-Rahm an Ibn M a’m ar al-Ansari
narrated to us that he heard Anas Ibn M alik (radiyA llahu 'anhu) say:
T h e M essenger o f Allah (sg) said:
“The superiority of 'A’ishah over all other women is like

the superiority of tharid over all other food.’” 1
•w'l Q* VJ . wU . - Û * W-J• >w>J«

w . •/
JLP
•
liJii- :JU „Jp"L• *i W•-* C••a £‘I > _ W n
} ' I 1 I ( r ^ , __ ' , r / i i I , ( , , «.
1^1 *. j d j ^ 1 j **jl' ^*p **^1 j» p
. 'L tf jd 'ij ifi .ili. w i^ j«* Jd l a 'j ^lai'
176. Q utaybah Ibn Sa'ld n arrated to us; ‘A b d u’l-‘AzIz Ibn

M uhamm ad narrated to us; from Suhayl Ibn Abl Salih that his father
said: ‘Abu Hurayrah (radiyA llahu 'anhu) said:
“He saw the Messenger of Allah (sfe) perform ritual ablu

tion after eating some pieces of cheese. Then he saw him
eat from the flank of a sheep, and then perform the prayer
without performing ritual ablution .’ ” 1
4 Tharid. this is bread shredded in broth, usually containing meat.

’ Bukhari, #5418, Muslim, #2431, and Tirm idhi, #1834.
" Bukhari, #5428, Muslim, #2446, and Tirm idhi, #3887.
Ahmad in his Atus nad, #9049 and #9050.
143
THK SL’ BI . l M E B E A U T Y OF T H F. P R O P H F. T (jfc)
A jis J,} J ii J O s - j J j u i j . \£j± -: JvJ v l UijLi.Y VV
J : j l i jU U J w_il j i - J * w J i 'j v j i j J i j . * ji
• " J ^ 'A*' sill
177.Ibn Abl 'U m ar narrated to us; Sufyan Ibn 'Uyaynah narrated

to us; from W a’il Ibn D awud; from Bakr Ibn W a’il from Al-Zuhri
that Anas Ibn Malik (radiyA llahu 'anhu) said:
“The Messenger of Allah (sjg) gave a wedding banquet for

[his marriage with] Safiyyah with dates itami) and a drink
made from barley (sawiq).”' 8
: j l j Ol^L, j j jL k ili Ui-U- :j l i j U J j w k l ijJU- .IVA
:jli wi ^ 9 A? Ai ....£■ J ^ i -tib
U.jii y<«*> j' ‘ aiJL> J . Jfr jw siul -I—£■

* * ~
U :c J lji «.jl£i j — siul j y * ; jlS^ Cf UUj» U ^*^> 1 " :l i '_JUi
,-yui lj- i o ju - li c - ilii : j l i tU <ju«.v.A»i J i : j l i V
•Cj ^ 3 'i i ' s«.' JuLJ*

'iV-ii . • : • ii« i *U-XP i : - . j JJ
*- • •cJUc^
' .*-->
■«.*Otia3
" '- it
W- a -~ *
• 'slid <j*' sii' j ^ -3 w->dj jl£ Gr iJui :j j l i i >J j j j
178. A l-H usayn Ibn M uham m ad al-B asrl narrated to us; Al-
Fudavl Ibn Sulaym an narrated to us; from Fa’id, the freed slave o f
‘Ubavdullah Ibn 'A ll Ibn Abl R aff, the freed slave o f the M essenger
o f Allah ( ^ ) narrated to me; ‘Ubaydullah Ibn ‘All narrated to me;
from his grandm other Salm ah that Al-Hasan Ibn 'All, Ibn ‘Abbas
* A bu D aw ud, # 3744, T irm id h i, # 1090 and Ibn M ajah, # 1909.
144
and Ibn Ja'far (radiyA llahu 'anhum) came to her and said:
‘Prepare for us a meal which the Messenger of Allah (^)

used to like and enjoy eating.’ She said: ‘O my dear sons,
you will not enjoy [such food] today.’ They said: ‘Surely
we will, prepare it for us.’ She stood up, took some barley
and ground it; then place it in a pot and poured olive oil
over it, crushed the pepper and the spices, and presented
it to them, and said: ‘This is what the Messenger of Allah
(ijg) used to like and enjoy eating.” 1 v
LiyS j Util * : J li .<id jup f y\>- f t - f, s f S f l

. . . . , , -
•-ulaj vi_j-t>-l f j til :JU i .otii <d L ?ujj
179. M ahmud Ibn G haylan narrated to us; Abu Ahm ad narrated

to us; Sufyan narrated to us: from Al-Aswad Ibn Qavs; from Nubayh
al-'AnazI that Jab ir Ibn ‘Abdullah (radiyA llahu 'anhu) said:
‘The Prophet (£g) came to us in our house, so we slaugh

tered a sheep for him. He (^gr) said: “It is as if thev knew
that we love meat.’” This hadlth is part of a longer inci
dent.1*"
JI4Ji- ' W4Ajl LjJ> ! ^ .J lj hf***' \f) ^,**1 Â •
w w .
^^ i ^ J ^ t ^ ^^^ ^ ^ _» • ^| ^^ "" ^ ^ ^ j^ ^ ^ * s *
15U oU- J * jUiaiV1 w^ j "
'"''Tabarani in al-Kabir, 24/299, this chain o f narration is weak.

Ih" Ahmad in his Musnad, #14245.
145
T H F S l ' B L I M F. B F . A l ’ T Y O F T H F P R O P H F T ( &)
• * i ' ' 5 <

*0 j j u ' »s?js> 0 U s J » J .0 J i ’li j j<» f-u i -cslj
. j j _ ? l i jS tf . :d ji d s u U» *Jû 3 i
180. Ibn A bl ’U m ar n arrated to us; Sufyan narrated to us;

‘Abdullah Ibn M uhammad Ibn ’Aqll narrated to us that he heard
Jabir, Sufyan said: ‘M uham m ad Ibn al-M unkadir narrated to us that
Jab ir {radiyAllahu 'anhu) said:
“The Messenger of Allah (^g) once went out together with

me to visit one of the women from among the Ansar. She
slaughtered for him a sheep for and he ate some of it. She
then served him a dish of fresh dates, and he ate some
of them also. He then performed ablution for the noon
prayer (yuhr) and performed the prayer. After praying, he
returned and she served him with the remaining meat from
the sheep, and he ate it. He then performed the afternoon
prayer (W ) without performing ablution.” 1”1
, , ^ ^ 1 I a __ #,
;Jld »
"w —■trJ-
w • w
^W v^ V ♦W
Â ^
*' - .* / \ 9 ' ' *" ' *i I, • 1 " . ** » s * * 4 1 * *i '
J* j* jjiA j j j * j j ' JLS’ Aw jw UjJjv
:c J l i J ' j i liJ* ..^Jp A ijJ Ud J ^ j p wl>o" : c J 1j -jJud ^
!^Jp U “UJ' J Jui »JTU AAP ^Jp_* ITU <Ul J l*Pt#
l iL - ,*-» —— Jdj l i
. 11-ill J i j l Uu j l i ‘ J_pti Ij u j- » Jui
181. Al-‘Abbas Ibn M uham m ad al-D url narrated to us; Yunus

Ibn M uham m ad narrated to us; Fulayh Ibn Sulaym an narrated to us;
A bu D aw ud, #191 and T irm id h i, #8(1.
146
from ‘Uthman Ibn ‘A bdu’l-Rahm an; from Ya'qub Ibn Abl Ya'qub
that Umm al-M undhir (radiyA llahu 'anha) said:
‘The Messenger of Allah (£j) came to visit me together

with ‘All. We had some dates hanging, so the Messenger
of Allah (sjg) began to eat them. When ‘All (radiyAllahu
'anhu) also began to eat with him, the Messenger of Allah
(saw) said to ‘Ali: “Stop, O ‘All as you have just recovered
from an illness.” ‘All then sat down while the Prophet
(S£) continued to eat, I then prepared for them some
chards (silq) and barley (sha'ii). The Prophet (£g) said to
‘All: “Eat of this, for indeed it is more suitable for you.” ’ 1*2
182. M ahmud Ibn G haylan narrated to us; Bishr Ibn al-Sari nar
rated to us; from Sufyan; from Talhah Ibn Yahya; from ‘A’ishah
bint Talhah that ‘A ’ishah, the M other o f the Believers (radiyA llahu
'anha) said:
‘The Prophet (£j) used to come to me and say: “Do you

have any breakfast?” 1 would say: “No.” He would then
say: “I shall fast.” One day, when he came to me, 1 said: ‘O
Messenger of Allah, we have been given a gift!’ He said:
Tirm idhi, #2037, and he said: ‘This tradition is hasan gharib. We only know this tradi
tion from Fulavh.
147
T HE SU B L I M E BE AU TY OF THE P R O P H E T (jjg)
“W hat is it?” I said: ‘It is a dish of dates mixed with butter

and cheese {hays).' He said: “As for me, I began fasting in
the morning,” and [then] he ate it.’ 183
^ ■ \ li J, ja H - J, j i s- b ili. : j l i . x i j . y u \ j i i - I A r
j i w J j* J j'ji j i - ^ 4 j i j i •yjd I :j l i
1* ’j - i - j* _ j> 40 x i
*
. f l i j s Jla" : J li J . i p I f l i i - jw > p
183. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; ‘Umar Ibn

Hafs Ibn Ghiyath narrated to us; my father narrated to us; from
M uhammad Ibn A bl Yahya al-Aslam l; from Yazld Ibn Abl Umayyah
al-A ‘war that Y u su f Ibn ‘Abdullah Ibn Salam {radiyAllahu 'anhu)
said:
‘I saw the Prophet (ijg) take a slice of barley-bread, then

placed dates upon it and said: “This compliments this.”
He then ate it.’ 184
d C i j i % j> J L *~ ? ljJ u » - :j l i ' j ^ - j . JI J L i j j j l i _ ' A t
jli . «jii3» Z* JJ jlS ji 4ii j j i j jU :w_ii \i ^ 'ji .4p jl O

x i
184. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; Sa‘Id Ibn

Sulaym an n arrated to us; from ‘A bbad Ibn a l-‘A w w am ; from
Humavd that Anas {radiyAllahu 'anhu) said about the M essenger o f
Allah m ) :
"" Muslim, #1154, and Tirm idhi, #734.

"** Abu Dawud, #3260, this hadlth is weak.
148
“He used to like the food left over (al-thufl
‘Abdullah said: ‘T hat means w hat is left over from the m eal. ’ 183
Ahmad in his Musnad , #13300.
149
C H A P T E R T W E N T Y- S E V E N
^ U ia J i JlLc- ijg s 4 )1 <J y * j *• ^ w>U

Description o f the Ablution (wudu*) o f the
Messenger o f Allah (|g) at Mealtime
yd .w ^ jl yd yj t J J jv : j l i <. •J JLî
W.
Aa
.fUJaJl 4S| w j i i yA --•.V J_*~“j „ ,! , ^ t s . v'l J * .iiOu J
. 1oÂ—
IaJl Jd El t ■:JU V(■yj>y jJljU *^1
jJIj oV*l )p! <
185. Ahmad Ibn M anf narrated to us; Isma'll Ibn Ibrahim nar
rated to us; from Ayyub; from Ibn Abu M ulaykah that Ibn ‘Abbas
(radiyA llahu 'anhurnd) said:
“The Messenger of Allah (s|g) came out of the toilet, a

meal was brought to him and they asked: ‘Shall we not
bring you water for ablution?’ He replied: “I have only
been ordered to perform ablution (ii’iidu) when I stand
up for praver.”ls<’
Abu Dawud, #3760 and Tirm idhi, #1847.
150
ww ^ •At* *w hjA > - —\ A \
'a* 'S"J îd J j ^ "d^ 'S' ,w>' *tJ ‘•£- ‘wJ
. 1!V ^J~d'l :Jui 'i'l :<JJJsi jjli iaiUJ'
186. Sa'id Ibn ‘A bdu’l-R ahm an al-M akhzum l narrated to us;

Sufyan Ibn ‘Uyaynah narrated to us; from ‘Am r Ibn Dinar; Sa'ld Ibn
al-Huwayrith that Ibn ‘Abbas (radiyA llahu 'atihuma) said:
‘The Messenger of Allah (^ ) came out after relieving

himself from the call of nature and he was brought a
meal, so he was asked: ‘Will you not perform ablution?’
He replied: “Am I going to perform the prayer, so that I
need to perform ablution! ? ’” 111
,—a Vljj l > - :dlji *w J^S’ LJ-U*. : dU , ya jw VtijA _NAY
*wl jlp Id-C>- .Jli .^ ~_* H ■»»!
^\aia)l *** j* jy 5, *0 ^ ^ ^ *(*-"*^ wfc^' w

a
* , . J | ■ > » ' ’ .- , - i t
d “ j d l i a * © lj^ d l ^ ,:.U w l J a £ J ii »s-U ^ * d!
. "sJj^ £_w>j J H dJj £ _d' fUddl ! -Oy «)l
187. Yahya Ibn M usa narrated to us; ‘Abdulllah Ibn N um ayr

narrated to us; Qays Ibn A l-R abf and Q utaybah narrated to us;
‘Abdu’l-Karim al-Jurjanl narrated to us; from Qays Ibn A l-Rabf; from
Abu Hashim; from Zadhan that Salm an [al-FarsI] (radiyA llahu 'anhu)
said:
‘I read in the Torah, that the blessings of food are [at

tained] by performing ablution (washing the hands and
M uslim , # 374, A bu D aw ud, #376(1 and T irm id h i, 1847
151
THE S U BL IM E BE AU TY OF THE P R O P H E T (j|g)
rinsing the mouth] after it, so I mentioned this to the

Prophet (ig), and I informed him what I read in the Torah.’
The Messenger of Allah ($g) said: “The blessing of food
are [attained] by performing ablution [washing the hands
and rinsing the mouth] before it and ablution after it.’”18”
A bu D aw ud, #3761 and T irm id h i, # 1846, this hadlth is w eak.
152
CHAPTER TWENTY-EIGHT
U jm j J J 4 ^ <u»l J j i J «-l>- to

Saying {qawJ) o f the Messenger o f Allah ($g)
Before and after Eating
jw llijii* !Jli Ljjii _ NAA

-Cj P : j\ J w ^ l ^1 j j - » ww w ^ t5 U J ! J ju > jw l
» *
u j j l ^ jis ' u u t 3I j t i i .f u i 4 .u ^ ; y i i
L )» : j l i V i l i ! <joi U :llu E o ^ T j % % J il t ij
. •j i k ln ^ jiii j u : iu i j js l ^ -u s p ^
188. Qutaybah narrated to us; Ibn Lahfah narrated to us; from

Yazld Ibn Abl Habib; from Rashid Ib n jan d al al-Y afu; from Habib
Ibn Aws that Abu Ayyub al-Ansari (radiyA llahu 'anhu) said:
‘We were with the Prophet ( ) one day, when a meal was
brought to him. I had never seen a meal that possessed
greater blessing (barakah) at the beginning of our eating,
nor possessing less blessing at the end of it. We said: ‘O
Messenger of Allah, how is this?’ He said: “We mentioned
153
T H F. S L ’ B I . I M F B F A U T V ( I F T H F P R O P H F T (£g)
the name of Allah when we began to eat. Then sat some

one who ate and failed to mention the name of Allah, the
Exalted, so Satan ate with him.”’IK''
‘ 4 ‘ - . 4
‘ >1 ‘ ' »-* * •- * ' # I* - * l l . * ' * • ' - « ' I,
wf^j-15 f . L-^P jrf 4JU* -LP <•
J i- J U ; «ii> 'i'a i j l ^j—s JiTi ijj» : -sol .i-wU
. j j l sid : U Jj *jÛis
189. Yahya Ibn M usa narrated to us; Abu Dawud narrated to us;
Hisham Al-D astuwTl narrated to us; from Budayl al-'Uqayll; from
‘Abdullah Ibn ‘Ubayd Ibn ‘Umayr; from Umm Kulthum that ‘A’ishah
(radiyAllahu 'anhuma) said:
‘The Messenger of Allah (^g) said: “If one of you eats but
forgets to mention the name of Allah, the Exalted during
his meal, let him say: “Bismillahiamvalahu wadkhirahu”■
—“I
began with name of Allah at its beginning and at its
end.’”1'"’
..J<-S|i j_ i : Jl» . J j- u a J ' <jd T i ^•
J i J ^ - 3 -u' j> X s- j i .<U)1 j i X j\ t- j l fl_ L * j i - >Xj X j i
J S J J S j wJ U ; -oji !J j U jjlH :j u i a i L e J *,;> -dd J _ * J j
. ' J j L U Gr
Ahmad in his Musnad, #23522, this hadlth is weak but the meaning is authentic because
o f other supporting evidences.
1 KlAbu Dawud, #3767 and Tirm idhi, #1858, this hadlth is supported by other evidence in
the Musnad o f Abu Ya'la, #7153 with slightly different wording.
154
190. ‘Abdullah Ibn al-Sabbah al-H ashim l al-Basri narrated to us;

‘Abdu’l-A‘la narrated to us; from M a'm ar; from Hisham Ibn ‘Urwah;
from his father that ‘U m ar Ibn Abl Salam ah (radiyA llahu 'anhu)
said:
‘He went to see the Messenger of Allah (^g) who had a

meal before him, so he said: “Come close, dear son, men
tion the name of Allah, the Exalted, eat with your right
hand, and eat what is directly in front of y o u .” 191
:JU jj) \SjjS~ :Jli ^ i ^ I

ji- <u/l A- ji.
w :Jli k<edl*J? ^ 'P lij ij** J j -Jli

. « Js .U — j Lbc»-_* k l i l L i j . U i i i s l
191. M ahmud Ibn Ghaylan narrated to us; Abu Ahmad al-Zubayri

narrated to us; Sufyan Ibn al-T haw ri narrated to us; from Abu
Hisham; from Isma'll Ibn Riyah; from his father Rjyah that Abu Sa'ld
al-Khudri (radiyAllahu 'anhu) said:
‘The Messenger of Allah ($g) used to say when he fin

ished his meal: “Al-hamdulillahi-aladhi at'amana wa-sacjd-nd
wa-ja'alana muslimin”■
— “Praise be to Allah, who fed us and
quenched our thirst, and has made us Muslims.” ” 92
J*t' j » j U j j J - : J li • l li j J - :J l i * l l l j J - _\ ^ T
S jjlll ^ ...o j l i j i y y ^jjl J jl? :J li A ' » jJ l> - f h
"n Tirm idhi, #1857, and Ibn Majah, #3265.

1 " Abu Dawud, #3850, and Tirm idhi, #3457, there is an unknown narrator in the chain.
155
T H E S U B L I M E B E A U T Y O F T H E P R O P H E T (j£)
a "ilj k £ i . J k j 15jCa 1—b ^ JL*^-'" IJ j Zj 4sJb ,jy j *
192. M uham m ad Ibn Bashshar narrated to us; Yahya Ibn Sa'ld

narrated to us; Thaw r Ibn Yazld narrated to us; from Khalid Ibn
M a'dan that Abu Umam ah (radiyA llahu 'anhu) said:
‘When the table [mat] was removed from in front of

him [after finishing his meal] the Messenger of Allah
(^g) used to say:
“Al-hamdulillahi hamdan kathiran tayyihan mubarakanfihi-ghay-

ra muwadda'in wa-laa mus-taghnan 'anhu rabband. ” —“Praise
be to Allah, praise which is abundant, good and blessed
that is neither insufficient, nor abandoned, nor from our
Lord” 193
* t * *
ki-tjlp jt - ^ j* .JdJ* ^ J,Ip y Ail*Xs- j i - ojdli ^ JJJij jt -
k dJLsTli *b>ii kA<l?«_?i y t it—j ÛJall iC-Jlj

I * 9 t ' "
. '*i^S'LiSvJ 4jjt
193. Abu Bakr M uham m ad Ibn Aban narrated to us; W akf nar
rated to us; from Hisham A l-D astuw a’I; from Budayl Ibn M aysarah
al-'U qayll; from ‘A bdullah Ibn ‘Ubayd Ibn ‘U m ayr; from Umm
Kulthum that ‘A ’ishah (radiyA llahu 'anhuma) said:
‘The Prophet (jg) was eating with six of his Companions,

when a Bedouin came and finished the meal in two mor-
’ B ukhan, # 5358, and T irm id h i, # 3456.
156
sels. The Messenger of Allah (J||) said: “Had he begun

with the name of Allah, it would have been enough for
11 ” >194
you all.
^
J j* y ) &>■ A lii & A 4 i
J^ w * J J l i - J l i <wUl* J ^ j» J Uy l W %0«bl j
. «I f l J i t-lX jrz i) Z \ j J \ ^ 'r ti f .iA S Y I j A U j i j J J l j i - ,^ > 3 ^
194. H annad and M ahm ud Ibn G haylan narrated to us; Abu

Usamah narrated to us; from Zakariyyah Ibn A bl Za’idah; from Sa‘ld
Ibn Abl Burdah that Anas Ibn M alik (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^g) said: “Allah is pleased with

a servant who eats a morsel and thereafter praises Him
for it, or has a drink and thereafter praises Him for it .’” 193
m Tirm idhi, #1858, this hadlth is supported by other evidence in the Musnad o f Abu Ya'la,
#7153 with slighdy different wording.
1,3 M uslim, #2734, and Tirm idhi, #1816.
157
C H A P T E R T W E N T Y- N 1 N E
4 i 4 jI J i l > - U w) U
What has been narrated concerning the Drinking

Vessel (qadah) o f the Messenger o f Allah (|g)
:j l i jJ j j k ijU - : j l i i j J - V l j j j L J - i i j l d - _\
.^ J J U j J J l e il :j l i ,c _ ,li j s . v iL u i
. 11 i T-- <u* J v—j r -ji IJii !c -.li I*: j u i L'.A a Ua..U

■J l— "
195. Al-Husayn Ibn al-Aswad al-Baghdadl narrated to us; ‘Amr
Ibn M uhamm ad narrated to us; ‘Isa Ibn Tahm an narrated to us that
Thabit said: ‘Anas Ibn Malik (radiyA llahu 'anhu) brought out to us a
wooden drinking vessel {qadah), clamped with iron, and said:
“O Thabit, this is the drinking vessel of the Messenger

of Allah
lib :j l i ^ ^ l? D :j l i , ^ ; j l x i , y 41 1 * ijjj. _ m
t ^ .J | , j / t ,* ; ' ' ' ' , , < i/

<ui - ■til** .Jli * ^»p vJl UU :Jli h4*JL*» jli^
' T h is is a w eak h ad ith . A lth o u g h B u k h ari d o es re p o rt so m e th in g sim ilar, # 5 638.
158
. *j d j i j i u j i j id) f*i£ 6 1 dbi -Jd ji 1.1 ^
196. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; ‘Am r Ibn

‘Asim inform ed us; Hammad Ibn Salamah inform ed us; Humayd
and Thabit inform ed us that Anas (radiyA llahu 'anhu) said:
‘I gave the Messenger of Allah (sjg) all types of drinks

from this vessel, water, drink made from dates or grapes
(nabidh), honey and milk.’1'’
|,r M uslim , #2008.
159
CHAPTER THIRTY
4)1

Description o f the Fruits (fakihah) Eaten by the
Messenger o f Allah ($g)
L jjli !J l i J
*■ * * -
" s_ Js^ ttLijt j i f b y j i j i ^ i : j i j k4(i jit. **_/(
197. Isma‘11 Ibn M usa al-Fazari narrated to us; Ibrahim Ibn Sa‘d
narrated to us; from his father that ‘Abdullah Ibn J a f a r {radiyAllahu
'anhu) said:
“The Prophet (£|) used to eat cucumber {qitba) with fresh

ripe dates (ru/ab).”v>K
J,\ iJjUi Li.U- :jli ,/ lA 1 -4* •-* ixs- bij>- _\Â
j *11 j J j>LLa j S- J*
. j^ k J i j r u
“B ukhari, # 5440, M uslim , # 2043, and T irm id h i, # 1844
160
198. ‘Abdah Ibn ‘Abdullah al-K huza ‘1 al-B asri narrated to us;
M u'awiyah Ibn Hisham narrated to us; from Sufyan; from Hisham
Ibn ‘Urwah; from his father that ‘A’ishah (radiyA llahu 'anha) said:
“The Prophet (:Jjj) used to eat watermelon (bittikh) with

fresh ripe dates (rutab).”m
:j l i . j t j * y jJ L } :J l i y -\ < < \
ye. U<Ju<j j l i f j j jli _ •j^* j i - J :j l i
. *>
—. y> ^ dy * j Mj* : jl5 wULS y ^^->1
199. Ibrahim Ibn Ya'qub narrated to us; Wahb Ibn Jarir narrated
to us; my father narrated to— he heard Humayd say or Humayd
narrated to me— Wahb a friend o f his, said:
‘Anas Ibn Malik (radiyAllahu 'anhu) said: “I saw the Messen

ger of Allah (jg) combined between watermelon (kbirbip)
and fresh ripe dates.” 2"*1
:j l i p ; fA \ x f y jX * l i j J - :j l i j a U U jJ - A • •
•/ ' i^ * i * , • ^ «j / t - i ^ * •* I'll *' / *•

jrf - L > * w J* ^ w J>
. >. b J 11 . U ll -:.y ' wd* ■ yi* Jijjf*
200. M uham m ad Ibn Yahya narrated to us; M uham m ad Ibn

‘A bduV A zIz al-Ram ll narrated to us; ‘Abdullah Ibn Yazld Ibn Salt
narrated to us; from M uham m ad Ibn Ishaq; from Yazld Ibn Rum an;
from ‘Urwah that ‘A ’ishah (radiyA llahu 'anha) said:
Abu Dawud, #3836, and Tirm idhi, #1834.

2,1,1 Ahmad in his Musnad , #12449, #1246(1.
161
THK S UBL IM E B F. A U T V O F T H E P R O P H E T (s£)
“The Prophet (£g) ate watermelon with fresh ripe dates.’ 1
'J t ‘ Ut-Id l j J
( CT- ) . ^ _il W-w. jjJU
. -
•,£ .JUiw< -ww
W . .-
ljjj>- A •i
.■eJ ■hp 'w ^-* -*p..dJJU j j -L>- .Jli . ■ Uj _e>- .Jli *
b li .-vi- <id Jji—>jj j <e> 1_«*l>-J jl 'j l j bj liLil jlSi" :j b .SJj J* ji-
U J j l i j .UL-U J LJ J j l i j J Id d jl! :j l i <ul J j —3 6-k>-l
..JLdj jj_ i- ..dilJj j j i ^11' .li«^ .bplJ?
Ji :j l i ‘ Aid JUu_•jill jj jlc o U (JUj SLjuJJ , j ] j .iij. JIpS i j \\
: - ' , i' . , I 1 I
>
■ tj.J 1,J .b J — * filvw- uJ * .A-.-?1 4PJU
- - —v
201. Qutaybah Ibn Sa(Id narrated to us; from Malik Ibn Anas and
Ishaq Ibn Musa narrated to us; Malik narrated to us; M a'an narrated
to us; from Suhayl Ibn Abl Salih; from his father that Abu Huravrah
‘When the people saw the first fruits [of the harvest], they
would bring it to the Messenger of Allah (Jg), and when
the Messenger of Allah (sjjg) would take them, he said:
''Allabummd barik land f i thimarrina, wa harik land f i

madmatind, wa harik land fi sa'inaa wa fl muddina.
Allabummd inna Ibrdbima 'abduka wa kbaliluka wa nabiyynka,

wa inni 'abduka wa nabiyynka wa innahu da'ak.a H-makkab, wa
inni ad'uka HI-wadinab bimithli md da'aka bihi li-makkab wa
mithlihi wa'abn. ”
“O Allah, grant us blessing in our fruits, grant us blessing

in our city, grant us blessing in our (measures of grain of]
A bu D aw ud, # 3836, and T irm idh i, # 1834.
162
sa' and mudd.2"2
O Allah, Ibrahim is Your servant ('abd), Your intimate

friend (khalil) and Your Prophet (nabi), I am Your servant
('abd) and Your Prophet (nabi).2"' He supplicated to You
for Makkah, and I supplicate to You for Medlnah as he
supplicated to You Makkah and more like it.” He then
would call the youngest child he could see and give him
that fruit.’2"4
* * ' * * £ i t s'
^ j Ij J ^ -L%j£ lLijL>* —^ • T
* *''\l ' I> * • 5'? » ' ' 9** \ ~\' *I *

jj £r!,r’ j* jlc* J i jw
- v > ^ ’• -
• * i j t ^^ ' 4 j , • j j j 4 # * ' c *^
J ir 4 J*. 4Uu» dtVfsS-
' / j / | / I' 9*1 1* /t^ ' ^ t 9 * * * j,
y d s C - a - U - d <Q>- a-U jf-J V v iV iSil <£>
. «4_iUlf-U l ^ a o jJ
202. Muhamm ad Ibn Humayd al-Raz! narrated to us; Ibrahim Ibn

al-M ukhtar narrated to us; from M uham m ad Ibn Ishaq; from Abu
‘Ubavdah Ibn M uham m ad Ibn ‘A m m ar Ibn Y asir that A l-Rabf bint
M u'awwidh Ibn ‘Afra’ (radiyAllahu 'anha) said:
‘[My uncle] Muadh Ibn ‘Afra’ sent me with a tray of fresh

ripe dates, on which there were pieces of cucumbers, as
he [the Prophet (■%£)] used to love cucumbers, so I brought
them to him. He has some jewellerv that had been sent to
2112 These are two units o f measurement: Sa is equal to four mudds and each mudd is two
handfuls.
2"' T he P ro p het (jjjr) due to his g re a t h um ilitv and h um b len ess d id not say: “wa
kbaliluka"— “and Your intimate friend” when describing himself, even though his own
rank is more distinguished and higher than that Prophet Ibrahim {'alayhis-salam) and Allah
knows best.
2114Muslim, #2037, and Tirm idhi, #3454.
163
THE SUBLI ME B E A UT Y OF THE PR O PH E T (|)
him from Bahrain. He took hold of a handful and gave

it to me.’2"5
Ojl «L*P a^P *«jJL wJL>- —

^
S _ .b j Ap* pUJL vl^ j J l A^P t^J*JlP

; y '* -: . *" : w* „ #
. ‘ Caj : c J l i j ! *i% ,jUapU kiw-Pj
203. ‘All Ibn Hujr narrated to us; Sharik narrated to us; from
‘Abdullah Ibn M uham m ad Ibn ‘Aqil that A l-Rabf bint M u'awwidh
Ibn ‘A fra’ (radiyA llahu 'anha) said:
‘I came to the Prophet (£|) with a tray of fresh ripe dates

and pieces of cucumber. He gave me a handful of jewel
lery or she said gold .’206
2115 Shark al-Sunnah o f al-Baghawi, #2897, this hadlth is weak.

206Ahmad in his Musnad , #27020.
164
C H A P T E R T H I R T Y- O N E
4ji)l j ^ 1 *!>■

Description o f the Drinks (sharab) o f the
Messenger o f Allah
jr* ‘A ** 0 ^ k Li.ii- :JU »j i * jwl Lij>- _T • t

* - - # ^
• ^ /
.* ^li-1 4)1 J y* j ^ > l j i j l O^"11 ' «4^mjIp j*P wij
204. Ibn Abl ‘U m ar narrated to us; Sufyan narrated to us; from

M a‘mar; from Al-Zuhri; from ‘Urwah that ‘A ’ishah (radiyAllahu 'anha)
said:
‘The drink {sharab) dearest to the Messenger of Allah

(£g) was sweet and cold .’2"7
\2jS- :j l i 'J, J u i^ l Gjj*.:j l i y JbM l l l i _r • o

0
4)1 J ^ i j ^ d j> o : j l i ^1 ^ iiU ^ - ^1 y* j i i . j j j ^1
4^ 4)1 J y * j V— kj j Lj*I?t» . C k y jJ li- j LI
'T irm id h i, #1895.
165
T H F. S U B I, I M E B E A U T Y OF THE P R O P H F. T (£g)
- tiiu I* opT cJLi ju :J j u i Ji oJUj ^ ji ij

4^1 w j Jl3 d-k^l 2j >'_E~W ~ L® ‘ -" 1 J«
:Jbilb wl#J js? 4id «UJ> .*_®uU»- L ijtb lJ U i j ' 1• wUlii
jlis^ rt -*Ar j d li v* **uj LJ ^D i
. * jd ji w .i;J jij ûixji
205. Ahmad Ibn M anf narrated to us; Isma‘11 Ibn Ibrahim narrated
to us; ‘All Ibn Zayd narrated to us; from ‘Um ar Ibn Abl Harmala
that Ibn ‘Abbas {radiyAllahu 'anhuma) said:
‘Together with the Messenger of Allah {%$), Khalid Ibn

al-Walld and I, visited Maymunah. She brought for us a
vessel filled with milk and the Messenger of Allah (£g)
drank. I was on his right side while Khalid was on his left.
So he said to me: “The drink is yours, but if you wish,
you can prefer Khalid have it.” I said: ‘I would not give
up your [blessed] leftover drink for anyone.’ Then the
Messenger of Allah (^g) said: “If Allah feeds someone
a meal, let him say: ‘O Allah, grant us blessing in it, and
feed us something better than it.’ If Allah gives someone
milk to drink, let him say: ‘O Allah grant us blessings in it
and increase it for us.’ Then the Messenger of Allah (£g)
said: “There is nothing that suffices in place of food and
drink other than milk.’” 2"8
Abu ‘Isa said: ‘M aym unah bint al-H arithah is the wife o f the
Prophet {$£) as well as the m aternal aunt o f Khalid Ibn al-Walld,
the maternal aunt o f Ibn ‘Abbas and the m aternal aunt o f Yazld Ibn
al-Asam m {radiyAllahu 'anhutti).
2"“Abu Dawud, #3730, and Tirm idhi, #2455, this hadlth is weak but does have supporting
evidence refer t<>SiIsHub al-Sabihab , #2320.
166
C H A P T E R T H 1 R T Y- T \X’ O

Manner o f Drinking (shurb) o f the
Messenger o f Allah {0}
^ U - iL u i :j l i &JU- :j l i J^ i ijjb - _T • n
. **j*jli ' ay
^ * ~ 1 w *
206. Ahmad Ibn M an!' narrated to us; Hushlm narrated to us;

‘Asim al-Ahwal and M ughlrah narrated to us; from Al-Sha‘bi that
“The Prophet (sjg) drank Zamâm [water] while standing.”2«iy
. ✓. ts Iy , I/ V •• ✓ , |— y ■ • I • **
'yS- w 1Uv3 Jwoc-w jw w-X>» •y
—i #
167
THE S UBL IM E BEAUTY OF T H E P R O P H E T (£g)
207. Qutaybah Ibn Sa'ld narrated to us; M uham m ad Ibn Ja'far

narrated to us; from Husayn al-M u‘allim; from ‘Am r Ibn Shu'ayb;
from his father that his grandfather said:
“I saw the M essenger o f Allah (%i) drink while stand

ing and sitting.”21"
«~#Ip j p k r i l l ' ^*»i :j l i » j* l>- jp ^Jp llijei- A • A
yuj f-jij j a <;►> ^ 1)1 :j l i kÛ i- j j l j i - k([#Ji-iJt
208. ‘All Ibn Hujr narrated to us; Ibn al-M ubarak narrated to us;
from ‘Asim al-Ahwal; from Al-Sha'bl that Ibn ‘Abbas (radiyA llahu
'anbuma) said:
“1 gave the Prophet (ijsr) Zamyam water, and he drank it

while standing.” 211
:^(li k_«L^j» j j jU j* l j i > - _T • ^

' p
S> » wJ 2 j p .5 j2 l» 4IIU Jlp j p .^.UpSO j p k jljw J l j j ' ljju»-
-0
kAjJb Jk.—«j li^ .C Jbi-li .-JJI j «-U (J* ^ :j l i
, / , ‘ , J *
I • ' , 11 “ i i '* t l * ' 4 ' / ; S i * S t , < y 4/ * / / ^ -a • 1 * Ix
l-LA ^ J *«*»£>-J ^ — <»J > ^ ‘^ 1 j
^ - , i '/ , • ta ' t a * «
. <jdl J ^w1 Jy® «• J
209. Abu Kurayb M uham m ad Ibn al-‘A la’ and M uham m ad Ibn
Tarif al-Kufi narrated to us; Ibn Al-Fudayl narrated to us; from Al-
A’mash; ‘A bdu’l-Malik Ibn al-M aysarah that Al-N azzal Ibn Sabrah
said:
2I" Abu Dawud, #653, Tirm idhi, #1883, and Ibn Majah, #931.
211 Bukhari, #5617, Muslim, #2027, and Tirm idhi, #1882
168
The Sublime Beauty o f the Prophet (may A llah bless him <&give him peacej
“All was presented with a jug of water while he was in

al-Rahbah. He took a handful of it and washed his hands,
gargled, sniffed water up the nose, and then wiped his
face, forearms and head. He then drank from it while
standing. Then he said: ‘This is the abluuon of one who
is not rituallv impure. This is how I saw the Messenger of
Allah (£§) perform it.” 212
wa j I JLP LJ -k>- :)l\j ‘ w -n - ■ j* ♦ ,-Luu—< ‘>j a—JU t l j _ T \•
j j . . i!‘.t> /w ji
>1 da*- j l j i
#r < £ ]
•" j i j ' i 'Jr*1 '** '■•f /■
210. Qutaybah Ibn Sa'ld and Y u su f Ibn Hammad narrated to us;

‘A bdu’l-W arith Ibn Sa'ld narrated to us; from Abu ‘Asam that Anas
‘The Prophet (^) used to take three breaths in a vessel

when he drank, and would say: “It is more palatable and
thirst-quenching.’” 213
» ' *
211. 'A ll Ibn Khasham narrated to us; ‘Isa Ibn Yunus narrated
to us; from Rishdayn Ibn Kurayb; from his father that Ibn Abbas
‘When the Prophet (ijg) drank, he used to take two
212 B ukhari, # 5615 and A bu D aw ud, # 3718.

215M uslim , # 2028, and T irm id h i, # 1884.
169
T H F. S U B L I M E B F. A U T V ( ) F T H E P R O P H E T ( ^)
breaths.’214
1 > ; j i O l d j . & \U :j l i . y X J j j ij- iU - T IT
A <A» j j j l j i _L>-S" : ^ j l J -i-ilS ’ - u jj- j i .o 'A i Xi- j i

j » , <■ «'■' ' * 9 * ^ « j
. k fj j l .>]pli <>j j j a
212. Ibn Abl ’Umar narrated to us; Sufyan narrated to us; from
Yazld Ibn Yazld Ibn Jabir; from ’Abdu’l-Rahm an Ibn A bl ‘Amrah
that his gran dm o ther K abshah [bint Thabit] (radiyA llahu 'anha)
said:
T he Prophet (^g) entered my house, then he drank from

the mouth of a hanging waterskin while standing, so I
stood up and and cut it off [in order to preserve where
he placed his mouth upon and keep it for blessings].’21’
liiui- :dli -1—

^ lj-k>- :2 1 2 1 2 -U>- T IV
” *■
j v>jI3U ^ w«Jl j l j : j l i w<til j i i j l j i i.jjU ajS h c -> 2 j l X
.« JX X jisr & j l j i Mhj j i ^ •j a S u «uyi

Ibn M ah di narrated to us; ‘U rw ah Ibn T h ab it al-A n sarl that
Thum am ah Ibn ‘Abdullah (radiyA llahu 'anbu) said:
‘Anas Ibn Malik used to take three breaths in a vessel when

he drank, and Anas Ibn Malik asserted that the Prophet
(Jg) also used to take three breaths in a vessel.’216
-l4Tirm idhi, #1886 and Ibn Majah, #3417, this hadith is weak.
2l,Tirm idhi, #1892 and Ibn Majah, #3423.
M B ukhari, # 5631, M uslim , # 2028, and T irm id h i, # 1884.
170
'■ g if* O jZ St- A :j b JLi- J , vjl jLe- illjl>- A \t

* »
• jJJU I A&w— ^JJU — Ju j Aa J SsJt Jfcp’
*j*-»li <>j-sJ' ^ ^ «L>^L- •<*r' j"^"

» ^ 4
. 11 l^TnhlO <1jjd I J.j |»—L»

»
214. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; Abu ‘Asim
narrated to us; from Ibn Jurayj; from ‘Abdu’l-K arim ; from A l-Bara’
Ibn Zayd, the son o f Anas Ibn M alik’s daughter that Anas Ibn Malik
(radiyA llahu 'anhii) said:
‘The Prophet (^) entered the house of Umm Sulaym, and

a waterskin was hanging there, so he drank from the mouth
of the waterskin while standing. Umm Sulaym stood up
and cut off the mouth of the waterskin.’21'
* j f i i J l *w -J L‘jU- J ftjf - ...h ■■i? Lj-L>- A î-
j"l < ^ IIa ^1 jw .Lu* -i~ ■*Aj\T , UU ■aj—l
. LU .1 ■-» ftJ-JjP I^ y\ J lj %K|p\i w» jlS"

#■
215. Ahmad Ibn N asr al-N aysaburi narrated to us; Ishaq Ibn
M uhamm ad al-Farw! narrated to us; ‘Ubavdah bint N a’il narrated
to us; from ‘A’ishah bint Sa‘d Ibn Ibn Abl Waqqas that her father
‘The Prophet (^) drank water while standing.’21*
Abu ‘Isa said: ‘Some o f them said ‘Ubavdah bint N abil.’
2r Ahmad in his Alusnad, #12188.

21,1In this chain there is an unknown narrator which makes the hadih weak.
171
CHAPTER THIRTY-THREE
J u v u'
Perfuming (taattur ) o f the Messenger o f Allah ($g)
!J 1 5 J L ^ I y \ i t ^ j jw J l i ^ L jJ L > - — T ^ *\
i j l d .A -J j J A Jdt J L P i j C l j lj jL >
. ** *A-_ -1*7. îji j y*y> j l £ *

216. M uham m ad Ibn Rafi* and others narrated to us; Abu Ahmad
al-Zubayri narrated to us; Shayban narrated to us; from ‘Abdullah
Ibn al-M ukhtar; from M usa Ibn Anas Ibn M alik that his father
‘The Messenger of Allah (|g) used to have a vial of

perfume blend (sukkah) from which he used to perfume
himself.’219
l2~e>- . j l i ^ -a x p l2_e>- : J l i k ^ l2_e>- _T 1 V
j l i j .v _ .;k l) S u J U U j j jl^ : j l i kî)l x p J . jp kk^_|li j J S j j p
. i j ’j j t f <*>j i l t jj» :JL 1

2|,'T irm id h i, # 991, N a sa l, # 1905, and A hm ad, # 11311.
172

Ibn M ah dl narrated to us; ‘U rw ah Ibn T h ab it al-A n sari that
Thum am ah Ibn ‘Abdullah (radiyA llahu 'anhu) said:
‘Anas Ibn Malik never refused perfume (tayyib), and he

would say: ‘The Prophet (jjjg) never refused perfume
(tayyib) I220
y i \ 2 d U—p y s - . j j ^1 U jU - : J l i y i *. U j J - _T I A
:S y O S t a * :<;*> 2 d J J l i : J l i «. f ^ s - y»\ ys- *.4^1 y£* ^ - t > y»

# <- v
218. Qutaybah Ibn Sa'ld narrated to us; Ibn A bl Fudayk narrated

to us; from ‘Abdullah Ibn M uslim Ibn Jundub; from his father that
Ibn ‘Um ar (radiyA llahu 'anhuma) said:
‘The Messenger of Allah (^g) said: “Three things should

not be rejected: a cushion [to lean upon], [fragrant] oils
(duhn) and milk.’ ” 221
yfr w j L y£" 12Jjv .Jl$ y> 12-U- —T ^^

t s J, f * s I ' 4 J ^ / »
>_ ,.l»1
1:<a» 2d J j Jli :Jli ^1 y f j y f *ifai ^1 y& jiff 1
» *• * -
219. M ahmud Ibn G haylan narrated to us; Abu D awud al-H afari
narrated to us; from Sufyan; from Al-Jariri; from Abu N adrah; from
a man from Al-Tafawl that Abu Hurayrah (radiyA llahu 'anhu) said:
‘The Messenger of Allah ($g) said: “The perfume of men

"B u khari, # 5929, and T irm id h i, # 2789.
1T irm id h i, # 2890.
173
THE SUBLIME B E A UT Y OF THE P R O P H E T (Sg)
is such that its fragrance is apparent, yet its colour is hid

den, and the perfume of women is such that its colour is
apparent, yet its fragrance is hidden .’ ” 222
-U A 'J r ' J - S ? j s f ’W ^ 'jh * - S i _ r r .

•* ' ■' *
. JllU i j j ^ 3 ' _*<■ S* J 1-*’ jr-aj J S*^
220. ‘All Ibn Hujr narrated to us; Ism a'll Ibn Ibrahim inform ed
us; from Al-Jarlri; from Abu N adrah; from Al-Tafawl; from Abu
Hurayrah [radiyAllahu 'anhu) that the Prophet (ijjjg) made similar state
ment with the same m eaning .223
jted A 'jt y* LJ_l>- _T T \
Jli :Jli ^ j4 S ' y* y* r^y>- l^J>- :Jii

- •2 #■ - V^T
>
, ^ i i £ £ S *
. •*<c^-l v £/5’" <dli '■.tsjZyj j l * > hj11 : «iil J
jhJ- *—ijjw 'ilj JIS
221. M uham m ad Ibn Khallfah and ‘Am r Ibn ‘A ll narrated to us;

Yazld Ibn Zuray' narrated to us; Hajjaj al-Saw w af narrated to us;
from Hannan that Abu ‘Uthm an al-N ahdl said:
‘The Messenger of Allah (^g) said: “If anyone of you is

offered a flower (rayban), he should not refuse it, for it
comes from Paradise.’” 224
Abu ‘Isa said: ‘We do not know o f any other tradition narrated
2” Abu Dawud, #2174, and Tirm idhi, #2787.
“ 'T irm dhI, this hadith is weak due to an unknown narrator.
"'T irm id h i, #2791, this hadith does not necessitates that the perfume itself is from Paradise
but that pure fragrances and pleasant smells come from Paradise and Allah knows best.
174
by H annan other than this.’
: j l j vjl-u-il J. JtJU jl jj L iji- _YYY
:j i i . p u J ^ 4 i • ji. ^ %j
» <*
j u i ./ 3 | j ^ 3 u * j » j u u i w i U i wj :u
0 ““ h jjj U bk>-j w -i'j L* jlji JL>- : aJ
•a—- >_«'“je. *
222. ‘Um ar Ibn Isma'll Ibn M ujalid Ibn Sa'ld al-H am dan! narrated
to us; my father narrated to me; from Bayan; from Qays Ibn Abl
Hazim that Jarir Ibn ‘Abdullah (radiyA llahu 'anhu) said:
‘I was brought before ‘Umar Ibn al-Khattab (radiyAllahu

'anhu), whereupon Jarir removed his upper garment and
walked only in his loincloth (isfr), he said to him: ‘Take
your upper garment.’ Then ‘Umar said to the people: ‘I
have not seen a man with a more handsome form than
Jarir, except for what has reached us regarding the [hand
some] form of [Prophet] Yusuf (‘alayhis-salamJ.”22’
225 Musnadal-Faruq o f Ibn Kathir, 2/682, this is a weak hadlth. However this narration has
no relevance to this chapter. Some o f the scholars have given their explanations to why this
narration is in this chapter; from them is that it was added mistakenly by the transcribers or
that a handsome form necessitates a pleasant smell and Allah knows best.
175
CHAPTER THIRTY-FOUR
HA)>J y * j j l £ os! s o U
What has been narrated concerning the Manner

o f Speech (kalam) o f the Messenger o f Allah (0)
Lj J j L ! J l i j./a.ll oJ>a.— Li JL>- _T TT

4 ^ -* s 9
. "d l w—i> j i .JiAjS <•J~a3 WU jl£ * ^ } d.AA

* ^ »
223. Humayd Ibn M as‘adah al-Basrl narrated to us; Humayd Ibn
al-Aswad narrated to us; from Usamah Ibn Zayd; from Al-Zuhri;
from ‘Urwah that ‘A ’ishah (radiyA llahu 'anha) said:
‘The Messenger of Allah ($g) would not hasten [or speak

relendesslv in] his speech as you do. Rather, he would speak
clearly and distincdy (fast), so that those who sat with him
would remember what he said.’226
* / 4• * \s U;^ / t,S /♦; 4 ♦ * 5 '* .

^P Lj Jj>- ! J l i i J w Uj JL^ _T T 1
* » * , , / <
■* , # -* # ' *
-Lxj Azv' 4i)l J ^ j l ^*P ^*P c^J-L^ jw <Ull JLP
226 Tirm idhi, #3639, the source o f this hadlth is found in Bukhan, #3568 and Muslim,
#2493 with a slightly different wording.
176
. " *u*-L5sJ^
224. M uham m ad Ibn Yahya narrated to us; Abu Qutaybah Salm

Ibn Qutaybah narrated to us; from ‘Abdullah Ibn M uthanna; from
Thum am ah that Anas Ibn Malik {radiyAllahu 'anhu) said:
‘The Messenger of Allah (^|) used to repeat each expres

sion {kalimah) three times, so that it may be understood
from him.’22'
225. Sufyan Ibn W aki'narrated to us; Jumay* Ibn ‘U m ar Ibn

‘A bdu’l-Rahm an al-'Ijll narrated to us; a man from Banu Tamlm, one
~ B ukh ari, # 6244, and T irm id h i, # 3640.
177
T H E S I' B L I M E B E A U T Y OF T H E P R O P H E T ( ^)
o f the sons o f Abu Halah, the husband o f Khadljah, Abu ‘Abdullah

narrated to me; from Ibn Abl Halah that Hasan Ibn ‘All (radiyAllahu
’anhurnd) said:
‘I asked my maternal uncle, Hind Ibn Abl Halah, who was

skilled at describing [the Prophet (^g)[. I said: ‘Describe
for me the manner in which the Messenger of Allah
(^) would speak.’ He said: ‘The Messenger of Allah was
constantly sympathetic with sorrows (mutcnvdsil al-ahân),
and always in deep thought, and he never found a moment
in which he was free of thought. He would remain silent
for prolonged periods, and would not speak unnecessar
ily (gbayr hajah). He would begin and conclude his speech
with the name of Allah, the Most High. He would speak
using simple words bearing profound meanings (Jawdmi'
al-kalim), his words would be disdnct (fast), neither exces
sive fitdu!) nor inadequate (taqsir). He was neither harsh
(jdfi) nor one to shame others (muhin). He would appreci
ate a blessing (ni'ma), however small, and he wound not
find fault with any aspect of it. He neither condemned
nor praised food and drink, and he would not be angered
by this world [and what was for it). If, however, a right
was violated, then nothing could stand in the way of his
anger until he defended it. He would not be angry for
his own sake, nor come to his own defence. When he
pointed towards something, he would do so with his entire
hand, and when he was astonished, he turned it over, and
when spoke, he gestured with his hands, and placed his
right palm over the base of his left thumb. When he was
angered, he would direct his attention away [from that
person], and when he was happy, he lowered his gaze.
Most of his laughter was but a smile, beautifully revealing
[his teeth) as white as hailstones.’228
” KTabaram in al-Kabir, 22/155-159. This hadith has a weak chain although some o f the
wording has been established in other authentic narrations.
178
C H A P T E R T H I R T Y- F I V E
4jj| J < 1009 J 4 1> U w>U

Laughter (dahik) o f the Messenger o f Allah (0)
jli jw ^Cp jli Ju^\ lljJ->* _TY
J jllT* :j l i j- ^l>- j * ^ j> - j- -djf- »oU>j j-'

- -- <
*■■•■ 0
!w Ji *jj ^laj lij ■~ . |^_—J 0 ^“*j v i J * » J y * j
■* j- " b ‘Oy**^
226. Ahmad Ibn M anf narrated to us; ‘Abbad Ibn ‘Awwam nar
rated to us; Al-Hajjaj Ibn A rta’a inform ed us; from Simak Ibn Harb
that Jab ir Ibn Samurah (radiyA llahu 'anhu) said:
‘The shins of the Messenger of Allah (Sjg) were slender,

and his laugher would only consist of a joyful smile, so
when I looked at him, I would say to myself: ‘His eyes
were applied with kohl (kuht), when in fact they were
- ’ T irm id h i, # 3645 and this hadlth is weak.
179
THE S U B L I ME B E A U T Y O F T H E P R O P H E T (^g)
^1 41 JL^ 'J t. ^1 \ j y j -t : j l i j ; £ 2 i ijjU - _TYV
j 'f£\ Ijl>-I s~-|) j U 6 : j l i «jl '•t-j3r y> w - > s i l l j l £ y t-
.* <i)l J y » J yA
227. Qutaybah Ibn Sa‘id narrated to us; Ibn L ahfah inform ed us;
from ‘Ubaydullah Ibn al-M ughlrah that ‘Abdullah Ibn Harith Ibn Jaz’
‘I never saw anyone who smiled more abundantly than

the Messenger of Allah (^ ).’23°
. j u i p l J1 A 2 -J y j£ ijji- : j l i J - & I j J U . \1 J j i l i j l i - _ T Y A
U* : j l i ^ U - l 41 j i J y i >; > ^ j j s ijJ :j l i

*■ 0' '
5 4^ ‘ ' 'y,
. 111^-1—>^ /1 •<,^/sid ^ y ^ j .jlS"
228. Ahm ad Ibn Khalid al-K hallal narrated to us; Yahya Ibn
Ishaq al-Saylaharu narrated to us; Layth Ibn Sa‘d narrated to us; from
Yazld Ibn Abl Habib that ‘Abdullah Ibn Harith (radiyAllahu ‘anhu) said:
‘The laughter of the Messenger of Allah was nothing

but a smile.’231
lj- L > - :j l i . j \ Z jjS - : j l i y 1 j\ y y } ICj J S - _ Y Y ^
j* j* V «i>l J y * j j l i - j l i >j i ^>1 y t - »J-ty * y j j y 0 - w r£ ^ f ’S l l
■'"Tirmidhi, #3641 and Bayhaqi in Shu'ab al-lman, 6/251.

211 Tirm idhi, #3642, and he said this hadith is sahih gharib.
180
'■ f y. j)i kj&* j* J*-J k2i-' J
JjS 'Jl5^3 C..Up : < uj i b? «iip 1
i^Jui ji: jis j :Juii .UjUf j,. J i i ; .>L‘ V > : ^
<&xii>J li» :Ji Jli k« lllgj* Utjf li Cjii J jj :J »*•..!!,>•

#! // • j, ^ <
. aoJL>-l^j O-b sibw ?
229. Abu ‘Am m ar al-Husayn Ibn Harith narrated to us; W aki‘ nar
rated to us; Al-A‘m ash narrated to us; from Al-M a‘rur Ibn Suwayd
that Abu D harr (radiyA llahu ’anhu) said:
‘The Messenger of Allah (^g) said: “I know the first

man who will enter Paradise and the last man who will
exit from the Fire of Hell. The man will be brought on
Day of Resurrection and it will be said to him: ‘Present
to him his minor sins and let his major sins be hidden
from him!’ He will be told: ‘On such-and-such a day, you
committed such-and-such sins.’ He will acknowledge it
and will not deny, while being fearful of those sins that
are major. Then it will be said: ‘Give him in place of every
bad deed he committed a good deed.’ He will then say: ‘I
have sins [greater] that 1 do not see here.’”
Abu Dharr (radiyAllahu 'anhu) said: ‘I saw the M es

senger of Allah (££) laugh until his molar teeth were
visible.’212
• - - ,■<*, s.c ,-r 5 -

j :J b . j f i * y> UJ.G- : J b y^ ■
* r
2M uslim , # 190 and T irm id h i, # 2596.
181
T H E S U B L IM E BEAUTY OF THE P R O P H E T ( ^)
■u)' J • b * If. f-T * J * "f **' w“ ^rA J * "J^* J *

*
■ J ' j Vj i l i <#
230. Ahmad Ibn M anf narrated to us; M u'awiyyah Ibn (Am r nar
rated to us; Z a’idah narrated to us; from Bayan; from Qays Ibn Abl
Hazim that Jarir Ibn ‘Abdullah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (sjg) never shunned me after I

embraced Islam, nor did he ever see me except he would
laugh (dahik).’2-'2’
kiJGlj illjj>-:Jli . j ^ :Jli . ^ iJ-iJ- JTT 1

* y ’
Qi j ^ j Oy ajcI J :Jlj ^ A* kw-—# j p . jJlJ ji
* - , "- -
231. Ahm ad Ibn M an f narrated to us; M u'aw iyyah Ibn ‘Amr

narrated to us; Z a’idah narrated to us; from Isma'il Ibn Abl Khalid;
from Qays that Jarir [radiyAllahu 'anhu) said:
‘The Messenger of Allah ($g) never shunned me after I

embraced Islam, nor did he ever see me except he would
smile (tabassam).'1M
A* . , 4QUi s y\ JjA>- :Jlj jJ jl ill* bJje»- _T\"T
J j" * <hi J j Jli :Jli jij*.—3 j*# —p 'jS- . aa—t- îj
jJliall :J JUli k l i i j 1^4 j>>-j* b > - j l l l l fa' j>-\ o^pSl
’ B u kh ari # 3035, M uslim , # 2475, and T irm id h i, # 3820.

’ T irm id h i, # 3821.
182
\L>) L :J fS y t J l i ^ I J ' JJ* J *r
: J J iili : j l i : J »Xj »aJ j j j j jUy)< jS 'jjt :J J l j j jj ld i w.-llll i>-l
!J j X j 1J l i > G jJ ' o b w ? i i (3 -U ' s lU j l i • * ! J l 2 » * wf - iJ l i
. k«Ju>-''J j - u J *=.:><idJ jJ > jc J l 3 j^ ii :JU ! jjU J.'cJl} ^ J?«2 j
232. Hannad Ibn al-Sarl narrated to us; Abu M u'awiyyah narrated

to us; from Al-A'mash; from Ibrahim; from ‘Ubaydah al-Salm anl that
‘Abdullah Ibn M as’ud (radiyA llahu ‘anhu) said:
‘The Messenger of Allah (:jg) said: “I surely know of the

last person to exit the Hellfire, a man who will exit crawl
ing, and it will be said to him: ‘Go and enter Paradise!’ He
will go to enter only to find that the people have taken their
places of residence, so he will return and say: ‘O my Lord,
the people have taken their places of residence!’ Then he
will be asked: ‘Do you remember the time you were in?’
He will say: ‘Yes.’ It will be said to him: ‘Make a wish!’
So he will make a wish. Then it will be said to him: ‘You
have what you wished for, the world and ten times
over.’ He will say: ‘Are You mocking me and You are the
King?”’
He (radiyAllahu ’anhu) said: ‘I saw the Messenger of Allah

(%&) laugh until his molar teeth became visible .’233
ys* y ) ys- ^1 llljjJ : J l i ..- y , 4. . . j liijJ - A
:j l i w A T ji j _& rj w , i $ l# £ J i U j l .O i :j l i jJ J *
l3 ij l i jji ju J - i :j l i J i -
183
THE S U B L I M E BE AU T Y OF THE P R O P H E T $ 5)
. 1b u <iiIU -1 : j u j j .[ * 0
ji-j Vj ^ y ^ ‘J Jj JiiUU,
a><«> *A*' j '—-4 j : j l» H >i U *v^ i ^ w*< laJ ■* lj«
jj :Jl> !?«i)i j_*—j U *î ,.l3i ><jJL>w> -■: '.. ^ [pT

i ^ 9
■ <jj ’•w*>''s J j 4**^ J 'M <>* V > *,y s^ 0
233. Q utavb ah Ibn S a'id n arrated to us; A b u ’l-A h w as n ar

rated to us; from A bu Ishaq that ‘A ll Ibn R abfah (radiyA llahu 'anhu)
said:
I was present with ‘All {radiyAllahu 'anhu) when a [riding]

beast was brought for him to ride on. When he placed his
foot in the stirrup, he said: “Bismillah”— “In the Name
of Allah.” Then, when he sat up straight on its back, he
said:
“Subhana lladhi sakhkhara lana hadha wa m d kunnalabu

muqrinin wa inna ild Rabbind la-munqalibiin”
“Glory to Him who has subjected this [beast] for [to

ride on], for we could never have accom plished this
[by o u rselv es]. A nd to o u r L o rd , su rely, we w ill
return .” 236
Then he said:
“A lham dulillah”— “Praise be to Allah,” three times, and:

"Allahu A kbar”—“Allah is Supremely Great,” three times,
then:
“Subhanaka inni £alamku nafsi fa gh firli fa-inna-hu Idyaghfiru
Al-Zukhruf(43): 13-14
184
al-dhunub ilia anta ”
“Glory be to You! I have wronged myself, so forgive me,

for no one forgives sins but You.” Then he laughed, so I
said to him: ‘What has made you laugh, O Leader of the
Believers?’ He said: ‘I saw the Messenger of Allah (jg) do
as I did and then laughed, so I said: ‘What has made you
laugh, O Messenger of Allah?’ He (£g) said: “Your Lord
is pleased at His servant when he says: ‘My Lord forgive
me my sins,’ knowing that none other than Him forgives
:Jli .^5j L.IaA l <jj! j i i U jG :j l i » ,v - l i i LjjG i

- - * »
, 9 9, / 9 £-■*#✓ I/ ** *1, /
Jv$ ! J o j' wJ J v <U* J LP w JL ^
* * ' ; «* , » , •• ' _ j j * j. ^ * " %t9 ,
:Jli o j b ^>- j jlJ* :
d S j ij£ j t f j viGi; Ju g j l S j ^ j j . 3 j t f :j l i
oJii j l G »Uj jGIJ >|»$Ai Jl*~« «J GG
s ijjlt ^jJl <. dGJL-^j , l>- j l -I, Juiilj _ ^ »-j>- —
. « dl«j jji :j l i ^1 j j > :j j b :j l i f>
234. M uham m ad Ibn Bashshar narrated to us; M uham m ad Ibn

‘Abdullah al-Ansari narrated to us; ‘Abdullah Ibn ‘Awn narrated to
us; from M uhamm ad Ibn M uham m ad Ibn al-Aswad that ‘Am ir Ibn
Sa'd said: ‘Sa'd [Ibn Abl Waqqas] (radiyA llahu 'anhu) said:
‘I saw the Prophet (^jg) laugh on the Day of the Batde of

of the Trench (al-Khandaq) until his molar teeth became
visible.’ I said: “What made him laugh.’ He said: ‘There was
a man holding a shield and Sa'd was an archer, and the
2r A bu D aw ud, # 2602 and T irm id h i, # 3446.
185
THE S U B L I M F. B E A U T Y OF T H E P R O P H F. T (jfe)
man was saying such-and-such with the shield covering

his forehead. So Sa‘d aimed an arrow at him and shot it
when he raised his head, and did not miss his forehead.
The man fell to the ground and his feet were raised up
wards. The Prophet (^g) then laughed until his molar teeth
were visible. He said: ‘I asked: ‘What made him laugh?’
He replied: ‘What he did to the man.”2’*
-'"Ahmad in his Musnad , #162(1, and the chain has an unknown narrator in it which makes
this hadlth weak.
186
C H A P T E R T H I R T Y- S I X
j~ “j cJ w<U

Jesting (muâh) o f the Messenger o f Allah (0)
j i v s lL i j i .h l_ l jf\ Q j S - :ju j l G; i i jr r e
. « lo jj& l C tf« jli y j l !) i <wUUw« WJ | j i .JjJ-V l p-fjU.

, »
■ jlc i J l i : iJ*-*-*- J l i
235. M ahmud Ibn G haylan narrated to us; Abu Usamah nar

rated to us; from Sharik; from ‘Asim al-Ahwal that Anas Ibn Malik
‘The Prophet (^g) said to him: “O one with the two

ears. >>>239
M ahmud said: ‘Abu Usamah said: ‘It means that he was jesting
with him .’
. j*~Ulh j >\ ^yt- . j L jjj» - : J l i JJl ill* U_e>- _TV*\
:Vi A bu D aw ud, # 5002 and T irm id h i, # 1992, the chain is w eak.
187
THE SUBLI ME B E A UT Y OF THE P R O P H E T ®
: J «jji J j l S " j j :j l i »iAJU j - i_r j\ j t -
. J i i u \ j & uj i>
0
236. Hannad Ibn al-Sar! narrated to us; WakI* narrated to us;
from Shu'bah; from A bu’l-Tayyah that Anas Ibn M alik (radiyAllahu
'anhu) said:
‘The Messenger of Allah ($g) used to interact with

us that he said to my younger brother: “O Abu
Umayr, what happened to the little red-beaked sparrow
(al-nughayr)?’”m
<11 jlS" <&

/> Jl IJLa Jli
[pp - k, v U Jl)' j»Jl j' ^ ^ ti-i. « l j IjP : J JU i ».t_
. o i p <, j j a ; j ji£ A j o u \ }x* d u;» : < # p i n j jii
u ! ^ U d l;» : j i i i ^ f^ iii j ^ j
Abu ‘Isa said: “W hat is understood from this tradidon is that the
Prophet ($j$) used to joke, and that he nicknamed a young boy, for
he said to him: ‘Abu U m ayr!’ It also proves that there is no harm in
a young child playing with a bird, since the Prophet ( ^ ) said to him:
“O Abu Umayr, what happened to the little red-beaked sparrow?”
for the boy had a little bird that he would play with, but died which
saddened him, so the Prophet joked with him [in order to cheer
him up] and said: “O Abu Umayr, what happened to the little red-
beaked sparrow?”
24"Bukhan, #6129, Muslim, #2150, and Tirmidhi, #1989.

j* LjJl^ ! —TT'V
* i' * j « ^ ^ i/
v ijjji ji- X jJ m j * »oT, J , *a \S\ Jit- S ' <*>' S i llfcl : j l *
. « t k v j j j 3 V J j » : J l* IV C p L U s l u i !41 J y ~ j U : t y li : j l *
237. ’Abbas Ibn M uham m ad al-D uri narrated to us; ’A ll Ibn Al-
Hasan Ibn Shaqlq narrated to us; ‘Abdullah Ibn al-M ubarak informed
us; from Usamah Ibn Zayd; from Sa’ld al-M aqburl that Abu Hurayrah
‘They [the Companions] said: ‘O Messenger of Allah,

you joke with us?’ He (jg) said: “Yes, but I only speak the
truth .’ ” 241
•/ »/* • ^ ** *n < " ||- / 1• |^ 5 /

w^Jjl JL P /f* U JJL^ I J l) wX v * * 4 y 5 w i > —T i A
!Jl^3 4ilJ
«.(1 JjUuU- IJli* <£&4A)I j ^ -* 3 j'
. ' j j j l ^1 j| > l J ji J i j * :«&. ju S S'illlll A y U 141 J y ^ j L;
238. Qutaybah Ibn Sa’ld narrated to us; Khalid Ibn ‘Abdullah nar
rated to us; from Humayd that Anas Ibn Malik {radiyAllahu 'anhu) said:
‘A man asked the Messenger of Allah ($jr) to give him a

mount, so he said: “I will give you an offspring of a she-
camel.” The man said: ‘O Messenger of Allah, what am I
supposed to do with an offspring of a she-camel.’ He (£|)
said: “Do other than she-camels give birth to camels? ” 242
241 Tirm idhi, #1990 and Ahmad in his Musnad, 2/360.

242 Abu Dawud, #3998 and Tirm idhi, #1991.
THE Sl'BLl M E BE AU TY OF THE P R O P H E T (£g)
. •>Jli- JUP
* "
239. Ishaq Ibn M ansur narrated to us; ‘A bdu’l-Razzaq narrated
to us; M a'm ar narrated to us; from T habit that Anas Ibn M alik
‘There was a man from the people of the desert, his name
was Zahir, and he used to bring the Prophet (sjg) a gift from
the desert, and the Prophet (£g) would equip him [with
provisions of the city] when he wanted to return [to his
family]. The Prophet (^g) said: “Zahir\s our desert, and we
are his valleys.” He (£g) used to love him [dearly], though
he was an unattractive man (damim). One day, while he was
selling his merchandise, the Prophet (£g) came up to him
and embraced him from behind so that he could not see
who it was. He asked: ‘Who is this? Let go of me!’ Then,
when he turned around and recognised it was the Prophet
(2g), he began to press his back against the Prophet’s chest,
so the Prophet (jjg) began to say: “Who will purchase this
slave {‘ah(f).” He said: ‘O Messenger of Allah, in that case,
by Allah, you will find me to be unsellable (kasid).’ The
Prophet (sjig) said: “But with Allah you are not unsellable.”
Or he said: “You are valuable to Allah!’” 243
: J li llijJ - : j l i f i J_t- i j j J - t •
'"i »<£» p j i l j ] jy y t- C -il : j l i ft- .jlja i J^Q l
:j l i p J l> --U " j i l i - l j j ! U" ! j l j i . i l i - l j l <i)l !< il
* * * , ,
4* ' jl* ' 44 jj *jy?* y It*l IajLc»-I» :jlii k
. 11 [ ,U«a>iji4] * i>)p f r\ I'iUit « itiil
240. ‘Abd Ibn Humayd narrated to us; M us‘ab Ibn al-M iqdam
narrated to us; Al-M ubarak Ibn Fadalah narrated to us that AI-Hasan
[al-Basri] said:
‘An old woman came to the Prophet (3g) and said: ‘O

Messenger of Allah, pray to Allah that He enters me into
Paradise.’ He (^) replied: “O Mother of so-and-so, no
old woman will enter Paradise!” She went off weeping,
so he said: “Inform her that she will not enter it as an old
woman, as Allah the Most High says:
“We have created them a new creation. And made them

virgins, loving, equal in age.’”244-2^
243Ahmad in his Aiusnad, #12669.

244 Al-Waqi'ah (56): 35-37
24? This hadith is weak but supported by another narration found in Tabarani in Al-Awsat,
#5545 on the authorin' o f ‘A'ishah {radiyAllahu 'anha).
C H A P T E R T H 1 R T Y-S E V E N
J 4 ill J il>- U w>L

Poetry (shi'r) o f the Messenger o f Allah (0)
.d j i j i - .eJLj-i lllJii :J l » . A T->- j j j i liLli- _T t >

* * - " *
jli'* * fy td J1 j * j ! w j l j l j l i - J i :li J J :c J li . i i i l i j i
•" _** dtj'L j i d j i Jii^ i} *^“b 3
241. 'All Ibn Hujr narrated to us; Sharik narrated to us; from Al-
M iqdam Ibn Shurayh; from his father that 'A ’ishah {radiyAllahu 'anha)
said that she was asked:
‘Did the Prophet (jjg) imitate any form of poetry (.shi'r)?’

She said: ‘He used imitate the poetry of f Abdullah] Ibn
Rawahah and he would cite his couplets:
“You will be brought the news by one whom you have not supplied
with provisions. ”’1M'
j . ji- J il j^p llfjJ- :JJ vjlAj j j ~Aj£- liiji- _T iT
24<' T irm id h i, # 2848.

:j l j ij ji - !j l i ^jA s - j j d i l i l J - i- A j j j l
bQ - U j i ” :j_ J iiiiT j* l~ jl U li iU f J jlM jl" <iu* J y * > ) j l i
. ( * - iJ J j i c ju o ji J j l zj>\ siirj ji» u ^ i)i

Ibn Mahdi narrated to us; Sufyan al-Thawri narrated to us; from
‘A bdu’l-M alik Ibn ‘Umayr; Abu Salam ah narrated to us that Abu
Hurayrah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (fg) said: “The truest words spo

ken by a poet is the saying of Labid [Ibn Rabf ah]: ‘Indeed
everything besides Allah is futile.’ [The poet] Umayvah
Ibn Abl Salt was on the verge of embracing Islam.’”24’
S t- :j l i . x f i - ljjw > - : j l i . ^ - » I l - l i i l i i j j i - _T 1 T
*
4jjl J J w-’L-pi !JIS jL-Lw-A*-w'-U>*j i - 3Jl— 1
: JU i <;>
"P r S 4ll J - - i j j C J s l *ilj ^ J l J i *
243. M uham m ad Ibn al-M uthannah narrated to us; M uham m ad

Ibn Ja'far narrated to us; Shu'bah narrated to us; from Al-Aswad Ibn
Qays that Jundub Ibn Sufyan al-Bajall said:
‘A stone struck the toe of the Messenger of Allah (gg) [in

battle], causing it to bleed, so he said:
"You are nothing except a toe that bled
Whatyou endured was on the path o f Allah. ”24H
-4'B u k h a ri, # 3841, M uslim , # 2246, and T irm id h i, # 2849.

2WB ukhari, # 2802, M uslim , # 1796, and T irm id h i, # 3345.
193
T H F S r B I. I M F B F. A U T Y O F T H F P R O P H F T (^ )
w4^«1p ^yi Lj> _y 1 1
*' 1^ «i <'it 'i *" * J* * >*

. 4Ai« X.S- ^j»P
244. Ibn Abl ‘Umar narrated to us; Sufyan Ibn ‘Uyaynah narrated
to us; from Al-Aswad Ibn Qays thatJundub Ibn ‘Abdullah al-Bajall
said som ething similar to the above tradition.
bjj^ !db . bj-td- db *jUw Jjda^ bi-td- _Yt 0
I• ) d db -db Jds* ^yt «.*TJ* 4^1 Uld* :db *'\S)
AJJ* d j Id «i)lj k*il : JU i !*■*)]£ b* b v_fy «i»' d J*
j bJL.* -'Oy 411* d^*»Jj w^jdjb J ^ L J * w'ld %-
: d _ ^ « ijl d j — <j j ‘ ^ b f y b j j b l . lla 't l JU S - j l > ^ _ ;b » - l
" .1 lb L l J L _ P j _ , l L i l w j - j " ^ — I lt L _ T l'
245. M uham m ad Ibn Bashshar narrated to us; Yahva Sa'ld nar

rated to us; Sufyan al-Thawri narrated to us; Abu Ishaq inform ed us
that Bara’a Ibn ‘Azib {radiyAllahu 'anhu) said:
‘A man said to him: ‘Did you all flee [at the Day of
Hunayn], leaving the Messnger of Allah {$%) exposed, O
Abu ‘Umarah?’ He replied: ‘No, by Allah, the Messenger
of Allah (^g) did not retreat. But some who were hasty
retreated, and were received by arrows from the Hawazin.
The Messenger of Allah (^g) was mounted on a mule with
Abu Sufyan Ibn al-Harith Ibn ‘Abdul-Muttalib {radiyAllahu
’anhu) holding onto its rein, and the Messenger of Allah
(Sjg) was reciting:
“I am the Prophet, no lie!
194
I am the son o f Abdu'l-Sluttalib!”1*'’
246. Ishaq Ibn M ansur narrated to us; ‘A bdu’l-Razzaq narrated

to us; Ja'far Ibn Sulavman narrated to us; Thabit narrated to us that
Anas (radiyA llahu anhu) said:
‘The Prophet ($g) entered Makkah during his missed

‘umrah ('umrab al-qada), and Ibn Rawahah walked in front
of him, chanung:
‘Clear, 0 children o f the disbelievers, from his path,

For today we shall strikeyo u with suchforce,
A blow that will sever the head from its neck,
A nd distract a dearfriendfrom his dearfriend. ’
‘Umar (radiys\lldbu 'anhu) said to him: ‘O Ibn Rawahah, in

the presence of the Messenger of Allah (^g) and in Allah’s
Sanctuary, you chant poetry?’ He said: “Leave him
alone, O 'Umar, for it will strike them down quicker than
the firing of arrows.’”2'’"
24'’ Bukhari, #2824, Muslim, #1796, and Tirm idhi, #1688.
■^’Tirm idhi, #2847 and others
195
THE SL’ B L I M E B E A U T Y OF T H E P R O P H E T ( &)
jf. j; J * .d L i d li :j l i ^ j] £ U JT tV
* - *
^ jI ^ w jI j l ^ J /•> » < o l» y> < « ' 1 :j l i » i^ w j J J o r
. . j~?U« y * j .tU U -l îl y * iU-i' j j
247. ‘AH Ibn Hujr narrated to us; Sharik narrated to us; from Simak
Ibn Harb that Jab ir Ibn Samurah (radiyA llahu 'anhu) said:
“I sat with Prophet (ijg) more than a hundred times, and

his Companions used to recite poetry to one another.
They would reminisce about things from the Jahillyyah
(pagan era), while he would sit silently, and sometimes
even smile with them .” 2'’1
y e- j j J J U il x s- j i %j j L ljjj> - :j l i * j »> " fi- b i- k > - i A

*■ »
w > 3 i ^ iu s : j i i i * : j l i ^ A s/ Jk J U . i i b
. «JJ.U 44 U t ' J . j t ^ 1 :j j l a ?
248. ‘AH Ibn Hujr narrated to us; Sharik narrated to us; from
'A bdu’l-M alik Ibn ‘Umayr; from Abu Salamah that Abu Hurayrah
(radiyAllahu 'anlni) said:
‘The Prophet (s|£) said: “The best of poetic saying spoken

by the Arabs is the saying of Labeed:
‘Indeed everything besides Allah isfutile. ”’252
2.1 Tirm idhi, #2850, this is a weak tradition but is supported bv another narration reported
in N asal, #1359.
2.2 Bukhari, #3841, Muslim, #2246, and Tirm idhi, #2849.
196
-LS' 4Ajl J w J l ^ !J o J,W LjjU^ —y * A
i5U - c i l l i -<£ * p l o S j JJ< :j l i . J U
.■' <ua " :<#» ^ lll ^ j l » iji •o.u.^ l ipi- .jyiiJi ._ 1-.j)I ^1 jj Zi*l J_î j-«
. "|J»1_J SIS' j j »: tjS ^ l)i JUi >_bli <cu^jl
249. Ahm ad Ibn M anf narrated to us; M arwan Ibn M u'awiyah

narrated to us; from ‘Abdullah Ibn ‘A bdu’l-Rahm an al-Ta’ifi; from
‘Am r Ibn Sharid that his father (radiyA llahu 'anhu) said:
‘I rode behind the Prophet (%$), and I recited to him a hun

dred poetic verses of Umayyah Ibn Abl Salt al-Thaqafi.
Whenever I recited a verse to him, the Prophet (^g) said
to me: “Recite more to me!” unul I eventually recited a
hundred verses to him.’ The Prophet (^g) then said: “He
was on the verge of embracing Islam.
J ^ 3 'jh
*
* - ik If*3 'I s/ A J ' f ik jsfW -Yo •
ji- j i - -VPjt- f> 'jt- ^(1 ‘f f A i- &!>■ i ' j l i
^ ^ 4 J *' I »■ I , ^ ^ I / * 4 ^ , f ' '

A—
Lp ^ tyw* w->^ u A s^#** J^~*» j jiff !JjJli
4A)l ^)|11 ! ^ J J *•-/y' AJC^ J J sj^*P — .J —’'J?* J $***) j P
t j ' j >^ ( ^ ^ * y*
. 1 1 <ul ^ 3 j*.
250. Ism a‘11 Ibn Musa al-Fazari and ‘All Ibn Hujr— one and the
sam e— narrated to us; ‘A bdu’l-R ahm an Ibn Abl al-Z innad nar
rated to us; from Hisham Ibn ‘Urwah; from his father that ‘A ’ishah
(radiyAllahu 'anha) said:
2MM uslim , # 2255.
197
THE S UB LI ME BE AU T Y O F THE P R O P H E T ( H)
‘The Prophet ($g) used to set up a pulpit in the masjid for

Hassan Ibn Thabit. He would stand upon it, praising the
Messenger of Allah (H)—or he said—defending the Mes
senger of Allah (||). He (||) would say: “Allah the Most
High supports Hassan with the Spirit (Rub al-Quds) ,254 as
long as he praises— or defends—the Messenger of Allah
(M)”255
»
l# l ' / ^ ^ * t i ;
1 .•*_>I ‘fcf"
251. Ism a'll Ibn M usa al-Fazari and ‘All Ibn Hujr— one and the
same— narrated to us; ‘Abdu’l-Rahm an Ibn Abl al-Zinnad narrated
to us; from Hisham Ibn ‘Urwah; from his father; ‘A ’ishah (radiyAllahu
'anha) reported a sim ilar tradition through a different chain.
2’4 Rub al-Quds refers to the Archangel Jibra 11 ( ‘alayhis-saldm).

Abu Dawud, #5015 and Tirm idhi, #2846.
198
C H A P T E R T H I R T Y- E I G H T
4**>nil J j~“j (■[>■U w’U

Conversations at night (samar) o f the
Messenger o f Allah ($|)
JP^ !J li Jp^ LjJUJ !J li llj jj* —

^0 T
w4*«plp ^%P •. jtJLp ^jp 4Jkil J mP

* - / »
jt? >Cjl>- tiLU iilj o t j Jjhn <w' J w j e - ' : c ~ J l j
wOjs - j ÎS" J>- ,jj ^ 431J >■ Li H ! J’Lii wiit . ‘ --iAj>-
,jL5\j ^ j^ / I ^1 t j S j |*J ,* g 1‘ «CjL*bb-l ^ '1~t ^
. e^_jj>- i^ L ii J u i U-Vi jUfj
252. Al-H asan Ibn Subbah al-Bazzar narrated to us; Abu Nadr
narrated to us; Abu ‘Aqll al-Thaqafi ‘Abdullah Ibn ‘Aqll narrated
to us; from M ujalid; from Al-Sha‘bl; from M asruq that ‘A ’ishah
(radiyA llahu 'anha) said:
‘The Messenger of Allah (jfe) narrated to his wives a

story one night, and one of them said: ‘It is as if you
are relating a story of Khurafah?’ He replied: “Do you
know Khurafah? Khurafah was a man from [the tribe
199
T H E S I' B I. I M E B K A U T Y O F T H E P R O P H E T (■%)
of] ‘Udhrah. The jinn kidnapped him in al-jahiliiyah, so

he stayed with them for a while. When they eventually
returned him to the people, he began to narrate to the
people about the extraordinary things that he saw am ong
them, so the people said: ‘The story o f Khurafah .’” 2'’6
2. ■■■■i~>- 2—Id . jp Jb * J * j S ' * o j j f t *jol jlp <^t
• J ”4 ^ \ %is-
»
^ **A j S» * - *
r * -1 = J*'
_^Si jl ,«jil V jl vjU-' Jj »j-<l 'i/ ^ r* j •*. h«

* * * *. * , , *
6jPrS-
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.jlpi si S - J j j j *jibl jkil jj ^ j j :iljviji cJii
.JiU Vi iiU V i . j Vi U V JJiiT ^ i i ^
■ M * lr* y) £/“■j!i j! cJli
^ M ^ 1\ J ^ & 0! J > j j :L > U jt J li
• wi£j i ^j^j‘ Vi
jf .its 2 . is js- . i i i d . ; u ^ j f . ;u ti ^ i i ^
'i^ ^ # ^ j .• *■ «
v - j j J'd ‘v-'j1J -4J - i' ^>-ii :iL.vin cJi;
'■A hm ad in his M u snad, # 25244, this hadith is weak.
200
llJl ft-Sif- .jUsJI f i f ? o^*J' 01 c J l»
..> 0 1 A.
0 1 ; ^ J jl j d 0 ' f j . cUU !cl)U U j cUU :iyZUJi cJU
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■ 131
0 ^ '—»-' ‘ b-.t.j l l j j » C—I5/ * i j l IP J \_j A y l

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^ j ' l ^ I * 4 ^ f \^ 1 . Jv>ii ^-UsjS/l_j ? ) ) £/*" •'1 ^*
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f' •Jl»3 ‘l .?3 i i j l j J 5 ja J,\]ajd\j X_3 ip«j A ) ij .Qa>- 4>-"'3 f yA
■£ j j l i a— 1 U .CUapi * 'l *1 f S c * ^ .cLL»i ^■v«j .£■j j

* 4 ” /
• *f>j j ^Sf p j j v(\5’ d ccS"" :>.v -Out J _^-3 J ■AAê- cJl>
. y
253. ‘All Ibn Hujr narrated to us; ‘Isa Ibn Yunus narrated to
us; from Hisham Ibn ‘Urwah; from his brother; from ‘Urwah that
201
T H K S I B 1.1 M i: B I . A U T Y ( ) F T H F. P R <) P H F T
‘A’ishah ([radiyAllahu 'anha) said:
‘Eleven women sat together, pledged and committed

themselves that they would not conceal anything about
their husbands.
The first said: ‘My husband is like the meat of a scrawny

camel {jamaI) which is kept on the top of a mountain which
is neither easy to climb, nor is the meat fleshy enough for
it to be carried away [by people to eat].’
The second said: ‘My husband, I do not reveal information

about him, for fear that 1 mav not be able to finish with
him; for if I mention him, I shall mention his apparent
and hidden defects.’
The third said: ‘My husband is extremely tall and bad

mannered (jashannaq). If I speak [about his faults], I will
be divorced, and if I remain silent, 1 am left hanging.’
The fourth said: ‘My husband is [moderate] like the night

of Tihamah which is neither extremely hot nor cold;
neither fearful nor boring.’
The fifth said: ‘My husband, if he enters [the house], he

pounces like a leopard, and if he leaves, he is bold like a
lion, and does not ask about whatever happened [to his
wealth].’
The sixth said: ‘Mv husband, if he eats, he eats excessively

[due to his gluttonousness], and if he drinks, he gulps all
of it, and if he lies down to sleeps, he wraps himself up,
and he does not feel his palm [inside mv clothes] to know
my sorrow.’
The seventh said: ‘My husband is incompetent (’aydyd),
202
misguided (ghayaya) and impotent (tabaqa), [he is] sick

with every sickness (da), [if he beats] he will cause injury
to your skull, or break your bones, or do both to you.’
The eighth said: ‘My husband’s touch is like the [soft]

touch of a rabbit (arnab), and [his] scent is like the scent
of a sweetsmelling perfume ( 3 arnab).’
The ninth said: ‘My husband has the loftest of houses

(rajTal-'imad), is tall of stature (tawilal-najad), is abundantly
hospitable ('asfm al-ramad), and has a house close to the
people’s assembly (bayt al-uad).'
The tenth said: ‘My husband is Malik, and what is [that I

can say about] Malik? Malik is better than that; he has many
camels that are kept [ready to be slaughtered for guests]
and a few roam the pastures. If they hear the sound of
the lute, they know for certain that they are about to be
slaughtered.’
The eleventh said: ‘My husband is Abu Zar‘ and what is

[that I can sav about] Abu Zar'?
‘He has made my ears dangle with jewellery, filled my up

per arms with fat, and honoured me until I felt proud of
myself. He found me among the poor sherherds in dire
straits and then placed me among the owners of horses,
camels, and cows that trample crops and workers who
thresh seeds. In his presence I can speak, for I shall not
be scolded [or rebuked], and when I sleep, I sleep till late
in the morning, and when I drink, I drink until 1 satisfy
my thirst.’
‘The mother of Abu Zar'and what is [that I can say about]

the mother of Abu Zar‘? Her sacks are heavy [with provi
sion] and her house is spacious.’
203
T H E SU B LI ME BE AU TY OF THE P R O P H E T (%g)
‘The son of Abu Zarc and what is [that I can say about]
the son of Abu Zar‘? His bed is like a palm-stick stripped
of its leaves [because he is very slender], and he is sauated
by the foreleg of a lamb (jafrab).’
‘The daughter of Abu Zar’ and what is [that I can say

about] the daughter of Abu Zar‘? She is obedient to her
father and to her mother. She fills her clothes [and is
corpulent], and enrages her female neighbours [because
of her beauty].’
‘The maidservant of Abu Zar' and what is [that I can

say about] the maidservant of Abu Zar'? She does not
broadcast what we say in our conversation, nor does she
waste our provisions, and nor does she leave the litter
scattered in our house.’
She then added: ‘One day it so happened that Abu Zar'

went out at the time when the milkskins were being
churned [to extract butter], and he encountered a woman
who had with her two children, like two leopards plaving
under her waist with two pomegranates. [On seeing her]
he divorced me and married her. Thereafter I married a
nobleman who rode a sturdy horse and held a spear in
his hand, and brought home to me ample livestock, and
used to say to me: ‘Eat Umm Zar‘, and feed your family
[and relatives]!’ Yet, were I to gather everything that he
gave me, it would not amount to the smallest of vessels
of Abu Zar'!’
'A’ishah (radiyAllahu 'anha) said: ‘The Messenger of Allah

(Jjg) said to me: “I have been to you as Abu Zar' was to
Umm Zar'.’”25'
•' B ukhan, # 5189, and M uslim , # 2448.
204
C H A P T E R T H 1 R T Y-N I N E

Description o f the Sleep (naivm) o f the
254. Muhammad Ibn al-M uthanna narrated to us; Abdu’l-Rahman

Ibn M ahdl narrated to us; Isra’U narrated to us; from Abu Ishaq;
from ‘Abdullah Ibn Yazld that al-Bara’a Ibn ‘Azib (radiyA llahu 'anhu)
said:
‘When the Prophet (%;) lay down to sleep, he placed his

right palm under his right cheek, and said: "Rabbi qiyni
'adbabaka yaivma tab'athu 'ibadak. ”— “O my Lord, protect
me from Your torment on the day when You resurrect
Your servants.’”2:’R
2,8 Ahmad in his Musnad, #18672.
205
THE S I' B I. I M E B E A U T V O F T H E P R (> p H E T
k j u j t 'r * \ l i j j i s - :J l i J~ e - L j j J . :j l i > , - i l j j L>- _ Y o e
. ‘ j^l~£- 1 ■Jli^ JS- Ar . S I '.S' .^P . ^*1 Li -,p
255. Muhammad Ibn al-Muthanna narrated to us; ‘Abdu’l-Rahman

narrated to us; Isra’il narrated to us; from Abu Ishaq; from Abu
‘Ubadah that ‘Abdullah [Ibn M as'ud] said the same but with the
exception of:
“...yawma tajma 'ibadak. ”— “...on the Day You will gather

Your servants.”
L o . w U '•s^^j ^ mLs* Lj ! w Li *w ^ LJa^ —y &

1*1 * * 11 I^ fl - m '.i'1 * ' ■. * 1 >' t S * I III. *' 4 '
l i j ■*'/"' ^ L» . W'U5 «Am AS* k ‘ yj j ’ *£• « ^ ■-*1111 Ll-^» '
> - ** W
Jw4>-l' :J li ' i j j w1L>-U jJLw L :jvJ îj ^j j \
. •> ^Jl j Uj j j L:u i l ^ J lJI
256. M ahmud Ibn G haylan narrated to us; ‘Abdu’l-Razzaq nar

rated to us; Sufyan narrated to us; from ‘Abdu’l-M alik Ibn ‘Umavr;
from R abf Ibn Harash that Hudhayfah (radiyA llahu 'anhu) said:
‘When the Prophet (;jg) would retire to his bedding (finish),

he would say: “Alldhumma bi'smika amutu wa abya."— “O
Allah! By Your Name 1 shall die and live.”
When he woke up, he would sav: “Al-hamdu-h'-IIahi 'illahi

abydnd ba'da mb ambtana wa ilaybil-nusbftr. ”— “Praise be to
Allah who revived us after He caused us to die, and to
Him is [our] final return.’”2''''
-vl B ukhari, # 6312, Abu D aw ud, #5(149 and T irm id h i, # 3418.
206
. L it- ft- .iJ lJ u jl U ^ u li VjjS- : JI j f L i a L j- b - A #V

»
/ > ^ I
Jj Ijl <mI J j J <3 ■ :cJU iw l* J p .i j j p \p . J y i j J i ft-
f t * . j^pi j» ? j * -U--*-'■ < 1 y» J i * |^-i l y j ip j j
i#«» . S■* .*>- V-lla).*3 L *<-.."i..J *-> *? -- .—

:*- tyi- J ? J *! '
, - t, , - ;
" w d j * w -'5 L w l i j «..,■■J j .a A —J - LSI U j 4_»l j
257. Qutaybah Ibn Sa'ld narrated to us; Al-M ufaddal Ibn Fudalah
narrated to us; from 'Uqayl; from al-Zuhri; from 'Urwah that ‘A’ishah
‘W hen the Messenger of Allah (sg) would retire to his

bedding each night, he would join the palms of his hands,
then blow into them and recite into them: “QiilHunAHahu
Ahad... ”— “Say: ‘He is Allah, One...!” [al-Ikhlds (112): 1]
and: "Qu! a'tidbit bi-Rabbi’l-falaq... ”■
— “Say: ‘I take refuge
with the Lord of the Daybreak...” [al-Talaq (113): 1] and:
“Out a'udbu bi-Rabbi’l-nds..."— “Say: ‘I take refuge with
the Lord of mankind...” \al-Nas (114): 1] He would then
wipe with them whatever he could of his body, beginning
by wiping his head and his face and the front part of his
body, doing that three times.’”2'’"
LijjL : j l i k^ 4 i j ; x i- C & . : J l i JtU A «A
V lj - *‘ r J j jb i : f j j t - 'w i f t - f t - *. l j ^ •w .L * f t - j L 4.*«
* *
t __ ^ 1 ' * / ..,
11 fj? x. j ,eSVLaJL •ujli dSL ftLli Lj j l j j •7*-*“
B ukhari, # 5017, A bu D aw ud, # 6056 and T irm id h i, # 3402.
207
T H F . S I ' B 1.1 M E B E A U T Y O F T H F. P R O P H E T (Sfc)
U jJ- :J li y &-*>■ : J li <■jLiJ y juj£ llijii- _* ®A

.*■
,Îj 'vr' ^ J ^ j ^11 • ^*1 ^jS' %jL*L*o^JajL *.olj JSIj &\jli v^L» ^lJ Bj j l ? j *1*<"**J
. ■wj) ,
258. M uham m ad Ibn Bashshar narrated to us; Abdu’l-Rahman
Ibn M ahdl narrated to us; Sufyan narrated to us; from Salamah Ibn
Kuhayl; from Kurayb that Ibn ‘Abbas (radiyA llahu 'anhuma) said:
‘The Messenger of Allah (jg) slept until he was breathing

heavily, and when he would sleep, he breathed heavily,
so Bilal came to him and notified him for ritual prayer,
whereupon he got up and performed the ritual prayer
without performing riual ablution.’
This tradition has a detailed incident. 261
jj jli?- U oJ-:J l ! .j l is- :Jli •.jf-xji v ,jUt2»J Qjl>- o^
jJJ-U :Jli ,4_il 'j 11 ; «i IjlC jl?

• • > W t W 'V
*iii j ^w J\ ^j l „JJU
# -
-w _ji w*-J- ,c-<li
w ■W , - w
. " '^ } ’y "ifj •*! J l? V j J . l i j i j ,UU?_» .L 'lijj .LeJjd JJ'<1:
259. Ishaq Ibn M ansur narrated to us; ‘Affan narrated to us;

H ammad Ibn Salamah narrated to us; from Thabit that Anas Ibn
Malik (radiyA llahu 'anbii) said:
‘When the Messenger of Allah (£g) would retire to his

bedding, he would say:
“Al-hamdu-li’-llahi ’illabee at'amand wa saqand wa kajdnd wa

awdnd,fakam miman Id kafiyah lahu wa Id mu’wiyi. ”
2r‘' B ukhari, # 138, and T irm id h i, #232.
208
The Sublime Beaut)' o f the Prophet (may A llah bless him <&give him peace)
“Praise be to Allah, who fed us and gave us drink, and

sufficed us and sheltered us, for how many there are who
have neither anyone to take care of them nor anyone to
provide shelter!” 262
:J l i i t . J l j j —■ :J l i it A ~ *
j <ul J - i- it. j i A ’ if* 1 jw kJJC>-
b)j AS ji- JlL ^ ft- bl jl5 ;A (jli\ jl* ^1 jp

p -- -* W
, I ' a
• J * ^ \ fi CA a, « -JJl J l i A s-
260. Al-Husayn Ibn M uham m ad al-Jariri narrated to us; Sulayman

Ibn Harb narrated to us; Hammad Ibn Salamah narrated to us; from
Humayd; from Bakr Ibn ‘Abdulllah al-M uzanl; from ‘Abdullah Ibn
Rabah that Abu Qatadah (radiyA llahu 'anhu) said:
‘When the Prophet (^g) would stop over for rest on a

journey at night, he would recline on his right side, and
when he would stop over to rest on a journey just before
the morning, he would position his forearm upright and
place his head on the palm of his hand .’263
Muslim, #2715, and Tirm idhi, #3396.

:M Muslim, #2715.
209
CHAPTER FORTY
<£* <tijl J J SiU p c-l>- La

Worship ( (ibadah) o f the Messenger o f Allah (0)
ji- jp' A\j j i ‘J j j j* 4-Lj \
v » U jj v.;y «jjl j J j s : J l i C ju i S '-d d l j P . aS'A p j J i U j
Sk»'“ : J li jjfcli U k ja ^JuJ U i l l -d't j-if- jlj_j Ijla : 11
. j/ l
261. Qutavbah Ibn Sa’ld and Bishr Ibn M u’adh narrated to us;
Abu 'Awanah narrated to us; from Ziyad Ibn 'Alaqah that Mughlrah
Ibn Shu'bah (radiyA llahu ’anhu) said:
‘The Messenger of Allah (i£) prayed until his feet became

swollen, when he was asked: ‘Why do endure this when
Allah has forgiven you vour former and your latter sins?
(dhanb).’ He ffe) replied: “Should I not be a thankful serv
ant {'abd shakui)?”2M
-M B ukhari, # 1130, M uslim , # 2819, and T irm id h i, #412.
210
A y> j j J u a L ) ' l l i j i i - : J l i y ^ J A - jw , j J J - l j J li> -t> - A *v T
f i) l ^ i n J lfS £ !J li A* ^ l ^ y i’ v j j W A dA
t ■
J _ o _>« f J J U J J 'fA j i J j l Ji j IJL* JJuJl : j J~ «i; J l i *»Uji

* * | | #y r ^ ^ '
ijle - j / 1 S W » :j l i < > L : U }
262. Abu ‘ Ammar al-H usayn Ibn Hurayth narrated to us; Al-Fadl
Ibn Musa narrated to us; from M uham m ad Ibn ‘Am r; from Abu
Salamah that Abu Hurayrah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (£g) used to perform the prayer

until his feet had swollen, when he was asked: ‘Must you
do this, when it has come to you that Allah has already
forgiven you your former and your latter sins?’ He (£g)
replied: “Should I not be a thankful servant ('abd
shakur) ? ” 265
U jJ- : J li A -'/ jl'A wJ wJ j £ * wJ liiJj- _r -\r
j l i ' :j l i J ) 'A A A jl >

_5—-£• wJ
! ajjI J ***•j IJ . j j j j .f lljJ ^l>- y ■.3.) ^jpii J j

* * :| , J J ; ' -A. " ' ■; ^ / |^| J/ ^ , *■ * , s
. *4j ^j —
J j^*5”l Skd !l -Jl^ ^ J-wJ I?* J J fA
263. ‘Isa Ibn ‘Uthm an Ibn ‘Isa Ibn ‘A bdu’l-Rahm an al-Ram ll nar
rated to us; M y paternal uncle Yahya Ibn ‘Isa al-Ramll narrated to
us; from al-A‘m ash; from Abu Salih that Abu Hurayrah (radiyA llahu
'anhu) said:
‘The Messenger of Allah (^) used to perform the praver

until his feet had become swollen, when he was asked:
-’"‘ Ibn M ajah, # 1420.
211
THE S L ' B L I M F. B E A U T Y OF THE P R O P H F. T (ig )
‘Must you do this, when Allah has already forgiven you

your former and your latter sins?’ He (^£) replied: “Should
I not be a thankful servant {'abd shakur)?”2M'
. Lj_u>- v Lj-L>- iwib j* iu-tA- _T T 1

*■ *
t ^ -r , t , ' ' j / , ^ ^ C ^ . ; ,
svi*/ <u*l j vjJL-* ! J li i 1
J i p J j i j j j i j jis* Gii j Jut j)i ji<h :JJui *J j i

■dip J»li' lll>- jl? jli jb'i/l - bli .aJLaIi'^1<>L>- *Jjl? bli
. "e^JaJl Lu>jj *ilU ..till

J a f a r narrated to us; Sh u b ah narrated to us; from Abu Ishaq that
Al-Aswad Ibn Yazld said:
‘I asked ‘A’ishah {radiyAllahu 'anha) about the nighttime

prayer of the Messenger of Allah (^ ).’ She replied: He
would sleep the first portion of the night and then he
would get up [to perform the prayer]. Then, when it was
the latter portion of the night, he would perform the witr
[prayer]. Thereafter, he went to his bedding and if he had
a need, he had sexual intercourse with his wife [and then
slept]. When he heard the call to prayer, he sprang up, and
if he was in a state of major impurity (junub), he would
pour water over his entire body, otherwise he would per
form ablution and went out to ritual prayer.’26’
:‘'''This hadlth and the one previous together strengthen each other, as well as the hadlth
o f Al-Mughlrah which has preceeded, see number 261.
26 Bukhari, #1146, and Muslim, #739.
212
The Sublime Beauty o f the P rophet (may A llah bless him <&g iv e him peace)
ji) Vl5jt»-j (^ ) j J wUU j i ^4 **

#
* * ' ' I * 1 - ' /•*.' t /■ I I I ' * -' '* 1 ' ' / j. - i | X fL|, , *
^ ' w - J 44 jiP kwUU *A*4 W«i> .\Jv5 jUOj JI
• C*^ •O u' I ^s ^ O* : J O i: n-
**CJL>- **u4jy*m4 J L £ w "'w r 4J> b'j*\-^ iI 1 <L>I H %•*^**il*. * ^p
# -*
' 5- .. * * . ^ ". ' * . ~ * *, * \,
bj <*>> ‘Wt J ^ L i * L i j *££* ojl J y+'j -j»>UJ*l j
£ -■■*-> ;i r «*>' J )aiiy.*li >1 ( J i o-Uu jl ji

# # v
jp-i j j flS |W JT 0 w'Uty Jr-tiJl ^JS jW ».<£>•J ^^Jl
îj »w.*»»+\^yKsr Jw *U^ mLS- J li f\i |*J <.'*•y& J l U?^15

# #
r ^ ^ ( 4^ , I ^ | ^
,J-2 aj vl^JlLy ^ vJ^- ^ j •*-“■?■
T**-* J li - j Sj S j *j |»j j jw j /»j
. «£»tkj>t ji->*y,y ^ •
265. Qutaybah Ibn Sa'ld narrated to us; from M alik Ibn Anas
and Ishaq Ibn Musa al-Ansarl narrated to us; M a'an narrated to us;
from Malik; from M akhram ah Ibn Sulaym an; from Kurayb that Ibn
'Abbas {radiyAllahu 'anhuma) inform ed him that he spent the night in
the home o f his maternal aunt M aym unah, and said:
‘I lay on the width of the pillow, while the Messenger of

Allah (^) lay on it lengthwise. The Messenger of Allah (jg
) slept until the middle of the night, or just a little before
or after it. The Messenger of Allah (£g) then wiped the
[traces of] sleep from his face, and then recited the final ten
verses of Surah Al- Imran. He then approached a suspended
waterskin, performed ablution [from the water in it] and
did so excellently, after which he performed the prayer.
‘Abdullah Ibn ‘Abbas {radiyAllahu 'anhuma) said: ‘Then,

I stood next to him, whereupon the Messenger of Allah
(^r) placed his right hand on my head, and took me by
213
THti S L’ B L I M E B E A U T Y OF THE P R O P H E T (jjg)
my right ear and twisted it. He then prayed two cycles [of
prayer], followed by another two, and then another two,
and then another two, and then another two, and then two.’
Ma'an said: ‘...six times-after which he performed the witr

prayer, after which he laid down .” 268
^1 y - .Ajt. J y 7A
^ •
." j 6 w-bb UJl y J 'J li * ^ ^
266. Abu Kurayb M uham m ad Ibn al-A'la narrated to us; Wakl'

narrated to us; from Shu'bah; from Abu Jam rah that Ibn 'Abbas
(radiyAllahu ’anhu/na) said:
‘The Prophet {•£) used to perform thirteen cycles (rak'ah)

during the night.’269
j* ' ®3*jJ J * ’ J* jw' bjJui- : JU Z ! y Lj j S- _y * V
y *JcJi JlliU J—i;‘i *i] jl? ^1)1 jl : y .ftL* y Juj» y .J}'
<aS j o r^~£* 2 ^4 ^ j*®sJ"'*’5 J**|A ji jkdl 4JU^
267. Q utabah Ibn Sa'ld narrated to us; Abu ‘Awanah narrated to

us; from Qatadah; from Zurarah Ibn Awfa; from Sa'd Ibn Hisham
‘If the Prophet (^ ) did not perform the prayer at night

due to being prevented by sleep or being overcome bv
intense drowsiness, he would perform twelve cycles dur-
-','1B ukhari, # 138, and T irm id h i, #232.

2I’" B ukhari, # 1138, M uslim , # 764, and T irm id h i, #442.
214
i ng t he day.’2 "
jd A - .is L J - i jli j* C k tS - l l L i J - A " A

«►
-L>-l ^ l i 1^1i : j \ J -gjy ^ j J l A u * ® ■J c- , _ , * * * * y * A lt' v—
. "fz*i~i>- J f* S f âzAJS Oil
268. M uham m ad Ibn al-A ‘la ’ n arrated to us; Abu U sam ah

narrated to us; from Hisham Ibn H assan; from M uham m ad Ibn
Sirin that Abu Hurayrah (radiyA llahu 'anhu) said that the Prophet
said:
“ W h e n o n e o f y o u g ets u p at n ig h t, le t h im begin his

p ra y e r w ith tw o s h o r t c ycles.” 2 1
_sj' jUt2<l bijuJj _w jJJU A- ..u«— j i Xlz» LjjlJ _ t ' ^
As- jl yu/l j s . <ul x s A- .slUU ijjJ- :jli ,jJ> ijjei- :Jli

>
^1)1 iy^3 AAj)lI ' -Jli *ul -dl>- j* JL1J lie- »jjH lAA'ft- -w'J-Li 4jl
!*J .SzzzsA fzAS ) <V' <ji J Jalk.A jl %Azs ojlJ» ai . v
*J I * J*sJJi jj^ s f A A *J*clL J? ^1? vw- j l L j o ^ S ”
« J - ^ ; 1O J^jjl jjJ U»*_J l^ r * - J yj~^ -ly j f ^ J>*d' j j'5 ijZ jS j Q - ?
.1 j i J~S -jJJ j j /*j ■^ ^ 1■* jj^ J yj"^
Ishaq Ibn Musa narrated to us; M a‘an narrated to us; from ‘Abdullah
Ibn Abu Bakr; from his father that ‘Abdullah Ibn Qays Ibn Makh-
r " Muslim, #746, anil Tirm idhi, #445.
’ 1Muslim, #768.
215
THE S UBLI ME B E A U T Y OF T H E P R O P H E T (|g)
ramah inform ed us that Zayd Ibn Khalid al-Jahuhanl said:
‘I was observing the prayer of the Prophet (ijg) closely,

so I laid my head on his doorstep or his tent. The Mes
senger of Allah (^g) performed two brisk cycles of prayer.
After this he performed two lengthy, two lengthy, two
lengthy cycles. Then he performed two cycles which were
shorter than those before them. Then he performed two
cycles which were shorter than those before them. Then
he performed two cycles which were shorter than those
before them. Then he performed two cycles which were
shorter than those before them. Then finally he performed
a single cycle of witr, so that added to a total of thirteen
cycles [altogether].’2 2
y* vJlIU bLiJ- :Jli l"Jj->- -Jli » y
j -kt* 4:1 J j l £ U V jU iij J ■<&«jjl J
y - Jl—. iL jl JJ*; j i y i- ^p ^ "ilj »jL<aa j
.4~wlp wJIS JJaj ... •>• JL—

J^ J--3,1
fL; i } ju L jjp Ji* liisip u :ji » *? J Ji jJ fC2l !î jJ j.; i; :Jji
■
i > .
narrated to us; from Sa'ld Ibn A bl Sa'ld al-M aqburl; from Abu
Salamah Ibn ‘A bdu’l-Rahm an that he inform ed him that he asked
‘A’ishah (radiyA llahu 'anba)\
‘How was the prayer of the Messenger of Allah (3^)
’’ ’ M uslim , #765.
216
during Ramadan?’ So she said: T he Messenger of Allah

(^g) would pray no more than eleven cycles in or outside
Ramadan; do not ask about their excellence and their
length. Then he would pray another four cycles; do not
ask about their excellence and their length. Then he would
perform three cycles.’
‘A’ishah (radiyAllahu 'anha) said: ‘I said: ‘O Messenger

of Allah, do you sleep before you perform witr?’ He
said: “O ‘A’ishah, my eyes sleep, but my heart does not
sleep.’”273
y »jjJU :Jli LjJii- :jli «y y y lijjJ- _TV1
^j S >-J 111)' y> --pa «i)l J y j j l * yu y v w l^ J « j y l
. 4JL? Ij i 14 ^* f y i 'jli 1 4 -* j j j i T t S 'j i 'Jti
271. Ishaq Ibn M usa n arrated to us; M a'an narrated to us;

M alik narrated to us; from Ibn Shihab; from ‘Urwah that ‘A ’ishah
‘The Messenger of Allah (^|) performed eleven cycles of

prayer during the night, of which one cycle was of witr,
and when had finished, he reclined on his right side.’2 4
.? ^ y l y> y> *y ^ :J ls % ^ 1 ^y' _TVT

# • *
272. Ibn Abl ‘Um ar narrated to us; M a'an narrated to us; from
Malik; from Ibn Shihab and likewise from Q utabah; from M alik;
21 B ukhari, # 1147, M uslim , # 738, and T irm id h i, # 439.

2"4B ukhari, # 994, M uslim , # 736, and T irm id h i, #440.
217
T H F. S U B L I M H B E A U T Y O F T H F. P R O P H F. T (jg)
from Ibn Shihab similar to the previous one.
y ) i j j i ^ :J li o L a Ljjl>. _TVY
. ■'o-Uir j jv l; J ± i j-« J J J <j§» «ii' J jl£ " :cJ U .iiS l* j p opiAll
273. Hannad narrated to us; A bu’l-Ahwas narrated to us; from

al-‘Amash; from Ibrahim; from al-Aswad that ‘A’ishah (radiyAllahu
1anha) said:
‘The Messenger of Allah ($g) used to perform nine cycles

of prayer during the night.’2 1
jL<j—» Lj_c>- : jV j k iil Lj_u>- : J li i ljji> - _ A V i
274. M ahmud Ibn Ghaylan narrated to us; Yahya Ibn Adam nar
rated to us; Sufyan al-Thawri narrated to us; from al-A‘mash. This
hadith is similar to the previous but with a slightly different chain
o f narration.
dj . 2 l i . jAAp* ill_l>- : J l a » ' v Vo

*
/• -
* •*
j* *
^ j-4jz1 -j^ j*- o * y*. j *-j^ *•>*■ y*
' I ‘ I ^ I ^ *V I I ^ C ' *' \ *
y. ij**^ J*
* I ,
: j l i .5sUaJl J J i i i j i : j l i v j l l i ja & jlli j - d j l " . j£ J t j l ijjJ J .
y ij '»J i y p ' : j l i . i i l a i J 'j ' j A A 1.) îji
* 4 *■ t t * * » i t •t ' t
<
%
->.+A«f \inH j ^jA1 p*J
2’ T irm id h i, # 443, and Ibn M ajah, # 1360.
218
Ju J -l ( j f iJ u J - l ( j f • jlir j jSj ■wCi j l i o ; jij
^jf jG t » of 1 -J y d J j«? ' tsyx~> jlS si
w jj jw* ^<yJL>e~Jl w*u L« jlSs3 Oj ^Lp S/1
j\ sJb d tj i L J j i j J I ^ U J> j #j£Ji ^ J i - v i yf-\ ^ 3 ‘ i 3 ^ '
. C-tilti f sjJU* ^ j j ' 4^
275. M uham m ad Ibn al-M uthanna narrated to us; M uham m ad

Ibn Ja'far narrated to us; Shu'bah narrated to us; from 'A m r Ibn
M urrah; from Abu Hamzah, a man from the al-Ansar; from a man
from Banu 'Abas; that Hudhayfah Ibn al-Yaman (radiyA llahu *anhu)
perform ed the prayer with the Prophet (“$$) during one night, and
he said: ‘After com m encing the prayer he recited
“Allah akbar dhu'l-malakut w a’l-jabarut w a’l-kibriya w a’l-

'aytmah. ”—“Allah is Supreme! Lord of sovereignty, power,
magnificence and sublimity.”
Then he recited al-Baqarah, and then bowed down, and his

bowing was similar to his standing in duration. He then
read in his bowing: “Subhana rabbi al-'ayim, Subhana rabbi
al-'a-ym"—“Glory be to my Lord the Great! Glory be to
my Lord the Great!
Then, he raised his head, and his standing was similar to

his bowing in duration, saying: “li-rabbi al-hamd, li-rabbi
al-hamd”—“To my Lord belongs all praise! To my Lord
belongs all praise!” Then he prostrated, and his prostration
was similar to his standing in duration, saying: “Subhana
rabbialA'la, Subhana rabbial-A'la”-— “Glory be to my Lord,
the Most High! Glory be to my Lord, the Most High!”
Then he raised his head, and the pause between two pros
trations was similar to his prostration in duration. During
219
T HE S U B L I M E B E A UTY OF THE P R O P H E T (% )
his pause, saying: “Rabbi ighfirli, Rabbi igbftrli”—“My Lord,

forgive me! My Lord, forgive me!” [He continued] until
he had read al-Baqarah, Al-'Imran, al-Nisa, al-Maidah or
al-An'am.’
Abu ‘Isa said: ‘The narrator Shu'bah is in doubt regarding as to

whether he read al-M aidah or al-A n'dm !Tb
276. Abu Bakr M uham m ad Ibn N aff al-Basri narrated to us;

‘Abdu’l-Samad Ibn ‘Abdu’l-W arith narrated to us; from Ism a'il Ibn
M uslim al-'Abdl; from A bu’l-M utawakkil that ‘A ’ishah (radiyAllahu
‘anha) said:
‘The Messenger of Allah ($g) stood [praying] the night

reciting a single verse from the Qur’an .’2 "
277. M ahmud Ibn G haylan narrated to us; Sulayman Ibn Harb

narrated to us; Shu'bah narrated to us; from al-A‘m ash; from Abu
Th A bu D aw ud, # 874 and is authentic.
r T irm id h i, #448.
220
W aa’il that ‘Abdullah Ibn M as'ud (radiyA llahu 'anhu) said:
‘One night I prayed alongside the Messenger of Allah

(i|g) and he remained standing for so long, that I was on
the verge of doing something evil (su).’ He was asked:
‘What were you on the verge of doing?’ He replied: ‘I was
about to sit down and leave the Prophet
<j yS ' :J lj » j y jL i~ » _T V A
*
278. Sufyan Ibn W akf narrated to us; Jarir narrated to us likewise,

on the authority o f al-A(mash.
U U : J li 6 U :J l i J , J U J .J U iU _ m
LL)l>- {fS a i jjlfT <£> ^ J jl jl» J t- . i i l j j t - kâlll j * .j J J J
I 'SA j\ yI j d5 jA tali . ( y j i fA
. JjU iliU l -UC _J| f (LUiS j*J yjJfcv-J O J »J .J^li
279. Ishaq Ibn M usa al-Ansari narrated to us; M a'an narrated to

us; Malik narrated to us; from Abu N adr; from Abu Salamah that
‘A’ishah (radiyA llahu 1anha) said:
“The Prophet (^g) used to pray sitting, and he would recite

sitting. When the amount of what is between thirty or forty
verses remained of his recitation, he would stand up and
recite standing. Then he would bow and prostrate. Then,
he would do likewise in the second cycle {rak'ah}.”2 '’
r * B ukhari, # 1135 and M uslim , # 773.

2 " B ukhari, # 1119, M uslim , #731 and T irm id h i, # 374.
221
THE S l ' B L I M E B F. A L ' T V OF THE P R O P H E T (■£)
..i-OLA-l jJl>- \sjjS- : jv j \jjjS- : J l i jlKI li3jL>. _T A *
!w J l^ i , -*_t-jJlj v y îll ^ 5 ** 3 j P «Uwlf- o J J - !J l i ,^ J L J Jjj 4Jjl JL^-

*
j j*jli _*a_j b li JA fli > .> > > j^ "
•,: >3 >^3 ^ j >3 vf *i|3 >*3

280. Ahmad Ibn Man!* narrated to us; Husayn narrated to us;
Khalid al-H adhadha’ narrated to us; from ‘A bdullah Ibn Shaqlq
said:
‘I asked ‘A’ishah (radiyAllahu \anha) regarding the voluntary

prayers of the Messenger of Allah (£|) and she replied:
“He would pray a substantial part of the night while
standing (qa im), and a substantial part of the night while
situng (qa'id), so if he recited while standing, he would
bow and prostrate from a standing position, and if recited
while sitting (/d/is), he would bow and prostrate from the
sitting position.’”28"
//; /^ 4j ' t ^^ t *§ * //;

:JU ijli y* /w UjjL>- A\
w ^ AP^Sj ltall j*P < . ^^P

- . . . . . - f t .
Ij-pll AAil J * ’C-Jii j >«U A i> J^P
. *14 ^ J> t > J> ' ^ '4^3 * 3 » *>13

281. Ishaq Ibn M usa al-Ansarl narrated to us; M a‘an narrated to
us; M alik narrated to us; from Ibn Shihab; from al-Sa’ib Ibn Yazld;
from al-M uttalib Ibn Abi W adaa that Hafsah (radiyAllahu 'anha), the
wife o f the Prophet ( ^ ) , said
M uslim , # 730 and T irm id h i, #375.
222
“The Messenger of Allah (£5) used to perform his vol

untary prayer (subhah) while sitting down (qa'id), and he
would recite a surah and recite it slowly (tartil), so that it
would seem to be longer than [a surah] longer than it.” 2*1
w ,
'w
w1 . ^
Lj *,3 J wit-J'Ji ,
*w
w 1- W
A AT
j] ® j^p Li jl % ^1 !Jli jwl

*
282. Al-H asan Ibn M uham m ad al-Z a'faranl narrated to us; Al-
Hajjaj Ibn M uham m ad narrated to us that Ib n ju rayj said: “Uthman
Ibn A bl Sulaym an inform ed us that A bu Salam ah Ibn ‘A bdu’l-
Rahman inform ed him that ‘A ’ishah (radiyA llahu ‘atiba) said:
“The Prophet (^g) did not pass away until most of his
voluntary prayers were perfomed sitting (Jalis) .” 2ti2
s' , '' , j, s ' ' », i ^

. J lj L p ^ - J L j j i - .J l i s 1 Al*
w j J j v C H ’ J l i »^ L p ^>i j^ p i o l i ^j*P
— ^
#- * I ' I, ' * ' . »'' s' *' * * I , ' 1 «■ . t* s ' \' ' * ' ' I'/’ *'
•" -*■*-> w*W w J j wC-J w-» Xk >w,*W»J j J w IAJUo v !W O J j
283. Ahmad Ibn M ani‘ narrated to us; Isma'll Ibn Ibrahim narrated
to us; Ayyub narrated to us; from N aff that Ibn ‘U m ar (radiyAllahu
'anhuma) said:
'I performed two cycles [of ritual prayer] with the Mes
senger of Allah ($ 5) before the y///jrprayer, and two cycles
after it, and two cycles after the maghrib prayer in his house,
2"' M uslim , # 733 and T irm id h i, #373.

2,12M u sa n n a f o f ‘A bdu’l-R azzaq, # 3959
223
T H F. S U B L I M E BEAUTY O 1- T H E P R O P H E T (fg)
and two cycles after the 'isha prayer in his house.” 283
ItJjJ- :Jli v LIjl>> :JIS UjJ->- At

*
! - *: i> • ., i ' ' i t - - •- ’Zi - u- " * ■. - -it >- * M
j l i <*i> 4JJ1o * * * J J 'H !jb '• -* £ ’ Zj* ^d
. !Jli «tjl j l w y ) Jli
284. Ahmad Ibn M anf narrated to us; Ism a'll Ibn Ibrahim nar
rated to us; Ayyub narrated to us; from N aff that Ibn ‘Um ar said:
‘Hafsah (radiyAllahu 'anhum) said:
“The Messenger of Allah (ijjjg) would perform two cycles

of prayer at the time of dawn break.” 284
And Ayyub (one o f the narrators) said: ‘I think he described them

as short and light cycles.’
t y J y / + y « * #* y # ,<■5 yy J j * y* y^ 5
■^5 j Li-xi- i«Jl$ _TAd
t * , ,
* . 1* * ' u , y
t,- y y 4 * ' y • 1 y « I • y ' A l J » 1 * y
j-0 ,—«*->■" -wkj .J+S- wwl Jf. rij j>*~* J* J-!
«
J j iki-kAy j J i i " J 1-* J i w ' U i i ) *i)| J ^ y j
Jr* ^ J“. **— ' -A^J ' Ww' J li . * Lj-yJ1 jj Jyu
•4 j"4l^*U’ J wi'iJjl
285. Qutaybah Ibn Sa'ld narrated to us; M arwan Ibn M u'awwivah
al-Fazarl narrated to us; from Ja'far Ibn Burqan; from M aymun Ibn
B ukhari, # 937, M uslim , # 729 and T irm id h i, # 425.

21,4B ukhari, # 937 and M uslim , #729
224
The Sublime Beauty o f the Prophet (may A llah bless him t&give him peace)
Mihran that Ibn ‘Um ar (radiyA llahu 'anhuma) said:
‘I recall eight cycles performed by the Messenger of Allah

(;jg): two cycles before the %uhrprayer and two cycles after
it, two cycles after the magrib prayer, and two cycles after
the 'isha prayer.’
Ibn ‘Um ar (radiyA llahu 'anhuma) said: ‘H afsah also narrated to

me about the two cycles o f the fa jr prayer, but I did not see them
perform ed by the Prophet (^g) . ’285
* t - A d 1 y j C j- U - i d l i > U 1 > y j ^ y t) \ 1 jJ - > " » ^ A A
f s
.. * - l\ j
• w>; i
W■a * *■** - 1 1 — , . J b .
W -. *w
w-. A id j l p
w■*£• * # -tu ^ ~ i —
,-
«
•buj j '—' j P’A 'Sj "
.r J - s j *^yji£ j *L u Jl
286. Abu Salamah Yahya Ibn K halaf narrated to us; Bishr Ibn Ibn
al-M ufaddal narrated to us; from Khalid al-H adhdha’ that ‘Abdullah
Ibn Shaqlq (radiyA llahu 'anhu) said:
‘I asked ‘A’ishah (radiyAllahu 'anha) about voluntary prayers

of the Prophet (^ ), and she said: ‘He used to perform two
cycles before the %ubr prayer and two cycles after it, two
cycles after the maghrib prayer, two cycles after the 'isha'
prayer, and two before the fa jr prayer.’286
.TAV
*•’ B ukhari, # 937, M uslim , # 729 and T irm id h i, # 425.

!W’ M uslim , # 730 and T irm id h i, # 375.
225
T H Fi S I B L I M H B I. A U T Y ( ) F T H F. P R O P H E T ( ^ )
.h U« .^Li jjp iia j *^! ‘ :,j\Jii ^w3 aV *^d w J j o*^h**2
L t* _»a L«fA ja ^...w Jl bl jli" :JU i b d ib ^»Us'
x j * L f* v I f i l f i ’ L$jt v ^ w J l C-il? b l j '•^s~j>£) rJajJl aL(■

< ., .. i
j-la«3' J •—* «w-w JiJ Utju u j .Uuji j jh h j 1-* ,U .;I .J"-3 j j 'k'1
2vJu.i •FSsjÂil J i it-JL-jJL j ^ j S j J £ _>y l-,.3..w .L*«iji
kiJ ^,1'wojll ‘yAi p*
287. M uham m ad Ibn al-M uthanna narrated to us; M uham m ad

Ibn Ja'far narrated to us; Shu'bah narrated to us that Abu Ishaq said:
‘I heard 'Asim Ibn Damrah say
‘We asked ‘All (radiyAllahu 'anhu) about the voluntary

prayers of the Messenger of Allah (®) during the day
time, and he said: ‘You are unable to endure that,’ so we
said: ‘Whoever of us is able to endure that will pray.’ He
therefore said: ‘When the sun would appear from over
here [pointing east], like its appearance from here [point
ing west], at the time of late noon, he would perform two
cycles of prayer, and when the sun was from over here
[pointing east], like its appearance from here [pointing
before the %uhr prayer and two after it, and four before
the 'asr prayer, separating each of the two cycles with a
greeting of peace upon the angels drawn near, and upon
the Prophets and the believers and Muslims who follow
them.”28’
’«■ T irm id h i, #599.
226
C H A P T E R F O R T Y- O N E

Mid-morning Prayer (salat al-duha) [of the
Messenger o f Allah (^)]
l l j '+> LJ> _y AA
* » ^ / ► ' »■ ^ ■** I ^^ â ^ J ' *j -- ^ j ,

■'AA wui 11 .sJI— s.1 Ju ^ * P v'iLm.wK
. <uil cld * li wLJjjj w - 'lid T j ^ ^^c..a 11
288. M ahmud Ibn Ghaylan narrated to us; Abu Dawud al-Tayalis!

narrated to us; Shu'bah narrated to us that Yazld al-Rishk said:
‘1 heard M u‘adha say: ‘ 1 asked ‘A’ishah [radiyAllahu

'anha): ‘Did the Prophet (^) used to perform the mid
morning (duhd) prayer?’ She said: ‘Yes, four cycles, and
he would add whatever Allah, Almighty and the Majestic,
wills.”2™
:Jli *j jIjcj :Jli » j*
M uslim, #819.
227
THF, S U B I. I M E B E A U T Y ( I F T H E P R O P H E T ($g)
! wULj v »)'l '*P w L_uaJ' -LA .jplL JI jw ■

‘O
j ' x l p *w :>Lj LLjj>-
. 11*i-Xid> j C - * j If . j l 11
289. M uham m ad Ibn al-M uthanna narrated to us; Hakim Ibn

M u'awiyah al-Zayadl narrated to us; Ziyad Ibn ‘Ubaydullah Ibn al-
Rabl' al-Zayadl narrated to us; from Humayd al-TawIl that Anas Ibn
Malik (radiyAllahu 'anhu) said:
“The Prophet used to perform the mid-morning (duha)

prayer as six cycles.” 289
:*Jli :d li . -C_>- ^*
j l l l J j Z\ U j y J U :j l i tj j J j l JLP U V ji
pj* Ij~■■-. Lot j v * j jt * ^ w y

*
» .
(j^3 *CtdJ La *w-LLS”j J .:...T.PIj *5ba
J l?
290. Muhammad Ibn al-Muthanna narrated to us; M uhammad Ibn

Ja'far narrated to us; Shu'bah narrated to us; from 'Am r Ibn M urrah
that 'A bdu’l-Rahm an Ibn Abl Layla said:
‘I have never heard anyone mention seeing the Prophet

(3g) performing the mid-morning (duha) prayer other than
Umm HanF (radiyAllahu 'anha).’’
She related that the Messenger of Allah ) entered her

house on the Day of the Conquest of Makkah, and then
he performed a bath (ghusl) and glorified Allah in eight
cycles. I never saw him (^|) perform a praver shorter in
lm T abaranI in A l-A w sat, # 1276.
228
form than that, even though he completed the bowing

(ruku) and the prostration (sujud).”29"
. KA-jci yA i jl V I
291. Ibn Abl ‘Um ar narrated to us; W akf narrated to us; Kahmas
Ibn al-H asan narrated to us that ‘Abdullah Ibn Shaqlq (radiyA llahu
'anhu) related:
‘I asked ‘A’ishah (radiyAllahu 'anha)\ ‘Would the Prophet

(ife) perform the mid-morning (duba) prayer?’ She said:
‘No, unless he returned after being away.” 291
y t- yi
292. Ziyad Ibn Ayyub al-Baghdadl narrated to us; M uham m ad

Ibn Rabfah narrated to us; from Fudayl Ibn M azruq; from ‘Attiyah
that Abu Sa'ld al-K hudri (radiyA llahu 'anhu) said:
‘The Prophet (£j) would perform the mid-morning (duba)

prayer [so frequently], so much so that we would say:
‘He does not fail to pray it.’ Then he would leave it [so
frequendy], so much so that we would say: ‘He does not
•*l B ukhari, # 1103, M uslim , # 336, and T irm id h i, #474.

2,11 M uslim , #336.
T irm id h i, # 477. T h is hadith has a w eak chain.
229
T H E S U B L I M E B E A U T Y () F T H E P R ( ) p [ , T ,
aS* wC-L^P !j l J jS* Ljl>. _Y
—j} j j * '£ / j * -* * ? j * / £ j» j i - —- u j j ,
" 0 >
4 *: * ' ' -’ - * . . . , : * ’ i . ■
U .wr~».-iJl J l j ) -Uf w-U^ j v j J jli' ^ j i yin , :,‘\p
w - 'J j l : J u i . ^.,-o--Jl J ' j j x * -X'USj <VjY »J* j ^ j |jji j j J . j

■* *
j J -bwa! j ' 4 - ^ •J^ 1 J ^ ' J * g ? * * j - ^ J 1 J> jj Jus.
jf* > : c j i -,Ui :J l i V iilji j * i r J i :**jj / J j. &Cj \ j u t
. 'A : j l i Vj~ *li

293. Ahmad Ibn Man!* narrated to us; Hushavm narrated to us;
‘Ubaydah narrated to us; from Ibrahim ; Sahm Ibn M injab; from
Qartha' al-D abbl or Qaza'ah; from Qartha* that Abu Ayyub al-Ansari
‘The Prophet (^ ) would consistently perform four

cycles of prayer at high noon {âirdl al-shams), so I said:
‘O Messenger, you consistently pray these four cycles at
hign noon.’ He explained: “The gates of heavens are open
at hign noon, and then they are unlocked until the %uhr
prayer is performed; I therefore love to have a good deed
of mine to ascend at that time.” I asked: ‘Is there recitadon
in each of them [the four cycles]?’ He said: “Yes.” So I
asked: ‘Do they contain a separating salutation of peace
(,taslim)?’ He said: “No.” 293
■j. t i t Ljo> : J l i ^3 Ljji>- : J l i .aj i î
ji., « _ v} ji. J*' jA y. j * '*?*'j ’f!

'r * •
■4 r r Si5rJl
m A hm ad in his M usiiad, 23/532, this hadlth is w eak but is sup po rted by the next hadlth.
230
294. Ahmad Ibn M an? narrated to us; Abu M u'awiyvah narrated

to us; ‘Ubaydah narrated to us; from Ibrahim; Sahm Ibn M injab; from
Qaza'ah; from Q artha'; from Abu Ayvub al-Ansarl (radiyAllahu 'anhu)
who said that the Prophet (i$g) said likewise [to the previous hadith
with a different chain].
w*1 * -jl—
iJi w.
*w Ld ■. w ^ ' W **?'■>
c \**4-1 3sd -L-f- —
■ *-U>
v_ v*1^V
,4? V-■
**4
J
is-!—
* 4-j :Jlij . Li *—dl Jj f jl Jju Uoj' j if -V- -cd .J
. 1 •■ddd \*S- ^1 Jjl— j i wd
295. M uhamm ad Ibn al-M uthanna narrated to us; Abu Dawud

narrated to us; M uham m ad Ibn M uslim Ibn A bu’l-W addah; from
‘A bdu’l-K arim al-Jazarl; from M ujahid that ‘A bdullah Ibn S a’ib
(radiyA llahu 'anhu) reported:
‘The Messenger of Allah (%g) used to perform four cycles

after the sun has passed its zenith before the %uhr prayer,
and he said: “It is a time in which the gates of heavens
are open, I therefore love to have a righteous deed ascend
for me [in it] .” ’2'’4
■*P % jt^Sf UJj>- .dli 1 A^\
Li ^15" 4P <'■^f* i j ^ A A* ^ J* a —'
ju jj 4vy / **■ d^ ^ d’ -'Jyji
296. Abu Salamah Yahya Ibn K halaf narrated to us; ‘Um ar Ibn
‘All al-M uqaddam l narrated to us; from M is'ar Ibn Kidam; from
- 14Tirm idhi, #478.
231
THK SUBLIME B E A U T Y OF THE P R O P H E T (fj)
Abu Ishaq; from ‘Asim Ibn Damrah that 'All (radiyAllahu 'anhu) said:
‘He used to perform four cycles before the %uhr prayer,

and he mentioned he used to perform them at the time
of sun’s zenith (\atval), and he used to prolong them .’295
2,5 Tirmidhi, #424
232
C H A P T E R F O R T Y-T W O
o i l ) I »J «—•'U

Voluntary Prayer (salat al-tatawwu*) [of the
Messenger o f Allah ('%)] in the Home
'yfr <
. -Jli •J Lj-l> -Y
w^ ^ ■»xJ J ? 'w
!Jli A>wJ.I ^s>-'-j-’ wi j :Jli Jcv«

j j* j- 21 J ’1^ J j-^1jSb J l ^1 w/» u J -• Ji ’
, "4j j ^ I ^/| -^>».—.^
297. ‘Abbas al-‘Anbari narrated to us; ‘A bdu’l-Rahm an Ibn Mahdl

narrated to us; from M u'awiyah Ibn Salih; from al-A‘la’ Ibn al-Harith;
from Haram Ibn M u'aw iyah; from his paternal uncle that ‘Abdullah
Ibn Sa'd (radiyA llahu 'anhu) said:
‘I asked the Messenger of Allah (jg) about performing

[voluntary] prayer in my home, and performing it in rnasjid.
233
T H F. S I B I. I M F. B F. A F T Y ( ) F T H F. P R O P H F T ( ^ )
He ( ^ ) said: “ D o y o u o b s e rv e h o w n e a r m y h o m e is to
th e m a s j i d i I p re fe r to p e r fo rm th e p ra ve r in m v h o m e o v e r
p ra vin g in the mas/id, e x ce p t fo r th e p re sc rib e d prayers.” ’2'"'
~111 Tirm idhi, # 133, Abu Dawud, #31 i and Ibn Majah, #651. This chain is weak but it has
supporting evidence from Bukhari, #731.
234
C H A P T E R F O R T Y- T H R E E
*wl J j|A j t > l> U w 'U

Description o f the Fasting (sawm) o f
the Messenger o f Allah (^)
f - ' - J j . * - # > » £ . - • " £ . I ^ J - *

•vC^ -LP 'S’ tw’ ^ w~ . J li ‘«j A— ^ \A
^7 *
V■ - J L >- w * ! %JiJU » S Ul l J. ^ >j >i - - W . ^ jU .
W- - w•
-■,■*-■ A jd W j* * ) A w ? U j ■ ~ - ] L? . ^ ^ *1 j j i J , A w ? j j J J w i
■j I.iV j ) -Cjjd' aJ3 Ji~>
298. Qutaybah Ibn Sa'ld narrated to us; Hammad Ibn Zayd nar
rated to us; from Ayyub th a t‘Abdullah Ibn Shaqlq (radiyA llahu 'anhu)
said:
‘I asked ‘A’ishah (radiyAllahu 'anha) about the [voluntary]

fasting of the Messenger of Allah (^ ). She said: ‘He
would fast, so much so that we would say: ‘He [always]
fasts.’ Then he would also not observe the fast, so much
so that we would say: ‘He does not observe the fast.’ She
also said: ‘The Messenger of Allah (^g) did not fast for a
235
T H F S I B I. I M F. B K A V T Y O F T H H P R ( ) P H F T (jg )
whole month after arriving in Medinah, with the excep

tion of Ramadan.”’2‘'
•j- • jsjc*- ^ UpI,--! LiJ^- w'li v ^1 p

y »
J s J* - J*- :Ûi ^ J * J r - *' J* «/“*'*
K .U~i j* J j j i ) l jl >A^> jl J j j i *i( ji
. >ipu o i j Vi ^ .u L u V) d - a j j d j! u* ji iu ;
299. ‘All Ibn Hujr narrated to us; Isma'll Ibn Ja'far narrated to
us; from Humayd that Anas Ibn Malik (radiyA llahu 'anhu) was asked
about the fasting o f the Prophet (ij^g), so he said:
‘He used to fast [continuously] during the month, so much

so that we would assume that he did not intend to leave
it. Then he would not observe the fast, so much so that
we would assume that he does not intend to fast at all. [In
fact], never would you wish to see him praying during the
night except you saw him praying, nor sleeping except you
saw him sleeping.’298
jfr ,4 ^ ^ :J li y\ U.I>. :j i i *jyu> LjJi^ _ r • •
Aj ! J li - jJ~>
* ■ ■ S y . - *.
U_j j ' -U>J. ki JL U j .*1 j JaJJ j l X jl U j j i i
." j L a j j Vj au-JP -G* Û»liT I
300. Mahmud Ibn Ghaylan narrated to us; Abu Dawud narrated
M uslim , # 1156, and T irm idh i, #768.

",KB ukhari, # 1141, and T irm idh i, #768.
236
to us; Shu'bah narrated to us that Abu Bishr said: ‘I heard Sa'ld Ibn
Jubayr say that Ibn ‘Abbas (radiyA llahu 'anhuma) said:
‘The Prophet (Sg) used to fast, so much so that we would

say that he did not intend to leave it. Then he would not
observe the fast, so much so that we would say that he
does not intend to fast at all. He did not fast for a whole
month after arriving in Medlnah, with the exception of
Ramadan.’299
r i a ? • i . ., , ■ *.«."; ■ • i . ; » * • • . » •• J .
L* li . ^l ^l iL-
. j*;/$■'"’ f (j~J'
301. M uhamm ad Ibn Bashshar narrated to us; ‘Abdu’l-Rahm an

Ibn M ahdl narrated to us; from Sufyan; from M ansur; Salim Ibn
A bu’l-Ja'd; from Abu Salam ah that U m m Salam ah (radiyA llahu
'anhuma) said:
‘I did not see the Prophet fast (Sjg) for two consecu
tive months, other than [the months of] Sha'ban and
Ramadan.”*"'
UjJj* . j l i ~s *e<xs .J li vjIja «JT * ^
y «i» I j y ^ i - . 2. ajliI s j J\ 1 *' . j j l i . c .:j 's ^ s .
. "iis- ** jii' .so* 'i'j ji-^~” j i i ’ •ji?*—*
302. H annad n arrated to us; ‘A bdah n arrated to us; from

- Bukhari, # 1971, and Muslim, # 1157.
"" Tirm idhi, #736, Abu Dawud, #2336, and Ibn Majah, #1648.
237
T H i; S l ' B I. I M F B F. A I! T Y O F T H F P R O P H F T (|g)
Muhammad Ibn ‘Amr; from Abu Salamah narrated to us that ‘A ’ishah

(radiyAllahu 'anha) said:
‘I did not see the Messenger of Allah (^) fast during any
month more than his fasting for Allah’s sake during [the
month of] Sha'ban. He used to fast during all but a little
of Sha’ban; no indeed, he would fast through all of it.’3"1
j .^ ■w 4 3 a , s b .^5 «5sJ l j ■w - U iJ i U j —T * r
i . . I t . ■*•
*d d j did 1 *d 4 s s ~ s. .: ~* j j s " S '. s
w 1AG AjSb [5* 8 -e
303. al-Q asim Ibn D inar al-K ufi narrated to us; ‘U badullah
Ibn Musa and Talq Ibn G hannam narrated to us; from Shayban;
from ‘A sim ; from Zirr Ibn Khubaysh that ‘Abdullah [Ibn M as’ud]
‘The Messenger of Allah (^) used to fast three davs in

the beginning of every [new] month, and it was rare for
him to fast on a Friday.’302
'S ' J*S * . d li . ^\S 'w * r* S ■ *-'**- *j 1 L b j,^ A* • i
jli"
~ '' .w Jb V ’S' wS' , S«#
- J,>-1
■ --J **~S .~^S m' w*W-
4^*1; ■ wS V w
-S' 'V
” 1
N'' ' •• * b
• ! W— 'J* w'-J b 1 • SCj V-
304. Abu Hafs ‘Amr Ibn ‘All narrated to us; ‘Abdullah Ibn Dawud
narrated to us; from Thawr Ibn Yazld; from Khalid Ibn M a'dan; from
*" B ukhari, # 1969, M uslim , # 1156, and T irm id h i, #737.

v'2Abu D aw ud, # 2450, Ibn M ajah, # 1725.
238
Rabfah al-Jurashl that ‘A’ishah (radiyA llahu 'anha) said
‘The Prophet (sjg) was eagerly committed to fasting every

Monday and Thursday.” "1
~s .ip lj j ^ •s* ^*3 G .,jU * w —

t" • o
jAjy' ! .j- .c Az>. -vA A* . ^

>
• +-1A0 U'j * j 1 w->-h ■ (ji
305. M uham m ad Ibn Yahya narrated to us; Abu ‘Asim narrated to

us; from Muham mad Ibn Rifa'ah; from Suhayl Ibn Abu Salih; from
his father that Abu Hurayrah (radiyA llahu 'anhu) said:
‘The Prophet (^ ) said: “Deeds are presented [before

Allah, the Most High] on Mondays and Thursdays. 1
therefore love for my deeds to presented while I am
fasting.’ ” 1"4
i’i’li . J^d ^0 ^ —
T* *
#
I
-■ ^
AJi w"‘15*1 : w-Jli tjlp ws . .•>■W's ■..
"
~ *^jL-A*
W -
Lj-t^
.i
306. M ahm ud Ibn G haylan narrated to us; Abu Ahm ad and

Mu'awwiyah narrated to us; Abu Sufyan narrated to us; from Mansur;
from Khathamah that ‘A’ishah (radiyA llahu 'anha) said:
Tirm idhi, #745, and Ibn Majah, #1649.

’“‘ Tirm idhi, #747, the chain has a weakness hut is supported by other evidence see tnva’
Ga/il, #948, #948.
239
THE S I B I. I M E B E A I' T Y ( ) F T H E P R ( ) P H E T Qg)
‘The Prophet (sjg) used fast during one month on the Sat
urday, and on the Sunday, and on the Monday, and during
another month on the Tuesday, and on the Wednesday
and on the Thursday.”"'’
307. Abu M us'ab al-M adanl narrated to us; from Malik Ibn Anas;
from A bu’l-N adr; from Abu Salam ah Ibn ‘A bdu’l-Rahm an that
‘A’ishah (radiyAllahu 'anha) said:
‘The Messenger of Allah (£?) would not fast in any month

more than he did in [the month of] Sha'ban.”"'’
i ' * ■- ; *- * *■ . » • * >. . - ;
.4—*—- itjb . w- _V * A
-vL-‘ vd J jlS""*' : c ib —«<■

>■
■* :j l i .s lL ip i
j l i ” i^ J li V*IVirA “i j^l £ <Jl

-- W - I VVri-
» i wli" W
'.*>- I - -CTAj I>V -
s
•’ j*?
308. Mahmud Ibn Ghaylan narrated to us; Abu Dawud narrated

to us; Shu‘bah narrated to us; from Yazld al-Rishk, who said: I heard
from M u'adhah say:
‘I asked ‘A’ishah (radiyAllahu 'anha): ‘Did the the Messenger

of Allah used to fast three days of every month?’ She
replied:’Yes,’ I then asked: ‘During which days would he
fast?’ She replied: ‘He would not mind about which days
he fasted.”1"'
T irm id h i, #746.
B ukhari, # 1969, M uslim , # 1156, and T irm id h i, #737.
M uslim , # 1160, and T irm id h i, # 763.
240
The Sublime Beaut}' o f the Prophet (may A llah bless him <&give him peace)
I J- » _’ * 1 * * *£
s S J j *A^J- J v ^ ji J 1 -U j j IJ U
* . < * * . »
W-LJ ^j^lUw «4nAjl
Uî aaJu wL«*^)I^ 5JI . dbL^ Ju j‘ j ^ a j . Î ^ j ’'^’ 3
•IAL-wJI V^ 0- *
Abu (Isa said: ‘Yazld al-Rishk is Yazld al-D ab(I al-Basri, he is

reliable and transm itted by way o f Shu(bah. ‘A bdu’l-W arith Ibn
Sa(Id, H am m ad Ibn Zayd, Ism ael Ibn Ibrahim , and m ore than
o f the Imams. He is also known as Yazld al-Q asim and Yazld
al-Q assam .’
% A> oJ*S> i.^ 1j J^Jbi aj —T * ^

, j . .* , - - - . . ; - t t - 3
a j L i *•i j ****U j \ S " . s_ldU **mJLjIp ■y& «A*d as* >,o j j & *^ aL*£«a **£•
i f - . .* . . .» .«
> iij ijjiil >JLi i^JLi If j .illaULl J jA S
* " j f .* * " I .4 ’ - ■
■*>^ j L a j J j l f ^ L-/3-- j pi\ -4^*L—
. ' ^5 >
J *L i w ^4 <uA ? <•L i
309. Harun Ibn Ishaq al-H am dan! narrated to us; ‘Abdah Ibn
Sulaym an narrated to us; from Hisham Ibn ‘Urwah; from his father
"Ashura was a day on which the Quraysh used to fast in

the days of al-jahiliyyah (pagan era), and the Messenger of
Allah (sg) used to fast it as well. Then, when he arrived in
Medinah, he fasted during it and ordered its fast. There
after, when Ramadan was made obligatory, Ramadan was
obligatory fast and 'Ashura was left. So whoever wants
241
T H E S I B I. I M E B E A l ! T Y ( ) F T H E P R O P H E T ( ^ )
mav fast during it; and whoever wants may leave it.’’'"*
: J li ■
^ ^ j ^ ^ J L J j j * - :J li i •
. ■ - . 4 - • ^ • • . „ . . . » » , . .1 " , .; ; .
jli’1" wJL** »A*JLl£ \ ^S' ,j ^ S ’ .JL~>L—<LL-<->■
jli L* ,*-£»?Ij) • . a L * S jli i^JlS \ LLnL ^ sJ J

* t *
. ,; ^ h i j
310. M uhammad Ibn Bashshar narrated to us; ‘Abdu’l-Rahman

Ibn M ahdl narrated to us; Sufyan narrated to us; from M ansur; from
Ibrahim that ‘Alqamah (radiyAllahu 'anhu) said:
‘I asked ‘A’ishah (radiyAllahu 'anha): "Did the Messenger

of Allah (jg) single out any of the days?’ She replied: ‘His
deeds were consistent. Indeed, who among you is able
to endure what the Messenger of Allah (ijg) was able to
endure?”™
.• . - . , t f f. ' ■: . •; ; . j; ; . , j i < , . -; ; .
■yS* .I jj* v S ’ »oJ—£•LLao .wu » j ’wj^jL^ L^Jo* \)
. .. , » . ,..
"^ - - W
‘ ■,JUi> .©I J w • • ✓
^ «jj! J
- ^ >
JLp lo~ .c J li .4-^Jlp *P .4mI
'w ' w w
U Jl^S’l ^ «l J S j Jlii .jdll fL; V c ii
^J-C* w j y11 4il 1^* ^

44
311. Harun Ibn Ishaq al-H am danl narrated to us; ‘Abdah [Ibn
Sulayman] narrated to us; from Hisham Ibn ‘Urwah; from his father

'""B ukhari, # 1987, and M uslim , #783.
242
The Sublime Beauty oj the Prophet (may A llah bless him <&give him peacej
‘The Messenger of Allah (^ ) [once] entered upon me

while there was a woman with me, so he said: “W ho is
this woman?” I replied: ‘So-and-so. She does not sleep at
night.’ The Messenger of Allah (sg) then said: “Adhere to
actions which vou are able to cope with; for bv Allah, Allah
will not become weary until you become weary!” In fact,
the actions most beloved to the Messenger of Allah (:j£)
were those which a person could perform consistentlv.” 1"
i ... . . | . f j . .
'fjr * !■—
JSj Aj'ji Aj \V
f .
jlj j d '• p j ,4^LIp c J ' L . ..jli b•
. 11 (j jU 'dip La .UJlS ^-'o- <d w j
312. Abu Hisham M uham m ad Ibn al-Rifa‘l narrated to us; Ibn

Fudavl narrated to us; from al-A ‘mash that Abu Salih said:
‘1 asked ‘A’ishah and Umm Salamah (radiyAllahu 'anhuma),

‘W hich deed was most beloved by the Messenger of Allah
(jg)?’ They replied: ‘That which is performed consistently,
even if it was small.’ ' 11
:J li jlp Id-b*- :J li >.>

J ;P]eJ>s' ^ .Uj- Lii>- _1*'V
i'- ■. i • *
^ !,JlS »JL«> ,y ^ Aj j y*£* A&* % At
* . : ; . . * • . - •• - t * ’ * * *
f li y .iiL —- k i a A J ^ wy * J 4 • J j*** j* !
' ‘"B u khari, # 43, and M uslim , # 785.

'" T irm id h i, # 2856.
243
THE S U B I. I M E B F. A U T Y O F T H E P R O P H E T ( ^ )
• |, * '' * j ^ { *- P* . C. - A J .4.
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* * S « - lJ Jl
w
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,
313. M uham m ad Ibn lsm a‘11 narrated to us; ‘Abdullah Ibn Salih
narrated to us; M u‘awiyyah Ibn Salih narrated to me; from ‘Am r
Ibn Qays that he heard ‘Asim Ibn Humayd say: ‘I heard ‘U rf Ibn
Malik say:
‘I was with the Messenger of Allah (sjg) one night when

he brushed his teeth with the tooth-stick, after which he
performed ablution and then stood praying, so I stood
up with him, whereupon he commenced with \surab\
al-Baqarab, and he would not pass by a verse referring
to mercy (rabmah) except he paused and asked [for that
mercy], nor would he pass by a verse of torment (‘adbab)
except he paused and sought refuge [from the torment].
Then he bowed down and remained bowing (ruk.ii) for

the duration of his standing (qiyam), saving:
“Subban dbi-al-jabruti w a'l-malakuti w a’l-kibriya i w a’I-

'aâmati."—“Glory be to the Lord of power (jabruf),
sovereignty (malakut), grandeur (kibnya) and exaltedness
(aâma)\”
Then he prostrated (sujiid) for the duration of his bowing

(ruk/i), saving:
“Subban dbi-al-jabruti wa'l-m alakuti w a’l-k ibriyaV w a’l-
244
'aâmati. ”—“Glory be to the Lord of power (Jabrut),

sovereignty' (malakut), grandeur (kibriyd) and exaltedness
('a%ama)\”
Then he recited the [Surah] Al-'Imran, followed by another

Surah, and he did this in every cycle [of prayer] .” 12
',2Abu D aw ud, # 783.
245
C H A P T E R F O R T Y- F O U R
■:yr - *0 !' J « - U > - U *_-'U

Recitation (qird’a) o f the Messenger o f Allah (0)
'yi*
w - W-
^ w'yS* »w,-LH
W • - >- ■ W •
'«j U j^ 1
<
I» I J * 1 ELj SX1 w M**j ‘ J* .4 ^ 0 Jb-* aji l( ._1 LlC 'w ^L«-.
314. Qutaybah Ibn Sa'ld narrated to us; Al-Layth narrated to us;

from Ibn Abl Mulavkah that Ya'la Ibn M am lak said:
‘H e ask ed U m m S ala m ah (radiyAllahu 'anha) a b o u t the

recita tio n (qira'a ) o f th e M e ss e n g e r o f A lla h (jg), w h e re
u p o n sh e b e g a n to d e s c rib e it as re c ita tio n in w h ic h
each le tte r (harf) w o u ld b e cle arly d istin g u ish e d fro m the
o th e r.” 11
. J li . * j j L4.4>> d 13 , j ■w L4 _T \ 0
' ’Tirmidhi, #2923, and Abu Dawud, # 1466, the chain is weak but the meaning is supp< >rted
by other narrations which will follow.
246
. • « -t » * C . -C
1 } iP f *.T 1 - wd-$ . J l i .5«Li “ci ^
315. M uham m ad Ibn Bashshar narrated to us; Wahb Ibn Jarir

Ibn Hazim narrated to us; M y father narrated to us that Qatadah
said:
‘I asked Anas Ibn Malik (radiyAllahu 'anhu): ‘How was the

recitation (qird'a) of the Messenger of Allah (;^)?’ He said:
“Elongated (madd).’”MA
i > . i > i • r i .* « .« : „
. *5J-yJ>-- ^*w■l w'*P »yJv I - w - w>^- 'sjli w>*>-*>" w'*» 'Ifr W^> —
f ^'
!,J■*<+*w
- «CvlSJ■^,*rt«?l- ' s-5- w 1 . ^-Jl5 *%P.A^LL*
1 W '-yS*
" V- w‘^1 W
316. ‘All Ibn Hujr narrated to us; Yahva Ibn Sa'ld al- Um awl
narrated to us; from Ibn Juravj; from Ibn Abl M ulaykah that Umm
Salamah said:
‘The Prophet (^ ) used to divide his recitation (qird'a)

[into parts]. He would say: “al-hamdu li'llaahi Rabbi'l-
‘alamin”—“Praise be to Allah, the Lord of all the worlds”,
then he would pause, then he would say: “al-Rahman al-
Rabeem”—“The All-Merciful, the All-Compassionate”,
then he would pause, then he would say: “Malikiyawmi'd-
diu”—“Master of the Day of Reckoning.’”' 1’’
'""B ukhari, # 5045.

'"'T irm id h i, # 2927.
247
T H K S U B L 1 M f. B E A U T Y () F T H E P R () P H E T ( *)
J i ‘J . L iJ U - :j l i .C J liili. _ r> v
' f’ -T* ^ iilji j * -.iiSlp jjL - :Jli "J j yj' jJ

»'* > * » •* - J 5 *
j j i * aU -i ^ y j g jj j i i ’ j i . j i i j i j j j j i j i ^ : j j u
j k>
317. Qutaybah Ibn Sa'ld narrated to us; Al-Layth narrated to us;
from M u'awiyyah Ibn Salih that 'Abdullah Ibn Abl Qays said:
‘I asked ‘A’ishah (radiyAllahu 'anha) about the recitauon

(qira’a) of the Prophet (Sjs): ‘Would he recite softly or
audibly?’ She replied: ‘He used to do both: sometimes he
used to recite softly while other times he used to recite
audibly.’ So I said: ‘Praise be to Allah, who has ordained
ease in the matter.” 116
^ j*fc . j *— ^lio * - :Jli . j Lj_u>- : J l i , jÂlp jw j l i j j >~ Â
^ yjjl 5*1 j i ..I J i 1 : j j l i f i jr^ •5JLo> ^ *Sk*Jt
• j* j d il &
318. M ahmud Ibn Ghaylan narrated to us; Wakl' narrated to us;

M is'ar narrated to us; from Abu’l-'A la’ al-'Abdl; from Yahya Ibn
Ja'dah that Umm Han! (radiyA llahu 'anha) said:
‘I would hear the recitation (q ira a ) of the Prophet

(£g) during the night, while I would be in my bed
[sleeping] . ’11
M<’ Abu Dawud, #226 and Tirm idhi, #449.

,r Ibn Majah, #1349.
248
jt' i liuJj*- !Jli :dli 'I* 1 ^

j i j - i ^ -—
; • . £1 ■' * . { -- >. ■: - ;i ■; .,
<uiU ^jh ^ '*■•’“*■“ ’J li .cti
. x „ ^ . , • .
^ J U_j ■CL, j ^jAfjJjlj U-w1 ji l.J ' sill L*0 3 jJ*J 1^*i
■* jj -Jli •t'f ! &-A’5]
•iiJi j CjSji-Sl Qp ^ li ll £*4^ j ' "iljJ -«y j j J l i j -J l i
. :j l i ji wjjaJl

to us; Shu'bah narrated to us; that M u'aw iyyah Ibn Q urrah said: ‘I
heard 'Abdullah Ibn M ughaffal (radiyA llahu 'anhu) said:
‘I saw the Prophet (;Jjg) on his she-camel on the Day of

Victory, and he was reciting:
“innaafatahnaa la-kafa t ban mubeena: li-yaghfira la-kaAllaabu

maa taqaddama min dhanbi-ka wa maa ta’akhkhara"—
“Verily, We have granted you a manifest victory that

Allah may forgive you your sin of the past and those to
follow, and complete His favour upon you.” [al-Fath (48):
1- 2 ]
He recited it and recited it beautifully.’
Mu'awiyyah Ibn Qurrah also said: ‘Were it not that the

people would gather around me, I would have recited it
to you in that voice {sawt) or that tone (lahri) . ’M8
,ls B ukhari, # 4581, and M uslim , #794.
249
T H E S IB M M E B E A t 'I' Y ( ) E T H E P R O P H E T ( ^ )
, , . « ; 4 ,- , ; - , . * j *
w - w ^ w
—-J wv• I^ yJ IjJjv : JL5 s •
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. 11<o- J V j l i j .C---v1<Ja)' w■«*_> .* >■ ^J ' w >-.-■ ;-■
320. Qutaybah Ibn Sa'ld narrated to us; Nuh Ibn Qays al-Huddan!
narrated to us; from Husam Ibn M isakk that Qatadah (radiyA llahu
'anhu) said:
‘Allah did not send a Prophet except one who had a

handsome face (basan al-wajh) and a beautiful voice (basan
al-sawf), and your Prophet had a handsome face and a
beautiful voice, and he did not recite repeatedlv in a sing
ing manner.’31''
" ^ •• .•/ •- , _ A j , >, . •i

.J li *I) L..v- ^ .J li ‘w j«p \
J*^ w'^ i/**" j* ’ uji lj- ^
’C -Jl J j j»J l^ ■J .,.,1 iyni »*lî -J li
321. ‘Abdullah Ibn ‘A bdu’l-Rahm an narrated to us; Yahya Ibn

Hassan narrated to us; ‘Abdu’l-Rahman Ibn Abl Zinad narrated to us;
from ‘Amr Ibn Abl ‘Amr; from ‘Ikrimah that Ibn ‘Abbas (radiyAllahu
'anhurnd) said:
‘The recitation {qird’a) of the Prophet (sjjg) was some

times heard by those in the courtyard, while he was in
his house.’32"
,l<' Tabaqat Ibn Sad, #879, this hadith has a weak chain.
’’"Abu Dawud, #1327.
250
CHAPTER F O R T Y- F I V E
<ud J i\>- U w l J

Weeping (buka) o f the Messenger o f Allah (0)
* ” * j f, *j , * 'y " ^ ^ ^ i ^ j ^
4jd x s U j J - ^ : J l i *. r*A i 'w x > j* * L jJ j» - . T T Y
■~ ■' . j l i . -J-w' • S
■' ’ W y-. w' yj' *Ujl J _t- *yj I t A j
V- -J ^ t1 Ji wS .
y-1’ L> wS ' y
. J"? ^ ^ ^ |i *-3> ^**1 ^ )
322. Suwavd Ibn N asr narrated to us; ‘Abdullah Ibn al-M ubarak
narrated to us; from H am m ad Ibn Salam ah; from T habit; from
M utarrif ‘Abdullah Ibn al-Shikhkhlr (radiyA llahu 'anhu) that his fa
ther said:
‘I came to the Messenger of Allah (^jg) as he was praying,

and a sound, like the hissing of cooking pot, was emanat
ing from his inner body due to his weeping (buka)."12'
L j_ c>- . ^ l i » ‘ ,j j-'j ijjj^ - :d li ^ _ T Y T
'21 Abu Dawud, #904.
251
THE SUBLIM E B E A U T A' O F T H E P R O P H F . T (3£)
- - - .• f 9e 4 »
J J li :J li -i y u L» Q wl j_p 'jg jg . jg j g - jl?J~-
JJ :J li v j j i j J Q * \j»\ !«i» J j J .3 U : c _ U i .j i - '/ I «»>

# * »* , : %: t ?
,^c viL '•* •pj*’ w-*-Ij Q j*- "—d Ju '•^Sjg j *'1 *aa—>1 j l w~>d
. *il ^ ‘ ■'“ * *^ 2 ^ I
323. M ahm ud Ibn G haylan narrated to us; M u'aw iyyah Ibn

Hisham narrated to us; Sufyan narrated to us; from al-A 'm ash; from
Ibrahim ; from 'U baydah that 'A bdullah Ibn M as'ud (radiyA llahu
'anhu) said:
‘The Messenger of Allah (^ ) said to me: “Recite the

Qur’an to me.” So I said: ‘O Messenger of Allah, shall
I recite to you when to you it was revealed?’ He said: “I
love to hear it from someone else.” So I recited from
Surah al-Nisa' until I reached the [the words]: “waji'nabi-
ka 'aid ha'ula’i shabida”—“And We brought you as a wit
ness against these.” [al-Nisa’ (4): 41], whereupon I saw
tears flowing from the eyes of the Messenger of Allah
(^y322
-M-j* j* w^jlUi J, 2g Jg :jli .£jj tijj. _rr t

I .. y
vtl fU* Jwj J* ^„»..tjl c-LiJlt ;jli .$Xg j><il
j i iSsj |«ii .A—’i j j dS» J li ]j j * . :N
J* J1 >A~*’j j, j i i s j J li , J
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^ J 1 J-W *i' * r j WU>J JL/tj * ij j l J li
f r - w ^ j'' j j u ; ’Ji Z>j V u lj
,:2B ukhari, # 4582, M uslim , # 800, and T irm id h i # 3025
252
i i ■ _T: .. . - -- J * » , < 5
^,—dvdl j l !JU f*J *aIIp ^>>Ij ^ -UJo c J j^ I A ffS j
^jl I_*p j i l i LL_Sjl G li .<JL>- Mj uJ-i c»-î jli_ J s d V 4>l w A l jld l j*JiJl_j
. «JU ; <1)1 pSi
324. Qutaybah narrated to us; Jarir narrated to us; from ‘A ta’

Ibn al-Sa’ib; from his father that ‘Abdullah Ibn ‘A m r [radiyAllahu
(anhuma) said:
‘One day during the lifetime of the Messenger of Allah (

^g) the sun eclipsed, so the Messenger of Allah (^g) stood
praying until he could hardly bow down, then he bowed
down and could hardly raise his head, then he raised his
head and could hardly prostrate himself, then he pros
trated himself and could hardly raise his head. Then he
began to breathe heavily and weep, while saying: “My
Lord, did You not promise me that You will not punish
them as long as I am amongst them? My Lord, did You not
promise me that You will not punish them as long as they
seek forgiveness, and we are seeking Your forgiveness?”
when he had prayed the two cycles, the sun became visible,
so he stood up praised Allah, the Most High and extolled
Him. Then he said: “The sun and the moon are two of
Allah’s signs. They are not eclipsed due to the death or
birth of any person. If they are eclipsed, then hasten to
the remembrance of Allah, the Most High.’ ” 123
*jL L * L L U .:J li :J li >.jbC^ &

• •. .» . ; t,
J id 4jI JJJi :J li ^1 jfP LLJl 'jj *Uap
jL s i j»*jl fl C->L-3j J it jy I^jw > ji l^'../>.»>■li
323A hm ad, # 6483.
253
T H E S L ' B L I M E B E A U T Y () F T H E P R O P H E T (*g)
j b :j l i V j l j i j —SI : j j u i "V«isl J x*
j x J * xjr* * —*» j ) J * £*■ J^X j- k ^ 1j ) / £! sL_J
. 4»l -Ui4 j i j
325. M ahmud Ibn G haylan narrated to us; Abu Ahmad narrated

to us; Sufyan narrated to us; from ‘A ta’ Ibn Sa’ib; from ‘Ikrimah that
‘The Messenger of Allah (^g) took hold of a daughter of

his who was dying, then embraced her and she died in his
arms. Then, when Umm Ayman screamed, he said: “Are
you weeping in the presence of the Messenger of Allah?”
She replied: ‘Do I not see you crying?’ He (jjj) replied: “I
am not crying. They are merely [due to] mercy. A believer’s
condition is always good. His soul is removed from
between his sides yet he praises Allah, the Most
High.” ” 24
^ . j l*L> v -ftl
4*1 WI j j i 11 .U jIp ' *P ,JU^ ‘WJ» .**Ll3l '>P ,<bl JL—P jw ,4—^Lp ",p ,
. fib—
P d'd j l . J**-5 "** h **^^ jb

Ibn M ahdl narrated to us; Sufyan narrated to us; from ‘Asim Ibn
‘Ubaydullah; from al-Qasim Ibn Muhammad that ‘A ’ishah {radiyAllahu
'anha) said:
’The Messenger of Allah (jjjg) kissed [the forehead of]

‘Uthman Ibn Maz‘un as he lav dead, while weeping or [the
124A hm ad, # 2412 and N a s a l, # 1843.
254
The Sublime Beauty oj the Prophet (may A llah bless him <&give him peace)
narrator] said: ‘His eyes were shedding tears.”12'’
LjA>- -Jli <

. Air UycJl iJ li .j ^ \JJ>. «3TYV
-Aj ^ J- V S^- v
■'«<! J li <.w#liLi
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327. Ishaq Ibn M ansur narrated to us; Abu ‘Amir inform ed us;
Fulayh Ibn Sulayman narrated to us; from Hilal Ibn 'A ll that Anas
‘We saw the Messenger of Allah (sg), sitting on the grave

of a daughter of his, and I saw his eyes shedding tears. He
then said: “Is there a man amongst you who did not engage
in intercourse last night?” Abu Talhah replied: ‘I’ He told
him: “Descend! And so he descended into her grave.’326
Abu Dawud, #3163, Tirm idhi, #989, and Ibn Majah, #1456, this chain has a weakness.
“ Bukhari, #1285.
255
C H A P T E R F ORT Y- S I X
Mill J y * 3 <X>- U iw-'U

Mattress (firash) o f the Messenger o f Allah (0)
ybjjf* Jy j■
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328. ‘All Ibn Hujr narrated to us; ‘All Ibn M us’hir narrated to us;
from Hisham Ibn ‘Urwah; from his father that ‘A ’ishah (radiyAllahu
'anha) said:
‘The mattress (firash) on which the Messenger of Allah

(^sj) used to sleep was made of tanned leather whose filling
consisted of palm fibre.’ 12
jjl «2>l - L P :j l i j i j U j w U a i - l J> \ JT Y ^
* , *. f -- ; ^ t * ~» ..• J
f U .4«wIp si .h«« i j l i ^ LjJU- :Jli .^
256
*' *1 * ■- - * * * * ’ ■
•K^Ll L>L« .J .tâJU wLw ^ -if? *jiji —J ** ^ .■W4pl^ 1" "^v J
j okl~* ^ ^ S 4r~' ^ jl^ J9~?
vft V) i l i i > U :Uii : J j l i Viidjl J ^Li> U :JV5 . ^ J » l $ i . o l j g j t
*j*Lbj *llj .jjS f i *JLk - j - j 'Jl3 .ddJ U,;i jk* :Lb .o L u *_*j.L sLlij
. iiiiii j s u ?
329. A bu’l-K hattab Ziyad Ibn Yahva al-B asrl narrated to us;
‘Abdullah Ibn M aym un narrated to us; Ja'far Ibn M uham m ad nar
rated to us that his father [M uhammad al-Baqir (radiyA llahu 'anhu)]
said: ‘A’ishah (radiyA llahu 'anha) was asked:
‘How was the mattress (firash) of the Messenger of Allah

(^g) in your home?’ She said: ‘[It was made] of tanned
leather whose filling consisted of palm fibre.’
Hafsah (radiyAllahu 'anha) was [also] asked: ‘How was

the mattress (Jtrash) of the Messenger of Allah (^ ) in
your house? She said: ‘A coarse woollen sheet which we
would fold into two layers, upon which he would sleep.’
Then one night 1 said: ‘If only I was to fold it into four
layers, it would be more comfortable for him.’ So I folded
it into four layers for him. When morning came, he asked:
What did you spread out as a mattress for me to sleep last
night?”’ She said: ‘We said: ‘It is your [normal] mattress,
except that we folded it four times. We said [to ourselves]
it would be softer for you.’ He said: “Restore it to its
original condition, for its softness hindered me from
praying at night.” ” 28
Akhlaq al-Nabi., #456, this hadlth is very weak; however the first part is authentic see
hadith #328
257
CHAPTER F O R T Y- S E Y E N

Humility (tawadu*)o f the Messenger o f Allah (0)
IjJU j j jjl XS ^ .Uiw j . -TV •
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U* [Jj w«j I O jJ V" :<•? 5tfl J J l i : j l i w U ai-1
d > ■ •».
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330. Ahmad Ibn M anf narrated to us; Sa'ld Ibn 'A bdu’l-Rahm an
al-Makhzuml narrated to us; Sufyan Ibn ‘Uyaynah narrated to us; from
al-Zuhri; from ‘Ubaydullah; from Ibn ‘Abbas (radiyA llahu 'anbuma)
that ‘Umar Ibn al-Khattab (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^) said: “Do not exceed the

limits in praising me as did the Christians with the son of
Maryam. I am merely a servant, so say: “[He is] the servant
of Allah and His Messenger.’” 329
'- ’ Bukhari, #2462, Muslim, #1691, and Tirm idhi, #1432.
258
y f *y y .Jl -L-f- y f y * * 12a>- idb -y*-> - (fir JPTI
:ju i it i| J j| i J u i .<*> y j i j j o t l> stjil M „ jd u v
. >4 O) Jj&\ M M i ji> y J ^ 1 *

331. ‘All Ibn Hujr narrated to us; Suwayd Ibn ‘A bduV A zIz nar
rated to us; from Humavd that Anas Ibn Malik (radiyAllahu 'anhu) said:
‘A woman came to the Prophet and said to him: ‘I have a

need to ask of you.’ So he said: “Sit in whichever road of
the city (al-Medinab) you wish and I will sit with you.’”11"
y f. j4 U y e . y fit- iio > :j l i . f J . y f i - U;jl> _ r rr

I ' ( J ‘ j i * ^
- jU ^n - - j il ^y ^ :C?r J y j w'LS"1 ijli . y

... * *• > .- . .. -. •. 1 *
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. *>wid ‘ 0151 <Jl£j

332. ‘All Ibn Hujr narrated to us; ‘All Ibn M us’hir narrated to
us; from M uslim al-A‘war that Anas Ibn Malik (radiyA llahu 'anhu)
said:
‘The Messenger of Allah (£§) used to visit the sick (marid),

attend funerals (jan a i f , ride donkeys {himar) and accept
the invitation of a slave {'abd). On the Day of Banu
Quraydah, he was [sitting] on a donkey bridled with a rope
made of palm fibres, and on it was a saddle that was also
made of palm fibres.” 11
“ "Abu Dawud, #4818, this hadlth is weak but is supported by a narration in Muslim, #2326.
“ ‘ Tirm idhi, #1017, and Ibn Majah, #2296, this hadlth is weak but the meaning is sup
ported in other narrations.
259
T H E S U B I. 1 M E B H A U T V OF T H I- P R O P H E T (jg )
y e . .jJai ^ j J j t I;!*- J l i .j £ i \ ji-î jj . .’j ■ J j . _ rrr

/ " ** W ’ W '
jf- J! jlS ’ J l i >J3U J J .JU PÎ
• u "**j £ ' & j c x f a i j j -4-^4»

333. Vlasil Ibn ‘Abdu’l-A 'la al-Kufi narrated to us; M uhammad
Ibn Fudayl narrated to us; from al-A ‘mash that Anas Ibn Malik
‘When the Prophet (%) would be invited to to a meal of

barley bread and rancid oil he would readily accept. He
had armour (dir) that was [put up as collateral] with a Jew,
and he died before he could repay the debt to retrieve it.’" 2
■ i . • t j . . ; . . . . . .-
aS* 1 jJ Jli At £ja J* JTT t

1 - • - ’ r
O
■cJ J ' -wli y -
*»J ,—3 •S> , \L|-I *T- Jj y w'Jr
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11; J A_j'i' l>o- aJl*>I iJJl JUi Jd»i jjp j
. 1
334. M ahmud Ibn G haylan narrated to us; Abu Dawud al-H afarl
narrated to us; Sufyan narrated to us; from al-Rabf Ibn Sablh; from
Yazld Ibn Aban that Anas Ibn Malik (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^) performed Pilgrimage (hajj)

on a worn-out saddle upon which there was a fringed
wrap-around worth no more than four dirhams. He said:
"AHahun/nia ij'alhu hajja Id riya’fih i wa sum'ah. ”■
— “O Allah,
make it a Pilgrimage devoid of ostentation (riyd) or desire
for fame (sum1ah).
“ ’ Ahmad, 11/993, this chain is weak but supported by a narration in Bukhari, #2069.
' “ Ibn Majah, #2890, the chain is weak, but is supported by another narration in -I/-.-be*//,
#1378.
260
The Sublime Beauty o f the Prophet (m ay A llah bless him & p i re him peace)
uijL>:Jli .jUp :Jli <,>>Jl -Pf j- *>•-M- ~^ro

i ; 'j |. t . » ' :J li ,JdL> jj ,-J j.P *A J ‘ j .aJ~-
. "vJJJjJ j_-J»«-i j j J j * f u ) bj I j l i j ■j l i - J~ L i L j ,*“ j
335. ‘Abdullah Ibn ‘Abdu’l-Rahman narrated to us; ‘Affan narrated

to us; Hammad Ibn Salamah narrated to us; from Humayd that Anas
‘There was no person more beloved to them [the

Companions] than the Messenger of Allah (^g). Yet,
they would not stand up [for him] when they would
see him [coming] because they knew that he disliked
that.034
j ) ' jj- j, j+j J ££ tia> :jii J sd j uJU. _rr-

A * J J& . Vr-M- £ t j yf’ -tij w- *A' J \>J l i y :Jli
j i S j _ .iiu J J x * j u * J j U :Jii . j j .^ j\ j .y u J J i ■*
_- W • w' w W* W
jl* :JU» . iL i 1 ^ 4 J a jl u lj %. g , j,| j j , ; > -liljj
. J jk j L - u J / j i . j l j i i i j _yuJl j i s t ^ VVb « I Jj j j
; |" - * .* • j i > j J' j ^
J L -1 #. J U . J j ^ - L - oi ■uo>y J -L - j j j J J j ^ -y < j : J Jli
• ^ JjJ J j ■JiJ-j Ji- ju J#. sUl JL- J i .Cjj* f *.J-
i| J i 1 «*>' J j J j jrf. v ‘» J j L i Jli
-*•> ’>* r i ; y j .jiy J i i S i V * '>
'^ T irm id h i, # 2754.
261
THE S U B L I M E B E A V T Y C) F T H E P R ( ) P H E T (£*)
J ^-P ^>*ju ,4^1a3^ |^Jp Aî?l>-L v-llJi

4 r , j , . , . . . .* . ; .*
J j j j Jp <u—i_j .<iit J~*J' li» jtjl if^l
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t *' 4 ; '■*, i t - ,> -*' -; - • - *■• -
aIIJ . *Ap’ ‘yyi
^ k~._.> A>1>- Ulkl.* aAjI j*a t^P^Lf ^Jsu^w 'il jw» A>b^ *J
. ; » J - , • " |. ! , J , - .#
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5s^j. «M j j ^ ‘A-3 * j * XI X* u > j j *u-jj
jy 4 P «*>• J jA i :Jli V<ui jli" J i^ jj- aJL—» :jl i
j-^rj ‘ jHr^ (j* j ^ X * ^ > 1 ) '*T*i lc? X 4jl~J
.■ijbwji J u ijj Jj>-' jje- jA> j ' JJ> 1 ; 'j __--\-Ji

4 <" r." 4 -- y .r.
J-LjCJ Xw>]' %Ajjm2^ j w^-t ^ yJUl^J
.<^ a> p Lp fiJJP JL> L£J J Ju^j 4*i I Juju ji a*1£ Li«u ^1 «.»*iJLj- aP
.A^wAi Â^ dJ^P 4» ^L/a^l %ji-A^L>- ^ AijX *5
j* t ^‘ ~ AJâ *-UP |i%^ ^2PtJ
•jSz>^|p J . J + *)lj ^ *Jj*~-j jlS"!jUii jiP aJVv^j !Jli

•t 'i ,t ■ t *• . 4 ?* -■> * • e’ " --L
' I
AjL^L> J S 'j l lAi %sH)-L J ^ ij 4j W..>■ ^r—
l>- f j i j !
eÛ? a>l>- J jl <LJl> aJlp IjjU ji LLX>- w.-m4 V
j3 j\ vly- V] i »a^P ^ 'jA j

» * - » » * * * ? * , # ^ > .i ) j () .-
*i*- wJ jt •»—L<- .*1 j >xp l>* <*-» .« !» - j Ja-.. ^«L3t
262
AJlib j>-\ O 'ifJ * ji 'il . J
■*.*5 io ^ *ledL 4-j 1 *>l£" L ^wnJ^Lo

* -. -
336. Sufyan Ibn WakT narrated to us; Jum ay' Ibn ‘Umavr Ibn
‘Abdu’l-Rahman al-’Ijll narrated to us: I was inform ed by a man from
the Banu Tamlm, one o f the children o f Abu Halah, the husband
Khadijah, called Abu 'Abdullah; from Abu Halah that al-H asan Ibn
‘All (radiyA llahu 'anbunia) said:
‘I inquired from my maternal uncle Hind Ibn Abl Halah

{radiyAllahu 'anha) about the noble features of the Mes
senger of Allah (^). He had often described the noble
features of the Messenger of Allah (sjg) in detail. I felt
that I should hear from him personally, some of the noble
appearance {hi/yah) of the Messenger of Allah (^g), so that
I could make his description a proof and testimony for
myself and also memorise them, and, if possible, try to
emulate and adopt them, so he said: “The Messenger of
Allah (^g) was majestic and esteemed. His face would shine
with the radiance of the moon on the moonlit night.’ Then
he related the tradition in its full length . 13'1
Hasan [Ibn ‘Ali] {radiyAllahu 'anhuma) said: ‘I concealed it

from al-Husayn for some time, but then I related it to him
only to find that he had beaten me to him. He therefore
asked him about what he had asked him about, and he
found that he had asked his father about his entrance and
his exit and his outward appearance, so he did not leave
anything out of it.’
See hadith #8 for the full tradition p.70.
263
T H E S U B I. I M F. B E A U T V OF T H E P R O P H E T ( ^)
Husayn [Ibn ‘All] (radiyAllahu 'anhurnd) said: ‘I asked my

father about the entry in which the Messenger of Allah
(^) would enter his home.’ He replied: ‘When the Mes
senger of Allah (^g) entered his home he divided his time
into three portions; a portion for Allah; a portion for his
wives; and a portion for himself. Then he divided his
portion [further] between himself and the people, and
he was assigning that in particular to the common folk,
and he was not keeping anything from them. As regards
the portion assigned for the nation, it was his practice to
give preference to people of excellence and virtue, with
his permission, and its allotment according to the value of
their religious merit. Some of them would have a single
need, some two, and some multiple. He would therefore
preoccupy himself with them, and preoccupy them with
what would benefit them and the nation [in general],
including questioning them about it and informing them
of what would be appropriate for them. He would say:
“Let those amongst you who are present convey to those
absent, and convey to me the need of whoever is unable to
relay it [in person], for whoever conveys to a ruler {sultan)
the need of someone who is unable to convey it himself,
Allah shall make his feet firm on the Day of Resurrection.”
Nothing but that will be mentioned in his presence, and
it will not be accepted from anyone other than him. They
would enter as seekers {ruuwad), and only part after having
tasted something, and emerge as guides— meaning—to
goodness.’
He said: ‘Then I asked him about how he was when he left

his home: ‘What would he do in this regard?’ He replied:
‘The Messenger of Allah (^£) would withhold his tongue
from what did not concern him, and he would bring peo
ple together and not alienate them. He would honour the
noble of each tribe and appoint him over them as leader.
He would caution people and be wary of them, without
264
concealing his good humour and fine character. He would

enquire about his Companions, and ask the people about
their affairs. He would approve of whatever is good and
support it, and he would disapprove of the vile and weaken
it. He was equitable, and not argumentative. He remained
vigilant lest others be negligent or deviate from the right
path, and he had a means of dealing with every situation.
He would neither fall short of the truth, nor overstep it
[limits]. Those who followed him were the best of people,
and were the most virtuous. The best of them were in his
eyes those who offered the most sincere advice (nasihah)
and those holding the greatest rank were the most gener
ous and helpful.’
He [further] said: ‘Then I asked him about his assemblies,

so he said: ‘The Messener of Allah (sg) would neither stand
up nor sit down without observing the remembrance of
Allah. When he would join an assembly of people, he
would take whatever seat was available, and he instructed
others to the same. He would give each and every person
who sat with him his share [of time and attention); no one
sitting with him would think that anyone else was dearer
to him than him. Whoever sat with him or to consult or
discuss with him about a need, he would bear with him
patiendy. Whoever asked him of a need, he would not
turn him away without what he had requested, or offer
ing a word o f comfort. His cheery contenance and good
character extended to all people such that he became a
father to them and they became equal to him. His assembly
was an assemble of knowledge ('Uni), forbearance (hi/m),
modesty (baya), trust (amanah) and patience (sabr). Voices
would not be raised therein, nor would anyone’s honour
be tarnished, nor were any mistakes broadcast. They
would treat each other equally, contending with each other
only in piety (taqiva), while showing humility. They would
265
T H E S L B L I M I- B K A U T Y ( ) I' T H E P R ( ) P H E T (£r)
honour the elderlv and show compassion for the young.

Thev would give the needv preference over themselves,
and take good care of the strangers.’” 336
- ; -| . , ' .• -- , . ♦» >• ■< •; ;

U JL> . . w Ld « A
mi'mi *W
. w Li %
w w‘ W' ' w"y w' JnP'
• w'yi• Jw^>“ L-' -L>“ — ^ \
pi :i . t - *cc;1 w j wlj ^Li .sJUU 'w . J 's * .£—l~j s^ • ^ L-L>-
.» JLf. i - f r l 'J ' i -i-L d f >i
337. M uham m ad Ibn ‘Abdulllah Ibn BazI' narrated to us; Bishr

Ibn al-M ufaddal narrated to us; Sa'id narrated to us; from Qatadah
that Anas Ibn M alik (radiyA llahu ’anhu) said:
‘The Messenger of Allah (sg) said: “If a hoof was sent to

me as a gift, I would accept, and if I was invited to partake
of it, 1 would accept the invitation.” ’33
wjti . •«.*pi Ss* LJ.k>- :j l i .^Lw -w .V TA

* . # _>
J 'wkv wwl^w w 'S "wS a s - ^S
■
338. Muham m ad Ibn Bashshar narrated to us; ‘Abdu’l-Rahman
Ibn M ahdl narrated to us; Sufyan narrated to us; from M uhammad
Ibn al-M unkadir that Jab ir (radiyy \lldhu ’anhu) said:
‘The Messenger of Allah (^g) came to visit me [while I was

ill], yet he was neither riding a mule nor a non-Arabian
horse.’33*
Refer to hadith num ber 8of this book.

’ ’ T irm id h i, # 1331,
Bukhari, # 194, M uslim , # 1616, and T irm id h i, # 3851.
266
J* ^ ;Jii ^lja>- !Jii w■ jnp 'sj 4jji Ujj»^_m
.' - . ■
** • -*
• j j * j «**
339. ‘Abdullah Ibn ‘Abdu’l-Rahm an narrated to us; Abu N u‘aym
narrated to us; Yahva Ibn A bu’l-H aytham al-‘Attar inform ed us
saying:
‘I heard Yusuf Ibn ‘Abdullah Ibn Salam (radiyAllahu 'anhu)

sav: ‘The Messenger of Allah (^ ) named me Yusuf, and
he sat me on his lap and wiped my head.’w
j j J j .Jli j LjJj^ iuli *j i2 " w —T £*
j f 1 .'-iiJY ■w wî ^*p , ^ j l i v~x. . . . . . ? ■**!
w-' »■ )^b 4aj J 1^'■4 >j j ^ llS” 1.4■? j ~~r^ ^ ***J
j IjJ 4>o»j j j :J li 4*
340. Ishaq Ibn M ansur narrated to us; Abu Dawud al-TayalisI

narrated to us; al-Rabf— Ibn Sablh— narrated to us; Yazld al-Raqashl
narrated to us that Anas Ibn M alik (radiyA llahu 'anhu) said:
‘The Messenger of Allah (%) performed Pilgrimage (ha//)

on a worn-out saddle upon which there was a fringed
wrap-around worth no more than four dirhams. He said:
“luibbayk bi- hajjatin la sum'ah fib i wa Id riyd’."—“At Your
service, with a Pilgrimage in which there is no desire for
fame (sum'ah) and no ostentation (riyd).'"''4"
""Ahm ad, 16/404.

""Refer to the hadith number 334 o f this book.
267
T H K S U B L I M E B E A I 1T V O F T H E P R O P H E T (:&)
L «Lp .j j*j 1 ^
Lo j jl" .cAJL ^j-wl I %jL J l
. * ; »;' '».-•: 6 ;> **• * : *A $*: * »

. *UjJl JwÛ 4jJ» w J w'l^3 .Jl3 **C» w»jJ^ •■/*' ^j***J
. * id ji4 - ^ j £ j
4*j V-*-3>j l ^jjl Vuti? j ^ —3 l^j • LL* w • ^■«* !W—
■ d -^ i
341. Ishaq Ibn M ansur narrated to us; ‘Abdu’l-Razzaq narrated to
us; M i'm ar narrated to us; from Thabit al-Ban! and 'Asim al-Ahwal
that Anas Ibn Malik (radiyA llahu ’anhu) said:
‘A tailor invited the Messenger of Allah (^g) and served

him a dish sopped bread, meat and broth (tbarid), with
some pumpkin (dubba) on it. The Messenger of Allah
(jjg) used to love pumpkin.’
Thabit said: ‘1 heard Anas sav: ‘After that no dish was

prepared for me, wherein if pumpkin could be added,
was added .’” 41
Ju . ■w*s»d —*■ 'cJ-o- . d li . l—

I— —• w..C'i—
*4 ~
fj LuJe>* 1T
* . . - . . . . . N »
LL 4-»w IaJ U3 . ^ J U «c ■.Jwuu^«< ‘ yi ^ jw
.- C L - w - l 4 v •a j ^ L - . >rL j ! j»*> I mL j l ^ 1 • C —Jl^ ^ ^ ' J - ' v »l J j
* \•
342. M uhammad Ibn Isma'll narrated to us; ‘Abdullah Ibn Salih

narrated to us; M u'awiyah Ibn Salih narrated to us; from Yahya Ibn
Hl M uslim , #2(141.
268
Sa'ld that 'Am rah [bint ‘A bdu’l-Rahman] said:
“A’ishah (radiyAllahu 'anha) was asked: ‘What was the

usual practice of the Messenger of Allah (s^) at home?’
She replied: ‘He was a man from amongst men. He used
to examine [and amend] his clothes, milk his sheep, and
serve himself.” ' 42
B ukhari in . \dah at-M nfrid, #541.
269
C H A P T E R F O R T Y- E I G H T
»i . _ a
-£*■' *uJ J U w>U

Character (khuluq) o f the Messenger o f Allah (|g)
!Jli J u - L P !Jli -J-*-*"’ ^j^Cp U j^ .V &

: t ; . . . «
■yi .jJ^ Ji v J —1 Ji ■yib sJuuv< v ■* -3 Lj j ^
» *•- * . - . - - - - .
■a] I^Jlil *w-)y __y jy_; yyy -Jl3 *wyy ^y Jjj *y A^jIp- *P 'Ai^^bJ
aJls- J v bj ÎSsi s iA bU* :Jli .•>>' Aid J^—j li»aj>-
UjSb b jj .Uw l*j£b LiJJl lij i ’i li| b£i , jJ (Jjisi * «■ Jl
■■>- 4jjl w IjLA hlyu-i i jb *1aUil U^Sb bO tljtyi
343. ‘Abbas Ibn Muhammad al-Duri narrated to us; ‘Abdullah Ibn

Yazld al-M uqrl narrated to us; Layth Ibn Sa‘d narrated to us; Abu
‘Uthman al-W’a lld Ibn Abu’l-Walld narrated to me; from Sulayman
Ibn Kharijah that Kharijah Ibn Zayd Ibn Thabit (radiyA llahu 'anhu)
said:
‘A group of people (nafar) came to visit Zayd Ibn Thabit
270
|his father] and said to him: ‘Relate to us the traditions

of the Messenger of Allah (jg).’ He replied: ‘What shall
I relate to you? As I was his neighbour, whenever he re
ceived revelation he would summon me and 1 would write
it down for him. W henever we would mention this world,
he would mention them along with us, and whenever we
would mention the Hereafter, he would mention it along
with us, and whenever we would mention food, he would
mention it along with us. So I shall relate to you what the
Messenger of Allah (jg) had to sav regarding all of this.’” 41
, . , . tf . .i - - ; •* .. i , . .
^s, J . —*-? ‘ yS' ^
3f i r
.wti-L ^~)Lj ,*jAJI y— W -Oil ,J J jlS'K isjU
■: . , . - : ; .* * .. - « ■ •.* . ' ; _ , 1 - ,
^1 Id 1 -cd ^ y b . si—
015 s^jAll ^ ^ >
—i.'.jg ^ 1^ bsiL
I : i i i i . yu ; :ju i vyiu y;i ^ Ul !<y j yJ , .y b- :cJLii *yS*. —.J :Jli V>S*. J»

i* -o>» j p ; siJL :jli Vjl^p j li» 1-0,1 J _ j;
> « iL j i i * i
344. Ishaq Ibn M usa narrated to us; Yunus Ibn Bukayr narrated
to us; from M uham m ad Ibn Ishaq; from Zivad Ibn Abl Ziyad; from
M uham mad Ibn K.a‘b al-QurazI that ‘Am r Ibn al-‘As (radiyAllahu
'anhuma) said:
‘The Messenger of Allah (jg) used to speak directly with

the worst of people, thereby winning their hearts. He used
to do the same with me until I thought I was the best of
the people, so I asked: ‘( ) Messenger of Allah, am I better,
w Sun m i tit-Ki/hnth, # 12345, this chain is w eak.
271
T H E S L' B I. I M F. B F. A U T V O F THF. P R O P H E T (% )
or Abu Bakr?’ He said: “Abu Bakr.” I then asked: ‘O Mes

senger of Allah, am I better, or ‘Umar [Ibn al-Khattab]?’
He said: ‘“Umar.” I then asked: ‘O Messenger of Allah,
am I better, or'Uthman [Ibn ‘Affan]?’ He said: ‘“Uthman.”
When ever I asked the the Messenger of Allah, he told me
the truth, so I wished I had not asked him .” 344
•CwU j i - . ‘'jLjsiS jljlL l ‘jA>or :Jli o J "t©

» t
wjl J wla [^3 ■* wLt’ -sy J j *~ 4 .Jli .dJlJU 'w ■&
sill J j ^ j Ji » i ^j
. 4«i J J . J j £ I * J J ' jiir d U i .. . : .. ■ yJJi

*
. *: U y j l j j f . w - t» jli" I j i f *ilj . i i j- U i X,
345. Qutaybah Ibn Sa'ld narrated to u s ;J a f a r Ibn Sulaym an al-

D uba'l narrated to us; from Thabit that Anas Ibn Malik (radiyAllahu
'anhu) said:
‘I served the Messenger of Allah (^ ) for ten years, and

he never said “ Uffl” to me. He never asked me about
something 1 had done, saying: “Why did you do?” nor
about something I had left undone, saying: Why did you
leave it undone?” The Messenger of Allah (jg) was the
best of people in character (k.bitlitq). I never felt any silk,
or anything at all, that was softer than the palm (ka/J) of
the Messenger of Allah (ijg). 1 never smelled any musk,
nor any pefume, more fragrant than the perspiration {'arq)
the Messenger of Allah ( ^ ) . ’ 34:1
144 Iabdbib al-Kiimal, #939, this hadith is weak.

144 Bukhari, #6041, Muslim, #2330, Abu Dawud, #4773 and Tirm idhi, #2015.
272
'^ ^ j w j A oJlS* V JT 1
^ 4Ajl y**j ^ %
> S J yj*
ts£~*. J y S j jlir j :J li jil Uj-j djjjp

*® « 6" J" ^ ^ ?' ' - ff f
. "3 U -iil »aa £JL d * J i ji Jli *li £Li . o X
346. Qutaybah Ibn Sa'ld and Ahmad Ibn 'Abdah al D abbl nar
rated to us; Hammad Ibn Yazld narrated to us; from Salm al-'AlawI
that Anas Ibn Malik (radiyA llahu 'anhu) said:
‘According to the Messenger of Allah (ijg), there was a

man with the Messenger of Allah (i£g) who had a trace of
saffron upon him [or his garment); and since the Mes
senger of Allah (^) could barely confront someone with
something on him that he found disgusting, so when he
got up and left, he ($&) said to the people: “If only you
would tell him to get rid of this saffron !” ” 46
U a > * : J li % 'h ijj^ : J li * I d A ^ - —I * t v

* *
^ ^ | j . ta j J ^ * 5 i #
l^-l *4^kjl£* J-Jj- *,J JLS' ,^1 \S' ^ ^y£r
, ^ * l S lil>ws y j ^ j Lt^-li -j y «iil J j J J p :J j l i
.1 j f i j .A.C..JI fJJJLi <s/r_
347. M uhamm ad Ibn Bashshar narrated to us; M uham m ad Ibn

Ja'far narrated to us; Shu'bah narrated to us; from Abu Ishaq; Abu
‘Abdullah al-Jadall that ‘A ’ishah (radiyA llahu 'anha) said:
i41’ Abu Dawud, #4182, this chain is weak. Saffron is a colour that is specific to the disbeliev
ers or their religion and therefore whv the M essenger o f Allah (jig) disliked it.
273
T H F. S I ’ B I. 1 M E B E A U T Y () F T H E P R O P H E T ( ^)
‘The Messenger of Allah (^) was neither obscene (fabisb),

nor immoral (mutafabish), nor boisterous (sakbab) in
the markets, and he would not repay a wrong (sayyi'ah)
with a wrong (sayyi'ab), but rather he would pardon and
overlook.” 4
.db *w Ld.ijv —
Tt A
• , ■ , :
ji 1 JaJ - dJLw 44 d ) w' ^ ' * P ,4«)i
. ^ j w ' j j ! 4*)' sj
348. Harun Ibn Ishaq al-H am dani narrated to us; ‘Abdah nar
rated to us; from Hisham Ibn ‘Urwah; from his father that ‘A’ishah
‘The Messenger of Allah (^ ) never struck anything

with his hand unless he happened to be fighting in
the wav of Allah, nor did he ever srike a servant or a
. ji f j J 7-*1 ;Jli e-L* j -U*-i Lj.l> _T t ^

•■ ‘ * ,« ? ’ • , - , I
•y*i I>
w -
-Cjl«J* j
J
w—
~J
• U< !w Jli ’S .e«- J ^J w w y y> W
‘
^ ~1 ^ ^ 4Jjl *J l>" /?*■» - *1 Q"- ’ 1 L* ^ A IU-s

1 7~ • ’ ' , „S . ,. - . • - - t ^ •t - -
i U 'il] -L..-ip sillj j jli’
349. Ahmad Ibn ‘Abdah al-D abbl narrated to us; Fudayl Ibn
‘Ivad narrated to us; from M ansur; from al-Zuhri; from ‘Urwah that
u Tirm idhi, #2016 and Ahmad, 6/174

u“ Muslim, #2328, Abu Dawud, #4786 and Ibn Majah, #1984
274
‘I never saw the Messenger of Allah (^ ) take revenge

for a wrong committed against him as long as Allah’s
prohibitions were not violated. If any of Allah’s pro
hibitions (maharim) were violated, he would be enraged.
W henever he was given the choice between two matters,
he would choose the easier of the two so long as it was
not a sin.
• ** » . . .. # : . ..
Apr » "W ■LfrJ* **>! LJiwU^ — ® *
^ . . . . _. ....
\ j j -J***' J J J j j * <.C Jj£ r
J ^ -w Jj " j ^ f+j %®AwjJl j AÂaJl
j j > j* Jl U :j l i i vjUJ! ii c i j l ^ C i i U cJii !di
." tULl „ 0 I J ^1 , «.01
350. Ibn Abl ‘Um ar narrated to us; Sufyan narrated to us; from
Muhammad Ibn al-M unkadir; from ‘Urwah that ‘A’ishah (radiyAllahu
'anha) said:
‘A man sought permission to come in to see the Messen

ger of Allah (£j) while 1 was with him, so he said: “W hat
a vile man he is!” then he gave him permission to enter,
and when he entered, he spoke to him gently. After he had
left, I said: ‘O Messenger of Allah, you said what you said,
and then spoke to him gently!’ He said: “O ‘A’ishah, one
of the worst of people is one whom the people avoid to
protect themselves from his ill-manners’”1'’"
Bukhari, # 3560, M uslim , # 2327 and A bu D aw ud, # 4785.

'" B u k h a ri, # 6032, M uslim , # 2591, and T irm id h i, # 1996.
275
THE S U B L IM E B E AUTY () F T H E P R () P H E T I
j^ 'J ^ jj ji Li.i> J l i *^S j j i j^ r^ * liii> J*® ^
J J j v A-S j i I U U i i J l i *J> «Ji
<4 wJL^ w)i3 J i i * j i ^ j& J i i ^ j >p
•Aai w* J %wyli-l w^j J 4 - *>"4 ^ %!**"’ ^ < J j jl^ J l i i ^ U > j
'llj '‘j 4','-i ^ \c^ jilii* *rLL» *)lj w A i *ifj %j* l i i îj w‘U i^ *ii j . k.Lp 'i j
.4J«*j ^ L*^ J l . w'^C ^<* J i ••A~i ^ aLj >V
*llj ^ j*& >-. lfa> 'if^ •4rrA^ f-U 'if jlS* !w ’^J j*» j * ll)l 4 ^
liii j ; k i H - j i J ,> 4 * a ju J j. j > i 4 ^ fcji * 4 4 y V) 4 ^ ;
*&j*>i J IÛoA sSLS* /J^j i JJP _jjfr j \^j 'if I * J^ j

*f • .j ; . •. ; »r ^ . * * f. - * . / ;; * > •’ . >*
W^J->* 6-Ujp
j J->^—J Aj Lh^ I jlS ” j j ^>» »4lJU~aj 4AZ2^» J 5 J * S -/ 4
"Ifj .^lis<» jrf 1/j iliiJl J i 'il^ .»_jjjjU If-ck i>L> wJU» j j Ijl :J
■ j jj£ J * - *k^>- ■*>' J * ^ » a
351. Sufyan Ibn W akf narrated to us; Jum ay' Ibn ‘Um ayr Ibn
'A bdu’l-Rahman al-'Ijll narrated to us: I was inform ed by a man from
the Banu Tamlm, one o f the children o f Abu Halah, the husband
Khadijah, called Abu 'Abdullah; from Abu Halah that al-H asan Ibn
‘All (radiyA llahu 'anhuma) said:
‘Al-Husayn said: ‘I asked my father about the conduct of

the Messenger of Allah (£g) amongst those who would sit
with him.’ So he said: ‘The Messenger of Allah ($g) was
always cheerful (da im al-bishr), easy-going (sahl al-khuluq)
and mild mannered (lajyin al-janib). He was neither harsh
276
(jayf), nor hard-hearted (ghahf), nor boisterous (sakbab),

nor obscene (fahhash), nor fault-finding ('ayah), nor avari
cious (mushah). He would take no interest in what he did
not desire, he would not leave anyone who pleaded with
him hopeless and disappointed. There were three things
he avoided: hypocrisy (m ini), excess (ikthar) and leaving
what did not concern him. Similarly, he would not rebuke
anyone, nor criticise him, nor pry into his personal affairs.
He would onlv sav that in which he hoped for reward.
When he spoke, those sitting with him would lower their

heads in such a manner, as if there were birds sitting on
their heads, and onlv when he fell silent they would speak.
They would not argue with each other in his presence, they
would remain silent for him [to speak] until he finished
[speaking]. The first of them would be the first to speak
before him. He would laugh at whatever made them laugh,
and express surprise at whatever surprised them.
He used to exercise patience with a stranger’s rough

manner of speaking or questioning, so much that his
Companions would bring them. He used to say: “If you
see someone in need, then assist him.” He would only
accept praise in moderation, and he would not interrupt
someone who was speaking unless he overstepped a limit,
in which case he would interrupt him with a prohibition
or by standing up [and leaving] . ” 3'’1
) j , t - » i , i ’
Lw< La" a^
_j w . * : Jl i * a^
< t
f*)l ! J Uii J2J J j*** j
R efer to hadlth n um ber 8 o f this book p.70
277
T H Fi S U B L 1 M F. B F A U T Y O F T il F P R O P H E T ^
352. Muhammad Ibn Bashshar narrated to us; ‘Abdu’l-Rahman

Ibn Mahdl narrated to us; Sufyan narrated to us; from Muhammad
Ibn al-Munkadir said:
‘I heard that Jabir Ibn ‘Abdullah (radiyAllahu 'anhu) say:

‘Never did the M essenger o f Allah ($g) say “No.” to any
one who asked for som ething o f him .’” ^
Uju* :Jli ^ i”b»ÛJI y} jljJje- jj *\ .r«r

-V**' ^ J v•***'j . J l i *w • *« I
w j■ w -*• w * • W- v y w •
9 i i * *I * ' ’ -•*. ** .1 . %J ; .i
L^> aJw %
jL a j j ^ ^
^ ,v •**»■
w v • JJ><
.y j j l i ” w-*T.
I : <cJ
-- ji bli
; .w
j l y^ *- w y -
. >iL- y0,1
353. ‘ Abdullah Ibn ‘ Imran A b u ’l-Qasim al-Qurashl al-Makkl nar

rated to us; Ibrahim Ibn Sa‘d narrated to us; from Ibn Shihab; from
‘ Ubaydullah that Ibn ‘ Abbas (radiyAllahu 'anhurnd) said:
‘The Messenger o f Allah (3i) was the most generous of

people in charity, and he was most charitable in the month
of Ramadan, until it came to an end. Jibrll would come to
him and he would recite to him the Qur’an. When Jibrll
would meet him, the Messenger o f Allah (jg) would be
most generous in charity than the winds sent with show
ering rain.”'”
■y- ys* .j :Jli y -—* •—

:-*->■—
T£t
. ■ iLi >Ju i ->>jj ji j ■:JU slUU J wJ l

B u kh ari, # 60 34, and M uslim , # 2311.
B u kh ari, # 19 02, and M uslim , # 2308.
278
354. Q utaybah Ibn Sa'ld narrated to u s ;J a ‘far Ibn Sulaym an

inform ed us; from Thabit that Anas Ibn M alik (radiyA llahu 'anhu)
said:
‘The Prophet (j|g) never stored anything for the morrow.’ ” 4
*jr ..Jli 'w lJ-^* -JT&&
^Jl *-1^ j ji - 3LLI ■*>ji*^r v Juj »L.:,a

A• & • ’ * I / ’ ' * | . j . ; |' ; ^ j
^ *j aJL—
J if***
i/ i Vu ju te ^ -ii !<iii j ^ ; i; :yU* j u i ^
y wv»
>- ^ jv w • J v »] U
•■ :f*La«^|l wv» ^»L>
■ >jU i .> JvJ -v-> ^>-
'-Jl
•; - r . fI ,* ' * , - ....; * -»
:Jli J _*!) J~Il J —i -„■>-• vtl J_»-<j (*-~i •'i'Sî! ^ y j '
»
■l o / ' ljr
355. Harun Ibn M usa Ibn Abl ‘Alqamah al-M advan! narrated to
us; my father narrated to us; from Hisham Ibn Sa‘d; Zayd Ibn Aslam;
from his father that ‘Um ar Ibn al-Khattab (radiyA llahu 'anhu) said:
‘A man came to the Prophet (^ ) and asked him to give

him a gift, so the Prophet (^) said: “I do not have anything
with me, but purchase at my expense, and when something
comes mv wav, I will settle the debt.” ‘Umar said: ‘0 Mes
senger of Allah, you have already given him, Allah has
not burdened vou with what is beyond your means!’ The
Prophet (Sg) disliked what ‘Umar said, whereupon a man
from the Ansar said: ‘O Messenger of Allah, spend and
fear not poverty from the Lord of the Throne!’ Where
upon the Messenger of Allah (sg) smiled, and it was clear
T irm id h i, # 2362.
279
T H F. S U B L I M E B E A U T V OF T H E P R O P H E T (3^)
from the look on his face that he was pleased with the
words of the Ansari. Then he said: “This is what I have
been commanded to do.” ’355
vl JJaj* 'jJ' .wL lijs^ l i j l j . Id_t>- 0 "
‘1 b. yI:A - * -~P .yjdlS ,<-1 ' '1 ^ LAp

w v •• w "?
. 11 U j k jj 0 L>- w uS " y j l L p U f - ' j jS » \ J
356. 'All Ibn Hujr narrated to us; Sharik narrated to us; from
'Abdullah Ibn M uham m ad Ibn ‘Aqll that Al-Rabf bint M u'awwidh
Ibn ‘A fra’ (radiyA llahu 'anha) said:
‘I came to the Prophet (^) with a tray of fresh ripe dates

and pieces of cucumber. He gave me a handful of jewel
lery or she said gold .’ 1’6
n I I Iy -” 5 . ■
*■ _ . f _ )* I -■
■
*
j < ; _ . . , ;
.»l*-UvJl»I j i jli" jiJl ji *: LlU- j i t ,«J j t - . ijjf - j,
357. ‘All Ibn Khashram narrated to us; ‘Isa Ibn Yunus narrated to
us; from Hisham Ibn ‘Urwah; from his father that 'A ’ishah (radiyAllahu
'anha) said:
‘The Prophet (jg) used to accept gifts, and reciprocate

them.’1’'
'" Bazzar, #3662, this hadlth is weak.

w’ Ahmad in his Musnad, #27020.
v’" Bukhari, #2585, and Tirm idhi, #1953.
280
CHAPTER FORTY-NINE
4&> <«i)' J 3 ^ w '^

Modesty (haya) o f the Messenger o f Allah (0)
ys* L ja > - : J 1 3 LuJL>- !« JlS y» $ - X* Q A
jIS'h :j l i ^ y* *v * J j ? til jup ■: -t-'- : j l i -«jE>
. ^ t\siy iL-J. >y Ijl jlS J j <-1jJjJl j>^ <-!»>• J~«l A-?'

to us; Shu'bah narrated to us that Qatadah said: ‘I heard 'Abdullah
Ibn Abl ‘Utbah that Abu Sa'ld KhudrI (radiyA llahu 'anhu) said:
‘The Prophet (;jg) was more bashful (baya) than a virgin

girl in her chambers, when he disapproved of something,
we knew it from the expression on his face.” 1'’8
jjt- .j l — :j l i iJJs^ 'J li *jSCp IJjl>-
:ti.MlP c J li -j l i .t-1;UJ yu - - Uy \>til Jl p ^ *,p *
“Bukhari, #3562, and Muslim, #2320.
281
T H i: S U B L I M E B E A l ! T V O F T H E P R O P H E T (jg )
. "lai 4jd dj***j Lj" .c J li y *1 « J w ^ d a ^ Ui1
359. M ahmud Ibn G haylan narrated to us; Wakl‘ narrated to us;

Sufyan narrated to us; from M ansur; from M usa Ibn ‘Abdullah Ibn
Yazld al-Kham l that a freed slave o f ‘A ’ishah (radiyA llahu 'anha) said:
‘I never looked at the private parts of the Messenger of

Allah (-K).’ Or she said: ‘I never saw the private parts of
the Messenger of Allah ($g) . ” ,S9
lv' Ibn M ajah, # 662 and A hm ad, 6/63.
282
CHAP TER FI FTY
Hi)' J jZ > j p 1j»- U s -*\J

Cupping (hijama) o f the Messenger o f Allah (sgg)
jj i*jl3 . «h > ^ L J —V1" •

«C * 4 , - <- » 4 4 - * '
ji»' .0)1 J ■*—

-j wLi) .^L>«U ^ *^£. wLjU *w ;' L.^
:J l i A l P 1 j j a LM ^ . ^bd? wAp\ -i3) a ) ^ a li , A-d?
« ■* . - ‘ /.t " ; - . f-
. ''A ^ l^ i-I d " d t j* j ! ^ »A al> d-l Aj U U dd
360. ‘All Ibn Hujr narrated to us; Isma'Tl I b n ja f a r narrated to

us that Humayd said: ‘Anas Ibn Malik {radiyAllahu 'anhu) was asked
about earnings o f the cupper {haj/am).' So he said:
The Messenger of Allah (^g) underwent cupping (hi/amah)

by Abu Tavybah and ordered that he be paid two (sa)
measures of food, so he spoke to his people, so they de
ducted some of his tax (k.haraj) and said: “Cupping is the
most excellent means by which you can provide medical
treatment.” Or he said: “Cupping is one of the most ef
fective treatments for you.’”16"
'" Bukhari, #2102, and Muslim, #1577, and Tirm idhi, #1278.
283
T H F S I B 1. I M F. B F A I' T V C) !• T H F P R ( ) P H F T ( ^ )
y} t i j j :J li j>) iiJL> : J l i .ye- y j^ e - t j i > j r t >
jjA j & j j j i ji< :jj^ y e - . i i > j 'ye- .jj- V ' x * y e - .j+±
. > fl> «J-''» jh#U
361. ‘Amr Ibn ‘All narrated to us; Abu Dawud narrated to us;
\Xarqa’ narrated to us; from 'A bdu’l-A‘la; from Abu Jam llah that ‘All
‘The Prophet (3jg) had cupping performed upon him, and

instructed me to give the cupper {hajjam) his fee.’361
*5Xe- ■j i . 1.1 ^ 1 -w —
T tY
j p-H^' --V jb :Jli j> * j * j* j*

. '■*la«; /L L * j l i ”j i j . aj >"i y f- x e - ^ i^
362. Harun Ibn Ishaq al-H am danl narrated to us; ‘Abdah nar
rated to us; from Sufyan al-Thawri; fro m jab ir; from al-Sha'bl that
Ibn ‘Abbas (radiyAllahu 'anhuma) said:
‘The Prophet (^r) had cupping performed between the

two veins of the neck and between the shoulders. He
also gave the cupper (hajjam) his fee, which he would not
have done if cupping (hijamab) had been unlawful
(,baram).'M'2
j * -JP J ji* j * . i j > liio> :Jli y LjJi> - T ’ T
Ibn Majah, #2163, this chain has a weakness but is supported by the narrations before
and after it.
''’-’ This hadlth is weak but is supported by narrations in Bukhari, #2103 and Muslim, #1202.
*’■'TabaranT in his al-Mu'jam al-Kabir , #12427.
284
jUi^ S U l« - Ifo - ^
*
• . >i j 1 » « . . . . . • .; j — '~
. " a i l k p t j LpL*? <uP ji aTAJ
363. H arun Ibn Ishaq narrated to us; ‘Abdah narrated to us;

from Ibn Abl layla; from N aff that Ibn ‘Um ar {radiyAllahu 'anhuma)
said:
‘The Prophet (£g) summoned a cupper {hajjam), so he

cupped him. Then he asked him: “How much is your tax
{kbardj).” He said: ‘Three measures.’ So he reduced his tax
by one measure {sa) and gave him his fee.” v>1
‘id J lj- t> - i j l i j \ W a ft - W > - Ji —T it
w iJ U v * » ji s .s jL > L j3 j> - : * ^ l i . * j L>- w . p L i* :j l i . U-
I SSj * >j -'Jy *dul J j j l i " h ’J li
364. ‘A bdu’l-Q uddus Ibn M uham m ad al-‘A ttar al-B asrl nar
rated to us; ‘Amr Ibn ‘Asim narrated to us; H am m am and Jarir Ibn
Hazim narrated to us; Qatadah narrated to us that Anas Ibn Malik
‘The Messenger of Allah (sjg) used to undergo cupping

between the two veins of the neck and in the upper por
tion of the back, and he would undergo cupping on the
seventeenth, nineteenth or the twenty-first days of the
[lunar] month.’ 1''4
" T ir m id h i, # 2051, A bu D aw ud, # 3860, and Ibn M ajah , # 3483.
285
THE S IB I. I M F. B E A U T Y O F T H E P R O P H E T (;jg)
****** A jp u L i i ! J i i * v ^ i > w i l i j ^ ^ jr * " \ G
- * Sm^*' J -:J*y 4iil J j j i I' . ^

'. ■ y ■ * - -
365. Ishaq Ibn M ansur narrated to us; ‘A bdu’l-Razzaq in formed

us; from M a‘mar; from Qatadah that Anas Ibn Malik (radiyAllahu
’anhu) said:
‘The Messenger of Allah (sjg) underwent cupping on the

top of his foot, while he was in the state of Ihram (,muhrim)
in Malal [a place between Makkah and Madlnah].’16"’
165A bu D aw ud, #1837.
286
C H A P T E R FIFTY-ONE
4^ J d *ls*- to w » 1j
What has been narrated concerning

Names (asma) o f the Messenger o f Allah (|g)
^ j j ^ #
•* ! A^r' J sJl^ J b ^j»P' t *^ a %^5

*
j & j-iui-i l i l j . u& ' ^ 4>i J U , j J J i ^ l i i u j .i> i u lj . I U ul i\±J
. »Jjl> U^ JJl • ll Ulj . i_T*
366. Sa'ld Ibn 'A b d u ’l-Rahm an al-M akhzum l narrated to us;

Sufyan narrated to us; from al-Zuhrl; from M uham m ad Ibn Jubayr
Ibn M ut'im that his father (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^ ) said: “I have several names: I

am Muhammad, I am Ahmad, and I am al-Mahl (the Oblit-
erator), through whom Allah will obliterate disbelief (kufi).
I am al-Hashir (the Gatherer), at whose feet mankind shall
gather, and I am al-'Aqib (the Last in Succession), after
whom there shall be no other Prophet.’”36'’
''Bukhari, #3532, and Muslim, #2354, and Tirm idhi, #2840.
287
THE S UB L I ME BEAUTY OF THE P ROP HET @5)
« * ■^Cs’ v Ljj»> . jl? -W^ —

T’TV
■#...» ■■• . #* •. . -; » - *' ■*„;»<.. . j , .
Ul*1 !*JUl3 ^ w ■«»} 'U13 »jSl^ ^ ^>P
-' #■
. Ulj . (_jrl h 'j
367. M uham m ad Ibn T arif al-Kufi narrated to us; Abu Bakr Ibn
‘A w ash narrated to us; from ‘Asim; from Abu W a’il that Hudhavfah
‘I encounted the Prophet (sj|) in one of the streets of

Medlnah, and he said: “I am Muhammad; and I am
Ahmad; and I am the Prophet of Mercy (nabi al-rahmah);
and I am the Prophet of Repentance (nabi al-taubah)-, and
I am the Follower [of the earlier Prophets] (al-Muqajja);
and I am the Gatherer (al-Hashir), and the Prophet of
Wars (nabial-malabim ) . ” ’36
^vl jUh- uLi :dl5 ,.^-.11 ti.u>- j~ iy. Jib**-*-] TÂ

.» *j y >. » • f 5. 1 » - . >. --*-
. ^%p j^p j Li IjjGk
368. Ishaq Ibn M ansur narrated to us; A l-N adr Ibn Shum ayl
narrated to us; Hammad Ibn Salamah inform ed us; from ‘Asim;
from Z irr; from H udayfah (radiyA llahu 'anhu) that the Prophet
(%$) transmitted similar meaning in a similar form. Likewise, Hammad
Ibn Salam ah said by way o f ‘Asim ; from Z irr; from H udayfah
(radiyA llahu 'anhu).
1,1 Ahmad, 23/445, see Apcndix one for additional names p.328
288
C H A P T E R F I F T Y- T W C)
J *l>- UsL>\j
Subsistence ((aish) o f the Messenger o f Allah (0)
. i ‘j>- jj : J l i .JLyu> uJl>-
c J b -UJ VlzJ. U j 11 —t- j i d ll
. ti .d i, U Jjl ^ U j <j~* *»-<

*'~J
369. Qutaybah narrated to us; A bu’l-Ahwas narrated to us that

Simak Ibn Harb said:
‘I h ea rd a l-N u m a n Ib n B a s h ir (radiyAllahu 'anhu) say: ‘D o

y o u n o t in d u lg e in w h a te v e r fo o d a n d d rin k y o u w is h ? ’ I
saw th a t y o u r P ro p h e t (jjg) w as u n ab le to fin d p oor-q uality'
dates (daqal) w ith w h ic h to fill his s to m a c h .”’m
M* Muslim, #2977 and Tirm idhi, #2372. Daqal are dried out poor-dates. See Tub/at Al-
Ahwadhi.
289
T 11 F. S l ' B L I M F. B E A U T Y OF TH E P RO P H ET
‘*P ‘w^L-La ■«P »s-L«P .Jli *w •
^[j ,j| »liy --->Li 1 Jl llS” 1 .^Jli .‘Uwlp 'yfr
. l! t l i 'j jSO.1 '
370. Harun Ibn Ishaq narrated to us; ‘Abdah narrated to us; from
Hisham Ibn ‘Urwah ; from his father that ‘A ’ishah (radiyAllahu ’anha)
said:
‘W’e the family of Muhammad (sjg), would go an entire

month without cooking anything over a fire, and with
nothing to eat and drink but dates and water.’369
.J U Lj— 123j>- Jli * U-U>-:Jli oL j ^ Lul Xju LJ_t>- ■3*V \

» .- . . ; -
r'jjd *ill J_**«J :Jli î jS- «^-jl -j jnOLi fj> j f
-:W T "
•j i j* i f <& *“* g fO ~ j * i f ^ jJ
Vj jjy<J *}[
•• « , , ♦. i , - „ . . ,. , y . * , „ ... ., ; . , : .
JLw j\S jrP Lo^y* sS**J
^ <■
* j > « <•
■ j-? wOl~a11^ j
371. ‘Abdullah Ibn Abl Ziyad narrated to us; Siyyar narrated to us;
Sahl Ibn Aslam narrated to us; from Yazld Ibn M ansur; from Anas
that Abu Talhah (radiyA llahu 'anhu) said:
‘We complained to the Messenger of Allah ($g) of severe

hunger, and we exposed our stomachs, each revealing
a stone [fastened to it], so the Messenger of Allah (^g)
exposed his stomach, revealing two stones [fastened to
Wl B ukhari, # 6458, M uslim , # 2971, and T irm id h i, # 2471.
290
The Sublime Beaut) o f the Prophet (may A llah bless him <&give him peace j
it].’™
Abu ‘Isa said: ‘This tradition is strange from the tradition o f Abu
Talhah (radiyA llahu 'anhu). We do not know o f it except from this
route.’ He said: ‘Each o f them would strap a stone to his stomach,
so thin was he and exhausted with severe hunger.’
jjL'A -Jli . ^ .* 1 1 J ji ..jli J*VT
■yt’ . j ^ f \ j^p ’*i j£* , -s^p 'w wLUl Xs- I . J l i .a J U
d »L-U '■r * s U 'ii J -J I ^ J>- ipd» J \i~ d Xlr~*J ~ ^ >J li ji jfii
j j J & j ->> «iil J j Jii' C-> f - J li ’’A-SJ if* UJ u .--t> U 1 :jU i . S j
UI :J li "V Up I J i il> li» :JU i . J p Jl> j "1 d-L. d i .d p d A -3 j
ji ^ J.J J jJ i j j i Uj* ; A> J\3 !<jbl

-
I j j L i i « .a jJ ^ - * -1 3 ^ *■$ J J
f ix y\ *l> j i li- L j j i U w , J l ^ j j k ’l :c J U i V 4 L > 0 O

... , ^ y » ; . . .. , j ,
i+ Y * sJ k L z 2 ; l * j . -A -J J A w u A jjJ s jj -J f- ‘ {•"* * - i« ^
»AA-«3jJ »-*d *l>*3 aJl>*j ^jlkj' *-> . U?L—> 1*3.'.. .3 A^.Lv
J * J 1 J jjld P - j * w ' i j l J J ~ * <J d ]J U b 'f S 'K ^ b j J ^ l l i W mw «I
j jjl J* !-^r .p-li' ji^ ^ IJ S \ i
^>1 ^ v A s jL i »'' ~ *‘^ J • |_ r ^ «W ^ J j . i j U w AmP J
• *-i‘ •* s^ - ; j ;. • i; ■- • ■
id'JU ,UA> j 1 l i d * J ."3- d l i ' i ' :«•.;-> ^ J ' Jl5i .UUi»
* • . f :
j l i ,>U;U J l » uui bli" : J li H J li J J J i* : ..;-■ JUa J i ’U
''"Tirm idhi, #2371, this hadith is weak but supported in meaning by another narration in
Bukhari, #4101. Likewise, it is supported bvTabariini in his a/-, \irsnl, 1/445 on the author-
itv o f Sahl Ibn Aslam.
291
T H E S I B L I ? M E B E A U T Y O F T H E P R () P H E T ( M
J j L *1L^^ 11 ! -vy jj! fiUli «wJU ^ LLJ j
^ '-*** -*-*■*j ’^3’'1 jj1 JU i !4jjt
L* wJLii <•»„'“' w1 j J » < c i j*} _ff_j Aj
i «V^ JUji ■.\^£r m+j '.J li *4*LJu ^fj ■J>'j Li fc>- *JUj wJ*
. *»
. ,; . ,j , . i4 . - - •; , _ 9
^1 •v lk j .^sJ.1 ^jS* alg_j_J ' ' ^ j s/ ^ •jlijU a j *1^ ^|j -ciJc*- y j 1 '■* • .
t ’ •• * * *■’ -
■11J i j .VL?- 5 J i
372. M uham m ad Ibn Ism a‘11 narrated to us; Adam Ibn Abl Iyas
narrated to us; Shayban narrated to us; ‘A bdu’l-M alik Ibn ‘Um ayr
narrated to us; from Abu Salamah Ibn ‘Abdu’l-Rahman that Abu
Huravrah {radiyAllahu 'anhu) said:
‘The Messenger of Allah (sjg) went out during an hour in

which he did not usually go out and in which no one used
to meet him, but Abu Bakr came to him, so he said: “What
brings you here, O Abu Bakr?” He replied: ‘I came out to
meet the Messenger of Allah (£g) and gaze upon his face
and greet him with salutation of peace.’It was not long
before ‘Umar turned up. He said: “What brings you here,
O ‘Umar?” He replied: ‘Hunger, O Messenger of Allah!’
He said: “I have also experienced some of that.”
Then they went to the home of Abu’l-Haytham al-Tavyihan

Al-Ansari He was a man with many datepalms and sheep,
but he had no servants so thev did not find him there. They
said to his wife: “Where is your companion?”She said: ‘He
has gone to fetch us some fresh water.’ It was not long
before Abu’l-Haytham came along hauling a large water
skin which he put down. Then he came and embraced the
Prophet (^g) and exclaiming that his father and mother be
ransomed for him. Then he took them to his [date palm]
292
garden, and spread a carpet for them. Then they went to

a grove of his and he spread out a mat for them. Then he
went to a date-palm and returned with a cluster of dates
and set it down. The Prophet (^ ) said: “Why not selct
for us from its ripe dates?” He replied: ‘O Messenger of
Allah! 1 wanted you to select from both its ripe dates and
the unripened dates.’ So they ate and they drank from that
water. The Messenger of Allah (jg) said: “By the One in
Whose Hand is my soul! This is among the favours which
you shall be asked about on the Day of Resurrection: cool
shade, wholesome ripe dates, and cold water!”
Abu’l-Havtham left to prepare some food for them. The

Prophet said: “Do not slaughter for us a milch goat.” So
he slaughtered a young she-goat or a young male goat,
and brought it to them so they could eat it. The Prophet
(jg) said: “Do you have a servant?” He said: ‘No’ so he
then said: “If we get some captives we shall bring them
for vou.” Then he (^) was brought two capdves, without a
third. Abu’l-Haytham then came to him, and the Prophet
(jg) said: “Chose from the pair of them.” So he said: ‘O
Messenger of Allah, chose for me!’
The Prophet (jg) said: “Indeed the one consulted is

entrusted. Take this one for 1 have seen him pray, and
treat him well.” So Abu’l-Havtham went to his wife and
informed her of what the Messenger of Allah (jg) said. So
his wife said: ‘You will not be able to fulfil the right stated
bv the Prophet (jg) about him unless you free.’ So he said:
‘He is free, then!’ So the Prophet (jg) said: “Indeed Allah
has not sent any Prophet, nor a Caliph, without his having
two consultees (bitdnatdn): one who commands him to do
what is right and fair, and forbids him to do what is wrong
and unfair, and one who will spare no effort to corrupt
him. Whoever is guarded against an evil companion is
293
T H i: S L' B I. I M I. B P. A T T Y ( ) I- T H E P R O P H E T ($£)
truly guarded .’” ' 1
‘ w j C * w «£* • ^ J > .J li w ‘w ‘w 'l * v Y
i * £ , . , J J - . _ ; , f’ f . '
J w J * ^1 ^ J-**** w ■* *>■* ’ ^ kj *"^
J JJij . J J__- J ft-f—; J jS l J j j 4*1J - r J J U»
y>wJjl Jjj> V) lj"b U - e% jJ' a-1 p - -Uj* w b u ii j * iL-a*Jl j
»Jy tJlj Still ^jS" j j j .Ljlj-Jl

' - • ) -' ** '■ . •*? j
• >-! '-J ■-.->■ -lisJ «^w_sjl ^ JJi*
373. ‘Umar Ibn Isma‘11 Ibn M ujalid Ibn Sa‘ld narrated to us; my
father narrated to me; from Bayan Ibn Bashir that Qavs Ibn Abl
Hazim said:
‘I am the first man who shed blood in the cause of Allah,

and I am the first man who shot an arrow in the cause
of Allah. I found mvself in a military expedition among
the Companion of Muhammad (^). We ate nothing but
the leaves of trees and pods of the acacia tortilis fruit
(hnblab), until the insides of our mouths were covered
with ulcers and blisters. One of us would excrete as do
sheep and camel. Yet, Banu Asad began to censure me
about the religion. 1 would have been deprived of any
good and ruined in that case, and my deeds would have
been wasted.” 2
’ 'T irm id h i, # 2369, Abu D aw ud, # 5128 and Ibn M ajah, # 2745.
’ : Bukhari, # 3728, M uslim , # 2966, and T irm id h i, # 2365.
294
uiJU -: j l i * ji j liiJU -: j l i . j L j ^ i p Uil>. j r v t
:Nli .A ijjl U Jt •j'j' ■J l i oU j j >)
j lij ^->- j» j p i j l l i i ' : J l i j »i f j 'jS- j i i p w ’llai-' •j fu S - P ^
O ll& l >1» JU> 1 ' j l i ' UJ ^ p 1 J j U «*>u>Jl J i l j WPJ| ^ a il
:l_jUi J lp ' b] _p" Ijjb -j • - V li jjLi :ljJli VsJL* U ti^jUsi
- ^ k P Jb U l j i _ | Up
, , , • < .»j )'> . , . * , •* » *
U <£> «i>i ^ £« Û_J j l j J-ii : J ' j p wj i p :J l i
9 *B Jf . , 6 J* ^ ^ . J. J J
**/*. wJa-uili jl 'ilj ^L*-b LJ
j J* j -A a j J \ jA j y J A>1 4a,«J.J| sUL)y j * lL» ^3 *Aa~*

.»
.* L u p i n s I
374. M uhamm ad Ibn Bashshar narrated to us; Sufyan Ibn ‘Isa

narrated to us; ‘Amr Ibn ‘Isa Abu N u'am ah al-‘AdawI said:
‘I heard Khalid Ibn ‘Umayr and Shuwaysa Abu’l-Ruqad

say: ‘Umar Ibn al-Khattab (radiyA llahu 'anhu) dispatched
‘Utbah Ibn Ghazwan, and he said: ‘Go, you and whoever
is with you, until you are in the furthest Arab land and
the nearest non-Arab land.’ So they proceeded, until when
they reached the Mirbad, they found these soft white
stones, so they said [to one another]: ‘What is this?’ They
were told: ‘It is Basrah.’ They continued the journey until,
when they reached the vicinity' of the small bridge. They
said: ‘Here is our appointed destination,’ so they alighted
and then mentioned the entire tradition.
‘Utbah Ibn Ghazwan said: ‘I found myself the seventh of

seven with the Messenger of Allah (£g). We ate nothing but
295
THE S U B L I M F. B E A U T Y C) F T H E P R O P H E T (3)5)
tree leaves until the corners of our mouths were covered

with ulcers and blisters. I happened to find a mande which
I divided between me and Sa'd, for there is not a single
one of us seven except he is a governor of a city, and you
will put the governors to the test after us.” 1’ 3
(«-l jj j -J l i XS' j i îjl x s- U-L> -JTyg
j l i :j l i jt- iJJU- :J l i .iJ L - j i il^~ i j j j * : j l i ...j^JaJl

; ,, _ . > . J »" . ^ « » . ■/ . .* ’ : f -' ^ * ,
U j Vii ju J j .^ > -1 wilJt l i j <iii j .j. jla)* i«s> <iii J^*-'j
VI x S j i J i T J*>Uj y L>j {y .J j*. J *Jt>l
. 0 % iaJ
375. ‘Abdullah Ibn ‘Abdu’l-Rahman narrated to us; Ruh Ibn Aslam

Abu Hatim al-Basri narrated to us; Hammad Ibn Salamah narrated
to us; Thabit narrated to us that Anas (radiyA llahu 'anhu) said:
‘The Messenger of Allah (sfcr) said: “I have been frightened

[through threats] for Allah’s sake, while no one else was
frightened, and I have been hurt for Allah’s sake, while
no one else was hurt. Thirty days and nights passed by me
and Bilal without any food fit for a human or an animal
to eat except something [so meagre] tucked under Bilal’s
armpit. ’ ” 374
:j l i ji jlif r :j l i dC* j i ^ -4 * i j j ^ -XVI
r ’ Muslim, #2967, Ibn Majah, #4156 and Tabarani in his al-Awsat, 4/243.
14 Tirm idhi, #2372, Ibn Majah, #151, the chain is weak but supported by a narration in
Musnad o f Ahmad, 14/055.
296
\ LlL* j i ^j&LjA^ .J li »jib * )1 A>^w 'w jb l L*jAi^
. S^*LA
..m9^P ^/J ,+>1 \j j** *-LjLP ^ J <s-lAp oXS*
< * 9- . » ! * * > . ' : *i ' i
y* <g-^V' J l i :«!>! .lp J li
376. ‘Abdullah Ibn ‘Abdu’l-Rahm an narrated to us; ‘Affan Ibn
M uslim narrated to us; Aban Ibn Yazld al-‘A ttar narrated to us;
Qatadah narrated to us that Anas Ibn M alik (radiyA llahu 'anhu) said:
‘Neither a morning nor evening meal of bread and meat

was assembled in the presence of the Prophet Q|) [in one
day], except if he was invited as a guest.’' ‘
: J l i b^Lji ^1 y v U-t>- .,jli 'w -Ljp Liu^ J T v v
x s> j!5* :J l i ww j* \j ,»l—j y p hw Jj ^1 ■J Li-t>.
LI ^jfj Lj 1 ' jj 1j LQ ^_*j jL Q . L—L> Li »p y 'j^^jl

^ i ,
,w )j L j Ij fi* * UmiPvi L>o LL>o
^ *uj^ J j wLIa . jL b S jJLSL Li ! U L i.a a-p
."U ’-j* jA li Ly^* L'jl ^ i . *jAJi /*>• j»j ju-j IaIj
377. ‘Abd Ibn Humavd narrated to us; M uham m ad Ibn Isma‘11

Ibn Abl Fudayk narrated to us; Ibn Abl D hi’b narrated to us; from
Muslim Ib n ju n d ub that Nawfal Ibn Iyas al-H udhall said:
‘Abdu’l-Rahman Ibn ‘Awf {radiys\lldl:n ’anhu) would host

gatherings for us, and an excellent host was he! After he
had returned from a journey with us one day, we entered
his house. When we entered his house, he entered and
rs Ahmad, 13/859.
297
THH SUB1.I M E B E A U T Y OF T H E P R O P H E T (jfe)
had a bath. He then came out and brought us a platter of

bread and meat, and when it was served, ‘Abdu’l-Rahman
wept, so I said: ‘O Abu Muhammad, what makes you
weep?’ He replied: ‘The Messenger of Allah (jjg) passed
away while neither he nor his family ever had their fill of
barley bread. But I do not think our circumstances are
anv better for us.” 3’ 6
r<l Mnsnud 'Abd Ibn Humid, #161, this tradition is weak however; there is a supporting nar-
ration in Bukhari, #1274.
298
C H A P T E R F I E T Y- T H R E E
43?-’ <0)1 J «-l>- U w'U

Age (sinri) o f the Messenger o f Allah (0)
w'J- L-v£ >

J iwJU ---' £- w-
'y ^ LjO>< .,JU . - w‘»j■ -L^d La-k>< _rvA
-./A 11 w*-^ ’ ^ ^ -J li .jb w l
.l i dvO ' ^ AOolL^ <A«J| 0 *« e rJLfr 0 ~YAj
378. Ahmad Ibn M anf narrated to us; Ruh Ibn ‘Ubadah narrated
to us; Zakariyah Ibn Ishaq narrated to us; 'A m r Ibn D inar narrated
to us that Ibn ‘Abbas (radiyA llahu 'anhuma) said:
T he Prophet (:jg) stayed in Makkah for thirteen years,

in which he received revelation, and in Medlnah for ten
years, and passed away when he was sixty-three years of
age. JV7?
299
T H K S U B I. I M E B E A I' T Y ( ) F T H H P R O P H E T (£j
s •^ w w vyrfU > w’w

• .Jli %jL*w '•>•
>•w —1*\ ^
« /
- - * • ' . jC , .
w-'Li" Iwfli .._. <a«^ a**-* ajI .Aijbw jS? '/.;>• j f ' •-Ui,»> v j*
. w.'^L *3 <-■****J w ’^J C-'."' sid **■?**9

Ja far narrated to us; Shu'bah narrated to us; from Abu Ishaq; from
'Am ir Ibn Sa'd; from Jarir that M u'awiyah (radiyA llahu ’anhu) said in
a sermon:
The Prophet (:^) passed away when he was sixtv-three

vears of age, as did Abu Bakr and ‘Umar, and 1 am now
sixtv-three vears of age . 3 s
^•d ., _ p j J l i jgi; ^j . .**- A•
j'" ^ i * j * '* / / ’ j * ' j j * ' / j * 'g .j*
• *A
~~‘
380. Husayn Ibn M ahd! al-Basrl narrated to us; ‘A bdu’l-Razzaq
narrated to us; from Ibn Jurayj; from al-Zuhri; from 'Urwah that
‘A’ishah (radiyAllahu 'anha) said:
‘The Prophet (s^g) passed away when he was sixtv-three

years of age.”
\|i" I - ■' ' 11 - ’ » < » i *•• (' » ;

LJJj*- .Y j j* 'p r * J> JLM JCA\
w■
*■
»■
■■
■' J li jr t jv > UUii : J li jJ U . jf, ^
’ “ M uslim , # 2352, and T irm id h i, # 3653.

'"'B u k h ari, # 3536, M uslim , # 2349, and T irm id h i, # 3654.
300
■ v ' j * i -V- J_»~* j J j j : J j a jf
381. Ahm ad Ibn M an f and Y a'qub Ibn Ibrahim al-D aw aqri

narrated to us; Isma'll Ibn 'Ulayyah narrated to us; from Khalid al-
H adhdha’; ‘Ammar, the M awla o f Banu Hashim inform ed us:
‘I heard Ibn 'Abbas (radiyAllahu 'anhuma) say: ‘The Mes

senger of Allah (|s) passed away when he was sixty-five
years of age.”,s"
.Jli .^LUJs w .J li . jl2 '>j j . w 'wwJ->- _TA Y
A' a.;- ^1)1 j l • :iik ji. j, J ip i jjP .jjJ - l j i - .Sili* j f - ,J \
•11 j *—*
J (M j <=r ^ 1 j * ^ ^ j- ' ^
382. M uham m ad Ibn B ash sh ar and M uham m ad Ibn Aban

narrated to us; Mu'adh Ibn Hisham narrated to us; my father nar
rated to me; from Qatadah; from Hasan that D aghfal Ibn Hanzalah
‘The Prophet (^ ) passed away when he was sixty-three

years of age.’wi
Abu ‘Isa said: ‘As for D aghfal, we do not know o f him having
heard anything from the Prophet (%$), though he was in the time o f
the Prophet
" 'M u s lim , # 2353, and T irm id h i, #3651).

See hadlth 380 p.300
301
383. Abu Raja’, Qutaybah Ibn Sa'ld inform ed us; from Malik Ibn
Anas; from Rabfah Ibn Abu ‘Abdu’l-Rahm an; that he heard Anas
Ibn Malik (radiyAllahu 'anhu) saying:
‘The Messenger of Allah (fjg) was neither [excessively] tall,

nor short. In complexion, he was neither pale white, nor
very dark; neither was his hair ughdy curled nor completely
straight [but slightly wavy]. When he reached the age of
forty, Allah the Exalted granted him Prophethood. He
staved for ten years in Makkah and in Madlnah for ten
years. Allah took his soul upon the completion of sixty
years, at that time there were no more than twenty white
hairs on his head and beard.” ™ 2
^ ^ s* wULj S ' ..Ljl** ^ c j w_t>* TA1
384. Qutaybah Ibn Sa'ld inform ed us; from Malik Ibn Anas; from
Rabfah Ibn Abu ‘Abdu’l-Rahm an; that he heard Anas Ibn Malik
(radiyA llahu 'anhu) said likewise.
'"J Bukhari, #5899, Muslim, #2347 and Tirm idhi, #362.

C H A P T E R F 1 F T Y-F C) U R
« jjl J o lij i\ > - U W -U

Demise (wafat) o f the Messenger o f Allah (syg)
. - . ** i ' i • T *■-;* -
!I jjl3 * J i> - J ^ £ *) JT A O
.1 9" • ! • j . „ * C .i. J •i _ #*. I ( (i •* ^ j . . ••

C-
! W* ©J i b • ^j»P '^T^" j* LwJL>-
5 3 j ilS ' JJ o jiL i f o j l i l l l wSî* <iil J j J »3
■_4.>...HJ ilS j «-fJ V ^* O1 %r' ^ 1 J! 'J*

*■
i w*"1 >-*k* wT'^b
, 1 ;^ ^ j l w U j •V ."' I J
385. Abu ‘Ammar al-Husayn Ibn Hurayth and Qutaybah Ibn Sa'ld,
and others narrated to us; Sufyan Ibn 'U yaynah narrated to us; from
al-Zuhrl that Anas Ibn M alik (radiyA llahu ’anhu) said
‘The very last time I gazed at the Messenger of Allah (Sjg)

was when he drew back the curtain on Monday as people
stood behind Abu Bakr. I looked at his face as if it were
a page of the Qur’an (mitsbaf [in beauty and radiance], as
the people were performing the prayer behind Abu Bakr.
303
THE S U B I. I M E B E A U T Y OF THE P R O P H E T (g)
So when the people were getting restless, he signalled

to them to stay in their places, as Abu Bakr led them in
prayer, and he drew the curtain. The Messenger of Allah
( g ) passed away at the end of that day.” 83
■>j! ' ^ 1 *j n J L . L - S j >~ j l i ^ :_ J — • _T A A
_Jj -VA T 1> . J li ..4-^jLp j" ■yS jS

* - . . . . :
. « J - 'l^ i . J L ^ .y J J ^ J w . -~k - U jj _ J f y i r J ! : c J l i v*i - J j- w s
386. Humayd Ibn M as'adah al-Basri narrated to us; Sulaym Ibn

Akhdar narrated to us; from Ibn ‘Awn; from Ibrahim; from al-Aswad
that ‘A’ishah (radiyAllahu ’anha) said:
‘I had the Prophet (^) resting against my chest—or she

said: ‘my lap’—when he asked for a vessel to urinate in.
Then he urinated and passed away soon after.’384
, - , y J. . J - t . J
^ L j- U * -X AV
j **"1jj j j .wJU \jr jyf* %.U> *w ' S’ . y~^“ r**
iJb !->■Ju **La <cj aJU-P^
- *^ - C .'J L - J p :J l i j i _ jA j j j j i . j s . \ i ^ l j l i* : J j A
387. Qutaybah narrated to us; al-Layth narrated to us; from Ibn

al-H ad; from Musa Ibn Sarjis; from al-Qasim Ibn M uham m ad that
‘A ’ishah (radiyA llahu 'anha) said:
‘I saw the Messenger of Allah ( g ) as he was on the verge
w' B ukhari, #68(1, and M uslim , #419.

W4 B ukhari, # 741, and M uslim , # 1636.
304
of dying, and besides him there was vessel containing

water. He inserted his hand into the vessel, then wiped
his face with the water, saying: “Allahumma a'ini 'a/d
munkarat..."—“O Allah, help me against the atrocities...”
Or he (£§) said: “...sakarat al-mawt” —“...the agonies of
death .” ™ 6
I* uijL> :J li -CJall j , w L l lijjb- JTAA
IAjJ Ja—
pi ^111 . ~Jli *4mwLp ^p , r4-P ■'P *4— ^*P -Lp
j , / f ^ J' . j, _ A j.
. '*-V." J y* p* J ^-tau
388. al-Hasan Ibn al-Sabbah al-Bazzaz narrated to us; al-M ubash-

shir Ibn Isma'll narrated to us; from 'A bdu’l-Rahm an Ibn al-‘A la’;
from his father; from Ibn ‘Um ar (radiyA llahu ‘anhuma) that ‘A ’ishah
{radiyAllahu 'anha) said:
‘I will never envy anyone for an easy death now that 1 have
witnessed the difficulty' {sbidda) in the Messenger of Allah
(sjg) in his passing.’ ™ 6
■ U—
P ■*P , . Jli ■w ^-if U.Up dfA^
t j . . . . . . . : ..* t a *
J j S’ '.a&sA** ^j S’ %
U" .wJLi U L— 'AA w j ’ i ~*. ^ I ~~fA

' * * .* * •“ *" - / ■• -
■"4-*'/ J «_*-»■>' •" vi __i-J j ' ^J>jli
389. Abu Kuravb M uham m ad Ibn al-‘Ala’ narrated to us; Abu

M u'awiyah narrated to us; from ‘Abdu’l-Rahm an Ibn Abl Bakr— Ibn
'“’ Tirm idhi, #978, this is a weak hadith but supported bv a narration in Bukhari, #651(1.
'“‘'T irm idhi, #979, this is a weak hadith but supported by a narration in Bukhari, #4446.
305
T H E S L' B I. I M E B E A U T Y O F TH E P R O P H E T (£g)
al-M aliki; from Ibn Abl Mulaykah that ‘A’ishah (radiyAllahu 'anha)
said:
‘When the Messenger of Allah (ijg) passed away, they [the

Companions] disagreed over where to bury him. Abu Bakr
(radiyAllahu 'anhu) said: ‘1 heard the Messenger of Allah
(ig) say something which I did not forget. He said: “Allah
will never take a Prophet except in the place in which he
loved to be buried.” So bury him in the spot where his bed
» j « > •* « ^ j , i
Sill .I.' 1S ^ ‘S ’S’ . ‘W Lj-k>- 4jJlj
. w»'Li C JjU Ci S * Iji . w*'CS’ ‘^1 ‘ S ,S*il S S ^|l
390. M uham m ad Ibn Bashshar narrated to us; by 'Iyash Ibn

al-'A nbari and Siw ar Ibn 'A bdullah and others; Yahya Ibn Sa'ld
informed us; from Sufyan al-Thawri; from Musa Ibn Abl ‘A’ishah;
from ‘Ubaydullah Ibn ‘Abdullah that Ibn ‘Abbas {radiyAllahu ‘anhurnd)
and ‘A ’ishah {radiyAllahu 'anha) said:
‘Abu Bakr kissed [the forehead of] the Prophet (sg) after
he passed away.’™
j^s •* L.?.*>■ -*-1 ^\s 'w ^^
. Sst Li ^ .4*^1#- s , ** 'w ^3 *S’ j' L, *h
w Tirm idhi, #1018, this hadith is weak hut the meaning is correct due to other supporting
narrations.
Bukhari, #4451.
306
!Jlj^ . j——C-W"w jj -C'LSj -V-’
. 1it— !»lJl^
391. Nasr Ibn ‘All al-Jahdaml narrated to us; Marhum Ibn ‘Abdu’l-
‘Azlz al-‘Attar narrated to us; from ‘Imran al-jaw zl; from Yazld Ibn
Babanus that ‘A’ishah (radiyA llahu 'anha) said:
‘Abu Bakr entered to see the Prophet (Sjg) after his demise,
and he placed his mouth between his eyes [and kissed him],
and his forearms and said: ‘O Prophet! () true friend! O
intimate friend!”W)
.J IJjj* ■wli ,^ •—i' ■—2J’ JÂ ~W m T At
i-ui i-Jdl - 4)1j > o wbi.j w ;IVJ|

- wjli' 'U - :Jli WJ \ W
A . .c-li
- w
J-J'1 Uj »*j i li kj* JUi'1J o U j; j ' ,»jjl jl i j i , li i j i
. *j J j U ‘j f j j .^J^**Jl jt^
392. Bishr Ibn Hilal al-Saw w af al-Basri narrated to u s ;Ja ‘far Ibn
Sulavman narrated to us; from Thabit that Anas (radiyA llahu ‘anhu)
said:
‘On the day when the Messenger of Allah (^ ) entered

MedTnah, everything was illuminated and bright, and on
the day when he died, everything turned dark and gloomy.
We had barely cleared the dust off our hands [after his
burial] until we no longer recognised our own hearts [due
to his loss].’’1'"
A bu D aw ud, # 2137.
' ’"T irm id h i, # 3618, and Ibn M ajah, # 1631.
307
T H F Sl'BI.I M F B F A UTY O F T H F P R O P H E T ( ^)
. 6^jSr V fL«w* 'yS? A» wW UuwU^ —

1*
*•' -• * ; n * ■i + - - >. if.

. 11T ** ? mt -î~
\V “ *
rAlii J•»i^M' j J »*'« ' .slJ 13 *A^wlpW >P*«cJl
• '■ W
’S'
393. Muham m ad Ibn Hatim narrated to us; ‘Am ir Ibn Salih nar
rated to us; from Hisham Ibn ‘Urwah; from his father that ‘A’ishah
{radiyAllahu 'anha) said:
The Messenger of Allah (^) passed away on a Monday.’ 191
. . - — £■ ^ j L i.,.. .j l i . > :_e>- _ t " 4 t
wlta 'jv-Ah -yy ^ j r* j j ** -dli
.
wii)i
' W :j -
{>' . . ■ ■*.•.> , f i J, * *' •"
.y ,UJ!
- y •
' wJ
W • ^> - ^ i
'.S/S’
«
Jli V* ! jLi%*
-
Jli V4
394. M uham m ad Ibn Abl ‘U m ar narrated to us; Sufyan Ibn

‘Uyaynah narrated to us; from J a ’far Ibn M uham m ad that his father
[M uhammad al-Baqir] {radiyAllahu ‘auburn) said:
‘The Messenger of Allah (y?) passed away on Monday,

after which he remained that day and Tuesaday night and
he was buried during the night.’192
According to Sufyan and others: ‘T he sound o f shovels could be

heard during the latter part o f the night.’
, • , . .» • . ». _ .-; t . * %. * . • j
Air »Jw^-S- At LwJL^ .jU ».LjW> *yJ ^£
Tirm idhi, #996, and this hadith is weak.

w" Sunan al-Bayhaqi, #6216, and vl//«<7»;w/‘Abdu’l-Razzaq, #6209, this tradition is Mursal
(weak).
308
i ' , . . n . . . I , j . ,
:-Jy Vil J j~ tj i J li . j t j - J t j f ' j f r j> <*iw> y)' j * '/+* ^ j i
-* »
. "* [j> j i l j >jp D l' [ j i
li-iji- j-i^ >

■ 'j - r * ^
395. Q utaybah Ibn Sa'ld n arrated to us; 'A b d u ’l-'A zIz Ibn
M uham m ad narrated to us; from Sharik Ibn 'A bdullah Ibn Abl
Namir that Abu Salamah Ibn ‘A bdu’l-Rahm an Ibn ‘A w f (radiyA llahu
'anhu) said:
‘The Messenger of Allah (£g) passed away on a Monday,

and was buried on a Tuesday.” 91
Abu ‘Isa said: ‘This is a strange tradition.’
vil ^ ^ j**** \
'—A - J J* (1^* Jr* "js'ir* J* w**- yJ J*l (*?*' j* " ji

3_*)Ui Ve^LaJl j s jz>- ;JU» .J l il i o J j A «il J j f ) J p ^ * p t: J li .I.J, k
(W: J l i . ^ U L :J li ji l>i •j i j J i ’ilSk I : jU i .y«j

, , - - - , _. > - - I • . j. . , •
^/SIj f /* .y lii ..»■*.' . I^Jlii I a w - ’ **" . JU j ,^*lili .JJlp ^.i
J * f ull slUi r li lit . l U > j J J j : U iU c JU i . ^ l i l l j ^ l i J J ti

- . - ■• »i . > , ;
:JU» - J liii JIp i s :J li y jj 1 h: ’ .
(:■ * ; . «; ■ -
J% .J li yi j^-V yJ) jT jS ^ l l l L l-.TU SJ Iji lJ y j
j^ I ' j j L i :JU i .iu t Ar «WJ * - j j j i s _ jj ^,1 A j . j j j
sr~*i / i J>} *'j $ liSli •>»■' J * j J *jijt w>«W .aJp «^ 2 i
Muwatta’ o f Imam Malik , #539
309
T H E S I' B I. 1 M E B E A l> T V O F T H F. P R O P H E T (^§)
JLii - *uii j l <•-» \S^ s i•**i j i *J! iJ^li
.Jli l~Ut .»>-

<>m«w 4Jo-vf*tP iI w[ ^ *-* -J»-' *uJ Jo >j w>1 ./^ Jo IJil l ^W ^l V **^1>* .y «^P
. ■ .* * • - , ' . , » j , -
Jl jA k i !;;u I :l JUi .^CJ! sJLJU .J lj ^ 'A J^-» ^ 0 1 jlS 'j
,jlj 1^3 *LlJO J>wJ»l ^ ^ W*«Ai ÂP^li -J'-‘ AXitl J j~* j

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.- : j ’ % ■ 4 ; . 4 » j ^ j i > _ »; - .
-V.'*" ^1 J j i ^ -J 1-^1 £*-%J ^ j l ^>jJ«3 S <J J wk 3 l 'Jli
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Ji w-*u J jA> i-lsy C-iUajLs. jiiail :J J lii Jjla i *i'I w-aJ
jf- jl ib *i J U > j l i »J • yi 1^1 I :Jlis .•£» «>l J J,p
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*^1 J j U .*1j l i * o *[ .V>-] 4‘ " w j * l ^ ‘* ^ - f - , j » •* -— ^ ’jUi3
w > lo li :i J l i - J a -* 9 Ai j i I * * liu .* x j :J l i V -v-> < !' J * " - ) o l J ! . ; s-
^ . .* j » . . #- . - . . ; ;
^^3 J j . J l i '• s - J A ^ ^ • » ^ 3 l i J li ^ ^ 1 w*j ^ j sJ^ J $**)
; T •.*■-■ ; j - >>-' -f ’ J * * f- ; * * ; * - 4 l' . - T - »- - »*•>';

JJS r^ jy^ J
*; ’ ^ e - |* f ; -»« j . , ’ , , 1
^*3 J o ! ! 4 i)l J ^ - j s— L . Ij J l i » j^ U l Jo \ j £- , j j t ^ J o ji
jl i .4 > aJ « il j J a J j i J ' jl S l ii J :J l i V J :i J l i : J l i V .o l v jl J j j
*. ) ‘ < ' 4 ’ 4 , ) i ■-^ ‘ - '’ ’4 . ,* . «•{ ? ’

j j * L - *< j ' J^>' ^j" >jx^ Ai j i 'j J i * i .S-Js jl5 J J 'ilj O j j w«aJI; i
j U . a j 1^11 I j^ j^ l J l lj ^ ‘ ^ -I IJ lji . j j j j L : . ;^ j^ ^ ^ l^ it ,4 * » i
jU s .jw i .J w .^ - jl^ iV l w JU s Ia a j t I i '■
J J j i*. j J a !' ^_j, jj. J J r j j j i j f »JU J i* J i :^ lk i - i
eAJ k...t ^ " u li l^ j^* [ t * i '-v v—] * Aii* T ' A: . A_r3Ââ!
. 4A—>■ 4 J W w»*Uj' S A ilj 4 * jjj
396. Nasr Ibn ‘All al-Jahdaml narrated to us; ‘Abdullah Ibn Dawud
310
narrated to us; Salamah Ibn N ubayt narrated to us; from N u'aym

Ibn Abl Hind; from N ubayt Ibn Sharik that Salim Ibn ‘Ubayd, who
had com panionship with him, said:
‘The Messenger of Allah (%g) lost consciousness in his ill

ness, then he regained consciousness and said: “Is it time
for prayer?” They replied: ‘Yes.’ He said: “Order Bilal to
give the call to prayer {adhdri) and order Abu Bakr to lead
the people in prayer.” Then he lost consciousness, and
when he regained his consciousness, he asked: “Is it time
for prayer?” They replied: ‘Yes.’ He said: “Order Bilal to
give the call to prayer {adhdri) and order Abu Bakr to lead
the people in praver.” ‘A’ishah {radiyAllahu 'anha) said: ‘My
father is a man who is easily grief-stricken and brought to
tears if he is given that responsibility, he will weep [pro
fusely] and will be unable [to lead the people in prayer],
so if only you would appoint someone else!’ Then he lost
consciousness, and when he regained his consciousness,
he said: “Order Bilal to give the call to prayer {adhdri) and
order Abu Bakr to lead the people in prayer, for you are
the female companions of Yusuf!”
Bilal was therefore ordered, so he gave the call to prayer

{adhdri), and Abu Bakr was ordered, so he led the people
in prayer. Then when the Messenger of Allah (££) found
some relief, and he said: “Find me someone I can lean
on!” Barirah and another man came and so he leaned on
them. When Abu Bakr saw him, he began to step back,
but he signalled for him to stay in his place until Abu Bakr
completed his prayer.
Thereafter, the Messenger of Allah (^ ) passed away.

‘Umar {radiyAllahu 'anhu) said: ‘By Allah, I will not hear any
one mention that the Messenger of Allah (ig) has passed
away, otherwise I will strike him with this sword of mine!’
311
THE SUBLIM E BE A U T Y OF THE P R O P H E T (■%)
He [Salim] said: The people were unlettered among whom

there had never come a Prophet before, so they withheld
and said: ‘O Salim, go the Companion of the Messenger
of Allah (£g) and call him. So I went to Abu Bakr, who
was in the masjid. I came up to him weeping and perplexed,
so when he saw me, he said: ‘Has the Messenger of Allah
(3g) passed away?’ I replied: “Umar is saying: ‘I will not
hear anyone mention that the Messenger of Allah (^g) has
passed away, otherwise 1 will strike him with this sword
of mine!’ he then said to me: ‘Go outside!’ so I went
outside with him. He came and found the people in the
presence of the Messenger of Allah (^g). He therefore
said: ‘O people, make room for me.’ They made room for
him, and then he leaned over him and touched him,
saying:
“You will surely die, and they will surely die.” [al-Zumar
(39): 30]
Then they asked: ‘O Companion of the Messenger of

Allah, has the Messenger of Allah passed away?’ He
replied: ‘Yes’ when they realised that he was telling the
truth, thev asked:
‘O Companion of the Messenger of Allah, should the

funeral praver be performed for the Messenger of Allah?’
He replied: “Yes’ They asked: ‘And how?’ He replied: ‘A
group will, proclaim the Greatness of Allah, perform the
prayer and offer supplication. Then they will leave so that
other people may enter.’ Then they asked: ‘O Companion
of the Messenger of Allah, should the Messenger of Allah
be buried?’ He replied: ‘Yes’ They asked: ‘Where?’ He
replied: ‘In the place in which Allah took his soul (rub),
for Allah does not take his soul but at a pure place (makan
tayyib).’ They realised that he was telling the truth.
312
Then he instructed the family of Messenger of Allah (£g)

to bathe [and carry out the preparation of his shrouding].
The Emigrants (al-Muhajirun) assembled, consulting one

another. They said: ‘Let us go to our brothers from among
the Helpers [al-Ansar) and include them in this matter. The
Helpers said: ‘There should be a leader from among us and
a leader among you.’ So ‘Umar Ibn Khattab (radiyAllahu
'anhu) said: ‘Who has the like of these three [excellent
merits of Abu Bakr]?
“The second of the two; when the two of them were in

cave, when he said to his companion: ‘Do not grieve. Allah
is with us.” [al-Taubah (9): 40]
Who are the two of them?’ Then he extended his hand,

so they pledged allegiance (bay'ah) to him [Abu Bakr], and
the people [too] pledged allegiance to him in an excellent
and beautiful manner.” 394
jv^ji 3 ? ^ C"* ' wJ1- ^ ' J li UJJLi- _r^ V
iy a <ul (J j •J b 4JiU j i iA " Oyti LjU>- . j l i >
Jj«j JJLI * •H r' j :<Ui»b J j b U
. pj i obi^ 1 Ij>-1 J ca yA L* 4JL3 j A J i All .^^1)1
397. Nasr Ibn ‘All narrated to us; ‘Abdullah Ibn al-Zubayr— Shaikh
Bahill Qadim BasrI— narrated to us; from Thabit al-Bunanl that Anas
194Ibn Majah, # 1234. The three excellent merits for Abu Bakr (radiyAllahu 'anhu) mentioned
in this verse are that he was the second o f the two in the cave, and his com panionship and
Allah being with him (ma'iyyah).
313
T H F S U B L I M E B F A U T Y OF THE P R O P H E T (£5)
‘When the Messenger of Allah (ijg) was enduring the

agony of death, Fatimah exclaimed: ‘Alas, what agony!’
to which the Prophet replied: “Your father shall not
suffer any agony after today. Your father has met the
fate from which no one can escape. [Our] reunion is on
Resurrection Day.’”39'’
I 'i/ lS J j j A i j > J i i s U j — > U a i- l J i J W
.jlK Ji ji 'JA U „jj>- ■- :j l i ji *>j jup

- .* _ t f f 9 t
a!>o*1 a) >1)^ ^j***j aJI w ’JL^

^ „ -* -J . . « •. , , .. , ,
aJ j t ? ’ JlS aJ jliT c J te i J aÂ-I ^ J U i <iM
wj > l i t* :j l i 9jJL*i ji bj> i i j£i j j * j :j j l i U
398. A bu’l-Khattab Ziyad Ibn Yahya al-Basri and N asr Ibn ‘All
narrated to us; ‘Abd Rabbih Ibn Bariq al-Hanaft narrated to us: ‘I
heard my m aternal grandfather, Simak Ibn al-Walld relate that he
heard Ibn ‘Abbas (radiyA llahu ‘anhuma) say:
‘The Messenger of Allah (£g) said: “Whoever from my

nation has two children who died [in infancy], Allah
will cause him to enter the Garden of Paradise on their
account.” So ‘A’ishah (radiyAllahu 'anha) asked: “What
about someone who only had one child from your nadon
who has died?’ He said: “Also whoever has only one child
who has died, O successful lady.” She then asked: ‘What
about someone from your nadon who has no child who
died [in infancy]?’ He replied: “Then I will be an interces
sor for my nadon, for never will they be afflicted by the
loss of the likes of me !” ’396
3,5Ibn M ajah, # 1629.
,% T irm id h i, # 1062, this hadith is weak.
314
CHAPTER F I F T Y-F I V E
'-■jf <Ul' J O l T w a ^ £l>- U w ’U

Legacy (mirath) o f the Messenger o f Allah (^g)
i _ .. ^ j | ; .^
. Ul LiJL> J l i >• Uj J li
i L j ♦ ^| ' «.# a * r i f
^3 Li ,f -»Jli — aJ _ *j j>*>" .w - ' \ J J J*£*
. 1ii-uis j .*o-bC*<"ill4j* «iil J
399. Ahmad Ibn M an!' narrated to us; Husayn Ibn M uhammad

narrated to us; Israel narrated to us; from Abu Ishaq that ‘Am r Ibn
al-Harith, the brother o f [the M other o f the Believers] Juwayriyyah
‘T h e M essen g er o f A llah (gg) did n o t leave b eh in d an ythin g

o th e r th a n his w e a p o n s, his m u le an d a p lo t o f lan d w h ich
h e d esig n a ted as ch a rity (sadaqah) ,’VI
,-va»u» w■w' -IA L jjj- . db ^-cJ

'- - v
mi' UJJe>- .JU ^, 7 _dlw'w
V • •
.1 * *
Bukhari, #2739.
315
THE S I' B I. I M E B F. A L’ T Y ( ) F T H E P R O P H E T (sg)
: * . '■ . .. ' . ‘ •- « ■ • ; •’ * -
y|' J.J <c*l»li C-vbv :J li . 3 jf- j * • j/ * * j ^ -Uj1 j t '
■ y ) jLsi 4\j|' j 3 I? 'w Jlii ijlii j*

* '- "
>> , * . - > * >i ?• - * a • >
•JjA j <*r' ,>* J j#’* ." •—- ' j y ^1* ■J_f*; ■ttil J ^ » j ■—.«■»«*
. A-U’ J## A"- 4jl J_»—') j l i WK* *»*'J
400. M uham m ad Ibn al-M uth an nah n arrated to us; A bu’l-

Walld narrated to us; Hammad Ibn Salamah narrated to us; from
M uham m ad Ibn ‘Am r; from Abu Salam ah that Abu Huravrah
(radiyA llahu ’anhu) said:
‘Fatimah came to Abu Bakr and asked: ‘Who will inherit

from you?’ He replied: ‘Mv wife and children.’ She said:
‘Why is it then that I cannot inherit from my father?’ Abu
Bakr replied: ‘I heard the Messenger of Allah (^g) said:
“No one inherits from us.” But, I shall support those
whom the Messenger of Allah ($g) used to support and
spend for those for whom the Messenger of Allah (£g)
used to spend on.”wtt
■J l j .jL Jp y \ j * .J li * Ji LjJj>- _ t • I
i ' - . >. ; f •' . i f .... . _ » t .;
J! J* j ) J * ' ‘ s ' J>. i j * * j * L‘jl>
.1 * * JU> .US’ d ii' C Jl :*->-UaJ 0*.'^ [£ J J j

» * - 4 , «A ; f » * .* u , ,. 3 ^ «
’J -A/_- ^ J * U l L ^5^-UwJ 'JlJLP^ ,ywjJlj}
. -wa3 S ^ j y ^ lij*4*^91 U j AJ u IT '

" - 'rrl • w
401. M uham m ad Ibn al-M uthannah narrated to us; Yahya Ibn
“ Tirmidhi, #1608.
316
Kathlr al-'Anbari Abu G hassan narrated to us; Shu'bah narrated to

us; from M uham m ad Ibn 'Am r; from A bu’l-Bakhtari that al-‘Abbas
and ‘All came quarrelling, each saying to the other: ‘You are such-and-
such, you are such-and such!’ So ‘U m ar said to Talhah, al-Zubayr,
‘A bdu’l-Rahm an Ibn ‘A w f and Sa‘d (radiyA llahu 'anhum)\
‘I implore vou by Allah, have you heard the Messenger of

Allah (H) say: “Each possession of a Prophet is charity
(sadaqah), except what provides him with food. No one
shall inherit from us [the Prophets]!”’
This tradidon is part o f a longer story.
i ? , i i '
"S' « ^ V jl !j l i «. j** ^
t » » - • - : , . . . „ *
\i>Sj) U 1 !j l i djyf Jj l f^S' ,6Jjfr Air » I AS'

.1 .
402. M uham m ad Ibn al-M uthannah narrated to us; Safwan Ibn

‘Isa narrated to us; from Usamah Ibn Zayd; from al-Zuhrl; from
‘Urwah that ‘A’ishah (radiyA llahu 'anha) said:
‘The Messsenger of Allah (jg) said: “We [the Prophets] are

not inherited from. Whatever we leave behind is charity
(sadaqah).'”**'
Li-k>- :Jli . G\i>- ijLi .jE j LEG —£ ■'I*
«—jj *)l1 :Jli -:sy jt> .5 J j * -GjJ' J -jLi-*
. 11 î-G? ^ y E jS j jj
'"‘’ Abu Dawud, #2963, this is a weak tradition but supported by the following narrations.
41,1 Bukhari, #4035, and Muslim, #1758.
317
T H F. S I B I. I M F: B F A F T V ( ) F T H E P R O P H F T (35)
403. M uham m ad Ibn Bashshar narrated to us; ‘Abdu’l-Rahm an

Ibn M ahdl narrated to us; Sufyan narrated to us; from A bu’l-Zinad;
from al-'Araj that Abu Hurayrah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^) said: “My heirs must not

distribute a single dinar or a dirham. Whatever I leave
bevond support for my wives and the provisions for my
workman will be charity (sadaqa/j)’”m
; J l i . JU i w-- >U- liiJU -;J l i .J-Stfa W

'U■ •-• w
- w •t
; . - 1
jaS* ^p sjli , *■**LJJLi j p %^ \J1 p >jJLJL^
*1nJP * j , w ^p jj*- jj I .Lp LAp

;• • i'' i # - , *. * > .* >H , * .* • •; .•*.
JI Ji ~*w— ^1^— f jJL <+SJ»JJ’1 wLi$ ■»j
. _ i- 4 -- 1*^ J .' . * > --
w-w-^~• ; -O-Lj La 1 .^jli -V- J
•>. • -
. iL J> A-.3.»
404. al-Husayn Ibn ‘All al-Khallal narrated to us; Bishr Ibn ‘Umar
narrated to us; 1 heard from Malik Ibn Anas say from al-Zuhrl that
Malik Ibn al-H adathan said:
‘I came to visit ‘Umar at his house, and soon after ‘ Abdui-

Rahman Ibn ‘Awf, Talhah and Sa‘d also came to visit him.
Then ‘All and al-‘Abbas came quarrelling, so ‘Umar said
to them: ‘I implore you by the One with whose permis
sion the heaven and the earth exist, do vou know that
the Messenger of Allah (^) said: “We [the Prophets] are
not inherited from. Whatever we leave behind is charity
(.sadaqah).” They all said: ‘O Allah, certainly [we attest].”
41,1B ukh ari, # 2776, and M uslim , # 1760.
318
This tradition is part o f a longer story .4"2
J~ > J < j j J *
jliJI j dJLMj ! JU * ) j j .cU ^ j A j o -A j
405. M uhamm ad Ibn Bashshar narrated to us; ‘A bdu’l-Rahm an

Ibn M ahd! narrated to us; Sufyan narrated to us; from ‘Azib Ibn Bah-
dalah; from Zirr Ibn Hubaysh that ‘A ’ishah (radiyA llahu \anha) said:
‘The Messenger of Allah (£g) did not leave behind dinars,

nor dirhams, nor a sheep, nor a camel.’ [The narrator of
this tradition] said: ‘I am in doubt if she said: ‘nor a male
or female slave’4" 1
4,12B ukhari, # 3094, M uslim , # 1757, and T irm id h i, # 1610.

« ,J A hm ad, 25/053
319
C H A P T E R FI F TY- S I X
"■ ♦ > * * * >
H 4&. <obl J *tjj 3 ^
What has been narrated concerning the Vision

(ru’j a h ) o f the Messenger o f Allah (0) in a Dream
LJjJ * .Jl i ■y *^■» "w J i jlp LjJ*> !J b • j d j -Ci_v *v
. 'y jI * J V J li »j t j i i i ^llil J j h j r * * ;J ^

Ibn M ahdi narrated to us; Sufyan narrated to us; from Abu Ishaq;
from A b u ’l-A hw as; on the authority o f ‘A bdullah Ibn M as'ud
{radiyAllahu ’anhu) that the Prophet ( ^ ) said:
“Whoever sees me in his dream {manam), he has indeed

seen me, for Satan cannot imitate me {layatamathalu hi).”4"4
Jli *j £a>- v lJ-I>* .'i/li * . yj .1 " V
414Tirm idhi, #2276, and Ibn Majah, #3900.

"’ Bukhari, #110, and Muslim, #6056.
320
r ile s j db . db eA* y f -.^dld? y f .Vv j> ^ji S' .A—

* * Ljjl>
. -Jli ji ^ jib..01jli j ^liUf J IA 1

al-M uthannah narrated to us; M uham m ad Ibn Ja'far narrated to us;
Shu'bah narrated to us; from Abu Husayn; from Abu Salih that Abu
Hurayrah (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^ ) said: “Whosoever sees me

(ra'dnt) in a dream, he has indeed seen me (faqad ra’ani),
as Satan cannot take on my appearance (la yatasuiraru).”
Or he (^r) said: cannot resemble me (layatashabbhu A) . ’ ” 4"1
'S' <
w
• >0 •*4 ^ 1dJllb
*• -
i1 'S' .
w; w
‘yi
w -
db .4•*_-* _t *A
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408. Qutaybah Ibn Sa'ld narrated to us; K halaf Ibn Khallfah nar
rated to us; from Abu M alik al-Ashja'T that his father said:
‘The Messenger of Allah (jj^) said: “W hosoever sees me

in his dream, he has indeed seen me faq ad ra’dni)\”’4"<
'
Abu 'Isa said: ‘This Abu Malik is Sa'd Ibn Tariq Ibn Ashyam,
^ A hm ad, # 15880.
321
T H F. S U B I. I M F B F A U T Y O F T H F P R O P H F T (gfe)
and Tariq Ibn Ashvam (radiyA llahu 'anhu) is one o f the Companions
o f the Prophet (?H), and he related traditions from the Prophet ( ^ ) .
Similarly, Abu ‘Isa said: I heard ‘All Ibn Hujr say: ‘K halaf Ibn
Khallfah said: ‘I saw ‘Amr Ibn Hurayth (radiyA llahu 'anhu), the Com
panions o f the Prophet (%£), when I was a young boy.”
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409. Qutaybah Ibn Sa'ld narrated to us; ‘A bdu’l-W ahid Ibn Ziyad
narrated to us; from ‘Asim Ibn Kulayb; my father narrated to me that
he heard Abu Hurayrah (radiyA llahu 'anhu) say:
‘The Messsenger of Allah (^ ) said: “Whosoever sees me

in a dream, he has indeed seen me (faqadra'ani), for Satan
cannot resemble me (la yatamatbaluni).” The father then
related this to Ibn ‘Abbas mentioning that he has seen
the Prophet (^r). He also mentioned that al-Hasan Ibn
‘All resembled the Prophet (ajg). Upon hearing this Ibn
‘Abbas replied: ‘Indeed, he resembles him.”'4"
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322
The Sublime Beaut)' o f the Prophet (may A llah bless him <&give him peace)
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410. M uham m ad Ibn Bashshar narrated to us; Ibn Abl ‘Adi

narrated to us; M uham m ad Ibn Ja'far narrated to us; ‘A w f Ibn Abl
Jam llah narrated to us; from Yazld al-Fars!— who used to transcribe
copies o f the Q ur’an (musahif)— said:
‘I saw the Messenger of Allah (^g) in my dream in during

the time of Ibn ‘Abbas, so I said to Ibn ‘Abbas: ‘I saw the
Messenger of Allah (^g) in my sleep.”
Ibn ‘Abbas (radiyAllahu ‘anhuma) said: ‘The Messenger of

Allah (sg) said: “Satan is unable to resemble me (la y a s ta f
an yatashabaha bi). So whosoever sees me in dream, he has
indeed seen me.” Can you describe this person whom you
saw in your dream? He replied: ‘Yes, I describe to you a
man whose body jism ) and flesh (lahni) were moderate
[in stature], he was fair skinned (bayad), having a reddish
tinge (asmar), his eves naturally jet black as if lined with
kohl, with a pleasant smile (basan al-dahik) and handsome
323
T H F. S U B L I M E B E A U T Y OF THE P R O P H E T ( ^)
facial features (jamil dawa ir al-wajH)\ his beard went from

here to here, and it came down over the top of his chest.’
‘A w f said : ‘ I do n o t kn ow wh a t co u ld be ad d ed to th is
description.’— so Ibn ‘Abbas (radiyA llahu 'anhuma) said: ‘If you were
to see him in wakefulness, you would not be able to describe him
more than this . ’408
.iSUi j * :«ii til :j l > S ' t i ’j * Jli :Jli
411. Abu D awud Sulaym an Ibn Salim al-Balkhl narrated to us;

Al-N adr Ibn Shumayl said that ‘A w f said: ‘I am older than Q atadah.’
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412. ‘Abdullah Ibn Abi Ziyad narrated to us; Ya'qub Ibn Ibrahim
Ibn Sa'd narrated to us; the son o f the brother o f Ibn Shihab al-
Zuhrl narrated to us; from his uncle Abu Salamah that Abu Qatadah
‘The Messenger of Allah (^) said: “Whosoever sees {man

ra'ani) me—meaning in his sleep {nawni)— he has seen [me]
truly (Jaqad ra’a al-haqq).”,m
.-uJ j JjJ Uio>. :Jli .^ jIjJ i Jl jlp j j <i)l ijjJ- - i W

m A hm ad, # 2410.
Bukhari, # 6994, and M uslim , # 2267.
324
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413. ‘Abdullah Ibn ‘A bdu’l-Rahm an al-D arim l narrated to us;
M u‘alla Ibn Asad narrated to us; ‘A bdu’l-'AzIz Ibn al-M ukhtar nar
rated to us; from Thabit that Anas (radiyA llahu 'anhu) said:
‘The Messenger of Allah (^g) said: “Whosoever sees me

in a dream has indeed seen me, as Satan cannot take on
my appearance (la yatakhiyyalu hi).’ He (£g) also said: “The
dream of a believer is one portion {ju-/) out of forty-six
portions of Prophethood (nuhuwwah).”'w
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414. M uham mad Ibn ‘A ll narrated to us; I heard my father say

that ‘Abdullah Ibn M ubarak said:
‘If you are afflicted with being appointed as a judge, then

adhere to the traditions (al-athar)/"
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* yy—i tjU
415. M uhammad Ibn ‘All narrated to us; Al-N adr Ibn Shumayl
4111Bukhari, #6994. Muslim, #2264 and Abu Dawud, 5(118
411 Meaning refer back to the transmitted judgements of the Prophet (£g) or his (compan
ions (rudiy.-Mlahu 'auburn).
325
THF. S U B I. I M R B E A I T Y O F T H E P R ( ) P H E T (■%)
narrated to us; Ibn 'Awn inform ed us that Ibn Sirin said:
‘These traditions (hadith) are your religion; then be mindful

of whom you learn your religion {din) from .’412
412M uslim in his introduction page 26.
326
A P P E N D I X ON E
Imam al-Nawawi’s
Abridged Biography of the Prophet (#)
T he Imam Abu Z akariyyah Yahya Ibn S h araf al-N aw aw ! al-

Dimashql, may Allah have m ercy upon him, said : 1
His (H) Lineage
He (ijjjg) is: M uham m ad, the M essenger o f Allah ($g), Ibn ‘Abdullah
Ibn ‘Abdu’l-M uttalib Ibn Hashim Ibn ‘A bd-M anaf Ibn Q usayy Ibn
Kilab Ibn M urrah Ibn Ka'b Ibn L u’ayy Ibn G halib Ibn Fihr Ibn
Malik Ibn al-N adr Ibn Kinanah Ibn Khuzaym ah Ibn M udrikah Ibn
Ilyas Ibn M udar Ibn N izar Ibn M a'add Ibn ‘A dnan .2
The nation is agreed as to his lineage to this point, after this how
ever they differed greatly concerning his lineage to Adam {'alayhi as-
salani). The scholars have m entioned that there is nothing authentic
1 [T] This treatise has been extracted from al-Nawawi’s introduction to his Tabdbib al-Asma’
ii'a-l-Lu&hat. Many valuable notes have been added to it by Shaykh khalid Ibn 'Abdu’l-Rahman
al-Shavi'. These have been included in this translation, sometimes translated verbatim and
sometimes summarised.
2 This is the amount that al-Bukhari sufficed with in m entioning in his sahih.
Refer to: al-Fath, 7/162 and Zadal-Ala'ad, 1/71. Ibn Hajr has discussed this issue in Fall),
6/538-539.
327
T H F. S U B F I M F B F. A l ' T V OF T H F P R O P H F T (jfe)
concerning this portion o f the lineage that can be depended upon.
His ($g) Names and Agnom ens
The famous agnom en (kunya) o f the Prophet (^g) was Abu al-
Q asim ' and J ibrll Calaybi as-salam ) gave him the agnom en, Abu
Ibrahim .'
The M essenger o f Allah ( ^ ) has many nam es .3 The Imam and

Hafiz, Abu al-Qasim ‘AH Ibn al-Hasan Ibn Hibatu-Allah Ibn ‘Abdullah
al-Shafi‘l al-D im ashql, famously known as Ibn ‘Asakir— may Allah
have m ercy upon him, devoted a specific chapter to them in his
Tarikb D imasbk/’ In this chapter he mentioned m any names, some
o f which are mentioned in the Two Sahlhs and the remainder in
other [books o f hadlth].
From am ongst these names are: M uham m ad, Ahm ad, al-H ashir
(the Gatherer), al-A qib (the U ltim ate), al-M uqaffi (the Tracker), al-
M ahi (the Effacer), K})atimu-n-Nabiyyin (the Seal o f the Prophets),
N abiyu-r-R ahm ah (the Prophet o f M ercy), N abiyu-l-M albam ab (the
Prophet o f Slaughter)— in one report: N abiyu-l-M alahim (the Prophet
o f M assacres), N abiyu-t-Tawbah (the Prophet o f M ercy), al-Fatib (the
Conqueror), Taha, Yasin and 'A bdullah (the Servant o f Allah).
’ Al-DhahabI, 'Tdrikh a/-Islam |p. 33] said, ‘it is reported by multiple and consecutive (mutandtii)
narration that his agnomen was Abu al-Qasim.’
1Reter to: Ibn ‘Asakir, Tahdbib larikh Dimasbq 11/278]. He said therein, ‘this is reported bv
ad-Darimi and al-Bayhaql from Anas {radiyAllahu 'anhu).' However its isnad contains Ibn
Lahi‘ah about whom al-Dhahabl, Tdrikh ah I slum [p. 34] said, ‘da'if.
1 say: It is also reported by al-Hakim [2/604] and his isnad also contains Ibn Fahl'ah.
’ Al-QastalanI, Mawahib a!-Iaiduniyyah [2/11], said, ‘a thing having manv names is indicative
o f its nobilit)- and excellence.’
’’ Reter to Tahdbib Tdrikh Dimasbq |1/274|.
Some o f the aforementioned are names and others are titles or descriptions. All o f them
are proven by authentic narrations except for al-halih, Taba and Yd sin. It is not established
that these are included amongst the names o f the Prophet (jjig).
328
Imam al-Nawawi’s Life o f the M essenger (may A llah bless him <&give him peace)
The Imam and Hafiz, Abu Bakr Ahmad Ibn al-H usayn Ibn ‘All
al-Bayhaql, may Allah have m ercy upon him, said, ‘some scholars
added to this by saying: in the Q ur’an, He, M ighty and M agnificent,
called him R asul (M essenger), N abi (Prophet), U m m i (Unlettered),
Shabid (W itness), M ubashshir (Bearer o f glad-tidings), N adhir (Warner),
a caller to Allah with His perm ission and a Sira/ M unir (illum inat
ing torch [of light]), R a u f (Kind), R ahim (Merciful) and M udhakkir
(Admonisher). He also appointed him as a mercy, blessing and a
gmde— m y *
Ibn ‘Abbas (radiyA llahu 'anhuma) reports that the M essenger o f

Allah (Jjjig’) said,
' i i ' ^
j j t U J- l j j i. a lK * jT / J l j ^ — *\
. <,■^ j l i sA" -U?-1 L*jl j t
My name in the Qur’an is Muhammad, in the Injll it is

Ahmad and in the Torah it is Uhld. I was called Uhld
because I direct my nation awav from the Fire of Hell.9
I say: some o f these aforem entioned names are actually attributes
With regards al-l drib, al-Dhahabl said in the section on Sirab in his Tarikb Islam |p. 33)
that it is reported via a weak isnad from Abu at-Tufail.
With regards Tabd, it is reported from Ibn ‘Abbas via the route o f al-Kalbi who is matruk.
It is established from Ibn ‘Abbas that the meaning o f Tabd is the call, ‘O person!’ in the
language o f the Nabateans [ancient Aran kingdom in SW Asia, now in West Jordan]. This
is the opinion that was preferred by the Imam o f the Qur'anic commentators, Ibn Jarir
Tabari, mav Allah have mercv upon him, as per his 7ii/r/r [ 16/136].
With regards Yd sin (and likewise Ta Ha), it is not authentically reported that they are
included amongst his (jgg) names, rather they are names o f two chapters o f the Q ur’an and
in this respect are like [the chapters] Sad and Nun.
* Refer to al-Bayhaql, D alai!an-X ubum rab (1/160).
'' Reported bv Ibn ‘Adi as mentioned in Tabdbib Tarikb Dimasbq [1/275]. Its isnad contains
Ishaq Ibn Bishr and he is a kbadbdbah and matruk. Refer to al-Dhahabi, .Miânal'l'tuiui\ 1/1 K4j.
Therefore this hadith cannot be used to affirm the name Uhld. As for the other two,
Muhammad and Ahmad, they are well established by the Q ur’an itself.
329
T H E S E B I. I M E B E A E T I ’ ( ) I- T H E P R O P H E T $ j )
or descriptions [of the Prophet ( ^ ) j and m etaphorically referred to

as his names.
The Imam and Hafiz, QadI Abu Bakr Ibn al-'A rabl al-M alikl said
in his book, al-A hw adhift Sharh at-Tirmidbi,w ‘some o f the Sufis said:
Allah, the M ighty and M agnificent, has one thousand names and the
Prophet (%$) has one thousand names.’"
Ibn al-'Arabl continued by saying, ‘as for the N am es o f Allah,

M ighty and M agnificent, then this num ber is insignificant [as com
pared to w hat they really are]. As for the names o f the Prophet
( ^ ) then I have counted only those names that are clearly mentioned
in the form o f obvious names and I have so far collected a total o f
sixty' four names.’ Then he mentioned them in detail, com m enting
upon their meanings com prehensively and in an excellent fashion.
Then he said, ‘and he has additional names, other than these.’
His (^ ) M other
His mother was Aminah bint Wahb Ibn ‘A bd-M anaf Ibn Zuhrah
Ibn Kilab Ibn M urrah Ibn Ka'b Ibn Lu’ayy Ibn Ghalib.
1(1/280-287.
11 W ith regards their confining the names o f Allah, Mighty and Magnificent, to one thou
sand then this contradicts the authentic hadlth, ‘ 1 ask you by every name You have named
Yourself with, or revealed in 'lo u r Book, or taught to one o f 'lo u r creation, or kept to
Yourself in the knowledge o f the unseen which is with Abu...’.
Reported by Ahmad [1/391,452], Ibn l libban [no. 2372| and al-Hakim [1/509].
This hadlth proves that Allah has Names that he has kept to H im self in His, Glorious
is I le. Knowledge.
With regards their saying that the Prophet (3(jg) has one thousand names then the response
to this is that he (sjjg) has every beautiful name and noble characteristic, however what the
Sufis mention has no evidence to support it and actually emanates from their conjectures,
their going to extremes with regards the Prophet (iijg) and their raising him above his sta
tion. The Prophet (jjjg) severely warned us against this.
330
Imam al-Nawam''s I J fe o f the M essenger (may A llah bless him <&give him peace)
His (M) Birth
The M essenger o f Allah ( ^ ) was born in the Year o f the Elephant.

It is also postulated that he was born thirty years after it. Al-Hakim,
Abu Ahmad said, ‘it is postulated that he was born forty years after
it or ten years after it,’ as reported by al-H afiz Abu al-Qasim Ibn
‘Asakir in Tdrikh Dimashk.
The correct and famous opinion is that he was born in the Year
o f the Elephant. Ibrahim Ibn al-M undhir al-H izam l— the Shaykh
o f Bukhari, Khallfah Ibn Khayyat and others quoted a consensus
concerning this.
They have agreed that he was born on a M onday in the month o f

Rabl‘ al-Awwal. 12
Thev differed as whether the date was the 2 nd, the 8 th, the 1 0 th or
the 12th o f that month. These dates quoted reflect the four famous
opinions.1'
His (H) D em ise
He (sjg) passed away during the forenoon o f Monday , 14 after twelve
12 Muslim |2/820| reports that the Messenger o f Allah (sê) was asked about fasting on
Mondavs to which he replied, ‘that was the day in which 1 was born and that was the day
that revelation [first] came to me.’
1' There is a great deal o f difference concerning this. It is not possible to determ ine the
correctness o f anv one opinion with certainty as they all have their proponents from
amongst the scholars.
14 Some o f the scholars were o f the opinion that he (Sjg) died after the sun had begun to
decline on that dav, taking to the literal sense o f the hadith o f Anas Ibn Malik, reported by
Bukhari [no. 4448). It is mentioned in this hadith that ‘he passed away towards the end of
that day.’ Others said that he died during the forenoon.
Al-Hafiz Ibn Hajr, la th [8/143] reconciled the two opinions by saying, ‘he passed away
at the point when the sun had begun to decline, this is time when the forenoon is at its
hottest and is also the beginning o f the end o f the day i.e. the second half of the day has
com menced.’
331
T H K S L’ B I. 1 M F. B H A U T V OF THE P R O P H E T (£j)
nights had passed o f Rabl‘ al-Awwal, in the year 11 after the H ijrah . 15
The [Islamic] calendar com mences from the date o f the Hijrah as
has been previously m entioned . 16
His (^g) Burial Age
He was buried on Tuesday, when the sun had begun to decline. It

is also postulated that he was buried on the night o f W ednesday . ' 7
W hen he passed away, he was sixty-three years old. It is also

postulated that he was sixty-five or sixty. However the first opinion
is most correct and all three opinions have been mentioned in the
Sahib . 18
'’ The scholars arc agreed that the Prophet (tjjg) passed away in 11H, they have agreed that
he passed away in the month o f Rabl‘ al-Awwal and that it was on a Monday, this agreement
almost reaching the point o f consensus. However the scholars have differed as to the date
that he passed away, giving the following dates, the 1st, 2nd, 8th, 12th, 13th and others. The
most convincing opinions that I have come across are three:
1. The 2ml. This is the opinion o f al-Hafiz Ibn Hajr and others.
2. The 12lh. This is the opinion o f the majority.
3. The 13lh. This was the opinion o f some o f the scholars and indicated to
by more than one person o f knowledge.
Refer to: latlni-l-Ran (/129-130|; al-Bidayah ira-n-i\'/bayab [5/275-277|; al-Dhahabi, as-Sirab
|p. 568|; Tabaqat Ibn Aa'd [2/272-274]; Tarikb al-Tabari [3/232]; I M taif a/-AIa‘drf\ p. 113],
1,1 i.e in Tabdhib al-Asma ua-1j/gbat, the source o f this book.
Al-Hafiz Ibn Hajr, lath [7/267-269] said, ‘some said that it was possible to commence the
calendar from four points: 1) His birth. 2) The date o f his being commission as a Prophet.
3) The date o f his Hijrah. 4). The date o f his passing away.
Com mencing it from the date o f the Hijrah is what they came to determ ine as being
the strongest course. This is because there is a difference as to what year he was born and
what year he was commissioned. As for the date o f his death, they preferred not to use it
due to the feeling o f distress that comes about through mentioning his passing away. They
commenced the calendar at Muharram instead o f Rabl‘ al-Awwal because the resolution
to perform the Hijrah occurred in Muharram. This is because the pledge o f allegiance had
taken place during Dhu-l-Hijjah which was the starting point o f the Hijrah, and the new
moon that was born after that was the moon o f Muharram, hence it was befitting that this
be made the beginning of the calendar. This is the strongest reasoning that I have found
with regards to commencing the calendar from Muharram.
332
Imam al-Nawawi's I J fe o f the M essenger (may A llah bless him <&gwe him peace)
The scholars have reconciled these ages by saying: those who

mentioned sixty did not include additional number, those who m en
tioned sixty-five included the year o f his birth and death, those who
mentioned sixty-three did not.
The correct opinion is sixty-three years and this is also the cor
rect opinion concerning the age o f Abu Bakr,1" ‘U m ar,2" ‘All21 and
‘A’ishah 22 (radiyA llahu 'anhum), when they passed away.
Al-Hakim, Abu Ahmad— the Shaykh o f al-H akim, Abu ‘Abdullah,

said, ‘it is said that the Prophet ( ^ ) was born on Monday, he was
com m issioned as a Prophet on Monday, he m igrated from M akkah
on Monday, he entered M adlnah on M onday and he passed away on
M onday . ’23
It is reported that he (i|g) was born circum cised, with the umbilical
cord already cut .24
It is well known that the person to initiate the calendar in this way was ‘Umar Ibn al-
kh attab (rarliy/XUahu 'anhu). It is also said that it was Ya'la Ibn Umayvah in Yemen.’
1 Al-Hafiz Ibn Kathir, al-Bidayah wa-n-Nihdyah [5/2911 said, ‘the correct opinion is that he
remained unburied the whole o f Monday, Tuesday and was buried on the night of W'ednes-
dav.... His burial occurred on the night o f Wednesday, and this is the opinion that has been
textuallv reported from more than one Imam, both the earlier and later.’
It was this opinion that khallfah Khavyat, Tdrikh [p. 94] declared with certainty.
18 Bukhari [no.’s 3536, 4466] and Muslim [no.’s 2347-2349).
Muslim [no. 2348|.
ibid.
21 Refer to: al-Dhahabi, Tdrikh at-Istdm |p. 652].
22 Refer to: al-Dhahabi, Siyar [2/193].
21 This is reported from Ibn ‘Abbas as in Ahmad [1/277] and D alaitan-N uimwuah [7/233).
24This is reported in a hadlth that is not authentic and included by Ibn al-Jawzi in at-Alawdu'dt.
[Even if it were true] then this is not considered to be from those matter unique to him
because historically manv people have been born circumcised as mentioned by Imam Ibn
al-Q awim . He also mentioned a second opinion on this stating that he (:|g) was circumcised
on thedav that the Angels split open his breast while he was being breastfed by Halimah. I le
then mentioned a third opinion stating that his grandfather, ‘Abdu-I-Muttalib, circumcised
333
T H E S L' B I. I M E B E A L' T Y O E T H E : P R O P H E T (Sg)
The M essenger o f Allah ($|) was shrouded, being wrapped in three

white sheets, none o f them being a shirt or turban as is established
in the Two Sahlhs .23
Al -Haki m, Abu A hm ad said, ‘w hen the M essenger o f Allah

(M) was wrapped in his burial sheets, he was placed on his bed at
the edge o f his grave. Then the people entered, group after group,
praying [the funeral prayer upon him] with none o f them leading .26
The first to pray upon him was al-‘Abbas, then Banu Hashim, then
the M uhajirun, then the A nsar, then everybody else. W hen the men
had finished, the children entered and after them, the women. Then
he ( ^ ) was buried and al-‘Abbas, 'All, al-Fadl and Q utham — the two
sons o f al-‘Abbas, and Shuqran lowered him in his grave. It is also said
that Usamah Ibn Zayd and Aws Ibn K hawlrF were am ongst them .’
He was buried in the labcF’ and therein sun-dried bricks were

constructed on top o f him ( ^ ). It is said that nine such bricks were
employed, then soil was thrown on top and his grave was flattened 29
him on his seventh day, prepared a feast on this occasion and named him Muhammad.
This third opinion has been reported from Ibn ‘Abbas and al-Dhahabl inclined towards it
in as-Sirab an-Xabairiyyab [p. 28],
Refer to: atTabaqat al-Kubra 11/103]; Ibn kath ir, as-Sirab [1/21(1]; Ibn al-Qayvim, / .a d
a/-\la‘a d |1/81| and T/ibafaln-l-Mairdud [pp. 121-125],
Bukhari |no.’s 1264, 1271-1273, 1387] and Muslim [no. 941].
Al-Hafiz Ibn k ath lr, al-Bidayab ira-n-Xihdyab [5/286], said, ‘the fact that they prayed in
dividually over him, with none o f them leading, is a matter that is agreed upon, there is no
difference concerning this. However there is a difference as to why this was so...’
Ash-Shafi‘T, al-l mm 11/244] said, ‘they prayed over him individually, one after another,
due to the great respect accorded him and due to their ardent desire that none act as Imam
over him in the prayer.’
: Al-Hafiz Ibn Hajr, at-lsabab 11/135] quoted in the biography o f Aws {radiy. \lldhu 'anhu)
that Ibn Ishaq mentioned him amongst those who placed him into his grave and that at-
tabarani reported this via the same route and that it contains a da'Tf narrator.
The /abdis a cleft in the side o f the grave. From amongst the proofs that he (Sjgp was buried
in a /abdis the saying o f Sa‘d Ibn Abu W’a qqas reported by Muslim, ‘make a /abd fo r me and
construct sun-dried bricks upon me just as was done with the Messenger o f Allah (sjg).’
334
Imam al-N awawi’s Life o f the M essenger (may A llah bless him d r give him peace)
with w ater being sprinkled over it.3" He [al-Hakim] also said, ‘it
is said that al-M ughlrah descended into his grave’ but this is not
authentic .31
Al-Hakim, Abu Ahmad said, ‘it is said that ‘Abdullah, the father o f
the M essenger o f Allah ($g) died w hen the Prophet ($g) was twenty-
eight months old. It is also postulated that he was nine months, or
seven months or two months or he was not yet born .32 He passed
The correct position is that his grave was made into a convex shape, curving outward,
as is proven by the hadith reported bv Bukhari |no. 1390) from Sufviin at-Tammar that he
saw the Prophet’s (sjjg) grave in a convex shape.
Ibn Hibban |14/6(I2| reports from (abir (radiy. Utahn 'anhu) that, ‘the Prophet (sjjg) was
buried in the lahd with sun-dried bricks constructed on top o f him. His grave was raised
above the level o f the earth bv a hand-span.’
Shu'avb al-Arna’ut said that its isnad was Sahih, meeting the criteria o f Muslim.
Benefit: It is necessary that the grave not be raised more than a hand-span above the
earth. It is forbidden to excessively raise it, to build on top o f it or to place candles on it.
This is due to the saving o f the Prophet (sjgg) reported bv Muslim [no. 666|, ‘do not leave
an idol except that vou destrov it, or a raised grave except that you level it.’ From amongst
the last words that the Prophet (sjjg) spoke were, ‘Allah cursed the Jew s and Christians, thev
took the graves o f their prophets as Masjids.’— Agreed upon.
11 Ibn Hajr mentioned this in lalkbis at-Habir [2/133| and said that its isnad contained al-
Waqidl. The author o f al-Misbkdt attributed it to al-Bayhaql, D atait an-Xitbmmab [7/264]
and its isnad also contains al-\\ aqidi who is matntk in reporting hadith.
With regards to sprinkling water over a grave there is a hadith reported by Ibn Majah |no.
1551 [, ‘the Messenger o f Allah (sjg) eased Sa‘d |into his grave] and sprinkled water over it.’
However this is da'if as stated bv al-Albanl.
Ibn Qudamah, at-Muptmi [3/436], said, ‘it is recommended to sprinkle water over the
grave in order to cause its earth to stick together.'
11 Refer to: at-Biddyab wa-n-Xibayab [5/290|.
, : The majorin’ o f the scholars hold the opinion that the father o f our Prophet, Muhammad
(jfe), ‘Abdullah Ibn ‘Abdu-I-Muttalib died while the M essenger o f Allah (jjjg) was still
in his mothers womb. From amongst the scholars who determ ined this position to the
strongest were: Ibn al-Qavvim, Ibn Kathir, al-Dhahabi, Ibn Hajr and Ibn al-jawzl. This
is the literal sense o f His saving, "Did He not find you an orphan and give [you| refuge?”
[at-Duhd (93): 6|
The person who is the orphan in the complete sense o f the word is the one whose father
dies while he is vet unborn.
335
THE S U B L 1 M E B F. A L’ T Y ( ) F T H E P R O P H E T (£g)
awav in Madlnah. Al-WaqidI and his scribe, M uham m ad Ibn Sa‘d,

both said: it is not established that he passed away while he ($&) was
not yet born .’33
His grandfather, ‘Abdu-l-M uttalib passed away when he was eight

years old, it is also postulated that he was six years, leaving him in
the care o f Abu Talib .34
The m other o f the M essenger o f Allah ( ^ ) passed away when he

was six years old, it is also postulated that he was four years old, at
al-Abwa’— a place falling between M akkah and M adlnah .33
He ( ^ ) was com missioned as a M essenger to the whole o f m an

kind when he was forty years old, and it is also postulated that he
was forty years and one day .36
After receiving Prophethood, he remained in M akkah for thir
Al-Hakim [2/605) reports from Qays Ibn Mukhrimah; from his father; from his grand
father that, ‘the father o f the Messenger o f Allah (/JV) died while his mother was still
pregnant with him .’ Al-Hakim said that it was sahih, meeting the criteria o f Muslim and
al-Dhahabi agreed.
Refer to: al-Bidayah li’a-n-Xihiiyah [2/3220323]; al-Dhahabi, as-Sirah [p. 50]; la th [7/163];
al-W’a fd hiAhwdtal-Mustapbd 11/153).
’ ’ That which was determined to be the strongest position bv al-W'aqidi and Muhammad
Ibn Sa'd, as far as 1 have come across, was that his father died while the Messenger o f Allah
([jgjD was not yet born. This contradicts what the author mentions [from them].
Refer to: at-Tabaqat al-Kubra [1/99]; al-Biddyah wa-n-Xibayab [2/323|.
'J The famous opinion being that he (:|j) was eight vears old.
On her way back from Madlnah, going to Makkah, after having visited the relatives of
the father o f the Messenger o f Allah (Sj|jg) from amongst the Banu ‘Adi Ibn an-Najjar.
•w‘ Al-Hafiz Ibn Hajr, la th [6/164] declared with certaintv that his (fjg) age was forty and
six months when revelation came to him. This is by taking into consideration the narration
established in the sahih that he was commissioned at the turn o f the fortieth year, that
revelation first came to him in the month o f Ramadan and the famous position that he
was born in Rabl‘ al-Awwal.
336
Imam al-Nawawi's I J fe o f the M essenger (may A llah bless him & give him peace)
teen years. It is also said that he rem ained there for ten or fifteen
years .3 Then he migrated to M adlnah and remained there for ten
years— there is no difference concerning this. He arrived in Madlnah
on Monday, after twelve nights o f R ab f al-Awwal had passed .38
Al-Hakim said, ‘the M essenger o f Allah’s (ijjjg) pain com m enced

while he was in the house o f M aym unah3'’ on Wednesday, with two
nights remaining from the month o f Safar.’4"
His ($g) Fostering
He ($1) was first fostered by Thuw aybah ,41 the freed slave-girl o f
Abu Lahab, for some days ,42 then he was fostered by Hallm ah bint
Abu D hu’avb ‘Abdullah Ibn al-H arith as-Sa‘diyyah. It is reported
from her that she said, ‘he would age in one day what another child
’ The correct opinion is that the Prophet (sjig) staved in Makkah for thirteen years after hav
ing received Prophethood. This is due to what Bukhari [no. 3851) reports from Ihn ‘Abbas
that, ‘the Messenger o f Allah (Jfes:) received revelation when he was forty, he then remained
in Makkah for thirteen vears, then he was commanded to undertake the Hijrah whereupon
he migrated to Madinah. He remained in Madinah for ten years and then passed away.’
This narration is more established than the one reported by Muslim that the Prophet
(5)S) remained in Makkah for fifteen vears as stated bv al-Hafiz Ibn hajr, la th p/164]. 1 say:
it is also more established than the narration o f Muslim [no. 2350) from ‘Urwah that the
Prophet stayed in Makkah for ten years.
w It is established in Bukhari [no. 3906] that the Prophet ( ^ ) arrived in Madinah on
Mondav in the month of Rabi‘ al-Awwal. H owever they have differed as to the precise
date and it is said the 1”, 2°'\ 7,h, 13'\ 15'h and the 22'"1. The majority hold the opinion that
it was the 12'1'.
Refer to: lathn-1-Bciri [7/244|.
w Al-H afiz Ibn Hajr, hath [8/148] said, “ A bdu-r-R azzaq reports w ith a sahlh isnad
from Asm a’ Ibn ‘Um ays who said, ‘the first time he felt pain was in the house o f
M aymuna...’”
4,1 Al-Hafiz Ibn Hajr, la th [8/129] said, ‘there is a difference concerning how long his illness
lasted with the majority taking to the opinion that it lasted thirteen days. It is also mentioned
that it was fourteen or twelve days.’
41 She died in 7H and there is a difference as to w hether or not she accepted Islam.
4: Reported by Bukhari [no.’s 5101, 5106-5107, 5123, 5372] and Muslim [no. 1449],
337
T H F. S I B I. I M E B E A U T V O F T H E P R O P H E T (.$£)
would in a m onth .’44
His (|g) Upbringing
He ( ^ ) grew up as an orphan in the care o f his grandfather, ‘Abdu-

l-Muttalib, then [after his death] in the care o f his uncle, Abu Talib.
Allah, the M ighty and M agnificent, purified him from the filth
o f Jahiliyyah and therefore he never exalted or worshipped any o f
their idols in his entire life. N either did he ever attend any o f their
events o f disbelief even though they would request him to attend,
however Allah, the Exalted, prevented and preserved him from this.
It is mentioned in a hadlth reported by ‘All (radiyA llahu 'anhu) that
the Prophet ( ^ ) said,
j C ^ ‘‘ " H J ^ —P I— 4
,'y&' Alie- jf LiJz-i

I have never worshipped an idol and neither have I ever
drunk alcohol. I always knew that what thev were upon
was disbelief.44
This is from the great kindness that Allah, the Exalted, bestowed
upon him ($g). He freed him o f the filth o f Jahiliyyah, from every
lowly trait, and gifted him with every beautiful moral and manner
to the point that he was known am ongst his people as al-A min, the
41 Al-Dhahabi, in the section concerning Sirah in Tdrikh al-Isldm [p. 46] mentions a long
narration dealing with the story o f Hallmah in which this statement occurs.
He declared its isnad to be good and Ibn Hajr, al-lsdbab (12/200], referenced this hadlth
to Abu Ya'la and Ibn hibban. However al-Albani, Difd' 'an al-badith an-Xabairi [p. 38] ruled
it to be DaTf This is because it has two defects, 1) it is munqati' and 2) it contains |ahm
Ibn Abu jah m who is unknown as per Mi\dn a b l tidal \1/426],
Ibn Kathir, al-Bidayahna-n-Xihdyah [2/333-340], stated that his being fostered by Hallmah
has been reported via a Sahih isnad and that he remained with her, with the Banu Sa'd for
four years.
44 As-SuyutI, Khasd'isal-Knhm [1/150] referenced it to Abu Nu'avm and Ibn ‘Asakir.
338
Imam al-Nawau>i’s I J fe o f the M essenger (may A llah bless him <&give him peace)
Trustworthy. This due to what they had witnessed o f his trustwor

thiness, his truthful nature and his cleanliness [from all impurity].
W hen he was twenty-two years old, he went with his uncle, Abu
Talib to Syria. W hen he reached Busrah ,41 he came to the attention
o f Bahlrah, the monk, who recognised him [for who he truly was]
through his characteristics and descriptions. He cam e and took hold
o f him by his hand and said,
a L I A jJ e u 1-U& .xA 1-1 A
‘This is the master of all the worlds, this is the Messenger

of the Lord of the worlds, this one has been sent by Allah
as a manifest proof for all the worlds.’
They asked, ‘how did you com e to know this?’ He replied, ‘when
you came from the m ountain path, not a single tree or rock re
mained except that it fell prostrate and they do not prostrate except
to a Prophet, indeed we have found him [to be mentioned] in our
books.’ He then asked Abu Talib to take him back for fear o f the
Jew s .46
Then, later, he ($§) left a second time for Syria again stopping at
the marketplace o f Busrah, this time with M aysirah, the servant o f
4’ A city in east Syria.

4,1This is one o f the narrations dealing with the story o f Bahlrah. It is reported by at-Tirmidhi
[no. 3620] and al-Hakim [2/615-61 "7| who said that it was sahlh, meeting the criteria of
Muslim, but al-Dhahabl said, ‘1 think it is mawdu‘, some o f it is batik’ In Tdrikh al-Islam
[p. 57| he said, ‘this hadith is extremely batik’ Ibn Kathir, at-Bidayah wa-n-Xihdyah [2/348]
declared it to be strange due to its mentioning Abu Bakr and Bilal in some o f its versions,
and in as-Sirab [p. 36] he said that its narrators were all trustworthy and precise.
Ibn Hajr, at-Isabab , said, ‘its narrators are trustworthy are precise but the mention of
Abu Bakr and Bilal is munkar and an error on the part o f the narrator.’ Al-Albani, sahlh
at-Tirmidhi and Mishkat, stated that the hadith was sahih but the mention o f Bilal was
munkar.
339
THE S l ; B I. I M E B E A U T Y O F T H E P R O P H E T (^g)
Khadljah (radiyAllahu 'anha) in order to trade on her behalf .4 This

was before he m arried her.
He ( ^ ) m arried her at the age o f twenty-five .48
W hen he (^g) left M adlnah, undertaking the Hijrah, he was ac

companied by Abu Bakr as-Siddlq (radiyA llahu 'anhu) and his freed-
slave, ‘Amir Ibn Fuhairah. T heir guide was ‘Abdullah Ibn al-Urayqit
al-Laythl who was a disbeliever and it is not known that he accepted
Islam .49
His (H) Description50
He ( ^ ) was neither very tall nor short [rather o f medium height].

He was not extrem ely white and neither was he brown. His hair was
neither curly nor com pletely straight ,'’1 when he passed away the
num ber o f white hairs on his head did not reach twenty.
4 Al-DhahabI, Tdrikh al-Isldm [p. 64], said, ‘al-Mahamill reported this narration via ‘Abdullah
Ibn Shablb and he is weak.’
4B Refer to Fathu-I-Bari (7/133],
As for Khadljah, she is Umm al-Qasim bint khuw avlid Ibn Asad Ibn ‘Abdu-l-TJzzah Ibn
Qusayy, and it is at this point that her lineage meets the lineage o f the M essenger o f Allah
(•$?)■ She is the mother o f his children and the first to believe in him, ( radiyAllahu 'anha).
She had many virtues, was intelligent, noble and religious, from amongst the inhabitants
o f Paradise. The Prophet (3|g) used to praise her extensively and miss her to the point that
‘A’ishah would feel jealous o f her, even though she had passed away. She was forty vears
old when the Prophet (%f) married her and they remained married for fifteen years, with
his marrying no other. She died three years before the I lijrah.
Refer to: la th (7/134] and as-Sirab [2/109],
4<>With regards to the Hijrah and the story o f Abu Bakr, Allah, the Exalted savs, “If vou
do not aid him (the Prophet (3£g), Allah has already aided him when those who disbe
lieved had driven him out [of Makkah] as one o f two, when they were in the cave and he
[Muhammad (fgg)| said to his companion, ‘do not grieve; indeed Allah is with us.’ ... ”
\at-Tawbab (9): 40]
511Refer to at-Tirmidhl, Shamailal-Mubammadiyyah , summarised bv al-Albanl.
41 And this is the best state for hair to be in.
340
Imam al-Nawawi’s I J fe o f the M essenger (may A llah bless him <&give him peace)
He was o f a goodly stature, finely balanced, having broad shoulders.

His hair would reach his shoulders, som edm es to his earlobes and
other dmes it would reach half way down his ears. He had a thick
and full beard and his hands were fine, m eaning that his fingers were
thick .52 He had a large head and joints. His face was slighdy round
and he had jet black eyes with speckles o f red in their edges with
long eyelashes. He had fine hair extending from his chest to navel.
W hen he walked, he walked briskly as if descending a slope. His

face would shine with a resplendence like that o f the moon when
it was full, as if it was the moon itself. He had a nice voice, he was
sociable and good natured. He had a wide m outh 53 and his chest
and stomach were level.
He had hair on his shoulders, forearm s and upper chest. His wrists
were thick with wide palms, his eyes were wide-set and he had thick
heels. Between his shoulder blades was the Seal o f Prophethood that
resembled the tassel o f a curtained canopy or a pigeon egg.
W hen he walked it was as if the earth had gathered together for

him and those with him had to hurry to keep up with him while he
walked on, unm indful o f them.
He used to let his hair hang freely, then later he would part it. He
would comb it and the hair o f his beard. He would sm ear his eyes
with ithm ad (antimony) every night when going to sleep, three times.
The most beloved garm ent to the M essenger o f Allah (H) was the
qamis (shirt), white garm ents and the habrah, which is a type o f thick
outer garm ent with red in it. The sleeve o f the M essenger o f A llah’s
52 This description is praiseworthy in men because it means they have a strong grasp, it is
blameworthy in women because their fingers should be slender and delicate.
Refer to: Ibn al-Athir, an-Xibayab [2/444],
51 Again this is a characteristic o f perfection in men.
341
T i l l - : S U B L I M E B E A I' T V OF T H E P R O P FI E T ( ^ )
( ) shirt extended to his w rist .'’4
One time he wore two red garm ents and somedmes he would wear
an i%ar (lower garm ent) and rada (upper garm ent). Another time
he wore two green thawbs, another time an outer garm ent having
tight sleeves, and yet another, a qiba (a garm ent whose ends come
together).
One time he wore a black turban, letdng its two ends hang between
his shoulders and another dme he wore a m irt made o f hair, this
being a type o f garm ent.
He would also wear a ring ,'’5 leather socks and sandals.
His (H) Children
He ($£) had three sons,
1. Al-Qasim, after whom he was nicknamed. He was born to him

before his Prophethood and he died when he was two years
old.
2. ‘Abdullah. He was also called Tayyib and at-Tahir because he
was born to him after his Prophethood. It is postulated that
Tayyib and at-Tahir are other than ‘Abdullah but the correct
position is the first.
3. Ibrahim, and died there in the tenth o f year o f Hijrah at the
age o f seventeen or eighteen months.
’J Reported by Abu Dawud [no. 4027] and at-Tirm idhl [no. 1765|. Its isnad contains Shahr
Ibn hawshab and he is Da'it. Refer to al-Albani, Mukhtasar Shama'ital-Mnbammadiyyab [p. 46|.
” I lis ring was made o f silver and he would place it on his right little finger and sometimes
on the left.
Refer to Bukhari [no. 5877] and Muslim [no. 2094|.
342
Imam al-N awam ’s Life o f the M essenger (may A llah bless him <&give him peace)
He ( ^ ) had four daughters,
1. Zaynab. He m arried her to Abu al-‘As Ibn ar-RabI‘ Ibn ‘Abdu-

l-(Uzzah Ibn ‘Abd-Sham s who was the son o f her m aternal
aunt. His m other was Halah bint Khuwaylid.
2. Fatimah. He m arried her to ‘All Ibn Abu Talib (radiyA llahu
’anhu).
3. Ruqayyah.
4. U m m K ulthum . He m arried both o f these to ‘U thm an
(radiyAllahu 'anhu), first Ruqayyah and then Umm Kulthum and
they both passed away while m arried to him. It for this reason
that he was called the Possessor o f Two Lights (D hu-n-N urayn).
Ruqayyah died on the D ay o f Badr, in Ramadan o f the second
year o f Hijrah. Umm Kulthum died in Sha'ban o f the ninth
year o f Hijrah.
So his daughters numbered four and there is no difference con

cerning this, and his sons num bered three according to the correct
position.
The first to be born to him was al-Q asim , then Zaynab, Ruqayyah,
Umm Kulthum, Fatimah— it is m entioned that Fatimah (radiyAllahu
'anha) was older than Umm Kulthum as stated by al-H afiz ‘All Ibn
Ahmad Ibn Sa'ld Ibn Hazm, Abu M uham m ad. Then in the epoch
o f Islam, ‘Abdullah was born to him in M akkah and Ibrahim in
Madlnah.
All o f his children, except Ibrahim , were from Khadljah. Ibrahim

was born to him by M aria, the Copt. All o f his children passed away
before him except for Fatimah who passed away six months after
him according to the m ost correct and famous position.
343
THE S U B L I M E B F. A U T Y O F T H E P R O P H E T ( ^ )
His ($|) Uncles and Aunts
He (ijjjg) had eleven uncles.
1. Al-Harith who was the oldest son o f ‘ Abdu-l-M uttalib and it

was after him that he was nicknamed.
2. Qutham.
3. Zubair.
4. Hamzah.
5. Al-'Abbas.
6 . Abu Talib.
7. Abu Lahab.
8 . ‘Abdu-l-Ka'bah.
9. Hajl.
1 0 . Darar
11. G haydaq .56
From am ongst these, those who accepted Islam were Hamzah

and al-'Abbas. Hamzah was the youngest o f them because he was
foster-brother to the M essenger o f Allah ($g), and al-'Abbas was o f
a close age to him. He was the one who was in charge o f distributing
Zamzam water [to the pilgrim s], inheridng this duty from his father,
‘Abdu-l-Muttalib. He was three years older than the M essenger o f
Allah (£ ).
He ($g) had six aunts,
1. Safiyyah (radiyAllahu 'anha). She accepted Islam and undertook

the Hijrah. She was the m other o f az-Zubair Ibn al-'Awam and
died in M adlnah during the rule o f ‘Um ar Ibn al-Khattab. She
was the sister o f Hamzah.
2. ‘Atikah. It is said that she accepted Islam and she is the one who
* ‘Abdu-I-GhanT al-Maqdisi, Mnkbtasaras-Sirah [p. 51] said, ‘he was called al-Ghaydaq (the
Liberal) because o f his generosity1and frequent feeding [of the poor].’
344
Imam al-Nawawi s I J fe o f the M essenger (may A llah bless him <&give him peace)
had the dream about the Batde o f Badr. Her story is famous .37
3. Barrah
4. Arwa
5. Umaymah
6. U m m H akim w ho was [know n as] al-B ayd a’ (the W hite
Woman).
His (M) Wives
The first was K hadljah, then Saw dah, ‘A ’ishah, H afsah, Umm
Hablbah, Umm Salamah, Zaynab bintjahsh, M aym unahjuw avriyyah
and Safiyyah. We shall m ention them in their respective biographies,
insha’A llah .38
He [married] these nine after Khadljah and passed away before

them. He did not m arry anyone else during the lifetim e o f Khadljah
and neither did he m arry a virgin other than ‘A ’ishah.
’’ In sum m ary:' Atikah sent for al-' Abbas Ibn ‘ Abdu-l-Muttalib to inform him o f a nightmare
she had. She had seen a rider coming upon a camel, he halted in the valley and cried out to
the people, ‘come forth, do not leave your men to the disaster that is to come in three days!’
The people followed him to the Masjid, then his camel, with him on it, mounted to the top
of the Ka'bah and he cried out again using the same words. Then his camel mounted on top
o f Mount ‘Abd Qubavs and he cried out again. Then he grabbed a rock and loosened it and
it broke, not a single house remained in Makkah except that a piece o f that rock entered it.
This dream was the reason why the enemy o f Allah, Abu Lahab refrained from going
to fight at Badr.
Refer to: Sirab Ibn Hisham [1/607]; Manviyyat Gbayuah at-Badr [p. 128].
i.e later on in the book, Tahdbib at-Asma wa-l-Ijiyhat.
The author, may Allah have mercy upon him, neglected to mention Zaynab bint Khu-
zavmah (radiyAllahu 'anha) who was called ‘the Mother o f the O rphans’ due to her good
treatment o f them. The Prophet ( ^ ) married her after Hafsah ( radiyAllahu 'anha). She
remained with him for two or three months and then died, none o f his wives, other than
her and Khadijah, died while he was still alive.
Prom those matters that were specific to him was that he could have more than four
wives as the author shall later mention.
Refer to: at-Isit'ab Jl/88]; at-Isdbah [12/280]; as-Siyar [2/218],
345
T H I. S I! B L I M E B E A U T Y O F T H E P R O P H E T (£g)
As for those whom he divorced during his ( ^ ) lifetime, then we

have not mentioned them due to the great difference concerning
them.
He had two slave girls (surriyyah), M aria;’', and Rayhanah bint Zayd,
it also postulated that she was bint ShanTun, and he later set her
free.6"
It has been reported to us; from Qatadah who said,
isJ^s- ' v ' '

J>-Aj -f"
isly>\- ....................
o >/** .
^s.—J' - -
—>
s • ^ \ ' ' ' ' ' '
r~* ov }
‘The Messenger of Allah ($jg) married a [total of] fifteen
women. He entered upon thirteen, combined a total of
eleven [at one time], and passed away leaving nine living
behind him .’61
Those Slaves whom He (H) Freed62
From am ongst them were,
1. Zayd Ibn harithah Ibn Sharahll al-K albl, Abu Usamah.
w The Copt. She was mother to Ibrahim, the son o f the Messenger o f Allah (Sjg) and was
gifted to him bv the leader o f Alexandria, Muqawqis.
Refer to: al-Isabal) [ 13/125].
She was from Banu an-Nadlr, ajew ish tribe, and she accepted Islam.
Refer to: al-lsal>ah [12/268].
Refer to Abu ‘Ubaydah, Tasmiyyah A^waJ an-Nabi (Sgg) wa A wladihf [pp. 70-80] and Ibn
‘Abdi-l-Barr, a/-/r//W> [ 1/90] wherein he said, ‘with regards those concerning whom there is a
difference o f opinion, who he had marital relations with and then divorced, or contracted the
marriage but did not have marital relations, or proposed to but did not complete the contract,
there is such a great deal o f difference concerning them and the reasons for divorcing them
that it necessitates refraining from being certain o f the authenticity o f anv one o f them .’
Refer to as-Sakhawi, al-lak.br al-Mutawali fiman Intusiba li-n-Nabi (sjjg) ruin al-Khariam wa-
l-Mawali.
346
Imam al-N awawi’s Life o f the M essenger (may A llah bless him <&give him peace)
2. Thawban Ibn Bujdud.

3. Abu Kabashah. His name was Sulaym and he was present at
Badr.
4. Badham .63
5. Ruwayff
6 . Qasir .64
7. M avm un .65
8 . Abu Bakrah .66
9. H urm uz .67
10. Abu Safiyyah, ‘Ubayd.
11. Abu Salm a 68
12. Anasah.
13.Salih i.e. ash-Shukran.
14. Rabah Aswad.
15. Yasar ar-Ra‘I, the Nabatean.
16. Abu R aff, his name was Aslam , other opinions have also been
mentioned
17. Abu Muwayhibah.
18. Fadalah al-Yamanl.
19. Ar-Rafi ‘ .69
20. M id‘am Aswad who was killed at Khaybar.
21. Kirkirah, who used to carry the belongings o f the Prophet
(M) [while travelling],
22. Zavd, the grandfather o f Hilal Ibn Yasar Ibn Zayd.
23. ‘U baydah .70
u It is said that he is also Dhakwan who will be mentioned later.

M 1 have not found, in anv o f the references that 1 have, anyone who mentioned him
amongst his ($$£) freed slaves.
1,5 It is said that he is also Dhakwan who will be mentioned later.
He is the famous Companion, Nufay‘ Ibn al-Harith and some o f the scholars did not
include him amongst the freed slaves.
,r It is said that this was the name o f Abu R aff, the Copt, or that he was Dhakwan who
will be mentioned later.
',8 It is said that he is Yasar ar-Ra‘I whose mention follows.
m It is said that he is Abu R aff whose mention has preceded.
" It is said that he is ‘Ubaid or ‘L’bavdah whose mention follows.
347
THE SUBLIM E BEAUTY OF THE P R O P H E T ( ^)
24. Tahm an, or Kaysan, or M ahran, or D hakwan, or M arw an .71

25. M a’bur, the Copt.
26. Waqid.
27. Abu W aqid .’ 2
28. Hisham.
29. Abu Dumayrah.
30. Hunayn.
31. Abu ‘Aslb whose name was Ahmar.
32. Abu ‘Ubaydah.
33. Safinah.
34. Salman al-FarisI.
35. Ayman Ibn Umm Aym an .’ 3
36. Aflah.
37. Sabiq.
38. Salim .’ 4
39. Zayd Ibn Bawla.
40. Sa'ld.
41. Dumayrah.
42. ‘Ubaydullah Ibn Aslam.
43. N afi‘.
44. N ablh .75
45. Wardan.
46. Abu Uthaylah.
47. Abu al-H um ra ’76
From the females were,
1These are all names that Dhakwan was known by.

: The correct position is that he is either Waqid or Abu Waqid as mentioned bv Shavkh
Mashhur Salman, al-Fakbr al-Mutawdli [p. 61].
' Some o f the scholars included him amongst the servants and not the freed slaves.
4 As-Sakhawl, al-lakhral-M utan'ali |p. 44] rejected that he was one o f the freed slaves.
’ In another text [of the book] the name given is Nabll, and both o f these have been
mentioned amongst his freed slaves.
6 Some scholars included him amongst the servants, other amongst the freed slaves and
yet others placed him in both categories.
348
Imam al-N awawi’s I J fe o f the M essenger (may A llah bless him d r give him peace)
1. Salma.
2. Umm Raff.
3. Umm Ayman, Barakah. She is the m other o f Usamah Ibn
Zayd.
4. M aymunah bint Sa'd.
5. Khadirah.
6 . Radwah.
7. Umaymah.
8 . Rayhanah.
9. Umm Dumayrah.
10. Maria.
11. Shlrin, sister to M aria .78
12. Umm ‘Abbas. 9
M any o f the aforem entioned nam es are m entioned in these

books8" and an explanation o f their lives follows in their biographies,
insha’Allah, the Exalted.
Know that all o f these freed slaves were not present at the same
time, rather some o f them were present at different times.
Those who served Him (^g)
From am ongst these were,
1. Anas Ibn Malik.

2. Hind.
3. A sm a’ both o f w hom were the daughters o f H arithah al-
Others said that her name was Maymunah bint Sa‘Id.
* Others said that her name was Sirin, auntie to Ibrahim, the son o f the Prophet (ijgQ.
"O thers said that her name was Umm ‘Ayyash.
i.e books written by the scholars, in particular he is referring to at-Muâni, al-Miibadhdhab,
at- W’asit, at- II aji^, and ar-Raii'tjah, these being books written by the ShafVis. The biographies
o f the above people can be found scattered throughout Tabdbibal-Asma’ iva-t-1Jighalas the
author has clarified in the introduction [p.3].
349
T H F. S U B L I M E B E A U T Y O F T H E P R O P H E T (gg)
Aslaml.
4. Rabl'ah Ibn Ka'b al-Aslaml.
5. ‘Abdullah Ibn M as‘ud who used to look after his shoes, when
he stood he would put them on for him. W hen he sat, he would
remove them and place them under his arms undl he stood
once again.
6 . ‘Uqbah Ibn 'Am ir al-Juhanl who was in charge o f his mule.
7. Bilal, the one who called the adhan.

8 . Sa'd the freed slave o f Abu Bakr as-Siddlq.
9. Dhu M ikhmar, it is also said M ikhbar, the son o f the brother

o f an-N ajashl, it is also postulated that he was the son o f his
sister.
10. Bukayr Ibn Shaddakh al-Laythl, it is also postulated that his
name was Bakr.
11. Abu D harr al-Ghifari.
12. Al-Asla‘ Ibn Sharik Ibn ‘A w f al-A ‘rajI.
13. Muhajir, the freed slave o f Um m Salamah.
14. Abu as-Samh, {radiyAllahu \anlmm)
His (^) Scribes
Al-Hafiz Abu al-Q asim m entioned in Tdrikh D imasbq that they

numbered twenty-three and he listed all o f them with his chains o f
narration.
They are:
1. Abu Bakr as-Siddlq

2. ‘Um ar Ibn al-Khattab.
3. ‘Uthman.
4. 'All.
5. Talhah.
6. Az-Zubair.
350
7. Ubayy Ibn K a‘b.

8. Zayd Ibn Thabit.
9. M u'awiyah Ibn Abu Sufyan.
10 . M uhamm ad Ibn M aslamah.
1 1. Al-Arqam Ibn Abu al-Arqam.
12 . Aban Ibn Sa'ld Ibn al-'As.
13. Khalid Ibn Sa'ld Ibn al-'As, his brother.
14. Thabit Ibn Qays.
15. Handhalah Ibn ar-Rabl*.
16. Khalid Ibn al-Walld.
17. ‘Abdullah Ibn al-Arqam.
18. ‘A bdullah Ibn Zayd Ibn ‘Abd-Rabbih.
19. Al-‘A la’ Ibn ‘Uqbah.
20. Al-M ughlrah Ibn Shu'bah.
2 1. As-Sijil.
22. Others added, Shurhabll Ibn H asanah .81
They mentioned that the most prolific scribes were Zayd Ibn Thabit
and M u'awiyah (radiyA llahu 'atihuni).
His (M) Envoys
He ( ^ ) sent:
1. ‘A m r Ibn Um ayyah ad-D am rl to an-N ajashi. He took the

letter o f the M essenger o f Allah ( ^ ) , placed it between his
eyes, descended from his throne and sat on the floor. He then
81 There are also others that the author, may Allah have mercy upon him, did not mention.
However there is a difference concerning as-Sijil as to whether he was a scribe or not.
This is because the only hadith that is used to prove this is reported by Abu Dawud [no.
2935] and an-Nasa‘i, al-Kabir,, and it is not authentic. There is no one who was called as-Sijil
amongst the Companions, those who mentioned him amongst the Companions depended
upon this hadith.
Refer to: Ibn Kathir, Tafsir [3/200]; at-Misbah al-Madi' [p. 80]; Kstitab an Xabi [p. 100]
351
THR S U B L I M F. B E A U T Y O F THE P R O P H E T (%e)
accepted Islam when later in the presence o f Ja'far Ibn Abu

Talib and his Islam was good .82
2. Dihyah Ibn Khallfah al-Kalb! to Heraclius, the leader o f Rome.
3. ‘Abdullah Ibn Hudhafah as-Sahm ! to Chosroes, the King o f
Persia.
4. Hatib Ibn Abu Balta‘ah al-Lakhml to al-Muqawqis, the King of
Egypt and Alexandria. He said some good words and alm ost
accepted Islam and gifted the M essenger o f Allah ($g) with
Maria, the Copt and her sister Shlrln. The M essenger o f Allah
(•M) in turn gifted H assan Ibn Thabit with Shlrln .83
5. ‘Amr Ibn al-‘As to the two kings o f ‘Uman and they accepted
Islam, he remained with them until the M essenger o f Allah
($g) passed away.
6 . Sallt Ibn ‘Amr al-'Am iri to Hawdhah Ibn ‘All al-Hanafi in al-
Yamamah.
7. Shuja‘ Ibn Wahb al-Asadl to al-harithah Ibn Abu Sham ir al-
Ghassanl, the King o f al-Balqa’, Syria.
8 . Al-M uhajir Ibn Abu Umayyah al-M akhzum l to al-Harith al-
Humairl.
9. Al-‘A la’ Ibn al-H adram l to al-M undhir Ibn Sawa al-'Abadl, the
King o f Bahrain (today’s al-Hasa, Saudi Arabia) who believed
and accepted Islam.
10. Abu Musa al-Ash‘ar! and M u‘adh Ibn Jabal to Yemen, calling
its people to Islam. The generality o f its inhabitants accepted
Islam ,Jeader and subject .84
1,2 Ibn al-Qayvim, / .a d a l-M a a d [1/120] said, ‘Ashamah an-Najash?, for whom the Prophet
(3® prayed (the funeral prayer], was not the one to whom he sent the letter to. This sec
ond one is not known to have accepted Islam whereas the first died as a Muslim. This was
pointed out by Abu Muhammad Ibn Hazm, as-Sirah [p. 30] and the hadlth in sahih Muslim
|no. 1774] reported as a statement o f Anas also proves this.’
*' It is also said that her name was Sirin.
M Other envoys were also sent that the author, mav Allah have mercy upon him, has not
mentioned desiring thereby to summarise his words.
All o f these kings accepted Islam except for Heraclius, Muqawqis, Hawdhah, Chosroes,
al-Harith Ibn Abu Shamir and an-Najashi. This NajashI was not the one to whom the
Muslims migrated as has preceded.
352
Those who called the Adhan for Him (|g)
He (sjg) had four M u ’adhdhins-.
1. Bilal
2. Ibn Umm M aktum , both in Madlnah.
3. M ahdhurah in Makkah.
4. Sa'd al-Qaradh in Q uba’.
An explanation o f their lives follows in their respective biographies,

insha’Allah, the Exalted.
His (^) fUmrah, Hajj, Military Expenditions, and

Raiding Parties
It is established in the Two Sahlhs that the Prophet ( ^ ) perform ed

'Umrah four times after the H ijrah^ and he perform ed the Hajj only
once in his lifetime, the Farewell Hajj in which he bid the people
farewell in the tenth year o f H ijrah .86
He him self participated in twenty-five m ilitary expeditions

according to the famous opinions. This is the opinion o f M usa Ibn
'Uqbah, M uhamm ad Ibn Ishaq, Abu M a'shar and other scholars of
biography and m ilitary expeditions. It is also said that he undertook
twenty-seven such expeditions.
Abu ‘Abdullah M uhammad Ibn Sa'd, at-Tabaqat, quoted an agree-
Bukhari [no.’s 1778-1780, 3066, 4148] and Muslim [no. 1253].

Bukhari [no. P 7 8 ] and Muslim [no. 1254).
There is a hadith in Bukhari [no. 1664] and Muslim [no. 1220] that proves that he per
formed Hajj once before the 1lijrah as well and this was what Ibn Hajr declared to be the
strongest position in h a h [3/51"’].
353
T H E S U B I. I M E B E A I' T V () F T H K P R O P H K T (gg)
ment that he (ijg) undertook twenty-seven m ilitary expeditions 8

and fifty-six raiding parties. He then mentioned them one by one in
order o f occurrence.
They mentioned that he physically fought in nine: Badr, Uhud, al-

Khandaq, Banu Quravdha, Banu M uttaliq, Khavbar, Path M akkah,
Hunain and at-Ta’if, this according to the opinion o f those who say
that Makkah was conquered by force .88
It is also said that he fought at BawadI al-Qura, al-G habah8y and

Banu an-Nadlr. Allah knows best.
His (%$) Manners
He (l$g) was the most generous o f people, and he was never so

generous as he was in the month o f Ramadan. He had the best morals
and manners and the best physical constitution. His hands were the
softest o f hands, he was the m ost pleasant sm elling o f them and the
* Muslim [no. 18131 reports from Ibn /.ubair that he heard [abir Ibn 'Abdullah saving, ‘1
went on nineteen military expeditions with the M essenger o f Allah (Sjg). 1 was not present
at Badr or Uhud because my father forbade me. W hen 'Abdullah [mv fathcr| was killed at
Uhud, 1 never missed a single military expedition with the Messenger o f Allah (Ijjg).’ It is
understood trom this narration that the number ot expeditions undertaken by the Prophet
(ffeg) were twenty-one. This is also what is clearly reported from (abir bv Abu Ya’la with a
Sahlh isnad as stated by Ibn Hajr, /a//t[7/380|.
The discrepancy in numbers is explained by some people calling two battles by the same
name, or giving one battle more than one name due to its length or the different places
in which it was fought and the likes, as pointed out bv al-Hafiz Ibn Hajr. It can also be
explained by some people considering onlv those battles in which fighting actually occurred
and others not.
*" Ibn Taymiyyah, may Allah have mercy upon him, said, ‘it is not known that he physically
fought in any battle except for I hud, in which he killed U baw Ibn Khalaf. It is not to be
understood from the statement, ‘he fought at such-and-such a battle’ that he fought in it
him self as understood by some students who have not investigated his ( ^ ) life in detail.’
Quoted by the muhaqqiq to al-Qastalanl, Mawahib at-IMihmiyyah [1/335].
*" These two places fall between Madlnah and Syria, closer to Syria.— Mu'jam al-Bnldan.
354
Imam al-N anam 's Life o f the M essenger (may A llah bless him & give him peace)
most intelligent and perspicuous o f them. He was the best o f them

with regards com panionship and good-nature, the most courageous
of them and the one who had the most knowledge o f Allah. He had
the most fear o f Allah, he never becam e angry for personal motives
and neither did he take revenge for personal motives. He only became
angrv when the sacred laws o f Allah, the M ighty and M agnificent,
were violated and nothing would appease his anger until the truth
was aided. W hen he becam e angry he would turn aside or avert his
face.
His manners were the Q ur’an and he was the most hum ble o f
people. He would fulfil the needs and requirem ents o f his family
and lower his wing in m ercy to the weak. He was never asked for
anything to which his reply would be in the negative. He was the most
forbearing o f people, and had a greater sense o f modesty and shame
than a virgin secluded in her private room. He viewed the near and
the far, the strong and the weak all the same.
He never criticised food, if he desired it, he ate it and if not he left

it. He would not eat while reclining and neither upon an eating table.
He would eat what was easy and readily available. He used to love
sweets and honey, gourd used to please him. He ( ^ ) said,
. j i t fo y i
W h a t an e x c e lle n t c o n d im e n t is vin e g a r.1,0
^5^ aJLoIp
T h e s u p e rio rity o f ‘A ’ishah o v e r all w o m e n is like the

s u p e rio rity o f ath-Tbarid (a m ix tu re o f b re a d , m e a t and
b ro th ) o v e r all o th e r fo o d .91
I|" Muslim [no. 2051 J.

Bukhari [no.’s 3770, 549, 5428] and Muslim [no. 2426],
355
THE S I' B I. I M E B E A I ’ T Y ( ) E T H E P R ( ) P H E T (-£)
His favourite part o f the sheep was the shoulder. Abu Hurayrah
(radiyAllahu 'anhu) said,
y- y UuJl y -UJ' J r y
The Messenger of Allah (sjgr) left the world without ever

eating his fill of barley bread. 12
A month or two would go by without a fire being lit in any o f his

houses.
He used to partake o f gifts but would not touch that which was
given in charity. He would reward a gift with a gift. He would fix his
own sandals and sow his own clothes. He would visit the sick and
accept the invitation o f the rich, poor, noble and lowly alike, he would
never look down contem ptuously upon anyone.
Sometimes he would sit with his knees drawn up to his chest, hold
ing his shins with his hands, sometimes cross-legged and sometimes
reclining. Most o f the times he would sit in the first posture. He would
eat with three o f his fingers and would lick them [clean]. He would
drink water in three sips, taking a breath between each outside o f
the vessel that contained the water.
He would speak in com prehensive and concise words, he would

repeat his words three times so that they be understood clearly. His
words were clear and understandable to all who heard him and he
would not speak unless there was a need to do so.
He would not stand or sit except that he made dhikr o f Allah, the
Exalted. He rode a horse, camel, donkey and mule, sometimes having
M u‘adh sit behind him on a camel and on a donkey, he would not
allow anyone to walk behind him.
B ukhari (no.’s 3770, 5419, 5428| and M uslim [no. 2426].
356
Imam al-N awairi’s I J fe o f the M essenger (may A llah bless him d r give him peace)
He would tie a rock firm ly on his stomach out o f hunger, and he

and his family would lie down to sleep while still hungry. His bed
was made o f leather skin, being filled with palm-fibres. He would
seldom partake o f the delight and pastim e o f this world, even when
he did, taking only a little. Allah, the Exalted, had given him the keys
to the treasures o f the whole world, but he refused to accept them,
preferring the H ereafter instead.
He would frequendy and consistently perform the dhikr o f Allah,

constantly would he be in a state o f contem plation. M ost o f the
times his laugh would consist o f a smile and som etim es he would
laugh such that his m olar teeth showed. He loved scents and hated
distasteful smells. He joked, but would not say ought but the truth.
He would accept the excuses presented to him by people and he was
as Allah, the Exalted, described him,
“Indeed there has come to you a Messenger from amongst

yourselves, grievous to him is what you suffer. He is
deeply concerned about you and kind and merciful to
the believers. ”
\At-Tawbah (9): 128)
til;
“Pray for them, indeed your prayers bring about relief

for them. ”
\At-Taivbah (9): 103]
His censuring would consist o f his alluding and hinting at some-
357
T H H S U B L 1 M E B F. A U T Y O F T H E P R O P H F. T (jfe)
thing or someone, [for example],
' Q , '* t^
.^ Ia j 4U)' J$ ..!■ A .i Uo ^ 0y & ( J k
What is the matter with people that they set conditions

that are not in the Book of Allah, the Exalted? 91
and the likes.
He would com m and with gentleness and he would encourage

gentleness w hile prohibiting rudeness and harshness. He would
en co u rage forgiveness, clem en cy and all virtu o u s m orals and
manners.
He loved starung with his right side when cleaning, putting his shoes
on, com bing his hair and indeed in all o f his affairs. His left hand
was reserved for cleaning him self after having relieved him self and
for whatsoever was deem ed offensive. W hen he slept or lay down,
he would lie down on his right side, facing the Qiblah.
His gatherings would be conducted with forbearance and modesty,

conducted with integrity and honesty, and were places o f patience and
tranquillity. No voice was raised therein, wom en were not needlessly
discussed, rather matters inducing taqwa were discussed and those
present would be humble, giving due respect to the elders, showing
mercy to the young, giving precedence to the needs o f the needy and
protecting the stranger. Hence they would leave having been guided
to and guiding to the good.
Bukhari [no.’s 2155, 2563] and Muslim [no. 1504).

It is reported by Abu Dawud |no. 4788] from ‘A ’ishah (radiyAllahu ’anha) that when
something was conveyed to the Prophet (;Jg) about a person he would not sav, ‘what is
wrong with that person who says such-and-such’ rather he would sav, ‘what is wrong with
a people who say such-and-such.’
358
Imam al-N awawi’s Life o f the M essenger (may A llah bless him & give him peace)
He would bring his Com panions together in unity, he would hon

our the head o f every nation and enjoin him to govern their affairs.
He would ask after his Companions. He was not one who spoke
indecently or promoted indecent speech and action. He would not
recompense an evil with an evil, rather he would forgive and overlook.
He never struck a servant or wom an, indeed he never struck anything
except when he was fighting in the Way o f Allah, the Exalted.
He was never given a choice betw een two m atters except that
he would choose the easier m atter as long as it did not involve any
sin.
The evidences for all that I have m entioned are famous and can
be found in the Sahih. Allah, the Glorious and Exalted, com bined
in him perfect manners and beautiful habits and tem perament. He
granted him the knowledge o f the previous and later people 94 and
that which contains victory and success. This despite the fact that he
was illiterate, not being able to read or write, having no human teacher.
Allah granted him what He had not granted any o f the creation and
chose him above all the first and later people. Abundant peace and
blessings be upon him perpetually until the Day o f Judgem ent.
It is established in the Sahih from Anas Ibn M alik (radiyA llahu
1,4There is some generality in this sentence (that requires explanation]. The meaning o f the
author, ‘He granted him the knowledge o f the previous and later people’ i.e. knowledge
o f the unseen that Allah conferred upon him. Allah, the Exalted says, “ [He is] the Knower
o f the unseen and He does not disclose His [knowledge o f the] unseen to anyone, except
whom He has approved o f messengers... ” p i /-Jim (72): 26-27 ]
As for that which Allah did not confer upon him, then in this portion he is like the
remainder o f mankind, “Say: I do not tell you that I have the depositories |containing the
provision] o f Allah, nor that 1 know the unseen, nor do 1 tell you that I am an Angel. 1 only
follow what is revealed to me... ” \. \l-. \n‘am (6): 50]
The correct statement to sav is, “ He has taught you that which you did not know. ”
p XnSisa (4): 113].
359
T H F. S l ' B L I M F . B F AUTV OF T H F P R O P H E T @g)
'anhu) who said,
Vj i"'* d>—j j* j*ll Qy’" k*-kd.5 c— U

-CaJj tailI O iJij . Ib l iaJ j Q .«* A
V_j iw il : l i J li U i 'Jê, 40)| J
.liS” o i o ^/f pi t yj j^J :<ui*i
I have not touched silk brocade or silk that was finer to

touch than the hands of the Messenger of Allah (£$). I
have not smelt anything that was more pleasant than the
smell of the Messenger of Allah. I served the Messenger
of Allah (sjg) for ten years and he never once said to me,
‘uff,’ neither did he ever say to something that I did, ‘why
did you do it?’ or to something that I did not do, ‘have
you not done such-and-such?’9-’
His (H) M iracles96
The M essenger o f Allah ( $ jg ) possesses m any m anifest miracles

and signs dem onstrating [his veracity], reaching thousands and they
are well known.
From am ongst them was the Q ur’an, the m anifest and clear m ira
cle and brilliant proof, falsehood cannot approach it from before
it or behind it. It is a reveladon from One W ho is All-W ise and
Praiseworthy. It incapacitated the most eloquent o f people in the
most eloquent o f times to produce a single chapter that would be
Bukhari |no. 3561] and Muslim [no. 2309].

% A number o f works have been authored concerning this topic or discussing this topic
amongst them are: Ibn T a y m iy y a h , al-Jawabas-Sahih liman Baddala Din al-Masik; what was men
tioned bv Ibn Kathir, Tarikb and al-Dhahabi, Tarikb aTIslanr, Ibn Hajr, Fathu-l-Bari [6/582].
Refer also to Khavru-d-Dln W anill, M ujaât al-Mustapba [3rd ed., Maktabah as-Sawadl,
Jeddah]. Consult this for the evidences for what is mentioned in this chapter.
360
Imam al-N aumvi’s I J fe o f the M essenger (may A llah bless him <&give him peace)
comparable to it, even if the whole o f creation were to gather for

that purpose. Allah, the Exalted says,
>
J*
jjj>LV
“Say: if the whole of mankind and the jinn gathered in
order to produce the like of this Qur’an, they could not
produce the like of it, even if they assisted each other. ”
\Al-Isra (17): 8 8 ]
It challenged them to this despite their large num bers, their

eloquence and their severe enmity, and it challenges them to this day.
As for the other miracles, it is not possible to enum erate them

all due to their huge num ber and renew ing and increasing nature.
However, I will m ention some exam ples:
The splitting o f the moon, water flowing from between his fingers,
increasing the quantity o f food and water, the glorification o f the
food, the palm tree yearning for him, stones greeting him, the talk
ing o f the poisoned leg [of roasted sheep], trees w alking towards
him, two trees that were far apart com ing together and then parting
again, the barren [and therefore dry] sheep giving milk, his returning
the eye o f Qatadah Ibn an-N u'm an to its place with his hand after
it had slipped out, his spitting lightly into the eye o f ‘All when it had
become inflam ed and its being cured alm ost immediately, his w ip
ing the leg o f ‘Abdullah Ibn ‘Atlq whereupon he was im m ediately
cured.
His inform ing o f the places o f death o f the polytheists on the

Day o f Badr saying, ‘this is the place o f such-and-such a person.’
361
TUB S I B I. I M F. B E A T T Y ( ) F T H E P R ( ) P H E T (■£)
His inform ing o f his killing Ubayy Ibn Khalaf, that a group o f his
nation would traverse an ocean and Umm Haram would be am ongst
them and this occurred. That all that was drawn together for him
o f the ends o f the earth and displayed to him would be opened for
his nation, that the treasures o f the Chosroes would be spent by his
nation in the Way o f Allah, the M ighty and M agnificent. That he
feared for his nation that they would be tempted by the wealth and
allurem ent o f this world and that the treasures o f the Persians and
Romans would be ours and that Suraqah Ibn Malik would wear the
trousers o f Chosroes.
He inform ed us that Hasan Ibn ‘All would reconcile between two

large w arring pardes o f the M uslims, that Sa'd Ibn Abu Waqqas
would live such that nations would benefit by him and others would
be harmed. T hat an-N ajashl had died on this particular day while he
was in Ethiopia and that al-Aswad al-‘AnsI had been killed on this
particular day while he was in Yemen.
That the Muslims would fight the Turks who were described as hav
ing small eyes, wide faces and small, chiselled noses and that Yemen,
Syria and Iraq would be conquered by the Muslims.
He inform ed us that the M uslim s would com prise three armies,

an arm y in Syria, and arm y in Yemen and an arm y in Iraq. That they
would conquer Egypt, a land whose [unit o f land measurement] was
the Qlrat, that they should deal with their people well for they have
protection [being Copts] and ties o f kinship (through Hajar], That
Awais al-Q arnl would come to you from the auxiliaries o f Yemen,
he would be afflicted with leprosy and it would be healed except
for the space o f a dirham , and he indeed arrived during the rule o f
‘Umar.
He inform ed us that a group o f his nation would always be upon

the truth and that mankind would becom e m any in number and that
362
Imam al-Nawawi's Life o f the M essenger (may A llah bless him <&give him peace)
the Ansar would diminish in number and that the Ansar would be not
be given their due [with regards distribution o f wealth and leader
ship] . That mankind would keep on asking questions until they would
say,
•• J&-
Allah created the creation....1'
He inform ed us that Ruwayfi' Ibn T habit would live a long life,

that 'Am m ar Ibn Y asir would be killed by the transgressing group,
that this nations shall divide into sects and that they would fight each
other.
He inform ed us that a fire would em anate from the land o f hijaz

and the likes o f this. All o f this occurred exactly as he ($g) said it
would.
He said to Thabit Ibn Qays,
* ' *i'0-*' r *
You will live being praised... and you will die as a martyr.
and he live being praised and was m artyred at al-Yamamah. He

said to ‘Uthman,
-- ty . - >> 2
a 4ju a ---/Q>
He would be afflicted by a severe trial.98
1 Referring to the hadlth, “the people will continue asking until they say, ‘this is Allah \\ ho
created everything...but who created Allah?’”
Reported by Bukhari |no. 7296] and Muslim [no. 136].
,,KThe meaning o f severe trial is his being imprisoned in his house and his being killed by
the transgressors.
363
THK S I B I. I M I- B E A U T Y OF THE P R O P H E T (% )
He said about a person am ongst the M uslim s who had just fought
a severe fight that
j&\ J i ! 'ja
He would be from amongst the denizens of the Fire.
and later he com m itted suicide. W abisah Ibn M a'bad cam e to

him in order to ask him about righteousness and sin upon which he
asked,
v ? 0 ’J y * j L i
Have vou come to ask about righteousness and sin?
He (i s a i d to ‘All, az-Zubair and al-M iqdad,
* ' ' ' * ' 9 A- *

.wjbS" Igj jl i ■Gsjj J ! I
Go to the garden of Khakh for indeed there is Dha'Inah*”

who has a book with her.
They found her there but she initially denied having the book and
then took it out from her within her braids.
He (M ) sa'd to Abu H urayrah, w hen Satan had stolen som e

dates,
’ >*,
Indeed he shall return.
and he did. He (^ )sa id to his wives,

This is the woman with whom Hatib al-Balta‘ah (radiyAllahu 'anhu) sent a letter to the
people o f Makkah in order to inform them o f the plans o f the M essenger o f Allah (S^g) to
fight them. It was concerning this that the first verses o f Surah Mumtahinah were revealed.
The garden o f Khakh is a place falling between Makkah and Madinah.
Refer to Bukhari |no. 3983] and Muslim [no. 2494] and Tafsir Ibn Katbir |4/344],
364
Imam al-Namawi’s I J fe o f the M essenger (may A llah bless him <&gwe him peace)
. j liUJ I tOj
The most prolific of you in giving charity’ will be the

quickest of you to join me.10"
and it was so. He (lijg) said to ‘A bdullah Ibn Sallam ,
You will remain upon Islam until vou die.
He (sjg;) supplicated for Anas that his wealth and sons increase and
that he should live a long life and it was so. He lived for more than
one hundred years and not one o f the Ansar was richer than he and
one hundred and twenty7 o f his children had already been buried
before the arrival o f al-Hajjaj [to Basrah], This is detailed further in
Sahlh Bukhari and others.""
He supplicated that Islam be strengthened through ‘Um ar Ibn

al-Khattab or Abu Jahl, and Allah strengthened it through ‘Umar
(radiyAllahu 'anhu). He ( ^ ) supplicated against Suraqah Ibn Malik and
the feet o f his horse sank into the earth and he was thrown off, he
called out asking for safe conduct and was granted it, then he asked
the Prophet (^g) to make a supplication for him.
He (fpg) supplicated that Allah remove feeling the bitter cold and
heat from ‘All and so never did he feel cold or hot. He ( ^ ) supplicated
for Hudhayfah, the night that he sent him to spy on the Confederates,
that he not feel the cold and he did not until he had returned. He
(H) supplicated for Ibn ‘Abbas that Allah grant him understanding
o f the religion and it was so. He ($|) supplicated against ‘Utbah
Zaynab b in tjah sh {radiy ll/abii'anha) was the most prolific o f them in giving charity and
was the first to die. Refer to Muslim [no. 2452].
"" Bukhari [no. 1982].
365
T H F S I' B I. I M F. B F A U T V ( ) F T H F P R O P H E T (£g)
Ibn Abu Lahab 1"2 that Allah cause a dog from am ongst his dogs to
overcome him and he was killed by a lion at az-Zarqa’.
He (s^) supplicated for the descent o f rain when they asked him to
at the time o f drought, there was not a single cloud in the sky, then
when he had supplicated, the clouds gathered like mountains and it
rained until the next Friday. It rained so much that they had to come
back and ask him to supplicate and stop the rain, so he supplicated
and the rain stopped and they walked out into the glaring sun.
He ( ^ ) supplicated for Abu Talhah and his wife, Umm Sulaym , that
he bless them in the night they had spent together and she became
pregnant and gave birth to ‘Abdullah. He had nine children and all
o f them were scholars.
He ( ^ ) supplicated for the m other o f Abu Hurayrah (radiyAllahu

'anhu) that she be guided and Abu Hurayrah left to find her perform
ing the ritual bath because she had accepted Islam. He (^g) supplicated
for Umm Qays bint M uhsin, the sister o f ‘Ukkasha, that she live a
long life and we do not know o f another woman who lived as long
as she did. This was reported by an-N asa5! in the chapter concerning
washing the deceased.
On the Day o f Hunain he ( ^ ) threw a handful o f dirt at the dis

believers and said,
May the faces be disfigured.
and Allah, the Exalted, vanquished them, filling their eyes with dirt.
He ( ^ ) once went out to one hundred o f the Quraysh who were
1,12 This is how it is in all o f the printed editions, perhaps the author means ‘Utaybah Ibn
Abu Lahab for this description fits him. As for ‘LItbah, he accepted Islam in the year of
the Conquest o f Makkah.
366
Imam al-N awam's Life o f the M essenger (may A llah bless him <&give him peace)
waiting to do som ething horrible to him and he put dirt on their head
and went on his way w ithout their seeing him.
His ($$) Horses, riding Beasts and W eapons
He (3^g) had a num ber o f horses:
1. As-Sakab, which he ($jg) owned. It was unique, having a white

streak and white hooves and it was the first horse that he un
dertook a m ilitary expedition on.
2. Sabhah. This is the one he (ijjjg) raced on and won.
3. Al-M urtajiz. This is the one he ($g) bought from the bedouin
Arab, Khuzaymah Ibn Thabit testified on his behalf [on timely
payment],
Sahl Ibn Sa‘d said,
* '
The Messenger of Allah (s|g) had three horses: Lizaz, al-
Dharib and al-Luhayf.
As for Lizaz, it was given to him by al-M uqawqis, al-Luhayf was

given to him by Rabfah Ibn Abu al-Bara’a, and al-D harib was given
to him by Farwah Ibn ‘Amr al-Judhaml.
He ($|g) also had a horse called al-Ward which was given him by
Tamlm ad-D arl which he then gave as a gift to ‘Umar, then 'U m ar
gave it as a gift to another man, and later found it being sold.
He ( ^ ) had a mule called Duldul upon which he used to ride on

his journeys. It lived on after his death until it grew old and lost its
teeth. He used it to grind barley and it died at Yanbu ‘ . 101 It has been
A famous citv today in Saudi Arabia, on the Red Sea coast.
367
THR S V B L 1 .\1 E B F A U T Y O F T H E P R ( ) P H F T (jjjj)
reported to us in Tarikb D imask via a number o f routes that it re

mained alive until ‘All (radiyA llahu 'anhu) fought the Khawarij, while
riding it during his rule.
He (J^g) had a camel called al-'A dba’, also called al-Jad'a’ and al-
Q aswa’. This is how it has been reported to us from M uham m ad
Ibn Ibrahim at-Taiml that these three names belonged to one and
the same camel. This has also been stated by others and it is also
postulated that they are names to three different cam els . 1"4
He had a donkey called ‘U fayr which died during the Farewell

Pilgrim age. Al-QadI ‘Ayad said that it was called G hufayr but they
have agreed that this is an error.
One time he ( ^ ) had twenty she-camels about to give birth and

one hundred sheep, three spears, three bows and six swords. From
am ongst these swords was the one called D hu-l-Faqar which he ap
propriated from the war booty on the Day o f Badr and it was the
sword that he saw in his dream on the Day o f U hud.10'’ He ( ^ ) had
two suits o f arm our, a shield, a ring and a wooden pitcher, a black
square standard, a white flag— and it is said that it was black.
Know that the circumstances and events o f the M essenger o f Allah

OH), his life, that which Allah, the Exalted, honoured him with, what
He inundated the worlds with o f his influence and mark, is beyond
enum eration, it is not possible to exam ine all o f it. This is especially
true o f a book like this whose intent is just to show a glim pse o f the
11,4 It never lost a race. Once it did lose to a bedouin riding his own voung camel, this out
come was difficult for the Companions to bear and they felt despondent. The Messenger
o f Allah said, “it is a duty upon Allah that He not elevate anything o f this world except
that He would later lower it.”
Refer to Bukhari |no. 6501|.
I":' W herein he saw him self brandishing it and it breaking, which he interpreted to mean
that his Companions would be killed on the Day o f Uhud.
Refer to Bukhari [no. 4081] and Muslim [no. 2272|.
368
Imam al-N awam ’s I J fe o f the M essenger (may A llah bless him <&give him peace)
lives o f individual personalities and what is related to them. W hat

I have mentioned here should serve as a pointer to what I have left
out. This is also true because my purpose was to honour this book
by m entioning some o f the events during the life o f the M essenger
o f Allah (i^g) and his circum stances at its onset.
This has occurred, and all praise and thanks are due to Allah, indeed
how can a book not be ennobled that com mences by m entioning the
events o f the life o f the Chosen M essenger ($g), the Beloved and
Elect, the chosen one o f the world, the Seal o f the Prophets, the
Imam o f the pious and G od-fearing, the M aster o f the M essengers,
the Guide o f the nation, the Prophet o f M ercy ($g), may Allah in
crease him in nobility and excellence with Him.
All praise and thanks are due to the

Lord o f the worlds.
369
A P P E N D I X T \\’ O
The Legal Rulings that were Specific to the

Messenger of Allah (#)1116
This is a valuable section, the habit o f our companions [the Shaffls]

is to mention it at the beginning o f the Book o f M arriage [in their
books o f fiq b ]. This is because the rulings specific to him alone are
more with regards to m arriage than any other topic. I have gathered
them in ar-Rawdah in some detail and all praise and thanks are due
to Allah.
This book is not the place to detail them so I will just mention
After investigation and research one finds that many o f the aspects that are mentioned
as being specific to the Prophet (jjg) in this chapter are not actually so, indeed some o f
them contradict his (ijg) Sunnah.
The basic principle here is that he is the same as any other man except for that
which is established through evidence. The proof for this is His saying, “Say: 1 am a man
like yourselves to whom it has been revealed... ” |.\I-KabfA 8): 1 lb]
and his ( ^ ) saying, “ I am only a man...”.
How excellent is what the author, may Allah have mercy upon him, quoted at the end
of this chapter that the specific qualities cannot be established through analogy and that
they can only be proven through textual evidences. As for that which has no text, then to
have a difference o f opinion concerning it is to guess at the unseen, so pay attention to this!
370
Imam al-N awawi’s I J fe o f the M essenger (may A llah bless him <&gwe him peace)
them in brief insha'Allah, the Exalted.
O ur com panions have stated that those things specific to him

(ijjig) are o f four types:
1. That which is specific to the M essenger o f Allah (ijjjg) with

regards the obligations. T hey said that the wisdom behind this
was to increase his closeness to Allah and to raise his lofty rank
ing. None o f those desiring to come close to Allah can do so
as they do through perform ing that which Allah, the Exalted,
has obligated upon them as has been clarified in the authentic
hadith. 1,17
Imam al-H aramain quoted from som e o f our com panions that
the reward o f an obligation is seventy’ times greater than the re
ward o f an optional act, conforting themselves with a hadith. In
cluded in this category are: the prayer o f al-D uhd, sacrifice, the w itr
prayer, the night prayer (,tahajjud), em ploying the m iswak and taking
consultation.
The correct opinion according to our companions is that the above

are obligatory upon him, it is also postulated that they are recom
mended. The most correct opinion according to our com panions is
that the w itr prayer is not the same as the tahajjud prayer. The correct
opinion with regards tahajjud is that its obligation was abrogated with
regards to him ($g) just as it was abrogated with regards his nation.
This is what is textually reported from al-Shafi'l, may Allah have
mercy upon him. Allah, the Exalted says,
"S S' s *S -
(ill 4jjli Jrr iA J
Reported bv Bukhari (no. 6502] wherein the M essenger o f Allah (^g) said, “Allah says,
‘whosoever has mutual animosity with a friend (»»//)) o f Mine, then 1 declare war on him.
Mv servant does not draw close to Me with anything as he does by carrying out what 1 have
made obligatory upon him ....’
371
THF. SUBLIM E BEAUTY OF T II F. P R O P H E T (Sjg)
“And |stav awake] some of the night for pray, an optional

worship for yourself. ”
\s\l-hra (17): 79]
The hadlth in Sahlh M uslim , reported from ‘A’ishah also proves

this . 108
Included in this category is bearing [the harm afflicted upon him]

by his enemy with padence, even if they be many, even if they be
more than double in number.
Included in this category is the obligation to pay the debt o f those

who have passed away in the case that there is no one to pay it off. It
is postulated that he paid debts o ff as a generous and noble acdon on
his part and not as an obligation, however the most correct opinion
according to our companions is that it was obligatory.
It is also said that it was obligatory upon him ( ^ ) , when he saw

som ething that pleased him to say,
I jg # - j l il_ !)
Labbayk, indeed the true livelihood is the livelihood of

the Hereafter100
Included am ongst this category are issues related to m arriage, that

it was made obligatory upon him to make his wives choose between
leaving him or choosing him. Some o f our com panions said that
Reported by Muslim |no. 746) from ‘A’ishah (radiy. Mlabu 'anha) who said, ‘Allah, the
Mighty and Magnificent, obligated the night prayer in the beginning o f this chapter— i.e.
—and the Prophet and his Companions observed this with eagerness. Allah
refrained from revealing its conclusion for twelve months, then He revealed an easing [of
the ruling) at the end o f this chapter. Hence the night prayer became optional after having
been obligatory...’.
Bukhari [no. 2834| and Muslim [no. 1805).
372
Imam al-Nawawi's I J fe o f the M essenger (may A I lab bless him &give him peace)
this was only recom m ended, however the correct opinion was that
it was obligatory. So when he gave them the choice, they chose him
and the abode o f the Hereafter, thereupon Allah made it unlawful
for him to m arry any other or to exchange them as a fitting reward
for their excellent choice. Allah, the Exalted says,
“Not permissible for you are any [additional] women after

[this], nor may you exchange them for [other] wives...”
\Al-Ahydb (33): 52]
Then this ruling was abrogated, so that this could be a favour and
grace bestowed upon the M essenger o f Allah (]|g), so that he could
marrv additional women. Allah, the Exalted says,
“Indeed We have made lawful for you your wives to whom

you have given dowries and any slave-girls you own... ”
\AIAhZbb (33): 50]
Our com panions have differed as w hether or not it becam e unlaw-

ful for him ( ^ ) to divorce them after having given them the choice.
The most correct opinion is that it was not unlawful, the only thing
that was unlawful was to exchange them which is som ething differ
ent to mere divorce.
2. That which was specific to the M essenger o f Allah (?H) with

regards to prohibitions, so that his reward could increase
through his avoiding them. This is o f two tyrpes:
TH E FIRST: Those issues outside o f m arriage. Included in this is
373
THE S U B I, I M E B E A U T Y O F T H E P R O P H F. T (jg )
poetry, w riting11" and [the acceptance of] %akah. W ith regards to [the
acceptance of] optional charity, two opinions have been voiced by
al-Shafi'l, the most correct o f which is that it is unlawful for him. As
for eating in a reclining posture, eating onion, garlic and leek then this
was disliked for him but not unlawful according to the most correct
opinion. Some o f our com panions said that it was unlawful for him.
W hen he had made his preparations for war, it was unlawful for him
to put his war-items aside until he had engaged the enemy in battle.
It is also postulated that it was disliked, however the correct opinion
according to our companions is that it was unlawful. Some o f our
companions said, by way o f extrapolating upon this, that when he
com menced an optional action o f worship, it was necessary for him
to complete it but this a is weak opinion.
It was unlawful for him to look desirously at that which Allah had
provided people from the allurem ents o f this world.
It was unlawful for him to com m it ‘treachery with the eye’, which
is to motion with the hand or head, indicating perm ission for a per
son to be killed or beaten or the likes in a way that contradicts the
outward appearance or perception o f things.
Initially he would not pray upon those who has died while having
a debt, having none to pay it o ff on his behalf, instead allowing his
Companions to pray over him. Our com panions have differed as
whether or not it was unlawful for him to pray over them. [If it was
unlawful] was it then abrogated? Then, later, he would pray over
them and pay o ff their debts himself.
"" Allah, the Exalted says, “And you did not recite any scripture before it, nor did you inscribe
one with your right hand...” [al-'Ankabiit (29): 48] and “And We did not give knowledge o f
poetry and neither is it befitting for him. ” |Vasin (36): 69|.
374
Imam al-N awawi’s I J fe o f the M essenger (may A llah bless him & gire him peace )
TH E SECOND : Concerning issues o f m arriage. Included in this

is keeping anyone who disliked to m arry him, the correct opinion
according to our com panions being that it was unlawful for him [to
keep her], some o f them said that he should leave her by way o f a
noble gesture on his part.
Included am ongst this is m arrying a wom an from am ongst the

People o f the Book, the most correct opinion according to our com
panions being that it was unlawful for him. This was the opinion o f
Ibn Suraij, Abu Sa'ld al-Ittakhri and QadI Abu Hamid al-M arwadhl.
Abu Ishaq al-MarwazI said that it was not unlawful. There are two
opinions voiced [by the Shafi'ls] concerning sexual relations with
a slave-girl from am ongst the People o f the Book and m arrying a
Muslim slave-girl. The most correct opinion concerning the slave-girl
from the People o f the Book is that it was lawful and with regards
the M uslim slave-girl that it was unlawful. W ith regards the slave-girl
o f the People o f the Book, the majority' declared decisively that it
was unlawful for him to m arry her. Al-H annati dism issed both these
opinions while our com panions extrapolated m any issues from this,
but it is not fitting to m ention them in this book.
3. Concessions and allowance that were granted specifically to

him ($g). These are o f two types:
TH E FIRST: That which does not relate to m arriage. Included

am ongst this is continual fasting, choosing that which he preferred
from the war booty before its distribution such as a slave-girl or the
likes. This chosen portion was called as-Safi and as-Safiyyah, the
plural o f which is Safayah.
Included am ongst this is the one-fifth war booty [apportioned

for Allah and His M essenger (^|)] from the spoils o f war acquired
through victory (ghanimah) and one-fifth o f one-fifth o f the spoils
o f war acquired through the enem y surrendering f a i ) along with an
375
THK SUBLIM E BEAUTY OF THE P R O P H E T ( ^)
additional four-fifths.
Included am ongst this is entering M akkah w ithout ihram and the

perm issibility o f fighting therein at the time he entered it during the
Conquest o f Makkah. He was allowed to pass judgem ent based upon
what he already knew [of a case w ithout the need o f the plaintiff
or the accused testifying], with regards to other than him there is a
difference o f opinion. He was allowed to pass verdicts with regards
him self and his children and bear testim ony on his own behalf and
on behalf o f his children. He was allowed to accept the witness o f
one who testified on his behalf. He was allowed to cultivate land on
his own behalf. His ablution would not be broken were he to sleep
in a lying down position. Some o f our com panions have mentioned
two opinions with regards his ablution breaking upon touching a
woman, the m ost correct opinion being that it does break . " 1
W ith regards the p erm issib ility o f his staying in the M asjid
while in a state o f m ajor impurity, our com panions have voiced two
opinions. Abu al-(Abbas Ibn al-Q ass, at-Talkhis, said that it was per
missible whereas al-Qaffal and others said that it was not permissible.
Imam al-H aram ain and others declared the author o f at-Talkhis to
be in error with regards his considering it perm issible.
To prove its perm issibility it could be possible to depend upon the

hadith o f 'A dyyah; from Abu Sa'ld that the Prophet (ij^g) said,
i z rs* Ija >—. . ?!xj Jj-U k
111 The correct opinion is that touching a woman does not nullify the ablution, this fact
holds true for the Prophet (ajg) and those other than him, even if one were to touch her
with desire. This is due to what is established from ‘A’ishah (radiyAllahu 'anha) that the M es
senger ot Allah (I^g) used to kiss his wives, then go for prayer without perform ing ablution.
Reported by Abu Dawud (no. 178], Tirm idhi (no. 86], Ibn Majah (no. 502] and declared
Sahih bv al-Albanl.
376
O ‘All, it is not allowed for anyone who is in a state

of major impurity to be in this masjid except for you
and I.
At-Tirm idhi ruled the hadith to be hasan.
It is possible to object to this hadith by stating that ‘Adyyah is

considered to be weak by the majority. It could be replied to this by
saying that at-Tirm idhi ruled the hadith to be hasan and perhaps he
found supports for it that led to this ruling . 112
It was perm issible for him to take food and drink for its owner
who was in need o f it, if he (Sjjg) him self was in need o f it and it
was obligatory upon the owner to give him them , giving precedence
to his (ij^g) needs over his own. This due to the saying o f Allah, the
Exalted,
“The Prophet is more worthy of the believers than them

selves... ”
[A/Ahâb (33): 6 ]
Know that the Prophet (i^g) did not actually carry out the m ajority
o f these perm issible matters, even though they were perm issible for
him and Allah knows best.
THE SECOND: Those issue related to marriage. Included amongst

this is the perm issibility o f having nine wives, the correct opinion
112 The hadith is Da‘If, its isnad contains ‘Ativyah al-‘Awfi, who is Saduq, makes mistakes,
a shia and a mudatlis as mentioned in at-Taqrib. At-Tirm idhi alluded to its weakness for he
said after quoting it, ‘this hadith \sgharib, we only know it via this route. Muhammad Ibn
Isma'il [al-Bukhari] heard this hadith from me and declared it strange.’
From amongst those who declared it da‘If was al-Albanl.
377
T H F. S U B I. I M 1. B F A U T Y O F T H E P R O P H E T (fc)
being that he was allowed even more, his m arriage being considered
valid by using the word ‘gift’, and lim iting his divorce [to taking ef
fect with] three proclam ations, it is also postulated that this is not
limited. In the case that the m arriage has been contracted with the
wording ‘gift’, it was not obligatory upon him to give the m ahr upon
the com pletion o f the contract or after having marital relations, this
is not the case with those other than him.
Included am ongst this is the validity o f m arriage without a legal

guardian [for the woman] or any witnesses and in the state o f ihram 113
according to the most correct opinion in all o f these. In the case that
he desired to m arry an unm arried wom an, it is necessary for her to
respond according to the correct opinion and it is unlawful for any
other to offer his hand in marriage to her. W ith regards to distribution
o f time between his wives and female-slaves there are two opinions.
Al-Ittakhrl said that it was not obligatory and therefore this would
fall under the matters specific to him whereas other said that it was
obligatory and therefore this would not fall under the m atters that
were specific to him.
The companions [of the Shafi‘I madh'hab\ have built the majority o f
these issues and their likes upon the prem ise that is his (ijjg) m arrying
like our m arrying or is it like sexual relations (tasarr / ) ? 1 14
He freed Safiyyah and then married her and appointed her freedom
as her mahr. It is also said that he freed her upon the condition that
he m arry her and therefore it was obligatory upon him to fulfil it,
" ' I t seems clear that the author, may Allah have mercy upon him, depended upon the
opinion o f those who say that he married Mavmunah while in a state o f ihram. The cor
rect opinion, however, is that he married her while not in a state o f ihram, as stated by
Maymunah herself and bv Abu R aff, their mediator.
Refer to: Zad al-\la‘dd\\/\ 13],
m The basic principle here is that he (3jgp is as Allah said, “Say: I am a man like yourselves
to whom it has been revealed... ” |. !/-/i//t/(18): 110]
Therefore whoever claims specificity then let him bring an evidence.
378
Imam al-Nawawi's I J fe o f the M essenger (may A llah bless him <&give him peace)
this is not the case with those other than him. It is also said that he
made the very acdon o f freeing be the m ahr and that this was valid
for him, but not valid for any other. It is also said that he freed her
without any sort o f return and m arried her without giving her a m ahr
at all, this is the m ost correct opinion.
The com panions have m entioned m any issues in this category but
I have om itted them.
4. His noble virtues and respect due to him that was specific to
him (|g).
Included am ongst these was the fact that it was unlawful to m arry
his wives who lived after him. As for the ones that he divorced dur
ing his lifetim e, there are a num ber o f opinions, the m ost correct o f
which is that it is unlawful to m arry them. This has been textually
stated by ash-Shafi'l, may Allah have m ercy upon him, in A hkam al-
Q u r’an and this was also the opinion o f Abu ‘All Ibn Abu Hurayrah
due to the saying o f Allah, the Exalted,
“...and his wives are their mothers. ”

[AlAhydh (33): 6 ]
The second opinion m entioned concerning this is that it is lawful

to m arry them and the third that it is unlawful to m arry those whom
he had marital relations with. If we say that it is unlawful then their
ensue two opinions with regards to m arrying his slave-girls that lived
on after his death, or he left, after having sexual relations with them.
Included amongst these is that his wives are the mothers o f the
believers regardless o f w hether they died before him or after him.
This relationship applies with regards to m arrying them , respect
ing them, obeying them and the prohibition o f disobeying them
379
THE SUBI.I M E B E A U T Y OF THE PR O P H E T (g)
and being rude to them. It does not apply to the rules o f looking
at them, being alone with them, and their children being unlawful
to marry. Therefore it is not said that their daughters are the sisters
o f the believers and neither is it said that their mothers and fathers
are the grandm others and grandfathers o f the believers and so on.
Some o f our com panions said that the term denoting brotherhood
can be applied to their daughters and uncle and aunt can be applied
to their brothers and sisters. This is the clear sense o f what al-Shafi'T
textually stated in M ukhtasar al-Muâni.
Are they the mothers o f the male and female believers? There
are two opinions voiced by our com panions, the most authentic o f
which being no, rather they are the mothers o f the male believers
to the exception o f the female believers and this is what is reported
from 'A ’ishah (radiyAllahu 'anha), building upon the prem ise o f the
preferred opinion that the feminine gender is not included in the
male pronoun . 113
Al-Baghawl, from am ongst our companions, said that it can be said

that the Prophet ($g) was the father o f the male and female believers
while al-W ahidl quoted some o f our com panions saying that this
should not be said due to the saying o f Allah, the Exalted,
“Muhammad is not the father of anv of your men. ”

\Al-Ah^dh (33): 40]
He said, ash-Shafi'l, may Allah have m ercy upon him, textually

stated that it was perm issible with the m eaning their father with
regards the respect accorded him and his sanctity. He said that the
1’’ The opinion o f the majority, and the correct opinion, is that females are indeed included
in the male pronoun as long as their exists no evidence indicating that it specifically refers
to men. There is no evidence in this case.
Refer to: Ibn Qudamah, Rairtjah an-Nddhir [2/148-150].
380
m eaning o f the verse was that not one o f you are his children from
his loins. It is reported in the Sahlh hadith in Abu D awud and else
where that the Prophet ($§) said,
.jJtyl j L uf UJi
Indeed I am like a father to you . 116
It is said [in com m entary to this] i.e. in m ercy and com passion; and
it is said i.e. they should not be embarrassed to ask him about personal
questions whose answers they are in need o f knowing; and it said
i.e. both the aforem entioned matters. I have clarified this further in
the K itab al-Istisabah o f Shar'h al-M uhadhdhab.
Included am ongst this is the superiority o f his QH) wives over all
other women. T heir reward and punishm ent was doubled and it
was prohibited to ask them except from behind a veil, whereas it is
perm issible to ask other wom en directly. The best o f his wives were
Khadljah and ‘A ’ishah and Abu Sa‘d al-M utawalll said, ‘our com pan
ions have differed as which o f these two was the better.’
W ith regards to issues outside o f m arriage then he (sjjg) was the

Seal o f the Prophets and the best o f creation. His nation is the best
o f nations and his Companions consisted the best o f generations.
His nation is preserved from uniting upon error and his Shari*ah is
valid for all time, abrogating all other laws. His Book is a miracle,
preserved from distortion and alteration and it is the proof against
mankind after his passing away whereas the miracles o f all the other
Prophets have vanished. He was aided by having fear o f him planted
[into the hearts o f his enemies] to the distance o f one months journey.
The earth was made as a m asjid for him and its dust was purifying,
war booty was made lawful for him and he was granted the rank o f
intercession and the Praiseworthy Station. He was sent to the whole
o f mankind.
IUl Abu Dawud (no. 8| and it was declared hasan by al-Albani.
381
T H F. S U B I. 1 M F B F A V T Y O F T H F P R O P H E T (Sfe)
He is the M aster o f the Children o f Adam and the first one who
the earth will give up, the first to intercede and the first to have his
intercession accepted and he is the first to knock on the gates o f Para
dise. He will have the largest following from am ongst the Prophets
and he was granted concise and com prehensive speech. The rows
o f his followers in prayer reflect the rows o f the Angels. His heart
never slept and he would see those behind him in the same way that
he saw those in front o f him ." It is not perm issible for anyone to
raise his voice over his voice, neither is it perm issible for anyone to
shout for him from beyond his private quarters, neither is it perm is
sible for anyone to call him by his name by saying, ‘O M uham m ad’
rather he should say, ‘O Prophet o f Allah, O M essenger o f Allah . ’ 118
The one who is praying should address him by saying,
Ail' ^3l jjulp Jl
Peace be upon you, O Prophet and the mercy of Allah

and His blessings.
If the person praying were to address any other hum an in his

prayer, his prayer is rendered invalid. If som ebody is praying and he
(M) was to caMhim, it is necessary to respond to him and his prayer
would not be rendered invalid.
Blessings can be sought with his urine and blood , 119 his hair was
" i.c in prayer due to the hadlth reported by Anas Ibn Malik (radiyAllahu 'anhu) that, ‘the
Messenger o f Allah (jjjsp said: complete the rows for indeed 1 see vou behind me.’
Reported by Bukhari [1/176] and Muslim [no. 433).
"* i.e. during his (5§g) life.
The basic principle here is that he ( ^ ) is like the rest o f the nation as Allah aid, “Sav: I
am a man like yourselves to whom it has been revealed... ” pl/-XJ/y(lH): 110]
The ahadith that are used to prove this particular issue cannot be used as proof because
they are either weak, or do not clearly prove the point. Therefore the clear sense o f the
verse is not to be left by a mere possibility that is subject to weakness. This is true love o f
the Prophet (jfcg)— that we hold firm to the evidence, that we follow and that we do not
innovate. May Allah delight our eyes by being allowed to see him er) and bv being resur
rected amongst his group o f followers.
382
Imam al-Nawawi’s Life o f the M essenger (may A llah bless him <&give him peace)
pure even if we rule that the hair o f the nation is im pure . 120
Our companions have differed concerning the purity o f his blood,

urine and all other remnants related to him.
Presents donated to him were perm issible for him to accept, but
this is not the case with the other leaders for it is not lawful for
them to accept presents from their subjects subject to the well-
known specifications. It is not possible for Prophets to lose their
senses but is perm issible for them to faint for this is a state different
to the first. They have differed concerning the possibility o f their
having wet-dream s and the m ost famous opinion is that this is not
possible.
He (^|) once missed the two rak'ahs after Z uhr and he made them
up after the A sr prayer and he continued to pray them after A sr.
W ith regards to his persistence in praying them at this time there is
a difference as to whether this was specific to him or not, with the
most correct opinion being that it was . 121
He ($g) said,
Name yourselves with my name, but do not use my agno

men (kunya).'“
1211 The correct opinion is that hair is pure with respect the whole o f the nation, it is not
specific to him (jjg) as there is not clear evidence proving the impurity o f hair.
121 The proof o f specificitv lies in what is established from Umm Salamah (radiyAllahu
'anha) who said, ‘I asked, “Cl Messenger o f Allah, should we make them up if we miss
them?” He replied, “no.” ’
‘Abdu-l-'Aziz Ibn Baz said, ‘this is a hasan hadith, it is reported by Ahmad with a good
isnad and constitutes proof that making up the sunnahs o f Zubr, after ‘. Ur, was specifically
allowed for him .’
122 Bukhari [no.’s 3539, 6188] and Muslim |no. 2134],
383
THE SUBI.1MF. B E AL'TY OF T H E P R O P H E T (ife)
W ith regards the perm issibility o f taking the agnom en Abu al-
Qasim there is a difference that I have clarified in ar-Rawdah and
al-Adhkar.
He ($g) said,
. „ „ • „ _ , ,% , **
j VJ oLa)1a-j j J 5"
'' ' ' 4 4
Every relationship and lineage will be severed on the Day

of Judgement except for my relationship and my lineage. 122
It is said [in com mentary to this] that his nation attribute themselves
to him and it also said that on that day the only attribution that would
be o f benefit is the attribution to him and none other.
Our com panions said that whoever mocks him or commits for
nication while he is alive becomes a disbeliever. This is what they
said, however their claim with regards to fornication is problematic.
Ibn al-Qass and al-Q affal al-M arwazi said, ‘from those matters
specific to him is that he was removed from the world when he was
receiving revelation, but despite this the obligation o f prayer and
other such m atters were not lifted from him .’
Included am ongst this is that whosoever sees him in a dream has

truly seen him for Satan cannot im personate him. However if the
dream er hears anything in his dream with regards rules and regula
tion then he should not act upon them if they contradict what the
Sharfah has already established. This is due to the absence o f preci
sion and accurate conveyance on the part o f the dreamer, not that
there is any doubt in the dream. N arrative is only acceptable from a
narrator who is trustworthy, precise and legally responsible, however
121 Reported by Ahmad [4/323, 332] and it was declared Sahih by al-Albani, al-Sahibah [no.
2036), by taking into consideration its many routes o f narration.
384
Imam al-Nawawi’s I J fe o f the M essenger (may A llah bless him & give him peace)
the one who is dream ing is not in this condition.
Included am ongst this is that the earth cannot consum e the flesh
o f the Prophets as is established in the famous hadlth . 124
Included am ongst this is his ( ^ ) saying,
• ~k>-l buS"* o]
* *
Indeed a lie against me is not like a lie perpetrated against

another. 125
O ur com panions and others have stated that deliberately lying

against him is from the m ajor sins and anyone who believes that
this is perm issible becomes a disbeliever, otherwise this sin is like
all other m ajor sins, the perpetrator does not becom e a disbeliever
through committing it. Shaykh Abu M uhammad al-Juwaynl, the father
o f Imam al-H aram ain, said that a person does becom e a disbeliever
[through com m itting this sin] but the correct opinion is the first and
this was the opinion o f the majority. Allah knows best.
Know that this category o f m atters specific to him cannot be

enum erated, however what we have m entioned should serve as a
pointer to what we have left.
We will conclude this section by m aking two points:
1. Imam al-H aram ain said that the researching scholars stated
that m entioning the differences o f opinion concerning those matters
specific to him ( ^ ) is useless containing no benefit.
124 Reported bv Ahmad [4/8], Abu Dawud [no. 1047], N asal [3/91] and Ibn Majah [no.
1085] that the Prophet (sjjif) said, ‘Allah has prohibited the earth from consum ing the bod
ies o f the Prophets.’
124 Bukhari [no. 1291 [ and Muslim [no. 4— the introduction).
385
T HE SUBL1M E B E Al'TY OF T H E P R O P H E T (gfc)
This is because there is no im plem entable ruling connected to it

that one is in need of. The difference o f opinion occurs in those
issues whose rulings we are in need o f knowing. T he rules specific
to him can only be discerned through following the texts and there
is no room for analogies. W hen there is no text concerning an issue
then having a difference o f opinion concerning it only comprises
guessing at the unseen, having no benefit.
2. Al-Saymari said that Abu ‘All Ibn Khayran prevented any

discussion concerning those m atters specific to him because they
relate to a m atter that is over and done with. He said, ‘however the
totality o f the com panions [of the Shafi ‘1 madh'hab] said that there
is no harm in discussing them and this is the correct opinion.’
This is the discussion concerning this issue as presented by our

companions, the correct stance is to be certain o f its permissibility,
rather its recom m endadon. If someone were to say it is obligatory,
it would not be far-fetched, provided that there were to exist no
consensus opposing this. This is because an ignoramus could see
some matters specific to him mentioned in the Sahlh and act by them
taking to the basic principle o f following him, therefore it becomes
obligatory to clarify them so that they becom e known because no
one can share in them. So what benefit is there greater than this?
This is the end o f what I have selected regarding various glimpses

into the life o f the M essenger o f Allah ($jg), the beloved (habib)X2t'
o f the Lord o f the w orlds and the b est o f the first and last
people.
The level of beloved friend (kbalit) is higher than the level o f babib. Allah has taken
Muhammad (S^g) as a khalil as is shown by the hadith, ‘and Allah has taken vour comrade
as a khalil! Reported bv Muslim |no. 2383].
Refer to: al-Mawahib al lxidimiyyab [3/314-317],
386
Imam al-N awawi’s I.ife o f the M essenger (may A llah bless him & give him peace )
Abundant peace and blessing be upon him and upon all of

the Prophets, the families of all of them and
upon all the righteous.
Allah suffices for me and what an excellent

disposer of affairs is He.
387
T H F. S r B I. I M K B F A U T Y O F T H E P R O P H F. T (gg)
388

The Sublime Beauty of The Prophet

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V

“I saw a radiant man with a luminousfa ce

Imam Muhammad Ibn (Isa al-Tirmidhi

Dar as-Sunnah Publishers

D A R A S-SU N N A H PUBLISH ERS

© Copyright 2020 by Dar as-Sunnah Publishers

British Library Cataloguing in publication Data.

Tide: The Sublime Beauty o f the Prophet %

First Edition, 1441 A"/2020 a ;

It is with great pleasure that I introduce this new translation o f Al-

The M essenger o f Allah SH said, “None o f you will truly believe

As a believer, to love the M essenger o f Allah 3H more than any­

It is human nature that when we love a person, we seek to know

Before you is a spring o f knowledge that every M uslim who

Those who read through these pages should count themselves

It is im portant to add that this book also contains an abridged

D ar as-Sunnah Publishers originally com m issioned this work

I personally want to take this opportunity to thank the translator,

May Allah have mercy upon him

His Name and Linage

He is al-Imam, al-Hafiz, the expert authority: Abu ‘Isa M uham m ad

His lineage: Al-Sulam l referring to the tribe o f Sulaym M usaghar,

Al-Dharir: There is a disagreem ent about w hether he was born

TirmidhI: Is the famous affiliation he has becom e known by and

His Background in K now ledge and

Imam TirmidhI grew up learning from the scholars o f his town

Imam TirmidhI never travelled to E gypt or Sham. Rather he nar­

He spent much o f his time travelling and taking knowledge from

Imam TirmidhI travelled to m any places and heard from many

■ M uham m ad Ibn Bashar (Bandar)

He also reached many scholars who were before these scholars

■ Qutaybah Ibn Sa‘Id Al-MadanI

the very pinnacle o f m em orisation and understanding o f hadith in

Imam TirmidhI becam e a distinguished scholar who would ben­

■ Abu al-‘Abbas M uham m ad Ibn Ahmad Ibn M ahbub

His Standing in K now ledge and the

M ubarak Ibn Al-Aslr said: ‘One o f the renowned scholars and

Imam Bukhari said to TirmidhI: “You have not benefitted from me

TirmidhI him self said that he showed his collection o f hadlth to

■ A l-Jami\ better known as al-Sunan al-Tirm idhi

■ Kitab F i A thar A l-M uwqufah— TirmidhI m entioned it him self

He was an example o f piety and devotion, to the point he lost his

4*1 J J j - b * - , J *!■>- U <~>\j

What has been narrated concerning the

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“T h e M e sse n g e r o f A lla h (jjg) w as n eith er [excessively] tall,

straight [but slightly wavy]. When he reached the age of

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3. M u h am m ad Ibn B a sh sh a r— a l-'A b d l— n a rra te d to us;

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4. M ahmud Ibn Ghaylan narrated to us; W akf narrated to us;

“ N e v e r h a ve I seen a n y o n e w ith a lo c k o f h a ir flo w in g

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As a believer, to love the M essenger o f Allah 3H more than any

Imam TirmidhI never travelled to E gypt or Sham. Rather he nar

Imam TirmidhI becam e a distinguished scholar who would ben

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‘The Messenger of Allah (%) had a wide mouth, reddish

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