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Shamā“il al-MuHammadiyyah

Shamā“il al-MuHammadiyyah
 
Imām Abū ‘Isā at-Tirmidhī
 
 
(B) = Bukhārī;
(SM) = Muslim;
(IM) = Ibn Majah;
(AD) = Abu Dawud;
(SN) = an-Nasa'i;
(T) = Tirmidhi;
(BQ) = Bayhaqī, Dalā ́il an-Nubuwwah;
(M) = Munāwī, SharH Shama“il al-MuHammadiyyah;
(Q) = al-Qārī, SharH Shama“il al-MuHammadiyyah;
(S) = Suyūţī, Khasā“is al-Kubra
(Z) = Zurqānī, SharH Mawāhib al-Laduniyyah;
(H) = ibn Hajr, FatH al-Bārı;
(AQ) = al-`Ainī,`Umdatu-l-Qārī;
(N) = Nawawī, SharH SaHīH Muslim;
(A) = al-Albānī, Mukhtasar Shama“il a-MuHammadiyyah;
(IQ) = ibn al-Qayyim, Jala ́ al-Afham.

With the Name of Allāh, the All-Merciful, the Most Merciful

al-Hāfiz Abū `Īsā MuHammad bin `Īsā bin Sawrah at-Tirmidhī said:

 

The Stature and Physical Characteristics of the Messenger of Allāh, sallAllāhu `alayhi wa sallam

§1. Abū Rajā“, Qutaybah bin Sa`īd informed us; from Mālik bin Anas; from Rabī`ah bin Abū `Abdur-RaHmān; that he heard Anas bin Mālik (RA) saying,

  The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was neither very tall, such that he would be clearly noticed, nor was he short. He was not extremely white and neither was he very brown. His hair was neither very curly nor completely straight. Allāh commissioned him towards the end (ra“s) of his fortieth year. He remained in Mecca for ten years and in Madīnah for ten years. Allāh caused him to pass away at the turn of his sixtieth year and there were not to be found [as much as] twenty white hairs on his head and beard. [1]

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was neither very tall, such that he would be clearly noticed, nor was he short," (Q) Meaning that he was of medium height. His being short has been categorically negated but only his being so tall as to be clearly noticed has been negated, in this lies an indication that he, sallAllāhu `alayhi wa sallam, was indeed of medium height but leaning towards being described as tall and this is what has been reported about him, sallAllāhu `alayhi wa sallam, by al-Bayhaqī. There is no contradiction between this and the forthcoming description that he, sallAllāhu `alayhi wa sallam, was of medium stature because such a statement is relative. This understanding is strengthened by the report of al-Barā“a, ‘He, sallAllāhu `alayhi wa sallam, was of medium stature but closer to being described as tall.’ [2]

al-Bayhaqī and ibn `Asākir mention that, ‘None would be perceived to be taller than he, sallAllāhu `alayhi wa sallam, sometimes two tall men would stand on either side of him and he would seem taller than them, yet when they parted he would seem to be of medium height.’ [3]Ibn Saba“, al-Khasā“is, mentions that when he, sallAllāhu `alayhi wa sallam, sat, his shoulder was higher than all those sitting around him. It is said in explanation to this, ‘Perhaps it was that none could be perceived to be physically above him just as none was spiritually and morally above him.’

"He was not extremely white and neither was he very brown," (Q) This description does not contradict the affirmation of his having a brownish complexion mentioned in the next Hadīth. [Ibn Hajr] al-`Asqalānī said, ‘From all the various reports on this it becomes clear that the whiteness that has been negated from him, sallAllāhu `alayhi wa sallam, is that whiteness that has no tinge of red and the brownness [affirmed for him] is redness that is mixed with white. [4 ](M) This is proven by the narration of Anas in ad-Dalā“il, ‘He was white, a whiteness going towards brown.’ (H) Moreover AHmad records on the authority of ibn `Abbās with a Hasan isnād, 'He was brown going towards white.' (M) As for his being described in some narrations to be extremely white, such as in the report of Bazzār from Abū Hurayrah, ‘He was extremely white’ [5] and the report of at-Ţabarānī from Abū at-Ţufayl, ‘I have not forgotten the extreme whiteness of his face,’ these are understood to refer to the lustre, sheen and glitter of his skin under the light of the sun as shown by the Hadīth, ‘It was as if the sun were pursuing its course across, and shining from, his face.’ [6]

"His hair was neither very curly nor completely straight," (M) Meaning that his, sallAllāhu `alayhi wa sallam, hair was in a state in between being very curly and completely straight and the best of affairs are those that are in between the two extremes. az-Zamakhsharī said, ‘The predominate course amongst the Arabs is to have curly hair and among the non-Arabs, straight hair.’ Allāh has blessed His Messenger, sallAllāhu `alayhi wa sallam, with the best of virtues and qualities and has combined in him all that He has scattered amongst the different races.

"Allāh commissioned him towards the end (ra“s) of his fortieth year," (M) Allāh commissioned him as a Prophet and Messenger, sent to the entirety of the worlds of Jinn and Man, this by agreement of the Muslim nation and is known in the religion by necessity, whoever rejects this becomes a disbeliever. He was also sent to the Angels in the view of the researching scholars (muHaqqiqūn), however some have objected to this position. (Q) It is said that he was born on Monday, revelation came to him on Monday, he migrated to Madīnah on Monday, he arrived at Madīnah on Monday and passed away on Monday. [7]The commentators have stated that the meaning of the ra“s of his fortieth year is its last part [and not the turn] due to the opinion of the majority of the historians and biographers that he was commissioned after having entered his fortieth year. at-Ţībī said, ‘Ra“s here is metaphorically used to refer to the end of the year [and not its beginning] in the same way as one says, “Ra“s of the verse” i.e. its last part.’ As for the usage of the word forty then it could either refer to the entry into the fortieth year or the year which is added to the thirty-ninth, both usages are common. However the specification that occurs through mention of the word ‘year’ in this Hadīth lends weight to the first possibility. al-Hāfiz al-`Asqalānī said, ‘[Understanding it to mean the turn of the fortieth year] would mean that he was commissioned in the month of his birth which is Rabī` al-Awwal, however he was commissioned in the month of Ramadān and therefore his age would be forty and a half or thirty nine and a half. Those who mentioned forty as his age did so by ignoring the addition or subtraction. However both al-Mas`ūdī and ibn `Abdu-l-Barr mention that the correct opinion was that he was commissioned in Rabı` al-Awwal, so according to this view he, sallAllāhu `alayhi wa sallam, would have just turned forty. It is also postulated that he was commissioned when he was forty years and ten days or forty years and twenty days old. Qādī `Ayād relates an irregular [and hence weak] report from ibn `Abbās and Sa`īd bin al-Musayyab that he, sallAllāhu `alayhi wa sallam, was commissioned at the turn of his forty-third year.’

"He remained in Mecca for ten years," (Q) The nation is agreed that he, sallAllāhu `alayhi wa sallam, stayed in Mecca for thirteen years, (M) therefore one could say that those who narrated ten years, rounded down and left off mention of the additional three, or one could say that the narration of those who mention thirteen years is stronger. "And in Madınah for ten years," (M) meaning after the Hijrah. He, sallAllāhu `alayhi wa sallam, remained there for ten years and there is no difference concerning this. He remained there until the people entered into the religion in droves, until Allāh perfected the religion for him and his nation and completed His favour upon them.

"Allāh caused him to pass away at the turn of his sixtieth year," (Q) This implies that he passed away at the age of sixty, however the strongest opinion is that he was sixty-three and it is said sixty-five. These ages are reconciled by stating that those who stated sixty-five included the year of his birth and death. Those who mentioned sixty-three did not and those who mentioned sixty rounded down. (M) This point is not contradicted by the statement ‘turn of his sixtieth year’ because what is meant here is the beginning of his sixties. "And there were not to be found [as much as] twenty white hairs on his head and beard," (M) Rather there were less as proven by the narration of ibn Sa`d [from Anas (RA)], ‘There were only seventeen white hairs on his head and beard.’ There is no contradiction between this and the report of ibn `Umar (RAA), ‘He had approximately twenty white hairs’ [8 ]because this just talks about an approximation. In the report of ibn Hibbān and al-Bayhaqī from ibn `Umar (RAA) there occurs, ‘His white hairs were approximately twenty all towards the front.’ As for the Hadīth of `Abdullāh bin Busr, ‘His white hairs did not exceed ten’, he was talking about the hairs on the front of his beard, and hence the remainder is understood to be on his temples. (B) `Abdullāh bin Busr reports that he saw a few white hairs between his, sallAllāhu `alayhi wa sallam, lower lip and chin and Anas was asked if the Prophet, sallAllāhu `alayhi wa sallam, used to dye his hair to which he replied, 'No, for there were only a few [white hairs] on his temples.' (SM) Anas reports that the white hairs were only to be found on his lower lip, temples, and a few scattered on his head. (Q) As for what is mentioned in one narration (SM) on the authority of Anas (Q) by way of negating white hairs for him, sallAllāhu `alayhi wa sallam, what is meant is a negation of plenitude not a negation in totality. A more detailed discussion concerning his, sallAllāhu `alayhi wa sallam, age and white hairs follows in the relevant chapters if Allāh wills.


1 Bukhārı [Şifatu-n-Nabı, al-Libās], Muslim [Fadā'il].

2 This statement also recorded by adh-Dhuhlı, az-Zuhriyyāt from Abū Hurayrah and ibn Hajr, FatH [6/705] said the isnād was Hasan.

3 Ibn Hajr [6/709].

4 See for example Hadıth #7. This is also the description reported of him by Anas in Muslim and Jābir by ibn Sa'd as per ibn Hajr [6/705].]

5 Ibn Hajr [6/706], 'with a ştrong isnād.'

6 The full Hadıth will be mentioned later in the chapter, ‘The manner of walking of the Messenger of Allāh (SAW).’]

7 This is reported from ibn 'Abbās (RAA) by AHmad [1/277].

8 al-Bayhaqı [Ra's Rasulillāh]

 

§2. Humayd bin Mas`adah al-Basrī narrated to us; `Abdu-l-Wahhāb ath-Thaqafī narrated to us; from Humayd; from Anas bin Mālik (RA) that he said,

  The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion and when he walked he leant forward [walking briskly]. [1]

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion," (Q) This does not contradict the previous description of his skin as has already been explained. However it is said that this contradicts the ensuing description that he ‘was white skinned as if moulded of silver.’ [2]Some have reconciled this by saying that the brownish complexion applied to that part of the skin that was exposed to the sun and that that part of his skin which was concealed by his garments was white. However this reconciliation has been refuted because of the narration that mentions his neck being white as if it was made of silver, the neck is normally exposed to the sun. It is possible that this comparison hold true when considering the lustre and sheen of his skin under the light of the sun and the smoothness of his skin. "And when he walked he leant forward [walking briskly]," (M) This is the manner of walking of those with firm determination, those who have a sense of gravity and dignity, inspiring respect in others, those with courage and valour. It is the best manner of walking and the manner which is easiest upon the body. Many people walk in … as if they were wood being carried, others walk as if in a state of unrest and confusion, like a reckless camel and this is a sign of weak intellect, especially if this is combined with frequent looking around. .

§3. Muhammad bin Bashshār – al-`Abdī - narrated to us; Muhammad bin Ja`far narrated to us; Shu`bah narrated to us; from Abū Ishāq; that he heard al-Barā“a bin `Āzib (RA) saying,

  The Messenger of Allāh, sallAllāhu `alayhi wa sallam, had slightly curly hair and was of medium stature (rajil marbū`) with broad shoulders. His hair was thick, reaching his earlobes and he wore a red hulla. [3]I have never seen anything more beautiful than he. [4]

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, had slightly curly hair and was of medium stature with broad shoulders. His hair was thick, reaching his earlobes," (Q) Some reports mention that his hair reached below his ears and above his shoulders, others mention half way down his ears, others mention to his ears, others mention to his shoulders and others mention to his shoulder blades. Qādı `Ayād reconciled these by saying that these descriptions all related to different times. Therefore when he, sallAllāhu `alayhi wa sallam, delayed cutting his hair, it would grow to his shoulders, when he cut his hair, it would reach his ears, or half way down his ears or to his earlobes. "And he wore a red hulla," A detailed discussion follows in the chapter dealing with his, sallAllāhu `alayhi wa sallam, clothes. "I have never seen anything more beautiful than he," (M) This statement, along with proving the great beauty of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, also goes to show al-Barā“a’s complete faith because believing him, sallAllāhu `alayhi wa sallam, to be so is one of the branches of having complete love for him.


1 Reported by Bukhārı [Şifatu-n-Nabı, al-Libās], Muslim [Fadā'il].

2 Hadıth #12.

3 A garment consisting of two pieces, an izār and radā'.

4 Bukhārı [Şifatu-n-Nabı, al-Libās], Muslim [Fadā'il].

 

 

§4. Mahmūd bin Ghaylān narrated to us; Wakī` narrated to us; Sufyān ath-Thawrī narrated to us; from Abū Ishāq; from al-Barā“a bin `Āzib (RA) that he said,

  I have never seen a person having a full head of hair, wearing a red hulla, who looked better than the Messenger of Allāh, sallAllāhu `alayhi wa sallam. He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall. [1]

§5. Muhammad bin Ismā`īl narrated to us; Abū Nu`aym narrated to us; al-Mas`ūdī narrated to us; from `Uthmān bin Muslim bin Hurmuz; from Nāfi` bin Jubair bin Mut`im; from `Alī bin Abū Tālib (RA) that he said,

  The Prophet, sallAllāhu `alayhi wa sallam, was neither tall nor short. His hands and feet were heavy and thick. He had a large head, large bones and a long line of [fine] hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him [2]

"The Prophet, sallAllāhu `alayhi wa sallam, was neither tall nor short. His hands and feet were heavy and thick," (Q) al-Asma`ī explained this to mean having think fingers and toes and al-Hāfiż ibn Hajr explained it to mean having thick fingers and palms and mentioned another narration with the wording, "He had large hands and feet," he said, 'al-Khattābī explained it to mean thickness and longness and this is what is intended here.' It is also narrated from al-Asma`ī that he explained it to mean calloused, but when it was said to him that it is narrated that the Prophet's, sallAllāhu `alayhi wa sallam, hands were soft and tender, he went silent and decided not to explain the word any further. (M) Hence the meaning is that they tended towards being thick without being short or calloused. (Q) Ibn Battāl said, 'His, sallAllāhu `alayhi wa sallam, hand was fleshy, it was large and thick, but despite this it was soft as is established in the hadīth of Anas recorded in the Sahīh, "I have not touched silk, or silk brocade, that was softer than his hand, sallAllāhu `alayhi wa sallam,"…. If we were to accept the explanation of al-Asma`ī we would say it is possible that the narrator depicted the hand of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, in different situations: when he fought Jihād, his hand would become calloused, but otherwise his hand would be in its natural state of being soft.' al-Qādī said, 'Abū `Ubayd, the linguist, explained it to mean thickness of fingers and palm coupled with shortness, but this position was criticised because it is established that he had long fingers.'' The hadīth concerning this follows and this is further endorsed by the hadīth, recorded by Bukhārı in ta`līq form, mentioning that the Prophet, sallAllāhu `alayhi wa sallam, had long hands; the full isnād for this was provided by al-Bayhaqī, ad-Dalā“il. The meaning of this hadīth is that his hands and fingers were long without being excessively so. This quality of hand is praiseworthy in men because it means that they have a strong grasp, but blameworthy in women (M) as mentioned by ibn al-Athīr, an-Nihāyah. (Q) Ibn Hajr said, 'The correct position is that his hands were thick, but not short or calloused.'

(Z)[3] Muslim records that he, sallAllāhu `alayhi wa sallam, stroked the cheek of Jābir and he said, 'I experienced a sensation of coolness from his hand and a scent as if he had just removed it from a perfume vendors box.' Ahmad records that the Prophet, sallAllāhu `alayhi wa sallam, visited Sa`d bin Abı Waqqās in Mecca when he was ill and stroked his face, chest and stomach. Sa`d said, 'To this very hour it seems to me that I can feel the coolness of his hand on my liver.' al-Bayhaqī and at-Tirmidhī [4 ]record on the authority of Abū Zayd al-Ansārī that the Prophet, sallAllāhu `alayhi wa sallam, stroked his head and beard and supplicated, "O Allāh, make him beautiful," and even when he had exceeded the age of one hundred, not a single white hair was to be seen on his beard, his face remained of cheerful complexion and never looked perturbed or dejected until the day he died. (B) Abū Juhayfah reports that the Messenger of Allāh, sallAllāhu `alayhi wa sallam, went out to al-Bathā“ at noon, he performed ablution and prayed Dhuhr as two rak`ahs and `Asr as two rak`ahs, praying towards a short spear beyond which women would pass. The people stood and took hold of his hands and used them to wipe their faces. He said, 'So I took hold of his hand and placed it on my face and found it to be cooler than ice and its scent to be sweeter than musk.' (SM) Umm Sulaym reports that the Prophet, sallAllāhu `alayhi wa sallam, used to visit her and have a siesta in her house and she would spread out a leather cloth in which he would lie. He would sweat profusely and she would collect his sweat and put it in perfume. When the Prophet, sallAllāhu `alayhi wa sallam, asked about this she said, 'It is your sweat which we have put in our perfume, and it is perfume of the sweetest type!' (H) Abū Ya`lā and al-Bazzār record with a sahīh isnād on the authority of Anas that when the Messenger of Allāh, sallAllāhu `alayhi wa sallam, passed through a road in Mecca, he would leave behind him the fragrance of musk and the people would say, 'The Messenger of Allāh has passed!'

"He had a large head, large bones and a long line of [fine] hair extending from his chest to navel" (Q) al-Bayhaqī records the hadīth, "He, sallAllāhu `alayhi wa sallam, had a line of hair extending from his navel to chest, and he had no other hair on his chest or stomach." "When he walked, he leant forward as if descending a slope," An explanation of this has preceded and follows in the next hadīth. "I have not seen anyone, before him or after him, who was comparable to him," (M) One should believe that Allāh created his noble body with an excellence that has not appeared before him or after him, sallAllāhu `alayhi wa sallam. The reason for this is that the good qualities of the body are an indication of what is contained within the body of sublime morals, manners, and attributes, and the Chosen One, sallAllāhu `alayhi wa sallam, reached the peak of all of these. (B) al-Barā“a reports that 'The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was the most handsome of people, with the best of builds, he was not very tall, neither was he short.'

§6. Sufyān bin Wakī` narrated to us; my father narrated to us; from al-Mas`ūdī the likes of this with this isnād.


1 Muslim [Fadā'il], Abū Dāwūd [at-Tarajjul].

2 Reported by at-Tirmidhī [al-Manāqib]. The sentence, "His hands and feet were heavy and thick," along with the last sentence are reported by Bukhārı [al-Libās] from Anas (RA).

3 Zurqānı [5/452+]

4 al-Bayhaqı said it was şahıh and at-Tirmidhı said it was hasan.


 

§7. Aĥmad bin `Abdah ad-Dabbī al-Baŝrī narrated to us, as did `Alī bin Ĥujr and Abū Ja`far Muĥammad bin al-Ĥusayn – i.e. ibn Abī Ĥalīmah – with different wordings but the same meaning; `Isā bin Yūnus narrated to us; from `Umar bin `Abdullāh the servant of Ghufrah; Ibrāhım bin Muĥammad – one of the sons of `Alī bin Abū Ţālib (RA) – narrated to me that when `Alī (RA) described the Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, he would say,

  The Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather in between. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body but had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope. When he turned, he would turn his whole body and between his two shoulders was the Seal of Prophethood. He was the Seal of the Prophets; he had the most giving of hearts; he was the most truthful of people, the best of them in temperament, and the most sociable amongst them. Whoever unexpectedly saw him would stand in awe of him and whoever accompanied him and got to know him would love him. Those who described him would say, ‘I have never seen anyone, before him or after him, who was comparable to him.’ [1]

(Q,M) `Umar bin `Abdullāh, the servant of Ghufrah: he was declared thiqah by ibn Mas`ūd but da`ıf by ibn Ma`ın and an-Nasā“ı; Aĥmad said that he narrated many mursal reports. "The Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather in between. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body," (Q) This description also holds true for someone who has hair on parts of his body and hence does not contradict the description that he, ŝallAllāhu `alayhi wa sallam, had hair on his shins, forearms and a line of hair from chest to navel. "But had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope," (Q) Meaning that he walked with strength of purpose, lifting each foot clearly off the ground, not like those who walk with an air of ostentation – walking in small steps like women. "When he turned, he would turn his whole body," (Q) Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].

"Between his two shoulders was the Seal of Prophethood," a discussion of this follows in the next chapter inshāAllāh. "He was the Seal of the Prophets; he had the most giving of hearts," (Q) Meaning he would never miserly withhold any of the effects of this world or any knowledge concerning his Lord. His generosity did not come about through effort, neither was it hard upon him, rather it naturally arose due to the purity of his soul and gentleness of spirit. (B) Ibn `Abbās reports that the Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, was the most generous of people, and he was never so generous as he was in the month of Ramadān when he met with Jibrıl. Jibrıl would meet him every night of Ramadan and revise the Qur“ān with him. He, ŝallAllāhu `alayhi wa sallam, was more generous than a brisk breeze. (Q) It is also said that it means that he had the largest heart, i.e. his heart never held back or grieved him. This is supported by the report of ibn Sa`d with this isnād with the words, ‘the most giving of people and the largest of heart.’ It is also said that it means that he had the best of hearts, i.e. he was free of all lowly traits and how could this be otherwise when Jibrıl cut open his heart, took out of a morsel of flesh, placed it in a golden tray and washed it with Zamzam water. (IQ) [2]He had the most giving of hearts by virtue of the righteousness of his heart and the great good contained therein. Good would pour out of his heart for it was enveloped in every beautiful moral and in every good. Some of the People of Knowledge said, 'There is not a single place in the entire world that had more good than the heart of the Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, all good was gathered together and placed in his heart.' (B) Anas reports that although the eyes of the Prophet, ŝallAllāhu `alayhi wa sallam, slept, his heart would always be awake.

"He was the most truthful of people," (IQ) This was something that even his enemies testified to and not one of his enemies could ever say that they had seen him lying, not even once, leave alone the testimony of all his friends and followers! The people of the earth fought him employing all the various forms of warfare yet none of them ever accused him lying, not a serious lie or even a minor, insignificant one! al-Miswarah bin Makhramah said, 'I asked Abū Jahl, my uncle, "O uncle! Did you ever accuse Muĥammad of lying before he came with his message?" he replied, "Son of my sister, by Allāh, while he was yet young, Muĥammad would be called al-Amīn (the truthful) by us. Even when his hair started turning white, he would still not lie." I asked, "O uncle of mine! So why don’t you follow him?" He replied, "Son of my sister, we and Banū Hāshim were always competing with each other for nobility, they fed people and so we did too, they gave others drink and so we did too, they granted protection and so we did too. We've kept pace with each other like two race horses, then they said, 'A Prophet has arisen from us', how could we possibly compete in this?"' Allāh, Exalted is He says, consoling him, ŝallAllāhu `alayhi wa sallam, "We know that what they say distresses you. It is not that they are calling you a liar; the wrongdoers are just denying the signs of Allāh. Messengers before you were also denied but they were steadfast in the face of the denial and injury they suffered until Our help arrived. There is no changing the Words of Allāh and news of other Messengers has come to you." [3]"The best of them in temperament," (IQ) meaning that he was easy going, soft, close to people, he answered the calls of those who called him, judged those who required judgment, fulfilled the need of those who asked of him – never preventing them from asking him and never letting them go disappointed or empty handed. When his Companions desired a matter from him, he would agree with them and follow them, if he determined to do something, he would consult them. He, ŝallAllāhu `alayhi wa sallam, would accept their good from them and overlook the actions of those of them who did evil. "And the most sociable amongst them," (IQ) meaning that he would interact with those who sat with him in the best of ways, he would never frown at them, treat them harshly or turn away from them, he would not point out slips of the tongue nor reprimand him for any coarseness in speech or the likes, and make excuses for them as much as possible. Whoever mixed with him would think that he was the most beloved person to him due to the attention he received, his kindness and the sincere advice he was given. There is no better way of dealing with people than this! (Q) In some texts the wording is ‘the best of them in lineage’ and both descriptions hold true of him, ŝallAllāhu `alayhi wa sallam. (B) Abū Hurayrah reports that the Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, said, "I was passed through the best generations of the children of Ādam, generation after generation, until I reached the generation in which I came." (SM) Wāthila bin al-Asqa` reports that the Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, said, "Allāh chose Kinānah from amongst the descendants of Ismā`īl, He chose the Quraysh from amongst the descendants of Kināna, from the Quraysh he chose Banū Hāshim, and me from Banū Hāshim."

"Whoever unexpectedly saw him would stand in awe of him," (M) This due to his exceptional descriptions, his heavenly sense of gravity, dignity, and appearance and deluge of spirituality. "Whoever accompanied him and got to know him would love him," (M) to the point that that he became more beloved to him than his father, his child and indeed the whole of mankind. This was due to the clear manifestation and existence of all that would necessitate love such as perfect morals and manners, sweeping compassion and kindness, innate humility and his captivating hearts and uniting them. Ibn al-Qayyim said while explaining the difference between arrogance (kibr) and carrying oneself with an air of dignity and self-respect (mahābah), ‘Dignity and self-respect arise from a heart that is filled with the glorification of Allāh, with love of Him and magnification of Him. When the heart is filled with this it becomes inundated with light, tranquillity descends upon it, one is clothed with the garments of gravity, dignity and inspiring awe, and his face displays a sense of sweetness and pureness. Hearts love him and stand in awe of him; they are drawn to him and are comforted by his presence. His speech is light, his entrance is light, his leaving is light and his actions are light. When he is quiet, a sense of dignity and gravity overcomes him, and when he speaks, he captures heart, ear and sight. As for arrogance then it arises from self-conceit and transgression from a heart that is filled with ignorance and oppression. Servitude leaves such a person and displeasure descends upon him. When he looks at people, he looks askance, when he walks amongst them, he struts. He deals with them as one who gives himself preference in all things rather than giving them preference. He does not commence by giving people the salām, and if he replies to a salām, he acts as if he has granted them a great favour. He does not display a cheerful face to them and his manners do not accommodate them. Allāh has protected His beloved from all of these vile mannerisms.’ "Those who described him would say," (Q) i.e. by way of generalisation because of the inability to truly describe his beauty and perfection in detail. "I have never seen anyone, before him or after him, who was comparable to him."


1 Reported by at-Tirmidhī [al-Manāqib]. (A) da'ıf, its isnād is munqati' and contains 'Umar bin 'Abdullāh who is da'ıf.

2 Ibn al-Qayyim, Jalā' al-Afhām.

3 al-An'ām (6): 33-34


 
 
 

§8. Sufyān bin Wakī`; narrated to us; Jumay` bin `Umayr bin `Abdur-Rahmān al-`Ijlī read to us from his book saying: A man from Banī Tamīl, from the sons of Abū Hālah – the husband of Khadījah – who was given the agonym of Abū `Abdullāh; from one of the sons of ibn Abū Hālah; from al-Hasan bin `Alī (RAA) that he said,

  I asked my uncle, Hind bin Abū Hālah, [to describe the Prophet, sallAllāhu `alayhi wa sallam,] because it was his habit to do so and I ardently desired that he describe something of his characteristics so that I could relate to them and imitate them. He said,

‘The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was imposing, dignified and one who was greatly honoured and respected. His face shone with resplendence like that of the moon when it was full. He was somewhat taller than a person of medium stature but shorter than a tall person. His head was large with slightly curly hair and if the hair on his forehead parted of its own accord, he would keep it parted, otherwise his hair, when at its longest, would reach the lobes of his ears. He was white skinned with a wide brow, thick curved eyebrows which were completely joined except in the place where they met. Between them was a vein that would throb when angry. He had a long, aquiline nose which shone with a light that would seem to elevate it, whoever did not carefully look at it would think it upturned. He had a thick and full beard with firm cheeks that were not raised. He had a wide mouth, evenly spaced teeth and had a fine line of hair extending from his chest to navel. His neck resembled that of an ivory statue’s, white in colour like smooth silver and he was of a goodly build, finely balanced. His chest and stomach were level and he had a wide chest with broad shoulders. His joints were large, and his skin that would normally be covered with clothes had a lustre about it. He had a line of hair extending from his upper chest to his navel, apart from that, his chest and stomach were bare. The upper part of his chest, his forearms and shoulders had a lot of hair on them. He had long forearms with wide palms and he had heavy and thick hands and feet. His fingers were long but not extremely so, he had high insteps and his feet were smooth and well proportioned because of which water would swiftly flow off them and quickly vanish. When he walked he walked briskly with strength of purpose but placed his feet on the ground softly. When he walked, he took large steps and it was if he was descending a slope. When he turned [to address someone], he turned his entire body. He would constantly lower his gaze looking more to the ground then he would to the sky. Most of the time he would merely glance at something, he would have his Companions walk in front of him and would hurry to greet whoever he met with the salām.’ [1]

(Q,M) Jumay`: he was declared thiqah by ibn Hibbān but da`īf by others. Abū Dāwūd said, 'I fear he is a liar', adh-Dhahabı said he was feeble and quoted al-Bukhārı saying, 'He is problematic'. Ibn Hajr said about him, 'Da`īf, a rāfidī.' (Q) A man from Banī Tamīm: ibn Hajr said, 'He is `Abdullāh at-Tamīmī: majhūl al-hāl'.

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was imposing, dignified and one who was greatly honoured and respected. His face shone with resplendence like that of the moon when it was full," (Q) Comparing some of his attributes to things such the sun and moon is done simply because this is the habit of poets and the Arabs, or by way of approximation, for there is nothing that could compare to his attributes since they are loftier and more sublime than any object of creation. (M) Here ibn Abī Hālah chose to compare his face to the moon because he, sallAllāhu `alayhi wa sallam, appeared when the world was steeped in the darkness of disbelief [and illuminated it just as the moon illuminates the night].

"He was somewhat taller than a person of medium stature but shorter than a tall person. His head was large with slightly curly hair and if the hair on his forehead parted of its own accord, he would keep it parted, otherwise his hair, when at its longest," (Q) i.e. sometimes, "would reach the lobes of his ears," (Q) Ibn Hajr said, 'Bukhārī and Muslim record that he, sallAllāhu `alayhi wa sallam, would let his hair hang freely, as did the People of the Book, and the polytheists would part their hair. He liked to follow the practice of the People of the Book in those matters for which no command had come to him. Then, after this, the Messenger of Allāh, sallAllāhu `alayhi wa sallam, would part his hair. It is permissible to let the hair hang freely or part it, but parting is better as this is what he, sallAllāhu `alayhi wa sallam, did at the end.'

"He was white skinned," (Q) with a lustre to it and a red tinge. It is also possible that it means: the best skin colour. "With a wide brow, thick curved eyebrows which were completely joined except in the place where they met," (Q) Meaning his eyebrows almost joined but did not. A joined eyebrow is not praiseworthy in the view of the Arabs but a gap is, and this is what is correct of his features in contrast to what is reported in the hadīth of Umm Ma`bad that his eyebrows were joined. Assuming that this report is authentic, it is possible to reconcile the two descriptions by saying that the gap between the eyebrows was very fine such as not to be noticed unless one carefully looked, as such in reality there was a gap even though at a glance it would seem that there was not. "Between them was a vein that would throb when angry. He had a long, aquiline nose which shone with a light that would seem to elevate it, whoever did not carefully look at it would think it upturned. He had a thick and full beard," (Q) in one narration, "full beard" [2] and in another, "large beard." [3 ](M) az-Zayn al-`Irāqı said, 'This is how it was described by `Umar bin al-Khattāb, ibn Mas`ūd, Umm Ma`bad, and Hind. The narration of Humayd has, "His beard filled the area from here to here", and some of the narrators of this hadīth pointed from one side of the face to the other. The narration of Simāk from Jābir has, "He, sallAllāhu `alayhi wa sallam, had thick hair of head and beard."' "With firm cheeks that were not raised. He had a wide mouth, evenly spaced teeth," (Q) A later narration shows that he had evenly spaced incisors.[4] Ibn Hajr said, 'Ahmad and others record that he, sallAllāhu `alayhi wa sallam, drank from a bucket which was then lowered into a well, and after this it would diffuse an aroma like that of musk. Abū Nu`aym records that he, sallAllāhu `alayhi wa sallam, spat in a well in the house of Anas, after which there was no well to be found in Madınah that would give sweeter water than his. al-Bayhaqī records that on the Day of `Āshūrā“, he spat lightly in the mouths of those suckling infants with him and his daughter, Fātimah and said not to feed them till nightfall, and his spit would suffice them.'

"His neck resembled that of an ivory statue’s," (Q) The purpose is to illustrate that the longness of his neck was finely balanced with his body and truly beautiful. "White in colour like smooth silver and he was of a goodly build, finely balanced. His chest and stomach were level and he had a wide chest with broad shoulders. His joints were large, and his skin that would normally be covered with clothes had a lustre about it. He had a line of hair extending from his upper chest to his navel, apart from that, his chest and stomach were bare. The upper part of his chest, his forearms and shoulders had a lot of hair on them. He had long forearms with wide palms and he had heavy and thick hands and feet. His fingers were long but not extremely so, he had insteps," (M) This does not contradict the description mentioned in the hadīth of Abū Hurayrah that when he, sallAllāhu `alayhi wa sallam, walked, he walked with all his foot and he did not have insteps, [5]because he merely negated his having high insteps while those who affirmed them for him affirmed slight insteps. Moreover the context of the narration of Abū Hurayrah shows that he derived this description from looking at his footprints and did not rely upon any narration, as such his description would be viewed as the weaker of the two even though the isnād of his report is stronger than this isnād (Q) Mırak said, 'This is the most one can say in reconciling the two narrations, however the hadīth of Abū Hurayrah has strong isnāds being recorded by Ya`qūb bin Sufyān, al-Bazzār, and others whereas this hadīth of Hind has weakness: Jumay` bin `Amr is da`ıf in the view of the researching scholars, even though ibn Hibbān mentioned him in ath-Thiqāt, and it contains two unknown narrators.'

"And his feet were smooth and well proportioned because of which water would swiftly flow off them and quickly vanish. When he walked he walked briskly with strength of purpose but placed his feet on the ground softly. When he walked, he took large steps and it was if he was descending a slope. When he turned [to address someone], he turned his entire body. He would constantly lower his gaze looking more to the ground then he would to the sky," (M) meaning in his periods of silence. The reason for this is that such a posture aids more in contemplating and thinking, or it was because of his, sallAllāhu `alayhi wa sallam, great modesty before his Lord, or because he was sent to teach and cultivate the inhabitants of the earth not the inhabitants of the heaven. When understood in this light, this narration does not contradict the hadīth recorded by Abū Dāwūd that when he sat and spoke, he would frequently look at the sky. "Most of the time he would merely glance at something, he would have his Companions walk in front of him," (Q) out of modesty and humbleness, and to show that he was like a shepherd guiding his flock, and out of his care for the weak such that he would be the last amongst them taking them and the poor into account. This practice refutes the habit of the arrogant, ostentatious and the ignoramuses seeking after status. ad-Dārimī records with a sahīh isnād that the Messenger of Allāh, sallAllāhu `alayhi wa sallam, said, "Leave my back empty for the Angels." Ahmad records on the authority of Jābir that the Companions of the Prophet, sallAllāhu `alayhi wa sallam, would walk in front of him and leave his rear for the Angels. Perhaps this is derived from His saying, "And the Angels moreover are his assistants," [6] "And would hurry to greet whoever he met with the salām," (M) This is a general statement but excludes the disbelievers, and perhaps the reason for not explicitly excluding them was because they are viewed to be of the same ranking as dumb animals, hence they cannot understand and therefore are not addressed. (Q) Meaning that he would rush to give the salām immediately upon meeting as this is a sign of humility. al-`Isām said, 'He did so to prefer those he met over himself with the greater reward, this is because responding to the salām is obligatory and this is superior to the reward of a sunnah [i.e. initiating the greeting].' This is negligence on his part of the established principle that giving preference to others in matters of worship is not praiseworthy, (M) indeed it is reprehensible in the view of an-Nawawī who explained this in the chapter dealing with Tayammum in al-Majmū` and it is unlawful in the view of Imām al-Haramayn. Ibn `Abdis-Salām said: one cannot give preference in matters of worship because the goal of worship is to exalt and magnify Allāh; as such whoever gives preference to another in matters of worship has left magnifying Allāh. (Q) Moreover he has also overlooked the saying of the scholars that this sunnah is better than the obligation because it is a means to its attainment. (M) The principle that an obligation is superior to an optional deed does not hold true in every case, rather there are exceptions such as initiating the salām which is a sunnah, the response to which is an obligation, and such as performing ablution before the time of prayer, this is sunnah and it is better than performing it in the time of prayer.

(M) Addendum: from amongst the virtues of the Prophet, sallAllāhu `alayhi wa sallam, is that Allāh has mentioned each of his limbs in the Qur“ān: He mentioned his face in, "We have seen the turning of your face toward the heaven"[7]; his eyes in, "Do not direct your eyes longingly to what We have given certain of them to enjoy"[8]; his tongue in, "We have made it easy on your tongue so that you can give good news to those who have taqwā"[9]; his hand and neck in "Do not keep your hand chained to your neck and neither extend it to its full extent"[10]; his chest and back in, "Did We not expand your breast for you and remove your load from you which weighed down your back"[11]; his heart in, " The faithful spirit brought it down to your heart so that you would be one of the warners" [12]; and all of him in, "Indeed you are truly vast in character"[13].


1. (A) In one text the wording is, "He would initiate the salām." I say: perhaps this is the correct wording for this is what is mentioned in al-Bidāyah via the route of Ya'qūb bin Sufyān. Recorded by at-Ţabarānı and al-Bayhaqı with an isnād that is da'ıf jiddan: the man from Banı Tamım is majhūl and Jumay' is da'ıf and some accused him of lying. (T) But all that is mentioned in the ĥadıth is proven by other authentic aĥādıth, Allāh knows best.

2. an-Nasā'ı [az-Zınah]

3. al-Bayhaqı [Ra's Rasulillāh]

4. Ĥadıth #15.

5. al-Bayhaqı [Şifatu Bu'di Mā Bayna Mankibay Rasulillāh]

6. at-Taĥrım (66): 4

7. al-Baqarah (2): 144

8. al-Ĥijr (15): 88

9. Maryam (19): 97

10. al-Isrā' (17): 29

11. ash-Sharĥ (94): 1-3

12. ash-Shu'arā' (26): 194

13. al-Qalam (68): 4


 
 

§9. Abū Mūsā Muhammad bin al-Muthanna narrated to us; Muhammad bin Ja`far narrated to us; Shu`bah narrated to us; from Simāk bin Harb; who said that he heard Jābir bin Samurah (RA) saying,

  The Messenger of Allāh, sallAllāhu `alayhi wa sallam, had a wide mouth; eyes, the white of which had a red tinge; and lean heels. [1]

Shu`bah said, 'I asked Simāk what the meaning of "wide mouth" was and he replied, "a large mouth." I asked him what the meaning of "ashkal eyes" was and he replied, "wide eyes." I asked him what the meaning of "manhūs heels" was and he replied, "of little flesh on the heels".'

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, had a wide mouth," (Q) This is a praiseworthy feature in the view of the Arabs and an expression denoting the peak of eloquence and clarity in speech. "Eyes, the white of which had a red tinge; and lean heels. Shu'bah said: I asked Simāk what the meaning of 'wide mouth' was and he replied, 'a large mouth.' (Q) This is the opinion of the majority, and it is also said that the meaning is 'having large teeth.' (M) but this is incorrect. "I asked him what the meaning of 'ashkal eyes' was and he replied, 'wide eyes'," (Q) Qadī `Ayād said, 'This is an error on the part of Simāk and the correct position is the position agreed upon by the scholars and all those who explained the difficult words [occurring in the ahādīth]: shaklah is a redness in the white of the eye and this is an extremely praiseworthy feature in the view of the Arabs; shahlah is a redness in the black of the eye. Bayhaqī records on the authority of `Alı, may Allāh ennoble his face, that, "He, sallAllāhu `alayhi wa sallam, had large eyes, long eyelashes, and his eyes had a tinge of red".' (M) al-Hāfiż al-`Irāqī said, 'This feature is one of the signs of prophethood, when he, sallAllāhu `alayhi wa sallam, journeyed to Syria with Maysirah and the monk asked about him, amongst the things that Maysirah said was, "His eyes have a red tinge to them", to which the monk said, "That is him, that is him".' (Q) Bukhārī records that he, sallAllāhu `alayhi wa sallam, would be able to see at night, in the dark, as he was able to see during the day, in the light. [2]Bukhārī and Muslim record that he, sallAllāhu `alayhi wa sallam, said, "Your bowing and prostrating is not hidden from me for I can see you behind my back," perhaps this is specific to the state of prayer [3] and as such it does not contradict the narration, "I do not know what is on the other side of that wall"; even though this report is not authentic, [4]were one to assume that it was, it is possible to explain that it means, 'I do not know without Allāh first having informed me.' This explanation is strengthened by the fact that when his, sallAllāhu `alayhi wa sallam, camel went missing, and some of the hypocrites used this occasion as an opportunity to bring to question the veracity of his Prophethood, he, sallAllāhu `alayhi wa sallam, said, "All I know is what my Lord has taught me, and He has directed me to it, it is in such and such a place and its nose-band has been caught by a tree," and the people found it exactly as he had described. [The keenness of his sight was such that] as-Suhaylī records that he, sallAllāhu `alayhi wa sallam, could see ten stars of the Pleiades and in ash-Shifā it is mentioned that he could see twelve. "I asked him what the meaning of 'manhūs heels' was and he replied, 'of little flesh on the heels'."

§10. Hannād bin as-Sarrī narrated to us; 'Abthar bin al-Qāsim narrated to us; from Ash`āth – i.e. ibn Sawwār; from Abū Ishāq; from Jābir bin Samurah (RA) who said,

  I saw the Messenger of Allāh, sallAllāhu `alayhi wa sallam, on a clear night wearing a red hulla and I paused and looked at him and then the moon and found that, in my view, he was more beautiful than the moon. [5]

(M) The hadīth is authentically reported on the authority of Jābir and al-Barā“a bin `Āzib as stated by al-Bukhārı, as such the statement of an-Nasā“ī that the report to Jābir is a mistake and what is preserved is the report of al-Barā“a, is a mistake."I saw the Messenger of Allāh, sallAllāhu `alayhi wa sallam, on a clear night", (Q) in some narrations it is mentioned that it was the eighth night of the month. "Wearing a red hulla" (Q) This was said to show that his clothing was a further cause to ponder his, sallAllāhu `alayhi wa sallam, beauty, or he mentioned it just to state what he was wearing and to show that he had precisely memorized the incident such that it was as if he, sallAllāhu `alayhi wa sallam, was before his eyes. "And I paused and looked at him," (Q) meaning looked at his, sallAllāhu `alayhi wa sallam, face. " And found that, in my view," (Q) This is not to show that only he had this view, for he, sallAllāhu `alayhi wa sallam, is like this in the view of every Muslim who sees him with the light of Prophethood, in contrast to those who are blind as Allāh, Mighty and Magnificent informs us, "You see them looking at you but not seeing," [6]i.e. not seeing your beauty and your perfection because of the deficiency of their sight, just like the weak of sight who is unable to look at the light of the sun without injuring his eyes. "He was more beautiful than the moon," (Q) because his light is clear in the horizons and in the souls, this coupled with his physical and spiritual beauty. The light of his, sallAllāhu `alayhi wa sallam, face is intrinsic to it, it never leaves it, but the light of the moon is something that does not belong to it, indeed it is borrowed, sometimes it fades and sometimes disappears altogether in an eclipse. (M) The report of ibn al-Jawzī and others on the authority of Jabir has, "in my eyes" in place of, "in my view". Abū Nu`aym records on the authority of Abū Bakr that, "His face was like the halo of the moon." ad-Dārimī records on the authority of ar-Rabī` bint Mu`awwidh, "Were you to see him, sallAllāhu `alayhi wa sallam, you would have thought the sun had risen." [7]


1. Reported by Muslim [al-Fadā'il], at-Tirmidhı [al-Manāqib].

2. az-Zurqānı [5/262] said, 'I have not found it in Bukhārı, instead I have found that as-Suyūţı and others referred it to al-Bayhaqı and said that it was ĥasan. I say: perhaps it is ĥasan due to witnesses for as-Suhaylı said, "It is not strong and ibn Diĥyā declared it da'ıf because it has weakness." If this is the case how can it possibly be in Bukhārı?!' 'A'ishah also reports that he (SAW) could see just as well in the dark as in the light, this was recorded by al-Bayhaqı. It was declared da'ıf by ibn al-Jawzı and al-Bayhaqı, and mawdū' by adh-Dhahabı as per al-Munāwı, Fayd al-Qadır [5/215]. Some scholars such as az-Zurqānı and as-Suyūţi viewed the ĥadıth ĥasan due to supports. Allāh knows best.

3. This is the position that ibn Ĥajr said was the most obvious in al-Fatĥ and declared with certainty in Talkhış al-Ĥabır.

4. as-Sakhāwı, al-Maqāşid al-Ĥasanah, quotes ibn Ĥajr saying that it has no basis.

5. Reported by at-Tirmidhı [al-Adab].

6. al-A'rāf (7): 198


 
 

§11. Sufyān bin Wakī` narrated to us; Humayd bin `Abdur-Rahmān ar-Ruwwāsī [or ar-Ru“āsī] narrated to us; from Zuhayr; from Abū Ishāq who said; a man asked al-Barā“a bin `Āzib (RA),

  ‘Did the face of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, resemble a sword?’ He replied, ‘No, rather it resembled the moon.’ [1]

"Did the face of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, resemble a sword?" (Q) i.e. in beauty and lustre, it is also postulated that it was a question regarding the longness of his face due to what is mentioned in some reports of this hadīth, as recorded by al-Ismā`īlī, 'Was the face of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, elongated like a sword?' (M) However there is nothing to negate the fact that both things were meant. "He replied, ‘no, rather it resembled the moon,’" (Q) This was mentioned so that the similitude could combine the quality of lustre and shine with the quality of being close to round [as opposed to long]. This understanding is strengthened by the hadīth of Ka`b bin Mālik, (B) 'Whenever the Messenger of Allāh, sallAllāhu `alayhi wa sallam, was happy, his face would glitter as if it was a piece of the moon.' (Q) It can also be said that meaning is: it was not like a sword, nor like the moon, rather better than it; this understanding is strengthened by the hadīth that has just preceded, "He was more beautiful than the moon," and the hadīth of ar-Rabī` bint Mu`awwidh, "Were you to see him, sallAllāhu `alayhi wa sallam, you would have thought the sun had risen." (M) The moon is more luminescent and of more benefit than the sword because the sword rusts, its splendour fades, and its sharpness decreases; as such the comparison was altered to that of the moon. This was also done by way of seeking good omens (tafā“ul) because the word sword comes from sāfa which means halaka (to perish). We say this even though the sword has good things about it such as killing disbelievers, but for the purpose of this similitude this benefit is countered by what we have just mentioned. If it said: but the sun and moon eclipse [and as such they lose their light], we would say this is just a temporary occurrence, like illness, in contrast to what happens to the sword. (Q) Muslim records on the authority of Jābir bin Samurah that a man asked him, 'Did the face of the Messenger of Allāh, sallAllāhu `alayhi wa sallam, resemble a sword?' He replied, 'No, it was like the sun and the moon, it was round.' Abū `Ubayd said, 'He did not mean that it was completely round, rather it had a sense of softness and easiness about it. This is a quality that is better in the Arabs and non-Arabs but not the Turks.' This understanding is strengthened by the report that, "he had firm cheeks." [2 ](M) The sun and the moon have been mentioned here because the first is used to liken light and radiance whereas the second is used to liken beauty and perfection. So he explained that his, sallAllāhu `alayhi wa sallam, face combines these qualities added to its having roundness. The sun alone was not compared due to its quality of burning and exhausting the sight and because they only used it to make a simile to its light and radiance. The purpose of these similitudes is not mere comparison but to highlight his beauty and splendour, so the intent here is to compare his excellent qualities with the excellent qualities of all that is beautiful. [3] §12. Abū Dāwūd al-Masāhifī – Sulaymān bin Salm – narrated to us; an-Nadr bin Shumayl narrated to us; from Sālih bin Abū al-Akhdar; from ibn Shihāb; from Abū Salamah; from Abū Hurayrah (RA) that he said,

  The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was white skinned as if moulded of silver and he had slightly curly hair. [4]

"The Messenger of Allāh, sallAllāhu `alayhi wa sallam, was white skinned as if moulded of silver," (Q) i.e. when considering how the whiteness of his skin would bring out his lustre and sheen. The meaning is that he was white skinned with a whiteness that was pleasing in the eyes of those who beheld him, as such this description does not contradict the report of his not being extremely white as has preceded. This is also the meaning of hadīth that mentions that "he was very luminescent," and the hadīth, "he was very white." It also does not contradict the description of his whiteness being mixed with red which was mentioned in one report, that has preceded, as being brown.[5] (M) The narration, "Allāh never sent a Prophet except that he had a beautiful voice and a nice voice, and your Prophet has the best face and the best voice", indicates that his face and voice were better than that of Yūsuf, and the explanation to this hādıth follows. "And he had slightly curly hair." The explanation to this has preceded.[6 ]


1. Reported by Bukhārı [Şifatu-n-Nabı], at-Tirmidhı [al-Manāqib].

2. Ĥadıth #8.

3. Refer also to the comments of (Q) to ĥadıth #8.

4. Reported by at-Tirmidhı alone.

5. Ĥadıth #8.

6. Ĥadıth #1,3


 
 

§13. Qutaybah bin Sa`īd narrated to us; al-Layth bin Sa`d informed us; from Abū az-Zubair; from Jābir bin `Abdullāh (RA) that the Messenger of Allāh, sallAllāhu `alayhi wa sallam, said,

  The Prophets were presented to me: I saw Moses (AS), he was thin and resembled the tribe of Shanū`ah. I saw Jesus (AS) and the person I have seen who resembles him most is `Urwah bin Mas`ūd. I saw Abraham (AS) and the person who resembles him most is your companion – i.e. himself - I saw Gabriel and the person who resembles him the most is Dihyā. [1]

"The Prophets were presented to me," (Q) This contains an indication of his superiority, sallAllāhu `alayhi wa sallam, over them because he said this rather than, 'I was presented to the Prophets.' This is because they are like his entourage and the entourage is presented to the master and not vice-versa. This is why one of the Gnostics said, 'The Prophet, sallAllāhu `alayhi wa sallam, is like the heart of the army, the Prophets are the front guard and the Awliyā“ are the rear guard, with the Angels aligning on the right and left, coming to their aid as Allāh says, "And the Angels moreover are his assistants," [2]and the devils are the highway robbers of this religion.' The meaning of the word Prophets here is more general so as to include the Messengers. This presentation was done on the Night of al-Isrā“ as is mentioned in other reports.

"I saw Moses (AS), he was thin and resembled the tribe of Shanū`ah," (Q) a well known Yemeni tribe (M) known for being of moderate build, neither too thin nor too fat. (Q) It is clear that the purpose of making this resemblance is to point out similarity in features, not to further consolidate his being thin. This is because the principle is that the possibility of deriving a new meaning takes precedence over the possibility of further consolidating an already existing meaning. However this hadīth seems to contradict what is reported in Bukhārī that Moses was heavily built with straight hair, but this is answered by saying that what is meant is that he was tall [3] and hence there is no inconsistency between being tall and being thin. It is also possible that he, sallAllāhu `alayhi wa sallam, saw Moses on two separate occasion of his life, and it is well known that physical bodies can alter from being heavily built to being thin over the vicissitudes of time.

"I saw Jesus (AS) and the person I have seen who resembles him most is `Urwah bin Mas`ūd," (Q) He accepted Islām in the ninth year of Hijrah after the Prophet, sallAllāhu `alayhi wa sallam, returned from Tā“if and went back to his people to call them to Islām, they refused however and he was killed when calling the adhān for prayer, or when he was calling his people to Islām one of them shot him with an arrow and killed him. Not much more is known of `Urwah so as to know how Jesus looked but Muslim has the hadīth describing Jesus as being "of medium build, red skinned as if he had just come out of a bath." In another narration it is mentioned about him, "I saw a brown man, the best one can see amongst those of brown colour." These narrations are reconciled by saying that he had a redness and a brownness, but neither was so severe as to be predominate, as such sometimes he was described as being red and other times as brown; or they can be reconciled by saying that he, sallAllāhu `alayhi wa sallam, saw him on two separate occasions in two different situations, his actually colour being brown and his being described as red on another occasion was due to some external factor, such as exertion or the likes. In another narration it is mentioned, "Jesus was of medium build with curly hair," another narration has, "red skinned, curly haired, broad chested, not too tall." "I saw Abraham (AS) and the person who resembles him most is your companion," (Q) In another narration, "I am the one who resembles Abraham the most amongst his children." "– i.e. himself," (Q) These are the words of Jābir or one of the other narrators of the hadīth. "I saw Gabriel," (Q) He has been mentioned amongst the Prophets because of his frequently mixing with their company because of his conveying revelation to them. "And the person who resembles him the most is Dihyā," one of the senior Companions, he did not attend Badr but attended all the ensuing battles and was one of those who gave the pledge of allegiance under the tree. Similitudes would be propounded of him because of his great beauty. The Two Sahīhs mention that Jibrīl would come to the Messenger of Allāh, sallAllāhu `alayhi wa sallam, in the form of Dihyā, i.e. frequently.

§14. Sufyān bin Wakī` and Muhammad bin Bashshār narrated to us; Yazīd bin Hārūn narrated to us; from Sa`īd al-Jurayrī; I heard Abū at-Tufayl saying,

  ‘I have seen the Messenger of Allāh, sallAllāhu `alayhi wa sallam, and not a single person remains on the face of this earth who has seen him other than me.’ I said, ‘Describe him to me.’ He said, ‘He was white skinned, handsome and of middle build and height.’ [4]

"I have seen the Messenger of Allāh, sallAllāhu `alayhi wa sallam, and not a single person," (Q) from amongst humans, from amongst his Companions, hence Angels and Jinn are not included. "Remains on the face of this earth," (Q) thereby omitting Jesus who saw him, sallAllāhu `alayhi wa sallam, while he was in the heaven. "Who has seen him other than me," (Q) meaning that he then is the most deserving of being asked to describe him, sallAllāhu `alayhi wa sallam, and thereby encouraging others to ask him to describe him, sallAllāhu `alayhi wa sallam. "I said, ‘describe him to me.’ He said, ‘he was white skinned," (M) with a tinge of red as has preceded. [5]"Handsome" (M) one of the meanings of this word is fat, and it was to clear the possibility of understanding it in this way that he followed this by saying, "and of middle build and height,’" (Q) al-Mīrak said, 'This hadīth clearly shows that he was the last of the Companions of the Messenger of Allah, sallAllāhu `alayhi wa sallam, to die. He passed away in the year 110H according to the correct opinion, and this accords to the hadīth recorded in the Sahīh that the Prophet, sallAllāhu `alayhi wa sallam, said, a month before his passing away, "There is no breathing soul on this earth that will be alive in one hundred years time," in another narration that the Prophet, sallAllāhu `alayhi wa sallam, towards the end of his life, prayed `Ishā“ after which he stood and said, "Do you see this night of yours? In one hundred years, there will not remain alive anybody who is alive on this earth today."


1. Reported by Muslim [al-Īmān], at-Tirmidhı [al-Manāqib].

2. at-Taĥrım (66): 4

3. As mentioned in another report of Bukhārı [Kitāb al-Anbiyā'].

4. Reported by Muslim [al-Fadā'il], Abū Dāwūd [al-Adab].

5. Ĥadıth #1,2


 
 

§15. `Abdullāh bin `Abdur-Rahmān narrated to us; Ibrāhīm bin al-Mundhir al-Hizāmī narrated to us; `Abdu-l-`Azīz bin Thābit az-Zuhrī narrated to us; Ismā`īl bin Ibrāhīm – the son of the brother of Mūsā bin `Uqbah – narrated to me; from Mūsā bin `Uqbah; from Kurayb; from ibn `Abbās (RAA) who said,

  The Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, had a gap between his incisors, when he spoke it was as if light was emanating from between them. [1]

(Q,M) `Abdu-l-`Azīz bin Thābit az-Zuhrī, he is matrūk: he would narrate from memory after his books were burnt and hence made many mistakes. "The Messenger of Allāh, ŝallAllāhu `alayhi wa sallam, had a gap between his front teeth," (M) al-falaj refers to a gap between the incisors and the molars and al-faraq refers to a gap between the incisors, here al-falaj is employed with the meaning of al-faraq as proven by the context, this was stated by ibn al-Athīr. However in as-Ŝihāh it is mentioned that al-falaj is used to refer to both types of gaps and as such one no longer stands in need of saying that one word has been used in place of another. "When he spoke it was as if light was emanating from between them," (M) Meaning something very white was seen that would glitter like light, this by way of a miracle for him, ŝallAllāhu `alayhi wa sallam.

 
 
§1/16. Qutaybah bin Sa`id narrated to us; Hātim bin Ismā`īl informed us; from al-Ja`d bin `Abdur-Rahmān who said; I heard Sā“ib bin Yazid saying,

  My aunty took me to the Prophet (SAW) and said, 'Messenger of Allāh, this son of my sister is in pain.' So he (SAW) wiped his hand over my head and supplicated for blessings for me, then he performed ritual ablution and I drank the left over water which he had employed. I stood behind him and I saw the seal between his shoulders, it resembled the tassel of a netted structure. [2]

"My aunty," (M) al-Hāfidh ibn Hajr said, 'I have not found a mention of her name,' al-Jazarī said that she was the sister of an-Namir bint Qāsiţ al-Kindī, (Q) and ibn Hajr said that the name of his mother was `Ulbah bint Shurayh, the sister of Makhramah bint Shurayh. "Took me to the Prophet (SAW)," (Q) in another version of the book, the wording is, 'Messenger of Allāh (SAW)'. "and said, 'Messenger of Allāh, this son of my sister is in pain,'" (Q) or one can understand the meaning to be 'ill', i.e. this son of my sister is ill, however the first understanding is better because the wording of Bukhārī mentions that he had a pain in his foot. Some have said that the fact that he (SAW) wiped his head shows that the problem was with the head, however there is nothing to prevent his having a pain in the head and foot, and the Prophet (SAW) chose to wipe the head because it was the more noble of the two appendages (M) and a problem with it is the more serious of the two.

"So he (SAW) wiped his hand over my head," (Q) al-Bayhaqī records that amongst the effects of this wiping was that the hair of his head never went white, even though his other hair did. "And supplicated for blessings for me," (Q) in age as the context shows, or age and other things, ibn Sa`d records that the Messenger of Allāh (SAW) said to him, "May Allāh bless you," and Bukhārī records that Ja`d said, 'I saw Sā“ib when he was ninety four years old, still looking youthful, and he said, "I know that I have been granted good sight and hearing through the blessings of the Prophet's supplication for me."' (M) This hadīth shows the extent of gentleness and kindness that he (SAW) showed his Companions. "Then he performed ritual ablution and I drank the left over water which he had employed," (Q) Ibn Hajr said, 'i.e. the water that had been prepared for his ablution, or what was left over, or what he actually employed.' The most likely is the second case, and the first case is incorrect as this goes against good conduct. Some of the scholars chose the third case reasoning that it has a stronger relationship to the issue of seeking blessings, but the wording of the narration indicates the second for he said, 'I drank' and did not say, 'I sought blessings from.' (B) Abū Mūsā reports that the Messenger of Allāh (SAW) called for a vessel containing water, he washed his hands and face therein, then spat lightly in it and said [to Abū Mūsā and Bilāl], "Drink from it and splash it over your faces and necks," (H) so as to seek blessings with it by virtue of his blessed spit. (B) Abū Juhayfah reports that the Messenger of Allāh (SAW) came out to us at midday, water for his ablution was brought to him and he performed ablution. The people would take the water left over from his ablution and wipe themselves with it.

"I stood behind him," (Q) by way of good manners or deliberately (M) so as to see the seal. "And I saw the seal between his shoulders," (M) between his shoulders but closer to the left. al-Qurţubī said, 'The narrations on the seal concur that it was a protrusion, reddish in colour, and close to the left shoulder.' They said that the reason for this seal is that the heart is in that position and that is the entry point of Satan. Was he born with the seal, or was it placed there when he was born, or when his chest was split open in his youth, or when he was commissioned as a Prophet? al-Hafidh ibn Hajr said that the third option was the strongest, (H) as is shown by the hadīth of `Utbah bin `Abd as-Sulamī recorded by Ahmad and others that he asked the Messenger of Allāh (SAW), 'How was the commencement of your affair?' He (SAW) replied by mentioning the story of his fostering in Banū Sa`d, and in there it is mentioned that when the two Angels split open his chest, one said to the other, 'Sow it up', so he did and then sealed it with the Seal of Prophethood. "It resembled the tassel of a netted structure," (M) what is meant here is a netted structure built over the bridegrooms bed (Q) which has large tassels, some said that the sentence should be rendered, 'resembled a pigeons egg,' and used the next narration to support this understanding (N) but the scholars rejected this understanding.


1. Reported by at-Ţabarānı, al-Awsaţ and al-Kabır [11/416] and al-Bayhaqı, ad-Dalā'il [1/215]. (A) The isnād is da'ıf jiddan.

2. Bukhārī [al-Wudū“, Ŝifatu-n-Nabī, al-Mardā, ad-Da`wāt] and Muslim [Ŝifatu-n-Nabī].


 
 

2/17. Sa`īd bin Ya`qub at-Tālaqānī narrated to us; Ayyūb bin Jābir informed us; from Simāk bin Harb; from Jābir bin Samurah (RA) who said,

  I saw the seal between the shoulder blades of the Messenger of Allah (SAW), a reddish protruding part of the flesh resembling the egg of a pigeon. [1]

"I saw the seal between the shoulder blades of the Messenger of Allah (SAW), a reddish protruding part of the flesh," (Q) meaning leaning towards being described as red, hence this report does not contradict the report of Muslim (SM) on the authority of Jābir bin Samurah (Q) that it was of the same colour as his (SAW) skin. "Resembling the egg of a pigeon," (M) in shape and size. Various narrations mention differing similes for the seal: Ibn Hibbān has the narration mentioning that it was like the egg of an ostrich and ibn Hajr mentioned that this wording was a mistake on the part of one of the narrators; ibn Hibbān has the report of ibn `Umar that it was a piece of flesh like a shot pellet; Bayhaqī has the report (Z) [2]on the authority of Abu Rimthah (M) that it was like a wen; al-Hākim has the report that it was a grouping of hair (Z) i.e. it had hair on it; (M) and at-Tirmidhī has the report that it was like an apple; (Z) ibn Abī Shaybah has the report of `Amr bin Akhtab that it resembled the mark left behind by a seal. al-Qurtubī said that all of these reports were close in meaning. (M) It is also possible that the slight differences arose from the point of view of the onlooker, dependant upon factors such as distance from the Prophet (SAW) at the time of looking and the likes. Ibn Hajr said, 'These wordings are all close in meaning. With regards what is reported that it was like the trace of a cupping glass; or like a black or green mole; or that written on it was, "Muhammad is the Messenger of Allāh," or, "Go wherever you will for you will be victorious"; or that it was of yellowish colour being surrounded by evenly spaced hair on his left shoulder as if it was the mane of a horse; and other such reports, none of them are authentic,' (Z) some are bātil and others are da`īf.

3/18. Abū Mus`ab al-Madanī narrated to us; Yūsuf bin al-Majishūn informed us; from his father; from `Āsim bin `Umar bin Qatādah; from his grandmother, Rumaythah (RAH) who said,

  I heard the Messenger of Allāh (SAW) speaking, and if I had wished to kiss the seal which was between his shoulder blades I would have been able to due to his proximity, he said concerning Sa`d bin Mu`ādh on the day that he died, "The Throne of the All-Merciful trembled." [3]

"I heard the Messenger of Allāh (SAW) speaking, and if I had wished to kiss the seal which was between his shoulder blades I would have been able to due to his proximity, he said concerning Sa`d bin Mu`ādh," (M) by way of explaining his status with Allāh. When Sa`d accepted Islām, Banū `Abd al-Ashal did so too because of their great respect for him. They were the first people to accept Islām in Madīnah. He was present at Badr and was one of those who remained firm with the Messenger of Allāh (SAW) on the Day of Uhud. He was shot with an arrow on the Day of Khandaq and died a month later in Dhū-l-Qa`dah, in the 5th year of Hijrah at the age of thirty seven, (Q) he was buried in al-Baqī` and ibn Mas`ūd and `Ā“ishah reported hadīth from him. His funeral was attended by seventy thousand Angels. "On the day that he died, 'The Throne of the All-Merciful trembled,'" (M) out of joy at the arrival of his soul, or to display his great status to the Angels, or at anger at the one who killed him. This last possibility is far fetched because the Throne is adjoined to His Name, All-Merciful, as opposed to the Compellor, or Subduer, or the likes. Some figuratively interpreted this hadīth but a group of scholars objected to its being taken away from its literal sense. They said it is possible to imagine the actions of those with intellect arising from those without by the permission of Allāh, just as Allāh says about some rocks, "…from them are those that fall down for the fear of Allāh. [4 ](Q) This position is further proven by the hadīth of ibn `Umar recorded by al-Hākim with the wording, "The Throne trembled out of joy." This was the position chosen by ibn Hajr and an-Nawawī said that this was the best opinion. (M) It is also said that this is a phrase denoting that his death was a great matter, in the same way that people say, 'The world darkened at the death of so-and-so' etc., one of the scholars said that this was a good opinion and it is. (Q) It is clear that this opinion is far removed from the intent of the Legislator here. (M) From the virtues of this hadīth is that it is reported on the authority of ten Companions.


1. Muslim [al-Fada“il], at-Tirmidhī [al-Manāqib].

2. Zurqānī [1/289+]

3. Bukhārī and Muslim on the authority of Jābir. Muslim on the authority of Anas. Aĥmad on the authority of Rumaythah.

4. al-Baqarah (2): 74


 
 

4/19. Ahmad bin `Abdah ad-Dabbī narrated to us, as did `Alī bin Hujr and others; `Isā bin Yūnus informed us; from `Umar bin `Abdullāh, the servant of Ghufrah who said; Ibrāhīm bin Muhammad narrated to us; from one of the sons of `Alī bin Abī Tālib (RA) who said,

  'When `Alī (RA) used to describe the Messenger of Allāh (SAW), he would say...,' and he mentioned the complete hadīth and said [in it], 'Between his shoulder blades was the Seal of Prophecy and he was the Seal of the Prophets.' [1]

5/20. Muhammad bin Bashshār narrated to us; Abū `Āsim informed us; `Azrah bin Thābit informed us; `Ilbā“ bin Ahmar al-Yashkurī narrated to me; Abū Zayd `Umar bin Akhtab al-Ansārī (RA) narrated to me saying,

  'The Messenger of Allah (SAW) said to me, "Abū Zayd, come close and stroke my back." I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair.' [2]

"The Messenger of Allah (SAW) said to me, 'Abū Zayd, come close and stroke my back,'" (M) al-Qastalānī said, 'It is possible that the Chosen One (SAW) thought that there was something on his garments that may harm him, and hence ordered him to stroke his [skin directly], or he came to know through the light of Prophethood that Abū Zayd wished to know how the seal was. Therefore he ordered him to place his hand in his garment to feel it. He did not raise his garment due to a factor preventing this such as its being tight or the likes.' "I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair,'" (Q) The literal sense of this narrations shows that he did not actually see the seal and hence just felt the hair on it. In the light of this, this description is not at odds with the other descriptions of the seal. (M) The narration in the Jāmi` of the author mentions that he (SAW) supplicated for him. In another narration it mentions that he (SAW) said, "O Allāh, make him beautiful," he lived to age of one hundred and twenty and there were only a few white hairs to be seen on his head and beard.

6/21. Abū `Ammār al-Husayn bin Hurayth al-Khuzā`ī narrated to us; `Alī bin Husayn bin Wāqid informed us; my father narrated to me; `Abdullāh bin Buraydah narrated to me; I heard my father, Buraydah (RA) saying,

  Salmān al-Fārisī went to the Messenger of Allāh (SAW) when he arrived at Madīnah with a platter containing moist dates and placed it before the Messenger of Allāh (SAW). He said, "Salman, what is this?" He replied, 'Charity for you and your Companions.' He said, "Remove it for we do not eat from that which is offered as charity." So he removed it and the next day came with the likes of it and placed it before the Messenger of Allāh (SAW). He said, 'Salman, what is this?' He replied, 'A gift for you.' Thereupon the Messenger of Allāh (SAW) said to his Companions, 'Take from it.'

Then he looked at the seal on the back of the Messenger of Allāh (SAW) and believed in him. However he belonged to a Jew and so the Messenger of Allāh (SAW) bought him for a number of dīnārs on the condition that he would tend to some date-palm trees for them until they bore fruit. The Messenger of Allāh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allāh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allāh, I planted it.' So the Messenger of Allāh (SAW) uprooted it and planted it again and it bore fruit in that same year. [3]]

"Salmān al-Fārisī went to the Messenger of Allāh (SAW)," (Q) in the first year of the Hijrah. "When he," the Messenger of Allāh (SAW) "arrived at Madīnah with a platter," (Q) in one narration, 'Which I carried on my shoulder.' "Containing moist dates and placed it before the Messenger of Allāh (SAW)," (Q) al-`Irāqī, Sharh at-Taqrīb said, 'The literal sense of this narration is that the food that Salmān brought was only moist dates, however Ahmad and at-Tabarānī record, with a good isnād, on the authority of Salmān himself, "I collected firewood, sold it, and prepared some food and took it to the Prophet (SAW)." at-Tabarānī also records, with a good isnād, "I bought camel meat for one dīnār and cooked it. I prepared a large bowl of tharīd, and took it to him, carrying it on my shoulder, and placed it before him." So it seems that this platter contained food and moist dates. As for the version in at-Tabarānī on the authority of Salmān that mentions that it contained dates, it is da`īf.' "He said, "Salman, what is this?" He replied, 'Charity for you and your Companions,'" (Q) charity is a form of donation that one gives to another seeking thereby reward in the Hereafter, it comes from one is higher to one who is lower and as such it contains a hint of embarrassment for the one who is taking and is done by way of showing kindness to him. A gift on the other hand does not contain these traits and its goal is to increase mutual love and closeness. al-`I·ām said, 'Therefore one understands from charity that it is not befitting to be taken by the Prophet (SAW), and indeed charity, optional and obligatory, is forbidden for him and his family to accept.' "He said, 'Remove it for we do not eat from that which is offered as charity,'" (Q) i.e. take it away from me, this because of the narration of at-Tabarānī and Ahmad that he (SAW) said to his Companions, "Eat," but did not partake himself. al-`Irāqī said, 'The hadīth contains proof that optional charity is prohibited for him (SAW) to accept; this is the correct and famous position.' "So he removed it," (Q) from the Prophet's presence, or altogether after his Companions had finished, " and the next day came with the likes of it and placed it before the Messenger of Allāh (SAW). He said, 'Salman, what is this?' He replied, 'A gift for you.' Thereupon the Messenger of Allāh (SAW) said to his Companions, 'Take from it,'" (Q) he said this in order to remove any misconception that the food was only for him. The hadīth contains proof that a gift is accepted from one who claims that he has ownership of that gift, merely depending upon the outward appearance of things, without the need to investigate the issue any further. It also contains proof that it is recommended for a person who has received a gift of food to feed those with him from it.

"Then," (M) some time later, "he looked at the seal on the back of the Messenger of Allāh (SAW)," (Q) the books of biographies mention that Salmān remained waiting to see the third sign of his (SAW) prophecy. He had previously been informed by the last of his teachers that the awaited Prophet would have three traits that would prove him to be so: he would accept gifts; he would not eat from charity; and between his shoulders would be the Seal of Prophethood. So having seen two of them, he remained waiting for the chance to see the third. The opportunity arose when one of the leaders of the Ansār died; the Prophet (SAW) escorted the funeral procession to Baqī` al-Gharqad and then sat, waiting for the burial to commence. Salmān came and moved behind him (SAW), lingering there, trying to catch a glimpse of the Seal. When the Prophet (SAW) noticed him, he lifted his garment and showed Salmān the Seal. "And believed in him. However he belonged to a Jew and so the Messenger of Allāh (SAW) bought him for a number of dīnārs on the condition that he would tend to some date-palm trees for them," (Q) i.e. those who owned him, "until they bore fruit. The Messenger of Allāh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allāh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allāh, I planted it.' So the Messenger of Allāh (SAW) uprooted it and planted it again and it bore fruit in that same year," (Q) this is one of his (SAW) miracles.


1. Ĥadīth #7.

2. Aĥmad and ibn Ĥibbān.

3. Aĥmad and ibn Ĥibbān.


 
 

7/22. Muhammad bin Bashshār narrated to us; Bishr bin al-Waddāh informed us; Abū `Aqīl ad-Dawraqī informed us; from Abū Nadrah who said;

  I asked Abū Sa`īd al-Khudrī about the seal of the Messenger of Allāh (SAW) - i.e. the Seal of Prophecy - and he replied, 'A protruding piece of flesh on his back.' [1]

8/23. Abū al-Ash`ath, Ahmad bin al-Miqdām al-`Ijlī al-Ba·rī, narrated to us; Hammād bin Zayd informed us; from `Āsim al-Ahwal; from `Abdullāh bin Sarjis (RA) who said,

  I went to the Messenger of Allāh (SAW) while he was amongst a group of his Companions and I moved behind him like this, he came to know what I wished so he lifted his upper garment from his back and I saw the seal between his shoulder blades resembling a clenched fist, surrounding which were marks looking like small moles. So I went to it to kiss it and said, 'May Allāh forgive you, Messenger of Allāh.' He replied, "And you also." The people asked, 'Did the Messenger of Allāh (SAW) seek forgiveness for you?' he replied, 'Yes and you also.' Then he recited the verse, "And seek forgiveness for your sin and for the believers, male and female." [2]

"I went to the Messenger of Allāh (SAW) while he was amongst a group of his Companions and I moved behind him like this, he came to know what I wished so he lifted his upper garment from his back and I saw the seal between his shoulder blades," (SM) `Abdullāh bin Sarjis reports that he ate bread and meat, or: tharīd, with the Messenger of Allāh (SAW). The narrator asked, 'Did the Prophet (SAW) seek forgiveness for you?' He replied, 'Yes, and for you.' Then he recited the verse, "And seek forgiveness for your sin and for the believers, male and female." Then he said, 'I moved behind him and saw the Seal of Prophethood between his shoulders, near the top of his left shoulder, resembling a clenched fist, surrounding which were marks resembling moles.' "Resembling a clenched fist," (N) in features not size, "surrounding which were marks looking like small moles. So 1Iwent to it to kiss it and said, 'May Allāh forgive you, Messenger of Allāh,'" (Q) by way of thanking him. "He replied, 'And you also.' The people asked," (Q) i.e. the people who `Abdullāh bin Sarjis was addressing, the person who actually said these words is the sub-narrator, `Āsim al-Ahwal; or the people who were asking were the Companions and the one who said the actual words was `Abdullāh, this seems to be the more obvious case. "'Did the Messenger of Allāh (SAW) seek forgiveness for you?' he replied, 'Yes and you also.' Then he recited the verse, 'And seek forgiveness for your sin and for the believers, male and female.'"


1. Singularly recorded by the author. A similar ĥadīth is recorded by Aĥmad.

2. Muĥammad (47: 19). Recorded by Muslim [al-Fadā“il] and an-Nasā“ī, al-Kubrā.


 
 

§1/24. `Alī bin Hujr narrated to us; Ismā`īl bin Ibrāhīm informed us; from Humayd; from Anas bin Mālik (RA) who said,

  The hair of the Prophet (sallAllāhu `alayhi wa sallam) reached half way down his ears. [1 ]

"The hair of the Prophet (sallAllāhu `alayhi wa sallam) reached half way down his ears," (Q) meaning the majority of his hair or on some occasions, as such there is no discrepancy between this and the description that his (sallAllāhu `alayhi wa sallam) hair reached his shoulders or just above them.

(AD) Ibn al-Hanzaliyya (RA) reports that the Prophet (sallAllāhu `alayhi wa sallam) said, "A fine man, Khuraym al-Asadi were it not for the length of his hair and the dragging of his waist-wrap." News of this reached Khuraym, whereupon he immediately took a blade and cut his hair to his ears, then he raised his waist-wrap to his mid-calves. Wā“il bin Hujr (RA) reports that he came to the Prophet (sallAllāhu `alayhi wa sallam) when he had long hair. When the Prophet saw him, he said, "Misfortune, misfortune!" and so he returned and clipped it. When he came back to see him (sallAllāhu `alayhi wa sallam) the next day he said, "I truly did not mean you, but this is better."

§2/25. Hannād bin as-Sarrī narrated to us; `Abdur-Rahmān bin Abū az-Zinād informed us; from Hishām bin `Urwah; from his father; from `Ā“ishah (RAH) that she said,

  I and the Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to take a bath from one and the same vessel, his hair was above his shoulders and beyond the lobes of his ears. [2]

"I and the Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to take a bath from one and the same vessel," (M) thereby proving the permissibility of a man and woman washing from one vessel, and also proving that the water left over by a woman after purification is pure and purifying (ţahūr); this because the version of Bukhārī has, '…from one vessel because of janābah.' "His hair was above his shoulders and beyond the lobes of his ears," (M) al-Hāfidh Abū al-Fadl al-`Irāqī said, 'His hair has been depicted in three fashions: jumma, which is hair reaching the shoulders; wafra, which is hair reaching the lobes of the ears; and limma, which is hair going beyond the lobes of the ears [but not reaching the shoulders].' (Q) Hence the clear sense of this hadīth shows that his hair was between a jumma and wafra, (M) i.e. a limma. (Q) The author also recorded this hadīth in his Jāmi` and said that it was hasan gharīb sahīh; the narration of Abū Dāwūd has seemingly the opposite wording, 'The hair of the Prophet (sallAllāhu `alayhi wa sallam) was above [or: more than] a wafra and beyond [or: less than] a jumma.' al-`Irāqī in his commentary to at-Tirmidhī reconciled the two by saying that the first narration talked about the length of the hair and the second about the quantity. So 'above the jumma' means that its length was above this and 'beyond a jumma' means less than it in quantity; and so too for the wafra. (H) [3]This is an excellent reconciliation but for the fact that the source of the hadīth is one and the same.

§3/26. Ahmad bin Manī“ narrated to us; Abū Qaţan informed us; Shu`bah informed us; from Abū Ishāq; from al-Barā“a bin `Āzib (RA) who said,

  The Messenger of Allāh (sallAllāhu `alayhi wa sallam) was of medium stature having broad shoulders; his hair would just reach the lobes of his ears. [4]

(SB) Another wording of the same hadīth has, "…his hair would almost reach his shoulders." (H) [5]ibn Baţţāl reconciled these two different wordings by saying that they were describing him (sallAllāhu `alayhi wa sallam) on two separate occasions…but this reconciliation only holds if one were discussing two separate hadīth, however here the hadīth is one and has the same source, for both variations are from the narration of Abū Ishāq on the authority of al-Barā“a. Therefore the better reconciliation between the two variations is that they were only depicting an approximation. The same holds for the hadīth of Anas to be mentioned shortly. (SB) Qatadah narrated to us; that Anas narrated to us that the hair of the Prophet (sallAllāhu `alayhi wa sallam) would reach his shoulders. Qatadah reports that he asked Anas ibn Mālik about the hair of the Messenger of Allāh (sallAllāhu `alayhi wa sallam) to which he replied, 'The hair of the Messenger of Allāh (sallAllāhu `alayhi wa sallam) was neither very curly nor completely straight, it hung between his ears and shoulders.'

§4/27. Muhammad bin Bashshār narrated to us; Wahb bin Jarīr bin Hāzim informed us; my father narrated to me; from Qatādah (RH) who said,

  I asked Anas, 'How was the hair of the Messenger of Allāh (sallAllāhu `alayhi wa sallam)?' He replied, 'It was neither curly nor completely straight, it used to reach his earlobes.' [6 ]

§5/28. Muhammad bin Yahyā bin Abū `Umar narrated to us; Sufyān bin `Uyaynah informed us; from ibn Abū Najih; from Mujāhid; from Umm Hāni“, the daughter of Abū Ţālib (RAH) who said,

  The Messenger of Allāh (sallAllāhu `alayhi wa sallam) arrived at Makkah once and he had four braids. [7]

"The Messenger of Allāh (sallAllāhu `alayhi wa sallam) arrived at Makkah once," (Q) all in all the Messenger of Allāh (sallAllāhu `alayhi wa sallam) visited Makkah on four occasions: for `Umratu-l-Qadā“; the conquest of Makkah; `Umratu-l-Ja`rānah; and the Farewell Hajj. Some of the narrations of this hadīth show that this occasion was the conquest of Makkah. "And he had four braids," a discussion on this follows. [8]


1. Abū Dāwūd [at-Tarajjul] and an-Nasā“ī [az-Zīnah]. Muslim [al-Fadā“il] with wordings close in meaning to that quoted.

2. at-Tirmidhī [al-Libās] and Abū Dāwūd [at-Tarajjul]. The part concerning the bath it is to be found in the Two Ŝaĥīĥs from her via a number of different routes.

3. Fatĥ [10/439]

4. Ĥadīth #3

5. Fatĥ [10/438]

6. Bukhārī [al-Libās] and Muslim [al-Fadā“il]

7. at-Tirmidhī [al-Libās] and Abū Dāwūd [at-Tarajjul]

8. Ĥadīth #31.


 
 

§6/29. Suwayd bin Nasr narrated to us; `Abdullāh bin al-Mubārak narrated to us; from Ma`mar; from Thābit; from Anas (RA) that,

  The hair of the Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to reach half way down his ears. [1]

§7/30. Suwayd bin Nasr narrated to us; `Abdullāh bin al-Mubārak narrated to us; from Yūnus bin Yazīd; from az-Zuhrī; `Ubaydullāh bin `Abdullāh bin `Utbah informed us; from ibn `Abbās (RAA) that,

  The Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to let his hair hang down whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllāhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded. Then after this the Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to part his hair. [2]

"The Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to let his hair hang down," (M) without parting it. an-Nawawī said, 'The scholars have stated that what this means is that he would let his forelock hang over his brow like a lock of hair (qussa).' "Whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllāhu `alayhi wa sallam) used to like conforming to their practice," (M) i.e. at that time when the polytheists were many "in that which he had not been commanded," (H) [3]in the narration of Ma`mar, 'Whenever he was in doubt over a matter concerning which no command had come to him, he would do what the People of the Book did.' (M) He preferred the practice of the People of the Book over the practice of the polytheists because they were still holding on to some remnant of the laws of the Messengers whereas the polytheists had no support for what they did besides the practice of their forefathers. Alternatively it is said, as mentioned by an-Nawawī, that he did this by way of encouraging them to accept Islām just as he did by initially facing their Qiblah in prayer (Q) then after this when Islām became manifest, he opposed them in many affairs. (M) Some went on to say that the hadīth shows that this preference was shown before Islām spread and became strong, then when Makkah was conquered and affairs settled down, he preferred to oppose them. al-Qurţubī said, 'His preference for conforming to their practice was when he first came to Madīnah, at that time when he used to face their Qiblah, in order to encourage them to accept Islām. When they did not accept Islām despite his efforts, he ordered that their practice be opposed in many different issues.' (H) [4]This opinion of al-Qurţubī is a possibility, but there is another possibility which is more likely: that in those issues where the ruling could either be one or the other, without there being a third possibility, and nothing had been revealed concerning it to the Prophet (sallAllāhu `alayhi wa sallam), he would act in accordance to the practice of the People of the Book because in origin they had a law from Allāh. Then, when the polytheists accepted Islām, only the People of the Book were left to oppose so he ordered that they be opposed. I have gathered together the issues in which we have been ordered to oppose the People of the Book in from various ahādīth and they exceeded thirty. "Then after this the Messenger of Allāh (sallAllāhu `alayhi wa sallam) used to part his hair," (Q) and not leave any hanging over his brow. (H) [5]In the narration of Ma`mar the wording is, 'Then he ordered the parting of the hair.' …It is clear that he did this because revelation came to him concerning it due to the saying of the narrator, 'He (sallAllāhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded,' which then clearly implies that he parted his hair because the order came to him from Allāh. An order can either be obligatory or recommended. (M) Letting the hair hang freely is still permissible but this hadīth shows that it is better to part the hair as this is what the Messenger of Allāh (sallAllāhu `alayhi wa sallam) did at the end of his life. [6]This at odds to the opinion of Qādī `Ayād (Q) that letting the hair hang freely was abrogated and as such this was not permissible and neither was the forelock or letting the hair reach shoulder length. (M) It is reported that some of the Companions would let their hair hang freely; were parting obligatory, they would not have done so. [7 ](Q) This is the opinion of Mālik and the majority and an-Nawawī said, 'The correct opinion is that it is permissible.' Perhaps the wisdom behind his changing to parting is that it is neater and easier to clean, with less wastage of water, and moreover it does not resemble the habit of women. Ibn Hajr said, 'Letting the hair hang freely would then be permissible if by doing so one does not resemble women, otherwise it is prohibited without any dispute.' (M) With regards the hadīth that has preceded, [8]'If the hair on his forehead parted of its own accord, he would keep it parted,' al-Qasţallānī said that this is understood to refer to the beginning of his affair.

§8/31. Muhammad bin Bashshār narrated to us; `Abdur-Rahmān bin Mahdī informed us; from Ibrāhīm bin Nāfi` al-Makkī; from ibn Abū Najīh; from Mujāhid from Umm Hāni“ who said,

  I saw the Messenger of Allāh (sallAllāhu `alayhi wa sallam) having four braids.[9]

"I saw the Messenger of Allāh (sallAllāhu `alayhi wa sallam) having four braids," (Q) Ibn Hajr said, 'This hadīth proves the permissibility of having braids even for men, as such it is not specific to women unless one takes into account the habit which has become widespread in the majority of lands, but this should not be taken into consideration.'

(M) The literal sense of the ahādīth quoted in this chapter show that the Prophet (sallAllāhu `alayhi wa sallam) never shaved his head except as part of the rites of Hajj and `Umrah. (Z) [10 ]This was declared with certainty by ibn al-Qayyim who further said that he only shaved his head on four occasions. (AD) Ibn `Umar (RAA) reports that the Prophet (sallAllāhu `alayhi wa sallam) saw a child, part of whose head was shaved and part unshaved. He said, "Either shave the whole head or leave the whole head." (MS) [11]al-Qārī said, 'This hadīth indicates the permissibility of shaving the head outside of Hajj and `Umrah. However it is better not to shave unless it be part of the rites of Hajj and Umrah as was the practice of the Prophet (sallAllāhu `alayhi wa sallam) and his Companions.' As for the hadīth concerning the Khawārij that one of their features would be the shaving of their heads, an-Nawawī said, 'There is no evidence in this for the reprehensibility of shaving the head, all it mentions is this would be one of their features and a feature could be prohibited or permissible.' (MS) [12]ibn `Abdu-l-Barr said, 'The scholars in all the various lands are agreed that shaving the head is permissible.' It is disliked for a woman to shave her hair and some said it was prohibited.

(SM) Ibn `Umar (RAA) reports that he heard the Messenger of Allāh (sallAllāhu `alayhi wa sallam) prohibiting al-Qaza`. I [the sub-narrator] asked Nāfi` what that was and he replied, 'When a part of a child's hair is shaved and part of it is left.' (H) [13]an-Nawawī said, 'The most authentic position is that al-Qaza` is as explained by Nāfi`: shaving part of the head of a child unrestrictedly. It is also said it is to shave different parts of the head but the first opinion is correct as it is the explanation of the narrator and it does not oppose the literal sense of the hadīth, therefore it is obligatory to act by it.' I say: except that it is not a condition that it be a child. An-Nawawī said, 'They have unanimously agreed upon the reprehensibility of shaving the hair in different places, unless it is for medicinal reasons or the likes. The reprehensibility mentioned is not one of prohibition and there is no difference in this between men and women.'


1. Abū Dāwūd [at-Tarajjul] and an-Nasā“ī [az-Zīnah], refer to Hadīth #24

2. Bukhārī [Sifatu-n-Nabī, Manāqib al-Ansār, al-Libās] and Muslim [al-Fadā“il]

3. Ibn Hajr [6/712, 10/442]

4. Fath [10/444]

5. Fath [10/443]

6. Zurqānī, Sharh Muwaţţa [4/428]

7. Some of these narrations can be seen in ibn `Abdu-l-Barr, at-Tamhīd [2/629+]

8. Hadīth #8

9. Hadīth #28

10. Sharh Mawāhib al-Laduniyyah [5/507]

11. `Adhimabādī, `Awn al-Ma`būd [11/248]

12. ibn Muflih, al- Ādāb ash-Sharī`ah [3/513]

13. Fath [10/446-447], Sharh Sahīh Muslim [13/85]


 
 
(Q) Tarajjul refers to combing, cleaning, and adorning the hair; ibn Hajr said, quoting from ibn Battāl, 'It falls under the general category of cleanliness and this is something the Sharī`ah has recommended.' [1] He (SAW) said,"Cleanliness is from the religion"; Allāh, Exalted is He says, "Children of Adam! Wear fine clothing in every Mosque"[2]; and moreover the outer is an indication of the inner. As for the hadīth prohibiting tending to the hair except occasionally,[3] the intent behind it is to prohibit excessive oiling and the likes, this being indicative that the action being done is arising from ones own base desires. (AD) `Abdullāh bin Buraydah reports that a man from the Companions of the Messenger of Allāh (SAW) travelled to Fadālah bin `Ubayd in Egypt and said, 'I have not come to visit you, rather you and I heard a hadīth from the Messenger of Allāh (SAW) and I had hoped you had some knowledge concerning it.' He asked, 'What is it?' He said,'Such-and-such a hadīth'. Then he asked [Fadālah], 'Why is it that I see you with dishevelled hair yet you are the ruler of this land?' He replied, 'The Messenger of Allāh (SAW) prohibited us from excessive luxurious living.'ibn Buraydah said that falling under its meaning was [frequent] tending to the hair. (Q) al-Mīrak said, 'The excessiveness mentioned in the hadīth shows that a middle course is not prohibited, and it is with this understanding that all the varying reports are reconciled.' [4]

(AD) Abū Hurayrah reports that the Messenger of Allāh (SAW) said, 'Whoever has hair, let him honour it.' (Q) The isnād is hasan.[5] The Muwatta has the hadīth of `Atā“ bin Yasār that the Messenger of Allāh (SAW) saw a man with dishevelled hair of head and beard and indicated that he should neaten it. The hadīth is mursal sahīh and it has a witness in the hadīth of Jābir that is recorded by Abū Dāwūd and an-Nasā“ī with a hasan isnād.[6] (MM) Abū Qatādah al-Ansārī reports that he asked the Messenger of Allāh (SAW), 'I have hair reaching my shoulders, should I comb it?' He replied, "Yes, and honour it." Because of this he would sometimes oil his hair twice a day. (Z) [7]Because of its frequently becoming disarrayed due to his work or the likes, as such it does not contradict the prohibition of doing so except occasionally, [because he did it due to a need].

§1/32. Ishāq bin Mūsā al-Ansārī narrated to us; Ma`n bin `Īsā narrated to us; Mālik bin Anas narrated to us; from Hishām bin `Urwah; from his father; from `Ā“ishah (RAH) who said,

  I would comb the hair of the Messenger of Allāh while menstruating. [8]

"I would comb the hair of the Messenger of Allāh," (M) thereby showing the recommendation of combing the hair of the head and by analogy, the hair of the beard. This is explicitly mentioned in the da`īf hadīth that follows. (MS) [9]Rather combing the beard could be regarded as something more recommended than combing the head because the hair of the head could be covered whereas the hair of the beard is not. "While menstruating," (Q) this proves the permissibility of interacting with a menstruating woman. ad-Dāruqutnī records that she used to wash the head of the Messenger of Allāh (SAW) while he was residing in the Mosque and she was menstruating: he would hold his head out of the Mosque for her. This proves that the body of menstruating woman is pure, as is her sweat; moreover it shows that the contact that is prohibited for one making i`tikāf is sexual intercourse and what leads to it, and that the menstruating woman cannot enter the Mosque.

§2/33. Yūsuf bin `Īsā narrated to us; Wakī` informed us; ar-Rabī` bin Ŝabīh informed us; from Yazīd bin Abān - i.e. ar-Raqāshī; from Anas bin Mālik (RA) who said,

  Frequently would the Messenger of Allāh (SAW) oil his hair, comb his beard and wear a head veil [when having oiled his hair] to the point that it seemed that his garment was like that of an oil merchants. [10]

(Q) ar-Rabī` bin Ŝabīh: truthful but of poor memory (M) ibn al-Qattān was not pleased with him; Ahmad said that there was no problem with him; ibn Ma`īn said he was da`īf. (Q) Yazīd bin Abān: Ibn Hajr said, 'They declared him da`īf, therefore the hadīth is defective.' (M) an-Nasā“ī said he was matrūk; ad-Dāruqutnī and Ahmad said that he was munkar al-hadīth; and al-Hāfidh al-`Irāqī decisively stated that the hadīth was da`īf.

"Frequently would the Messenger of Allāh (SAW) oil his hair, comb his beard and wear a head veil," (M) this is a veil placed on the head after oiling the hair in order to protect the turban from staining. (Q) Ibn al-Jawzī, Kitāb al-Wafā“ records on the authority of Anas that when the Messenger of Allāh (SAW) would lie down to sleep at night, his water for wudū“, miswāk and comb would be laid out for him. Then when he awoke at night to pray, he would clean his teeth, perform wudū“ and comb his beard. at-Tabarānī, al-Awsat records on the authority of `Ā“ishah that the Messenger of Allāh (SAW) would always have his miswāk and comb with him, and he would look in a mirror when combing his beard. "To the point that it seemed that his garment," (Q) of his body due to his frequent oiling and wearing of the head veil, it is also postulated that the garment referred to is the head veil. (M) The context of many of the narrations concerning this show that what is meant is the top of his shirt that met his hair and that the oil seeped down that far. Ibn Sa`d, at-Tabaqāt records this hadīth with the wording, 'He would frequently wear a head veil until it seemed that the collar of his shirt was like the clothes of an oil merchant.' Ibn Hajr said, 'A narration mentions that his garment would be like that of an oil merchants, this means that he would oil his hair and then cover it with a veil, and it would seem that the part of his garment that made contact with his hair was like that of an oil merchants.' "Was like that of an oil merchants," (Q) or one who makes oil. Ibn Sa`d also records a similar hadīth on the authority of Anas.

(M) al-Hāfidh al-`Irāqī, Sharh at-Tirmidhī said, 'The isnād to this hadīth is da`īf but it has supporting witnesses such as what is to be found in al-Khalfiyyāt on the authority of Sa`d bin Sa`d that the Messenger of Allāh (SAW) would frequently oil his hair and comb his beard after wetting it; al-Bayhaqī, as-Sunan records on the authority of Abū Sa`īd that his (SAW) place of prayer would never be devoid of his miswāk and comb, and he would frequently comb his beard. The isnād to this hadīth is da`īf.' Moreover what is meant by frequently here is on some occasions and not others due to the ahādīth that mention the prohibition of oiling except on occasion. When this is understood, it does not contradict the description of him (SAW) being the cleanest of people. (Q) [11 ]Moreover doing something frequently does not necessitate that it be done everyday, rather the term frequently could equally apply to doing something whenever a need dictated its observance.

§3/34. Hannād bin Sarrī narrated to us; Abū al-Ahwa· informed us; from al-Ash`ath bin Abū ash-Sha`thā“; from his father; from Masrūq; from `Ā“ishah (RAH) who said,

  The Messenger of Allāh (SAW) used to love commencing on his right side when cleaning himself, when combing and when putting his shoes on. [12]

"The Messenger of Allāh (SAW) used to love commencing on his right side," (Q) Perhaps the reason behind this preference was to seek good omens, for the People of the Right Hand are the inhabitants of Paradise and they will be given their books in their right hands. Bukhārī adds in his version, "…as much as he was able," thereby showing that he persisted in this so long as there did not exist any factors preventing him from doing so. "When cleaning himself, when combing and when putting his shoes on," (Q) but not when taking his shoes off for one commences with left, again to honour the right. Likewise one does the same for clothes, socks, and the likes. The meaning is that he (SAW) would love commencing with the right in these matters and in all matters that involved showing respect and honour such as accepting and giving, entering the Mosque, the house, shaving the head, trimming the moustache, trimming nails, removing underarm hair, applying antimony, lying down, eating, drinking, and brushing the teeth with regards holding with the right hand and starting with the right side. This in contrast to that which does not contain nobility such as leaving the Mosque, entering the toilet etc. which is commenced with the left, again to honour the right. an-Nawawī said, 'The principle of the Sharī`ah is to commence with the right in everything that carries the meaning of respect, honour and adornment, and to commence the opposite with the left.' The proof for this generalization lies with what Bukhārī and Muslim record on the authority of `Ā“ishah that "It would please the Prophet (SAW) to commence with the right side in his putting shoes on, his combing, his purification, and in all his affairs." an-Nasā“ī records the hadīth that "The Messenger of Allāh (SAW) would love commencing with the right: he would take with the right, give with the right, and would love commencing with the right in all his affairs." The exception with regards to things that do not contain any honouring is proven by the hadīth recorded by Abū Dāwūd on the authority of `Ā“ishah that 'The right hand of the Messenger of Allāh (SAW) was for his purification and eating and his left hand was for cleaning after relieving himself and for anything that was distasteful."


1. Fath [10/450]

2. al-A`rāf (7): 31

3. Hadīth #35

4. as was also stated by ibn Hajr, Fath [10/450]

5. as was also stated by ibn Hajr, Fath [10/450]

6. Fath [10/449]

7. Zurqānī, Sharh Muwatta [4/430]

8. Bukhārī [al-Hayd, al-Libās], Muslim [al-Hayd]

9. al-Bājī, Sharh Muwatta [9/400]

10. al-Bayhaqī. (A) its isnād contains two da`īf narrators. Ibn Kathīr said, 'It contains oddity and is objectionable.'

11. Sharh Mishkāt [8/226 #4445]

12. Bukhārī [al-Wudū“, as-Ŝalāh, al-At`imah, al-Libās], Muslim [at-Tahārah]


 
 

§1/37 Muhammad bin Bashshār narrated to us; Abū Dāwūd informed us; Hammān informed us; on the authority of Qatādah who said,

I asked Anas bin Mālik, 'Did the Messenger of Allāh (SAW) dye his hair?' He replied, 'He did not reach that stage, there was just something on his temples, however Abū Bakr dyed his hair with henna and katam.'[1]

"I asked Anas bin Mālik, 'Did the Messenger of Allāh (SAW) dye his hair?' He replied, 'He did not reach that stage," (Q) meaning his hair did not reach that stage, this is what some said but the correct opinion is that he (SAW) himself did not reach the stage in life where he required to dye. This explanation is strengthened by the report of Muslim via the route of Muhammad bin Sīrīn that he asked Anas bin Mālik, 'Did the Messenger of Allāh (SAW) dye his hair?' He replied, 'He did not reach that age.' It is also possible that it means that the number of his white hairs did not reach the point where he would have needed to dye them, and this understanding is strengthened by the remainder of the hadīth. "There was just something," (Q) insignificant "on his temples," (Q) the literal sense of this seems to contradict the next hadīth, however it could be said that this statement was said to stress their lack of number as opposed to specifying the number of white hairs on his beard. al-`Isām said, 'One also understands from this that there were only a few white hairs on his head because the first appearance of white hairs there is on the temples.'

(MS) Bukhārī records on the authority of Wahb Abū Juhayfah as-Suwā“ī who said, 'I saw the Prophet (SAW) and I saw some white hair below his lower lip.'; Harīz ibn `Uthmān asked `Abdullah ibn Busr, the Companion of the Prophet (SAW), 'Did you see the Prophet (SAW) when he was an old man?' He replied, 'There was some white hairs below his lower lip and above the chin.';[2] He also records on the authority of Muhammad ibn Sīrīn who said, 'I asked Anas if the Prophet (SAW) dyed his hair.' He replied, 'He did not reach the stage of having white hair, except a little.'; Thābit reports that Anas was asked about the Prophet (SAW) dying his hair to which he replied, 'He did not reach that stage where he would have needed to dye, and if I wished to count the scarce scattering of white hairs in his beard [I could have done so].' Muslim records on the authority of Thābit that Anas said, 'If I had wished to count the scarce scattering of white hairs in his head, I could have done so.'; Jābir ibn Samurah said, 'White hairs appeared on the front of his head and beard.'

al-Hāfiz ibn Hajr said, 'All the various ahādīth concerning this are reconciled by the report of Muslim on the authority of Anas, 'The Messenger of Allāh (SAW) did not dye his hair, there were white hairs on his lower lip, temples, and a scarce scattering on his head.'[3] From all the different narrations it becomes clear that most of his (SAW) white hairs were on his lower lip. The statement of Anas when asked if he (SAW) dyed his hair, 'There was just something on his temples' means that there were not that great a number such as would have required him to dye, this was explicitly stated by him in the version narrated by Muhammad ibn Sīrīn.'[4]

"However Abū Bakr dyed his hair with henna and katam," (Q) The reason for mentioning Abū Bakr was because of his status and closeness to the Messenger of Allāh (SAW). (M) Katam is a root that contains a reddish colour which is mixed with wasima so as to get a black dye. The narration of the author mentions Abū Bakr alone as does Muslim in some of his routes. However the narration of Ahmad5 has, 'Abū Bakr and `Umar dyed their hair with henna and katam.' Some said that the mention of `Umar here is an error due to the report of Muslim that Abū Bakr would dye his hair with henna and katam and `Umar would dye his hair with henna alone, (MS) or it indicates that Abū Bakr would use a mix all the time whereas `Umar would not,[6] or that `Umar employed one method sometimes and the other at others. This option is better than claiming error.[7] (Q) This narration shows that Abū Bakr would mix henna with katam when dying and not use katam alone, because this would imply that he dyed his hair black and that is something blameworthy. al-`Asqalānī said: using katam alone leads to a black colour with a reddish tinge, using henna alone leads to a red colour and mixing both leads to a colour between black and red. Detail follows in the next chapter.

§2/38 Ishāq bin Man•ūr and Yahyā bin Mūsā narrated to us; `Abdur-Razzāq narrated to us; on the authority of Ma`mar; on the authority of Thābit; on the authority of Anas (RA) who said,

I counted only fourteen white hairs in the head and beard of the Messenger of Allāh (SAW).[8]

"I counted only fourteen white hairs in the head and beard of the Messenger of Allāh (SAW)," (Q) This does not negate the hadīth that has already been quoted in the first chapter also on the authority of Anas (RA), 'There were not to be found [as much as] twenty white hairs on his head and beard,'[9] because this is a generic negation (M) and is an approximation, and fourteen is close to twenty. Bayhaqī records on the authority of Anas, 'Allāh, Exalted is He, did not disfigure him with white hairs, there were only seventeen or eighteen such hairs,' (MS) the isnād is sahīh.[10] al-Hāfiz ibn Hajr said, 'Meaning that his white hairs did not detract from his beauty in any way.'[11] (M) These two narrations are reconciled by stating that he was informing of two different stages in the life of the Prophet (SAW) or that he himself did not count more than fourteen hairs but in actuality there were seventeen or eighteen.

§3/39 Muhammad bin al-Muthannā narrated to us; Abū Dāwūd informed us; Shu`bah informed us; on the authority of Simāk bin Harb who said that he heard Jābir bin Samurah (RA) saying upon being asked about the Messenger of Allāh's (SAW) white hairs,

When he oiled his hair, no white hairs would be seen, but when he did not oil it, something of them would be seen.[12]

"When he oiled his hair, no white hairs would be seen," (Q) due to their being hidden by the shine of the oil, "but when he did not oil it, something of them would be seen," (MS) Ahmad records on the authority of Jābir bin Samurah that, 'The hair on the front of the Messenger of Allāh's (SAW) head and beard had turned white. When he oiled it and combed it, it was no longer apparent.' Muslim records on the authority of Jābir bin Samurah that, 'The hair on the front of the Messenger of Allāh's (SAW) head and beard had turned white. When he oiled it, it was no longer apparent, but when it was dishevelled, it was.' (Q) This shows that when he (SAW) oiled his hair, it would join together and therefore the white hairs would be hidden due to their scarce number, but when he did not oil his hair, it would be loose and then the white hairs would show.


ENDNOTES

1. Bukhāri [Manāqib] and Muslim [Fadā“il]

2. Zurqānī, Sharh Mawāhib al-Laduniyyah [5/496], 'The clear sense of this hadīth shows that there were ten or less. This is because the jam` qilla has been employed which refers to a number which is ten or less.'

3. This was also stated by al-`Ainī, `Umadatu-l-Qārī [11/297]

4. Fath [6/707-709]

5. and one narration of Muslim.

6. `Adhīmabādī, `Awn al-Ma`błd [11/2590]

7. Sharh Mishkāt [8/232 #4452]

8. Ahmad [#]

9. Hadīth #1

10. Fath [6/708]. Muslim also records on the authority of Anas, 'Allāh did not disfigure him with white hairs.' al-Hākim records on the authority of `A“ishah, 'Allāh did not disfigure him with white hairs.

11. Sharh Mawāhib al-Laduniyyah [5/497], Fath [6/709]. This was also stated by al-`Ainī, `Umdatu-l-Qārī [11/297]

12. Muslim [Fadā“il] and an-Nasā“ī [az-Zīnah]


 
 

§4/40 Muhammad bin `Umar bin al-Walīd al-Kindī al-Kūfī narrated to us; Yahyā bin Adam informed us; on the authority of Sharīk; on the authority of `Ubaydullāh bin `Umar; on the authority of Nāfi`; on the authority of `Abdullāh bin `Umar (RAA) who said,

The white hairs of the Messenger of Allāh (SAW) only came to about twenty.[1]

"The white hairs of the Messenger of Allāh (SAW) only came to about twenty," (MS) Ishāq bin Rahawayh, ibn Hibbān and al-Bayhaqī record on the authority of ibn `Umar, 'The white hairs of the Messenger of Allāh (SAW) only came to about twenty, all towards the front.'[2]

Having white hairs is not a defect in a person. Abū Dāwūd records on the authority of ibn `Umar that the Prophet (SAW) said, "Do not pluck your white hairs for they are the light of Islām. There is no Muslim who attains a white hair while in Islām except that it will be a light for him on the Day of Judgment." at-Tirmidhī and an-Nasā“ī record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islām, it will be a light for him on the Day of Judgment." al-Bayhaqī records on the authority of ibn `Umar that the Prophet (SAW) said, "White hairs are the light of a believer. There is no person who attains a white hair while in Islām except that he will acquire a good deed for each white hair, and be raised one level."[3,4]

§5/41 Abū Kurayb Muhammad bin al-`Alā“ narrated to us; Mu`āwiyah bin Hishām informed us; on the authority of Shaybān; on the authority of Abū Ishāq; on the authority of `Ikrimah; on the authority of ibn `Abbās (RAA) who said,

Abū Bakr said to the Messenger of Allāh (SAW), 'Messenger of Allāh, your hair has gone white!' He replied, "It was [Sūrah's] Hūd, al-Wāqi`ah, al-Mursalāt, `Amma Yatasā“lūn, and Idha ash-Shamsu Kuwwirat that made this happen!"[5]

"Abū Bakr said to the Messenger of Allāh (SAW), 'Messenger of Allāh, your hair has gone white!'" (Q) i.e. your hair has gone white and the resultant effects have appeared on your body such as frailty and the likes. Ibn Sa`d has the wording, '…your hair has fast gone white!' "He replied, 'It was [Sūrah's] Hūd, al-Wāqi`ah, al-Mursalāt, `Amma Yatasā“alūn, and Idha ash-Shamsu Kuwwirat that made this happen!'" (M) at-Ţabarānī adds in his version, "al-Hāqqāh." Ibn Mardawayh adds in his version, "Hal atāka hadīthu-l-ghāsghiyah." Ibn Sa`d adds in his version, "al-Qāri`ah and Sa“ala Sā“ilun," yet another version of his has, "Iqtarabati-s-Sā`ah." (Q) and the likes of these chapters which talk about the affairs of the Hereafter and their horrors. at-Tūrabashtī said, 'Meaning that my concern for what they contain with regards mention of the horrors of the Hereafter, and the calamities that struck the previous nations, and my subsequent fear for my nation, has greatly affected me to the point that I attained white hairs before my time.' (M) And add to this the command that is contained in Hūd to remain firm and steadfast (istiqāmah) which is something truly difficult. However because of the greatness of the Prophet's heart and his degree of certainty, his concern did not overcome him completely but rather slightly so, such that only a few of his hairs turned white. As such his beauty and splendour remained. Sūrah Hūd has been mentioned first because it contains the command to remain firm and steadfast which is from the loftiest of the stations: none is able to reach its peak unless he be one whom Allāh has graced. Some have objected to this reasoning stating that the command to be steadfast and firm has also been mentioned in ash-Shūrā so why just mention Hūd? This is answered by stating that the order in Hūd came first and moreover the order in ash-Shūrā concerns the Prophet (SAW) alone whereas the order in Hūd concerns the Prophet (SAW) and his nation.

§6/42 Sufyān bin Wakī` narrated to us; Muhammad bin Bishr informed us; on the authority of `Alī bin Sālih; on the authority of Abū Ishāq; on the authority of Abū Juhayfah (RA) that,

The people said, 'Messenger of Allāh, your hair has gone white!' He replied, "It was [Sūrah] Hūd and its sisters that did this!"[6]

§7/43 `Alī bin Hujr narrated to us; Shu`ayb bin Safwān informed us; on the authority of al-Malik bin `Umayr; Iyād bin Laqīţ al-`Ijlī; on the authority of Abū Rimthah at-Taymī (RA) – Taym ar-Rabāb – who said,

I came to the Messenger of Allāh with my son. He said, 'I was shown him (SAW),' and I immediately said, "This is the Prophet of Allāh (SAW)."' He was wearing two green garments and whiteness had appeared in his hair, it was reddish in colour.[7]

"I came to the Messenger of Allāh with my son. He," (Q) the son, "said, 'I was shown him (SAW),' and I immediately" (Q) without pausing or needing to think, "said, 'This is the Prophet of Allāh (SAW),'" (Q) knowing this with certainty through the light of his beauty, manifest perfection, (M) great dignity, and light of Prophethood (Q) such that I required no further proof. "He was wearing two green garments," (Q) i.e. completely green and these are the generality of the garments of Paradise as shown in some reports. It is also possible that these garments had lines of green in them and were not all green as some versions of the hadīth mention that they were cloaks (burdah), and these are mostly streaked. (M) It is said that this narration proves that it is Sunnah to wear green garments but in fact all it proves is the permissibility of this. A discussion on green garments follows later. "and whiteness had appeared in his hair, it was reddish in colour," (Q) i.e. the tips of his white hairs were red, this is because the first stages of white hair is accompanied by redness in the tips. It is also possible that the narration means that the hair was white but it was reddish in colour due to dye. A detailed discussion concerning dyeing follows inshāAllāh.

§8/44 Ahmad bin Manī` narrated to us; Surayj bin an-Nu`mān narrated to us; Hammād bin Salamah narrated to us; on the authority of Simāk bin Harb who said, Jābir bin Samurah was asked, 'Were there any white hairs on the head of the Messenger of Allāh (SAW)?' He replied, 'There were no white hairs on his head save a few where the hair parted, when he oiled them, they were concealed.'[8]


ENDNOTES

1. Ibn Mājah [Libās] and Ahmad [#]

2. Fath [6/707]

3. Refer also to al-Albānī, Sahīh at-Targhīb [#2091-2096]

4. Sharh Mawāhib al-Laduniyyah [5/498-499]

5. Tirmidhī [Tafsīr]

6. at-Ţabarānī.

7. Abū Dāwłd [Tarajjul] and an-Nasā“ī [az-Zīna]

8. Refer to fn. #8


 
 

(Q) The narrations and scholars differed as to whether the Prophet (SAW) dyed his hair or not. an-Nawawī said, 'The preferable opinion is that he (SAW) did actually dye his hair for a time as is proven by the hadīth of ibn `Umar recorded in the Two Sahīhs, it is not possible to leave this hadīth or explain it away. However most of the time he did not dye his hair, so each person narrated what he saw of his practice and all were truthful in what they narrated.'[1] (MS) Bukhārī records on the authority of Ibn `Umar that he saw the Messenger of Allāh (SAW) dyeing his hair. Abū Dāwūd records on the authority of Ibn `Umar that the Prophet (SAW) used to wear tanned leather sandals and would dye his beard with waras (yellow colouring) and saffron and ibn `Umar would do the same.

1/45 Ahmad ibn Manī` narrated to us; Hushaym narrated to us; `Abdu-l-Malik ibn `Umayr narrated to us; from Iyād ibn Laqīţ who said; Abū Rimthah informed me that,

I came to the Messenger of Allāh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." I saw that his white hairs were red.[2]

Abū `Īsā said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs. The name of Abū Rimthah is Rifā`ah ibn Yathribī at-Taymī.'

"I came to the Messenger of Allāh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it,'" (Q) in some texts the wording is, 'I bear witness to it.' (M) This statement serves to further consolidate the meaning of his affirmation either because someone may be in doubt concerning this fact or to show that he was responsible for the crimes of his son in accordance to the ways of Jāhiliyyah (Q) that the father was responsible for the actions of the son. Islām has negated this thinking with the words of Allāh, "No bearer of burden shall bear the burden of another,"[3] and this is why the Prophet (SAW) said, >"He will not be responsible for your crimes and you will not be responsible for his crimes." (Q) i.e. you will not be held accountable for his sin and he will not be held accountable for your sin, (M) rather you are responsible for your own crimes. The essential meaning of janāyah (crime) is dhanb (sin) but the word has been predominantly used by the Legal Jurists to refer to matters such as killing, inflicting wounds, and the likes. (Q) Ahmad has the wording, via the same route, "Is this your son?" He replied, 'Yes, by the Lord of the Ka`bah!' He (SAW) asked, "Your own son?" He said, 'Bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." Another narration of Ahmad mentions that the Prophet (SAW) then recited, "No bearer of burden shall bear the burden of another."

>"I saw that his white hairs were red," (Q) either because they were just turning white or because they had been dyed, the latter option would be the reason why this hadīth has been included in this chapter[4] (M) and is proven by the narration of al-Hākim, 'His white hairs were red, being dyed with henna.' (Q) Abū Dāwūd records on the authority of the same narrator, Abū Rimthah that, 'He (SAW) had stained his beard with henna.' Ibn al-Jawzī records in his Kitāb al-Wafā“ on the authority of Abū Rimthah that the Prophet (SAW) would dye his hair with henna and katam. This narration explicitly shows that he would dye his hair.

"Abū `Īsā said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs," (Q) meaning that he did not reach the stage of having plentiful white hairs, rather only a few such that he was not in need of dyeing.

2/46 Sufyān ibn Wakī` narrated to us; my father narrated to us; from Sharīk; from `Uthmān ibn Mawhab who said that Abū Hurayrah was asked,

'Did the Messenger of Allāh (SAW) dye his hair?' He replied, 'Yes.'[5]

Abū `Īsā said, 'This hadīth was also reported by Abū `Awānah; from `Uthmān ibn `Abdullāh ibn Mawhab who said; from Umm Salamah.'[6]

"Abū `Īsā said, 'This hadīth was also reported by Abū `Awānah; from `Uthmān ibn `Abdullāh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhārī also records on the authority of `Uthmān ibn `Abdullāh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allāh (SAW) which was dyed.' Ibn Mājah and Ahmad add, "…with henna and al-katam." al-Ismā`īlī records that 'a hair from the beard of the Messenger of Allāh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.'

(Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dāruquţnī records in Rijāl Mālik, and it is also to be found in his Gharā“ib Mālik, on the authority of Abū Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[7]


ENDNOTES

1. Nawawī, Sharh Ŝahīh Muslim [15/77]; this was also stated by al-`Ainī, `Umadatu-l-Qārī [11/297]

2. Hadīth #43.

3. al-Isrā“ (17): 15

4. Refer to the comments of (Q) to hadīth #43.

5. The author was alone in recording it.

6. Bukhārī.

7. Ibn Hajr [6/708].


 
 

2/46 Sufyān ibn Wakī` narrated to us; my father narrated to us; from Sharīk; from `Uthmān ibn Mawhab who said that Abū Hurayrah was asked,

'Did the Messenger of Allāh (SAW) dye his hair?' He replied, 'Yes.'[1] Abū `isā said, 'This hadīth was also reported by Abū `Awānah; from `Uthmān ibn `Abdullāh ibn Mawhab who said; from Umm Salamah.'[2]

"Abū `Īsā said, 'This hadīth was also reported by Abū `Awānah; from `Uthmān ibn `Abdullāh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhārī also records on the authority of `Uthmān ibn `Abdullāh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allāh (SAW) which was dyed.' Ibn Mājah and Ahmad add, "…with henna and al-katam." al-Ismā`īlī records that 'a hair from the beard of the Messenger of Allāh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.'

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

3/47 Ibrāhīm ibn Hārūn narrated to us; an-Nadr ibn Zurārah informed us; from Abū Janāb; from Iyād ibn Laqīţ; from al-Jahdamah, the wife of Bashīr ibn al-Khaŝāŝiyyah who said,

I saw the Messenger of Allāh (SAW) leaving his house while wiping his head after having had a bath. He had dyed his head with saffron (rad`) henna or a thick smearing of henna (radgh).[4] The doubt arose from the Shaykh [i.e. the narrator of the hadīţh].

(Q,M) an-Nadr: ibn Hajr said he was mastūr. Abū Janāb: some declared him da`īf because of his frequent tadlīs.

4/48 `Abdullāh ibn `Abdur-Rahmān narrated to us; `Amr ibn `Aŝim narrated to us; Hammād ibn Salamah narrated to us; Humayd narrated to us; from Anas who said,

I saw the hair of the Messenger of Allāh (SAW) dyed.[5]

5/49 Hammād and `Abdullāh ibn Muhammad ibn `Aqīl said,

I saw the hair of the Messenger of Allāh (SAW) with Anas ibn Mālik, and it was dyed.[6]

"I saw the hair of the Messenger of Allāh (SAW) with Anas ibn Mālik, and it was dyed." (MS) This hadīth of Anas contradicts an earlier hadīth from him stating that the Prophet (SAW) did not dye his hair. In some narrations of that hadiţh the wording is, "The Prophet (SAW) never dyed his hair." The reconciliation of these two ahādīth can be found in the report which mentions that 'Anas ibn Mālik came to Madīnah when `Umar ibn `Abdu-l-`Azīz was its governor. `Umar sent a messenger to him to ask him if the Messenger of Allāh (SAW) had dyed his hair for he had seen some of his hair coloured. Anas replied, "The Messenger of Allāh (SAW) was blessed with black hair, and if I had wished to count what had appeared in his head and beard of white hairs, I would not have counted more than eleven. This colour that you saw came about because of the perfume that he (SAW) would employ." Recorded by al-Hākim who said it had a ŝahīh isnād and adh-Dhahabī agreed.[7] Bukhārī records on the authority of ar-Rabī`ah who said, 'I saw one of his hairs and it was red so I asked about it and it was said: it was red on account of perfume.'[8]

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


ENDNOTES

1. The author was alone in recording it.

2. Bukhārī.

3. Ibn Hajr [6/708].

4. The author was alone in recording it. (A) The isnād is da`īf: it contains an-Nadr who is mastūr and Abū Janāb who is a mudallis.

5. he author was alone in recording it.

6. Hadīth #48.

7. Albānī, Mukhtaŝar Shamā“il

8. Bukhārī.

9. Albānī, Mukhtaŝar Shamā“il


 
 
Is it recommended to dye white hairs?
(MS) The scholars have not differed concerning the permissibility of dyeing the hair with henna and the likes but they have differed concerning which is better: dyeing or not dyeing.[1] (Q) al-Mīrak said, 'The scholars, the early and latter, differed as to whether dyeing is the better course or not dyeing. A group of the People of Knowledge were of the opinion that it is better to dye depending upon the hadīth of Abū Hurayrah recorded by Bukhārī and Muslim that the Prophet (SAW) said, "The Jews and Christians do not dye their hair, so oppose them." They also depended upon the hadīth of Abū Umāmah who said, "The Messenger of Allāh (SAW) came out upon a group of elderly people of the Anŝār whose beards were white and said, 'Gathering of Anŝār, dye with red or saffron and oppose the People of the Book.'" Recorded by Ahmad with hasan isnād. It was for this reason that al-Hasan, al-Husayn, and a large group of the senior Companions dyed their hair (MS) such as Abū Bakr, `Umar, `Uthmān, Mu`āwiyah, al-Mughīrah, Abū Hurayrah, and Jābir.[2] an-Nawawī said, 'Our madhab is that it is recommended for a man and woman to dye their white hair with henna or saffron and it is prohibited for them to dye it black according to the most correct opinion.'[3]

(Q) However, many scholars leaned towards the opinion that not dyeing was the better course due to the hadīth of `Amr ibn Shu`ayb from his father from his grandfather that the Messenger of Allāh (SAW) said, "Whoever attains a white hair, it will be light for him unless he plucks it or dyes it." This is how at-Ţabarī reports it but al-`Asqalānī said, "Recorded by at-Tirmidhī who declared it hasan but I have not seen this exception mentioned in any of its routes."[4] at-Tirmidhī and an-Nasā“ī record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islām, it will be a light for him on the Day of Judgment." at-Tirmidhī also records it from the hadīth of `Amr ibn `Abasah and said it was ŝahīh. at-Ţabarānī records the hadīth of ibn Mas`ūd that the Prophet (SAW) used to dislike altering the colour of white hairs. It is for this reason that `Alī, Salamah ibn al-Akwa`, Ubayy ibn Ka`b, and a group of the senior Companions did not dye their hair. at-Ţabarī reconciled these reports by stating that, 'Whoever's white hairs look distasteful, it is recommended for such a person to dye his hair; as for the one whose white hairs do not look distasteful, it is not recommended for him to dye his hair. However the better course, in general, is to dye white hair because by doing so one is following the command to oppose the People of the Book and preserving his hair. However if the habit of a land is not to dye, not dyeing for a person who resides there is better.' This is an excellent reconciliation.

Dyeing with black

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

Plucking white hairs

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


ENDNOTES

1. Ibn `Abdu-l-Barr, al-Istidhkār [8/439]

2. Ibid. [8/440-441].

3. `Adhīmabādī, `Awn al-Ma`būd [11/257]

4. However the first exception is proven by a hasan hadīth recorded by at-Ţabarānī, al-Kabīr on the authority of Fadālah ibn `Ubayd that the Messenger of Allāh (SAW) was asked about a person plucking his white hairs to which he replied, "Whoever wishes, let him pluck his light." Ŝahīh at-Targhīb [#2092]

5. ibn al-Qayyim, Tahdhīb as-Sunan [11/257 of `Awn].

6. Abū Dāwūd, refer to Ŝahīh at-Targhīb [#2097].

7. Hadīth #37.

8. ibn `Abdu-l-Barr, al-Istidhkār [8/441]

9. ibn al-Qayyim, Tahdhīb as-Sunan [11/257 of `Awn]

10. ibn al-Qayyim, Tahdhīb as-Sunan [11/257 of `Awn]

11. Sharh Ŝahīh Muslim [15/78]


 
1/50 Muhammad ibn Humayd ar-Rāzī narrated to us; Abū Dāwūd at-Ţayālisī informed us; on the authority of `Abbād ibn Manšūr; on the authority of `Ikrimah; on the authority of ibn `Abbās (RAA) that the Prophet (SAW) said,

Anoint your eyes with ithmid for it gives strength to the sight and facilitates the growth of hair.

He also stated that the Prophet (SAW) had a kohl container from which he would smear his eyes every night: three times in this one and three times in this one.[1]

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

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

2/51 `Abdullāh ibn as-Šabbāh al-Hāshimī al-Bašrī narrated to us; `Ubaydullāh ibn Mūsā narrated to us; Isrā“īl informed us; on the authority of `Abbād ibn Manšūr;

(H) and `Alī ibn Hujr narrated to us; Yazīd ibn Hārūn narrated to us; `Abbād ibn Manšūr narrated to us; on the authority of `Ikrimah; on the authority of ibn `Abbās who said,

The Prophet (SAW) would anoint his eyes with ithmid before he went to sleep: three times in each eye.

Yazīd ibn Hārūn said in his version, 'The Prophet (SAW) had a kohl container from which he would anoint his eyes before going to sleep: three times in each eye.'[4]

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


ENDNOTES

1. Tirmidhī [al-Libās] and ibn Mājah [at-Ţibb] (A) The isnād is da`īf jiddan as I have explained in al-Irwā“ [#76]. However the first part is šahīh as it has supporting witnesses as I have explained in as-Šahīhah [#665, 724]

2. Abū Dāwūd [as-Šiyām: al-Kohl `inda an-Nawm] says after recording this hadīth, 'Ibn Ma`īn said to me: this is a munkar hadīth.' He also proceeds to quote that Anas ibn Mālik would apply kohl while he was fasting and that al-A`mash said, 'None of our companions would dislike the application of kohl for the one fasting.'

3. al-Hāfiž al-Mundhirī said the isnād was hasan as did al-Hāfīž al-`Irāqī and ibn Hajr and al-Albānī, Šahīh at-Targhīb [#2106] said the hadīth was šahīh.

4. Tirmidhī [al-Libās] and ibn Mājah [at-Ţibb] with a da`īf jiddan isnād as per al-Albānī, al-Irwā` [#76].

5. Abū ash-Shaykh, Akhlāq an-Nabī [p. 170] with a strong isnād as per Tahqīq al-Musnad [5/342]

6. Bāb al-Iktihāl.

7. The isnād is da`īf but it is supported by the narration of Anas mentioned next and the narration recorded by ibn Abī Shaybah on the authority of `Imrān ibn Abī Anas that "the Messenger of Allāh (SAW) would smear his eyes with ithmid: he would apply it three times in the right and twice in the left." This is mursal šahīh as per Tahqīq Musnad [5/343].

8. Sharh as-Sunnah [12/119 #3205] with a jayyid isnād as ruled by S. al-Arna“ūţ.

9. …

10. i.e. 3 times in each eye.


3/52 Ahmad ibn Manī` narrated to us; Muhammad ibn Yazīd narrated to us; on the authority of Muhammad ibn Ishāq; on the authority of Muhammad ibn al-Munkadir; on the authority of Jābir who said that the Messenger of Allāh (SAW) said,

Take to applying ithmid when you go to sleep for it gives strength to the sight and facilitates the growth of hair.[1]

"Take to applying ithmid," (Q) al-Hāfiž ibn Hajr said that the command here was one of recommendation by consensus, "when you go to sleep for it gives strength to the sight and facilitates the growth of hair," (Q) this wording contains a subtle indication that the Sunnah of applying kohl for men is only fulfilled if one has the intention of treatment and cure, not just the intention of adornment as in the case of women. It is for this reason that Imām Mālik was of the opinion that it was disliked for men to apply kohl unless it be for reason of treatment and cure.

4/53 Qutaybah ibn Sa`īd narrated to us; Bishr ibn al-Mufaddal narrated to us; on the authority of `Abdullāh ibn `Uthmān ibn Khuthaym; on the authority of Sa`īd ibn Jubayr; on the authority of ibn `Abbās (RAA) who said that the Messenger of Allāh (SAW) said,

The best type of kohl with which you can smear your eyes is ithmid, it gives strength to the sight and facilitates the growth of hair.[2]

"The best type of kohl with which you can smear your eyes is ithmid," (Q) this proves that ithmid is a specific type of kohl. (M) They said that applying kohl was recommended and that the use of ithmid was best. "It gives strength to the sight and facilitates the growth of hair," (MS) The same hadīth is recorded by al-Bazzār on the authority of Abū Hurayrah and the narrators are those of the Šahīh.[3]

5/54 Ibrāhīm ibn al-Mustamirrī al-Bašrī narrated to us; Abū `Ašim narrated to us; on the authority of `Uthmān ibn `Abdu-l-Malik; on the authority of Sālim; on the authority of ibn `Umar who said that the Messenger of Allāh (SAW) said, Take to applying ithmid for it gives strength to the sight and facilitates the growth of hair.[4] (Q) The point of mentioning these narrations with different chains of narration is to strengthen the basic narrative and show that it has a basis. This is because `Abbād ibn Manšūr is da`īf by consensus.


ENDNOTES

1. ibn Mājah [at-Ţibb].

2. an-Nasā“ī [az-Zīnah], ibn Mājah [at-Ţibb], and Abū Dāwūd [at-Ţibb].

3. al-Hāfiž al-Mundhirī, at-Targhīb wa-t-Tarhīb

4. ibn Mājah [at-Ţibb]


 

 

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