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shamaa-il tirmidhi imaam abi eesaa muhammad bin eesaa bin sorah at-tirmiai born 209 hijri-demise 279 hijri with commentary khasaa-il nabawi sallallahu alayhi wasallam shayhul hadi maulana muhammad zakariyya kandhelwi translated by muhammad bin abdurrahmaan ebrahim

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introduction all praise be to all who alone sustains the world exalted alaah blessings and complete salaam peace be on our master muhammad sallallahu alayhi wasallam and his family and companions the aamaa i l of imaam abu eesa tirmiei has a collection of 397 ahaadia and is divided into 55 chapters on the physical description and character of our beloved nabi sallallahu alayhi wasallam it has been printed on numerous occasions and many commentaries have been written on it the present english translation and comm entary is of the masaa-il nabawi sallallahu alayhi wasallam by the late shayaul hadith maulana muhammad zakariyya rabmatullahi alayhi it will enable a muslim to achieve a link and connection with the one whom allah ta aala has made as a mercy unto mankind and most certainly allah has spoken the truth when he mentions in his hook verily you 0 muhammad are of a very high noble character a muslim can truly claim his love for rasulullah sallallahu alayhi wasallam if he attempts to follow the manner and life-style of the messenger of islaam we are given such an opportunity after the reading of this book for it enlightens the reader with the intimate aspect of the rasul s life finally we ask allah ta aala to reward us and that he instill within us the distinguished features and august character of this most noble messenger who is the perfect example for muslims.

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preface this humble servant at the request of my master hadrat maulana qalil ahmad saahib may allah fill his grave with nur and make his resting place cool used to stay in delhi quite often for a few days to assist in the printing of his itaab bablul majhud fi halli abi daawud there a kind friend janab muhammad ut&maan qaan urged me to write a short translation of the aamaa-il tirmiai owing to my shortcomings i knew i was not capable of this also before this i did not have an opportunity to either write a book or deliver a lecture janab muhammad uthmaan maan however did not accept any of my excuses due to certain kind thoughts he held regarding me by virtue of my shortcomings i would never have attempted this translation since he was a close friend of my late father and being mindful of the hadit the best relationship after a father s death is to treat his friends kindly i did not have a way out but to present a short translation according to my understanding and thereafter acknowledging my incapability to the readers and asking them to forgive me for the complicati6ns of the sentences and the dispersion of words and request them to give attention to the aim that is the noble character habits qualities virtue attributes and practices of the emperor of the worlds sayyidul bas sayyidina muhammadur rasulullah sallallahu alayhi wasallam a wise person does not on account of an ugly and tattered veil fail to pay attention to a beautiful face and an understanding person does not because of a bitter skin throw away the delicious substance of a fruit in this translation a few things have been given special impcrtance a most of the sayings wcre taken from the writings of the great ulama of the past thus i did not resort to my own views.

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shamaa-il tirrnidhi most of the references in this translation are derived from the following books jam ul wasaa-il of mulla ali qaari hanafi munaawi of aaya abdur-ra-oof m i r i mawaahibladunniyyah of bayh ebrahim rayjuri a n d t a h aibut tali ib of _haafig ibn hajar asqalaani since the translation is meant for the layman literal~nieanings have been given word for word translation has been avoided in addition to the translation many things have been added to servc as a commentary this has been written separately after tlir actual translation ,iddilion,il at man plncrs in tlie translalion of thc a~a cii!ll information has been provided where there seems to be a contradiction between two hadi thc diffcrcnccs have bcen bricfly explained the views of tlie different r i a c a a h ihave hccn mc~ltio~ir~ci b briefly at places the hanafi ma hab has been spccially nicntioned as the majority of the local population i.e tlic inhabitants of india adhere to this ma hab the proofs that substantiate the hanafi mas-hab have bccn mentioned briefly where deemed necessary where a battle or incident is mentioned in ahadig that battle or incident is described in the commentaiy where the relation of a hadifi to a chapter is not obvious an explanation has been provided to keep the subject matter brief with regard to those incidents that have not bccn narrated herein the readers have becn referred to ilicir original sourccs tlic namc of tliv ititaah is f:ivcxn wlicrc~tliry can be found in detail s o that those who are interested may casily refer to them utmost care has bcen taken to keep the subject under disci~ssion short and precise as readers may become bored with lengthy discourses and divine guidance to me is but from allah on mini d o i rely and to j-iim d o i return muhammad zakariyya kandhelwi presently residing in delhi 8th jamadi-ut tjaani 1344 contents introduction chapter o n the noble features of sayyidina rasulullah sallallahu alayhi wasallam chapter on the seal of the nubuwwah prophethood of sayyidina rasulullah sallallahu alayhi wasallam chapter on the niubaarak hair of sayyidina rasulullah sallallahu alayhi wasallam chapter o n the combing of the hair of snyyidina rasulullah sallallahu alayhi wasallam chapter o n the appearing of the white hair of s lyyidina iiasulullah sallallahu alayhi wasallam chapter on sayyidina rasulullah sallallahu alayhi wasallam using adye chapter on the kuhl of sayyidina rasulullah sallallahu alayhi wasallam chapter o n the dressing of sayyidina rasulullah sallallahu alayhi wasallam chapter on the buff leather socks of sayyidina rasulullah sallallahu alayhi wasallam chapter o n the shoes of sayyidina rasulullah sallallahu alayhi wasallam chapter on the mubaarak ring of sayyidina rasulullah $allallahu alayhi wasallam chapter stating that sayyidina rasulullah sallallahu alayhi wasallam wore the ring o n his right hand chapter o n the sword of sayyidina rasulullah sallallahu alayhi wasallam 70 72 77 79 90 92 98 99 101 101 tratisl,itions of qur-aanir aayaat takcn from pikthall translations of du aas t.iken froni prayers of muhammad zallallah alayhi wasallarn this english translation is of the revised edition of eul-ijijjah 1360 hijri chapter o n the armour of sayyidina rasulullah sallallahu alayhi wasallam

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shamaa-il tirmidhi shamaa-il tirmidhi chapter o n the helmet of sayyidina rasulullah sallallahu alayhi wasallam 104 104 chapter on the turban of sayyidina rasulullah sallallahu alayhi wasallam 107 108 chapter on the lungi of sayyidina rasulullah sahallahu alayhi wasallam chapter on sayyidina rasu!ullah $allallahu alayhi wnsallam using itr 202 204 chapter on the speech of sayyidina rasulullah sallallah~l alayhi wasallam 208209 chapter on thc laughing of sayyidina rasulullah sallallahu alayhi wasallam 212 215 chapter on the description of tlic joking of sayyidina rasulullah sallallahu alayhi wasallam 221 223 the description of thc sayings of sayyidina rasulullah sallallahu alayhi wasallani on poetry 228 231 chapter on the story telling of sayyidina rasulullah sallallahu alayhi wasallam at night 242 244 chapter on the sleeping of sayyidina rasulullah sallallahu alayhi wasallam 252 254 chapter on the worship and devotions of sayyidina rasulullah sallallaliu alayhi wasallam 260 267 chapter on salaatud 112 113 chapter o n the walking of sayyidina rasulullah sallallahu alayhi wasallam 117 118 chapter on the qinaa of sayyidina rasulullah sallallahu alaylii wasallam 120 120 chapter o n the sitting of sayyidina rasulullah sallallahu alayhi wasallam 121 122 chapter on the pillow of sayyidina rasulullah sallallahu alayhi wasallam 125 126 chapter o n sayyidina rasulullah sallallahu alayhi wasallam leaning on something other than a pillow 131 131 chapter on the description of the eating of sayyidina rasulullah sallallahu alayhi wasallam 135 136 chapter on the bread of sayyidina rasulullah sallallahu alayhi wasallam 139 14 1 chapter o n the description of the curry of sayyidina rasulullah sallallahu alayhi wasallani 146 155 chapter o n sayyidina rasulullah sallallahu alayhi wasallam performing wudu at the time of eating duha 290 292 chapter on sayyidina rasulullah sallallahu alayhi wasallam performing nawaafil salaah at home 298 298 chapter on the fasting of sayyidina rasulullah sallallahu alayhi wasallam 300 305 175 176 chapter on the recital of sayyidina rasulullah sallallahu alayhi wasallam 318 320 chapter o n the weeping of sayyidina rasulullah sallallaliu alayhi lvasallam chapter o n the words that sayyidina rasulullah $allallahu alayhi wasallam uttered before and after eating 178 180 chapter on the cup of sayyidina liasulullali sallallahu alayhi wasallam 184 184 chaptei on the fruits eaten by sayyidina rasulullah sallallahu al;iyhi w a l l a .n.i 186 188 chapter on the description of the things that sayyidina rasulullah sallallahu alayhi wasalla~ndrank 191 192 chapter on those ahaadifi in which is described the manner sayyidina rasulullah sallallahu alayhi wasallam drank 195 197 325 327 chapter on the narration of thc bed of sayyidina rasulullah sallallahu alayhi wasallam 334 334 chapter o n that which has been narrated o n the humbleness of sayyidina rasulullah sallallahu alayhi wasallam 337 342 chapter on the noble character and habits of sayyidina rasulullah sallallahu alayhi wasallam 354 359 chapter on the modesty of sayyidina rasulullah sallallahu alayhi wasallam 376 376 vii

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chaptcr on the hajaamah cupping-cautcring of sayy~dina rasulullah sallallahu alayhi wasallam 379 380 chaptcr on thc living of sayyidina rasulullah sallallahu alayhi wasallam 386 391 chapter on the names of sayyidina rasulullali sallallahu alayhi wasallam 406 407 chapter on the noble age of sayyidina rasulullah sallallahu alayhi wasallam 411 413 chapter on the death of sayyidina rasuli~llahsallallahu alayhi wasallam 416 421 the legacy of sayyidiria rasulullah sallallahu alayhi wasallam 436 438 chapter on the seeing of sayyidina rasulullah ~allallahu alayhi wasallam in adream 448 451 ahar of abdullah bin mubaarak ahar of ibn seereen 455 456

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p di w c jd ckj ispl sj i da+l &ij 2 >i &j jd 4 jd jd 7 7 u u 0 i om 9 4 j pj &i 1 pr+i j +

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chapter on the noble features of sayyidina rasulullah sallallahu alayhi wasallam the author has quoted in this chapter those ahaadif_h that have been narrated on the noble features of sayyidina rasulullah sallallahu alayhi wasallam it is impossible to accurately describe the actual beauty and elegance of sayyidina rasulullah sallallahu alayhi wasallam to di-aw a pen-picture of his appearance is beyond one s capability but the _sa_haabah ragiyallahu anhum have endeavoured according to their capabilities to preserve what little they could of which some is written here qurtubi says the full beauty and elegance of sayyidina rasulullah sallallahu alayhi wasallam has not been made manifest otherwise it would not have been possible for man to look at him the sahaabah radiyallahu anhum have done the ummah an immense favour by conveying to them the perfect intrinsic

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knowledge as well as the perfect conspicuous elegance and beauty of sayyidina rasulullah sallallahu alayhi wasallam when an unfulfilled over is deprived of meeting the beloved then hc slartds 111 front of the beloved s house remembering the features of his beloved in an attempt to gain some solace it is from habits and features that the heart is appeased lmaam tirmigi has collected from lhcse about 400 ahaadig and divided them into fifty five chapters in the first chapter fourteen ahaadit are quoted 1 hadit number 1 anas radiyallahu anhu reports ras lullah sallallahu alayhi wasallam was neither tall nor was he short like a dwarf-he was of medium stature in complexion he was neither very white like lime nor very dark nor brown which results in darkness he was illuminant more luminous than even the full moon on the 14th night the hair of rasulullah sallallahu alayhi wasallam was neither very straight nor very curly but slightly wavy when he attained the age of forty allah most high granted him nubuwwah prophethood he lived for ten years in makkah see con~mentary and in mudinah for ten years he passed away at the age of sixty years at that time there were not more than twenty white hair on his mubaarnk head and beard this will be described in detail in the chapter on the white hair of rasulullah sallallahu alayhi wasallam reported in the other ahaadith where it is stated that sayyidina rasuluflah sallallahu alayhi wasallam lived there for thirteen years and attained the age of sixty-three years in some ahaadith it is stated that sayyidina rasulullah sallallahu alayhi wasallam attained the age of sixty -five years at the end of this kitaab all three ahaadifi will be quoted irnaam buaaari ra says most narrations show that rasulullah $iiallahu alayhi wasallam lived for sixty-three years the ulama have summed u p these ahaadi in two ways first that sayyidina rasulullah saltallahu alayhi wasallam received nubuwwah at the age of forty and risaalah three years thereafter and after that he lived for ten years in makkah mukanamah according to this the three years between nubuwwah and risaalah have been omitted in the hadi under discussion the second explanation is that frequently in calculating fractions or small numbers are not included for this reason sayyidina anas radiyallahu anhu has only calculated in tens in his narration and omitted the units in the hadit where the age of sayyidina rasulullah ~allallahu alayhi wasallam is mentioned as sixty-five the years of birth and death are included as separate years in short the content of all the ahaadith is the same according to most authentic a_haadi the age of sayyidina rasulullah _sallallahu alayhi wasallam was sixty-three years therefore all the other ahaadith will corroborate this 2 hadit number 2 commentary sayyidina rasulullah ~allallahu alayhi wasallam was of a medium stature but slightly taller this has been reported in a narration from sayyidina i n bin abi haalah radiyallahu anhu and others an d objection may arise concerning these two hadig that it is stated in one hadit_h that when sayyidina rasulullah sallallahu alayhi wasallam used to stand u p in a group he appeared to be the tallest among them this was not due to his height but was a result of a mu jizah miracle in the manner that no one had reached a higher status than sayyidina rasulullah sallallahu alayhi wasallam in kamaalati ma nawiyyah likewise in the surah zaahiri apparent appearance no one could excel him it is stated in the hadig under discussion that sayyidina rasulullah sallallahu alayhi wasallam lived for ten years in makkah mukarramah after nubuwwah prophethood for this reason it is stated that h e attained the age of sixty years this is contrary to what has been anas bin maalik radiyallahu anhu reports rasulullah sailallahu alayhi wasallam was of a medium stature he was neither very tall nor short he was very handsome of medium built and his hair was neither very curly nor very straight but was slightly wavy he had a wheatcoloured complexion when he walked he leaned forward slightly commentary in this hadil_h sayyidina anas racjiyallahu anhu states that the complexion of sayyidina rasuluhah sallallahu alayhi wasallam was wheat-coloured in the previous hadi also narrated by sayyidina anas radiyallahu anhu he states that sayyidina rasulullah sallallahu alayhi wasallam did not have a wheat-coloured complexion this has been mentioned in the translation of the hadia actually what is derived from the two hadig is that sayyidina rasulullah sallallahu alayhi wasallam was not of such a dark complexion that would decrease the lightness and beauty of a person but had a radiant and light colour which was slightly wheat-coloured.

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in this hadifi the word yata-kaf-fa-oo is used regarding the walking of sayyidina rasulullah sallallahu alayhi wasallam the ularna interpret this word in several ways some say it means to walk at a fast pace some are of the opinion that it means to lean a bit forward while walking some say that it means to lift the leg with force all three explanations are correct because the walk of sayyidina rasulullah sallallahu alayhi wasallam fulfilled all three descriptions and the word also conveys these three meanings sayyidina rasulullah sallallahu alayhi wasallam walked quickly and not like the romeos of this age who walk like women it was also the noble habit of sayyidina rasulullah sallallahu alayhi wasallam to walk with a slight forward inclination of the head and shoulders he did not walk with his chest pushed out in pride he lifted his legs as men do while walking and did not drag his legs on the ground 3 hadit number 3 baraa bin aazib radiyallahu anhu relates that rasulul!ah sallallahu alayhi wasallam was a man of medium build slightly tall as explained before he had broad shoulders from which we may gather that he had a wide chest he had dense hair which reached his ear-lobes he wore a red striped lungi and shawl 1 never saw anybody or anything more handsome than him 4 gadi number 4 baraa bin aazib radiyallahu anhu reports i have never seen someone with long hair and in red clothing more handsome than rasulullah sallallahu alayhi wasallam his hair reached his shoulders the portion between his two shoulders was wide he was neither very tall nor short commentary the description of the hair of sayyidina rasulullah sallallahu alayhi wasallam in this hadit is different from the one mentioned before there it is stated that his hair reached his ear-lobes in reality there is no difference between the two hadifi as the hair does not always remain the same length but grows sometimes the hair was shortened sometimes longer hair was kept commentary in this hadia the word rajulam marbu an is used which if the letter jeem has a dammah pesh means a man this could be correct this type of word is used in the arabic language for connecting words but because no special quality or attribute is derived some muhadditheen hadi scholars are of the opinion that this word with a fathah zabar on the jeem means something that is between straight and bent it may also be possible that in this case it refers to the description of the hair of sayyidina rasulullah sallallahu alayhi wasallam and as described before his mubaarak hair had a slight curl in it from this hadie some ulama are of the opinion that it is jaa-iz permissible for men to wear red coloured clothing according to the hanafis there is a detailed explanation on this subject before selecting red clothing the ulama should be consulted regarding its permissibility the ulama have written that in this hadit the sahaabi did not see anything more handsome and beautiful than sayyidina rasulullah sallallahu alayhi wasallam this is said because besides human beings the moon sun etc are also included 5 hadith number 5 it is reported from ali radiyallahu anhu rasulullah sallallahu alayhi wasallam was neither very tall nor short the soles of both feet were fully fleshed this quality is praiseworthy in a man as it denotes strength and courage but is not praiseworthy for a woman he had a large head the joints of the bones were also large there was a thin line of hair from the chest to the navel when rasulullah sallallahu alayhi wasallam walked it appeared as if he was descending from a high place ali radiyallahu anhu says i did not see anyone like him neither before him nor after him commentary the use of a sentence like i have not seen anyone like him is primarily for emphasis by describing sayyidina rasulullah sallallahu alayhi wasallam in this manner there is however no exaggeration because the complete beauty of appearance of sayyidina rasulullah sallallahu alayhi wasallaln cannot be fully described munaawi wrote that every person is required to believe that with whatever beautiful qualities and attributes the body of sayyidina rasulullah sallallahu alayhi wasallam is described no other person can compare with it this is not merely a belief books on seerah history of sayyidina rasulullah sallallahu alayhi wasallam and ahaadia are replete with descriptions of his beautiful qualities therein it is stated that allah 10

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ta aala bestowed fully on sayyidina rasulullah sallallahu alayhi wasallam all the inner kama,ilcicitpcrtcction and gaahir apparent beauty two verses couplets are narrated from sayyiditina aaye&ah radiyallahu anha the meaning of which is that if the friends of zulayea could see the blessed face of rasulullah sallallahu alayhi wasallam they would have cut thcir hearts instead of thcir hands how true if you wish to read more about the love of the sahaabah radiyallahu anhum-male and female-for sayyidina rasulullah sallallahu alayhi wasallam read chapter eight of my book stories of the sahaabah radiyallahu anhuni i 6 had number 6 lt is related from ebrahim bin muhammad racjiyallahu an v who is from the sons grandsons of ali racjiyallahu anhu that whentver ali radiyallahu anhu described the noble features of rasulullah sallallahu alayhi wasallam he used to say rasulullah sahallahu alayhi wasallam was neither very tall nor short but of a medium stature among people his hair was neithcr vcry curly nor very straight but had a slight wave in it he did not have a big body nor a round face but his mubaarak face was slightly round meaning lie did not have a fully round face nor a fully elongated face but in between the two the complexion of rasulullah sallailahu alayhi wasallam was white with redness in it the mubaarak eyes of rasulullah sallallahu alayhi wasallam were extremely black his eye lashes were long the joints of the body e.g elbows and knees etc were large likewise the portion between the two shoulders was broad and fully fleshed there was no hair more than nornial on his body some people have profuse hair on their body sayyidina rasulullah sallallahu alayhi wasallam did not have hair on the other parts of his body besides places like the arms and legs etc he had a thin line of hair running from the chest to the navel the hands and feet of rasulullah sallallahu alayhi wasallam were fully fleshed when he walked he lifted his legs with vigour as if he were descending to a low-lying place when he addressed a person he turned his whole body towards that person he did not only turn his face towards the person he addressed as this is considered impolite and sometimes it even denotes pride sayyidina rasulullah sallallahu alayhi wasallam faced the person he spoke to with his chest and body some ulama have translated this as when sayyidina kasulullah sallallahu alayhi wasallam addressed someone he completely turned his face towards that person and did not give a side glance this is not a suitable translation the seal of prophethood was situated between his shoulders he was the last of all prophets he was the most generous and the most truthful he was the most kind-hearted and came from a most noble family it means liis character family back-ground and everything else was of the best any person who saw him suddenly would become awe-inspired sayyidina rasulullah sahahahu alayhi wasallam had such a great pcrsonnlity and dignity that the person who saw him for the first time because of his awe nspiringpersonality would be overcome with a feeling of profound respect firstly there is a ro b awe for physical beauty with this when other kamaalaat are added what more could then be said of the ro b awe besides the special attributes and qualities granted to sayyidina rasulullah illallali alaylii w,is.illam ro b awc is also one o f the spcc1.1l i qualities granted to him anyonc who came in close contact .with him and knew his excellent character was smitten with the love of his exccllent attributes anyone who described liis noble features can only liast~lullali $all.ill,il~it alaylii wasal1,im say i have not sccn anyone l k c neither before nor after him 7 hadit number 7 hasan bin ali racjiyallahu anhu reported i inquired from niy maternal uncle sayyiditina faatimah racjiyallahu anha s stepbrother hind bin abi haalah racjiyallahu anhu about the noble features of rasulullah sallallahu alayhi wasallam he had often described the noble features of rasuluuah _sallallahu alayhi wasallam in detail i felt that i should hear from him personally some of the noble features of rasulullah sallallahu alayhi wasallam so that i could make his description a proof and irstinicmy for niysrlf and also mcmorisr them and il possible try to cll~nlatcand adopt tlicni l lic age of sayyidina hasan racjiyallahu anhu at the time of the death of sayyidina rasulullah sallallaliu alayhi wasallani was seven years in view of his age lie did not have the opportunity to rcalisc fully the features of sayyidina rasulullal sallallahu alayhi wasallam the uncle described his noble features by szying he had great qualities and attributes in him others also held him in high esteem his mubaarak face shone like the full moon he was slightly taller than a person of middle height but shorter than a tall person his mubaarak head was moderately large his mubaarak hair was slightly twisted if his hair became parted naturally in the middle he left it so otherwise he did not habitually make an effort to part his hair in the middle this is a more accepted translation ,a question may arise that sayyidina rasulullah sallallahu alayhi wasallam habitually parted his hair as stated in the ahaadifi the ulama say that this is in the early periods

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shamaa-il tirmidhi where sayyidina rasulullah zallallahu alayhi wasallam did not make an effort to do so according to this humble servant the answer to this is a bit difficult because it was the principle of sayyidina rasulullah sallallahu alayhi wasallam to oppose the ways of the non-believers and agree to the ways of the ahlul-kitaab he did not part his hair in the fniddle for this reason according to some ulama the best translation will be that he only parted his hair in the middle if it could be easily done and when this could not be done easily and a comb etc was needed to do it then he did not part his hair in the middle occasionally he used to part his hair in the middle with a comb etc when the hair of rasulullah sallallahu alayhi wasallam was abundant it use to pass over his ear-lobes rasulullah sallallahu alayhi wasallam had a very luminous complexion colour and a wide forehead he had dense and fine hair on his eye brows both eye brows were separate and did not meet each other in the middle there was a vein between them which used to expand when he became angry his nose was prominent and had a nur and lustre on it when one first looked at him it seemed as if he had a large nose but looking at it carefully showed that the lustre and beauty made it look large otherwise in itself the nose was not large his mubaarak beard was full and dense the pupil of his eye was black his cheeks were smooth and full of flesh the mubaarak mouth of rasulullah sallallahu alayhi wasallam was moderately wide he did not have a small mouth his mubaarak teeth were thin and bright the front teeth had a slight space between them there was a thin line of hair from the chest to the navel his mubaarak neck was beautiful and thin like the neck of a statue which had been shaved clean the colour of which was clear shining and beautiful like silver all the parts of his mubaarak body were of a moderate size and fuliy fleshed his body was proportionately jointed his mubaarak chest and stomach were in line but his chest was broad and wide the space between his shoulders was wide the bones of his joints were strong and large denoting strength when he removed his clothing his body looked bright and had a lustre or rather those parts of the body that were not covered by his clothing were also bright and shining compared with those parts of the body that were covered by his clothing according to this humble servant the latter translation is more appropriate between the chest and navel there was a thin line of hair besides this line neither the chest nor the stomach had other hair on it both sides the shoulders and the upper portion of the chest had hair his forearm was long and palms were wide the palms and both feet were fully fleshed the fingers and toes were moderately long the soles of his feet were a bit deep his feet were smooth because ol their cleanliness and smoothness the water did not remain there but flowed away quickly when he walked he lifted his legs with vigour leaned slightly forward and placed his feet softly on the ground he walked at a quick pace and took a rather long step he did not take small steps when he walked it seemed as if he was descending to a lower place when he looked at something he turned his whole body towards it he always looked down his mubaarak slght was focussed more to the ground than towards the sky a question may arise here that it is reported in abu daawud that rasulullah sallallahu alayhi wasallam usually looked to~rards sky both are reconciled thus his mubaarak habit was to the look down towards the ground but he also waited for the wahi revelation therefore while waiting he often looked towards the sky otherwise he usually looked down on the ground here the gaze of the k l l e ri~as rqteven lrfted modestly there the hand of the lover rest 011 the heart of the deceased his &arif habit was to look at something with a light eye i.e he looked at a thing with modesty and bashfulness hence he did not stare at mything while walking he asked the sahaabah radiyallahu anhum to walk in front and he himself walked behind he made sala m greeted first to wl~omsoever met lie commentary the ulama say that sayyidina rasulullah sallallahu alayhi wasallam walked at the back because of his humbleness according to this humble servant if this is applied to his journeys it will be more appropriate it was the noble habit of sayyidina rasulullah sallallahu alayhi wasallam that while on a journey he used to stay at the back to visit the bereaved and the weak this is a very long hadi in which the noble features etiquette and habits of sayyidina rasulullah sallallahu alayhi wasallam are described imaain tirmi&i has mentioned this hadith in many chapters where it is relevant portions of this hadif_h will be mentioned in the chapters where the speech and humility of sayyidina rasulullah sallallahu alayhi wasallam are described 8 hadit number 8 jaabir bin samurah radiyallahu anhu says rasulullah sallallahu alayhi wasallam had a wide mouth there were red lines in the whiteness of his eyes he had little flesh on his heels

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p. 15

commentary it is desirable for arab men to have wide mouths according to some a wide mouth means eloquence fluency of language the translation adopted in the description of the eyes has been taken from accepted sayings however in this hadi lmaam tirmidji has translated this to mean wide eyes as a narrator of this hadi has done which according to the linguists is not correct these rntoxicafed eyes on which thozrsni~lisof m y kindred be sncri ficed that endless destroyer reirinrils rr~to.xrcrrferf nrld rrrght dny 9 hadi number 9 it is related from jaabir radiyallahu anhu that he said i once saw rasulullah sallallahu alayhi wasallam on the n g h of a full moon on t that night he wore red clothing at times i looked it the full moon and at times at rasulullah sallallahu alayiii wasallam ultimately 1 came to the conclusio-n that rasulullah sallallahu alayhi wasallam was more handsome beautiful and radiant than the full moon 11 hadi number 11 abu hurayrah radiyallahu anhu says rasulullah sallallahu alayhi wasallam was so clean clear beautiful and handsome as though his body was covered and moulded in silver his mubaarak hair was slightly curled commentary in the first narration mentioned by sayyidina anas radiyallahu anhu it is denied that sayyidina rasulullah sallallahu alayhi wasallam was very white from the above hadit it does not mean that he had a white complexion like silver rather he had a white and reddish complexion in which the beauty and brightness was overwhelming i f file l l r r i n ttherterirplc nrrd saricfzrnry in i o r 1110012 so what i rlesrre you zuhnt should 1 do iu~tli111y sight is throlcgh the sun niril 10 hadit number 10 abu is-haaq ra says a person once asked baraa bin izib radiyahahu anhu was the mul ial k facc of rasulullah sallallahu alayhi wasallam shining like a sword he rcplied no but like li full-moon with its roundness 12 had number 12 jaabir bin abdullah radiyallahu anhu narrates from rasulullah sallallahu alayhi wasallam that he said the ambiyaa prophets were shown to me i saw musa alayhis salaam he had a thin body like one from among the tribe of aanu a h i saw eesa alayhis salaam from among all thoselvhom i have seen he somewhat resembled urwah bin mas ud i saw ebrahim alayhis salaam from among all those that 1 have seen 1 more a less look like him in the same manner i saw jibra-eel alayhis salaam from among all those i had seen he more or less looked like dihyah kalbi commentary in making a comparison with a sword it may have meant that sayyidina rasulullah sallallahu alayhi wasallam had a long face however the glitter of a sword has more whiteness then being luminous for this reason sayyidina baraa racjiyallaliu anhu gave the similarity of the full moon and not that of a sword all these similarities are approximate descriptions otherwise even a thousand moons cannot give the brightness of sayyidina liasulullah sallallahu alayhi wasallam an arab poet says if you want to describe a shortcoming of a beloved then give the beloved the similitude of a full moon this is enough to insult him commentary this was on the night of mi raaj or in a drc 11n lmaam uu@aari ra has narrated both o n the night of mi raaj and also in a dream there is no confusion or difficulty in this differences because he may have seen them on both occasions the translation of the description of sayyidina musa alayhis salaam as having a light body in my opinion is made from more accurate sayings some ulama in the translation of this sentence have expressed other opinions these three ambiyaa prophets were described because sayyidina musa alayhis salaam and sayyidina eesa alayhis salaam are the nabis of the bani lsrael and sayyidina ebrahim alayhis salaam besides being the great grandfather of sayyidina rasulullah sallallahu alayhi wasallam was also accepted by all arabs 17

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