بَابُ فِي أَخْلَاقِهِ وَشَمَائِلِهِ ﷺHis Character and Features ﷺ

¹ His statement: “the most handsome of people”: meaning in character, appearance, lineage, nobility, companionship, and association. His statement: “one night”: meaning when they heard an unfamiliar sound. His statement: “met them”: meaning the Prophet returned to them, having preceded them toward the sound. His statement: “you will not be frightened”: with a damma on the ta and ‘ayn, in the passive form of “fear” or “alarm,” meaning do not fear or be alarmed. Using the negation form emphasizes the denial, as if fear or alarm never occurred. “You will not be frightened” was repeated for emphasis or addressed to people on his right and left. In Sharh As-Sunnah: It is narrated as “you will not be frightened,” and the Arabs use “lam” and “lan” in place of “la.” Thus, it is a statement with the force of a prohibition, as At-Tibi noted. His statement: “bareback”: with a damma then sukun, meaning without a saddle. “With no saddle” is an explanation or refers to the absence of something like a cover or reins. His statement: “with a sword around his neck”: meaning slung. His statement: “I found it like a sea”: The horse was slow and sluggish, but its condition changed due to the blessing of his riding. A swift horse is likened to a sea, as its rider is at ease, like a sailor with favorable winds. Al-Nawawi said: This shows the noble qualities Allah honored him with. It includes a miracle of the horse becoming swift after being slow. It permits an individual to scout enemy news alone, provided there is no certain risk of death, the permissibility of borrowing, fighting on a borrowed horse, the desirability of wearing a sword around the neck, and reassuring people after fear subsides. (As stated in Al-Mirqat)

¹ His statement: “turned toward the Bedouin’s chest”: or toward his chest, due to the force of his pull. At-Tibi said: He faced his chest completely, which aligns with the statement: “When he turned, he turned fully.” This indicates he was unaffected and unperturbed by his bad manners. His statement: “from the wealth of Allah, etc.”: meaning not from your effort in giving. It is said this refers to zakat wealth, as some was given to those whose hearts were to be won over. His statement: “ordered a gift for him”: This shows the desirability of a leader enduring harm from his people and giving wealth to preserve men’s honor. (As stated in Al-Mirqat)

² His statement: “It appears that he was among those whose hearts were to be won over”: meaning among the disbelievers. Thus, in a narration, he said: “Not from your wealth or your father’s wealth,” otherwise, it would be apostasy to insult the Messenger of Allah (ﷺ). (As stated in Al-Lama’at)

¹ His statement: “caught”: with a kasra on the ta, meaning the tree swiftly took his cloak as it got caught. The commentator said: It means it was taken. It is not unlikely that the pronoun refers to the Bedouins, as indicated by his statement: “He stopped and said, ‘Give me my cloak.’” (As stated in Al-Mirqat)

² His statement: “you would not find me stingy, etc.”: At-Tibi said: “Then” here indicates a delay in rank, meaning I am not compelled to give, but I give with generosity and enthusiasm, not deceitfully pushing you away or withholding, nor cowardly fearing anyone. This completes the previous statement. It shows the permissibility of describing oneself with praiseworthy qualities to those unaware, to gain their trust. (As stated in Al-Mirqat)

¹ His statement: “said ‘No’”: Al-Hafidh Ibn Hajar said: It means he did not verbally refuse; if he had, he gave, otherwise he remained silent. In Al-Jami’: He was not asked for anything except he gave or remained silent, narrated by Al-Hakim from Anas. Sheikh Izz Ad-Din said: It means he did not say “No” to withhold giving, but it does not preclude saying it as an excuse, as in Allah’s statement: “I do not find anything to carry you on” [At-Tawbah: 92]. The difference is clear between saying: “I do not find anything to carry you on” and “I will not carry you.” (As stated in Al-Mawahib, quoted from Al-Mirqat and Al-Lama’at)

¹ His statement: “sheep filling the space between two mountains”: meaning a flock of sheep filling that space. His statement: “embrace Islam”: meaning Islam guides to noble character. (As stated in Al-Mirqat)

¹ His statement: “he never said to me ‘Uff’”: with a damma on the hamza and a kasra on the stressed fa, or with two open vowels, or with tanwin on the kasra, all three being valid readings. It is a sound indicating irritation at something disliked or repulsive. It is said: It is a noun for the act of being irritated. (As stated in Al-Lama’at) In Al-Mirqat: Know that the Prophet’s lack of objection to Anas, even when he disobeyed, applies to matters of service and etiquette, not religious obligations, as it is not permissible to refrain from objecting to those. (As stated in Al-Mirqat)

¹ His statement: “when I was eight years old”: This is a circumstantial qualifier indicating the start of service, hence absolute, then qualified by “served him for ten years.” (As stated in Al-Mirqat)

² His statement: “anything that happened”: in the passive form, describing “anything,” with its pronoun referring to something destroyed or lost. In Al-Qamus: “The time destroyed it” means it ruined it. Thus, it means he did not blame me for anything lost or ruined by my hand. It is said: It implies criticism or blame. Understand this. (As stated in Al-Lama’at)

¹ His statement: “I will not go”: meaning with my tongue. His statement: “until I passed by children, etc.”: It appears he stopped with them to play or watch, hence he said: “Then the Messenger of Allah grabbed, etc.” His statement: “the back of my neck”: with a short qaf, meaning the nape. (As stated in Al-Mirqat)

¹ His statement: “came, etc.”: meaning they sought blessing, increase, well-being, and healing. His statement: “he would dip his hand in it”: At-Tibi said: This shows his effort to please people’s hearts, especially servants and the weak, so they could seek blessing by him placing his noble hand in their vessels, and it shows his humility with the weak. (As stated in Al-Mirqat)

¹ His statement: “a female servant from among the servants of Madinah”: meaning hypothetically. His statement: “lead him wherever she wished”: This shows the utmost humility with creation and complete submission to the truth. (As stated in Al-Mirqat)

¹ His statement: “a woman who had some mental instability”: meaning slight madness or distraction.

² His statement: “he went with her”: This indicates that seclusion with a woman in an alley is not like seclusion in a house, possibly because some companions stood at a distance, observing proper etiquette. (As stated in Al-Mirqat)

¹ His statement: “respond to the invitation of a slave”: meaning an authorized or freed slave, or to his master’s house. His statement: “ride a donkey”: This all indicates perfect humility before the truth and excellent character in interacting with creation. Ibn Al-Malik said: This proves riding a donkey is a Sunnah. I say: Whoever disdains riding it, like some arrogant people and ignorant Indians, is worse than a donkey. (As stated in Al-Mirqat)

¹ His statement: “rarely indulged in idle talk”: meaning other than the mentioned remembrance, such as worldly matters, even if not devoid of benefit or wisdom. Compared to true remembrance, it is idle. Thus, Al-Ghazali said: I wasted part of my precious life compiling Al-Basit, Al-Wasit, and Al-Wajiz, calling them idle in form and structure, disregarding their meaning. (As stated in Al-Mirqat)

¹ His statement: “never seen extending his knees, etc.”: It is said “knees” here means legs, and extending them means stretching them out. He did not stretch his legs in front of a seated companion. It is also said: It means he did not sit with his knees raised above his companions, as tyrants do, but sat evenly with them. Or it means he did not raise his knees when with a companion, preserving them out of respect. All this reflects his utmost etiquette and teaching his companions. This does not contradict that he sometimes sat with his knees raised in other positions, as it could be in private or with some companions. (As stated in Al-Lama’at)

¹ His statement: “prayed Zuhr, etc.”: This could be in the mosque or one of his family’s homes, the former being more likely due to his statement: “His companions were threatening him,” meaning with beating, for example, or warning him with expulsion or killing. His statement: “a covenanted person”: with a kasra on the ha, meaning a dhimmi or one granted safety. Mentioning “covenanted” first suits the context, or because their grievance is stronger on the Day of Resurrection, as it cannot be settled by taking a Muslim’s good deed or placing a sin on them, as with animals’ grievances. Perhaps the companions could not pay his debt or he would not accept their payment due to his religious stance, which is more likely. Thus, he only borrowed from others for a reason, perhaps to avoid any form of greed or benefit that reduces reward. Allah said: “Say: I do not ask you for any reward” [Al-An’am: 90]. The prophets’ tradition aligns with: “I do not ask you for any reward; my reward is only with the Lord of the worlds” [Ash-Shu’ara: 109]. This also serves as proof against the Jews, as he is described in their books as choosing poverty over wealth, making us weep for them as in Allah’s statement: “Who is it that would loan Allah a goodly loan” [Al-Baqarah: 245], and their response: “Indeed, Allah has heard the statement of those who said, ‘Allah is poor, and we are rich’” [Aal-E-Imran: 181]. Among the wisdoms is what became evident in this specific case. (As stated in Al-Mirqat)

² His statement: “the day advanced”: meaning it rose. His statement: “neither harsh”: meaning bad-tongued. His statement: “nor rough”: meaning harsh-hearted. His statement: “nor shouting”: meaning loud. His statement: “nor adorned”: from adornment, meaning in attire or appearance, i.e., characterized. His statement: “with obscenity”: in action. His statement: “vile speech”: with an open kha, shortened, meaning obscenity and roughness. (As stated in Al-Mirqat and Al-Lama’at)

¹ His statement: “neither obscene”: meaning possessing obscenity in words or deeds. His statement: “nor one who indulged in obscenity”: meaning deliberately engaging in it. His statement: “nor shouting”: meaning loud. His statement: “pardoned”: inwardly. His statement: “forgave”: meaning he outwardly overlooked the offender. (As stated in Al-Mirqat)

¹ His statement: “neither obscene”: meaning committing obscene acts. His statement: “nor one who cursed, nor one who insulted”: The intent is to negate cursing and insulting, and all forms of obscene speech, not to negate exaggeration in them, as it seems the norm is exaggeration, so they were negated in the exaggerated form, but the intent is their absolute negation, as the end of his statement indicates. The clearer meaning aligns with Allah’s statement: “And Allah is not unjust to His servants” [Aal-E-Imran: 182]. The Hadith’s meaning is that he is likened to a relational adjective, like “sickly” or “milky,” meaning Allah is not unjust at all, nor is His Messenger one who curses or insults those undeserving, like disbelievers or sinners, as he is the Prophet of Mercy. Thus, the narrator continued: “He would say when reproaching, ‘What is wrong with him? May his forehead be dusty.’” This has two interpretations: it could be a curse against the person, meaning “May his nose be rubbed in dust,” or a prayer for him, meaning “May his face prostrate to Allah.” (As stated in Al-Mirqat)

¹ His statement: “I was sent as a mercy”: Ibn Al-Malik said: This is clear for believers. For disbelievers, it is because punishment was lifted from them in this world due to him, as Allah said: “And Allah would not punish them while you are among them” [Al-Anfal: 33]. I say: Rather, the punishment of extermination is lifted from them due to the blessing of his presence until the Day of Resurrection. (As stated in Al-Mirqat)

¹ His statement: “Abu Jahl said to the Prophet, etc.”: At-Tibi said: It is narrated that Al-Akhnas ibn Shuraiq said to Abu Jahl: “O Abu Al-Hakam! Tell me about Muhammad, is he truthful or a liar, for there is no one here but us?” He said: “By Allah, Muhammad is truthful and has never lied, but when Banu Qusayy took the banner, the watering, the custodianship, and prophethood, what is left for the rest of Quraish?” His statement: “but we deny what you brought” is in place of “but we envy you,” placing the effect in place of the cause. (As stated in Al-Mirqat)

¹ His statement: “when he saw something he disliked, etc.”: Al-Nawawi said: It means he did not speak about what he disliked due to his bashfulness, but his face changed, so we understood his dislike. This shows the virtue of bashfulness, encouraged as long as it does not lead to weakness or cowardice. (As stated in Al-Mirqat)

¹ His statement: “fully laughing”: Al-Turubishti said: It means laughing completely. It is said: The horse fully galloped. At-Tibi said: Thus, “laughing” is in place of “laughter” as a specifier, meaning I never saw him laughing fully with his entire mouth. (As stated in Al-Mirqat)

¹ His statement: “raised his gaze to the sky”: meaning he looked at the sky while speaking, anticipating Jibril, awaiting revelation, or longing for the highest companion. (As stated in Al-Mirqat)

¹ His statement: “did not narrate speech”: At-Tibi said: It is said someone narrated speech if he followed one statement with another hastily. Fasting continuously is called “sard.” His speech was not rapid, following one statement with another, confusing the listener. Instead, he articulated clearly, so if the listener wished to count his words, he could, with utmost clarity and eloquence. (As stated in Al-Mirqat)

¹ His statement: “Jabir”: meaning Jabir ibn Abdullah, intended by the absolute reference. (As stated in Al-Mirqat)

² His statement: “measured recitation and clarity”: Ibn Al-Malik said: They mean the same, which is clarity and elucidation in letters. Specification is preferable to emphasis, though their essence is one. It means he did not hasten in pronouncing letters but paused, clarifying their articulation, qualities, movements, and pauses. In essence, it negates haste and affirms deliberation. (As stated in Al-Mirqat)

¹ Her statement: “What did the Prophet (ﷺ) do”: “What” is a question word. Her statement: “He was engaged in the service of his household”: meaning he continued to be occupied with the needs of his family, with an open mim and optional kasra or sukun on the ha, meaning the affairs of his household. “Service” implies assistance and humility, emphasizing his role akin to that of men. Hence, the narrator said: “meaning assisting his family.” Her statement: “When the time for prayer arrived, he would go out to the prayer”: meaning he left all his tasks, as if he did not recognize anyone from his household. (As stated in Al-Mirqat)

¹ Her statement: “cleaning his clothes”: with a kasra on the lam, meaning inspecting the clothes for lice. This does not contradict the narration that lice did not harm him. (As stated in Al-Mirqat)

¹ His statement: “whose waistband”: with a damma on the ha and sukun on the jim, then zay, meaning the tie of his garment, equaling the Kaaba, i.e., matching its length. This immense appearance likely signifies the grandeur and reverence of the matter. His statement: “If you wish, be a prophet-slave”: meaning combining the qualities of prophethood and servitude, so choose this. His statement: “or if you wish, a prophet-king”: meaning likewise. The essence is that Allah gave you a choice, so choose as you wish. It implies that kingship and perfect servitude do not coexist. (As stated in Al-Mirqat)

² His statement: “would not eat reclining”: Most scholars interpret reclining as leaning to one side, as it hinders eating by obstructing the passage of food. Qadi Iyad in Ash-Shifa, citing scholars, said: It means settling comfortably while eating, sitting cross-legged or supported by a cushion, as this posture encourages overeating. His statement: “saying”: introduces the explanation. His statement: “I eat as a slave eats”: meaning with whatever is available, even the simplest food. His statement: “I sit as a slave sits”: either on both knees as in prayer, which is the best posture, or raising one knee while eating or otherwise, or raising both knees in a squatting position, which was his most common way of sitting outside prayer. Ahmad, Muslim, and Abu Dawud narrated from Ka’b ibn Malik that he ate with three fingers and cleaned his hand before wiping it. Ibn As-Sunni and At-Tabarani narrated from Ibn Mas’ud that when he drank, he breathed three times in the vessel, saying the name of Allah with each breath and thanking Allah at the end. (As stated in Al-Mirqat)

¹ His statement: “in the outskirts of Madinah”: plural of upper, meaning the villages on the elevated side of Madinah, such as the Quba Mosque, Banu Qurayza, and others. (As stated in Al-Lama’at)

² His statement: “He would enter the house”: meaning the house where Ibrahim was. His statement: “his wet-nurse’s husband was a blacksmith”: “wet-nurse” applies to both male and female, and “blacksmith” with an open qaf. These two statements are parenthetical between the main clause, “He would enter the house,” and its coordinate, “He would take him.”

His statement: “Amr said”: meaning narrating from Anas.

His statement: “he departed from this world while still nursing”: a metaphor for nursing by mentioning the place, implying the state. At-Tibi said: It means at the age of nursing or while being fed breast milk. (As stated in Al-Mirqat)

¹ His statement: “When we mentioned worldly matters, he mentioned them, etc.”: meaning in a manner of reflection, as worldly matters aid in preparing for the eternal abode. The essence is that he engaged gently with them in conversation to avoid boredom or weariness, guiding them in their discussions toward preaching and rulings. This does not contradict the narration that he restrained his tongue except in what concerned him, or that his gatherings were of knowledge, as mentioning worldly matters or food may include scholarly, wise, or ethical benefits. Even if devoid of these, it permits a senior to discuss permissible matters with companions. Such clarification is obligatory for him. Allah knows best. (As stated in Al-Mirqat)

² His statement: “All this I narrate to you, etc.”: The purpose of this statement is to affirm the authenticity of the narration and emphasize its importance. Allah knows best. (As stated in Al-Mirqat)

¹ His statement: “he was the furthest of people from it”: meaning he would then choose the more guided option, even if it was the harder or stricter one. (As stated in Al-Mirqat)

¹ His statement: “never struck anything”: meaning any human, as he might have struck his mount. His statement: “neither a woman nor a servant”: these are mentioned specifically due to their importance and the frequent occurrence and need for striking them. Although striking them is permissible under conditions, it is better to avoid it. They said: Unlike a child, whose discipline is preferable, as it benefits them. Striking others is often for personal motives, so forgiveness is encouraged to oppose desires and suppress anger. His statement: “except when fighting in the cause of Allah”: as he killed Ubayy ibn Khalaf at Uhud. This does not only mean battling disbelievers but includes applying legal punishments and disciplinary measures. His statement: “He was never wronged”: meaning he was never harmed. (As stated in Al-Mirqat)

² His statement: “Narrated by Muslim”: Mishkat states it is [Agreed Upon]. Mirk said: “Agreed Upon” is misplaced, as Bukhari did not narrate it, only Muslim, as Al-Humaidi clarified in Al-Jam’ bayn As-Sahihayn. Our scholar Ibn Hajar indicated this in his commentary on Sahih Al-Bukhari. The error of Mishkat’s author stems from following Ibn Al-Athir in Jami’ Al-Usul without verifying the source, leading to this mistake. Allah knows best. (As stated in Al-Mirqat)

¹ His statement: “did not store anything for tomorrow”: out of reliance on Allah and trust in His provisions. This pertains specifically to himself, but for his family and household, he might store sustenance for a year due to their weaker state, lesser endurance, and lack of perfection. (As stated in Al-Mirqat)

¹ His statement: “the Prophetic Mission”: a verbal noun meaning sending, as mentioned by Ibn Al-Malik. The term “mission” is likely chosen, like others, as it encompasses time, place, and the nature of the original act. Allah knows best. His statement: “the Beginning”: Al-Asqalani said in Fath Al-Bari: Qadi Iyad said: “Beginning” is narrated with a hamza and sukun on the dal, meaning commencement, or without a hamza, with a damma on the dal and stressed waw, meaning appearance. I say: I have not seen it specified in any narrations that reached us, except that some include “how the revelation began,” favoring the first. This is what we heard from the scholars. His statement: “Revelation”: linguistically means subtle communication. It is said: Its root is understanding, as in Allah’s statement: “And your Lord inspired the bee” [An-Nahl: 68]. In Islamic law, it is the communication of the Sharia, sometimes referring to the revealed words, i.e., Allah’s speech sent to one of His prophets. (As stated in Al-Mirqat)