Mahabba

The Model of the Intelligent One on the Characteristics of the Beloved [1] (printed with…

The Model of the Intelligent One on the Characteristics of the Beloved [1] (printed with the commentary of Muhammad ibn Ahmad 'Abd al-Bari al-Ahdal [2], titled: The Opening of the Generous, the Near One: A Commentary on 'The Model of the Intelligent One').

Anmūdhaj al-Labīb fī Khaṣāʾiṣ al-Ḥabīb ¹ (printed with the commentary of Muḥammad ibn Aḥmad ʿAbd al-Bārī al-Ahdal, titled Fatḥ al-Karīm al-Qarīb Sharḥ Anmūdhaj al-Labīb ²). The First Chapter: On the characteristics with which he was distinguished over all the prophets and which no prophet before him was given. The First Chapter: On the characteristics with which he was distinguished over all the prophets and which no prophet before him was given. Section One, Section Two, Section Three, Section Four. The Second Chapter: On the characteristics with which he, may God bless him and his family and grant them peace, was distinguished over his community, including those in which the prophets are known to share with him, and those which are not known. The Second Chapter: On the characteristics with which he, may God bless him and his family and grant them peace, was distinguished over his community, including those in which the prophets are known to share with him, and those which are not known. Section One, Section Two, Section Three, Section Four. Footnotes.

Anmūdhaj al-Labīb fī Khaṣāʾiṣ al-Ḥabīb : A classical work on the unique characteristics of the Prophet Muhammad, authored by Jalāl al-Dīn al-Suyūṭī.
Fatḥ al-Karīm al-Qarīb Sharḥ Anmūdhaj al-Labīb : A commentary on al-Suyūṭī's work by Muḥammad ibn Aḥmad ʿAbd al-Bārī al-Ahdal.

The Model of the Beloved in the Characteristics of the Beloved [1] (printed with the…

The Model of the Beloved in the Characteristics of the Beloved [1] (printed with the commentary of Muhammad ibn Ahmad 'Abd al-Bari al-Ahdal [2], entitled: The Opening of the Generous, the Near One: A Commentary on 'The Model of the Beloved')

Source: https://shamela.ws/book/12824 Date of extraction: 2026-06-17

The Introduction

A Model of the Discerning for the Characteristics of the Beloved ¹ By The Imam, the Scholar, Jalal al-Din al-Suyuti ² Who died in the year 911 AH ³ In the name of Allah, the Most Gracious, the Most Merciful And by Allah the Almighty we seek help. Praise be to Allah, who perfected everything through His wisdom and wove it ⁴, and sent His beloved Muhammad, may Allah bless him and his family and grant them peace, and illuminated through him every darkness, and gave him of miracles and characteristics what was not given to any prophet or angel, And made His angels ⁵ his army, walking with him wherever he went. May Allah bless him and his family and companions as long as a ship sails and a sphere revolves ⁶. This is a subtle model and a noble title, which I have summarized from my great book in which I collected the prophetic miracles and characteristics with their proofs, And in which I traced the hadiths ⁷ concerning the station of prophethood and the greatness of its virtues.

al-Ḥabīb : The Beloved, a title for the Prophet Muhammad, indicating his special status with Allah.
Jalāl al-Dīn al-Suyūṭī : A renowned 15th-century Islamic scholar, historian, and polymath, known for his works on tafsir, hadith, and Islamic sciences.
911 AH : Year 911 of the Islamic calendar, corresponding to 1505-1506 CE.
iḥtabaka : A term meaning 'wove' or 'intertwined,' referring to Allah's perfect creation and ordering of all things.
al-malā'ika : Angels, created beings of light who serve Allah and carry out His commands.
falk : A sphere or celestial orb, referring to the heavens or the celestial spheres in medieval cosmology.
aḥādīth : Plural of hadith, the sayings, actions, and approvals of the Prophet Muhammad, transmitted through chains of narration.

The First Chapter on the Characteristics with which He was Distinguished from All…

The First Chapter on the Characteristics with which He was Distinguished from All Prophets and which No Prophet before Him Was Given [1]

I confined it to presenting the characteristics concisely, and distinguished each type of them distinctly, and named it: Anmūdhaj al-Labīb fī Khaṣāʾiṣ al-Ḥabīb ¹, may God bless him and his family and grant them peace. And my success is only through God; upon Him I rely and to Him I turn in repentance. It is comprised of two chapters: Chapter One On the characteristics with which he was distinguished from all prophets and which no prophet before him was given It contains four sections [Section One] On what he was distinguished with in his own person in this world ... He was distinguished, may God bless him and his family and grant them peace, by being the first of the prophets in creation, and by the precedence of his prophethood, for he was a prophet while Adam was between water and clay, and by the precedence of the taking of the covenant upon him, and that he was the first to say "Yes" on the day of "Am I not your Lord?" ², and that Adam and all creatures were created for his sake, and the writing of his noble name on the Throne, and on every heaven and what is in them, and the Gardens, and the rest of the dominion, and the mention of him by the angels every hour, and the mention of his name in the call to prayer in the era of Adam and in the highest dominion, and the taking of the covenant upon the prophets, Adam and those after him, that they should believe in him and support him, and the glad tidings of him in previous scriptures, and his description therein and the description of his companions, his caliphs, and his community, and the veiling of Iblis ³ from the heavens at his birth, and the splitting of his chest according to one of the two sayings—and it is the most correct—and the placing of the seal of prophethood on his back opposite his heart where Satan enters, while the seal of all other prophets was on their right hands, and that he has a thousand names, and the derivation of his name from the name of God, and that he was named from the names of God by about seventy names, and that he was named Aḥmad ⁴ and no one before him was named that, and these characteristics have been enumerated in the ḥadīth of Muslim ⁵. And by the angels shading him during his journey, and that he was the most perfect of people in intellect, and that he was given all beauty while Joseph was given only half of it, and by his being covered three times at the beginning of revelation, and by his seeing Gabriel in his original form in which he was created—al-Bayhaqī ⁶ enumerated these. And by the cessation of soothsaying at his mission, and the guarding of the heaven from eavesdropping, and the shooting of meteors—Ibn Sabʿ ⁷ enumerated these. And by the revival of his parents for him until they believed in him, and by the promise of protection from people, and by the Night Journey and what it entailed of traversing the seven heavens and ascending to the distance of two bow-lengths, and his treading a place that no sent prophet nor near-stationed angel had trodden, and the revival of the prophets for him and his leading them in prayer as an imam, along with the angels, and his being shown Paradise and Hell—al-Bayhaqī enumerated these. And his seeing of the greatest signs of his Lord, and his preservation such that his sight did not swerve nor transgress, and his seeing the Creator ⁸ twice, and his riding of al-Burāq ⁹ according to one of the two sayings, and the angels fighting alongside him, and their walking with him wherever he walked behind his back, and his being given the Book while he was unlettered, unable to read or write, and that his Book is miraculous and preserved from alteration and distortion throughout the ages, and that it contains what all the books contain and more, and is comprehensive of everything, and self-sufficient from others, and made easy for memorization, and was revealed in stages, and upon seven letters ¹⁰, and from seven gates, and in every language—Ibn Naqīb ¹¹ enumerated these. And his recitation of each letter yielding ten good deeds—al-Zarkashī ¹² enumerated this. And the author of al-Taḥrīr ¹³ said: The Qurʾān was favored over all other revealed books by thirty characteristics that were not in others. And al-Ḥalīmī ¹⁴ said in al-Minhāj ¹⁵: Among the great status of the Qurʾān is that God distinguished it by being both a call and a proof, and this was never for any prophet; rather, each of them would have a call and then a different proof, but God combined both for His Messenger, may God bless him and his family and grant them peace, in the Qurʾān: it is a call by its meanings and a proof by its words. It suffices the call as honor that its proof is with it, and it suffices the proof as honor that the call is not separated from it. And he was given from the treasure of the Throne what no one else was given, and he was distinguished with the Basmala ¹⁶, al-Fātiḥa ¹⁷, Āyat al-Kursī ¹⁸, the endings of Sūrat al-Baqara ¹⁹, the seven long sūras ²⁰, and al-Mufaṣṣal ²¹. And that his miracle is continuous until the Day of Resurrection, which is the Qurʾān, while the miracles of all other prophets, peace be upon them, ceased at their time. And that he had the most miracles among the prophets, for it is said they reached a thousand, and it is said three thousand besides the Qurʾān, for it contains approximately sixty thousand miracles. Al-Ḥalīmī said: Among them, despite their abundance, is another meaning: that none of the miracles of others involve the invention of bodies, but that is specific to the miracles of our Prophet, may God bless him and his family and grant them peace. And that he was given all that the prophets were given of miracles and virtues, while no other was given that; rather, each was distinguished with a specific type. And he was given the splitting of the moon, the greeting of the stone, the weeping of the trunk, and the gushing of water from between his fingers, and nothing like that is confirmed for any of the prophets. Ibn ʿAbd al-Salām ²² mentioned these. And some said: God distinguished some with miracles in actions, like Moses, and some with attributes, like Jesus, and our Prophet, may God bless him and his family and grant them peace, with the combination to distinguish him. And by the speech of trees and their testimony to his prophethood and their response to his call, and the revival of the dead and their speech, and the speech of infants at the breast, and their testimony to his prophethood. Al-Badr al-Damāmīnī ²³ mentioned that. And that he is the Seal of the Prophets ²⁴ and the last of them in mission, so there is no prophet after him, and his law is eternal until the Day of Resurrection, not abrogated, and abrogates all laws before him, and if the prophets had lived in his time, they would have been obliged to follow him. In his Book and law there is the abrogating and the abrogated. And by the universality of his call to all people, and that he had the most followers among the prophets. And al-Subkī ²⁵ said: He was sent to all creation from the time of Adam, and the prophets are his deputies sent with laws derived from his law, so he is the prophet of the prophets. And he was sent to the jinn by consensus, and to the angels according to one of the two sayings, which al-Subkī deemed preponderant. Al-Bārizī ²⁶ said: And to animals, inanimate objects, stones, and trees. And his mission was a mercy to the worlds, even to the disbelievers, by delaying punishment, and they were not hastened to retribution like other nations who denied. And that God swore by his life, and swore by his message, and Himself defended him against his enemies, and addressed him with the gentlest address He used with the prophets, and joined his name with His name in His Book, and made it obligatory upon the world to obey him and follow his example as an absolute obligation without condition or exception, and described him in His Book limb by limb, and did not address him in the Qurʾān by his name, but rather "O Prophet" and "O Messenger," and forbade the community to call him by his name. And al-Shāfiʿī ²⁷ disliked that we say regarding him "the Messenger" but rather "the Messenger of God," because it does not contain the veneration found in the attribution. And He made it obligatory for those who privately consult him to give charity before their consultation, then abrogated that afterwards. And He did not show him anything in his community that would grieve him until God took him, unlike other prophets. And that he is the Beloved of the Merciful, and combined for him love and friendship, and speech and vision, and spoke to him at the Lote Tree of the Utmost Boundary ²⁸ while He spoke to Moses on the mountain. Ibn ʿAbd al-Salām enumerated these. And combined for him the two qiblas ²⁹: Mecca and Jerusalem, and the two migrations: to Jerusalem and Medina, and combined for him judgment by the apparent and the hidden, and combined for him the Law and the Truth, while the prophets had only one of them, as evidenced by the story of Moses with al-Khiḍr ³⁰ and his saying: "I have knowledge that you should not know, and you have knowledge that I should not know." And he was aided by terror ³¹ for a month's journey ahead and a month's journey behind, and was given the comprehensive words ³², and was given the keys of the treasures of the earth on a piebald horse with a velvet cloth of silk brocade, and was spoken to with all kinds of revelation. Ibn ʿAbd al-Salām enumerated these. And Isrāfīl ³³ descended to him, and he had not descended to any prophet before him. Ibn Sabʿ enumerated this. And combined for him prophethood and sovereignty. Al-Ghazālī ³⁴ enumerated this in al-Iḥyāʾ ³⁵. And he was given knowledge of everything except the five things in Sūrat Luqmān ³⁶, which are His saying: "Indeed, God [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die." And it is said that he was given them as well but was commanded to conceal them, and the disagreement also applies to the Spirit ³⁷. And he was informed about the Dajjāl ³⁸ in a way no one else was. And he was promised forgiveness while walking alive and healthy, and his mention was raised, so God, may His majesty be glorified, is not mentioned in the call to prayer, sermon, or tashahhud ³⁹ without him being mentioned alongside. Ibn ʿAbbās ⁴⁰ said: God did not grant security to any of His creation except Muḥammad, may God bless him and his family and grant them peace, for He said: "That God may forgive you your past and future sins." And He said to the angels: "And whoever of them says, 'I am a god besides Him,' that one We will recompense with Hell." And ʿUmar ibn al-Khaṭṭāb ⁴¹ said: "No soul knows what will be done with it"—this man is not like that, for it has been made clear to us that he has been forgiven for his past and future sins, may God bless him and his family and grant them peace. Al-Ḥākim ⁴² narrated it. And his entire community was shown to him until he saw them, and what would happen in his community until the Hour was shown to him. Al-Isfarāʾīnī ⁴³ said: And all of creation from Adam onwards was shown to him, just as Adam was taught the names of all things. And he is the master of the children of Adam, and the most honored of creation before God, and superior to all messengers and all the near-stationed angels, and he was the most perceptive of the worlds. Ibn Surāqa ⁴⁴ enumerated these. And he was supported by four ministers: Gabriel, Michael, Abū Bakr ⁴⁵, and ʿUmar ⁴⁶. And he was given fourteen noble companions from his companions, while every prophet was given seven, and his counterpart ⁴⁷ embraced Islam. And his wives were a help to him, and his daughters and wives are the best of the women of the worlds, and the reward and punishment of his wives are multiplied. And his companions are the best of the worlds except the prophets, and they number close to the number of prophets, and all of them are mujtahids ⁴⁸. For this reason, the Prophet, may God bless him and his family and grant them peace, said: "My companions are like stars; whichever of them you follow, you will be guided." And his mosque is the best of mosques, and his city is the best of cities by consensus except regarding Mecca, and according to one of the two sayings it is also the best, which is the chosen view. And its soil is a cure, and its dust extinguishes leprosy, and half of the sheep's stomachs there are like two in other cities. And the Dajjāl and plague do not enter it, and fever was diverted from it when he first arrived and transferred to al-Juḥfa ⁴⁹. Then when Gabriel brought him fever and plague, he kept fever in Medina and sent plague to Syria. And when fever returned to Medina by his choice, it could not come to any of its people until it came and stood at his door and asked his permission regarding whom to send it to, so he sent it to the Anṣār ⁵⁰. And Mecca was made permissible for him for an hour of the day, and what is between the two lava fields of Medina is sacred. And al-Māwardī ⁵¹ and Qāḍī ʿIyāḍ ⁵² said: The snakes of the city of the Prophet, may God bless him and his family and grant them peace, are not killed except after warning, and the ḥadīth about warning snakes is specific to it. And the deceased is asked about him in his grave, and the Angel of Death asked his permission to enter upon him, which he did not do for any prophet before him. And marriage to his wives after him is forbidden, as is [marriage to] any female slave he had intercourse with. And the spot where he was buried is better than the Kaʿba ⁵³ and the Throne. And it is forbidden to use his teknonym ⁵⁴, and it is said [forbidden] to be named Muḥammad, may God bless him and his family and grant them peace, and it is said [forbidden] to be named al-Qāsim ⁵⁵, lest his father be called Abū al-Qāsim. Al-Nawawī ⁵⁶ reported this in Sharḥ Muslim ⁵⁷. And it is permissible to swear by God through him, and that is not for anyone else. Ibn ʿAbd al-Salām mentioned this. And his private parts were never seen, and if anyone saw them, his eyes would be blinded, and error is not permissible for him. Ibn Abī Huraira ⁵⁸ and al-Māwardī enumerated these. Some said: Nor forgetfulness. Al-Nawawī reported this in Sharḥ Muslim. And al-Bārizī mentioned in Tawthīq ʿUrā al-Īmān ⁵⁹:

Among his characteristics is that he encompasses the properties of the prophets, and that he is the prophet of the prophets, and that there is no prophet who has a specific prophetic quality among his nation except that in this nation there is a scholar from its scholars who stands among his people in the place of that prophet among his nation, and follows his path in his time. Hence it is reported: 'The scholars of my nation are like the prophets of the Children of Israel.' And it is reported that the scholar among his people is like the prophet among his nation. He said: Among his characteristics is that God named him 'Abd Allah ⁶⁰, and did not apply this name to anyone else, for He only said: 'Indeed, he was a grateful servant' ⁶¹ and 'Excellent servant' ⁶². Among his characteristics: There is no prayer ⁶³ from God upon anyone else in the Qur'an or elsewhere; this is a characteristic with which God distinguished him above all other prophets. End. His names are tawqifiyya ⁶⁴, like the names of God Almighty, as affirmed in 'al-Arba'in al-Ta'iyya' ⁶⁵. End. [Chapter Two] On what he, may God bless him and grant him peace, was distinguished with in his law for his nation in this world. He, may God bless him and grant him peace, was distinguished by the legalization of spoils, and by making the entire earth a mosque ⁶⁶, whereas previous nations only prayed in synagogues and churches, and by making earth pure ⁶⁷ (i.e., tayammum ⁶⁸), and by ablution ⁶⁹ according to one of the two opinions—the more correct one—for it was only for prophets, not for their nations. The expression of Ibn Suraqa in 'al-A'dad' ⁷⁰: He was distinguished by the perfection of ablution and tayammum, by wiping over the khuffs ⁷¹, by making water a purifier of impurity, by the fact that a large quantity of water is not affected by impurity, and by istinja' ⁷² with solid objects. This was mentioned by Abu Sa'id al-Naysaburi in 'Sharaf al-Mustafa' ⁷³ and Ibn Suraqa in 'al-A'dad'. And by combining water and stone [in istinja'], and by the five prayers collectively—they were not combined for anyone else—and by their being expiations for what is between them, and by the 'isha' prayer ⁷⁴—no one prayed it before—and by the adhan ⁷⁵ and iqama ⁷⁶, and by opening the prayer with takbir ⁷⁷, and by saying 'amin' ⁷⁸, and by bowing ⁷⁹ according to what a group of exegetes mentioned. And by saying: 'O Allah, our Lord, to You be praise' ⁸⁰, and by the prohibition of speech during prayer, and by facing the Ka'ba ⁸¹, and by rows in prayer like the rows of angels, and by congregational prayer as understood from the words of Ibn Farishta in 'Sharh al-Majma'' ⁸². And by the greeting of peace ⁸³, which is the greeting of the angels and the people of Paradise, and by Friday as a festival for him and his nation, and by the hour of response ⁸⁴, and by the Festival of Sacrifice ⁸⁵. Abu Sa'id in 'Sharaf al-Mustafa' and Ibn Suraqa mentioned that he was distinguished by Friday prayer, congregational prayer, night prayer, the two festival prayers, the two eclipse prayers, the prayer for rain, and witr ⁸⁶. End. And by shortening prayer during travel, and by combining two prayers during travel, rain, and illness according to one of the two opinions—the chosen one. And by the prayer of fear ⁸⁷, which was not legislated for any nation before us, and by the prayer of extreme fear during intense fighting, in any direction one faces, and by the month of Ramadan—these were enumerated by al-Qunawi in 'Sharh al-Ta'arruf' ⁸⁸. And that the devils are chained up during it, and that Paradise is adorned during it, and that the breath of the fasting person is more fragrant to God than the scent of musk, and that the angels seek forgiveness for them until they break their fast, and that they are forgiven on the last night of it, and by suhur ⁸⁹ and hastening to break the fast, and by permitting eating, drinking, and marital relations at night until dawn—this was forbidden for those before us after sleep, and similarly in early Islam until it was abrogated—and by the prohibition of continuous fasting ⁹⁰, which was permissible for those before us, and by permitting speech during fasting, which was forbidden for those before us, contrary to prayer. These were enumerated by Ibn al-'Arabi in 'al-Ahwadhi' ⁹¹. And by the Night of Decree ⁹², as stated by al-Nawawi in 'Sharh al-Muhadhdhab' ⁹³. And by making the fast of the Day of 'Arafa ⁹⁴ an expiation for two years because it is his sunna ⁹⁵, and the fast of 'Ashura' ⁹⁶ an expiation for one year because it is the sunna of Moses, peace be upon him. The Day of 'Arafa was mentioned by al-Qunawi in 'Sharh al-Ta'arruf'. And washing the hands after eating [counts as] two good deeds, because it is his law; before eating, one good deed, because it was prescribed in the Torah. And by seeking refuge from the evil eye ⁹⁷ and that it repels its harm. And by saying 'inna lillahi wa inna ilayhi raji'un' ⁹⁸ at times of calamity, and by saying 'la hawla wa la quwwata illa billah' ⁹⁹, and by the lahd ¹⁰⁰ in the grave—for the People of the Book, the shaqq ¹⁰¹—and by nahr ¹⁰² for sacrifice, while for them it is dhabh ¹⁰³ according to Mujahid and 'Ikrima. And by parting the hair, while for them it was letting it hang down, and by dyeing the hair—they did not change gray hair—and by keeping the beards full and trimming the mustaches—they used to trim their beards and keep their mustaches full—and they used to perform the 'aqiqa ¹⁰⁴ for a male but not a female, while for us it is prescribed for both. And by not standing for a funeral procession, and by hastening the maghrib ¹⁰⁵ and fajr ¹⁰⁶ prayers, and by the dislike of wrapping oneself in a single garment ¹⁰⁷, and by the dislike of fasting on Friday alone—the Jews used to fast on their festival day alone—and by adding Tasu'a' ¹⁰⁸ to 'Ashura' in fasting, and by prostrating on the forehead—they used to prostrate on the side—and by the dislike of leaning during prayer—they used to lean—and by the dislike of closing the eyes during prayer, and of placing the hands on the hips ¹⁰⁹, and of standing for supplication after it, and of the imam reciting from the mushaf ¹¹⁰ during it, and of holding onto ropes during it, and by eating on the day of the festival before the prayer—the People of the Book did not eat on their festival until after prayer—and by praying in sandals and khuffs. From Ibn 'Umar: The Children of Israel, when their imams recited, they would respond, so God disliked that for this nation and said: 'And when the Qur'an is recited, listen to it and be silent' ¹¹¹. In 'al-Mustadrak' ¹¹²: He, may God bless him and grant him peace, forbade a man who was sitting leaning on his left hand during prayer, saying: 'This is the prayer of the Jews.' And He permitted our women to attend mosques, while the women of the Children of Israel were forbidden. And in their law, a ruling could be abrogated if a litigant brought it to another judge who held a different opinion. And by the 'udhaba ¹¹³ on the turban, which is the mark of the angels, and by wearing the izār ¹¹⁴ around the waist, and by the dislike of letting the garment hang down ¹¹⁵ during prayer and of the folded taylasan ¹¹⁶, and of tying the waist over the shirt, and of qaza' ¹¹⁷, and by the lunar months, and by waqf ¹¹⁸, and by bequeathing one-third of one's wealth at death, and by hastening the funeral procession. And that his nation is the best of nations, and the last nation, so other nations are put to shame by them, but they are not put to shame. And two names were derived for them from the names of God: Muslims and believers, and their religion was called Islam. This description was not given to anyone except the prophets, not to their nations. 'Abd Allah ibn Yazid al-Ansari said: Name yourselves with the name with which God named you: al-Hanifiyya ¹¹⁹, Islam, and faith. And the burden ¹²⁰ that was upon the nations before them was lifted from them, and they were permitted to hoard wealth if they intended to pay zakat on it, and many things that were strict upon those before them were made lawful for them, and no hardship was placed upon them in religion. And they were permitted to eat camel, ostrich, wild donkey, goose, duck, all fish, fats, and blood that is not poured forth, such as liver, spleen, and veins. In the hadith: 'Two dead things and two bloods have been made lawful for us: fish and locusts, and liver and spleen.' And accountability for error, forgetfulness, and coercion was lifted from them, as well as thoughts that cross the mind. And whoever among them intends a bad deed but does not do it, it is not recorded as a bad deed; rather, it is recorded as a good deed. If he does it, it is recorded as one bad deed. And whoever intends a good deed but does not do it, it is recorded as a good deed; if he does it, it is recorded as ten to seven hundredfold. And the requirement of killing oneself in repentance was removed from them, as well as gouging out the eye for looking at what is unlawful, cutting off the place of impurity, and giving a quarter of one's wealth in zakat. And the obligations of freeing children, seclusion, monasticism, and wandering were abrogated for them. In the hadith: 'There is no abandoning of women, nor meat, nor building of monasteries in my religion.' And among the Jews, whoever worked on the Sabbath was crucified, but for us, Friday was not made like that. And they would not eat food until they performed ablution like the ablution for prayer. And whoever stole was enslaved as a servant. And whoever killed himself was forbidden Paradise. And when a king ruled over them, he would stipulate that they were his slaves and that their wealth was his, taking what he wished and leaving what he wished. And for them, marriage to four women and triple divorce were legislated, and they were permitted to marry those not of their faith, to marry a slave woman, to associate with a menstruating woman except for intercourse, and to approach their wives in any manner they wished. And they were given the choice between retaliation and blood money, and they were permitted to repel an aggressor. The Children of Israel were obligated that if a man extended his hand to another, he would not resist until he killed him or left him, according to Mujahid and Ibn Jurayj. And for them, exposing the private parts, wailing over the dead, making images, drinking intoxicants and musical instruments, marrying a sister, using vessels of gold and silver, silk and gold ornaments for men, and prostrating to other than God were forbidden. Prostration was the greeting of those before us, and we were given the greeting of peace instead. And for them, prayer niches ¹²¹ were disliked. And they were protected from uniting upon error, and from the people of falsehood prevailing over the people of truth, and from their prophet calling a destructive curse upon them, and their consensus is a proof, and their disagreement is a mercy—the disagreement of those before them was a punishment. And the plague is for them a martyrdom and mercy, while for previous nations it was a punishment. And whatever they supplicate for is answered. And they believe in the earlier scripture and the later scripture, and they perform pilgrimage to the Sacred House, never abandoning it. And sins are forgiven through ablution, and prayer remains supererogatory for them. And they consume their charities in their bellies and are rewarded for them. And they are given reward in this world along with its storage in the Hereafter. And the mountains and trees rejoice at their passing due to their glorification and sanctification. And the gates of heaven are opened for their deeds and souls. And the angels rejoice at them. And God and His angels send blessings upon them. Sufyan ibn 'Uyayna said: God honored the nation of Muhammad, may God bless him and grant him peace, by sending blessings upon them as He sent blessings upon the prophets, saying: 'It is He who sends blessings upon you, and His angels' ¹²². And they die on their beds while being martyrs in the sight of God. And the table is set before them, and they do not lift it until they are forgiven. And one of them wears a garment and does not shake it off until he is forgiven. And their siddiq ¹²³ is the best of the siddiqin. And they are scholars and wise; they almost become all prophets due to their understanding. And they do not fear the blame of any blamer in [the cause of] God. They are humble towards the believers and stern towards the disbelievers. And their means of drawing near [to God] is prayer, and their sacrifice is their blood. And whoever among them whose deed is not accepted is covered [in mercy], whereas those before them would be disgraced if the fire did not consume their offering. And sins are forgiven through seeking forgiveness, and remorse is their repentance, as stated by Razin. And it is reported that Adam said: God gave the nation of Muhammad, may God bless him and grant him peace, four honors that He did not give me: My repentance was in Mecca, while one of them repents in any place; I was stripped of my garment when I disobeyed, while they are not stripped; separation was made between me and my wife, and I was expelled from Paradise. He said: The Children of Israel, when they erred, good food was forbidden to them, and his sin would appear written on the door of his house. End. And they were promised that they would not be destroyed by hunger, nor by an enemy from outside that would annihilate them, nor by drowning, nor would they be punished with a punishment with which those before them were punished. And if two of them testify for a servant [as being] good, Paradise becomes obligatory for him, whereas for previous nations, a hundred had to testify. And they are the least of nations in deeds, the greatest in reward, and the shortest in lifespan. A man from previous nations used to worship thirty times more than them, yet they are thirty times better than him. And at times of calamity, they are granted prayer, mercy, and guidance. And they were given the knowledge of the first and the last. And the treasures of everything, including knowledge, were opened for them. And they were given isnad ¹²⁴, genealogies, and i'rab ¹²⁵, and the classification of books, and the preservation of the sunna of their Prophet. Abu 'Ali al-Jayyani said: God distinguished this nation with three things that He did not give to those before it: isnad, genealogies, and i'rab.

Ibn al-‘Arabī said in his commentary on al-Tirmidhī: “There has never been among the nations anyone who reached the limit of this community in the production of scholarly works and verification, nor has any nation rivaled them in the extent of their elaboration and precision.” Al-Qarāfī said in his commentary on al-Maḥṣūl: “Among the special characteristics of him ¹²⁶ is that a single individual of his community attains in a short lifespan such knowledge and understanding as no one of the previous nations attained in a long lifespan.” He said: “For this reason, the jurists of this community are prepared with such knowledge, deductions, and insights that their lifespans are insufficient [to fully realize them].” End quote. Qatāda said: “Allāh gave this community a degree of preservation that He did not give to any community before them—a special distinction with which He honored them. A group among them will continue to adhere to the truth until Allāh’s command comes. The earth will never be devoid of a jurist among them who upholds the proof for Allāh, until the times become disordered with the shaking of foundations and the major portents of the Hour appear. Allāh will raise for them at the head of every hundred years one who will renew their religion for them, until the last hundred years when Jesus son of Mary will appear. Among them are the poles ¹²⁷, the pegs ¹²⁸, the nobles ¹²⁹, and the substitutes ¹³⁰. Among them are those who will lead the prayer with Jesus son of Mary as imam. Among them are those who, like the angels, are independent of food through glorification [of Allāh]. They will fight the Antichrist. Their scholars are like the prophets of the Children of Israel. The angels in heaven hear their call to prayer and their talbiya ¹³¹. They are those who praise Allāh in every circumstance. They say “Allāhu akbar” at every ascent and “subḥān Allāh” at every descent. When they intend to do something, they say, “I will do it, if Allāh wills.” When they become angry, they say “lā ilāha illā Allāh.” When they dispute, they glorify [Allāh]. When they intend [to do something], they perform istikhāra ¹³², then proceed. When they mount their riding animals, they praise Allāh. Their copies of the Qur’an are in their hearts. Among them, the foremost will be foremost and will enter Paradise without reckoning. The moderate will be saved after an easy reckoning. The wrongdoer among them will be forgiven. None of them is except that he is shown mercy. They wear the colors of the garments of the people of Paradise. They observe the sun for the [timing of] prayers. They are a middle nation, just, by Allāh’s attestation. The angels attend them when they fight. What was made obligatory upon the prophets and messengers has been made obligatory upon them: ablution, bathing from janāba ¹³³, and jihad. They have been given of supererogatory acts what the prophets were given. Allāh said concerning others: “And among the people of Moses is a community that guides by truth and thereby does justice” (Qur’an 7:159). They were addressed in the Qur’an with “O you who have believed,” whereas the [previous] nations were addressed in their scriptures with “O you wretched ones.” How great is the difference between the two addresses! Al-Damīrī said in his commentary on al-Minhāj: “Some scholars said: Allāh addressed this community with His words, ‘So remember Me; I will remember you’ (Qur’an 2:152). He commanded them to remember Him without intermediary. He addressed the Children of Israel with His words, ‘Remember My favor’ (Qur’an 2:40), for they did not know Allāh except through His blessings; so He commanded them to focus on the blessings in order to reach the remembrance of the Bestower.” Al-Zarkashī said in al-Khādim: “What was combined in him ¹²⁶ of character and miracles became dispersed among his community. Evidence: he was infallible, and his community’s consensus is infallible.” Some said: “For this reason, when he was entrusted with his secrets and given the choice between life and death, he chose death. Since Moses did not attain that, when the Angel of Death came to him, he struck him.” They are the most numerous of nations in terms of widows and slaves. In Tafsīr Ibn Abī Ḥātim, from ‘Ikrima: “There was no nation that included various types of people other than this community.” In the ḥadīth: When the verse “And the first forerunners among the Muhājirūn and the Anṣār and those who followed them in goodness—Allāh is pleased with them and they are pleased with Him” (Qur’an 9:100) was revealed, he ¹²⁶ said: “This is for my entire community. After pleasure, there is no displeasure.” Mu‘āwiya said: “No nation ever differed except that the people of falsehood overcame the people of truth, except this community.” In Sharḥ al-Risāla by al-Jazūlī: “It is said: ‘Ahl al-Qibla’ ¹³⁴ is a name specific to the community of Muḥammad ¹²⁶.” In Sunan Abī Dāwūd, a ḥadīth: “Allāh will never bring together against this community two swords: a sword from it and a sword from its enemy.” Ibn Mas‘ūd said: “It is not permissible in this community to strip [the offender], nor to stretch [the limbs], nor to put in chains or fetters.” Meaning: his clothes are not removed, nor is he stretched when the prescribed punishments are carried out; rather, he is struck while sitting and wearing his clothes. In the ḥadīth: “One religious community does not inherit from another, and the testimony of one religious community is not valid against another, except for the community of Muḥammad, for their testimony is valid against all others.” Ibn al-Jawzī said: “The beginning of the laws was based on leniency. In the laws of Noah, Ṣāliḥ, and Abraham, no severity is known. Then Moses came with hardships and burdens, and Jesus came similarly. Then the law of our Prophet ¹²⁶ came abrogating the severity of the People of the Book, but it did not adopt the ease of those before them; thus it is the epitome of moderation.” End quote. [Chapter Three] On what he ¹²⁶ was distinguished with in his own person in the Hereafter He ¹²⁶ was distinguished by being the first from whom the earth will split open, the first to recover from the Blast, that he will be resurrected with seventy thousand angels, that he will be resurrected on al-Burāq ¹³⁵, that he will be called by name at the standing [for judgment], that he will be clothed in the greatest garments of Paradise at the standing, that he will stand on the right side of the Throne, that he will have the Praiseworthy Station ¹³⁶, that in his hand will be the Banner of Praise, with Adam and those below him under his banner, that he will be the imam of the prophets on that day, their leader and their orator, the first to be permitted to prostrate, the first to raise his head, the first to look upon Allāh Almighty, the first intercessor and the first whose intercession is accepted, that he will ask for others while all people ask for themselves. He is distinguished by the Great Intercession concerning the judgment, by intercession for admitting people to Paradise without reckoning, by intercession for those who deserve the Fire that they not enter it, and by intercession for raising the ranks of some people in Paradise. Al-Nawawī considered it permissible that these [last two] and the one before them are specific to him. Ḥadīths have been reported concerning the one before, and al-Qāḍī ‘Iyāḍ and Ibn Daḥya stated it explicitly. He is distinguished by intercession for the removal of the generality of his community from the Fire, so that none of them remains [there]. This was mentioned by al-Subkī. He is distinguished by intercession for a group of righteous Muslims, that they be pardoned for their shortcomings in acts of obedience. This was mentioned by al-Qazwīnī in al-‘Urwa al-Wuthqā. He is distinguished by intercession at the standing to lighten [the burden] for those who are being reckoned, by intercession for the children of the polytheists that they not be punished, and he asked his Lord that none of his household enter the Fire, and He granted him that. He is distinguished by intercession for those who are eternally in the Fire among the disbelievers, that their punishment be lightened, that he will be the first to cross the Ṣirāṭ ¹³⁷, that he will have light on every hair of his head and face, while the prophets have only two lights, that the people of the gathering will be commanded to lower their eyes until his daughter passes over the Ṣirāṭ, that he will be the first to knock at the gate of Paradise, the first to enter it, followed by his daughter, that he will have al-Kawthar ¹³⁸—Abū Sa‘īd and Ibn Surāqa added: and the Basin ¹³⁹. I say: But it has been reported that every prophet has a basin. In a tradition concerning his ¹²⁶ special characteristics: “His basin is the widest of basins and has the most visitors.” He is distinguished by al-Wasīla ¹⁴⁰, which is the highest rank in Paradise. ‘Abd al-Jalīl al-Quṣayrī said in Shu‘ab al-Īmān: “Al-Wasīla, which is specific to him, is mediation [tawassul]. That is, the Prophet ¹²⁶ will be in Paradise in the position of a minister to a king—without comparison—so that no one attains anything except through his mediation.” The legs of his pulpit are fixed in Paradise. His pulpit is at one of the streams of Paradise. The area between his grave and his pulpit is one of the gardens of Paradise. No martyr will be asked about the delivery [of the message] except him; all other prophets will be asked. He will testify for all prophets that they delivered [the message]. Every lineage and kinship will be cut off on the Day of Resurrection except his lineage and kinship. It is said: This means that his community will be attributed to him on the Day of Resurrection, while the communities of other prophets will not be attributed to them. It is also said: On that day, one will benefit from being related to him, but not from other relations. Adam will be addressed in Paradise by his [Muḥammad’s] name, as an honor to him, so it will be said to him: “O father of Muḥammad.” Ḥadīths have been reported concerning the people of the interval ¹⁴¹: they will be tested on the Day of Resurrection; whoever obeys will enter Paradise, and whoever disobeys will enter the Fire. Some said: “It is expected that all of his household will obey at the test, so that his eye may be comforted by them.” It has been reported that the ranks of Paradise correspond to the number of verses of the Qur’an, and it will be said to its companion: “Recite and ascend.” His final station will be at the last verse he recites. No such thing has been reported for the earlier scriptures. From this emerges another special characteristic: that in Paradise only his Book will be recited, and only his language will be spoken. In Tafsīr Ibn Abī Ḥātim, from Sa‘īd ibn Abī Hilāl: “It reached me that the Praiseworthy Station is that the Messenger of Allāh ¹²⁶ on the Day of Resurrection will be between the Almighty and Gabriel, and the people of the gathering will envy him for that station.” In the ḥadīth: “I am the first to knock at the gate of Paradise. The keeper will stand and say, ‘Who are you?’ I will say, ‘I am Muḥammad.’ He will say, ‘I will stand and open for you. I have not stood for anyone before you, nor will I stand for anyone after you.’” [Chapter Four] On what he ¹²⁶ was distinguished with concerning his community in the Hereafter He ¹²⁶ was distinguished by the fact that his community will be the first of the nations from whom the earth will split open. They will come on the Day of Resurrection with bright faces and bright limbs from the traces of ablution. They will be at the standing on a high mound. They will have two lights, like the prophets, while others have only one light. They will have a mark on their faces from the trace of prostration. Their light will run before them. They will be given their books in their right hands. They will cross the Ṣirāṭ like lightning and wind. Their righteous will intercede for their sinners. Their punishment is hastened in this world and in the barzakh ¹⁴² so that they arrive at the Resurrection purified. They enter their graves with their sins and emerge from them without sins. Their sins are expiated by the istighfār ¹⁴³ of the believers for them. They will have [the reward for] what they themselves strove for and what was striven for them, while those before them have only what they themselves strove for. ‘Ikrima said: “Judgment will be passed for them before the rest of creation. Their major sins will be forgiven. They will be the heaviest in the balance. They will occupy the position of just judges, testifying against people that their messengers conveyed [the message] to them.” Each of them will be given a Jew or a Christian, and it will be said: “O Muslim, this is your ransom from the Fire.” They will enter Paradise before all other nations. Seventy thousand of them will enter Paradise without reckoning. All of their children will be in Paradise. This is not the case for other nations, according to one of two possibilities mentioned by al-Subkī in his Tafsīr. Imām Fakhr al-Dīn mentioned that the one whose miracle is more manifest will have a lesser reward for his community. Al-Subkī said: “Except for this community, for the miracles of our Prophet are more manifest, and our reward is greater than that of other nations. The people of Paradise will be one hundred and twenty rows; this community will occupy eighty of them, and the other nations forty.” Allāh will manifest Himself to them, and they will see Him, and they will prostrate to Him, by consensus of Ahl al-Sunna. For the previous nations, there are two possibilities mentioned by Ibn Abī Jamra. In the Fawā’id of al-Qāḍī Abū al-Ḥusayn ibn al-Muhtadī, from Ibn ‘Umar, marfū‘an ¹⁴⁴: “Every nation will have some in Paradise and some in the Fire, except this community, for all of it will be in Paradise.”

Anmūdhaj al-Labīb fī Khaṣāʾiṣ al-Ḥabīb : Title meaning 'The Model of the Intelligent on the Characteristics of the Beloved'.
Yawm 'Alastu bi-Rabbikum : The day of the primordial covenant when God asked souls 'Am I not your Lord?' and they replied 'Yes' (Qurʾān 7:172).
Iblīs : The personal name of Satan in Islam.
Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
Muslim : Imam Muslim ibn al-Ḥajjāj, compiler of the ḥadīth collection Ṣaḥīḥ Muslim.
al-Bayhaqī : Aḥmad ibn al-Ḥusayn al-Bayhaqī, a Shafi'i scholar and ḥadīth compiler.
Ibn Sabʿ : Possibly a scholar named Ibn Sabʿ, but not widely known.
al-Bārī : One of the names of God, meaning 'The Creator'.
al-Burāq : The mythical steed that carried the Prophet during the Night Journey.
Sabʿat Aḥruf : Seven modes of recitation of the Qurʾān.
Ibn Naqīb : A scholar, possibly Ibn Naqīb al-Miṣrī.
al-Zarkashī : Badr al-Dīn al-Zarkashī, a scholar of Qurʾanic sciences.
al-Taḥrīr : A work by an unknown author, possibly referring to a commentary.
al-Ḥalīmī : Abū ʿAbd Allāh al-Ḥalīmī, a Shafi'i scholar.
al-Minhāj : A work by al-Ḥalīmī, possibly al-Minhāj fī Shuʿab al-Īmān.
Basmala : The phrase 'Bismillāh al-Raḥmān al-Raḥīm' (In the name of God, the Most Gracious, the Most Merciful).
al-Fātiḥa : The opening chapter of the Qurʾān.
Āyat al-Kursī : The Throne Verse (Qurʾān 2:255).
Sūrat al-Baqara : The second chapter of the Qurʾān, 'The Cow'.
al-Sabʿ al-Ṭiwāl : The seven long sūras of the Qurʾān.
al-Mufaṣṣal : The section of the Qurʾān from Sūrat Qāf or al-Ḥujurāt to the end.
Ibn ʿAbd al-Salām : ʿIzz al-Dīn ibn ʿAbd al-Salām, a Shafi'i scholar.
al-Badr al-Damāmīnī : Badr al-Dīn al-Damāmīnī, a scholar of ḥadīth and language.
Khātam al-Nabiyyīn : Seal of the Prophets, meaning the last prophet.
al-Subkī : Tāj al-Dīn al-Subkī, a Shafi'i scholar and historian.
al-Bārizī : A scholar, possibly Ibrāhīm al-Bārizī.
al-Shāfiʿī : Muḥammad ibn Idrīs al-Shāfiʿī, founder of the Shafi'i school of law.
Sidrat al-Muntahā : The Lote Tree of the Utmost Boundary, a celestial tree marking the end of knowledge.
Qibla : The direction of prayer.
al-Khiḍr : A figure in Islamic tradition, often identified as a prophet or saint.
Ruʿb : Terror or awe cast into the hearts of enemies.
Jawāmiʿ al-Kalim : Comprehensive speech, i.e., concise yet meaningful expressions.
Isrāfīl : The angel responsible for blowing the Trumpet on the Day of Resurrection.
al-Ghazālī : Abū Ḥāmid al-Ghazālī, a renowned theologian and mystic.
al-Iḥyāʾ : Iḥyāʾ ʿUlūm al-Dīn, al-Ghazālī's magnum opus.
Sūrat Luqmān : The 31st chapter of the Qurʾān.
al-Rūḥ : The Spirit, often referring to the soul or the angel Gabriel.
al-Dajjāl : The Antichrist figure in Islamic eschatology.
Tashahhud : The testimony of faith recited during prayer.
Ibn ʿAbbās : ʿAbd Allāh ibn ʿAbbās, a companion and early Qurʾān commentator.
ʿUmar ibn al-Khaṭṭāb : The second caliph of Islam.
al-Ḥākim : Al-Ḥākim al-Naysābūrī, a ḥadīth scholar and compiler of al-Mustadrak.
al-Isfarāʾīnī : A scholar, possibly Abū Isḥāq al-Isfarāʾīnī.
Ibn Surāqa : A scholar, possibly Muḥammad ibn Surāqa.
Abū Bakr : The first caliph and close companion of the Prophet.
ʿUmar : ʿUmar ibn al-Khaṭṭāb, the second caliph.
Qarīn : A companion or counterpart, possibly referring to a specific person.
Mujtahid : A scholar qualified to perform independent legal reasoning (ijtihād).
al-Juḥfa : A location near Mecca, the miqāt for pilgrims from the west.
al-Anṣār : The Helpers, the Medinan converts who supported the Prophet.
al-Māwardī : Abū al-Ḥasan al-Māwardī, a Shafi'i jurist and political theorist.
Qāḍī ʿIyāḍ : ʿIyāḍ ibn Mūsā al-Yaḥṣubī, a Maliki scholar and qāḍī.
Kaʿba : The sacred cube-shaped building in Mecca, the qibla of Muslims.
Kunya : A teknonym, e.g., Abū al-Qāsim.
al-Qāsim : The name of the Prophet's son, and part of his kunya.
al-Nawawī : Yaḥyā ibn Sharaf al-Nawawī, a Shafi'i scholar and ḥadīth commentator.
Sharḥ Muslim : Al-Nawawī's commentary on Ṣaḥīḥ Muslim.
Ibn Abī Huraira : A scholar, possibly a descendant of Abū Huraira.
Tawthīq ʿUrā al-Īmān : A work by al-Bārizī, meaning 'Strengthening the Handholds of Faith'.
ʿAbd Allāh : Servant of God; a name given to the Prophet Muhammad, emphasizing his servitude to God.
Qur'an 17:3 : Reference to Prophet Noah as a grateful servant.
Qur'an 38:30 : Reference to Prophet Solomon as an excellent servant.
ṣalāh : Here meaning blessings or salutations from God, as in the phrase 'peace and blessings be upon him'.
tawqīfiyya : Names that are divinely revealed and not subject to human reasoning or analogy.
al-Arbaʿīn al-Ṭāʾiyya : A work by the Sufi scholar Ibn al-ʿArabī (or possibly another) containing forty hadiths.
masjid : Place of prostration; the entire earth is considered a place of worship for Muslims.
ṭahūr : Pure, purifying; earth is considered a purifying agent for tayammum.
tayammum : Dry ablution using clean earth or dust when water is unavailable or harmful.
wuḍūʾ : Ritual ablution performed before prayer.
al-Aʿdād : A work by Ibn Suraqa, likely on the special characteristics of the Prophet.
khuff : Leather socks worn over the feet; wiping over them is permitted in ablution under certain conditions.
istinjāʾ : Cleansing after using the toilet, typically with water or solid objects like stones.
Sharaf al-Muṣṭafā : A work by Abū Saʿīd al-Naysābūrī on the excellences of the Prophet.
ʿishāʾ : The night prayer, the fifth of the five daily prayers.
adhān : The call to prayer.
iqāma : The second call to prayer, signaling the start of the congregational prayer.
takbīr : Saying 'Allāhu Akbar' (God is Greatest) to begin the prayer.
āmīn : Saying 'Amen' after the recitation of Sūrat al-Fātiḥa in prayer.
rukūʿ : Bowing in prayer.
rabbanā laka l-ḥamd : An invocation said after rising from bowing: 'Our Lord, to You be praise.'
Kaʿba : The sacred cube-shaped building in Mecca, the direction of prayer for Muslims.
Sharḥ al-Majmaʿ : A commentary by Ibn Farishta on the legal work 'Majmaʿ al-Baḥrayn'.
salām : The greeting 'Peace be upon you' (al-salāmu ʿalaykum).
sāʿat al-ijāba : A specific time on Friday when supplications are answered.
ʿĪd al-Aḍḥā : The Festival of Sacrifice, celebrated on the 10th of Dhul-Hijja.
witr : An odd-numbered prayer performed after the night prayer.
ṣalāt al-khawf : A shortened form of prayer performed during battle or danger.
Sharḥ al-Taʿarruf : A commentary by al-Qunawi on the Sufi work 'al-Taʿarruf li-Madhhab Ahl al-Taṣawwuf'.
saḥūr : The pre-dawn meal before fasting.
wiṣāl : Continuous fasting without breaking the fast at sunset.
al-Aḥwadhī : A commentary by Ibn al-ʿArabī on the hadith collection 'Sunan al-Tirmidhī'.
Laylat al-Qadr : The Night of Decree, a night in Ramadan better than a thousand months.
Sharḥ al-Muhadhdhab : A commentary by al-Nawawi on the Shafi'i legal work 'al-Muhadhdhab'.
Yawm ʿArafa : The 9th of Dhul-Hijja, a day of fasting for those not performing Hajj.
sunna : The practices and teachings of the Prophet Muhammad.
ʿĀshūrāʾ : The 10th of Muharram, a day of fasting.
al-ʿayn : The evil eye; seeking refuge from it is a prophetic practice.
innā lillāhi wa innā ilayhi rājiʿūn : An expression of submission to God's will, said upon calamity: 'We belong to God and to Him we return.'
lā ḥawla wa lā quwwata illā billāh : An invocation: 'There is no power and no strength except with God.'
laḥd : A niche dug in the side of the grave for the body.
shaqq : A trench dug in the middle of the grave.
naḥr : Slaughtering by cutting the throat at the base of the neck, typically for camels.
dhabḥ : Slaughtering by cutting the throat, typically for sheep and goats.
ʿaqīqa : The sacrifice of an animal on the seventh day after a child's birth.
maghrib : The sunset prayer.
fajr : The dawn prayer.
ishtimāl al-ṣammāʾ : Wrapping oneself in a single garment without leaving an opening for the hands.
Tāsūʿāʾ : The 9th of Muharram, the day before ʿĀshūrāʾ.
ikhtiṣār : Placing the hands on the hips during prayer, which is disliked.
muṣḥaf : A physical copy of the Qur'an.
Qur'an 7:204 : Verse commanding silence during Qur'an recitation.
al-Mustadrak : A hadith collection by al-Hakim al-Naysaburi, supplementing the two Sahihs.
ʿudhaba : A piece of cloth hanging from the turban.
izār : A waist-wrapper or loincloth.
sadl : Letting the garment hang down loosely without tucking it in.
ṭaylasān : A hooded cloak or shawl worn over the shoulders.
qazaʿ : Shaving part of the head and leaving part, which is disliked.
waqf : An Islamic endowment, where property is dedicated for charitable purposes.
al-Ḥanīfiyya : The pure monotheistic religion of Abraham.
iṣr : A heavy burden or covenant that was upon previous nations.
maḥārīb : Prayer niches or oratories; plural of miḥrāb.
Qur'an 33:43 : Verse indicating that God and His angels send blessings upon the believers.
ṣiddīq : A truthful and righteous person, one who attains a high rank of faith.
isnād : The chain of transmission of a hadith, tracing it back to the Prophet.
iʿrāb : The system of grammatical endings in Arabic, indicating case and mood.
ṣallā llāhu ʿalayhi wa-ālihi wa-sallam : Arabic phrase meaning 'may Allāh bless him and grant him peace', used after mentioning the Prophet Muḥammad.
aqṭāb : Plural of quṭb, meaning 'pole' or 'axis'; in Sufism, refers to the highest-ranking saint who is the spiritual axis of the age.
awtād : Plural of watad, meaning 'peg'; in Sufism, refers to a category of saints who are like pegs holding the spiritual order.
nujabā’ : Plural of najīb, meaning 'noble'; in Sufism, refers to a category of saints who are noble and generous.
abdāl : Plural of badal, meaning 'substitute'; in Sufism, refers to a category of saints who are substitutes for one another.
talbiya : The chant 'Labbayka Allāhumma labbayk' recited by pilgrims during the Hajj.
istikhāra : A prayer for guidance when making a decision, seeking Allāh's choice.
janāba : State of major ritual impurity requiring a full-body bath (ghusl).
Ahl al-Qibla : People of the qibla, i.e., Muslims who pray facing the Kaaba.
al-Burāq : A mythical steed that transported the Prophet during the Night Journey (Isrā’).
al-Maqām al-Maḥmūd : The Praiseworthy Station, a rank of intercession granted to the Prophet on the Day of Judgment.
Ṣirāṭ : The bridge over Hell that all must cross on the Day of Judgment.
al-Kawthar : A river or pool in Paradise granted to the Prophet.
al-Ḥawḍ : The Basin (Pool) of the Prophet from which believers will drink on the Day of Judgment.
al-Wasīla : The highest rank in Paradise, reserved for the Prophet.
ahl al-fatrah : People who lived in a period between prophets without receiving a clear message.
barzakh : The intermediate state between death and the Resurrection.
istighfār : Seeking forgiveness from Allāh.
marfū‘an : A ḥadīth attributed directly to the Prophet.

The Second Chapter on the Characteristics with Which He, may God bless him and his Family…

The Second Chapter on the Characteristics with Which He, may God bless him and his Family and grant them peace, was Distinguished from His Community, Including Those in Which the Prophets Are Known to Share with Him and Those in Which They Are Not Known to Share.

In the 'Musannaf of Abd al-Razzaq', it is narrated from al-Rab'i that he read in some books that the child of fornication will not enter Paradise for seven generations, but God lightened it for this community, making it five generations. Chapter Two: On the Special Characteristics with which He ¹ was Distinguished from His Community, Including Those in Which the Prophets Shared with Him and Those in Which They Did Not It contains four sections. [Section One]: On the Obligations with which He was Specially Charged, and the Wisdom Therein: Increase of Proximity and Degrees He was specially charged with the obligation of the forenoon prayer ², the witr prayer ³, the night vigil prayer ⁴, the tooth-stick ⁵, the sacrificial animal ⁶, consultation ⁷ according to the most correct view in the Sunnah, the two rak'as of dawn ⁸ according to a hadith in al-Mustadrak and others, the Friday bath ⁹ according to a weak hadith, four rak'as at noon ¹⁰ according to a report from Sa'id ibn al-Musayyab. It is said: also with ablution for every prayer, then abrogated; and with ablution whenever he had an impurity, so that he would not speak to anyone nor return greetings until he performed ablution, then abrogated. It is said: also with seeking refuge ¹¹ when reciting, and with patient endurance against the enemy even if they were numerous, and if he faced a man in battle he would not turn away from him until he killed him. And with enjoining good and forbidding evil ¹²; the aspect of specificity is that it is among the individual obligations of faith, whereas for others it is a collective obligation, as mentioned by al-Jurjani in al-Shafi. And that he was obliged to manifest disapproval, whereas his community is not obliged to manifest it, as mentioned by the author of al-Dhakha'ir. And that it is not waived for him due to fear, for God promised him protection, unlike others, as mentioned in al-Rawda; nor if the perpetrator's wrongdoing is increased by disapproval, lest it be assumed permissible, unlike the rest of the community, as mentioned by al-Sam'ani in al-Qawati'. And the obligation to fulfill his promise, such as guaranteeing others, unlike the rest of the community, as mentioned by al-Jawzi and a group; and to pay the debt of any Muslim who died insolvent, according to the correct view. And the choice given to his wives to separate from him or choose him, according to the correct view; and his retaining them after they chose him, in one of two opinions; and his refraining from marrying others or exchanging them, as a reward for them; then this was abrogated so that the favor would be upon him. And that he should say, when seeing something he liked: 'Here I am, indeed the true life is the life of the Hereafter,' as mentioned in al-Rawda and its source; and that he should perform the obligatory prayer perfectly without any defect, as mentioned by al-Mawardi and others; and to complete any supererogatory act he had begun, as mentioned in al-Rawda and its source. And that he should repel evil with that which is better; and he was charged with knowledge alone what the entire people were charged with; and he was required to witness the vision of the Truth while interacting with people in person and speech; these three were mentioned by Ibn Sab' and Ibn al-Qass in his Talkhis. Abu Sa'id said in Sharaf al-Mustafa: He was charged with deeds that the entire people were charged with. There is a difference between the two matters. And he would receive revelation while in a worldly state; and fasting, prayer, and all rulings were not waived for him, as mentioned in Zawa'id al-Rawda from Ibn al-Qass and al-Qaffal, and affirmed by Ibn Sab'. And his heart would be overcome ¹³, so he would seek forgiveness seventy times a day, as mentioned by Ibn al-Qass and transmitted by Ibn al-Mulaqqin in al-Khasa'is. Abu Sa'id's expression in Sharaf al-Mustafa: He would seek forgiveness seventy times a day and not commit sin. Razin's expression in his Khasa'is: Among the things obligatory upon him was to seek forgiveness seventy times a day. Also counted among his special characteristics: that the two rak'as after the afternoon prayer were obligatory for him; and that all his supererogatory prayers were obligatory, because supererogation is for compensation, and there is no deficiency in his prayer to be compensated; and that he was distinguished by praying fifty prayers every day and night, corresponding to what happened on the Night of the Ascension; and he narrated hadiths about his prayers beyond the five, totaling one hundred rak'as. And that if he passed by someone sleeping during prayer time, he would wake him, in compliance with His words: 'Call to the way of your Lord.' He said: He was specially charged with the obligation of the 'aqiqa ¹⁴, rewarding gifts, severity towards disbelievers, urging believers to fight, and he was obliged to rely on God and forbidden to hoard. He would support the family of anyone who died insolvent, and pay blood money for those who owed it and were insolvent, as well as expiations. Among the obligations upon him were patience in what he disliked, keeping his soul with those who call upon their Lord morning and evening, gentleness and avoiding harshness, conveying everything revealed to him, addressing people according to their understanding, and praying for those who paid the alms of their wealth. It is said: if something was a means of drawing near to God, it was obligatory for him; and that he should not make a promise or condition something for tomorrow without saying 'if God wills.' End of what Razin mentioned. Abu Sa'id said: He was obliged to preserve the wealth of Muslims; and leadership in prayer was better for him than the call to prayer, according to one view mentioned by al-Jurjani in al-Shafi, because he is not prone to forgetfulness or error, unlike others. This view should be considered definitive, and the disagreement is only about the preference between leading prayer and the call to prayer for others. Some Hanafis mentioned that during his time, the funeral prayer was not waived except by his prayer, implying that the funeral prayer was an individual obligation for him and a collective obligation for others. [Section Two]: On the Prohibitions with which He was Specially Charged He was specially prohibited from receiving zakat ¹⁵, voluntary charity, and expiation; and zakat was prohibited for his family, and it is said also voluntary charity, according to the Malikis; and for his freed slaves according to the most correct view; and for his wives by consensus, as narrated by Ibn 'Abd al-Barr. And vows. Al-Bulqini said: From this it follows that it was forbidden for him to have a specific endowment made for him, because endowment is voluntary charity. He said: In al-Jawahir by al-Qamuli, there is support for this, for he said: Voluntary charity was forbidden for him according to the correct view. From Ibn Abi Huraira: That charity of specific items was forbidden for him, but not general charities like mosques and digging wells; and it was forbidden for his family to be workers over zakat according to the most correct view. And the distribution of vows and expiations to them; and eating the price of any descendant of Ishmael, as reported in a hadith in the Musnad, though I have not seen anyone discuss it; and eating anything with a foul smell; and eating while reclining, in one of two opinions regarding both; the most correct view in al-Rawda is that both are disliked. Abu Sa'id said in Sharaf al-Mustafa: And the lizard was disliked; and writing and poetry were forbidden; al-Mawardi said: likewise its narration; and reading in a book. Al-Baghawi said in al-Tahdhib: It is said he was skilled in handwriting but did not write, and skilled in poetry but did not compose it; the most correct view is that he was not skilled in either, but he could distinguish good poetry from bad. And removing his armor once he put it on until he fought or God judged between him and his enemy; likewise the prophets. Abu Sa'id and Ibn Suraqa said: He would not turn back when going to war, nor flee when meeting the enemy even if outnumbered. And seeking increase through gifts—i.e., giving a gift to receive a greater reward; and casting eyes at the splendor of worldly life that people enjoy; and the treacherous eye ¹⁶, which is gesturing towards something permissible like killing or striking, contrary to appearances; likewise the prophets. ... And deception in war, as mentioned by Ibn al-Qass, but the majority disagreed. And praying over someone who died in debt, then abrogated. And keeping a wife who disliked him, which was permanently forbidden for him in one of two opinions; and marrying a woman who did not emigrate, in one of two opinions; and marrying a scriptuary woman ¹⁷; it is said also taking her as a concubine; and marrying a Muslim slave woman. If it were supposed that he married a slave woman, her child would be free, and he would not be liable for his value; and in his case, fear of fornication or lack of means were not conditions; and he could marry more than one. Imam al-Haramayn said: If deception in marriage were supposed in his case, he would not be liable for the child's value. Ibn al-Rif'a said: The possibility of that in his case is questionable. Al-Bulqini said: There is no possibility of necessity for him to marry a slave woman; rather, if he admired a slave woman, her owner was obliged to give her to him as a gift, by analogy with food. And if he proposed and was rejected, he would not propose again, as in a mursal hadith; this may imply prohibition or dislike, by analogy with keeping a wife who dislikes him, though I have not seen anyone discuss it. Ibn Sab' counted among his special characteristics: the prohibition of attacking when hearing the takbir ¹⁸. Al-Quda'i and others counted among his special characteristics: that he would not accept a gift from a polytheist, nor seek his help, nor witness injustice. Wine was forbidden to him from the very beginning of his mission, about twenty years before it was forbidden to people, so it was never permissible for him. In the hadith: 'The first thing my Lord forbade me after idol worship was drinking wine and quarreling with men.' And he was forbidden from nudity and exposing his private parts fifty years before his mission. 'A'isha said: I never saw it from him, nor did he see it from me. And he specifically forbade 'Ali from mating donkeys with horses; Razin counted this. And he would not pray over a deceased who had cheated in war booty, nor over one who committed suicide. In al-Mustadrak, from Abu Qatada: When the Prophet was invited to a funeral, he would ask about the deceased; if he was praised well, he would pray over him; if otherwise, he would say to his family: 'Deal with him yourselves' and would not pray over him. In Sunan Abi Dawud, a hadith: 'I do not care what I do if I drink an antidote, hang an amulet, or compose poetry myself.' Abu Dawud said: This was specific to the Prophet; others were permitted the antidote. And others were also permitted to hang amulets after the affliction had occurred. [Section Three]: On the Permissible Things with which He was Specially Charged He was specially permitted to stay in the mosque while in a state of major impurity ¹⁹, and to pass through it according to the Malikis. And that his ablution was not invalidated by sleep or by touch, in one of two opinions, which is the most correct. It is said: also permitted to face or turn one's back to the qibla ²⁰ while relieving oneself, as mentioned by Ibn Daqiq al-'Id in Sharh al-'Umda. And permission to pray after the afternoon prayer, and to make up the regular sunna after the afternoon prayer according to some. And carrying a small child during prayer, as mentioned by some; and praying over the absent according to Abu Hanifa; and over the grave according to the Malikis; and the permissibility of performing the witr prayer on a mount despite its being obligatory for him, as mentioned in Sharh al-Muhadhdhab; and while sitting, as mentioned in al-Khadim. And he would recite aloud in it while others recite silently; and leading prayer while sitting, as mentioned by some; and the permissibility of appointing a successor in leading prayer, as happened with Abu Bakr when he stepped back and put him forward, according to a group. And that he would pray a single rak'a partly standing and partly sitting, as mentioned by some early scholars, who said this is forbidden for others; and kissing while fasting despite his strong desire for intimacy; and using the tooth-stick after noon while fasting, as mentioned by Razin. It is said: also fasting while in a state of major impurity, as mentioned by al-Tahawi; and permission to enter Mecca without ihram ²¹; and continuing to wear perfume while in ihram, according to the Malikis. And compelling anyone to give him food and drink. Razin added: And his clothing if he needed it; the owner was obliged to give it even if it perished; and one would ransom him with his own life; and permission to look at unrelated women, be alone with them, and ride behind him; and marrying more than four wives, likewise the prophets; and marriage with the word 'gift', without a dowry from beginning to end, with an unknown dowry, as mentioned by al-Ruyani in al-Bahr; without a guardian, without witnesses, while in ihram, and without the woman's consent.

If he desires to marry a free woman, she must respond, and it is forbidden for others to propose to her merely because of his desire. If she is married, her husband must divorce her so that he may marry her. Al-Ghazali said in "Al-Khulasa": He may then marry her without waiting for the completion of her waiting period, and he may propose over another's proposal, and he may marry a woman to whomever he wishes without her permission or that of her guardian, and he may compel a minor who is not his daughter. He married the daughter of Hamza despite the presence of her uncle al-Abbas, giving precedence over the closer relative. He said to Umm Salama: "Tell your son to marry you," so he married her while he was still a minor and had not reached puberty. Allah married him to Zaynab, and he consummated the marriage by Allah's contract without his own contract. In "Al-Rawda," this is expressed as: A woman was lawful for him by Allah's legalization. Abu Sa'id said in "Sharaf al-Mustafa": He was a suitable match for everyone. If he marries through a guardian who is sinful, blind, or mute, it is permissible. He may marry a woman in her waiting period from another man, according to a weak opinion reported by al-Rafi'i. Combining a woman and her sister, or her paternal aunt and maternal aunt, is one of two opinions, and combining a woman and her daughter is an opinion reported by al-Rafi'i. Razin said in his "Khasais": If he has intercourse with a slave girl by right of ownership, the prohibition regarding her mother, daughter, or sister is not established so as to prevent combining them. It is possible that this is the opinion mentioned in "Al-Sharh" and "Al-Rawda," or it may be another, and that a distinction is made between a slave girl and a wife. He freed his slave girl and made her emancipation her dowry. He gave Juwayriya the freedom of the captives of her people as a dowry. He married a girl who had not reached puberty, as mentioned by Ibn Shubruma, but there is consensus against it. He abandoned the division of nights among his wives according to one of two opinions, which is the chosen one. Ibn al-Arabi said in "Sharh al-Tirmidhi": Allah distinguished His Prophet with certain things regarding marriage, including: He gave him an hour during which his wives had no right, so that he could enter upon all his wives and do what he wished with them, then enter upon the one whose turn it was. Maintenance for them is not obligatory according to one opinion, like the dowry; and if it is obligatory, it is not fixed. His divorce is not limited to three according to one of two opinions. If it is limited, it is said that she becomes lawful for him without an intermediary, and it is said that she never becomes lawful for him. Giving his wives the choice is explicit according to one opinion, but for others it is definitely a metaphor. If it is explicit, it results in a final divorce that makes her perpetually forbidden according to one opinion, unlike others. The reference of these special characteristics is that marriage for him is like taking concubines for us. He forbade his slave girl but she was not forbidden to him, and no expiation was required of him. He could make an exception in his speech after a while, separately. He could choose whatever he wished from the spoils before division, including a slave girl or other things, and likewise from the fay' ²². Ibn Kaj mentioned this in "Al-Tajrid." He had the fifth of the fifth of the fay' and the spoils, and four-fifths of the fay'. He had the anfal ²³ to dispose of as he wished. Malik mentioned in his "Khasais": He did not own wealth; he only had the right to dispose and take according to his needs. According to al-Shafi'i and others, he owned it. He could reserve dead land for himself and his reservation could not be annulled. If someone took something from his reserved land, he must pay its value according to the most correct opinion, unlike the reservation of other imams. If a strong person grazes on it, no compensation is required. Fighting in Mecca, carrying weapons, and killing there; killing after granting amnesty. He could curse whomever he wished without cause, and it would be mercy for him. He could judge based on his own knowledge, unlike others, and for himself and his children. He could testify for himself and his children, and accept testimony from those who testify for him and his children. He could accept gifts, unlike other rulers. It is not disliked for him to give legal opinions or judge while angry, as mentioned by al-Nawawi in "Sharh Muslim." If he says, "So-and-so owes so-and-so such-and-such," it is permissible for the listener to testify to that, as mentioned by Shurayh and al-Ruyani in "Rawdat al-Hukkam." He could kill someone who accused him of adultery without evidence, and this is not permissible for others, as mentioned by Ibn Dihya. He could pray for whomever he wished using the wording of salat ²⁴, but we may only send salat upon a prophet or an angel. He sacrificed on behalf of his slave girl, but no one may sacrifice on behalf of another without permission. He ate from food prepared unexpectedly despite forbidding it, as mentioned by Ibn al-Qas, but al-Bayhaqi denied this and said it is permissible for his nation and the prohibition is not established. He could combine himself with Allah in the pronoun, unlike others, as mentioned by Ibn Abd al-Salam and others. He could kill anyone who insulted or satirized him, as listed by Ibn Sab'. He would distribute lands before their conquest, because Allah made him the owner of the entire earth. Al-Ghazali ruled that whoever opposes the children of Tamim al-Dari regarding what was granted to them is an unbeliever, saying: He granted lands of Paradise, so the lands of this world are more deserving. Shaykh Taj al-Din ibn Ata' Allah mentioned in "Al-Tanwir" that prophets are not obligated to pay zakat, because they have no ownership alongside Allah; they only take what is in their hands as trusts from Allah, spending it when it should be spent and withholding it when it should not, because zakat is a purification for what might be from those obligated, and prophets are free from impurity due to their infallibility. He made a contract of sharecropping with the people of Khaybar for an unspecified period, saying, "I will keep you as long as Allah keeps you," because revelation could come with abrogation during his time, but not after. He swore not to carry the Ash'aris, then carried them, saying, "It was not I who carried you, but Allah carried you," and no oath-breaking or expiation resulted. He embraced Ja'far upon his return from travel. Malik said this is specific to him and disliked it for others. Al-Khattabi said: Some claimed that the favor to captives mentioned in the verse "Then either favor or ransom" was specific to the Prophet, not others. [Chapter Four] On the special honors and virtues of the Prophet The Prophet was distinguished with the station of prayer, and that he is not inherited, as are the prophets. They may bequeath all their wealth as charity. His wealth remains in his ownership after his death, spent on his family according to one of two opinions, which Imam al-Haramayn deemed correct. If an oppressor intends to harm him, those present must sacrifice themselves for him, as mentioned in "Zawa'id al-Rawda" by a group of companions. Qatada said: Among his special characteristics was that if he personally went on a campaign, everyone was obligated to go with him, due to the verse: "It was not for the people of Medina and the Bedouins around them to remain behind the Messenger of Allah." This ruling did not apply to other caliphs. When he was present in the battle line, it was forbidden for those with him to turn their backs, lest they flee and leave him. Qatada and al-Hasan said this, and they held that fleeing from battle after him is not among the major sins. Jihad during his time was a personal obligation according to one of our two opinions, but after him it is a communal obligation. I saw in some collections from al-Tikriti: The proper dowry is inconceivable for his daughter, because there is no one like her, and this is excellent. Seeing the persons of his wives in garments is forbidden, as stated by Qadi Iyad and others. Uncovering their faces and hands for testimony or other purposes, asking them directly, and their praying on rooftops are also forbidden. Ma'mar said: If his wives breastfed an adult, he could enter upon them. This was specific to them; for others, only breastfeeding in infancy counts. Tawus said: They had specific sucklings, and other women had specific sucklings. It is reported that ten sucklings were for them, and five for others. They are the mothers of the believers. It is obligatory for them to remain in their houses after his death, and it is forbidden for them to leave even for Hajj or Umra according to one of two opinions. They and his family are permitted to sit in the mosque while menstruating or in a state of major impurity, and likewise to pass through according to the Malikis. His supererogatory prayer while sitting is like his supererogatory prayer while standing. His actions are supererogatory for him. The worshipper addresses him saying, "Peace be upon you, O Prophet," but does not address others. If someone called him while he was in prayer, he had to respond, and his prayer was not invalidated. The same applies to prophets. If someone speaks during his sermon, his Friday prayer is invalidated. Listening and being silent during his recitation in loud prayers and during revelation was obligatory. Mujahid said regarding the verse "When it is said to you, 'Make room in assemblies,' then make room": This refers specifically to the assembly of the Prophet. Jabir ibn Abd Allah said: There is no need to repeat ablution for laughing in prayer; that was only for them when they laughed at the creation of the Messenger of Allah. Marriage for him is absolutely an act of worship, as al-Subki said, while for others it is not worship according to us, but rather permissible, with worship being incidental. Lying about him is a major sin, unlike lying about others. Al-Juwayni said it is apostasy. Whoever lies about him, his narration is never accepted even if he repents, as mentioned by many hadith scholars. It is forbidden to go before him, raise one's voice above his, speak loudly to him, call him from behind the chambers, shout at him from a distance, say "our father" regarding him according to one opinion, or say to him "Ra'ina." His blood, urine, feces, and all his excretions are pure; they are drunk and used for healing. There is no disagreement about the purity of his hair, but there is disagreement about other things. He distributed his hair among his companions. He is protected from every sin, even minor or unintentional, as are the prophets. He is exalted above doing anything disliked. Loving him is obligatory, and loving his family and companions is obligatory. Whoever belittles him is an unbeliever; it is said, or if one commits adultery in his presence. Whoever wishes for his death is an unbeliever, as are the prophets. Al-Mahamili mentioned this in "Al-Awsat" and based on it, inheritance from them is forbidden, lest their heirs wish for their death and become unbelievers. Others said: For this reason, his hair did not turn gray, because women dislike gray hair, and if that occurred in their hearts, they would become unbelievers. So he was protected from that out of kindness to them. Whoever insults him is killed, as are the prophets. Insulting him by implication is like explicit insult, unlike others. Al-Rafi'i transmitted this from al-Imam, and al-Nawawi said there is no disagreement. No prophet's wife ever committed adultery. Al-Hasan said: If a prophet's wife commits adultery, she is not forgiven. Whoever slanders his wives has no repentance at all, as Ibn Abbas and others said, and is killed, as transmitted by Qadi Iyad. According to one opinion, killing is specific to whoever slanders Aisha; for others, the punishment is two hadd penalties. Likewise, whoever slanders the mother of any of his companions. Some Malikis held that whoever insults his companions is killed. Ibn Qudama said in "Al-Muqni": Whoever slanders the mother of the Prophet is killed, whether Muslim or disbeliever. His daughters' children are attributed to him; it is said, also his daughters' daughters' children. In a hadith: "Allah has never sent a prophet except that He placed his progeny from his own loins, except me, for Allah placed my progeny from the loins of Ali." He does not marry his daughters. Al-Muhibb al-Tabari mentioned something even more emphatic: He cited the hadith of al-Miswar ibn Makhrama when Hasan ibn Hasan proposed to him, and he excused himself by saying the Prophet said: "Fatima is a part of me; what distresses her distresses me, and what pleases her pleases me." He said: "You have her daughter; if I married you to her, that would distress her." Then he said: This indicates that the deceased is considered as the living is considered. He said: Shaykh Abu Ali al-Sinji mentioned in "Sharh al-Talkhis": It may be forbidden to marry the daughters of the Prophet, and perhaps he means those attributed to him as daughters, and this is the evidence. ²² fay': Property acquired from non-Muslims without warfare, such as through treaty or surrender. ²³ anfal: Spoils of war; also refers to voluntary contributions or additional grants. ²⁴ salat: Here, a specific form of blessing or prayer, e.g., "Allahumma salli 'ala Muhammad."

If this is taken in its general sense, it would imply that marriage is forbidden for the descendants of his daughters, however low they may be, until the Day of Resurrection, but there is a pause regarding this. Whoever is related by marriage from both sides will not enter the Fire. No one may exert independent reasoning ²⁵ in a prayer niche ²⁶ in which he prayed, neither to the right nor to the left. The prayer of fear ²⁷ is specific to his era, according to the saying of Abu Yusuf and al-Muzani, because his imamate has no substitute, unlike others. His station is too exalted to be invoked with mercy, as mentioned by a group. It is forbidden to engrave upon the engraving of his ring. No one may engrave 'Muhammad, the Messenger of God' on his ring. He does not speak from desire ²⁸, and he speaks only the truth in anger and pleasure. His dream is revelation, and likewise for the prophets. Insanity and prolonged fainting are not permissible for the prophets, as mentioned by Shaykh Abu Hamid in his 'Ta'liq' and affirmed by al-Bulqini in 'Hawashi al-Rawda'. Al-Subki noted that their fainting differs from that of others, just as their sleep differs from the sleep of others. He singles out whom He wills with whatever rulings He wills, such as making the testimony of Khuzayma equivalent to the testimony of two men. Blindness is not permissible for them, as mentioned by al-Subki. Qadi 'Iyad said regarding the hadith about the Children of Israel saying about Moses that he had a scrotal hernia, and God's exonerating him: The prophets are free from defects in creation and character, safe from infirmities and faults. No attention is paid to what occurs in some histories attributing some infirmities to some of them. Rather, God has purified them from every defect and everything that diminishes or repels hearts. His concessions include: allowing the suckling of Salim when he was an adult; allowing wailing for that woman, namely Khawla bint Hakim; allowing the early payment of charity for two years for al-'Abbas; allowing the omission of mourning ²⁹ for Asma' bint 'Umays; allowing the combination of his name and his teknonym ³⁰ for the child born to 'Ali; allowing 'Ali to stay in the mosque while in a state of major ritual impurity ³¹; allowing the opening of a door from his house into the mosque for him; allowing the opening of a small door ³² in it for Abu Bakr; allowing the one who has intercourse in Ramadan to eat from his own expiation; allowing the sacrifice of a young goat ³³ for Abu Burda ibn Niyar and a one-year-old goat ³⁴ for 'Uqba ibn 'Amir and Zayd ibn Khalid; allowing that man to marry with what he had of the Quran, as mentioned by a group, and a mursal ³⁵ hadith has been reported about it. Mak-hul said: That is not for anyone after the Prophet, may God bless him and grant him peace. Also: allowing the wearing of silk for al-Zubayr and 'Abd al-Rahman ibn 'Awf, as mentioned by a group, and it is a position in our school; wearing a gold ring for al-Bara' ibn 'Azib; allowing 'A'isha's stipulation of clientage ³⁶ for the freed slaves of Burayra, though it is not fulfilled, as mentioned by some; allowing the 'ariyya ³⁷ for Tha'laba ibn Yazid al-Harithi and his people, according to al-Waqidi; allowing the option of defect ³⁸ for Hibban ibn Munqidh, as mentioned by al-Nawawi in his 'Sharh Muslim'. Also: allowing the termination of ihram ³⁹ due to illness for Duba'a bint al-Zubayr in one of the two opinions; allowing the omission of staying overnight at Mina for the sake of providing water for the Banu 'Abbas in one view, and for the Banu Hashim in another; allowing 'A'isha to pray two rak'as after the afternoon prayer; allowing Mu'adh ibn Jabal to accept gifts when he sent him to Yemen. In 'al-Mustadrak' and others, from Anas that Umm Sulaym married Abu Talha on the basis of his embracing Islam. Thabit said: I have never heard of a woman with a more generous dowry than Umm Sulaym, and it was Islam. He returned the wife of Abu Rukana to him after he had divorced her three times without a legal intermediary ⁴⁰. A man embraced Islam on the condition that he would only pray two prayers, and he accepted that from him. He allotted a share to 'Uthman on the day of Badr, though he was absent, and he did not allot a share to anyone else who was absent. Abu Dawud narrated it from Ibn 'Umar. Al-Khattabi said: This is specific to 'Uthman because he was nursing the daughter of the Messenger of God, may God bless him and grant him peace. He used to establish brotherhood between his Companions and confirm inheritance between them, and that is not for others, as stated by Ibn Zayd. He specified the women of the Muhajirun ⁴¹ to inherit without their husbands because they were strangers with no shelter. Anas used to fast from sunrise, not from dawn, so apparently it was a special privilege for him. He made the children of his household fast while they were still nursing. He forbade the Companions, when they were with him on a collective matter, to leave until they asked his permission. They used to say to him, 'May my father and mother be sacrificed for you,' and it is not said to others, as mentioned by some. He could see behind him as he could see in front of him. Razin added: And to his right and left, and he could see at night and in darkness as he could see by day and in light. His saliva sweetens salty water and suffices the nursing infant. His armpit was white, unchanged in color, and had no hair. His voice and hearing reached what others' could not. His eye sleeps but his heart does not sleep. He never yawned, never had a wet dream, and likewise the prophets in these three matters. His sweat was more fragrant than musk. When he walked with a tall person, he would be taller than him; when he sat, his shoulder would be higher than all those sitting. His shadow never fell on the ground, and no shadow was seen for him in sun or moon. Ibn Sab' said: Because he was light. Razin said: Due to the predominance of his lights. No fly ever landed on his garment, and lice never bothered him. When he rode an animal, it would not defecate or urinate while he was riding it. This is transmitted from Ibn Ishaq, and some later scholars based on this his circumambulation ⁴² on his camel, may God bless him and grant him peace, making it one of his special characteristics, and they did not permit it for others. His face was as if the sun were flowing in it. His foot had no arch, and the little toes of his foot were joined together. The earth would fold up for him when he walked. He was given the strength of forty men in intercourse and physical power. In a narration from Muqatil: He was given the strength of seventy-three young men. From Mujahid: He was given the strength of forty-three men, each man being from the people of Paradise, and the strength of a man from the people of Paradise is like a hundred men of this world, so he was given the strength of four thousand. This refutes what some find problematic, for they say: How was he given only the strength of forty, when Solomon was given the strength of a hundred or a thousand men, as reported? And they had to resort to a forced answer. It is reported through multiple chains: Gabriel came to me with a bowl, and I ate from it, and I was given the strength of forty men in intercourse. In another wording: I do not intend to go to women at any time except that I am able to do so. Qadi Abu Bakr ibn al-'Arabi said in 'Siraj al-Muridin': God has given His Messenger a great special characteristic: little eating and ability for intercourse. He was the most content of people with food; a single morsel sufficed him, and a morsel and a sip satisfied him. He was the strongest of people in coitus, and no trace of relieving himself was ever seen for him; rather, the earth would swallow it, and one would smell from his place the fragrance of musk. And likewise for the prophets. In his lineage from Adam onward, there was never any fornication. He was transferred among the prostrating ones ⁴³ until he emerged as a prophet. No group ever split except that he was in the best of them. His parents gave birth to no other child besides him. The idols were toppled at his birth. He was born circumcised, with his umbilical cord cut, clean, without any impurity. He fell to the ground prostrating, raising his finger like one supplicating and imploring. His mother saw at his birth a light that came out of her, illuminating the palaces of Syria. Likewise, the mothers of the prophets see. Some said: No wet nurse suckled him except that she embraced Islam. He said: His wet nurses were four: his mother—and it has been reported that she was revived and believed in a hadith—Halima al-Sa'diyya, Thuwayba, and Umm Ayman. End. His cradle used to move with the movement of the angels. Ibn Sab' mentioned this. The moon used to play with him while he was in his cradle, and it would tilt wherever he pointed. He spoke in the cradle. A cloud would shade him in the heat. The shade of a tree would lean towards him when he preceded it. He would go to bed hungry and wake up fed, his Lord feeding him and giving him to drink from Paradise. He would be feverish as two men are feverish, for the multiplication of reward. He was protected from diseases that cause defects. Al-Quda'i mentioned these in his 'Tarikh'. His soul was returned to him after it was taken, then he was given the choice between remaining in the world and returning to God, and he chose to return to Him. Likewise for the prophets. His Lord sent Gabriel to him for three days during his illness, asking him about his condition. When the Angel of Death descended to him, he descended with an angel called Isma'il, who dwells in the air and had never ascended to heaven nor descended to earth before that day. The voice of the Angel of Death was heard weeping over him, calling out: 'O Muhammad!' His Lord and the angels prayed upon him, and the people prayed upon him in groups without an imam. They said: He is your imam alive and dead. And without the known funeral prayer. The prayer upon him was repeated until the men finished, then the women, then the children. It is not repeated for others according to Malik and Abu Hanifa. According to a group, it is among his special characteristics that no prayer was performed over him at all; rather, people would enter in groups, supplicate, and leave. The reason given is that due to his virtue, he had no need for it. He was left unburied for three days and buried at night. For others, this is disliked according to al-Hasan, and contrary to the better choice according to other scholars. He was buried in his house where he died, and likewise for the prophets. For others, burial in the cemetery is better. A velvet cloth was spread for him in his grave. Both of these actions are disliked for us. Waki' said: This is for the Prophet, may God bless him and grant him peace, specifically, and it is disliked for others by consensus of the Hanafis and Malikis. Among his special characteristics is that he was washed in his shirt. They said: This is disliked for others. The earth became dark on the day of his death. He will not be pressed in his grave, and likewise for the prophets. No one, righteous or otherwise, is safe from the pressure except them. In 'al-Tadhkira' by al-Qurtubi: Except Fatima bint Asad, by his blessing, may God bless him and grant him peace. It is forbidden to pray at his grave and to take it as a mosque. Al-Adhra'i said: It is forbidden to urinate at the graves of the prophets, and it is disliked at the graves of others. His body will not decay, and likewise for the prophets. The earth and beasts do not consume their bodies. There is no disagreement about the purity of their dead, unlike others. The hesitation that some have regarding the children of others does not apply to their children. It is not permissible for one in dire necessity to eat the dead body of a prophet, for he is alive in his grave. Prayer is performed in it with the call to prayer and the iqama ⁴⁴, and likewise for the prophets. For this reason, it is said: There is no waiting period ⁴⁵ for his wives. A king is entrusted with his grave to convey to him the blessings of those who pray upon him. His deeds of his community are presented to him, and he asks forgiveness for them. The calamity of his death is general for his community until the Day of Resurrection. It is permissible to sacrifice on his behalf after his death, as mentioned by al-Bulqini. Whoever sees him in a dream has truly seen him, for Satan cannot assume his form. If he commands something in a dream, it is obligatory to obey it according to one of the two opinions, and recommended according to the other. It is reported that the first things to be raised are his vision, may God bless him and grant him peace, in dreams, the Quran, and the Black Stone. Reading his hadiths is an act of worship for which one is rewarded, like reading the Quran, according to one of the two narrations. Fire does not consume anything that has touched his face, and likewise for the prophets. Naming oneself with his name is auspicious and beneficial in this world and the next. It is disliked to carry something on which his name is written into the lavatory. It is recommended to perform ritual bath ⁴⁶ for reading his hadith, and to apply perfume. Voices should not be raised in his presence. He should be read from an elevated place. It is disliked for the reader to stand up for anyone. The faces of those who transmit his hadiths will always be fresh, due to his saying, may God bless him and grant him peace: 'May God brighten the face of a person who hears my words, understands them, and conveys them as he heard them.' They are distinguished by being called 'huffaz' ⁴⁷ and 'commanders of the believers' among all scholars. Their books are placed on a chair like the Quran. Companionship is established for whoever met him, may God bless him and grant him peace, for a moment, unlike the follower ⁴⁸ with the Companions, for it is only established by prolonged association, according to the most correct view of the scholars of usul ⁴⁹. The difference is the greatness of the station of prophethood and its light, so that as soon as his eye falls upon a coarse Bedouin, he speaks wisdom. All his Companions are trustworthy.

Aucun d’entre eux ne recherche la justice comme il le fait pour les autres transmetteurs, et ils ne sont pas déclarés pervers pour avoir commis ce qui rendrait pervers les autres, comme cela a été mentionné dans le *Sharḥ Jam‘ al-Jawāmi‘*. Muḥammad ibn Ka‘b al-Quraẓī a dit : Allah a rendu obligatoire le Paradis et la satisfaction pour tous les Compagnons dans Son Livre, qu’ils soient bienfaisants ou malfaisants, et Il a imposé à ceux qui viendront après eux de les suivre avec bienfaisance. Il n’est pas réprouvé pour les femmes de visiter sa tombe, comme il est réprouvé pour elles de visiter les autres tombes ; au contraire, c’est recommandé, comme l’a dit al-‘Irāqī dans ses *Nukat* : il n’y a aucun doute là-dessus. Et celui qui prie dans sa mosquée ne doit pas cracher à sa gauche, comme c’est la sunna dans les autres mosquées. Même si sa mosquée était construite à Ṣan‘ā’, ce serait sa mosquée, et on n’y ouvre ni porte, ni petite porte, ni lucarne en aucun cas. Chaque être humain a deux anges commis à ses lèvres, qui ne préservent que la prière sur lui en particulier. Parmi ses particularités : l’obligation de prier sur lui dans le dernier *tashahhud* selon nous, comptée dans *al-Khādim* en se basant sur *al-Ḥalabiyyāt* d’al-Subkī, et chaque fois qu’il est mentionné selon al-Ḥalīmī et al-Ṭaḥāwī, car ce n’est pas moindre que de dire *yarḥamuka Allāh* à celui qui éternue. Cela a été choisi par les tardifs, comme le qāḍī Tāj al-Dīn al-Subkī. Quiconque prie sur lui dans une situation répugnante ou risible, ou fait de la prière sur lui un substitut pour insulter autrui, commet une mécréance, mentionné par al-Ḥalīmī et rapporté dans *al-Khādim*. Quiconque est jugé par lui et a dans son cœur une gêne vis-à-vis de son jugement commet une mécréance, contrairement aux autres juges, mentionné par al-Iṣṭakhrī dans *Ādāb al-Qaḍā’*. Parmi ses particularités : l’imam après lui ne peut être qu’un seul, alors que les prophètes avant lui n’étaient pas ainsi, dit Ibn Surāqa dans *al-A‘dād*. Et la permission de faire un testament en faveur de sa famille de manière absolue, alors que pour d’autres, il y a un avis qu’il n’est pas valide en raison de l’ambiguïté du terme, hésitant entre la parenté et la religion, mentionné dans le chapitre du testament. Et que sa famille n’a d’égal en mariage parmi aucune créature, mentionné dans le chapitre du mariage. On les appelle les nobles (*ashrāf*), le singulier étant *sharīf*, et ce sont les descendants de ‘Alī, ‘Aqīl, Ja‘far et al-‘Abbās. Ainsi était la terminologie des prédécesseurs (*salaf*), et la spécialisation du titre *sharīf* pour les descendants d’al-Ḥasan et al-Ḥusayn n’est apparue qu’en Égypte, particulièrement à l’époque des califes fatimides. L’auteur d’*al-Fatāwā al-Ẓahīriyya* parmi les Ḥanafites a mentionné que parmi ses particularités — que la prière et la paix d’Allah soient sur lui et sa famille — sa fille Fāṭima — qu’Allah soit satisfait d’elle — n’a pas eu de menstrues, et lorsqu’elle a accouché, elle a été purifiée de ses lochies après une heure afin de ne manquer aucune prière. Il a dit : c’est pour cela qu’elle a été nommée *al-Zahrā’*. Cela a été mentionné par notre compagnon al-Muḥibb al-Ṭabarī dans *Dhakhā’ir al-‘Uqbā*. Il y a rapporté le hadith selon lequel elle est une *ḥūriyya* humaine, pure et purifiée, qui n’a ni menstrues ni sang visible lors des règles ou de l’accouchement. Dans *al-Dalā’il* d’al-Bayhaqī : il — que la prière et la paix d’Allah soient sur lui et sa famille — a posé sa main sur sa poitrine et a éloigné d’elle la faim, et elle n’a plus jamais eu faim après cela. Dans le *Musnad* d’Aḥmad et d’autres : lorsqu’elle fut à l’agonie, elle se lava elle-même et ordonna que personne ne la découvre ; ‘Alī l’enterra avec ce lavage. L’imam ‘Alam al-Dīn al-‘Irāqī a mentionné que Fāṭima et son frère Ibrāhīm sont meilleurs que les quatre califes, par consensus. Il a été rapporté de Mālik qu’il a dit : je ne préfère personne à un fragment du Prophète — que la prière et la paix d’Allah soient sur lui et sa famille. Dans *Ma‘ānī al-Āthār* d’al-Ṭaḥāwī, Abū Ḥanīfa a dit : les gens étaient un *maḥram* pour ‘Ā’isha ; avec qui qu’elle voyage, elle voyage avec un *maḥram*, alors que les gens ne sont pas ainsi pour les autres femmes. Parmi ce que Razīn a rapporté dans ses particularités : un de ses cheveux tomba dans le feu et ne brûla pas. Et qu’il passa sa main sur la tête d’un chauve, et ses cheveux poussèrent immédiatement ; il posa sa paume sur un malade, et il guérit sur-le-champ ; il planta des palmiers, et ils fructifièrent l’année même ; il agita la main vers ‘Umar, et il embrassa l’Islam sur-le-champ ; son index était le plus long de ses doigts ; il ne pointait rien sans que cela ne lui obéisse ; il ne posait le pied sur un rocher sans y laisser une trace, ni sur un palmier sans qu’il ne soit béni ; lorsqu’il souriait la nuit, la maison s’illuminait ; il entendait le bruissement des ailes de Gabriel alors qu’il était encore au *Sidrat al-Muntahā* ; il sentait son odeur lorsqu’il venait avec la révélation ; aucun musulman ne s’attachait à son corps sans que le feu ne le touche ; il était le refuge des musulmans qui se ralliaient à lui ; il parlait peu, mais lorsqu’il ordonnait le combat, il se préparait ; il était interdit aux gens d’entrer dans sa maison sans sa permission et d’y rester longtemps. Fin. Dans *Nukat al-Ḥāwī* d’al-Nāshirī : il a été rapporté de lui — que la prière et la paix d’Allah soient sur lui et sa famille — qu’il n’a pas prié sur son fils Ibrāhīm. Certains savants ont dit : c’est parce qu’il s’est passé de la prière funéraire par la proximité de la prophétie de son père, comme le martyr se passe de la proximité du martyre. Dans *al-Mustadrak*, d’après Anas : il — que la prière et la paix d’Allah soient sur lui et sa famille — a prié sur Ḥamza et n’a prié sur aucun autre martyr que lui. Dans un hadith, il a prononcé soixante-dix *takbīr* sur lui ; dans un autre, il a prié soixante-dix prières sur lui. Dans les deux *Ṣaḥīḥ* et autres, d’après le hadith de ‘Uqba ibn ‘Āmir : il sortit un jour et pria sur les gens d’Uḥud comme on prie sur un mort, et cela peu avant sa mort, huit ans après leur décès. Dans *al-Ṣaḥīḥ* : il sortit vers les gens d’al-Baqī‘ et pria sur eux. Le qāḍī ‘Iyāḍ a dit, d’après certains : il est possible que la prière connue sur les morts soit visée, et que cela soit une particularité pour sa famille, et qu’il ait voulu les inclure tous dans sa prière, car parmi eux certains avaient été enterrés en son absence, ou il n’avait pas été informé d’eux et n’avait donc pas prié sur eux ; il voulut donc que sa bénédiction les englobe tous. Parmi les particularités : il est permis de dire au Prophète — que la prière et la paix d’Allah soient sur lui et sa famille — : « Juge comme tu veux, car ce que tu juges est correct et conforme à Mon jugement », selon ce qu’ont authentifié la plupart des savants en *uṣūl*. Cela n’est pas permis au savant, selon ce qu’a choisi al-Sam‘ānī, en raison de l’infériorité de son rang. Un groupe a soutenu que parmi ses particularités : l’interdiction de l’*ijtihād* pour lui, car il peut atteindre la certitude par la révélation, et pour d’autres de son temps, car ils peuvent atteindre la certitude par son enseignement. Et ils sont unanimes sur le fait que le consensus (*ijmā‘*) ne se forme pas de son vivant. Dans *Sharḥ al-Manār* d’al-Sakkākī : l’inspiration (*ilhām*) est une preuve pour l’inspiré et pour les autres, si l’inspiré est un prophète et qu’il sait que cela vient d’Allah, mais pas s’il est un saint (*walī*). Dans *Tafsīr Ibn al-Mundhir*, d’après ‘Amr ibn Dīnār : un homme dit à ‘Umar : « Juge selon ce qu’Allah te montre. » Il répondit : « Doucement ! Ceci est réservé au Prophète — que la prière et la paix d’Allah soient sur lui et sa famille — en particulier. » Dans *Sunan Sa‘īd ibn Manṣūr*, d’après Sa‘īd ibn Jubayr : nous n’avons jamais entendu qu’un prophète ait été tué au combat. Dans *al-Mabsūṭ* des livres Ḥanafites, d’après certains : le *waqf* n’est obligatoire que pour les prophètes en particulier, et non pour d’autres. Et on a interprété le hadith « Nous ne léguons pas ; ce que nous laissons est une aumône » en ce sens, et cet auteur l’a considéré comme une exception à la parole d’Abū Ḥanīfa : le *waqf* n’est pas obligatoire. Dans *Tafsīr Ibn al-Mundhir*, d’après Ibn Jurayj : lorsqu’ils entraient chez le Prophète — que la prière et la paix d’Allah soient sur lui et sa famille — il les saluait en premier, disant : « *Salām ‘alaykum* », et lorsqu’il les rencontrait, il faisait de même, en raison de la parole d’Allah : « Et quand viennent à toi ceux qui croient en Nos signes, dis : “*Salām ‘alaykum*” » (Coran 6:54). En cela, il y a deux particularités : il initiait le salut à celui qui entrait et au passant, alors que la sunna pour nous est que celui qui entre ou passe est celui qui initie ; et l’obligation pour lui d’initier le salut en raison de l’ordre dans le verset, et personne de la communauté n’a l’obligation d’initier. Parmi ses particularités : il lui est permis de voir Allah en rêve, alors que cela n’est pas permis à d’autres selon l’une des deux opinions, et c’est l’avis choisi, suivi par Abū Manṣūr al-Māturīdī. Dans *al-Risāla* de l’imam al-Shāfi‘ī : nul ne peut embrasser la langue sauf un prophète. Dans *al-Mustadrak* : un hadith : « Il n’appartient à aucun prophète d’entrer dans une maison décorée. » Et Ibn ‘Abbās a dit : aucun prophète n’a jamais eu de four. Qatāda a dit : l’interprétation des rêves se fait par conjecture, et Allah réalise ce qu’Il veut et annule ce qu’Il veut. Ibn Jarīr a dit : il en est ainsi pour les autres que les prophètes ; quant aux prophètes, ce qu’ils interprètent arrive inévitablement. Tha‘laba ibn Ḥāṭib a menti, et on a refusé de prendre l’aumône de lui en guise de punition ; Abū Bakr, ‘Umar et ‘Uthmān ne l’ont pas acceptée de lui jusqu’à sa mort sous le califat de ce dernier. Tamīma bint Wahb a menti, et on a refusé de la renvoyer à son divorceur Rifā‘a ; Abū Bakr et ‘Umar ne l’ont pas renvoyée à lui, et ‘Umar lui dit : « Si tu reviens avec cela après ceci, je te lapiderai. » Un homme a détourné une bride en poil, puis l’a apportée ; il lui dit : « Tais-toi ! Tu l’apporteras au Jour de la Résurrection, et je ne te l’épargnerai pas. » Ibn ‘Abbās a dit : on peut prendre ou laisser la parole de quiconque, sauf celle du Prophète — que la prière et la paix d’Allah soient sur lui et sa famille. Ibn ‘Abbās a dit, à propos de la parole d’Allah : « Il a des anges qui se relaient devant lui et derrière lui, qui le protègent par ordre d’Allah » (Coran 13:11) : ceci est pour le Prophète — que la prière et la paix d’Allah soient sur lui et sa famille — en particulier. Dans le *Musnad* d’al-Shāfi‘ī : un hadith : « J’ai été secouru par le vent d’est, alors qu’il était un châtiment pour ceux d’avant moi. » Dans un récit : sa famille — que la prière et la paix d’Allah soient sur lui et sa famille — est au sommet le plus élevé du Paradis. Dans le hadith : « L’exemple de ma famille est comme l’arche de Noé : celui qui y monte est sauvé, et celui qui s’en écarte se noie. » Et que celui qui s’attache à eux et au Coran ne s’égare pas ; qu’ils sont une sécurité pour la communauté contre la division ; qu’ils sont les seigneurs des gens du Paradis ; qu’Allah a promis de ne pas les châtier ; que quiconque les hait, Allah le fera entrer en Enfer ; que la foi n’entre dans le cœur de personne jusqu’à ce qu’il les aime pour Allah et pour leur parenté avec lui — que la prière et la paix d’Allah soient sur lui et sa famille ; que quiconque les combat est comme celui qui combat avec l’Antéchrist ; que quiconque fait une faveur à l’un d’eux, il — que la prière et la paix d’Allah soient sur lui et sa famille — le récompensera au Jour de la Résurrection ; que chacun d’eux aura une intercession au Jour de la Résurrection ; que l’homme se lève pour son frère de son siège, sauf les Banū Hāshim, qui ne se lèvent pour personne. Des jugements ont été légiférés à son époque, puis abrogés ; ses Compagnons les ont pratiqués, mais personne après eux ne les a appliqués. Parmi eux : l’annulation du *ḥajj* en *‘umra* selon la majorité ; le mariage temporaire (*mut‘at al-nisā’*) selon la plupart de la communauté ; le *ḥajj* temporaire (*mut‘at al-ḥajj*) selon ce qu’ont soutenu ‘Umar, ‘Uthmān et Abū Dharr. Muslim a rapporté d’Abū Dharr qu’il a dit : « Les deux *mut‘a* ne sont valables que pour nous seuls. » Et le *khul‘* selon ce qu’a soutenu Abū Bakr ibn ‘Abd Allāh al-Muzanī ; la lecture du Coran par le sens ; l’obligation de l’hospitalité ; la dépense du superflu ; la réduction en esclavage du débiteur ; qu’il n’y a de *ghusl* que par l’éjaculation ; le choix entre le jeûne de Ramadan et la rançon ; l’interdiction de visiter les tombes ; la conservation de la viande de sacrifice au-delà de trois jours ; la fermentation dans les récipients ; le mariage de l’adultère avec la femme chaste et de l’adultère avec l’homme chaste ; le combat pendant le mois sacré ; l’obligation du testament pour les parents et les proches ; la période de viduité (*‘idda*) d’un an pour la femme dont le mari est mort ; la patience de vingt contre deux cents ; le partage de l’héritage avec les présents ; la demande de permission des enfants et des esclaves aux trois moments ; la prière nocturne sauf un peu ; l’héritage par alliance et par émigration ; la reddition de comptes pour les pensées intimes ; l’emprisonnement pour adultère ; la peine discrétionnaire par destruction de biens ; le témoignage du mécréant ; la prière des croyants assis derrière un imam assis, même sans excuse ; le sermon du vendredi après la prière ; les ablutions pour ce qui a touché le feu ; la répulsion de s’accroupir pendant le sermon ; l’interdiction pour les femmes de se parer d’or ; l’interdiction de mendier pour celui qui a de quoi manger le jour et la nuit ; la mise à mort du buveur de vin à la quatrième fois ; l’interdiction d’enterrer les morts aux moments réprouvés. Les Mālikites ont soutenu que le hadith « On ne fouette pas plus de dix coups, sauf pour une peine légale » était spécifique à son époque — que la prière et la paix d’Allah soient sur lui et sa famille — car cette quantité suffisait comme punition pour le criminel à son époque. Parmi ses particularités, selon ce qu’a rapporté le qāḍī ‘Iyāḍ : il n’est permis à personne de le précéder en tant qu’imam, car il n’est pas correct de se placer devant lui, que ce soit dans la prière ou ailleurs, que ce soit avec ou sans excuse. Allah a interdit aux croyants cela. Et personne ne peut être son intercesseur, alors qu’il — que la prière et la paix d’Allah soient sur lui et sa famille — a dit : « Vos imams sont vos intercesseurs. » C’est pourquoi Abū Bakr a dit : « Il n’appartient pas au fils d’Abī Quḥāfa de se placer devant le Messager d’Allah — que la prière et la paix d’Allah soient sur lui et sa famille. »

He singled out the Companions of Badr ⁵⁰ from his Companions by increasing the number of takbīrs ⁵¹ in the funeral prayer to more than four, as a distinction for their merit. Among his special characteristics: some of his Companions caused the Throne to shake at their death, rejoicing to meet their soul; seventy thousand angels who had never set foot on earth before their death attended their funeral; some were washed by angels; some were likened to Gabriel, Abraham, Noah, Moses, Jesus, Joseph, Luqmān the Wise ⁵², and the Companion of Yā Sīn ⁵³. In Ibn Sa‘d’s Ṭabaqāt ⁵⁴, from ‘Umar ibn Sulaymān: al-Ḥasan and al-Ḥusayn are names of the people of Paradise that did not exist in the Jāhiliyya ⁵⁵. In the same work, from Sa‘īd ibn al-Musayyab: he disliked naming one’s child after the names of the prophets. In al-Thawrī’s Jāmi‘ ⁵⁶ and ‘Abd al-Razzāq’s Muṣannaf ⁵⁷, from Sa‘īd ibn al-Musayyab: he saw people greeting the Prophet (peace and blessings be upon him and his family) and said: “No prophet remained in his grave for more than forty days until he was raised.” Imām al-Ḥaramayn ⁵⁸ in al-Nihāya ⁵⁹ and al-Rāfi‘ī in al-Sharḥ al-Ṣaghīr ⁶⁰ cited the ḥadīth: “I am too honored by my Lord for Him to leave me in my grave after three [days].” In al-Yāfi‘ī’s Kifāyat al-Mu‘taqid ⁶¹: some said: al-yaqīn ⁶² is name, form, knowledge, eye, and truth. The name and form are for the common people; knowledge (knowledge of certainty) is for the awliyā’ ⁶³; the eye of certainty is for the elite of the awliyā’; the truth of certainty is for the prophets; and the reality of the truth of certainty is exclusive to our Prophet (peace and blessings be upon him and his family). Shaykh Tāj al-Dīn ibn ‘Aṭā’ Allāh ⁶⁴ said: The prophets contemplate the realities of things, while the awliyā’ contemplate their likenesses. Al-Yāfi‘ī also said: Shaykh ‘Abd al-Qādir al-Jīlānī ⁶⁵ distinguished between what the prophets hear and what the awliyā’ hear: the revelation of the prophets is called kalām ⁶⁶, and the inspiration of the awliyā’ is called ḥadīth ⁶⁷. Kalām requires belief, and rejecting it is disbelief; rejecting ḥadīth does not constitute disbelief. Abū ‘Umar al-Dimashqī al-Ṣūfī ⁶⁸ said: God obligated the prophets to manifest miracles so that people would believe in them, and obligated the awliyā’ to conceal karāmāt ⁶⁹ so that they would not be tempted by them. Abū al-‘Abbās al-Marwazī al-Sayyārī ⁷⁰ said: The khāṭira ⁷¹ is for the prophets, the waswasa ⁷² is for the awliyā’, and thought is for the common people. Al-Nasafī ⁷³ in Baḥr al-Kalām ⁷⁴ said: The souls of the prophets leave their bodies and become like their forms, like musk and camphor; the souls of the martyrs leave their bodies and are in the bellies of green birds. Among the special characteristics of the prophets: they are given pulpits of gold in the standing-place ⁷⁵ on which they sit, and this is not for anyone else. Sa‘īd ibn al-Musayyab said: There is no i‘tikāf ⁷⁶ except in a mosque of a prophet. Al-Nasā’ī ⁷⁷ narrated it from Qutayba. In Karāmāt al-Awliyā’ ⁷⁸ by the maternal uncle of Ibn al-Sunnī ⁷⁹, from Bishr ibn al-Ḥārith: when these ḥadīths about the answering of prayers and other things were mentioned in his presence, he said: “I do not deny anything of this except two things: gold and walking on water, for these were given only to the prophets.” Al-Nawawī ⁸⁰ said regarding the ḥadīth: “No child is born except that the devil touches it, except Mary and her son”: the apparent meaning of the ḥadīth is that this virtue is exclusive to Jesus and his mother, but Qāḍī ‘Iyāḍ ⁸¹ indicated that all the prophets share in it. In al-Ṭībī’s ⁸² Ḥāshiyat al-Kashshāf ⁸³ on the verse “Now God has lightened your burden” ⁸⁴: al-Sulamī ⁸⁵ narrated from al-Naṣrābādī ⁸⁶: this lightening was for the community, not for the Messenger (peace and blessings be upon him and his family). How can one who bears the heavy burden of prophethood be addressed with a lightening of the encounter for the opponents? And how can he be addressed when he says: “By You I attack, and by You I move about”? How can one who is with Him be lightened or burdened? In Ibn ‘Asākir’s ⁸⁷ Tārīkh ⁸⁸, from Abū Ḥātim al-Rāzī ⁸⁹: There has been no nation since God created Adam that preserved the traces of their prophet except this nation. A man said to him: O Abū Ḥātim, perhaps they narrate a ḥadīth with no basis. He said: Their scholars know the authentic from the weak; their narration of a weak ḥadīth is so that those after them may know that they distinguished the traces and preserved them. Al-Subkī ⁹⁰ said: Whoever prays with the Prophet (peace and blessings be upon him and his family) and stands with him for a fifth [rak‘a] intentionally, or says the salām ⁹¹ after two [rak‘as] intentionally, his prayer is not invalidated, because it is possible that revelation came to him to increase or decrease. But after him (peace and blessings be upon him and his family), if a follower intentionally follows the imam in that, his prayer is invalidated. Ibn al-‘Arabī ⁹² mentioned in Sharḥ al-Sunan ⁹³ among his special characteristics: traveling alone without fear of the devil, unlike others. Ibn Daḥya ⁹⁴ said in al-Tanwīr ⁹⁵: God singled out His Prophet (peace and blessings be upon him and his family) with a thousand characteristics: Among them: God’s and the angels’ blessing upon him; the vision, proximity, and nearness; intercession; the wasīla ⁹⁶ and the faḍīla ⁹⁷ and the high rank; the Burāq ⁹⁸ and the Mi‘rāj ⁹⁹; leading the prophets in prayer; the Night Journey; the granting of contentment and the request; al-Kawthar ¹⁰⁰; hearing speech and the completion of blessing; forgiveness of past and future sins; expansion of the breast and removal of the burden; raising of the mention and the honor of victory; descent of tranquility and the giving of the Book; the seven oft-repeated verses ¹⁰¹ and the Mighty Qur’an; that he was sent as a mercy to the worlds; judging between people by what God showed him, which is not for other prophets (peace and blessings be upon them all), as the Mighty Qur’an states; swearing by his name; answering his supplication; bearing witness among the prophets and nations on the Day of Resurrection; love and intimate friendship; and other things too numerous to count. End. I came across the book Ḥusn al-Iqtiṣāṣ li-mā yata‘allaqu bi-l-Ikhtiṣāṣ ¹⁰² by Shaykh Badr al-Dīn Ibn al-Damāmīnī ¹⁰³, and found him saying: Among his special characteristics (peace and blessings be upon him and his family) is the obligation to protect him with one’s life. Ibn al-Munayyir ¹⁰⁴ said: God obligated for him (peace and blessings be upon him) that he be preferred over one’s own soul, and that he be more beloved to every believer than his own soul. Thus Sa‘d ¹⁰⁵ said on the day of Uḥud ¹⁰⁶: “My neck is before your neck.” This is among his special characteristics; there is no disagreement that this is not obligatory for others. Is it permissible to do it for others? Apparently it is not permissible, by analogy with the impermissibility of preferring others with water for purification or drinking if it leads to the death of the water’s owner. He said: Consider whether the prohibition of his marrying a slave woman and the explanation that whoever marries a slave woman, his child becomes a slave, and his high station (peace and blessings be upon him) is exalted above such a thing, indicates the prohibition of a noble Ḥasanī or Ḥusaynī ¹⁰⁷ from marrying a slave woman, because it would lead to his child being a slave, and the station of the Master of Creation (peace and blessings be upon him) is too exalted for any of his descendants to be enslaved. When Ibn al-Munayyir spoke in Sharḥ al-Bukhārī ¹⁰⁸ on the ḥadīth mentioned in the chapter “Whoever among the Arabs owns slaves,” including his saying (peace and blessings be upon him): “Free her, for she is from the descendants of Ishmael,” he said: The ownership of Arabs requires, in my view, a distinction and a specification for the noble descendants of Fāṭima. If we suppose that a Ḥasanī or Ḥusaynī married a slave woman, we would consider it unlikely that there is disagreement that his child from her is not enslaved. His evidence is his saying (peace be upon him): “Free her, for she is from the descendants of Ishmael.” If being from the descendants of Ishmael implies recommendation, then being in the position we mentioned necessarily implies prohibition, and disagreement about it is difficult and problematic. He said: Among his special characteristics: he never passed through a path and someone followed him there without knowing that he had walked it from its fragrance. Al-Bukhārī ¹⁰⁹ mentioned it in his Tārīkh al-Kabīr ¹¹⁰ from Jābir ¹¹¹. Ishāq ibn Rāhawayh ¹¹² said: That was his fragrance without perfume. Some have counted this among his special characteristics. End. In the Tadhkira ¹¹³ of Shaykh Badr al-Dīn Ibn al-Ṣāḥib ¹¹⁴, the text is: The aspirations of the prophets were directed toward seeking a man who would tell them the stories of the earlier and later peoples. Then the Prophet (peace and blessings be upon him and his family) came and fulfilled all those aspirations; he narrated the stories and filled existence with goodness. Ibn al-Subkī ¹¹⁵ said in al-Tawshīḥ ¹¹⁶: I heard my father say, when asked about the black clot that was taken out of the Prophet’s heart (peace and blessings be upon him and his family) in his childhood when his chest was split, and the angel’s words: “This is the devil’s share of you”: That clot was created by God in human hearts as a receptacle for what the devil casts into them. It was removed from the Prophet’s heart (peace and blessings be upon him and his family), so there remained no place in it for the devil to cast anything. This is the meaning of the ḥadīth. The devil never had any share in him; rather, what the angel removed was something inherent in human nature, and the receptacle was removed, which did not necessarily entail that anything was cast into the heart. I said to him: Then why did God create this receptacle in this noble essence, when He could have not created it in him? He said: It is part of the human components; its creation is necessary for the completion of human creation, and its removal is a divine grace that occurred afterward. Someone saw my father after his death, with lights upon him, and it occurred to him that this was due to the blessing of this discussion. Al-Subkī said in al-Ṭabaqāt ¹¹⁷: It has not been established to me that any walī ¹¹⁸ revived a dead person for a long time after he had become decayed bones, then lived afterward for a long time. This degree has not reached us, and I do not believe it occurred to any of the awliyā’. There is no doubt that such things occur for the prophets (peace be upon them). Such a thing would be a miracle, and karāma does not reach that level. Image of what came at the end of the copy This blessed copy, by the praise of God and His help, is from a copy that was copied from a copy that was copied from the copy of our master and lord, the Shaykh, the Imām, the scholar, the practitioner, al-Jamālī Yūsuf al-Sharīf, the student of our master and lord, Shaykh al-Islām Jalāl al-Dīn al-Suyūṭī ¹¹⁹, the author of this book. It is a reliable copy, written—I mean the copy of the noble master—from the author’s copy, to which he appended the addition after the copies that consider the addition had spread. End. God knows best what is correct, and to Him is the return and the abode. It was completed at the beginning of the noble month of Sha‘bān ¹²⁰ of the year 1009 after the Hijra ¹²¹ of the Prophet (may the best prayers and peace be upon him), by the hand of the most needy of God’s servants and the most in need of His forgiveness, Aḥmad al-Ghazzī al-Shāfi‘ī ¹²². O God, bless all the prophets and messengers, the Companions, the Followers, and those who follow them in goodness until the Day of Judgment. There is no power or strength except through God, the Most High, the Almighty. Glory be to your Lord, the Lord of might, above what they describe. Peace be upon the messengers, and praise be to God, the Lord of the worlds.

ṣallā llāhu ʿalayhi wa-ālihi wa-sallama : Peace and blessings of God be upon him and his family; a formula of reverence used after mentioning the Prophet Muhammad.
ṣalāt al-ḍuḥā : The forenoon prayer, a supererogatory prayer performed after sunrise.
witr : An odd-numbered prayer performed after the night prayer, considered obligatory for the Prophet but sunna for others.
tahajjud : The night vigil prayer, a supererogatory prayer performed after sleeping.
siwāk : A tooth-cleaning stick made from the arak tree, used for oral hygiene.
uḍḥiyya : The sacrificial animal offered during Eid al-Adha.
mushāwara : Consultation with others, especially in matters of governance.
rakʿatay al-fajr : The two rak'as of the dawn prayer, a confirmed sunna.
ghusl al-jumuʿa : The ritual bath recommended for Friday prayer.
arbaʿ ʿinda al-zawāl : Four rak'as prayed at noon (before the obligatory zuhr prayer).
istiʿādha : Seeking refuge with God from Satan before reciting the Quran.
taghyīr al-munkar : Enjoining good and forbidding evil, a religious duty.
yughān ʿalā qalbihi : His heart would be overcome (by a state of spiritual absorption or forgetfulness).
ʿaqīqa : The sacrificial animal offered for a newborn child.
zakāt : Obligatory alms, one of the five pillars of Islam.
khāʾinat al-ʿayn : The treacherous eye; a gesture or sign that contradicts one's apparent intention.
kitābiyya : A woman from the People of the Book (Jews or Christians).
takbīr : The phrase 'Allahu akbar' (God is greatest).
junub : A state of major ritual impurity requiring a full bath (ghusl).
qibla : The direction of prayer towards the Kaaba in Mecca.
iḥrām : The sacred state of consecration for pilgrimage (hajj or umra).
fay' : Property acquired from non-Muslims without warfare, such as through treaty or surrender.
anfal : Spoils of war; also refers to voluntary contributions or additional grants.
salat : Here, a specific form of blessing or prayer, e.g., 'Allahumma salli 'ala Muhammad.'
ijtihad : Independent legal reasoning in Islamic jurisprudence.
mihrab : A niche in a mosque indicating the direction of prayer.
salat al-khawf : The prayer of fear, a shortened form of prayer performed during battle.
hawa : Caprice or personal desire, as opposed to divine guidance.
ihdad : The period of mourning for a widow, during which she refrains from adornment.
kunyah : A teknonym, a name derived from one's child, e.g., Abu Bakr.
junub : A state of major ritual impurity requiring a full-body wash.
khawkhah : A small door or window.
anaq : A young goat, typically one year old or less.
atud : A one-year-old goat.
mursal : A hadith where a Successor directly attributes a saying to the Prophet without mentioning a Companion.
wala' : Clientage, the relationship between a freed slave and his former master.
ariyya : A sale of fresh dates on the tree for dried dates, with specific conditions.
khiyar al-ghabn : The option to rescind a sale due to gross overcharging.
ihram : The sacred state of a pilgrim during Hajj or Umrah.
muhallil : A man who marries a thrice-divorced woman to make her lawful for her former husband.
Muhajirun : The early Muslims who emigrated from Mecca to Medina.
tawaf : Circumambulation of the Kaaba.
sajidin : Those who prostrate, referring to the loins of righteous ancestors.
iqama : The second call to prayer, just before the prayer begins.
idda : The waiting period a woman must observe after divorce or death of her husband.
ghusl : Full-body ritual purification.
huffaz : Plural of hafiz, one who has memorized the Quran.
tabi'i : A follower, a Muslim who met a Companion but not the Prophet.
usul : Principles of Islamic jurisprudence.
Badr : The Battle of Badr, the first major battle in Islam, fought in 624 CE. The Companions who participated are highly revered.
takbīr : The phrase 'Allāhu Akbar' (God is the Greatest). In funeral prayers, four takbīrs are standard.
Luqmān al-Ḥakīm : A wise man mentioned in the Qur'an (Surah Luqmān), known for his wisdom.
Ṣāḥib Yā Sīn : The 'Companion of Yā Sīn' refers to the person mentioned in Surah Yā Sīn (36:20) who called his people to the messengers.
Ṭabaqāt : A biographical work by Ibn Sa‘d (d. 845) categorizing early Muslims by generation.
Jāhiliyya : The pre-Islamic period of ignorance before the advent of Islam.
Jāmi‘ : A comprehensive collection of ḥadīth by Sufyān al-Thawrī (d. 778).
Muṣannaf : A ḥadīth collection by ‘Abd al-Razzāq al-Ṣan‘ānī (d. 827).
Imām al-Ḥaramayn : Title of ‘Abd al-Malik al-Juwaynī (d. 1085), a prominent Shāfi‘ī theologian.
al-Nihāya : A work by al-Juwaynī on the principles of jurisprudence.
al-Sharḥ al-Ṣaghīr : A commentary by al-Rāfi‘ī (d. 1226) on al-Shīrāzī's al-Muhadhdhab.
Kifāyat al-Mu‘taqid : A work by ‘Abd Allāh al-Yāfi‘ī (d. 1367) on Sufi theology.
al-yaqīn : Certainty in spiritual knowledge, often categorized into levels.
awliyā’ : Friends of God; saints or pious individuals close to God.
Tāj al-Dīn ibn ‘Aṭā’ Allāh : A Shādhilī Sufi master (d. 1309), author of al-Ḥikam.
‘Abd al-Qādir al-Jīlānī : A Hanbalī scholar and Sufi saint (d. 1166), founder of the Qādiriyya order.
kalām : Speech; here referring to divine speech or revelation.
ḥadīth : Speech or conversation; here referring to inner inspiration.
Abū ‘Umar al-Dimashqī al-Ṣūfī : A Sufi figure; exact identity uncertain.
karāmāt : Miraculous acts performed by saints (awliyā’), as opposed to miracles (mu‘jizāt) of prophets.
Abū al-‘Abbās al-Marwazī al-Sayyārī : A Sufi figure; details unclear.
khāṭira : A thought or inspiration that comes to the heart.
waswasa : Whisperings or insinuations from the devil.
al-Nasafī : ‘Umar al-Nasafī (d. 1142), a Māturīdī theologian.
Baḥr al-Kalām : A theological work by al-Nasafī.
al-mawqif : The standing place on the Day of Resurrection for judgment.
i‘tikāf : Spiritual retreat in a mosque, especially during the last ten days of Ramadan.
al-Nasā’ī : Aḥmad ibn Shu‘ayb al-Nasā’ī (d. 915), compiler of one of the six canonical ḥadīth collections.
Karāmāt al-Awliyā’ : A work on the miracles of saints.
Ibn al-Sunnī : Aḥmad ibn Muḥammad ibn al-Sunnī (d. 974), a ḥadīth scholar.
al-Nawawī : Yaḥyā ibn Sharaf al-Nawawī (d. 1277), a Shāfi‘ī scholar and ḥadīth commentator.
Qāḍī ‘Iyāḍ : ‘Iyāḍ ibn Mūsā al-Yaḥṣubī (d. 1149), a Mālikī scholar known for al-Shifā’.
al-Ṭībī : Ḥusayn ibn ‘Abd Allāh al-Ṭībī (d. 1343), a scholar of tafsīr and ḥadīth.
Ḥāshiyat al-Kashshāf : A supercommentary on al-Zamakhsharī's tafsīr al-Kashshāf.
Qur’an 8:66 : The verse refers to God lightening the burden of fighting for the believers.
al-Sulamī : Muḥammad ibn al-Ḥusayn al-Sulamī (d. 1021), a Sufi scholar.
al-Naṣrābādī : Abū al-Qāsim al-Naṣrābādī (d. 977), a Sufi master.
Ibn ‘Asākir : ‘Alī ibn al-Ḥasan ibn ‘Asākir (d. 1176), a historian of Damascus.
Tārīkh : Ibn ‘Asākir's Tārīkh Dimashq (History of Damascus).
Abū Ḥātim al-Rāzī : Muḥammad ibn Idrīs al-Rāzī (d. 890), a ḥadīth critic.
al-Subkī : Tāj al-Dīn al-Subkī (d. 1370), a Shāfi‘ī scholar and historian.
salām : The greeting of peace that concludes the prayer.
Ibn al-‘Arabī : Abū Bakr ibn al-‘Arabī (d. 1148), a Mālikī scholar and commentator.
Sharḥ al-Sunan : A commentary on the Sunan of Abū Dāwūd by Ibn al-‘Arabī.
Ibn Daḥya : ‘Umar ibn al-Ḥasan ibn Daḥya (d. 1235), a ḥadīth scholar.
al-Tanwīr : A work by Ibn Daḥya on the Prophet's characteristics.
wasīla : A high rank in Paradise granted to the Prophet Muhammad.
faḍīla : A virtue or excellence.
Burāq : The mythical steed that carried the Prophet during the Night Journey (Isrā’).
Mi‘rāj : The Prophet's ascension to heaven.
al-Kawthar : A river in Paradise, also a name of a Qur'anic chapter.
sab‘ al-mathānī : The seven oft-repeated verses, usually referring to Sūrat al-Fātiḥa.
Ḥusn al-Iqtiṣāṣ : A work on the special characteristics of the Prophet.
Badr al-Dīn Ibn al-Damāmīnī : A scholar (d. 1369) known for his works on the Prophet's characteristics.
Ibn al-Munayyir : Aḥmad ibn Muḥammad ibn al-Munayyir (d. 1333), a Mālikī scholar.
Sa‘d : Sa‘d ibn Abī Waqqāṣ, a prominent Companion and one of the ten promised Paradise.
Uḥud : The Battle of Uḥud (625 CE), where the Muslims faced defeat.
Ḥasanī or Ḥusaynī : Descendants of al-Ḥasan or al-Ḥusayn, the grandsons of the Prophet.
Sharḥ al-Bukhārī : A commentary on Ṣaḥīḥ al-Bukhārī by Ibn al-Munayyir.
al-Bukhārī : Muḥammad ibn Ismā‘īl al-Bukhārī (d. 870), compiler of the most authoritative ḥadīth collection.
Tārīkh al-Kabīr : A biographical history by al-Bukhārī.
Jābir : Jābir ibn ‘Abd Allāh, a Companion known for narrating many ḥadīths.
Ishāq ibn Rāhawayh : Ishāq ibn Ibrāhīm al-Ḥanẓalī (d. 853), a ḥadīth scholar.
Tadhkira : A biographical or memorial work.
Badr al-Dīn Ibn al-Ṣāḥib : A scholar; details unclear.
Ibn al-Subkī : Tāj al-Dīn al-Subkī, as above.
al-Tawshīḥ : A commentary by al-Subkī on al-Minhāj.
al-Ṭabaqāt : Al-Subkī's biographical work Ṭabaqāt al-Shāfi‘iyya al-Kubrā.
walī : A saint or friend of God.
Jalāl al-Dīn al-Suyūṭī : A prolific Egyptian scholar (d. 1505), author of many works.
Sha‘bān : The eighth month of the Islamic lunar calendar.
Hijra : The emigration of the Prophet from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
Aḥmad al-Ghazzī al-Shāfi‘ī : The scribe of this manuscript; a Shāfi‘ī scholar from Gaza.

The footnotes and comments [1]

Al-Ahdal said in Fath al-Karim: A note: this ghayn ¹ is not the ghayn of others ²; rather, it is the ghayn of lights ³ as some have said. And al-Sayyid al-Samhudi said: Do not think that the ghayn is a state of deficiency; rather, it is perfection or the completion of perfection. It is like the eyelid when it flows to remove a speck, for it prevents the eye from seeing; in this respect it is a deficiency, but in reality it is perfection. End quote. Meaning: that he did not need to remove pubic hair with depilatory paste ⁴.

غين : A spiritual state of veiling or obscuration, often considered a form of divine concealment.
أغيار : Plural of 'ghayr', meaning 'others' or 'otherness', referring to anything other than God.
أنوار : Plural of 'nur', meaning 'lights', referring to divine illuminations or spiritual lights.
نورة : A depilatory paste used for removing hair, traditionally made from quicklime and arsenic.

Voici la traduction fidèle du titre et de la mention entre parenthèses : **Modèle du sage concernant les caractéristiques du Bien-Aimé** (imprimé avec le commentaire de Muḥammad ibn Aḥmad ‘Abd al-Bārī al-Ahdal, intitulé : *L’Ouverture du Généreux Proche, commentaire du Modèle du sage*).100%