Al-Shifa bi Ta'rif Huquq al-Mustafa [1]

Al-Shifa bi Ta'rif Huquq al-Mustafa ¹ - Taqriz ² of the great scholar, his eminence Shaykh 'Abd al-Wahhab al-Hafiz, known as Dibs wa Zayt ³; Taqriz of the great scholar, his eminence Shaykh 'Abd al-Karim al-Rifa'i; Introduction of the editors; Biography of the author; Author's introduction. Section One: On the Exaltation by the Most High, the Supreme, of the rank of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed. Section One: On the Exaltation by the Most High, the Supreme, of the rank of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed. Introduction to Section One. Chapter One: On the praise of Allah Most High for him and His manifestation of his great rank with Him. Chapter One: On the praise of Allah Most High for him and His manifestation of his great rank with Him. Section One: On what has come of that in the form of praise and commendation and enumeration of virtues. Section Two: On His description of him as a witness and what pertains to that of praise and honor. Section Three: On what has come of His addressing him in the manner of kindness and benevolence. Section Four: On His swearing by his great rank. Section Five: On His swearing to him—exalted is His majesty—to confirm his station with Him. Section Six: On what has come of His words concerning him, may Allah bless him and grant him peace, in the manner of compassion and honor. Section Seven: On what Allah Most High has informed in His Mighty Book of his great rank and noble station over the prophets and his exalted status above them. Section Eight: On Allah's informing His creation of His sending blessings upon him and His guardianship of him and His lifting of punishment because of him. Section Nine: On what Surah al-Fath ⁴ contains of his honors, may Allah bless him and grant him peace. Section Ten: On what Allah Most High has manifested in His Mighty Book of his honor with Him and his station with Him and what He specially granted him of that besides what has preceded. Chapter Two: On Allah Most High's perfecting for him virtues in form and character and combining all religious and worldly excellences in him in order. Chapter Two: On Allah Most High's perfecting for him virtues in form and character and combining all religious and worldly excellences in him in order. Introduction to Chapter Two. Section One. Section Two: His physical attributes, may Allah bless him and grant him peace. Section Three: His cleanliness, may Allah bless him and grant him peace. Section Four: The abundance of his intellect, eloquence of his tongue, and strength of his senses, may Allah bless him and grant him peace. Section Five: The eloquence of his tongue and his rhetoric, may Allah bless him and grant him peace. Section Six: The nobility of his lineage, the generosity of his city and birthplace, may Allah bless him and grant him peace. Section Seven: His state, may Allah bless him and grant him peace, regarding necessities. Section Eight: His marriage, may Allah bless him and grant him peace, and what pertains to it. Section Nine: What pertains to wealth and possessions. Section Ten: Praiseworthy character traits. Section Eleven: Intellect. Section Twelve: Forbearance, tolerance, and forgiveness. Section Thirteen: Generosity and munificence. Section Fourteen: Bravery and valor. Section Fifteen: Modesty and lowering the gaze. Section Sixteen: Good companionship, courtesy, and cheerfulness. Section Seventeen: Compassion and mercy. Section Eighteen: Loyalty, keeping covenants, and maintaining family ties. Section Nineteen: Humility. Section Twenty: Justice, trustworthiness, chastity, and truthfulness. Section Twenty-One: Dignity, silence, deliberation, chivalry, and good conduct. Section Twenty-Two: Asceticism in this world. Section Twenty-Three: Fear of Allah, obedience to Him, and intensity of worship. Section Twenty-Four: Attributes of the prophets. Section Twenty-Five: The hadith ⁵ of al-Hasan from Ibn Abi Hala ⁶ compiling the Shama'il ⁷. Section Twenty-Six: On the interpretation of the obscure and problematic parts of this hadith. Chapter Three: On what has come of authentic and well-known reports of his great rank with his Lord and his station and what He specially granted him in the two abodes of his honors, may Allah bless him and grant him peace. Chapter Three: On what has come of authentic and well-known reports of his great rank with his Lord and his station and what He specially granted him in the two abodes of his honors, may Allah bless him and grant him peace. Section One: His station, may Allah bless him and grant him peace. Section Two: The honor of the Isra' ⁸. Section Three: The reality of the Isra'. Section Four: Refutation of arguments against those who said it was a dream. Section Five: His vision of his Lord. Section Six: His intimate conversation with Allah Most High. Section Seven: Drawing near and proximity. Section Eight: His preference on the Day of Resurrection—mention of his preference in the Resurrection with specific honor. Section Nine: On his preference with love and intimate friendship. Section Ten: On his preference with intercession and the Praiseworthy Station ⁹. Section Eleven: The Wasila ¹⁰, the lofty rank, the Kawthar ¹¹, and the virtue—on his preference, may Allah bless him and grant him peace, in Paradise with the Wasila, the lofty rank, and the Kawthar. Section Twelve: The hadiths forbidding his preference. Section Thirteen: On his names, may Allah bless him and grant him peace, and what they contain of his virtue, may Allah bless him and grant him peace. Section Fourteen: On Allah's honoring him with names specific to Him, may He be exalted—Allah Most High's honoring him, may Allah bless him and grant him peace, by naming him with His Most Beautiful Names and describing him with His Most High Attributes. Section Fifteen: Addendum on the attributes of the Creator and the created. Chapter Four: On what Allah manifested at his hands of miracles and honored him with of special characteristics and wonders, containing thirty sections. Chapter Four: On what Allah manifested at his hands of miracles and honored him with of special characteristics and wonders, containing thirty sections. Section One: Introduction. Section Two: Distinction between prophethood and messengerhood. Section Three: Meaning of miracles. Section Four: On the inimitability of the Qur'an. Section Five: Inimitability of composition and style. Section Six: Informing of unseen things. Section Seven: His informing of past generations and extinct nations. Section Eight: Challenge and incapacitation in matters and informing them that they would not do them. Section Nine: His awe in hearing and majesty in hearts. Section Ten: Its preservation over time. Section Eleven: Other aspects of inimitability. Section Twelve: On the splitting of the moon and the detention of the sun. Section Thirteen: The gushing of water from between his fingers and its multiplication through his blessing. Section Fourteen: The bursting forth of water through his blessing. Section Fifteen: Multiplication of food—among his miracles, may Allah bless him and grant him peace, is the multiplication of food through his blessing and supplication. Section Sixteen: On the speech of trees and their submission—on the speech of trees, their testimony to his prophethood, and their response to his call, may Allah bless him and grant him peace. Section Seventeen: The yearning of the palm trunk—the story of the yearning of the palm trunk for him, may Allah bless him and grant him peace. Section Eighteen: On other inanimate objects—and similar instances among other inanimate objects. Section Nineteen: On signs among various kinds of animals. Section Twenty: Reviving the dead—on reviving the dead, their speech, the speech of children and infants, and their testimony to his prophethood, may Allah bless him and grant him peace. Section Twenty-One: Healing the sick and those with disabilities. Section Twenty-Two: Answering his supplication, may Allah bless him and grant him peace. Section Twenty-Three: On his wonders and blessings and the transformation of objects that he touched or handled, may Allah bless him and grant him peace. Section Twenty-Four: What he was informed of of unseen things and what would be. Section Twenty-Five: Allah's protection of him from people and sufficiency against their harm. Section Twenty-Six: His knowledge and sciences, may Allah bless him and grant him peace. Section Twenty-Seven: His reports concerning angels and jinn. Section Twenty-Eight: His reports, attributes, and signs of his message according to the rabbis, monks, and scholars of that time. Section Twenty-Nine: What occurred at his birth. Section Thirty: Conclusion and appendix. Index of sections, chapters, and side headings. Section Two. Section Two: Introduction to Section Two. Chapter One: On the obligation of faith in him, the necessity of obedience to him, and following his Sunna ¹², containing five sections. Chapter One: On the obligation of faith in him, the necessity of obedience to him, and following his Sunna, containing five sections. Section One: The obligation of faith in him. Section Two: The necessity of obedience to him. Section Three: The necessity of following him, complying with his Sunna, and emulating his guidance. Section Four: What has come from the Salaf ¹³ and Imams ¹⁴ of following his Sunna and emulating his guidance and conduct. Section Five: The prohibition of opposing his command. Chapter Two: On the necessity of loving him, may Allah bless him and grant him peace, containing six sections. Chapter Two: On the necessity of loving him, may Allah bless him and grant him peace, containing six sections. Section One: The necessity of loving him, may Allah bless him and grant him peace. Section Two: The reward for loving him, may Allah bless him and grant him peace. Section Three: What has been narrated from the Salaf and Imams of their love for the Prophet, may Allah bless him and grant him peace, and their longing for him. Section Four: The sign of love for him, may Allah bless him and grant him peace. Section Five: The meaning of love for the Prophet, may Allah bless him and grant him peace, and its reality. Section Six: The obligation of sincere counsel to him, may Allah bless him and grant him peace. Chapter Three: On magnifying his command and the obligation of revering him and honoring him, containing seven sections. Chapter Three: On magnifying his command and the obligation of revering him and honoring him, containing seven sections. Section One: What has come concerning that. Section Two: The practice of the Companions ¹⁵ in magnifying him, revering him, and honoring him, may Allah bless him and grant him peace. Section Three: His sanctity and reverence, may Allah bless him and grant him peace. Section Four: The Salaf's reverence for narrating the hadith of the Messenger of Allah, may Allah bless him and grant him peace, and his Sunan ¹⁶. Section Five: Honoring his family, his descendants, and the Mothers of the Believers ¹⁷. Section Six: Revering his Companions, honoring them, and recognizing their right. Section Seven: Honoring what is connected to the Prophet, may Allah bless him and grant him peace, such as places and sites. Chapter Four: On the ruling of sending blessings upon him and greeting him, the obligation thereof and its virtue, containing ten sections. Chapter Four: On the ruling of sending blessings upon him and greeting him, the obligation thereof and its virtue, containing ten sections. Section One: The meaning of sending blessings upon him. Section Two: The ruling of sending blessings upon him. Section Three: The occasions where sending blessings and peace upon him is recommended. Section Four: The manner of sending blessings upon him and greeting him. Section Five: The virtue of sending blessings and peace upon him and supplicating for him. Section Six: Blame and sin for one who does not send blessings upon the Prophet, may Allah bless him and grant him peace. Section Seven: His special privilege, may Allah bless him and grant him peace, of having blessings conveyed to him. Section Eight: Disagreement concerning sending blessings upon other than the Prophet, may Allah bless him and grant him peace, and the rest of the prophets, peace be upon them. Section Nine: The ruling of visiting his grave, may Allah bless him and grant him peace, and the virtue of one who visits him and greets him, and how to greet him. Section Ten: The etiquette of entering the Noble Prophetic Mosque ¹⁸, its virtue, and the virtue of Medina and Mecca. Section Three: On what is obligatory for the Prophet, may Allah bless him and grant him peace, and what is impossible in his regard. Section Three: On what is obligatory for the Prophet, may Allah bless him and grant him peace, and what is impossible in his regard. Introduction to Section Three. Chapter One: On what pertains to religious matters and the discussion of the infallibility of our Prophet, peace and blessings be upon him, and all the prophets, may the blessings of Allah be upon them all, containing sixteen sections. Chapter One: On what pertains to religious matters and the discussion of the infallibility of our Prophet, peace and blessings be upon him, and all the prophets, may the blessings of Allah be upon them all, containing sixteen sections. Prelude. Section One: On the ruling of the heart's conviction of the Prophet, may Allah bless him and grant him peace, from the time of his prophethood. Section Two: Their infallibility before prophethood. Section Three: The prophets' knowledge of worldly matters. Section Four: Infallibility from Satan. Section Five: The truthfulness of his statements, may Allah bless him and grant him peace, in all his states. Section Six: Refutation of some doubts. Section Seven: His state, may Allah bless him and grant him peace, regarding worldly reports. Section Eight: Response to some objections. Section Nine: Their infallibility in actions from immoralities and deadly sins. Section Ten: Their infallibility from sins before prophethood. Section Eleven: Forgetfulness and oversight in actions. Section Twelve: The hadiths mentioning forgetfulness from him, may Allah bless him and grant him peace. Section Thirteen: Refutation of those who permitted minor sins from them. Section Fourteen: The state of the prophets regarding their fear and seeking forgiveness. Section Fifteen: The benefit of what has passed in the sections that discussed the issue of infallibility. Section Sixteen: The infallibility of angels. Chapter Two: On what pertains to them regarding worldly matters and the human accidents that befall them. Chapter Two: On what pertains to them regarding worldly matters and the human accidents that befall them. Section One: The state of the prophets regarding human accidents. Section Two: Their state regarding magic. Section Three: His states in worldly matters. Section Four: Human judgments carried out by his hand. Section Five: His worldly reports. Section Six: The hadith of the will. Section Seven: Study of other hadiths. Section Eight: His worldly actions. Section Nine: The wisdom of illness and trial for them. Section Four: On recognizing the aspects of rulings concerning one who disparages or insults him, peace and blessings be upon him. Section Four: On recognizing the aspects of rulings concerning one who disparages or insults him, peace and blessings be upon him. Introduction. Chapter One: On clarifying what constitutes insult or disparagement in his regard, may Allah bless him and grant him peace, whether implicit or explicit. Chapter One: On clarifying what constitutes insult or disparagement in his regard, may Allah bless him and grant him peace, whether implicit or explicit. Section One: The legal ruling on one who insults the Prophet, may Allah bless him and grant him peace, or disparages him. Section Two: The evidence for the obligation of killing one who insults him or reviles him, peace and blessings be upon him. Section Three: Reasons for the Prophet's, may Allah bless him and grant him peace, forgiveness of some who harmed him. Section Four: The ruling on one who does that without intention or belief. Section Five: The reality of such a speaker—is he a disbeliever or an apostate? Section Six: The ruling if the speech could imply insult or something else. Section Seven: The ruling on one who describes himself with an attribute of the prophets to elevate his status or belittle their status, may the blessings of Allah be upon them. Section Eight: The ruling on the transmitter and narrator of such speech from another. Section Nine: Mention of the cases in which it is permissible regarding him, may Allah bless him and grant him peace, by way of teaching. Section Ten: The required etiquette when mentioning his reports, may Allah bless him and grant him peace. Chapter Two: On the ruling of his insulter, hater, disparager, and harmer, his punishment, and mention of his repentance and inheritance. Chapter Two: On the ruling of his insulter, hater, disparager, and harmer, his punishment, and mention of his repentance and inheritance. Section One: The sayings and opinions on the ruling of one who insults the Prophet, may Allah bless him and grant him peace, or disparages him. Section Two: The ruling on the apostate if he repents. Section Three: The ruling on the apostate if his apostasy is ambiguous. Section Four: The ruling on the dhimmi ¹⁹ in that regard. Section Five: On the inheritance of one killed for insulting the Prophet, may Allah bless him and grant him peace, his washing, and prayer over him. Chapter Three: On the ruling of one who insults Allah Most High, His angels, prophets, books, the family of the Prophet, may Allah bless him and grant him peace, his wives, and his Companions. Chapter Three: On the ruling of one who insults Allah Most High, His angels, prophets, books, the family of the Prophet, may Allah bless him and grant him peace, his wives, and his Companions. Section One: The ruling of one who insults Allah Most High and the ruling of his repentance. Section Two: The ruling of attributing what is unfitting to Him, may He be exalted, by way of ijtihad ²⁰ and error. Section Three: On verifying the statement regarding declaring the interpreters ²¹ disbelievers. Section Four: On clarifying what among statements is disbelief, what is suspended or disputed, and what is not disbelief. Section Five: The ruling on the dhimmi if he insults Allah Most High. Section Six: The ruling on claiming divinity or lying and slandering against Allah. Section Seven: The ruling on one who, without intention, refers with trivial speech and foolish words to the majesty of his Lord. Section Eight: The ruling on insulting the rest of the prophets and angels. Section Nine: The ruling regarding the Qur'an. Section Ten: The ruling on insulting the Ahl al-Bayt ²², the wives, and the Companions. Index of sections, chapters, and side headings. General indexes. General indexes. Index of Qur'anic verses. Index of Prophetic hadiths in Part One. Page numbers where the notable figures from Part One are mentioned. Index of places and countries. Footnotes.

1. Al-Shifa bi Ta'rif Huquq al-Mustafa : A classical work on the virtues and rights of the Prophet Muhammad by Qadi 'Iyad.
2. Taqriz : A commendatory preface or endorsement written by a scholar.
3. Dibs wa Zayt : Literal meaning 'Molasses and Oil'; a nickname for the scholar.
4. Surah al-Fath : Chapter 48 of the Qur'an, 'The Victory'.
5. Hadith : A report of the sayings, actions, or approvals of the Prophet Muhammad.
6. Ibn Abi Hala : A Companion known for describing the Prophet's physical appearance.
7. Shama'il : A genre of literature describing the physical and moral attributes of the Prophet.
8. Isra' : The Night Journey of the Prophet from Mecca to Jerusalem.
9. Praiseworthy Station : A station of intercession granted to the Prophet on the Day of Judgment.
10. Wasila : A high rank in Paradise specifically for the Prophet.
11. Kawthar : A river in Paradise granted to the Prophet.
12. Sunna : The established practices and teachings of the Prophet.
13. Salaf : The early generations of Muslims, including the Companions and their successors.
14. Imams : Leading scholars and authorities in Islamic jurisprudence.
15. Companions : The Sahaba, those who met the Prophet and believed in him.
16. Sunan : Plural of Sunna; the Prophetic traditions.
17. Mothers of the Believers : The wives of the Prophet Muhammad.
18. Noble Prophetic Mosque : Al-Masjid al-Nabawi in Medina.
19. Dhimmi : A non-Muslim living under Islamic rule with a covenant of protection.
20. Ijtihad : Independent legal reasoning by a qualified scholar.
21. Interpreters : Those who engage in ta'wil, allegorical interpretation of religious texts.
22. Ahl al-Bayt : The family of the Prophet, including his descendants.

Al-Shifa bi Ta'rifi Huquq al-Mustafa [1]

Source: https://shamela.ws/book/23645 Date of extraction: 2026-06-17

Praise by the great scholar, his eminence Sheikh Abdul Wahhab al-Hafiz, known as Dibs wa…

Praise by the great scholar, his eminence Sheikh Abdul Wahhab al-Hafiz, known as Dibs wa Zayt [1].

Part One In the Name of Allah, the Most Gracious, the Most Merciful [Praise by the Great Scholar, His Eminence Sheikh Abdul Wahhab al-Hafiz, known as Dibs wa Zayt] Praise be to Allah, Lord of the worlds, and peace and blessings be upon our master Muhammad, the truthful and trustworthy, and upon all the prophets and messengers, and upon his noble family, his righteous companions, the learned scholars, and those who follow their path until the Day of Judgment. To proceed: A select group of scholars, students of our master, the eminent scholar and great teacher, Sheikh Abdul Karim al-Rifa'i, have undertaken, at his direction, the publication of the book "Al-Shifa' bi Ta'rif Huquq al-Mustafa" ¹, may Allah bless him and grant him peace, which is well-known among the leading imams and distinguished scholars, authored by the jurist, verifier, judge, imam, and hafiz ², Abu al-Fadl 'Iyad ibn Musa al-Yahsubi ³, may Allah have mercy on him. They have clarified the Qur'anic verses and prophetic hadiths contained therein, removed their chains of transmission while retaining the narrators, explained the linguistic terms, resolved their difficulties, identified geographical locations, and other matters that elucidate the book and unveil its hidden aspects. Thus, by the grace of Allah, it has become a book from whose benefits both the common and the elite partake, and every seeker and thirsty one drinks from its pure spring. How could it not be so, when it has been published by those who have been nourished with the milk of knowledge and sciences, and who are surrounded by divine care and prophetic etiquette? This is only through the blessings of their teacher and guide, the divine scholar who combined in his knowledge both transmitted and rational sciences, as well as Shari'a and reality, the venerable teacher Sheikh Abdul Karim al-Rifa'i, may Allah preserve him and continue his benefit to the Ummah, and grant him great reward and favor. Indeed, He is powerful over all things, and He is sufficient for us, and the best Disposer of affairs. Abdul Wahhab al-Hafiz, known as Dibs wa Zayt.

1. Al-Shifa' bi Ta'rif Huquq al-Mustafa : A famous work on the virtues and rights of the Prophet Muhammad, by Qadi 'Iyad.
2. hafiz : A title for a scholar who has memorized a vast number of hadiths.
3. Abu al-Fadl 'Iyad ibn Musa al-Yahsubi : Known as Qadi 'Iyad (d. 544 AH/1149 CE), a Maliki scholar and author of Al-Shifa'.

Praise of the great scholar, his eminence Sheikh Abdul Karim al-Rifai [1]

In the name of Allah, the Most Gracious, the Most Merciful. [Praise by the great scholar, his eminence Sheikh Abdul Karim al-Rifai] Praise be to Allah, Lord of the worlds, and peace and blessings be upon our master Muhammad, his family, and all his companions. To proceed: One of the most important needs of the nation of our master Muhammad, may Allah bless him and grant him peace, in this age of ours is to transform their lifestyles from what they are upon of violations in their customs and traditions to the form that the Prophet, peace be upon him, used to train his companions until he rectified their souls and established them upon what pleases Allah Almighty, making them the best nation brought forth for mankind: asceticism in this world, piety regarding what is unbecoming, trust in Allah and reliance upon Him, so that their selves, wealth, and kin became insignificant in comparison to what Allah honored them with. They found every bitter and unpleasant thing palatable in the path of their call, so its certainty settled in the depths of their hearts and dominated their selves and minds, resulting in wonders from them that history has never witnessed in its past days. Their effects have not ceased and will not cease until Allah inherits the earth and whoever is upon it. They achieved this only when they belittled the ornaments and rubble of this world, yearned for the meeting with Allah Almighty, and longed for the gardens of bliss. This led them to forget their comforts, abandon their pleasures, and sacrifice everything precious and valuable for the goal they set before their eyes: that Allah be pleased with them, and the Messenger of Allah, may Allah bless him and grant him peace, be delighted with them. Indeed, everything we read and hear about the qualities of this unique generation of humanity—in knowledge, action, and calling—was due to their being influenced by the Chosen Prophet, may Allah bless him and grant him peace, and their embodiment of his personal attributes and practical ethics, guided by his guidance, following his traces in every state, word, and deed. That is their emulation of the Messenger of Allah, peace be upon him, and their following him. That is what we lack and are deficient in in this age of ours, so that we may extricate ourselves from the imitation of non-Arabs and blind following of them into which we have fallen. There is nothing that can provide us with what we aspire to of following the righteous predecessors in conduct and character except that the sons of this nation devote themselves to studying those attributes with which the Prophet, may Allah bless him and grant him peace, was adorned, and the noble qualities ¹ with which Allah honored him, whose lights radiated upon his noble companions and whose reports spread in every time and place, making them truly the masters of the world and the teachers of goodness in this existence. For all this, we found no alternative but to place a book in the hands of the lovers of the Messenger of Allah, may Allah bless him and grant him peace, in general, and our sons, the students of the Zayd ibn Thabit al-Ansari Institute, in particular, to guide them to the path and illuminate the way for them, so that they may discern what they must impose upon themselves of ethics and deeds that bring them closer to the Prophet, peace be upon him, imbuing them with his attributes and establishing them upon what pleases him. We found no book that fulfills the purpose and meets the need like the book al-Shifa ², which scholars have received since its composition, penetrating their hearts, gaining their trust, and winning their admiration. Adding to all this is that its author, Qadi Iyad ³, may Allah Almighty be pleased with him, was in his life and attributes among the most worthy to take up the pen to write on such a topic, drawing from his great heart, his upright character, his humble soul, and indeed his entire life, in which he emulated the Prophet, may Allah bless him and grant him peace, as the best example. Since the editions that have brought out the text of this book to the book market are editions that contain much leniency in the critical editing of the book and many typographical errors—indeed, more than this, these editions have become scarce and lost, so that a student of knowledge can no longer obtain them except with considerable effort—for all this, I desired some of my sons to examine the book with precise critical editing based on a solid foundation of knowledge and scrutiny, so that they might produce for students of knowledge a comprehensive and sufficient book. They did so, may Allah be pleased with them, in the best possible form, thus responding to an urgent need of the sons of this nation, which they have long desired and yearned for. We ask Allah Almighty to benefit with this book every worker with it, reader of it, and examiner of it. And praise be to Allah, Lord of the worlds. Abdul Karim al-Rifai

1. shama'il : The noble qualities and characteristics of the Prophet Muhammad, including his physical appearance, manners, and virtues.
2. al-Shifa : Full title: 'Al-Shifa bi Ta'rif Huquq al-Mustafa' (The Healing by Defining the Rights of the Chosen One), a classic work on the virtues and rights of the Prophet Muhammad by Qadi Iyad.
3. Qadi Iyad : Abu al-Fadl Iyad ibn Musa al-Yahsubi (1083–1149 CE), a renowned Maliki scholar and judge from Ceuta, known for his work 'Al-Shifa'.

Introduction of the Editors [1]

In the name of Allah, the Most Gracious, the Most Merciful. [Introduction of the Editors] No Muslim doubts that the primary source of legislation is the Noble Qur’an, followed in importance by the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace. Just as Muslims cared for the Qur’an through memorization and study, they likewise directed their efforts to the Prophetic biography ¹, researching and scrutinizing until their great attention to this mighty source of legislation produced those extensive studies, precise historical rules, and abundant works. May Allah have mercy on that noble generation which served the Book of Allah in the best manner and preserved the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace, with the greatest and most precise preservation. Indeed, the study of the Prophetic biography was an important part of the study of the purified Sunnah. Therefore, scholars paid attention to this biography due to its utmost importance in understanding the Shari’ah and clarifying its texts through the actions of the Noble Messenger, may Allah bless him and grant him peace, and all his conduct. Thus, the biography of the Messenger is an embodiment of the principles of Islam in their highest ideals, and it is beneficial in knowing aspects of Islamic life, including: «1- Understanding the personality of the Messenger, may Allah bless him and grant him peace (the prophetic), through his life and the circumstances in which he lived, to confirm that Muhammad, peace be upon him, was not merely a genius elevated by his genius among his people, but he was a Messenger supported by Allah with revelation from Him and success from His presence. 2- That a person may find before him an image of the highest ideal in every matter of virtuous life, so that he may make it a constitution to adhere to and follow. There is no doubt that no matter how much a person searches for a highest ideal in any aspect of life, he will find it all in the life of the Messenger of Allah, may Allah bless him and grant him peace, with the greatest clarity and perfection. Therefore, Allah made him a role model for all humanity, saying: (Indeed, in the Messenger of Allah you have a good example) ¹. 3- That a person may find in the study of his biography, peace be upon him, what helps him to understand the Book of Allah Almighty and to savor its spirit and objectives, since many verses of the Qur’an are interpreted and clarified by the events that occurred with the Messenger of Allah, may Allah bless him and grant him peace, and his stance towards them. 4- That through the study of his biography, may Allah bless him and grant him peace, a Muslim may accumulate the greatest amount of correct Islamic knowledge and culture, whether related to creed, rulings, or ethics, since there is no doubt that his life, may Allah bless him and grant him peace, is but a concrete image of the totality of the principles and rulings of Islam. 5- That the teacher and Islamic caller may have a living model of methods of education and instruction. Indeed, Muhammad, may Allah bless him and grant him peace, was a sincere teacher and a virtuous educator who spared no effort in seeking the best ways to achieve that throughout the various stages of his call. Indeed, one of the most important things that makes his biography, may Allah bless him and grant him peace, sufficient to achieve all these goals is that his biography, peace be upon him, is comprehensive of all human and social aspects that exist in a person, whether as an independent individual or as an active member of society. His biography, peace be upon him, presents to us sublime examples of the upright young man in himself, trustworthy with his people and companions; of the person calling to Allah with wisdom and good exhortation, exerting his utmost effort to convey his message; of the head of state who manages affairs with skill and profound wisdom; of the ideal husband in his good treatment and the father in his tender affection, with a precise distinction between the rights and duties of both wife and children; of the skilled military commander and the truthful, astute politician; and of the Muslim who combines the duty of worship and devotion to his Lord with pleasant and gentle companionship with his family and companions. Undoubtedly, then, the study of the biography of the Prophet, may Allah bless him and grant him peace, is an understanding of all these human aspects embodied in the highest model and most complete image» ². Indeed, the biography whose owner deserves that people take his life as a good example and a highest ideal must be characterized by correct historical authenticity. As for the biography woven by legends and pervaded by superstitions, it does not possess the ability to control hearts and souls, and therefore people cannot emulate and adhere to it. We, the community of Muslims, believe in all the messages of the prophets, believe in them, and learn about aspects of their lives and their call through the Noble Qur’an and the purified Sunnah, after time and forgetfulness have gnawed at their historical biography? And after hands have tampered with distortion and alteration. We believe in all the prophets, while knowing that they vary in rank and station. We see from the presentation of the biographies of the prophets and messengers that the authenticity of chains of transmission and their preservation intact were not granted to the biography of any of them as they were granted to the biography of our master Muhammad, may Allah bless him and grant him peace. Moreover, among the necessary conditions that must be met for anyone whose biography and guidance are hoped to be a role model for humanity are perfection, completeness, and comprehensiveness. By perfection, completeness, and comprehensiveness is meant that the scattered human groups and different social classes need many and varied examples to take as a method for their social life. Likewise, individuals in human society need highest ideals to emulate in all aspects of their lives. Therefore, the life of the one emulated must be clear, radiant, and lofty. This correct perspective is not found embodied in anyone’s life as it is embodied in the life of our master Muhammad, may Allah bless him and grant him peace, because it gathered the qualities mentioned in part, namely: 1- That the biography of that life be (historical), i.e., that correct, scrutinized history confirms and testifies to it. Indeed, all history, East and West, Muslim and non-Muslim, has testified that the precision achieved by Muslims in the study of the Prophetic biography from a scientific perspective reached the pinnacle and limit at which the pens of criticism and scrutiny stop... And the scientific historical method that Muslims first devised for the purpose of preserving the biography of this great Messenger still remains a model for historians in pursuing the path of research and investigation to this day. 2- That the biography be (comprehensive), i.e., encompassing the stages of life, its aspects, and all its affairs. At home and in the market, with oneself and with one’s Lord and with people, in joy and in sorrow, in anger and in pleasure, in war and in peace, in seriousness and in jest, at night and during the day, with enemies and with friends... In all these situations, it must gather these various aspects clearly and explicitly, and in a manner that gives people a good example that can be followed and emulated. All this has been conveyed by the purified Sunnah in the books of hadith and the extensive, reliable collections of Sunnah. 3- That it be (perfect), i.e., continuous, lacking nothing of the broad chain of life that encompasses various human emotions and inclinations. And it is most astonishing that any beat of the human heart or any flash of human thought can be found through the study of the purified Sunnah, manifested in its highest tendencies and loftiest goals, as if the Sunnah is a realistic image and clear drawing of what the divine will dictates and what it requires from the prophet of humanity. 4- That the biography be (practical), i.e., the call to principles, virtues, and duties be through the caller’s action and ethics. And that what he called for with his tongue he realized in his biography and practiced in his personal, domestic, and social life. We believe that this practical aspect in the biography of the great Prophet is the greatest thing that attracts hearts to him and unites souls around his call. Indeed, this important aspect in the biography of Muhammad, may Allah bless him and grant him peace, is too famous and prominent to be unknown to anyone; it is clear in all his actions, movements, and stillness. The Prophetic biographies have multiplied and differed in the method of study followed, tracing his conditions, may Allah bless him and grant him peace, in the period between birth or even before it, until his death, may Allah bless him and grant him peace. Each method was distinguished by special features that highlighted it in one respect and set it apart in another, until the deep student cannot do without most of what has been written in this field. This book, al-Shifa’ ³, is distinguished from everything written in the study of the Prophetic biography by features that set it apart alone in this field and highlighted its great worth among lovers, scholars, and investigators... Perhaps we will clearly perceive these features when we read the paragraphs written by the author in his introduction, explaining the reasons that led him to author this book: He said, may Allah have mercy on him, in his address to the one who requested the book: “You have repeated the request to me for a collection that includes the definition of the rank of the Chosen One ⁴, peace and blessings be upon him, and what is due to him of reverence and honor, and the ruling on one who does not fulfill the duty of that great rank or falls short in the right of his lofty station even a nail paring, and to compile for you what our predecessors and imams have said regarding that, and to clarify it by presenting examples and analogies.” We find that the questioner, may Allah reward him, asked the author, may Allah have mercy on him, for four things: 1- The definition of the rank of the Chosen One, may Allah bless him and grant him peace. 2- What is due to him, may Allah bless him and grant him peace, of reverence and respect. 3- The ruling on one who does not fulfill the duty of that great rank or falls short in that. 4- Compiling the sayings of the predecessors and imams on these matters. The author, may Allah have mercy on him, mentioned that these matters that the writer of the letter demanded he explain are extremely serious due to what they require of (establishing principles, formulating chapters, and uncovering obscure and subtle points from the science of realities ⁵ concerning what is obligatory for the Prophet, may Allah bless him and grant him peace, and what is attributed to him or is impossible or permissible for him, and the knowledge of the prophet, the messenger, the message, prophethood, love, intimate friendship ⁶, and the special characteristics of this lofty rank...) From these fleeting glimpses that appeared in the questioner’s question and in the author’s explanation, we perceive the precise scientific direction that is strongly connected to the science of principles ⁷.

Through the beautiful chapters of the book, in terms of presentation, arrangement, and idea, we clearly observe these glimpses, which have taken a logical direction in presenting the idea and the opinions and sayings related to it, followed by a calm discussion of these sayings and opinions, reflecting the judge's serene spirit and organized thoughts. When we reach the end of the chapter, we feel more clearly that we are in a fair court dominated by a conscious, astute mind and a sensitive, perceptive heart. Man cannot control himself when faced with the overwhelming admiration that seizes his soul as he follows those brilliant discussions of the sayings of the Salaf ⁷ and the Imams ⁸, which the author presents and follows with intense scholarly sincerity... then, after that, he addresses them—with astonishing humility—with noble criticism. In this criticism, the reader sees the author's mind in its clarity, depth, and precision... Perhaps the worst affliction that befell this great book—which has remained the focus of the hearts of scholars and Imams in every age—is the distortion it suffered in printing and presentation, succumbing to commercial desire and material gain. When this book was presented to students of knowledge in the mosques of Damascus, both teacher and student encountered difficulty that distanced them from loving this book and thus from understanding it. The student got lost among its successive lines, where sayings were crammed and words were arranged without system or consistent order, in addition to printing errors and a lack of verification of the hadiths ⁹ contained therein—although the commentators, may Allah have mercy on them, had traced the chains of its hadiths. Moreover, the commentaries on this book are lengthy and need organization, and these commentaries cannot replace the book itself in the hands of students. Also, many words in the book require a linguistic explanation to clarify their meaning for the student and researcher, so that they can understand the text without referring to dictionaries. When all these difficulties became apparent in teaching this book, the great educator, His Excellency the eminent scholar Sheikh Abdul Karim al-Rifai, may Allah preserve him, requested from us to work on organizing and arranging the book to fill the noticeable gap. We responded to the request, guided by His Excellency the Sheikh's instructions on how to work and his method, which we summarize as follows: 1. Presenting the book in a clear manner. This was achieved by clarifying the sayings and ideas within it in a clear, organized way, by dividing paragraphs, separating sayings, and highlighting the name of the speaker for the reader's eye, so that they do not need to search for it meticulously among the lines. Also, verses and hadiths were distinguished from other text by their distinct script. 2. For the sake of brevity, we omitted the lengthy chains of transmission for the hadiths in the book and recorded only the Companion ¹⁰ or Successor ¹¹ who narrated them from the Prophet, peace be upon him. 3. The verification of hadiths appeared in the commentaries of al-Shifa ¹², so we transferred the efforts of these scholars, may Allah have mercy on them, to this book, indicating the grade of the narrated hadith. 4. Verification of the noble verses, identification of notable figures, and explanation of linguistic words that require such. 5. We placed on the outer margin of the book small headings indicating the meaning of the paragraph or page, so that if a reader of the book needs to refer back to some of its meanings, those small headings will quickly guide them to the desired sections. 6. We mentioned some words found in certain copies in a form different from other copies, also transferring that from the commentaries. 7. Desiring to work on spreading this book and delivering it to every home so that it is accessible to everyone, we adopted the method of issuing it in small parts, making it easy for the reader to review the content of each part, as we have observed the prevalence and general benefit of this method. 8. Since the book consists of two parts according to the author's arrangement, may Allah have mercy on him, we will, Allah willing, append a supplement containing general indexes of the book's contents in terms of topics, names of notable figures, names of places, and a special list of important references we consulted in verifying this book. After presenting the book in its new form to our esteemed professor Abdul Karim al-Rifai and to a group of distinguished scholars of Damascus, we found that the book has become sufficient for the intended purpose for which this effort was made. We believe that this effort is in no way commensurate with the greatness of this book. But we have done our utmost, asking Allah Almighty to provide for this great book someone who will elevate it to its lofty place in the world of knowledge and scholars, in the hands of the Usuliyyun ¹³ and Fuqaha ¹⁴, and among those who study his biography, peace be upon him, and those who love his way and follow his Sharia ¹⁵... And Allah is the Grantor of success. The Verifiers

1. sīra : Prophetic biography; the traditional account of the life of the Prophet Muhammad.
2. al-Shifā' : Full title: 'Al-Shifā' bi Ta'rīf Ḥuqūq al-Muṣṭafā' (The Healing by Defining the Rights of the Chosen One), a classic work by Qadi 'Iyad on the veneration due to the Prophet Muhammad.
3. al-Muṣṭafā : The Chosen One; an honorific title for the Prophet Muhammad.
4. ʿilm al-ḥaqāʾiq : Science of realities; a term in Islamic theology and Sufism referring to knowledge of divine truths and the inner realities of faith.
5. khulla : Intimate friendship; a special degree of love and closeness, particularly used for the Prophet Abraham's relationship with Allah.
6. uṣūl : Principles; here referring to the principles of Islamic jurisprudence (uṣūl al-fiqh) or theology (uṣūl al-dīn).
7. Salaf : The early pious predecessors of the Islamic community, including the Companions, Successors, and early scholars.
8. Imams : Leading scholars and authorities in Islamic jurisprudence and theology.
9. hadiths : Reports of the sayings, actions, and approvals of the Prophet Muhammad.
10. Companion : A person who met the Prophet Muhammad, believed in him, and died as a Muslim.
11. Successor : A Muslim who met a Companion of the Prophet but did not meet the Prophet himself.
12. al-Shifa : A famous book on the life and virtues of the Prophet Muhammad by Qadi Iyad.
13. Usuliyyun : Scholars specializing in the principles of Islamic jurisprudence (usul al-fiqh).
14. Fuqaha : Jurists, scholars of Islamic law (fiqh).
15. Sharia : Islamic law derived from the Quran and Sunnah.

The author's translation [1]

In the name of Allah, the Most Gracious, the Most Merciful. [Author's Translation] At the end of the fifth century AH, specifically in the year 476 AH, was born the author of al-Shifā', the great judge, the eminent hadith scholar, the literary figure and jurist, ʿIyāḍ ibn Mūsā ibn ʿIyāḍ ibn ʿUmar ibn Mūsā ibn ʿIyāḍ al-Yaḥṣubī al-Sabtī al-Gharnāṭī al-Mālikī... This century was an era of flourishing sciences and arts in the lands of al-Andalus, which began to rival the East in scientific pride and literary effort, cultivated and produced by the courts of the caliphs. His Origin... The ancestors of ʿIyāḍ came from al-Andalus to the city of Fes in the Maghreb, carrying with them the qualities of that scientific environment in their souls and spirits... Our great judge was born in the city of Ceuta in the month of Shaʿbān after his father moved there from the city of Fes... Ceuta, by its geographical location, was a link between North Africa and flourishing al-Andalus, or rather between the East and the West, considering that the term Maghreb was applied to the Andalusian lands. In this city, those arriving in al-Andalus and those returning from it would meet and exchange opinions and ideas, thus cross-fertilizing the sciences of the East with their philosophical and logical characteristics, including their intellectual depth and precision of research, with the sciences of the West, including their aesthetic literary spirit and a new perspective on existence imposed by the new reality and new environment... The author's origin, on his ancestors' side, traces back to Yaḥṣub ibn Mālik, a tribe in Yemen... Thus, the author is of pure Arab lineage. Thus, the author possessed all the qualifying scientific attributes by heredity and environment, and he added to them that profound study to which he committed himself from his early childhood. He had many teachers from whom he learned jurisprudence, principles, hadith, and literature, and aspects of these sciences appeared in the numerous works he authored. The reader can discern those many names in the chain of transmission of most of the noble prophetic hadiths he narrates from them... especially in the book al-Shifā'... His Knowledge... From his early childhood, the judge turned to learning the religious sciences and mastered them with astonishing proficiency at an early age, as mentioned by the author of the book Azhār al-Riyāḍ fī Akhbār al-Qāḍī ʿIyāḍ... His study of religious sciences did not prevent him from acquiring literary and linguistic sciences, which became evident in his beautiful and captivating writings. After a short period, the author became the judge of Ceuta in the Maghreb according to the Mālikī school ¹, which prevailed in Africa and spread there. He began to turn to authorship and producing beneficial works in exegesis, hadith, and the noble prophetic biography. He began by writing a good commentary on Ṣaḥīḥ Muslim, aided by his knowledge of hadith and his narration of it. He also produced a commentary on the Qur'an. He did not stay long in Ceuta until he was transferred to Granada in the year 531 AH. He did not stay long there until he was transferred again to Ceuta to assume the judiciary there. Ibn Farḥūn ², one of the Mālikī scholars, mentioned in his biographical work about al-Qāḍī ʿIyāḍ that he was an imam in jurisprudence, exegesis, hadith, and all sciences, an eloquent orator, and he mentioned that among his works there are about thirty illustrious compositions. His Poetry... Ibn Farḥūn mentioned some of al-Qāḍī ʿIyāḍ's poems that indicate his literary skill and eloquence, including: Allah knows that since I have not seen you... I am like a bird whose wing feathers have failed it. And he said: Look at the crops and their stalks... when they sway before the wind, they resemble A green army defeated... the anemones among them are wounds. The Book al-Shifā': Indeed, the greatest thing penned by the judge's reed is the book al-Shifā', which has been passed from hand to hand by scholars of every nation for study and understanding, so that no house of a virtuous scholar, a generous ascetic, or a lover steadfast in his love is without it... Ibn al-Muqri' al-Yamanī al-Shāfiʿī ³, may Allah have mercy on him, mentioned in his collection that the book al-Shifā' had its blessing witnessed. He had been afflicted with an illness, so he read it, and Allah cured him of it. He said about that: My love is not for the book, but love... has become what it has become, inscribed. Like pearls, lovers desire their mention... passionately for them, because of their encompassing the beloved. I hope for healing, auguring well from the name al-Shifā'... for it contains healing and achieves the desired goal. And according to the goodness of one's expectation, a person benefits... especially an expectation that becomes responsive. In al-Shifā', there are some weak hadiths and a few that are said to be fabricated, following Ibn Sabʿ ⁴ in his Shifā'. Al-Suyūṭī ⁵, may Allah have mercy on him, pointed all this out in his book Manāhil al-Ṣafā fī Takhrīj Aḥādīth al-Shifā'. The author's eventful life ended on a Friday in Marrakesh in Jumādā al-Ākhirah of the year 544 AH... What is said about him being killed has no basis. The poet ʿAlī ibn Hārūn praised him with the following words: They wronged ʿIyāḍ, but he is forbearing towards them... and injustice among the worlds is ancient. They made a 'ʿayn' in his name instead of a 'rā'' ⁶... to conceal him, but his status is known. Were it not for him, the plains of Ceuta would not be fragrant... and the garden around its courtyard would be nonexistent. Some literary figures praised this book: You have exchanged, O ʿIyāḍ, the gardens of Eden... for al-Shifā' which you authored, an exchange. You gathered in it authentic hadiths... so it is a healing for those whose hearts are diseased.

1. Mālikī : One of the four major Sunni schools of Islamic jurisprudence, founded by Imam Mālik ibn Anas.
2. Ibn Farḥūn : A Mālikī scholar and biographer, author of 'al-Dībāj al-Mudhahhab fī Maʿrifat Aʿyān ʿUlamā' al-Madhhab'.
3. Ibn al-Muqri' al-Yamanī al-Shāfiʿī : A Shāfiʿī scholar and poet from Yemen, known for his work 'al-Rawḍ al-Miʿṭār'.
4. Ibn Sabʿ : A scholar who authored a book also titled 'al-Shifā'', which contained some weak or fabricated hadiths.
5. Al-Suyūṭī : A renowned Egyptian scholar and polymath of the late 15th century, known for his works in hadith, tafsir, and history.
6. They made a 'ʿayn' in his name instead of a 'rā'' : A reference to altering the name 'ʿIyāḍ' (with ʿayn) to something else, possibly to obscure his identity.

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of…

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his family, and all his companions. To proceed:

In the name of Allah, the Most Gracious, the Most Merciful. [Author's Introduction] Praise be to Allah, the Unique ¹ in His Most High Name ², the One exclusively possessing Might ³, the Most Glorious ⁴, beyond Whom there is no ultimate end ⁵ nor any goal beyond ⁶; the Manifest ⁷ without imagination or fancy, the Hidden ⁸ in sanctity without non-existence ⁹; He encompasses ¹⁰ all things with mercy and knowledge, and bestows ¹¹ upon His saints abundant ¹² blessings. He sent among them a Messenger from themselves ¹³, from their own selves ¹⁴, both Arabs and non-Arabs, the purest ¹⁵ in lineage ¹⁶ and origin ¹⁷, the most balanced in intellect and forbearance ¹⁸, the most complete in knowledge and understanding, the strongest in certainty ¹⁹ and resolve, the most compassionate and merciful towards them. He purified him in spirit and body, and kept him free ²⁰ from defect and blemish ²¹, and gave him wisdom ²² and judgment ²³. Through him, He opened blind eyes ²⁴, sealed hearts ²⁵, and deaf ears. So whoever believed in him, honored him ²⁶, and supported him—Allah appointed for him a share in the spoils of happiness. And whoever denied him and turned away ²⁷ from His signs—Allah decreed misery upon him inevitably. "And whoever is blind in this [world] will be blind in the Hereafter ²⁸." May Allah bless him with a blessing that grows and multiplies, and grant peace to his Family and Companions abundantly. Now then: May Allah illuminate my heart and your heart with the lights of certainty, and be kind ²⁹ to me and to you as He was kind to His righteous saints, whom He honored with the descent ³⁰ of His holiness, and made them desolate from creation through intimacy with Him, and singled them out for knowledge of Him and witnessing the wonders of His dominion ³¹ and the traces of His power, filling their hearts with joy ³², and bewildering ³³ their minds in awe of His greatness. So they made their concern for Him one, and saw none other than Him as witnessed. Thus, through witnessing His beauty and majesty, they delight ³⁴. They move among the traces of His power and the wonders of His greatness. Through cutting off to Him and relying on Him, they become mighty, constantly uttering ³⁵ His truthful words: "Say: Allah, then leave them to play in their vain discourse ³⁶." For you have repeated the question to me regarding a collection ³⁷ that includes defining the rank of the Chosen One (peace and blessings be upon him), the reverence and honor due to him, and the ruling concerning one who does not fulfill the obligation of that great rank or falls short in the right of his exalted station to the extent of a nail paring ³⁸. And that I compile for you the sayings of our predecessors and imams on that matter, and clarify it through setting forth ³⁹ forms and examples. Know—may Allah honor you—that you have burdened me with a heavy matter ⁴⁰, imposed upon me ⁴¹ difficulty in what you urged me ⁴² to do, and made me ascend ⁴³ a steep ascent that filled my heart with fear. For speech on this requires establishing principles, refining ⁴⁴ chapters, and unveiling subtleties and intricacies from the science of realities ⁴⁵ concerning what is obligatory for the Prophet (peace be upon him), what is attributed to him, what is impossible or possible for him, and the knowledge of the prophet, the messenger, the message, prophethood, love, and intimate friendship ⁴⁶. And the characteristics of this lofty station. Here are vast deserts ⁴⁷ where the sandgrouse ⁴⁸ lose their way, and steps fall short; trackless wastes ⁴⁹ where intellects stray unless guided by a banner ⁵⁰ of knowledge and sound insight; slippery places ⁵¹ where feet slip unless relying on divine success and support. But because I hoped for me and you in this question and answer a gift ⁵² and reward through defining his immense rank, his great character, and explaining his unique characteristics never before gathered in a created being, and what Allah (Exalted) has made incumbent ⁵³ of his right—the highest of rights—so that "those who have been given the Scripture may be certain and those who believe may increase in faith ⁵⁴." And because Allah (Exalted) has taken a covenant from those who were given the Scripture: "You shall make it known to the people and not conceal it ⁵⁵." And because Abu al-Walid ⁵⁶ Hisham ibn Ahmad al-Faqih (may Allah have mercy on him) narrated to us, with my reading to him, saying: Al-Husayn ⁵⁷ ibn Muhammad narrated to us, Abu Amr al-Namari ⁵⁸ narrated to us, Abu Muhammad ⁵⁹ ibn Abd al-Mu'min narrated to us, Abu Bakr Muhammad ibn Bakr ⁶⁰ narrated to us, Sulayman ibn al-Ash'ath ⁶¹ narrated to us, Musa ibn Isma'il ⁶² narrated to us, Hammad ⁶³ narrated to us, Ali ibn al-Hakam ⁶⁴ informed us from Ata' ⁶⁵, from Abu Hurayra ⁶⁶ (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said: "Whoever is asked about knowledge and conceals it will be bridled with a bridle of fire on the Day of Resurrection ⁶⁷." So I hastened to produce clear points ⁶⁸ revealing the purpose, fulfilling the obligatory duty, snatched ⁶⁹ in haste due to the preoccupation of body and mind with what has been entrusted ⁷⁰ to me of the keys of tribulation with which I have been tested, nearly distracting from every obligatory and supererogatory act, and reducing after good formation to the lowest of the low. If Allah intends good for a person, He makes all his occupation and concern for what will be praised tomorrow or blamed in its place. For there is nothing but the radiance ⁷¹ of bliss or the torment of Hellfire. And he should focus on his own special concern ⁷² and saving his lifeblood ⁷³, and on righteous deeds to increase, and beneficial knowledge to impart or acquire. May Allah (Exalted) mend ⁷⁴ the fracture ⁷⁵ of our hearts, forgive our great sins, and make all our preparation for our return ⁷⁶, and our motives ⁷⁷ directed toward what saves us and brings us near to Him in proximity ⁷⁸ and grants us favor ⁷⁹ through His grace ⁸⁰ and mercy. When I intended to make it accessible, arranged ⁸¹ its chapters, prepared its foundations, refined ⁸² its details, and aimed ⁸³ to encompass and collect it, I titled it "al-Shifa' ⁸⁴ bi Ta'rif Huquq al-Mustafa" (The Healing by Defining the Rights of the Chosen One). And I confined the discussion to four sections ⁸⁵. (The First Section:) On the Exaltation by the Most High, the Supreme, of the rank of this Prophet in word and deed. The discussion is organized into four chapters. Chapter One: On Allah's praise of him and manifesting his great rank before Him. It contains ten subsections. Chapter Two: On Allah's perfecting him in all beauties of form and character, and combining ⁸⁶ all religious and worldly virtues in him in a harmonious order ⁸⁷. It contains twenty-seven subsections ⁸⁸. Chapter Three: On what has been reported in authentic and well-known traditions about his great rank before his Lord and his station, and what Allah has honored him with in both worlds. It contains twelve subsections ⁸⁹. Chapter Four: On the signs and miracles Allah manifested at his hands, and the special characteristics and honors with which He distinguished him. It contains thirty subsections ⁹⁰. (The Second Section:) On what is obligatory upon mankind ⁹¹ regarding his rights (peace and blessings be upon him). The discussion is arranged into four chapters. Chapter One: On the obligation of faith in him, the necessity of obedience and following his Sunnah. It contains five subsections ⁹². Chapter Two: On the necessity of loving him and being sincere toward him. It contains six subsections ⁹³. Chapter Three: On magnifying his command and the necessity of revering and honoring him. It contains seven subsections ⁹⁴. Chapter Four: On the ruling of sending blessings and peace upon him, its obligation and virtue. It contains ten subsections ⁹⁵. (The Third Section:) On what is impossible ⁹⁶ regarding him (peace be upon him), what is possible for him, and what is impermissible and valid ⁹⁷ from human matters that may be attributed to him. This section—may Allah (Exalted) honor you—is the secret of the book and the core fruit of these chapters ⁹⁸; what precedes it serves as foundations, introductions, and proofs for the clear points we will present. It governs what follows and fulfills ⁹⁹ the promise of this composition's purpose. Upon fulfilling its promise and discharging ¹⁰⁰ its responsibility ¹⁰¹, the chest of the accursed enemy will become distressed ¹⁰², while the heart of the believer will shine with certainty, and its lights will fill the cavities ¹⁰³ of his chest. The intelligent person ¹⁰⁴ will then appreciate the Prophet's true worth, and the discussion will be refined ¹⁰⁵ into two chapters. Chapter One: On matters pertaining to religious affairs and clinging ¹⁰⁶ to the concept of infallibility. It contains sixteen subsections ¹⁰⁷. Chapter Two: On his worldly states and what may occur ¹⁰⁸ to him of human accidents ¹⁰⁹. It contains nine subsections ¹¹⁰.

(The Fourth Section) On the Rulings ¹¹¹ Regarding One Who Disparages ¹¹² or Insults Him, may Allah bless him and grant him peace. The discussion on this is divided into two chapters. The First Chapter: On clarifying what constitutes insult and disparagement regarding him, whether by implication ¹¹³ or explicit statement ¹¹⁴. It contains ten sections ¹¹⁵. The Second Chapter: On the ruling concerning his hater ¹¹⁶, his harmer, and his disparager ¹¹⁷, and their punishment, and the mention of their repentance ¹¹⁸, the funeral prayer ¹¹⁹ over them, and their inheritance. It contains ten sections ¹²⁰. And we concluded it with a third chapter, which we made a completion for this issue and a link between the two preceding chapters concerning the ruling on one who insults Allah Almighty, His messengers, His angels, His books, the family of the Prophet (may Allah bless him and grant him peace), and his Companions. The discussion therein is summarized in five sections ¹²¹. With their completion, the book is concluded, the sections and chapters are finished, and there appears in the forelock ¹²² of faith a shining gleam ¹²³, and in the crown of the translations a precious pearl, removing all ambiguity ¹²⁴, clarifying all conjecture ¹²⁵ and guesswork ¹²⁶, healing the breasts of a believing people, proclaiming ¹²⁷ the truth, and turning away from the ignorant. And by Allah Almighty, there is no god but Him, I seek help. O beloved brothers: We have limited this issue to topics of introduction and explanation of the importance of this book, so that we may begin—by the permission of Allah Almighty—in the next issue directly with the material of the book, hoping from the Exalted Lord for guidance of steps and from the esteemed readers for advice and direction. And Allah Almighty is the granter of success to good, and He guides the way. "The Editors" (Part One)

1. al-mutafarrid : The One who is unique and alone in His essence and attributes.
2. al-asmā : The Most High Name; refers to Allah's supreme name or His highest attribute.
3. al-‘izz : Might, honor, power; a divine attribute.
4. al-aḥmā : The Most Glorious; an intensive form indicating supreme glory.
5. dūnahu : Below Him; indicating that nothing is beyond or beneath Allah in terms of ultimate reality.
6. maramā : Goal or target; meaning there is no further aim beyond Allah.
7. al-ẓāhir : The Manifest; one of Allah's names, meaning He is evident through His signs and creation.
8. al-bāṭin : The Hidden; one of Allah's names, meaning He is beyond sensory perception.
9. lā ‘adama : Without non-existence; meaning Allah's hiddenness is not due to absence but due to His transcendence.
10. wasi‘a : Encompasses; indicates Allah's comprehensive mercy and knowledge.
11. asbagha : Bestowed abundantly; from the root meaning to pour forth.
12. ‘umman : General, comprehensive; referring to blessings that cover all aspects.
13. min anfusihim : From among themselves; meaning the Prophet is human like them.
14. anfusihim : Their own selves; emphasizing the Prophet's kinship and closeness.
15. azkāhum : The purest; superlative of purity.
16. maḥtidan : Lineage; noble descent.
17. manman : Origin; place of growth or birth.
18. ḥilman : Forbearance; clemency.
19. yaqīnan : Certainty; firm faith.
20. ḥāshāhu : Far be it from him; an expression of exaltation.
21. waṣman : Defect, blemish; moral or physical flaw.
22. ḥikma : Wisdom; profound knowledge and right action.
23. ḥukman : Judgment; the ability to judge rightly, also prophetic authority.
24. ‘umyan : Blind; spiritual blindness.
25. ghulfan : Covered, sealed; hearts that are veiled from truth.
26. ‘azzarahu : Honored, supported; to revere and assist.
27. ṣadafa : Turned away; to avoid or reject.
28. a‘mā : Blind; spiritual blindness in the Hereafter.
29. laṭafa : Was kind; to treat with gentleness and subtlety.
30. nuzul : Descent; a place of honor and hospitality.
31. malakūt : Dominion; the invisible spiritual realm of Allah's sovereignty.
32. ḥabra : Joy, delight; a state of happiness.
33. wallaha : Bewildered; to cause intense longing and confusion.
34. yatana‘‘amūn : They delight; to enjoy bliss.
35. lāhijīn : Constantly uttering; absorbed in recitation.
36. Qul Allāhu thumma dharhum fī khawḍihim yal‘abūn : Quranic verse (6:91): 'Say: Allah, then leave them to play in their vain discourse.'
37. majmū‘ : Collection; a compiled work.
38. qulāmat ẓufr : Nail paring; a tiny amount, indicating the slightest shortcoming.
39. tanzīl : Setting forth; arrangement or presentation.
40. amran imran : A heavy matter; a difficult task.
41. arhaqtanī : You imposed upon me; you burdened me.
42. nadabtanī : You urged me; you called me to.
43. arqaytanī : You made me ascend; you set me on a difficult path.
44. taḥrīr : Refining; precise formulation.
45. ‘ilm al-ḥaqā’iq : Science of realities; esoteric knowledge of divine truths.
46. khulla : Intimate friendship; a special level of love, as with Prophet Abraham.
47. mahāmih : Vast deserts; metaphor for difficult, trackless subjects.
48. qaṭā : Sandgrouse; a bird known for losing its way.
49. majāhil : Trackless wastes; unknown territories.
50. ‘alam : Banner; a guiding sign or landmark.
51. madāḥiḍ : Slippery places; dangerous positions.
52. nawāl : Gift; divine favor.
53. yadān : To make incumbent; to obligate.
54. liyastayqina alladhīna ūtū al-kitāb wa yazdāda alladhīna āmanū īmānā : Quranic reference (74:31): 'that those who have been given the Scripture may be certain and those who believe may increase in faith.'
55. la tubayyinunnahu lil-nāsi wa lā taktumūnahu : Quranic verse (3:187): 'You shall make it known to the people and not conceal it.'
56. Abū al-Walīd : A scholar in the chain of transmission.
57. al-Ḥusayn : A narrator in the chain.
58. Abū ‘Amr al-Namarī : A narrator in the chain.
59. Abū Muḥammad : A narrator in the chain.
60. Abū Bakr Muḥammad ibn Bakr : A narrator in the chain.
61. Sulaymān ibn al-Ash‘ath : Abu Dawud, the famous hadith compiler.
62. Mūsā ibn Ismā‘īl : A narrator in the chain.
63. Ḥammād : A narrator in the chain.
64. ‘Alī ibn al-Ḥakam : A narrator in the chain.
65. ‘Aṭā’ : ‘Ata’ ibn Abi Rabah, a prominent tabi‘i.
66. Abū Hurayra : A companion of the Prophet, known for narrating many hadiths.
67. man su’ila ‘an ‘ilmin fa katamahu aljamahu Allāhu bijāmin min nār : Hadith: 'Whoever is asked about knowledge and conceals it will be bridled with a bridle of fire on the Day of Resurrection.'
68. nukat : Points; subtle, beneficial remarks.
69. sāfira : Clear, unveiled; obvious.
70. ikhtalastuhā : I snatched them; I extracted quickly.
71. qallada : Entrusted; to put a responsibility on someone.
72. naḍra : Radiance; brightness, freshness.
73. khuwayṣṣa : Special concern; personal affair.
74. muhja : Lifeblood; soul, vital essence.
75. jabara : Mend; to set right, to heal.
76. ṣad‘ : Fracture; break, crack.
77. ma‘ād : Return; the Hereafter.
78. dawā‘īn : Motives; inclinations.
79. zulfā : Proximity; nearness to Allah.
80. yuḥzīnā : Grants us favor; to make us fortunate.
81. mann : Grace; divine favor.
82. darrajtu : I arranged; I organized into chapters.
83. khallaṣtu : I refined; I purified.
84. intaḥaytu : I aimed; I directed my effort.
85. al-Shifā’ : The Healing; title of Qadi ‘Iyad's famous work.
86. aqsām : Sections; divisions of the book.
87. qirān : Combining; joining together.
88. nasaqan : In order; harmoniously arranged.
89. sab‘a wa ‘ishrūn faṣlan : Twenty-seven subsections.
90. ithnā ‘ashar faṣlan : Twelve subsections.
91. thalāthūn faṣlan : Thirty subsections.
92. al-anām : Mankind; all creatures.
93. khamsat fuṣūl : Five subsections.
94. sittat fuṣūl : Six subsections.
95. sab‘at fuṣūl : Seven subsections.
96. ‘asharat fuṣūl : Ten subsections.
97. yastaḥīl : Is impossible; cannot be attributed.
98. yaṣiḥḥu : Is valid; can be correctly attributed.
99. lubāb : Core; essence, best part.
100. al-munjiz : The fulfiller; that which accomplishes.
101. al-tafṣī : Discharging; freeing oneself from.
102. ‘uhda : Responsibility; obligation.
103. yashriqu : Becomes distressed; to be grieved.
104. jawāniḥ : Cavities; inner parts of the chest.
105. al-‘āqil : The intelligent person; one who uses reason.
106. yataḥarraru : Becomes refined; is clearly established.
107. yatashabbathu : Clinging; adhering to.
108. sittata ‘ashar faṣlan : Sixteen subsections.
109. ṭurū’ : Occurrence; happening.
110. a‘rāḍ : Accidents; incidental human conditions.
111. ahkām : Rulings or legal injunctions derived from Islamic law.
112. tanaqqaṣahu : To disparage or speak ill of someone, implying a deficiency.
113. taʿrīḍ : Indirect or implied insult, as opposed to explicit.
114. naṣṣ : Explicit statement or clear text.
115. fuṣūl : Sections or chapters within a book.
116. shāniʾ : One who hates or harbors enmity.
117. muntakiṣ : One who disparages or belittles.
118. istitāba : Calling to repentance, giving an opportunity to repent.
119. ṣalāt : The funeral prayer (ṣalāt al-janāza) performed over a deceased Muslim.
120. fuṣūl : Sections or chapters.
121. fuṣūl : Sections or chapters.
122. ghurra : Forelock; metaphorically, the foremost or best part.
123. lumʿa : A gleam, flash, or shining spot.
124. labs : Confusion, ambiguity, or obscurity.
125. takhmīn : Conjecture or estimation without certainty.
126. ḥads : Guesswork or speculation.
127. taṣdaʿ : To proclaim or declare openly, often with force.

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the…

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the Chosen Prophet, may God bless him and grant him peace, in word and deed.

The first section on the exaltation by the Most High, the Supreme, of the rank of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed. (In the name of Allah, the Most Gracious, the Most Merciful) Introduction to the First Section The jurist, the judge, the imam Abu al-Fadl, may Allah have mercy on him, said: It is not hidden from anyone who has practiced any branch of knowledge, or has been granted even the slightest glimpse of understanding, that Allah has magnified the rank of our Prophet, may Allah bless him and grant him peace, and has distinguished him with virtues, excellences, and merits that cannot be confined by any rein, and has elevated his immense rank in a way that tongues and pens fall short of. Among these are what the Exalted has clearly stated in His Book, drawing attention to his lofty station, praising his character and conduct, and urging the servants to adhere to him and assume the obligation of following him. Thus, He—majestic is His glory—was the One who bestowed and favored, then praised and commended, then rewarded him with the fullest recompense. To Him belongs the favor, both initially and ultimately, and all praise is His, first and last. And among these are what He manifested to sight in His creation, in the most perfect forms of perfection and majesty, and His distinguishing him with beautiful qualities, praiseworthy traits, noble ways, and numerous virtues, and His supporting him with dazzling miracles, clear proofs, and evident wonders that were witnessed by his contemporaries, seen by those who met him, and known with certain knowledge by those who came after him, until the knowledge of the reality of that reached us and its lights overflowed upon us—may Allah bless him and grant him peace. From Anas, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, was brought the Buraq ¹ on the night of his Night Journey, bridled and saddled. It became restive with him, so Gabriel said to it: "Do you do this to Muhammad? No one more honorable to Allah than him has ever ridden you!" He said: "Then it broke out in sweat." The First Chapter on Allah's Praise of Him and the Manifestation of His Great Rank with Him Know that in the Book of Allah, Mighty and Majestic, there are many verses filled with beautiful mention of the Chosen One, the enumeration of his excellences, the magnification of his affair, and the elevation of his rank. We have relied on those whose meaning is clear and whose import is evident, and we have gathered them in: Ten Sections The First Section: On What Has Come in the Form of Praise and Commendation and the Enumeration of Excellences Such as His saying, the Exalted: "There has certainly come to you a Messenger from among yourselves ²"—the verse. Al-Samarqandi ³ said: Some recited "min anfasikum" ⁴ with a fatha on the fa, while the majority recitation is with a damma. The judge Abu al-Fadl said: Allah the Exalted informed the believers—or the Arabs, or the people of Mecca, or all people, according to the differing interpretations of the commentators—addressed by this speech, that He sent among them a messenger from themselves whom they know, whose status they realize, and whose truthfulness and trustworthiness they know, so they do not accuse him of lying or abandoning sincere counsel to them because he is from among them. And that there was no tribe among the Arabs except that it had a birth relation or kinship to the Messenger of Allah, may Allah bless him and grant him peace. And this is, according to Ibn Abbas ⁵ and others, the meaning of His saying, the Exalted: "except [for] affection in [my] kinship" ⁶. And his being from the most noble, highest, and best of them, according to the recitation with fatha. This is the ultimate praise. Then He described him after that with praiseworthy attributes and commended him with many praises, such as his eagerness for their guidance, righteousness, and Islam; his intense concern for what would trouble them and harm them in this world and the next; and his being gentle, compassionate, and merciful to their believers. Some said: He gave him two of His names: Ra'uf (Compassionate) and Rahim (Merciful). Similar to this is in the other verse: "Allah has certainly conferred favor upon the believers when He sent among them a Messenger from themselves" ⁷—the verse. And His saying, the Exalted: "It is He who has sent among the unlettered a Messenger from themselves" ⁸—the verse. And His saying, the Exalted: "Just as We have sent among you a Messenger from yourselves" ⁹—the verse. And it is narrated from Ali ¹⁰ from him, may Allah bless him and grant him peace, regarding His saying "from yourselves": He said: "In lineage, marriage ties, and honor; there is no illegitimate birth among my forefathers from Adam onward; all were lawful marriages." Ibn al-Kalbi ¹¹ said: I wrote down for the Prophet, may Allah bless him and grant him peace, five hundred mothers, and I did not find among them any illegitimate birth or anything of what the pre-Islamic era practiced. From Ibn Abbas, may Allah be pleased with them both, regarding His saying, the Exalted: "And your movement among those who prostrate" ¹²: He said: "From prophet to prophet until I brought you out as a prophet." And Ja'far ¹³ ibn Muhammad said: Allah the Exalted knew the inability of His creation to obey Him, so He made them aware of that so that they would know that they cannot attain the pure essence of His service. So He established between Himself and them a created being of their own kind in form, clothed him with His attribute of compassion and mercy, and brought him forth to creation as a truthful envoy, and made obedience to him obedience to Him, and compliance with him compliance with Him. So He said, the Exalted: "Whoever obeys the Messenger has obeyed Allah" ¹⁴. And He said, the Exalted: "And We have not sent you except as a mercy to the worlds" ¹⁵. Abu Bakr Muhammad ibn Tahir ¹⁶ said: Allah the Exalted adorned Muhammad, may Allah bless him and grant him peace, with the adornment of mercy, so his very being was mercy, and all his traits and attributes were mercy to creation. Whoever receives something of his mercy is the one saved in both abodes from every disliked thing and attains in them every beloved thing. Do you not see that Allah the Exalted says: "And We have not sent you except as a mercy to the worlds"? So his life was mercy and his death was mercy. As he, peace and blessings be upon him, said: "My life is good for you, and my death is good for you." And as he, peace and blessings be upon him, said: "When Allah desires mercy for a community, He takes the soul of its prophet before it, making him a forerunner and predecessor for it." And al-Samarqandi said: "A mercy to the worlds" means to the jinn and humans. And it is said: to all creation. For the believer, mercy through guidance; for the hypocrite, mercy through safety from killing; for the disbeliever, mercy through postponement of punishment. Ibn Abbas, may Allah be pleased with them both, said: He is a mercy to believers and disbelievers, since they were spared what befell other nations who denied. And it is narrated: That the Prophet, may Allah bless him and grant him peace, said to Gabriel, peace be upon him: "Did any of this mercy reach you?" He said: "Yes, I used to fear the outcome, but I became secure because of Allah's praise of me in His saying: 'Possessor of power, with the Lord of the Throne, secure, obeyed there and trustworthy' ¹⁷." And it is narrated from Ja'far ibn Muhammad al-Sadiq regarding His saying, the Exalted: "So peace be to you from the companions of the right" ¹⁸: i.e., because of you... Their safety occurred only because of the honor of Muhammad, may Allah bless him and grant him peace. And Allah the Exalted said: "Allah is the Light of the heavens and the earth. The example of His light is like a niche" ¹⁹—the verse. Ka'b al-Ahbar ²⁰ and Ibn Jubayr ²¹ said: The intended meaning of the second "light" here is Muhammad, may Allah bless him and grant him peace. And His saying "the example of His light" means the light of Muhammad, may Allah bless him and grant him peace. And Sahl ibn Abdullah ²² said: The meaning is: Allah is the Guide of the inhabitants of the heavens and the earth. Then he said: The example of the light of Muhammad, when it was deposited in the loins, is "like a niche"—its description such and such... And by "the lamp" He meant his heart, and by "the glass" his chest... i.e., as if it were a brilliant star, because of the faith and wisdom within it. "Kindled from a blessed tree" means from the light of Abraham, peace be upon him. And He gave the example of the blessed tree. And His saying: "Its oil would almost glow" means: The prophethood of Muhammad, may Allah bless him and grant him peace, would almost become clear to people before his speech, like this oil. And other interpretations have been given for this verse, and Allah knows best. And Allah the Exalted has named him in the Qur'an elsewhere as a light and a luminous lamp, saying: "There has come to you from Allah a light and a clear Book" ²³.

And He, exalted, said: “Indeed, We have sent you as a witness, and a bearer of good tidings, and a warner, and as one who invites to God by His permission, and as an illuminating lamp.” ²⁴ And from this is His, exalted, saying: “Did We not expand for you your breast?” ²⁵ to the end of the surah. “Expand” means to widen. And what is meant by “the breast” here is the heart. Ibn Abbas ²⁶, may God be pleased with them both ²⁷, said: He expanded it “with the light ²⁸ of Islam.” And Sahl ²⁹ said: “With the light of the Message.” And al-Hasan ³⁰ said: “He filled it with wisdom and knowledge.” And it was said its meaning is: “Did We not purify your heart so that it does not accept ³¹ whisperings?” “And We removed from you your burden which had weighed down your back” ³². It was said: “What preceded of your sin—meaning before prophethood.” And it was said: “He meant the heaviness of the days of ignorance.” And it was said: “He meant what weighed down his back from the Message until he delivered it.” Al-Mawardi ³³ and al-Sulami ³⁴ narrated this. And it was said: “We protected you, and were it not for that, sins would have weighed down your back.” Al-Samarqandi ³⁵ narrated this. “And We raised high for you your remembrance” ³⁶. Yahya ³⁷ ibn Adam said: “Through prophethood.” And it was said: “When I am mentioned, you are mentioned with Me,” in the statement “There is no god but God, Muhammad is the Messenger of God.” And it was said: in the call to prayer ³⁸. Al-Qadi al-Faqih Abu al-Fadl said: This is an affirmation from God, majestic is His name, to His Prophet, may God bless him and grant him peace, of His great favors upon him, and the noble station he holds with Him, and His honor upon him, by expanding his heart for faith and guidance, and widening it to comprehend knowledge and bear wisdom, and removing from him the burden of the affairs of ignorance upon him, and making him despise its ways and what it was upon, through the manifestation of his religion over all religion, and lifting from him the responsibility of the burdens of the Message and prophethood for his delivery to the people of what was revealed to them, and exalting him with the greatness of his station, and the majesty of his rank, and the elevation of his remembrance, and coupling his name with His name... Qatada ³⁹ said: “God, exalted, raised his remembrance in this world and the Hereafter, for there is no preacher, nor one who bears witness, nor one who prays, except that he says: I bear witness that there is no god but God and that Muhammad is the Messenger of God.” And Abu Sa‘id ⁴⁰ al-Khudri, may God be pleased with him, narrated that the Prophet, may God bless him and grant him peace, said ⁴¹: “Gabriel, peace be upon him, came to me and said: ‘Indeed, my Lord and your Lord says: Do you know ⁴² how I raised your remembrance?’ I said ⁴³: ‘God and His Messenger ⁴⁴ know best.’ He said: ‘When I am mentioned, you are mentioned with Me.’” Ibn ‘Ata’ ⁴⁵ said: “I made the completion of faith through your remembrance with Me ⁴⁶.” And he ⁴⁷ also said: “I made you a remembrance from My remembrance, so whoever remembers you remembers Me.” And Ja‘far ⁴⁸ ibn Muhammad al-Sadiq said: “No one remembers you with the Message except that he remembers Me with Lordship.” And some of them ⁴⁹ alluded in that to the station of intercession... And from his remembrance with Him, exalted, is that He coupled obedience to him with obedience to Him, and his name with His name. So He, exalted, said: “And obey God and the Messenger” ⁵⁰... and “Believe in God and His Messenger” ⁵¹... So He joined them with the conjunction “waw” which indicates association... And it is not permissible to use this phrasing for anyone other than him, may God bless him and grant him peace... On the authority of Hudhayfa ⁵², may God be pleased with him, from the Prophet, may God bless him and grant him peace, he said ⁵³: “Let none of you say: ‘What God wills and so-and-so wills,’ but rather: ‘What God wills, then so-and-so wills.’” Al-Khattabi ⁵⁴ said: “He, may God bless him and grant him peace, guided them to proper conduct in giving precedence to the will of God, exalted, over the will of anyone else, and chose for it ‘thumma’ (then), which is for sequence and delay, unlike ‘waw’ (and), which is for association.” And similar to it is the other hadith: “A preacher ⁵⁵ preached in the presence of the Prophet, may God bless him and grant him peace, and said: ‘Whoever obeys God and His Messenger has been guided, and whoever disobeys them both ⁵⁶...’ So the Prophet, may God bless him and grant him peace, said to him: ‘What an evil preacher of the people you are. Stand up ⁵⁷.’ Or he said: ‘Go away.’” Abu Sulayman ⁵⁸ said: “He disliked from him the joining of the two names with a pronoun ⁵⁹ because of what it contains of equating.” And others held that he only disliked for him the pausing at “disobeys them both.” And the statement of Abu Sulayman is more correct... because of what is narrated in the authentic hadith that he said: “And whoever disobeys them both has gone astray,” and he did not mention pausing at “disobeys them both.” And the commentators and scholars of meanings ⁶⁰ have differed concerning His, exalted, saying: “Indeed, God and His angels send blessings upon the Prophet” ⁶¹: does “send blessings” refer back to God, exalted, and the angels? Or not? Some permitted it. And others forbade it due to the problem of association... and they specified the pronoun for the angels. And they interpreted the verse as: “Indeed, God sends blessings, and His angels send blessings.” It is narrated ⁶² from ‘Umar ⁶³, may God be pleased with him, that he said: “From your virtue with God is that He made obedience to you obedience to Him ⁶⁴, so He, exalted, said: ‘Whoever obeys the Messenger has obeyed God’ ⁶⁵.” And He, exalted, said: “Say: If you love God, then follow me, and God will love you ⁶⁶” ⁶⁷. And it is narrated ⁶⁸ that when this verse was revealed, they said: “Indeed, Muhammad wants us to take him as a beloved ⁶⁹ just as the Christians took Jesus.” So God, exalted, revealed: “Say: Obey God and the Messenger” ⁷⁰... So He coupled obedience to him with obedience to Him, in spite of them. And the commentators have differed concerning the meaning of His, exalted, saying in the Mother of the Book: “Guide us to the straight path, the path of those upon whom You have bestowed favor” ⁷¹. Abu al-‘Aliya ⁷² and al-Hasan ⁷³ al-Basri said: “The straight path is the Messenger of God, may God bless him and grant him peace, and the best of his household and his Companions.” Abu al-Hasan al-Mawardi ⁷⁴ narrated this from them both ⁷⁵. And Makki ⁷⁶ narrated from them both something similar ⁷⁷, and said: “It is the Messenger of God, may God bless him and grant him peace, and his two companions Abu Bakr and ‘Umar, may God be pleased with them both.” And Abu al-Layth al-Samarqandi ⁷⁸ narrated the like from Abu al-‘Aliya concerning His, exalted, saying: “The path of those upon whom You have bestowed favor” ⁷⁹. And that reached al-Hasan ⁸⁰, so he said: “He has spoken the truth, by God, and given sincere advice.” And al-Mawardi ⁸¹ narrated that in the interpretation of “The path of those upon whom You have bestowed favor” from ‘Abd al-Rahman ⁸² ibn Zayd. And Abu ‘Abd al-Rahman ⁸³ al-Sulami narrated from some of them concerning the interpretation of His, exalted, saying: “He has grasped the most firm handhold” ⁸⁴: that it is Muhammad, may God bless him and grant him peace. And it was said: “Islam.” And it was said: “The testimony of monotheism.” And Sahl ⁸⁵ said concerning His, exalted, saying: “And if you count the favor of God, you cannot enumerate it” ⁸⁶: He said: His favor through Muhammad, may God bless him and grant him peace. And He, exalted, said: “And he who brings the truth and he who confirms it—those are the righteous” ⁸⁷, the two verses. Most commentators hold that “he who brings the truth” is Muhammad, may God bless him and grant him peace. Some said: And he is the one who “confirmed it.” And it was recited: “saddaqa bihi” with lightening. And others ⁸⁸ said: “He who confirmed it” are the believers. And it was said: Abu Bakr ⁸⁹. And it was said: ‘Ali. And other sayings besides these. And from Mujahid ⁹⁰ concerning His, exalted, saying: “Verily, in the remembrance of God do hearts find rest” ⁹¹: he said: Through Muhammad, may God bless him and grant him peace, and his Companions ⁹². The Second Chapter: On His, exalted, describing him with witness and what pertains to it of praise and honor God, exalted, said: “O Prophet, indeed We have sent you as a witness, and a bearer of good tidings, and a warner” ⁹³... the verse. God, exalted, gathered for him in this verse types of ranks of precedence ⁹⁴, and a collection of attributes of praise. So He made him a “witness” over his community for himself, by his delivering the Message to them... And this is among his special characteristics, may God bless him and grant him peace... “And a bearer of good tidings” for the people of obedience to him... “And a warner” for the people of disobedience to him... “And one who invites” to His oneness and worship... “And an illuminating lamp” by which one is guided to the truth...

From 'Ata' ibn Yasar ⁹⁵: He said: I met 'Abdullah ibn 'Amr ⁹⁶ ibn al-'As ⁹⁷ and said: Tell me about the description of the Messenger of Allah, may Allah bless him and grant him peace. He said: Yes, by Allah, he is described in the Torah with some of his description in the Qur'an: "O Prophet, indeed We have sent you as a witness, a bringer of good tidings, a warner, and a protector" for the unlettered. You are My servant and My messenger; I have named you al-Mutawakkil ⁹⁸; not harsh, nor coarse, nor clamorous in the markets, nor repaying evil with evil, but rather he pardons and forgives. Allah will not take him until He has straightened through him the crooked religion, so that they say: There is no god but Allah. Through him He will open blind eyes, deaf ears, and sealed hearts... And he mentioned the like of it from 'Abdullah ibn Salam ⁹⁹ and Ka'b al-Ahbar ¹⁰⁰. In some of its chains from Ibn Ishaq ¹⁰¹: "Nor loud in the markets, nor adorned with obscenity, nor a speaker of foul speech. I direct him to every good, and I grant him every noble character. I make tranquility his garment, righteousness his inner garment ¹⁰², piety his conscience ¹⁰³, wisdom his intellect, truthfulness and loyalty his nature, pardon and kindness his character, justice his conduct, truth his law, guidance his leader ¹⁰⁴, Islam his religion, and Ahmad his name. I guide through him after misguidance, I teach through him after ignorance, I elevate through him after lowliness, I make him known after obscurity ¹⁰⁵, I multiply through him after scarcity, I enrich through him after poverty, I unite through him after division, I reconcile through him hearts that differ, inclinations that are scattered, and nations that are separated. And I make his community the best community brought forth for mankind." In another hadith: The Messenger of Allah, may Allah bless him and grant him peace, informed us about his description in the Torah: "My servant Ahmad, the chosen one; his birthplace is Mecca, his emigration is to Medina—or he said Tayba ¹⁰⁶—his community are those who praise Allah in every circumstance." And Allah Most High said: "Those who follow the Messenger, the unlettered Prophet" ¹⁰⁷—the two verses. And Allah Most High said: "So by mercy from Allah, you were lenient with them" ¹⁰⁸—the verse. Al-Samarqandi ¹⁰⁹ said: Allah Most High reminded them of His favor that He made His Messenger, may Allah bless him and grant him peace, merciful to the believers, kind and gentle; had he been harsh and rough in speech, they would have dispersed from around him. But Allah Most High made him generous, easy, cheerful, pious, and gentle. Thus said al-Dahhak ¹¹⁰. And Allah Most High said: "And thus We have made you a middle community ¹¹¹ that you may be witnesses over the people and the Messenger may be a witness over you" ¹¹². Abu al-Hasan al-Qabisi ¹¹³ said: Allah Most High made clear the virtue of our Prophet, may Allah bless him and grant him peace, and the virtue of his community through this verse. And in His saying in the other verse: "And in this, so that the Messenger may be a witness over you and you may be witnesses over the people" ¹¹⁴. And likewise His saying: "How then when We bring from every community a witness" ¹¹⁵—the verse. And His saying: "middle" meaning just ¹¹⁶, chosen. The meaning of this verse is: Just as We guided you, so We have distinguished you and favored you by making you a community that is chosen and just, so that you may bear witness for the prophets, peace be upon them, concerning their communities, and the Messenger may bear witness for you as truthful. It is said: When Allah, exalted is His majesty, asks the prophets: Did you convey? They say: Yes. Their communities say: "No bringer of good tidings or warner came to us" ¹¹⁷. Then the community of Muhammad, may Allah bless him and grant him peace, bears witness for the prophets, and the Prophet, may Allah bless him and grant him peace, commends them. And it is said the meaning of the verse is: You are a proof against everyone who opposes you, and the Messenger, may Allah bless him and grant him peace, is a proof against you. Al-Samarqandi narrated this. And Allah Most High said: "And give good tidings to those who believe that they have a foot of truth ¹¹⁸ with their Lord" ¹¹⁹. Qatada ¹²⁰, al-Hasan ¹²¹, and Zayd ibn Aslam ¹²² said: "Foot of truth" is Muhammad, may Allah bless him and grant him peace, who intercedes for them. And from al-Hasan also: It is their attainment of their Prophet. And from Abu Sa'id ¹²³ al-Khudri, may Allah be pleased with him: It is the intercession of their Prophet Muhammad, may Allah bless him and grant him peace. He is a truthful intercessor with their Lord. And Sahl ibn 'Abdullah ¹²⁴ al-Tustari said: It is a preceding mercy that He placed in Muhammad, may Allah bless him and grant him peace. And Muhammad ¹²⁵ ibn 'Ali al-Tirmidhi said: He is the imam of the truthful and the veracious, the intercessor obeyed, the petitioner answered, Muhammad, may Allah bless him and grant him peace. Al-Sulami ¹²⁶ narrated this from him. Chapter Three: On what has come of His addressing him in the manner of gentleness and kindness. Among that is His saying: "May Allah pardon you; why did you give them permission?" ¹²⁷. Abu Muhammad Makki ¹²⁸ said: It is said: This is an opening of speech like: May Allah set you right, and may Allah strengthen you. And 'Awn ¹²⁹ ibn 'Abdullah said: He informed him of pardon before informing him of the sin. Al-Samarqandi narrated from some of them that its meaning is: May Allah preserve you, O sound-hearted one; why did you give them permission? He said: Had the Prophet, may Allah bless him and grant him peace, begun with "Why did you give them permission?" it would have been feared that his heart would split from the awe of this speech. But Allah Most High, by His mercy, informed him of pardon so that his heart would be calm. Then He said: "Why did you give them permission" to stay behind, so that it might become clear to you the truthful in his excuse from the liar. In this, there is such great station with Allah as is not hidden from any possessor of intellect, and such honor and kindness to him as surpasses the heart's understanding. Niftawayh ¹³⁰ said: Some people went to the view that the Prophet, may Allah bless him and grant him peace, is reproached by this verse, but far be it from him! Rather, he was given a choice, and when he gave them permission, Allah Most High informed him that had he not given them permission, they would have stayed due to their hypocrisy, and that there was no blame on him for giving them permission. The jurist judge said: It is incumbent upon the Muslim who strives against his soul, who disciplines his character with the reins of the Sharia, to adopt the manners of the Qur'an in his speech, actions, dealings, and conversations, for it is the essence of true knowledge and the garden of religious and worldly manners. And let him contemplate this wondrous gentleness in the questioning from the Lord of lords, the Benefactor to all, the Independent of all, and extract the benefits therein, and how He began with honor before reproach, and familiarized with pardon before mentioning the sin—if there was any sin. And Allah Most High said: "And if We had not strengthened you, you would have almost inclined to them a little" ¹³¹. Some theologians said: Allah reproached the prophets, peace be upon them, after slips, and He reproached our Prophet, may Allah bless him and grant him peace, before occurrence, so that he might be thereby more restrained and careful in the conditions of love. This is the utmost care. Then see how He began with his steadfastness and safety before mentioning what He reproached him for, and feared that he might incline to them. So in the midst of His reproach is his innocence, and in the fold of His warning is his security and honor. And similar is His saying: "We know indeed that what they say grieves you; for indeed they do not deny you" ¹³²—the verse. 'Ali ¹³³, may Allah be pleased with him, said: Abu Jahl said to the Prophet, may Allah bless him and grant him peace: We do not deny you, but we deny what you have brought. So Allah Most High revealed: "For indeed they do not deny you"—the verse. And it is narrated: When the Prophet, may Allah bless him and grant him peace, was denied by his people, he grieved. Then Jibril, peace be upon him, came to him and said: What grieves you? He said: My people have denied me. He said: They know that you are truthful. So Allah Most High revealed the verse.

In this verse there is a subtle ¹³⁴ point of consolation from Allah Most High to him (peace and blessings be upon him), and His kindness in speech by establishing for him that he is truthful among them, and that they do not call him a liar, but rather acknowledge his truthfulness in word and belief. Indeed, before prophethood they used to call him 'the Trustworthy' ¹³⁵. Thus, by this affirmation ¹³⁶, He repelled ¹³⁷ the distress of his soul at being branded with falsehood. Then He made the blame for them by calling them 'deniers' ¹³⁸ and 'wrongdoers' ¹³⁹. So Allah Most High said: 'But the wrongdoers deny the signs of Allah' ¹⁴⁰. Far be it from him ¹⁴¹ to be stained. And He adorned them with obstinacy by denying the signs, which is the essence of wrongdoing. For denial ¹⁴² only comes from one who knows a thing and then rejects it. As Allah Most High said: 'And they denied them, while their souls were certain of them, out of wrongdoing and arrogance' ¹⁴³. Then He consoled him and comforted him with what He mentioned about those before him, and promised him victory. By His saying: 'And indeed, messengers were denied before you' ¹⁴⁴ the verse. So whoever recites ¹⁴⁵ 'they do not call you a liar' ¹⁴⁶ with lightening ¹⁴⁷, its meaning is: they do not find you a liar. Al-Farra' ¹⁴⁸ and al-Kisa'i ¹⁴⁹ said: They do not say that you are a liar. And it is said: They do not argue against your lie nor establish it. And whoever recites ¹⁵⁰ with emphasis ¹⁵¹, its meaning is: they do not attribute lying to you. And it is said: They do not believe you are lying. Among what has been mentioned of his special characteristics and Allah's kindness to him is that Allah Most High addressed all the prophets (peace and blessings be upon them) by their names. He said: O Adam ¹⁵² - O Noah ¹⁵³ - O Abraham ¹⁵⁴ - O Moses ¹⁵⁵ - O David ¹⁵⁶ - O Jesus ¹⁵⁷ - O Zachariah ¹⁵⁸ - O John ¹⁵⁹. But He addressed him only as: O Messenger ¹⁶⁰, O Prophet ¹⁶¹, O Enwrapped ¹⁶², O Covered ¹⁶³. Chapter Four: On His (Most High) Swearing by the Greatness of His Rank Allah Most High said: 'By your life ¹⁶⁴, indeed they are in their intoxication wandering blindly' ¹⁶⁵. The exegetes ¹⁶⁶ agree that this is an oath from Allah (Glorious is His Majesty) by the duration of the life of Muhammad (peace and blessings be upon him). Its origin is the vowel of the 'ayn ¹⁶⁷ in 'umr ¹⁶⁸, but it is opened due to frequent use. Its meaning ¹⁶⁹ is: By your survival, O Muhammad. And it is said ¹⁷⁰: By your life. And it is said: By your existence. This is the ultimate honor and the utmost devotion and ennoblement. Ibn Abbas ¹⁷¹ said: Allah Most High has not created nor originated ¹⁷² nor brought forth ¹⁷³ any soul more honorable to Him than Muhammad (peace and blessings be upon him), and I have not heard Allah Most High swear by the life of anyone other than him. Abu al-Jawza' ¹⁷⁴ said: Allah Most High did not swear by the life of anyone other than Muhammad (peace and blessings be upon him) because he is the most honorable of creation to Him. And He (Most High) said: 'Ya Sin ¹⁷⁵. By the Wise Quran' ¹⁷⁶ the verses. The exegetes differed regarding the meaning of 'Ya Sin' ¹⁷⁷ into several opinions. Abu Muhammad Makki ¹⁷⁸ narrated that it is reported ¹⁷⁹ from the Prophet (peace and blessings be upon him) that he said: 'I have ten names with my Lord' ¹⁸⁰. He mentioned ¹⁸¹ among them that 'Ta Ha' ¹⁸² and 'Ya Sin' are two of his names ¹⁸³. Abu Abd al-Rahman al-Sulami ¹⁸⁴ narrated from Ja'far al-Sadiq ¹⁸⁵ that He meant 'O Master' ¹⁸⁶, addressing His Prophet (peace and blessings be upon him). And from Ibn Abbas ¹⁸⁷: 'Ya Sin' means 'O human' ¹⁸⁸, meaning Muhammad (peace and blessings be upon him). And he said ¹⁸⁹: It is an oath, and it is one of the names of Allah Most High. Al-Zajjaj ¹⁹⁰ said: It is said its meaning is: O Muhammad. And it is said: O man ¹⁹¹. And it is said: O human ¹⁹². And from Ibn al-Hanafiyya ¹⁹³: 'Ya Sin' means O Muhammad ¹⁹⁴. And from Ka'b ¹⁹⁵: 'Ya Sin' is an oath by which Allah Most High swore two thousand years before creating the heavens and the earth ¹⁹⁶... O Muhammad, indeed you are among the messengers. Then He (Most High) said: 'By the Wise Quran, indeed you are among the messengers' ¹⁹⁷. - If it is considered ¹⁹⁸ that it is one of his names (peace and blessings be upon him) and it is established that it is an oath, then there is in it the honor mentioned earlier, and the other oath is joined to it to emphasize it. - And if it is in the sense of a call, then another oath comes after it to confirm his message and testify to his guidance. Allah Most High swore by His name and His Book that he is among the messengers by His revelation to His servants, and on a straight path from his faith, i.e., a path with no crookedness and no deviation from the truth. Al-Naqqash ¹⁹⁹ said: Allah Most High did not swear to any of His prophets regarding the message in His Book except to him. In it is of his glorification and exaltation, according to the interpretation of those who said it means 'O Master', what is in it. And he (peace and blessings be upon him) said: 'I am the master of the children of Adam, and I do not boast' ²⁰⁰. And He (Most High) said: 'I do not swear by this city, and you are free ²⁰¹ in this city' ²⁰². 'I do not swear' by it when you are not in it after your departure from it. Makki ²⁰³ narrated it. And it is said: 'No' ²⁰⁴ is extra, meaning: I swear by it, and you, O Muhammad, are 'halal' ²⁰⁵ or 'hill' ²⁰⁶ in it; whatever you do in it is permissible for you. According to the two interpretations. And the meaning of 'the city' ²⁰⁷ according to these is Mecca ²⁰⁸. Al-Wasiti ²⁰⁹ said: Meaning, We swear to you by this city which you have honored by your presence in it alive, and by your blessing dead, meaning Medina. The first is more correct, because the sura is Meccan, and what follows confirms it by His saying: 'free in this city'. Similar is the saying of Ibn Ata' ²¹⁰ in interpreting His (Most High) saying: 'And this secure city' ²¹¹. He said: Allah made it secure by his residence in it and his being in it. For his presence is security wherever he is. Then He (Most High) said: 'And by the begetter and what he begot' ²¹². Whoever said ²¹³: He meant Adam, then it is general. And whoever said: It is Abraham, 'and what he begot' - it is, if Allah wills, an indication to Muhammad (peace and blessings be upon him), so the sura includes an oath by him (peace and blessings be upon him) in two places. And He (Most High) said: 'Alif Lam Mim. That is the Book, no doubt in it' ²¹⁴. Ibn Abbas ²¹⁵ said: These letters are oaths by which Allah Most High swore ²¹⁶. And from him ²¹⁷ and from others: there are other interpretations. Sahl ²¹⁸ ibn Abdullah al-Tustari said: 'Alif' is Allah Most High ²¹⁹, 'Lam' is Gabriel, 'Mim' is Muhammad (peace and blessings be upon him). Al-Samarqandi ²²⁰ narrated this saying and did not attribute it to Sahl, and made ²²¹ its meaning: Allah sent down Gabriel to Muhammad with this Quran, no doubt in it. - According to the first interpretation ²²², the oath implies that this Book is true, no doubt in it. Then in it is of the virtue of coupling his name with His name similar to what preceded. Ibn Ata' ²²³ said regarding His (Most High) saying: 'Qaf. By the Glorious Quran' ²²⁴. He swore by the strength of the heart of His beloved Muhammad (peace and blessings be upon him) when he bore the address and the witnessing, and that did not affect him due to the loftiness of his state. And it is said: It is a name for the Quran. And it is said: It is a name for Allah Most High. And it is said ²²⁵: A mountain surrounding the earth. And it is said: Other than this. Ja'far ibn Muhammad ²²⁶ said in interpreting 'By the star when it falls' ²²⁷: It is Muhammad (peace and blessings be upon him). And he said: 'The star' is the heart of Muhammad (peace and blessings be upon him). 'Falls' means it expanded from the lights. And he said: It cut off from other than Allah. Ibn Ata' ²²⁸ said regarding His (Most High) saying: 'By the dawn and ten nights' ²²⁹: The dawn is Muhammad (peace and blessings be upon him), because from him the faith dawns. Chapter Five: On His (Most High, Majestic is His Glory) Swearing for Him to Confirm His Station with Him Allah Most High said: 'By the morning brightness and by the night when it covers' ²³⁰ - the sura. The reason for the revelation of this sura is disputed. It is said: The Prophet (peace and blessings be upon him) left off the night prayer due to an excuse that befell him, so a woman spoke about that with some words ²³¹. And it is said ²³²: Rather, the polytheists spoke about it during the pause in revelation. So the sura was revealed ²³³. The jurist judge ²³⁴ said: This sura contains six aspects of Allah Most High's honoring him, exalting him ²³⁵, and magnifying him.

The first: the oath to Him concerning what He informed him of his state by His saying, Exalted is He: "By the forenoon ²³⁶ and the night when it covers ²³⁷" meaning, by the Lord of the forenoon. This is among the greatest degrees of kindness. The second: the clarification of his station with Him and his favor before Him by His saying, Exalted is He: "Your Lord has not forsaken you, nor does He hate ²³⁸" meaning, He has not abandoned you nor hated you. And it is said: He has not neglected you after He chose you. The third: His saying, Exalted is He: "And the Hereafter is better for you than the first ²³⁹" Ibn Ishaq ²⁴⁰ said: meaning, your final outcome in your return to God is greater than what He gave you of the honor of this world. Sahl ²⁴¹ said: meaning, what I have stored for you of intercession and the Praiseworthy Station ²⁴² is better for you than what I gave you in this world. The fourth: His saying, Exalted is He: "And your Lord will give you, and you will be satisfied ²⁴³" This verse encompasses aspects of honor, types of happiness, and diverse blessings in both abodes and increase. Ibn Ishaq ²⁴⁴ said: He will satisfy him with victory ²⁴⁵ in this world and reward in the Hereafter. And it is said ²⁴⁶: He will give him the Basin ²⁴⁷ and intercession. It is narrated from some of the family of the Prophet, peace and blessings be upon him, that he said: There is nothing in the Qur'an more hopeful than this, and the Messenger of God, peace and blessings be upon him, will not be satisfied that anyone from his community enters the Fire ²⁴⁸. The fifth: what God, Exalted is He, enumerated upon him of His blessings and established of His favors ²⁴⁹ before him in the remainder of the sura, from His guidance to what He guided him to, or the guidance of people through him, according to differing interpretations, and he had no wealth, so He enriched him with what He gave him, or with what He placed in his heart of contentment and sufficiency, and an orphan, so his uncle sheltered ²⁵⁰ him and took him in. And it is said: He sheltered him to God ²⁵¹. And it is said: "an orphan" meaning no one like you, so He sheltered you to Him. And it is said: the meaning is, did He not find you and guide through you the astray, and enrich through you the needy, and shelter through you the orphan? He reminded him of these favors, and that He, according to known interpretations, did not neglect him in his childhood, poverty, and orphanhood, and before his knowledge of Him, nor did He forsake him or hate him, so how could He after his selection and choice? The sixth: He commanded him to manifest His blessing upon him and to thank what He honored him with by spreading it and raising his mention by His saying, Exalted is He: "And as for the blessing of your Lord, proclaim ²⁵²" for indeed, part of thanking a blessing is speaking of it ²⁵³. This is specific to him, general for his community. And God, Exalted is He, said: "By the star when it falls ²⁵⁴" up to His saying: "He certainly saw some of the greatest signs of his Lord ²⁵⁵." The commentators differed concerning His saying, Exalted is He: "By the star" with well-known opinions. Among them: the star in its apparent meaning. Among them: the Qur'an. From Ja'far ibn Muhammad ²⁵⁶: that it is Muhammad, peace and blessings be upon him. And he said: it is the heart of Muhammad, peace and blessings be upon him. And it has been said concerning His saying, Exalted is He: "By the sky and the night-comer, and what will make you know what the night-comer is? The piercing star ²⁵⁷" that "the star" here also is Muhammad, peace and blessings be upon him, narrated by al-Sulami ²⁵⁸. These verses contain of his merit and honor a number that counting cannot reach ²⁵⁹. And He, Glorified is His Name, swore upon the guidance of the Chosen One ²⁶⁰, his purification from caprice, his truthfulness in what he recited, and that it is revelation revealed, or that Gabriel, who is the strong in power ²⁶¹, brought it to him from God. Then God, Exalted is He, informed of his virtue through the story of the Night Journey ²⁶², his reaching the Lote Tree of the Utmost Boundary ²⁶³, the confirmation of his sight in what he saw, and that he saw some of the greatest signs of his Lord. And He pointed to similar in the beginning of Sura al-Isra'. And since what the Prophet, peace and blessings be upon him, was unveiled of that dominion ²⁶⁴ and witnessed of the wonders of the kingdom ²⁶⁵ cannot be encompassed by expressions, nor can minds bear hearing even the least of it, God, Exalted is He, alluded to it with gesture and metonymy indicating veneration. Thus God, Exalted is He, said: "And He revealed to His servant what He revealed ²⁶⁶." This type of speech is called by critics and rhetoricians "revelation and allusion," and it is, in their view, the most eloquent form of conciseness. And He said: "He certainly saw some of the greatest signs of his Lord ²⁶⁷." Understandings are baffled from detailing what was revealed, and dreams are lost in specifying those greatest signs. Al-Qadi Abu al-Fadl ²⁶⁸ said: These verses include God's declaration of the purification of the entirety of the Prophet, peace and blessings be upon him, and its protection from afflictions during this Night Journey. Thus He purified his heart, his tongue, and his limbs. - His heart by His saying: "The heart did not lie about what it saw ²⁶⁹." - His tongue by His saying: "Nor does he speak from caprice ²⁷⁰." - His sight by His saying: "The sight did not swerve, nor did it transgress ²⁷¹." And God, Exalted is He, said: "So I swear by the retreating stars, the running, hiding ones ²⁷²" up to His saying: "And it is not the word of an outcast devil ²⁷³." "I swear" meaning I swear. "Indeed, it is the word of a noble messenger ²⁷⁴" meaning noble to his Sender. "Possessor of strength ²⁷⁵" to convey what he carried of revelation. "Secure in position ²⁷⁶" meaning firmly established in station with his Lord ²⁷⁷, lofty in rank with Him. "Obeyed there ²⁷⁸" meaning in heaven. "Trustworthy ²⁷⁹" with revelation. 'Ali ibn 'Isa and others ²⁸⁰ said: The messenger here is Muhammad, peace and blessings be upon him, so the attributes are all for him, according to this. And others ²⁸¹ said: It is Gabriel, so the attributes refer to him. "And he certainly saw him ²⁸²" meaning Muhammad, peace and blessings be upon him. It is said ²⁸³: He saw his Lord. And it is said: He saw Gabriel in his form. "And he is not with the unseen a miser ²⁸⁴" meaning not accused. And whoever reads it ²⁸⁵ with a dad ²⁸⁶ means: he is not stingy with calling to it and reminding of its judgment and knowledge, and this is for Muhammad, peace and blessings be upon him, by consensus. And God, Exalted is He, said: "Nun. By the pen and what they inscribe ²⁸⁷" the verses. God, Exalted is He, swore by what He swore of His mighty oath, of the purification of the Chosen One from what the disbelievers disparaged ²⁸⁸ him with and their denial of him, and his comfort and expansion of hope by His saying, addressing him kindly: "You, by the grace of your Lord, are not mad ²⁸⁹." This is the utmost kindness in address and the highest degree of etiquette in conversation. Then He informed him of what he has with Him of everlasting bliss and unceasing reward, not limited by number, nor does He bestow it as a favor. Thus He said: "And indeed, for you is a reward never ending ²⁹⁰." Then He praised him for what He granted him of His gifts and guided him to, and emphasized that to complete the glorification with two particles of emphasis. Thus God, Exalted is He, said: "And indeed, you are of a great character ²⁹¹." It is said: the Qur'an ²⁹². And it is said: Islam ²⁹³. And it is said: noble nature ²⁹⁴. And it is said: you have no concern except God ²⁹⁵. Al-Wasiti ²⁹⁶ said: He praised him for his good acceptance of what He bestowed upon him of His blessings, and preferred him thereby over others, because He created him upon that character. So glorified be the Kind, the Beneficent, the Generous, the Praiseworthy, who facilitates good and guides to it, then praises the doer and rewards him for it. Glorified be He, how abundant His bounty and vast His favor! - Then He consoled him after this regarding their saying by what He promised him of their punishment and threat. By His saying: "So you will see and they will see ²⁹⁷" the three verses. - Then He turned after praising him to blaming his enemy ²⁹⁸, and mentioned his evil character and enumerated his faults, undertaking that by His favor and avenging His Prophet, peace and blessings be upon him. Thus He mentioned about a dozen blameworthy traits in him. By His saying, Exalted is He: "So do not obey the deniers ²⁹⁹" up to His saying: "Tales of the ancients ³⁰⁰." - Then He concluded that with a true threat of complete misery and the end of his ruin ³⁰¹. By His saying, Exalted is He: "We will brand him on the snout ³⁰²." Thus God's support for him was more complete than his own support, and His response to his enemy was more effective than his response, and more firmly established in the register of his glory. Chapter Six: On what has come from God's saying concerning him, peace and blessings be upon him, in the manner of compassion and honor God, Exalted is He, said: "Ta Ha. We have not sent down the Qur'an to you to be distressed ³⁰³." It is said: "Ta Ha" is one of his names, peace and blessings be upon him ³⁰⁴. And it is said: it is a name of God ³⁰⁵.

And it was said: its meaning is "O man" ³⁰⁶. And it was said: "O human." And it was said: they are disconnected letters with meanings. Al-Wasiti ³⁰⁷ said: He meant "O pure one, O guide." And it was said: it is a command from "watt" ³⁰⁸, and the "ha" ³⁰⁹ is a pronoun for the earth, i.e., "Press upon the earth with your feet, and do not tire yourself by relying on one foot." And that is His saying, Exalted is He: "We have not sent down the Qur'an upon you to cause you distress" ³¹⁰. The verse was revealed concerning what the Prophet, peace and blessings be upon him, used to undertake of sleeplessness, fatigue, and night prayer. From al-Rabi' ibn Anas ³¹¹, he said: "The Prophet, peace and blessings be upon him, used to stand in prayer on one foot and raise the other, so Allah, Exalted is He, revealed 'Ta Ha' ³¹², meaning 'Tread the earth, O Muhammad: "We have not sent down the Qur'an upon you to cause you distress"' ³¹³. And there is no concealment in all of this of honor and good treatment." And if we make "Ta Ha" one of his names, peace and blessings be upon him, as was said, or it is made an oath for the right of separation from what precedes it, and such is of the pattern of compassion and kindness. His saying, Exalted is He: "Then perhaps you would kill yourself with grief over them, if they do not believe in this discourse, out of sorrow" ³¹⁴. That is, you would kill yourself for that in anger, or rage, or distress. And similar is His saying, Exalted is He: "Perhaps you would kill yourself with grief that they are not believers" ³¹⁵. Then He said, Exalted is He: "If We will, We could send down upon them from the sky a sign, and their necks would remain humbled to it" ³¹⁶. And from this chapter is His saying, Exalted is He: "So proclaim what you are commanded and turn away from the polytheists" ³¹⁷ until His saying, Exalted is He: "And We know that your breast is straitened by what they say" ³¹⁸ to the end of the sura. And His saying: "And messengers before you were certainly mocked" ³¹⁹ the verse. Makki ³²⁰ said: He consoled him, Exalted is He, by what He mentioned, and made light for him what he encountered from the polytheists, and informed him that whoever persists in that will befall him what befell those before him. And similar to this consolation is His saying, Exalted is He: "And if they deny you, then messengers before you were denied" ³²¹. And from this is His saying, Exalted is He: "Thus, no messenger came to those before them except that they said, 'A sorcerer or a madman'" ³²². Allah, Exalted is He, comforted him by what He informed about the past nations and their sayings to their prophets before him, and their affliction by them. And He consoled him by that concerning his affliction by similar from the disbelievers of Mecca, and that he was not the first to encounter that. Then He cheered his soul and clarified his excuse by His saying, Exalted is He: "So turn away from them" ³²³, i.e., turn away from them, "for you are not blameworthy" ³²⁴, i.e., in delivering what you have conveyed and communicating what you have borne. And similar is His saying, Exalted is He: "And be patient for the judgment of your Lord, for indeed you are under Our eyes" ³²⁵, i.e., be patient with their harm, for you are where We see you and protect you. Allah, Exalted is He, consoled him with this in many verses of this meaning. Chapter Seven: On what Allah, Exalted is He, informed in His Mighty Book of the greatness of his rank and the nobility of his station over the prophets and the eminence of his status over them. Allah, Exalted is He, said: "And when Allah took the covenant of the prophets: 'Whatever I give you of the Book and wisdom'" until "among the witnesses" ³²⁶. Abu al-Hasan al-Qabisi ³²⁷ said: Allah, Exalted is He, singled out Muhammad, peace and blessings be upon him, with a virtue He did not give to others, which He made clear by it, and that is what He mentioned in this verse. The commentators said: Allah took the covenant by revelation, so He did not send a prophet except that he mentioned Muhammad and his description, and took from him his covenant that if he meets him, he will surely believe in him. And it was said: that he should make him known to his people, and take their covenant that they should make him known to those after them. And His saying: "Then there came to you" ³²⁸, the address is to the People of the Book contemporary with Muhammad, peace and blessings be upon him. 'Ali ibn Abi Talib, may Allah be pleased with him, said: Allah did not send a prophet from Adam and those after him except that He took from him the covenant concerning Muhammad, peace and blessings be upon him, that if he is sent while he is alive, he will surely believe in him and support him, and he took the covenant for that from his people. And from al-Suddi ³²⁹ and Qatada ³³⁰: similar to that in verses that included his virtue from more than one aspect. He said, Exalted is He: "And when We took from the prophets their covenant, and from you and from Noah" ³³¹ the verse. And He said, Exalted is He: "Indeed, We have revealed to you as We revealed to Noah..." ³³² until "a witness" ³³³. It is narrated from 'Umar ibn al-Khattab ³³⁴ that he said in a speech that made the Prophet, peace and blessings be upon him, weep, and he said: "May my father and mother be sacrificed for you, O Messenger of Allah. Indeed, your virtue with Allah has reached such a degree that He sent you as the last of the prophets and mentioned you among the first of them, for He said: 'And when We took from the prophets their covenant, and from you and from Noah' ³³⁵ the verse. May my father and mother be sacrificed for you, O Messenger of Allah. Indeed, your virtue with Him has reached such a degree that the people of the Fire will wish they had obeyed you, while they are being punished between its layers, saying: 'Oh, would that we had obeyed Allah and obeyed the Messenger' ³³⁶." Qatada ³³⁷ said: The Prophet, peace and blessings be upon him, said: "I was the first of the prophets in creation and the last of them in sending." Therefore, his mention came first here before Noah and others. Al-Samarqandi ³³⁸ said: In this is the preference of our Prophet, peace and blessings be upon him, for his special mention before them, while he is the last of them in sending. The meaning: Allah, Exalted is He, took the covenant from them when He brought them out from the loins of Adam like atoms ³³⁹. And He said, Exalted is He: "Those messengers, We preferred some of them over others" ³⁴⁰ the verse. The people of interpretation said: He meant by His saying "and raised some of them in degrees" ³⁴¹ Muhammad, peace and blessings be upon him, because he was sent to the red ³⁴² and the black ³⁴³, spoils were made lawful for him, and miracles appeared at his hands, and no prophet was given a virtue or honor except that Muhammad, peace and blessings be upon him, was given the like of it. Some of them said: And from his virtue is that Allah, Exalted is He, addressed the prophets by their names and addressed him by prophethood and messengership in His Book, for He said: "O Prophet" ³⁴⁴ and "O Messenger" ³⁴⁵. And al-Samarqandi ³⁴⁶ narrated from al-Kalbi ³⁴⁷ concerning His saying, Exalted is He: "And indeed, among his followers is Abraham" ³⁴⁸, that the pronoun refers to Muhammad, peace and blessings be upon him... i.e., indeed, among the followers of Muhammad is Abraham, i.e., upon his religion and path. And al-Farra' ³⁴⁹ allowed it, and Makki ³⁵⁰ narrated it from him. And it was said: the intended is Noah, peace be upon him. Chapter Eight: On Allah, Exalted is He, informing His creation of His blessing upon him, His guardianship of him, and His removal of punishment because of him. Allah, Exalted is He, said: "And Allah would not punish them while you are among them" ³⁵¹: i.e., while you were in Mecca. When the Prophet, peace and blessings be upon him, left Mecca and those who remained of the believers remained in it, it was revealed: "And Allah would not punish them while they seek forgiveness" ³⁵². This is like His saying: "If they had been separated, We would have punished" ³⁵³ the verse. And His saying, Exalted is He: "And if not for believing men" ³⁵⁴ the verse. When the believers emigrated, it was revealed: "And what is [the matter] with them that Allah should not punish them" ³⁵⁵. And this is among the clearest things that show his station, peace and blessings be upon him, and his warding off punishment from the people of Mecca because of his presence, then the presence of his companions after him among them. When Mecca became empty of them, Allah punished them by empowering the believers over them, their overcoming them, and He made their swords rule over them, and made them inherit their land, homes, and wealth. And in the verse there is also another interpretation: From Abu Musa ³⁵⁶, he said: The Messenger of Allah, peace and blessings be upon him, said: "Allah sent down to me two securities for my community: 'And Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.' When I am gone, I leave among you seeking forgiveness." And similar to it is His saying, Exalted is He: "And We have not sent you except as a mercy to the worlds" ³⁵⁷. He, peace and blessings be upon him, said: "I am a security for my companions" ³⁵⁸.

It was said: It is among the innovations. And it was said: It is among the differences and trials. Some said: The Messenger, may God bless him and grant him peace, is the greatest security as long as he lived. And as long as his Sunna remains, he remains; so when his Sunna is made to die, then expect calamity and trials. And God Almighty said: 'Indeed, God and His angels bless the Prophet' ³⁵⁹ the verse. God Almighty made clear the virtue of His Prophet, may God bless him and grant him peace, by His blessing upon him, then by the blessing of His angels. And He commanded His servants to invoke blessings and peace upon him. And Abu Bakr ibn Furak ³⁶⁰ narrated that some scholars interpreted his saying, may God bless him and grant him peace, 'And the comfort of my eye was placed in prayer' ³⁶¹ upon this, meaning: in the blessing of God Almighty upon me, and His angels, and His command to the community to do so until the Day of Resurrection. 'And prayer' from the angels and from us is a supplication for him, and from God Almighty is mercy. And it was said: 'They bless' means they invoke blessings, and the Prophet, may God bless him and grant him peace, distinguished when he taught the invocation of blessings upon him between the wording of 'prayer' and 'blessing'. And we will mention the ruling on invoking blessings upon him. And some theologians ³⁶² mentioned in the interpretation of the letters 'Kaf, Ha, Ya, 'Ayn, Sad' ³⁶³ that 'the Kaf' is from Kaf, meaning the sufficiency of God for His Prophet, He said: 'Is not God sufficient for His servant?' ³⁶⁴ 'And the Ha' is His guidance for him, He said: 'And guide you to a straight path' ³⁶⁵. 'And the Ya' is His support, He said: 'He supported you with His victory' ³⁶⁶. 'And the 'Ayn' is His protection of him, He said: 'And God will protect you from the people' ³⁶⁷. 'And the Sad' is His blessing upon him, He said: 'Indeed, God and His angels bless the Prophet' ³⁶⁸. And He said: 'But if you support each other against him, then indeed God is his Protector' ³⁶⁹, meaning his Guardian. 'And the righteous of the believers.' It was said: The prophets. And it was said: The angels. And it was said: Abu Bakr and 'Umar. And it was said: 'Ali, may God be pleased with them all. And it was said: The believers... according to its apparent meaning. The ninth chapter on what Surah al-Fath contains of his honors, may God bless him and grant him peace. God Almighty said: 'Indeed, We have given you a clear conquest' ³⁷⁰ up to His saying: 'The hand of God is above their hands' ³⁷¹. These verses contain of his virtue, praise of him, and the noble station he holds with God Almighty, and His favor upon him, what description falls short of reaching. He began, may His glory be exalted, by informing him of what He decreed for him of the clear decree, by his victory and dominance over his enemy, and the elevation of his word and law, and that he is forgiven, not to be held accountable for what has passed and what will be. Some said: He intended forgiveness for what occurred and what did not occur... meaning that you are forgiven. And Makki ³⁷² said: God made the favor a cause for forgiveness, and all is from Him, there is no god but Him, favor after favor, and grace after grace. Then He said: 'And complete His favor upon you' ³⁷³. It was said: By the submission of those who were arrogant towards you. And it was said: By the conquest of Mecca and Ta'if. And it was said: He will raise your mention in the world, and help you, and forgive you. So He informed him of the completion of His favor upon him, by the submission of the arrogant among his enemies to him, and the conquest of the most important ³⁷⁴ lands for him, and the most beloved to him. And the raising of his mention, and guiding him to the straight path, which leads to Paradise and happiness, and granting him mighty victory, and His favor upon his believing community with tranquility and reassurance, which He placed in their hearts, and their glad tidings of what they have with their Lord ³⁷⁵ afterwards, and their great success, and forgiveness for them, and covering their sins, and the destruction of his enemy in this world and the Hereafter, and cursing them and their distance from His mercy, and their evil end. Then He said: 'Indeed, We have sent you as a witness, a bearer of good tidings, and a warner' the verse. So He enumerated his virtues and characteristics, such as his testimony over his community for himself by conveying the message to them. And it was said: A witness for them of monotheism. 'And a bearer of good tidings' to his community of reward. And it was said: Of forgiveness. 'And a warner' warning his enemy of punishment. And it was said: A warner against misguidance, so that whoever has previously received good from God may believe in God, then in him. 'And honor him' ³⁷⁶ meaning venerate him. And it was said: Help him. And it was said: Exert in magnifying him. 'And respect him' ³⁷⁷ meaning magnify him. And some recited ³⁷⁸ 'and strengthen him' ³⁷⁹ with two zay's from strength. And the majority and most apparent is that this applies to Muhammad, may God bless him and grant him peace. Then He said 'and glorify Him' so this refers to God Almighty. Ibn 'Ata' ³⁸⁰ said: For the Prophet, may God bless him and grant him peace, were gathered in this surah various favors: - The clear conquest: which is among the signs of response. - And forgiveness: which is among the signs of love. - And the completion of favor: which is among the signs of special distinction. - And guidance: which is among the signs of sainthood. So forgiveness is acquittal from defects. And the completion of favor is reaching the perfect degree. And guidance is the call to witnessing. And Ja'far ibn Muhammad ³⁸¹ said: Among the completion of His favor upon him is that He made him His beloved, and swore by his life, and abrogated with him the laws of others, and ascended him to the highest station, and protected him during the Ascension so that his sight did not swerve nor transgress, and sent him to the red and the black, and permitted for him and his community the spoils of war, and made him an intercessor whose intercession is accepted, and the master of the children of Adam, and coupled his mention with His mention and His pleasure with his pleasure, and made him one of the two pillars of monotheism. Then He said: 'Indeed, those who pledge allegiance to you are pledging allegiance to God' ³⁸² meaning the Pledge of Ridwan ³⁸³. That is, they are pledging allegiance to God by their pledge to you. 'The hand of God is above their hands' meaning at the time of the pledge. It was said: The power of God. And it was said: His reward. And it was said: His favor. And it was said: His covenant ³⁸⁴. And these are metaphors and paronomasia ³⁸⁵ in speech. And a confirmation of the contract of their pledge to him, and the greatness of the status of the one being pledged, may God bless him and grant him peace. And this may include His saying: 'You did not kill them, but God killed them, and you did not throw when you threw, but God threw' ³⁸⁶. Although the first ³⁸⁷ is in the realm of metaphor, and this ³⁸⁸ is in the realm of reality. Because the killer and the thrower in reality is God, and He is the creator of his action, his throwing, his power over it, and His will ³⁸⁹, and because it is not within human power to deliver that throw to where it reached, such that none of them remained whose eye was not filled [with dust]. Likewise, the angels killing them is real. And it has been said regarding this other verse ³⁹⁰: It is upon the Arabic metaphor ³⁹¹, and the correspondence and suitability of wording. That is, you did not kill them, and you did not throw at them when you threw gravel and dust at their faces, but God threw fear into their hearts, meaning: the benefit of the throwing was from God's action, so He is the killer and the thrower in meaning, and you are so in name. The tenth chapter on what God Almighty has manifested in His Mighty Book of his honor and his station with Him and what He has specially granted him of that besides what has preceded. - Among that is what He narrated ³⁹² of the story of the Night Journey, in Surah 'Subhan' ³⁹³ and 'al-Najm' ³⁹⁴, and what the story contains of his great station, his proximity, and his witnessing what he witnessed of wonders. - And among that is His protection of him from the people: 'And God will protect you from the people' ³⁹⁵. And His saying: 'And when those who disbelieved plotted against you' ³⁹⁶ the verse. And His saying: 'If you do not support him, God has already supported him' ³⁹⁷. - And what God repelled from him in this story, of their harm after they sought ³⁹⁸ his destruction, and their being alone in counsel ³⁹⁹ regarding his affair, and the taking away of their sight when he left them, and their being distracted from seeking him in the cave, and what appeared in that of signs, and the descent of tranquility upon him, and the story of 'Suraqa ibn Malik' ⁴⁰⁰, as related by the people of hadith and biographies, in the story of the cave and the narration of the emigration ⁴⁰¹. And among it is His saying: 'Indeed, We have given you al-Kawthar, so pray to your Lord and sacrifice. Indeed, your enemy is the one cut off' ⁴⁰². God Almighty informed him of what He gave him. And 'al-Kawthar' is his basin. And it was said: A river in Paradise. And it was said: Abundant good ⁴⁰³. And it was said: Intercession.

And it was said: the many miracles. And it was said: prophethood. And it was said: knowledge. Then his enemy answered him and refuted his statement. So Allah Most High said: "Indeed, your enemy is the one cut off" ⁴⁰⁴. Meaning your enemy and the one who hates you. And "al-abtar" ⁴⁰⁴ means the insignificant, the despised, or the solitary, the alone, or the one in whom there is no good. And Allah Most High said: "And We have given you seven of the oft-repeated [verses] and the Great Qur'an" ⁴⁰⁵. It was said: "the seven oft-repeated" are the first long surahs. "And the Great Qur'an" is the Mother of the Qur'an ⁴⁰⁶. And it was said: "the seven oft-repeated" is the Mother of the Qur'an. "And the Great Qur'an" is the rest of it. And it was said: "the seven oft-repeated" are what is in the Qur'an of command and prohibition, glad tidings and warnings, parables, and enumeration of blessings. And We have given you the news of the Great Qur'an. And it was said: The Mother of the Qur'an was called "Mathani" ⁴⁰⁵ because it is repeated in every rak'ah ⁴⁰⁷. And it was said: Rather, Allah Most High singled it out for Muhammad, may Allah bless him and grant him peace, and reserved it for him, to the exclusion of the prophets. And the Qur'an was called "Mathani" because stories are repeated in it. And it was said: "the seven oft-repeated" are that We honored you with seven honors: guidance, prophethood, mercy, intercession, sainthood, exaltation, and tranquility. And Allah Most High said: "And We sent down to you the Reminder" ⁴⁰⁸ the verse. And Allah Most High said: "And We have not sent you except comprehensively to mankind as a bearer of good tidings and a warner" ⁴⁰⁹. And Allah Most High said: "Say, 'O mankind, indeed I am the Messenger of Allah to you all'" ⁴¹⁰ the verse. Al-Qadi ⁴¹¹ said: These are among his special characteristics. And Allah Most High said: "And We sent not a messenger except with the language of his people to make clear to them" ⁴¹². So He specified them with their people, and He sent Muhammad, may Allah bless him and grant him peace, to all creation. As he, may Allah bless him and grant him peace, said: "I was sent to the red and the black" ⁴¹³. And Allah Most High said: "The Prophet is more worthy of the believers than themselves, and his wives are their mothers" ⁴¹⁴. The commentators said: "More worthy of the believers than themselves" means: whatever command he issues concerning them is binding upon them, just as the master's judgment is binding upon his slave. And it was said: Obeying his command is more important than following one's own opinion. "And his wives are their mothers" means: they are in terms of inviolability like mothers; marriage to them is forbidden to them after him, as an honor to him and a special distinction, and because they are his wives in Paradise ⁴¹⁵. And it was recited: "And he is a father to them" ⁴¹⁶, but it is not recited now, because it contradicts the Mushaf ⁴¹⁷. And Allah Most High said: "And Allah sent down to you the Book and wisdom" the verse ⁴¹⁸. "And ever has the favor of Allah upon you been great" ⁴¹⁹. It was said: "His great favor" is prophethood. And it was said: By what was decreed for him in pre-eternity. And al-Wasiti ⁴²⁰ indicated that it is an allusion to the capacity for vision [of Allah] which Moses, peace be upon him, could not bear. Chapter Two: On Allah Most High's perfecting for him the beauties of creation and character, and His combining in him all religious and worldly virtues in harmonious order. It contains twenty-seven sections. Introduction to Chapter Two Know, O lover of this noble Prophet, the seeker of the details of the totality of his great rank, that the qualities of beauty and perfection in humans are of two types: - Necessary worldly qualities, required by innate disposition and the necessities of worldly life. - Acquired religious qualities, which are those for which the doer is praised and which bring one near to Allah. Then they are also of two kinds: a) Those that belong exclusively to one of the two descriptions. b) Those that are mixed and interpenetrating. As for the purely necessary: it is that over which a person has no choice or acquisition, such as what is in his innate constitution of perfection of his creation, beauty of his form, strength of his intellect, soundness of his understanding, eloquence of his tongue, strength of his senses and limbs, moderation of his movements, nobility of his lineage, honor of his people, and generosity of his land. And attached to it is what the necessity of his life calls him to, such as his food, sleep, clothing, dwelling, marriage, wealth, and status. These latter qualities may also pertain to the hereafter, if one intends by them piety and aiding the body in traversing its path, and they are within the limits of necessity and the rules of the Shari'a. As for the acquired religious qualities: they are all the lofty moral traits and religious etiquettes, such as: religion, knowledge, forbearance, patience, gratitude, justice, asceticism, humility, forgiveness, chastity, generosity, courage, modesty, manliness, silence, deliberation, dignity, mercy, good manners and social conduct... and their like, the sum of which is "good character." - Some of these moral traits may be innate in some people, while others may not have them and acquire them; but there must be in them, from the roots of these traits in their original disposition, a branch... as we will explain, Allah willing. - These moral traits become worldly if one does not intend by them the Face of Allah and the Hereafter. But they are all beauties and virtues, by agreement of those of sound intellect, even if they differ regarding the cause of their goodness and their superiority... Section One Al-Qadi said: If the qualities of perfection and majesty are as we have mentioned—and we see that one of us is honored by one of them, or two, if they happen to be in him in any age—whether from lineage, beauty, strength, forbearance, courage, or generosity, until his rank becomes great and his name becomes proverbial, and by that description a great precedence is established for him in hearts, while he has been for ages decayed, rotten remains— Then what do you think of the great rank of one in whom all these qualities are combined, in addition to what cannot be counted, nor expressed by speech, nor attained by acquisition or artifice, except by the special favor of the Great and Exalted, from the virtue of prophethood, intimate friendship, love, election, vision, proximity, nearness, revelation, intercession, the means, excellence, the lofty station, the praised station, the Buraq, the Mi'raj, the sending to the red and black, prayer with the prophets, testimony among the prophets and nations, leadership of the children of Adam, the banner of praise, glad tidings, warning, station with the Possessor of the Throne, obedience, trust, guidance, mercy to the worlds, granting of contentment and request, the Kawthar, hearing of speech, completion of favor, forgiveness of what has passed and what will come, expansion of the breast, removal of the burden, raising of the remembrance, might of victory, descent of tranquility, support with angels, giving of the Book and wisdom, the seven oft-repeated and the Great Qur'an, purification of the community, calling to Allah, the prayer of Allah Most High and the angels, judgment between people by what Allah shows him, removal of the burden and shackles from them, swearing by his name, answering his supplication, speaking of inanimate objects and non-Arabs, and reviving the dead?

1. al-Burāq : A mythical steed, smaller than a mule but larger than a donkey, that transported the Prophet during the Night Journey (Isrā').
2. min anfusikum : Qur'an 9:128. The phrase means 'from among yourselves' or 'from your own selves.'
3. al-Samarqandī : Abū al-Layth al-Samarqandī (d. 983), a Hanafi scholar and Qur'an commentator.
4. min anfasikum : A variant reading meaning 'from the most excellent of yourselves' (anfas = most precious).
5. Ibn ʿAbbās : ʿAbd Allāh ibn ʿAbbās (d. 687), a cousin of the Prophet and a renowned early Qur'an commentator.
6. illā al-mawaddata fī al-qurbā : Qur'an 42:23. Often interpreted as love for the Prophet's close relatives.
7. laqad manna Allāhu ʿalā al-muʾminīna : Qur'an 3:164.
8. huwa alladhī baʿatha fī al-ummiyyīna : Qur'an 62:2.
9. kamā arsalnā fīkum rasūlan minkum : Qur'an 2:151.
10. ʿAlī : ʿAlī ibn Abī Ṭālib (d. 661), the fourth caliph and cousin/son-in-law of the Prophet.
11. Ibn al-Kalbī : Hishām ibn al-Kalbī (d. 819), a historian and genealogist.
12. wa taqallubaka fī al-sājidīna : Qur'an 26:219. Refers to the Prophet's movement among those who prostrate (i.e., his lineage of prophets).
13. Jaʿfar : Jaʿfar al-Ṣādiq (d. 765), the sixth Shia Imam and a prominent scholar.
14. man yuṭiʿi al-rasūla faqad aṭāʿa Allāha : Qur'an 4:80.
15. wa mā arsalnāka illā raḥmatan li-l-ʿālamīna : Qur'an 21:107.
16. Abū Bakr Muḥammad ibn Ṭāhir : Abū Bakr Muḥammad ibn Ṭāhir al-Maqdisī (d. 1013), a Shafi'i scholar and traditionist.
17. dhī quwwatin ʿinda dhī al-ʿarshi makīnin, muṭāʿin thamma amīnin : Qur'an 81:20-21, describing Gabriel.
18. fa-salāmun laka min aṣḥābi al-yamīni : Qur'an 56:91.
19. Allāhu nūru al-samāwāti wa al-arḍi mathalu nūrihi ka-mishkātin : Qur'an 24:35, the Light Verse.
20. Kaʿb al-Aḥbār : Kaʿb ibn Mātiʿ al-Ḥimyarī (d. 652), a Jewish convert to Islam and early traditionist.
21. Ibn Jubayr : Saʿīd ibn Jubayr (d. 714), a prominent early Qur'an commentator.
22. Sahl ibn ʿAbd Allāh : Sahl al-Tustarī (d. 896), a Sufi mystic and Qur'an commentator.
23. qad jāʾakum min Allāhi nūrun wa kitābun mubīnun : Qur'an 5:15.
24. الآية : Reference to Quranic verse 33:45-46.
25. الآية : Reference to Quran 94:1.
26. ابن عباس : Abdullah ibn Abbas, a companion of the Prophet and renowned Quran commentator.
27. رضي الله عنهما : May God be pleased with them both; formula of respect for companions.
28. نور : Light; here metaphorically for guidance.
29. سهل : Sahl al-Tustari, a Sufi scholar.
30. الحسن : Al-Hasan al-Basri, a prominent early Muslim scholar.
31. يقبل الوسواس : Accept whisperings; refers to Satanic insinuations.
32. الآية : Reference to Quran 94:2-3.
33. الماوردي : Abu al-Hasan al-Mawardi, a Shafi'i jurist and Quran commentator.
34. السلمي : Abu Abd al-Rahman al-Sulami, a Sufi scholar.
35. السمرقندي : Abu al-Layth al-Samarqandi, a Hanafi jurist and Quran commentator.
36. الآية : Reference to Quran 94:4.
37. يحيى : Yahya ibn Adam, an early Quran commentator.
38. الأذان : The call to prayer.
39. قتادة : Qatada ibn Di'ama, a prominent early Quran commentator.
40. أبو سعيد : Abu Sa'id al-Khudri, a companion of the Prophet.
41. قال : He said; introduces a hadith.
42. تدري : Do you know?
43. قلت : I said.
44. الله ورسوله : God and His Messenger; a common phrase of deference.
45. ابن عطاء : Ibn 'Ata' al-Adami, a Sufi scholar.
46. معي : With Me; referring to God.
47. وقال أيضا : And he also said.
48. جعفر : Ja'far al-Sadiq, a descendant of the Prophet and a revered scholar.
49. بعضهم : Some of them; refers to scholars.
50. الآية : Reference to Quran 4:59.
51. الآية : Reference to Quran 4:136.
52. حذيفة : Hudhayfa ibn al-Yaman, a companion of the Prophet.
53. قال : He said; introduces a hadith.
54. الخطابي : Al-Khattabi, a Shafi'i scholar and hadith commentator.
55. خطيب : Preacher; one who delivers a sermon.
56. يعصهما : Disobeys them both; referring to God and His Messenger.
57. قم : Stand up; a command to leave.
58. أبو سليمان : Abu Sulayman al-Khattabi, same as al-Khattabi.
59. حرف الكناية : Pronoun; here referring to the dual pronoun 'huma' (them both).
60. أصحاب المعاني : Scholars of meanings; experts in Quranic exegesis.
61. الآية : Reference to Quran 33:56.
62. روي : It is narrated.
63. عمر : Umar ibn al-Khattab, the second Caliph.
64. طاعته : Obedience to Him; referring to God.
65. الآية : Reference to Quran 4:80.
66. يحببكم : Will love you; God's love.
67. الآية : Reference to Quran 3:31.
68. روي : It is narrated.
69. حنانا : A beloved; object of affection and devotion.
70. الآية : Reference to Quran 3:32.
71. الآية : Reference to Quran 1:6-7.
72. أبو العالية : Abu al-‘Aliya al-Riyahi, a early Quran commentator.
73. الحسن : Al-Hasan al-Basri.
74. حكاه عنهما : Narrated from them both.
75. الماوردي : Al-Mawardi.
76. مكي : Makki ibn Abi Talib, a Quran commentator.
77. نحوه : Something similar.
78. أبو الليث السمرقندي : Abu al-Layth al-Samarqandi.
79. الآية : Reference to Quran 1:7.
80. الحسن : Al-Hasan al-Basri.
81. الماوردي : Al-Mawardi.
82. عبد الرحمن : Abd al-Rahman ibn Zayd, a Quran commentator.
83. أبو عبد الرحمن : Abu Abd al-Rahman al-Sulami.
84. الآية : Reference to Quran 2:256.
85. سهل : Sahl al-Tustari.
86. الآية : Reference to Quran 14:34.
87. الآية : Reference to Quran 39:33.
88. غيرهم : Others; other commentators.
89. أبو بكر : Abu Bakr al-Siddiq, the first Caliph.
90. مجاهد : Mujahid ibn Jabr, a early Quran commentator.
91. الآية : Reference to Quran 13:28.
92. أصحابه : His Companions; the Prophet's companions.
93. الآية : Reference to Quran 33:45.
94. الأثرة : Precedence; special distinction.
95. ʿAṭāʾ ibn Yasār : A prominent Successor (tābiʿī) and hadith narrator from Medina.
96. ʿAbd Allāh ibn ʿAmr : Companion of the Prophet, son of ʿAmr ibn al-ʿĀṣ, known for his knowledge of scriptures.
97. al-ʿĀṣ : ʿAmr ibn al-ʿĀṣ, a prominent Companion and military commander.
98. al-Mutawakkil : One who relies on Allah; a name of the Prophet in earlier scriptures.
99. ʿAbd Allāh ibn Salām : A Jewish rabbi who converted to Islam and became a Companion.
100. Kaʿb al-Aḥbār : A Jewish scholar from Yemen who converted to Islam and narrated Isra'iliyyat.
101. Ibn Isḥāq : Muhammad ibn Isḥāq, early biographer of the Prophet (author of Sīra).
102. shiʿār : Inner garment; metaphor for something internal or essential.
103. ḍamīr : Conscience or innermost thought.
104. imām : Leader or guide; here meaning the guiding principle.
105. nukra : Obscurity or being unknown.
106. Ṭayba : Another name for Medina, meaning 'good' or 'pleasant'.
107. al-ummiyy : Unlettered; the Prophet who could not read or write.
108. Qur'an 3:159 : Verse about the Prophet's leniency.
109. al-Samarqandī : Abū al-Layth al-Samarqandī, Hanafi scholar and commentator (d. 373/983).
110. al-Ḍaḥḥāk : Al-Ḍaḥḥāk ibn Muzāḥim, a Successor and Qur'an commentator.
111. ummatan wasaṭan : Middle or just community; Qur'an 2:143.
112. Qur'an 2:143 : Verse about the Muslim community as witnesses.
113. Abū al-Ḥasan al-Qābisī : Maliki scholar from Qayrawan (d. 403/1012).
114. Qur'an 22:78 : Similar verse about witnessing.
115. Qur'an 4:41 : Verse about bringing a witness from every community.
116. ʿudūlan : Just, equitable; plural of ʿadl.
117. Qur'an 5:19 : Denial of messengers by previous nations.
118. qadama ṣidqin : Foot of truth; interpreted as intercession or precedence in faith.
119. Qur'an 10:2 : Verse about good tidings for believers.
120. Qatāda : Qatāda ibn Diʿāma, prominent Successor and exegete.
121. al-Ḥasan : Al-Ḥasan al-Baṣrī, renowned Successor and scholar.
122. Zayd ibn Aslam : Successor and father of Mālik's teacher.
123. Abū Saʿīd : Abū Saʿīd al-Khudrī, Companion of the Prophet.
124. Sahl ibn ʿAbd Allāh : Sahl al-Tustarī, early Sufi and exegete (d. 283/896).
125. Muḥammad ibn ʿAlī : Muḥammad ibn ʿAlī al-Tirmidhī, Sufi scholar (d. 320/932).
126. al-Sulamī : Abū ʿAbd al-Raḥmān al-Sulamī, Sufi biographer and exegete (d. 412/1021).
127. Qur'an 9:43 : Verse about the Prophet giving permission to stay behind.
128. Abū Muḥammad Makkī : Makkī ibn Abī Ṭālib, Qur'an commentator (d. 437/1045).
129. ʿAwn ibn ʿAbd Allāh : ʿAwn ibn ʿAbd Allāh ibn ʿUtba, Successor and ascetic.
130. Nifṭawayh : Ibrāhīm ibn Muḥammad, grammarian and exegete (d. 323/935).
131. Qur'an 17:74 : Verse about strengthening the Prophet against inclination.
132. Qur'an 6:33 : Verse about the Prophet's grief and the disbelievers' denial.
133. ʿAlī : ʿAlī ibn Abī Ṭālib, cousin and son-in-law of the Prophet, fourth caliph.
134. manzaʿ : A subtle point or nuance in interpretation.
135. al-Amīn : The Trustworthy; a title given to the Prophet Muhammad before prophethood.
136. taqrīr : Affirmation or establishment of a fact.
137. irtimāḍ : Distress or vexation.
138. jāḥidīn : Deniers; those who reject truth knowingly.
139. ẓālimīn : Wrongdoers; those who commit injustice.
140. Qur'an 6:33 : Reference to the verse: 'But the wrongdoers deny the signs of Allah.'
141. ḥāshāhu : Far be it from him; an expression of exaltation.
142. jaḥd : Denial after knowledge; willful rejection.
143. Qur'an 27:14 : Reference to the verse: 'And they denied them, while their souls were certain of them, out of wrongdoing and arrogance.'
144. Qur'an 6:34 : Reference to the verse: 'And indeed, messengers were denied before you.'
145. qaraʾa : To recite; here referring to a variant reading of the Quran.
146. lā yukadhdhibūnaka : They do not call you a liar; a Quranic phrase.
147. takhfīf : Lightening; a Quranic reading with a single consonant (without shadda).
148. al-Farrāʾ : Abu Zakariyya al-Farra', a renowned Kufan grammarian and Quranic exegete (d. 207 AH).
149. al-Kisāʾī : Abu al-Hasan al-Kisa'i, a leading Quranic reciter and grammarian (d. 189 AH).
150. qaraʾa : To recite; here referring to a variant reading.
151. tashdīd : Emphasis; a Quranic reading with a doubled consonant (shadda).
152. yā Ādam : O Adam; direct address in the Quran.
153. yā Nūḥ : O Noah.
154. yā Ibrāhīm : O Abraham.
155. yā Mūsā : O Moses.
156. yā Dāwūd : O David.
157. yā ʿĪsā : O Jesus.
158. yā Zakariyyā : O Zachariah.
159. yā Yaḥyā : O John.
160. yā ayyuhā al-rasūl : O Messenger; Quranic address to Muhammad.
161. yā ayyuhā al-nabī : O Prophet.
162. yā ayyuhā al-muzzammil : O Enwrapped; title from Surah al-Muzzammil.
163. yā ayyuhā al-muddaththir : O Covered; title from Surah al-Muddaththir.
164. la-ʿamruka : By your life; an oath formula.
165. Qur'an 15:72 : Reference to the verse: 'By your life, indeed they are in their intoxication wandering blindly.'
166. ahl al-tafsīr : Exegetes; scholars of Quranic interpretation.
167. ʿayn : The letter 'ayn; here referring to the vowel of the word.
168. ʿumr : Life; the word for life in Arabic.
169. maʿnāhu : Its meaning.
170. qīla : It is said; indicating a reported opinion.
171. Ibn ʿAbbās : Abdullah ibn Abbas, a companion and foremost Quranic exegete (d. 68 AH).
172. dharaʾa : To create or bring forth; often used for creation of living beings.
173. baraʾa : To create or originate; synonym of khalaqa.
174. Abū al-Jawzāʾ : Aws ibn Abdullah al-Raba'i, a tabi'i and scholar (d. 83 AH).
175. Yā Sīn : The letters Ya and Sin; opening of Surah Ya Sin.
176. Qur'an 36:1-2 : Reference to the verse: 'Ya Sin. By the Wise Quran.'
177. maʿnā Yā Sīn : The meaning of the letters Ya Sin.
178. Abū Muḥammad Makkī : Abu Muhammad Makki ibn Abi Talib, a Quranic scholar (d. 437 AH).
179. ruwiya : It is narrated; indicating a hadith transmission.
180. ʿasharatu asmāʾ : Ten names; the Prophet said he has ten names with Allah.
181. dhakara : He mentioned.
182. Ṭā Hā : The letters Ta and Ha; opening of Surah Ta Ha.
183. ismān lahu : Two names for him; i.e., for the Prophet.
184. Abū ʿAbd al-Raḥmān al-Sulamī : Abu Abd al-Rahman al-Sulami, a Sufi scholar and exegete (d. 412 AH).
185. Jaʿfar al-Ṣādiq : Ja'far al-Sadiq, the sixth Shia Imam and a scholar (d. 148 AH).
186. yā sayyid : O Master; an interpretation of Ya Sin.
187. Ibn ʿAbbās : Abdullah ibn Abbas.
188. yā insān : O human; an interpretation of Ya Sin.
189. qāla : He said; referring to Ibn Abbas.
190. al-Zajjāj : Abu Ishaq al-Zajjaj, a grammarian and exegete (d. 311 AH).
191. yā rajul : O man.
192. yā insān : O human.
193. Ibn al-Ḥanafiyya : Muhammad ibn al-Hanafiyya, son of Ali ibn Abi Talib (d. 81 AH).
194. yā Muḥammad : O Muhammad.
195. Kaʿb : Ka'b al-Ahbar, a Jewish convert and scholar (d. 32 AH).
196. alfay ʿām : Two thousand years.
197. Qur'an 36:2-3 : Reference to the verse: 'By the Wise Quran, indeed you are among the messengers.'
198. quddira : It is considered or assumed.
199. al-Naqqāsh : Abu Bakr al-Naqqash, a Quranic exegete (d. 351 AH).
200. ḥadīth : Prophetic tradition: 'I am the master of the children of Adam, and I do not boast.'
201. ḥill : Free; permissible; here meaning you are free to act.
202. Qur'an 90:1-2 : Reference to the verse: 'I do not swear by this city, and you are free in this city.'
203. Makki : Abu Muhammad Makki.
204. lā : No; the negative particle, considered extra here.
205. ḥalāl : Permissible; lawful.
206. ḥill : Free; permissible.
207. al-balad : The city; here referring to Mecca.
208. Makkah : Mecca.
209. al-Wāsiṭī : Abu Bakr al-Wasiti, a Sufi scholar (d. 320 AH).
210. Ibn ʿAṭāʾ : Ahmad ibn Ata' al-Adami, a Sufi exegete (d. 309 AH).
211. Qur'an 95:3 : Reference to the verse: 'And this secure city.'
212. Qur'an 90:3 : Reference to the verse: 'And by the begetter and what he begot.'
213. qāla : He said; referring to an exegete.
214. Qur'an 2:1-2 : Reference to the verse: 'Alif Lam Mim. That is the Book, no doubt in it.'
215. Ibn ʿAbbās : Abdullah ibn Abbas.
216. aqsām : Oaths; the letters are considered oaths.
217. ʿanhu : From him; i.e., from Ibn Abbas.
218. Sahl : Sahl ibn Abdullah al-Tustari, a Sufi scholar (d. 283 AH).
219. Allāh taʿālā : Allah Most High.
220. al-Samarqandī : Abu al-Layth al-Samarqandi, a Hanafi scholar and exegete (d. 373 AH).
221. jaʿala : He made; i.e., he interpreted.
222. al-wajh al-awwal : The first interpretation.
223. Ibn ʿAṭāʾ : Ahmad ibn Ata' al-Adami.
224. Qur'an 50:1 : Reference to the verse: 'Qaf. By the Glorious Quran.'
225. qīla : It is said.
226. Jaʿfar ibn Muḥammad : Ja'far al-Sadiq.
227. Qur'an 53:1 : Reference to the verse: 'By the star when it falls.'
228. Ibn ʿAṭāʾ : Ahmad ibn Ata' al-Adami.
229. Qur'an 89:1-2 : Reference to the verse: 'By the dawn and ten nights.'
230. Qur'an 93:1-2 : Reference to the verse: 'By the morning brightness and by the night when it covers.'
231. bi-kalām : With some words; i.e., she spoke critically.
232. qīla : It is said.
233. al-sūra : The sura; i.e., Surah al-Duha.
234. al-faqīh al-qāḍī : The jurist judge; likely referring to a specific scholar, possibly al-Qadi Iyad.
235. tanwīh : Exaltation or raising of status.
236. al-ḍuḥā : The forenoon; the time of day when the sun has risen high.
237. sajā : Covers or becomes still; refers to the night when it settles or darkens.
238. mā waddaʿaka rabbuka wa-mā qalā : Your Lord has not forsaken you nor does He hate you; from Surah al-Duha 93:3.
239. wa-la-l-ākhiratu khayrun laka mina l-ūlā : And the Hereafter is better for you than the first (life); from Surah al-Duha 93:4.
240. Ibn Isḥāq : Muhammad ibn Ishaq ibn Yasar, an early Muslim historian and biographer of the Prophet (d. 150/767).
241. Sahl : Sahl ibn 'Abd Allah al-Tustari, a prominent Sufi mystic (d. 283/896).
242. al-maqām al-maḥmūd : The Praiseworthy Station; a rank of intercession granted to the Prophet on the Day of Judgment.
243. wa-la-sawfa yuʿṭīka rabbuka fa-tarḍā : And your Lord will give you, and you will be satisfied; from Surah al-Duha 93:5.
244. Ibn Isḥāq : See note 5.
245. al-falaj : Victory or success; also interpreted as triumph over enemies.
246. qīla : It is said; indicates a transmitted opinion.
247. al-ḥawḍ : The Basin (of the Prophet) from which the faithful will drink on the Day of Judgment.
248. al-nār : The Fire; Hell.
249. ālāʾih : His favors or blessings.
250. ḥadaba : Sheltered or protected; refers to the Prophet's uncle Abu Talib taking care of him.
251. āwāhu ilā llāh : He sheltered him to God; a spiritual interpretation.
252. wa-ammā bi-niʿmati rabbika fa-ḥaddith : And as for the blessing of your Lord, proclaim; from Surah al-Duha 93:11.
253. al-taḥadduth bi-hā : Speaking of the blessing; considered a form of gratitude.
254. wa-l-najmi idhā hawā : By the star when it falls; from Surah al-Najm 53:1.
255. laqad raʾā min āyāti rabbihi l-kubrā : He certainly saw some of the greatest signs of his Lord; from Surah al-Najm 53:18.
256. Jaʿfar ibn Muḥammad : Ja'far al-Sadiq, the sixth Shi'a Imam (d. 148/765).
257. wa-l-samāʾi wa-l-ṭāriqi, wa-mā adrāka mā l-ṭāriqu, al-najmu l-thāqibu : By the sky and the night-comer, and what will make you know what the night-comer is? The piercing star; from Surah al-Tariq 86:1-3.
258. al-Sulamī : Abu 'Abd al-Rahman al-Sulami, a Sufi scholar and hagiographer (d. 412/1021).
259. al-ʿidd : Number or count; meaning countless.
260. al-Muṣṭafā : The Chosen One; an epithet of the Prophet Muhammad.
261. shadīdu l-quwā : Strong in power; refers to the angel Gabriel (Jibril).
262. al-Isrāʾ : The Night Journey of the Prophet from Mecca to Jerusalem.
263. Sidrat al-Muntahā : The Lote Tree of the Utmost Boundary; a celestial tree marking the end of what creation can know.
264. al-jabarūt : The realm of divine power and might; a Sufi term for the highest spiritual realm.
265. al-malakūt : The realm of angels and the spiritual world.
266. fa-awḥā ilā ʿabdihi mā awḥā : And He revealed to His servant what He revealed; from Surah al-Najm 53:10.
267. laqad raʾā min āyāti rabbihi l-kubrā : See note 20.
268. al-Qāḍī Abū l-Faḍl : Probably Abu al-Fadl al-Qadi 'Iyad (d. 544/1149), a Maliki scholar and author of al-Shifa'.
269. mā kadhaba l-fuʾādu mā raʾā : The heart did not lie about what it saw; from Surah al-Najm 53:11.
270. wa-mā yanṭiqu ʿani l-hawā : Nor does he speak from caprice; from Surah al-Najm 53:3.
271. mā zāgha l-baṣaru wa-mā ṭaghā : The sight did not swerve, nor did it transgress; from Surah al-Najm 53:17.
272. fa-lā uqsimu bi-l-khunnasi, l-jawāri l-kunnasi : So I swear by the retreating stars, the running, hiding ones; from Surah al-Takwir 81:15-16.
273. wa-mā huwa bi-qawli shayṭānin rajīmin : And it is not the word of an outcast devil; from Surah al-Takwir 81:25.
274. innahu la-qawlu rasūlin karīmin : Indeed, it is the word of a noble messenger; from Surah al-Takwir 81:19.
275. dhī quwwatin : Possessor of strength; from Surah al-Najm 53:5.
276. makīnin : Secure in position; from Surah al-Najm 53:6.
277. ʿinda rabbih : With his Lord; indicating Gabriel's high station.
278. muṭāʿin thamma : Obeyed there; from Surah al-Takwir 81:21.
279. amīnin : Trustworthy; from Surah al-Takwir 81:21.
280. ʿAlī ibn ʿĪsā : Ali ibn 'Isa al-Rummani, a Mu'tazili theologian and grammarian (d. 384/994).
281. ghayruh : Others; referring to other commentators.
282. wa-la-qad raʾāh : And he certainly saw him; from Surah al-Takwir 81:23.
283. qīla : It is said; indicating a transmitted opinion.
284. wa-mā huwa ʿalā l-ghaybi bi-ḍanīnin : And he is not with the unseen a miser; from Surah al-Takwir 81:24.
285. man qaraʾahā : Whoever reads it; referring to variant qira'at (recitations).
286. bi-l-ḍād : With the letter dad (ض); the variant reading is 'bi-ḍanīn' meaning stingy.
287. nūn wa-l-qalami wa-mā yasṭurūn : Nun. By the pen and what they inscribe; from Surah al-Qalam 68:1.
288. ghamaṣathu : Disparaged or reviled him.
289. mā anta bi-niʿmati rabbika bi-majnūn : You, by the grace of your Lord, are not mad; from Surah al-Qalam 68:2.
290. wa-inna laka la-ajran ghayra mamnūn : And indeed, for you is a reward never ending; from Surah al-Qalam 68:3.
291. wa-innaka la-ʿalā khuluqin ʿaẓīm : And indeed, you are of a great character; from Surah al-Qalam 68:4.
292. al-Qurʾān : The Qur'an; interpretation of 'great character' as the Qur'an.
293. al-Islām : Islam; interpretation of 'great character' as the religion of Islam.
294. al-ṭabʿ al-karīm : Noble nature; interpretation as innate noble disposition.
295. laysa laka himmatun illā llāh : You have no concern except God; a spiritual interpretation.
296. al-Wāsiṭī : Abu Bakr al-Wasiti, a Sufi master (d. 320/932).
297. fa-sa-tubṣiru wa-yubṣirūn : So you will see and they will see; from Surah al-Qalam 68:5.
298. ʿaduwwih : His enemy; referring to the Prophet's opponents.
299. fa-lā tuṭiʿi l-mukadhdhibīn : So do not obey the deniers; from Surah al-Qalam 68:8.
300. asāṭīru l-awwalīn : Tales of the ancients; from Surah al-Qalam 68:15.
301. bawārih : His ruin or destruction.
302. sa-nasimuhu ʿalā l-khurṭūm : We will brand him on the snout; from Surah al-Qalam 68:16.
303. ṭā hā mā anzalnā ʿalayka l-qurʾāna li-tashqā : Ta Ha. We have not sent down the Qur'an to you to be distressed; from Surah Ta Ha 20:1-2.
304. ismun min asmāʾih : One of his names; referring to the Prophet.
305. ismun li-llāh : A name of God; alternative interpretation.
306. yā rajulu : Arabic phrase meaning 'O man', a form of address.
307. al-Wāsiṭī : Abū al-Ḥasan al-Wāsiṭī, a Sufi scholar and commentator.
308. waṭʾ : Arabic word meaning 'treading' or 'pressing'.
309. hāʾ : The Arabic letter 'h', used as a pronoun suffix.
310. mā anzalnā ʿalayka l-qurʾāna litashqā : Qur'an 20:2, meaning 'We have not sent down the Qur'an upon you to cause you distress'.
311. al-Rabīʿ ibn Anas : A tabiʿi (successor) and early Qur'anic commentator.
312. Ṭā Hā : The opening letters of Surah Ta-Ha (Qur'an 20), often interpreted as a name of the Prophet or a divine address.
313. ṭaʾi l-arḍa yā Muḥammadu : Interpretation meaning 'Tread the earth, O Muhammad'.
314. falaʿallaka bākhiʿun nafsaka ʿalā āthārihim in lam yuʾminū bihādhā l-ḥadīthi asafan : Qur'an 18:6, meaning 'Then perhaps you would kill yourself with grief over them, if they do not believe in this discourse, out of sorrow'.
315. laʿallaka bākhiʿun nafsaka allā yakūnū muʾminīna : Qur'an 26:3, meaning 'Perhaps you would kill yourself with grief that they are not believers'.
316. in nashaʾ nunazzil ʿalayhim mina l-samāʾi āyatan faẓallat aʿnāquhum lahā khāḍiʿīna : Qur'an 26:4, meaning 'If We will, We could send down upon them from the sky a sign, and their necks would remain humbled to it'.
317. faṣdaʿ bimā tuʾmaru wa-aʿriḍ ʿani l-mushrikīna : Qur'an 15:94, meaning 'So proclaim what you are commanded and turn away from the polytheists'.
318. walaqad naʿlamu annaka yaḍīqu ṣadruka bimā yaqūlūna : Qur'an 15:97, meaning 'And We know that your breast is straitened by what they say'.
319. walaqadi stuhziʾa bi-rusulin min qablika : Qur'an 6:10, meaning 'And messengers before you were certainly mocked'.
320. Makki : Abū Muḥammad Makkī ibn Abī Ṭālib al-Qaysī, a Qur'anic commentator and scholar.
321. wa-in yukadhdhibūka faqad kudhdhibat rusulun min qablika : Qur'an 35:4, meaning 'And if they deny you, then messengers before you were denied'.
322. kadhālika mā atā alladhīna min qablihim min rasūlin illā qālū sāḥirun aw majnūnun : Qur'an 51:52, meaning 'Thus, no messenger came to those before them except that they said, "A sorcerer or a madman"'.
323. fatawalla ʿanhum : Qur'an 51:54, meaning 'So turn away from them'.
324. famā anta bimalūmin : Qur'an 51:54, meaning 'for you are not blameworthy'.
325. waṣbir liḥukmi rabbika fa-innaka bi-aʿyuninā : Qur'an 52:48, meaning 'And be patient for the judgment of your Lord, for indeed you are under Our eyes'.
326. wa-idh akhadha llāhu mīthāqa l-nabiyyīna lamā ātaytukum min kitābin wa-ḥikmatin... mina l-shāhidīna : Qur'an 3:81, meaning 'And when Allah took the covenant of the prophets: "Whatever I give you of the Book and wisdom... among the witnesses"'.
327. Abū al-Ḥasan al-Qābisī : A Maliki scholar and commentator from Qayrawan.
328. thumma jāʾakum : Qur'an 3:81, meaning 'Then there came to you'.
329. al-Suddī : Ismāʿīl ibn ʿAbd al-Raḥmān al-Suddī, a tabiʿi and Qur'anic commentator.
330. Qatāda : Qatāda ibn Diʿāma al-Sadūsī, a prominent tabiʿi and exegete.
331. wa-idh akhadhnā mina l-nabiyyīna mīthāqahum wa-minka wa-min Nūḥin : Qur'an 33:7, meaning 'And when We took from the prophets their covenant, and from you and from Noah'.
332. innā awḥaynā ilayka kamā awḥaynā ilā Nūḥin : Qur'an 4:163, meaning 'Indeed, We have revealed to you as We revealed to Noah'.
333. shahīdan : Qur'an 4:166, meaning 'a witness'.
334. ʿUmar ibn al-Khaṭṭāb : The second Caliph, a companion of the Prophet.
335. wa-idh akhadhnā mina l-nabiyyīna mīthāqahum wa-minka wa-min Nūḥin : Qur'an 33:7, repeated for emphasis.
336. yā laytanā aṭaʿnā llāha wa-aṭaʿnā l-rasūlā : Qur'an 33:66, meaning 'Oh, would that we had obeyed Allah and obeyed the Messenger'.
337. Qatāda : Same as note 25.
338. al-Samarqandī : Abū al-Layth al-Samarqandī, a Hanafi scholar and commentator.
339. ka-l-dharr : Like atoms or small ants, referring to the primordial covenant (Qur'an 7:172).
340. tilka l-rusulu faḍḍalnā baʿḍahum ʿalā baʿḍin : Qur'an 2:253, meaning 'Those messengers, We preferred some of them over others'.
341. wa-rafaʿa baʿḍahum darajātin : Qur'an 2:253, meaning 'and raised some of them in degrees'.
342. al-aḥmar : Literally 'the red', referring to non-Arabs or white-skinned peoples.
343. al-aswad : Literally 'the black', referring to black-skinned peoples.
344. yā ayyuhā l-nabiyyu : Qur'anic address meaning 'O Prophet'.
345. yā ayyuhā l-rasūlu : Qur'anic address meaning 'O Messenger'.
346. al-Samarqandī : Same as note 33.
347. al-Kalbī : Muḥammad ibn al-Sāʾib al-Kalbī, a Qur'anic commentator.
348. wa-inna min shīʿatihi la-ibrāhīma : Qur'an 37:83, meaning 'And indeed, among his followers is Abraham'.
349. al-Farrāʾ : Abū Zakariyyā Yaḥyā ibn Ziyād al-Farrāʾ, a Kufan grammarian and exegete.
350. Makki : Same as note 15.
351. wa-mā kāna llāhu li-yuʿadhdhibahum wa-anta fīhim : Qur'an 8:33, meaning 'And Allah would not punish them while you are among them'.
352. wa-mā kāna llāhu muʿadhdhibahum wa-hum yastaghfirūna : Qur'an 8:33, meaning 'And Allah would not punish them while they seek forgiveness'.
353. law tazayyalū la-ʿadhdhabnā : Qur'an 48:25, meaning 'If they had been separated, We would have punished'.
354. wa-lawlā rijālun muʾminūna : Qur'an 48:25, meaning 'And if not for believing men'.
355. wa-mā lahum allā yuʿadhdhibahumu llāhu : Qur'an 8:34, meaning 'And what is [the matter] with them that Allah should not punish them'.
356. Abū Mūsā : Abū Mūsā al-Ashʿarī, a companion of the Prophet.
357. wa-mā arsalnāka illā raḥmatan lil-ʿālamīna : Qur'an 21:107, meaning 'And We have not sent you except as a mercy to the worlds'.
358. anā amānun li-aṣḥābī : Hadith meaning 'I am a security for my companions'.
359. yusallūna : They bless, i.e., send blessings and mercy.
360. Abū Bakr ibn Fūrak : A prominent Ash'ari theologian and scholar of usul al-fiqh (d. 406 AH).
361. qurratu 'aynī fī al-ṣalāh : The comfort of my eye is in prayer; a hadith indicating the Prophet's delight in prayer.
362. al-mutakallimīn : Theologians, specifically those engaged in speculative theology (kalam).
363. Kāf, Hā', Yā', 'Ayn, Ṣād : The opening letters of Surah Maryam (19:1), often interpreted symbolically.
364. A laysa Allāhu bi kāfin 'abdahu : Quran 39:36: 'Is not God sufficient for His servant?'
365. wa yahdiyaka ṣirāṭan mustaqīman : Quran 48:2: 'and guide you to a straight path.'
366. ayyadaka bi naṣrihi : Quran 48:3: 'He supported you with His victory.'
367. wa Allāhu ya'ṣimuka min al-nās : Quran 5:67: 'And God will protect you from the people.'
368. Inna Allāha wa malā'ikatahu yusallūna 'alā al-nabī : Quran 33:56: 'Indeed, God and His angels bless the Prophet.'
369. wa in taẓāharā 'alayhi fa inna Allāha huwa mawlāhu : Quran 66:4: 'But if you support each other against him, then indeed God is his Protector.'
370. Innā fataḥnā laka fatḥan mubīnan : Quran 48:1: 'Indeed, We have given you a clear conquest.'
371. yadu Allāhi fawqa aydīhim : Quran 48:10: 'The hand of God is above their hands.'
372. Makkiyy : Probably Makki ibn Abi Talib al-Qaysi, a Quranic exegete (d. 437 AH).
373. wa yutimmu ni'matahu 'alayka : Quran 48:2: 'and complete His favor upon you.'
374. ahamm al-bilād : The most important lands, referring to Mecca and Ta'if.
375. mā lahum 'inda rabbihim : What they have with their Lord, i.e., reward in the Hereafter.
376. wa yu'azzirūhu : Quran 48:9: 'and honor him.'
377. wa yuwaqqirūhu : Quran 48:9: 'and respect him.'
378. ba'ḍuhum : Some reciters, referring to variant Quranic readings.
379. wa yu'azzizūhu : A variant reading meaning 'and strengthen him.'
380. Ibn 'Aṭā' : A Sufi scholar and exegete, possibly Ibn 'Ata' al-Adami (d. 309 AH) or another.
381. Ja'far ibn Muḥammad : Ja'far al-Sadiq, the sixth Shia Imam (d. 148 AH), known for his teachings.
382. Inna alladhīna yubāyi'ūnaka innamā yubāyi'ūna Allāha : Quran 48:10: 'Indeed, those who pledge allegiance to you are pledging allegiance to God.'
383. bay'at al-riḍwān : The Pledge of Good Pleasure, taken under a tree at Hudaybiyya.
384. 'aqduhu : His covenant, i.e., God's binding agreement.
385. tajnīs : Paronomasia or wordplay, a rhetorical device.
386. Falam taqtulūhum wa lākinna Allāha qatalahum, wa mā ramayta idh ramayta wa lākinna Allāha ramā : Quran 8:17: 'You did not kill them, but God killed them, and you did not throw when you threw, but God threw.'
387. al-awwal : The first, i.e., the verse about the hand of God (48:10).
388. hādhā : This, i.e., the verse about killing and throwing (8:17).
389. mashī'atuhu : His will, i.e., God's will.
390. hādhihi al-āyah al-ukhrā : This other verse, i.e., 8:17.
391. al-majāz al-'arabī : Arabic metaphor, a rhetorical figure.
392. qaṣṣahu : He narrated, i.e., God narrated.
393. Sūrat 'Subḥān' : Surah al-Isra (17), which begins with 'Subhana' (Glory be to).
394. al-Najm : Surah 53, which mentions the Night Journey and Ascension.
395. wa Allāhu ya'ṣimuka min al-nās : Quran 5:67: 'And God will protect you from the people.'
396. wa idh yamkuru bika alladhīna kafarū : Quran 8:30: 'And when those who disbelieved plotted against you.'
397. illā tanṣurūhu fa qad naṣarahu Allāhu : Quran 9:40: 'If you do not support him, God has already supported him.'
398. taḥarrīhim : Their seeking, i.e., their intent to destroy him.
399. najiyyan : In secret counsel, i.e., conspiring privately.
400. Surāqah ibn Mālik : A man who pursued the Prophet during the Hijra but was miraculously stopped.
401. ḥadīth al-hijrah : The narration of the emigration from Mecca to Medina.
402. Innā a'ṭaynāka al-kawthar... : Quran 108:1-3: 'Indeed, We have given you al-Kawthar, so pray to your Lord and sacrifice. Indeed, your enemy is the one cut off.'
403. al-khayr al-kathīr : Abundant good, an interpretation of al-Kawthar.
404. al-abtar : Literally 'cut off'; here meaning insignificant, despised, or one without posterity or good.
405. sab' min al-mathani : The seven oft-repeated verses; commonly identified as Surah al-Fatiha or the seven long surahs.
406. Umm al-Qur'an : The Mother of the Qur'an, i.e., Surah al-Fatiha.
407. rak'ah : Unit of Islamic prayer.
408. al-dhikr : The Reminder; a name for the Qur'an.
409. kaffatan : Comprehensively, i.e., to all people.
410. Qul ya ayyuha al-nas : Qur'an 7:158.
411. al-Qadi : Refers to Qadi 'Iyad (d. 544 AH), author of al-Shifa'.
412. bi-lisani qawmihi : Qur'an 14:4.
413. al-ahmar wa al-aswad : The red and the black; a hadith meaning all mankind, regardless of race.
414. al-nabiyyu awla : Qur'an 33:6.
415. azwajuhu fi al-janna : His wives in Paradise; a belief that the Prophet's wives will be with him in the afterlife.
416. wa huwa abun lahum : And he is a father to them; a variant reading of Qur'an 33:6, now considered non-canonical.
417. al-Mushaf : The standard written text of the Qur'an.
418. al-kitaba wa al-hikma : Qur'an 4:113.
419. wa kana fadlu Allahi 'alayka 'aziman : Qur'an 4:113.
420. al-Wasiti : Abu 'Abd Allah al-Wasiti (d. 320 AH), a Sufi scholar.

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the…

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed.

The dead, and making the deaf hear, and the gushing of water from between his fingers, and the multiplication of the little, and the splitting of the moon, and the turning back of the sun, and the transformation of substances, and victory through awe, and knowledge of the unseen, and the cloud's shade, and the glorification of pebbles, and the healing of pains, and protection from people... - Up to what no comprehensive account can contain ¹, nor can any encompass its knowledge except what we have mentioned, and the One who favored him with it—there is no god but Him. - Up to what has been prepared for him in the Hereafter, of stations of honor, degrees of sanctity, ranks of happiness, the ultimate good, and the increase ² before which intellects halt and imagination is bewildered in grasping it... CHAPTER TWO: HIS PHYSICAL ATTRIBUTES, PEACE BE UPON HIM If you say—may God honor you—: There is no doubt, in general, that he, peace be upon him, was the highest of people in rank, the greatest in station, and the most perfect in virtues and excellences. You have taken a beautiful approach in detailing the traits of perfection, which has made me eager to learn about his attributes, peace be upon him, in detail. Know—may God illuminate my heart and yours, and double my love and yours for this noble Prophet—that when you look at the traits of perfection that are not acquired but innate in his creation, you will find him, peace be upon him, possessing all of them, encompassing their scattered beauties, without any disagreement among the transmitters of reports ³ regarding that; indeed, some of them have reached the level of certainty. As for his form and its beauty, and the proportion of his limbs in their comeliness, authentic and numerous well-known traditions have come regarding that from the hadith of Ali ⁴, Anas ibn Malik ⁵, Abu Hurayra ⁶, al-Bara' ibn 'Azib ⁷, 'Aisha ⁸ the Mother of the Believers, Ibn Abi Hala ⁹, Abu Juḥayfa ¹⁰, Jabir ibn Samura ¹¹, Umm Ma'bad ¹², Ibn 'Abbas ¹³, Mu'arrigh ibn Mu'ayqib ¹⁴, Abu al-Tufayl ¹⁵, al-'Adda' ibn Khalid ¹⁶, Khuraym ibn Fatik ¹⁷, Hakim ibn Hizam ¹⁸, and others, may God be pleased with them. That he, peace be upon him, was: Fair-skinned ¹⁹, with intensely black eyes ²⁰, wide-eyed ²¹, with a reddish tint in the white of the eyes ²², with long eyelashes ²³, with a broad and bright forehead ²⁴, with arched eyebrows ²⁵, with a finely shaped nose with a slight bridge ²⁶, with a gap between his front teeth ²⁷, round-faced ²⁸, with a broad forehead ²⁹, with a thick beard that filled his chest, with a level belly and chest, broad-chested ³⁰, with broad shoulders ³¹, large-boned, with thick upper arms, forearms, and lower legs ³², with spacious palms and feet ³³, with tapering extremities ³⁴, with a radiant body ³⁵, with a fine line of hair from chest to navel ³⁶, of medium stature ³⁷, neither excessively tall ³⁸ nor short and stunted, yet no one who was considered tall could walk with him without him towering over them, peace be upon him. His hair was neither curly nor straight ³⁹. When he smiled, he would reveal teeth like lightning or hailstones. When he spoke, light seemed to emanate from his front teeth. He had the most beautiful neck, neither too fleshy nor too thin. His body was well-built ⁴⁰ and firm-fleshed ⁴¹. Al-Bara' ⁴² said: "I have never seen anyone with long hair ⁴³ in a red cloak more handsome than the Messenger of God, peace be upon him ⁴⁴." Abu Hurayra ⁴⁵, may God be pleased with him, said: "I have never seen anything more beautiful than the Messenger of God, peace be upon him; it was as if the sun was flowing on his face, and when he laughed, it would glisten on the walls ⁴⁶." Jabir ibn Samura ⁴⁷ said: A man said to him, "His face, peace be upon him, was like a sword." He replied: "No, rather like the sun and the moon, and it was round ⁴⁸." Umm Ma'bad ⁴⁹ said in part of her description of him: "The most beautiful of people from afar, and the sweetest and most handsome from near." In the hadith of Ibn Abi Hala ⁵⁰: "His face would glisten like the moon on the night of the full moon." Ali ⁵¹ said at the end of his description of him: "Whoever saw him suddenly would be in awe of him, and whoever associated with him knowingly would love him. His describer says: 'I have never seen anyone like him before or after him, peace be upon him.'" - The hadiths detailing his description are well-known and numerous, so we will not prolong by listing them. - We have summarized in his description the essential points ⁵² of what has been reported, and a sufficient amount for the intended purpose. - We have concluded these chapters with a comprehensive hadith that you will find there—God willing. *** CHAPTER THREE: HIS CLEANLINESS, PEACE BE UPON HIM As for the cleanliness of his body, the pleasantness of his scent and sweat, and his purity from filth and bodily impurities ⁵³; God Almighty had distinguished him in that with unique qualities not found in others, then completed them with the cleanliness of the Law and the ten traits of the natural disposition ⁵⁴. He said: "Religion is built on cleanliness" ⁵⁵. Anas ⁵⁶ said: "I have never smelled ambergris, musk, or anything more fragrant than the scent of the Messenger of God, peace be upon him" ⁵⁷. Jabir ibn Samura ⁵⁸ said: "He, peace be upon him, wiped my cheek, and I felt the coolness of his hand and its fragrance, as if he had taken it out of a perfumer's box" ⁵⁹. Another said: Whether he had touched perfume or not, whoever shook hands with him would smell its fragrance for the rest of the day. And he would place his hand on a child's head, and the child would be recognized among other children by its scent. - "The Messenger of God, peace be upon him, slept in the house of Anas ⁶⁰ on a leather mat ⁶¹. He sweated, and his mother came with a bottle to collect his sweat. The Messenger of God, peace be upon him, asked her about it, and she said: 'We put it in our perfume, and it is the most fragrant of perfumes'" ⁶². Al-Bukhari mentioned in his Great History, from Jabir ⁶³: "The Prophet, peace be upon him, would never pass through a path without someone following him knowing that he had taken that path, because of his fragrance." Ishaq ibn Rahawayh ⁶⁴ said that this was his natural scent without perfume, peace be upon him. Al-Muzani ⁶⁵ and al-Harbi ⁶⁶ narrated from Jabir ⁶⁷, may God be pleased with him, who said: "The Prophet, peace be upon him, seated me behind him, and I put my mouth on the seal of prophethood, and it exuded ⁶⁸ musk over me." Some of those concerned with his reports and characteristics have related that when he needed to relieve himself, the earth would split and swallow his excrement and urine, and a pleasant fragrance would emanate from that, peace be upon him ⁶⁹. Muhammad ibn Sa'd ⁷⁰, the scribe of al-Waqidi ⁷¹, reported a tradition about this from 'Aisha ⁷², may God be pleased with her: "She said to the Prophet, peace be upon him: 'You go to the lavatory and we see no trace of any impurity from you.' He said: 'O 'Aisha, do you not know that the earth swallows ⁷³ what comes out of the prophets, so nothing is seen of it ⁷⁴?'" This tradition, though not well-known, has been accepted by some scholars regarding the purity of these two events from him, peace be upon him. It is the view of some of al-Shafi'i's ⁷⁵ companions. Imam Abu Nasr ibn al-Sabbagh ⁷⁶ related it in his al-Shamil. Abu Bakr ibn Sabiq al-Maliki ⁷⁷ related the two opinions of the scholars on this in his book al-Badi' on Maliki jurisprudence, deriving what they did not have from their school based on Shafi'i subdivisions. Evidence for this: nothing unpleasant or impure ever came from him, peace be upon him... Among this is the hadith of Ali ⁷⁸, may God be pleased with him: "I washed the Prophet, peace be upon him, and I looked to see what comes from a deceased person, but I found nothing. I said: 'You are pure in life and in death.' He said: 'And a pleasant fragrance emanated from him, the like of which we had never smelled.'" Similarly, Abu Bakr ⁷⁹, may God be pleased with him, said when he kissed the Prophet, peace be upon him, after his death. - Among this is Malik ibn Sinan's ⁸⁰ drinking his blood on the day of Uhud, sucking it, and the Prophet, peace be upon him, allowing him to do so and saying to him: "The Fire will never touch you" ⁸¹.

Similarly ⁸², the drinking of his cupping blood by Abdullah ⁸³ ibn al-Zubayr, and he said to him: 'Woe to you from the people, and woe to them from you,' and he did not disapprove of it. And something similar has been narrated from him regarding a woman who drank his urine, and he said to her: 'You will never complain of a stomach ache again.' ⁸⁴ And he did not command any of them to rinse their mouth, nor did he forbid them from returning to it. The hadith of this woman who drank his urine is authentic; al-Daraqutni ⁸⁵ obliged Muslim ⁸⁶ and al-Bukhari ⁸⁷ to include it in their Sahih collections. Her name is Baraka ⁸⁸, and there is disagreement about her lineage; it is said she is Umm Ayman ⁸⁹, and she used to serve the Prophet, peace be upon him. She said: The Prophet had a cup made of wood ⁹⁰ placed under his bed, in which he would urinate at night. One night he urinated in it, then later missed it and found nothing in it. He asked Baraka about it, and she said: 'I got up, being thirsty, and drank it without knowing.' Her hadith was narrated by Ibn Jurayj ⁹¹ and others ⁹². The Prophet was born circumcised and with his umbilical cord cut ⁹³; it is narrated from his mother Amina ⁹⁴ that she said: 'I gave birth to him clean, with no impurity on him.' ⁹⁵ And from Aisha ⁹⁶⁹⁷, may God be pleased with her: 'I never saw the private part of the Messenger of God, peace be upon him.' And from Ali ⁹⁸, may God be pleased with him: 'The Prophet, peace be upon him, instructed me that no one should wash him but me, for no one sees my nakedness except that his eyes are blinded.' ⁹⁹ And in the hadith of Ikrima ¹⁰⁰ from Ibn Abbas ¹⁰¹, may God be pleased with them both: 'He slept until his snoring was heard ¹⁰², then he got up and prayed without performing ablution.' ¹⁰³ Ikrima said: Because he, peace be upon him, was protected. Chapter Four: The Abundance of His Intellect, Eloquence of His Tongue, and Strength of His Senses, Peace Be Upon Him As for the abundance of his intellect, the sharpness of his mind, the strength of his senses, the eloquence of his tongue, the moderation of his movements, and the beauty of his character, there is no doubt ¹⁰⁴ that he was the most intelligent and wisest of people. Whoever contemplates his management of the inner and outer affairs of creation, and his governance of the common and elite, along with his wondrous traits and unique conduct, let alone the knowledge he imparted and the law he established without prior learning, practice, or reading of books, will have no doubt about the superiority of his intellect and the penetration ¹⁰⁵ of his understanding at first glance. This does not need confirmation due to its certainty. Wahb ¹⁰⁶ ibn Munabbih said: I read in seventy-one books, and I found in all of them that the Prophet, peace be upon him, was the most intelligent of people and the best in opinion. In another narration: I found in all of them that God Almighty did not give all people from the beginning of the world to its end, of intellect compared to his intellect, except like a grain of sand among the sands of the world. Mujahid ¹⁰⁷¹⁰⁸ said: The Messenger of God, peace be upon him, when standing in prayer, could see behind him as he saw in front of him. And this is the interpretation of His saying: 'And your movement among those who prostrate.' [Quran 26:219] In the Muwatta ¹⁰⁹¹¹⁰, it is narrated from him, peace be upon him: 'Indeed I see you from behind my back.' ¹¹¹ Similar is narrated from Anas ¹¹² in the two Sahihs ¹¹³. And from Aisha ¹¹⁴ similar ¹¹⁵; she said: 'An increase that God granted him during his pilgrimage.' In some narrations ¹¹⁶: 'Indeed I look behind me as I look in front of me.' ¹¹⁷¹¹⁸ In another ¹¹⁹: 'Indeed I see from behind my neck as I see in front of me.' Baqi ¹²⁰ ibn Makhlad narrated from Aisha ¹²¹: 'The Prophet, peace be upon him, could see in darkness as he saw in light.' ¹²² There are many authentic reports about his seeing the angels ¹²³ and the devils ¹²⁴. The Negus ¹²⁵ was raised for him until he prayed over him ¹²⁶. And the Holy House ¹²⁷ when he described it to Quraysh. And the Kaaba when he built his mosque ¹²⁸¹²⁹; and it is narrated from him ¹³⁰ that he said: 'I see in the Pleiades eleven stars.' All of these are understood as physical sight. This is the view of Ahmad ibn Hanbal ¹³¹ and others. Some ¹³² have interpreted them as knowledge. But the apparent meanings contradict this, and there is no impossibility ¹³³ in this; these are among the special characteristics and traits of prophets. From Abu Hurayra ¹³⁴ from the Prophet, peace be upon him, he said: 'When God Almighty manifested Himself to Moses, peace be upon him, he could see an ant on a smooth rock on a dark night at a distance of ten parasangs.' ¹³⁵ Based on this, it is not far-fetched that our Prophet, peace be upon him, was distinguished with what we have mentioned in this regard, after the Night Journey and the favor of seeing the greatest signs of his Lord. Reports have come ¹³⁶ that he wrestled Rukana ¹³⁷, the strongest man of his time, and he had called him to Islam ¹³⁸. He wrestled Abu Rukana in the pre-Islamic period ¹³⁹, and he was strong; he wrestled him three times, and each time the Messenger of God, peace be upon him, threw him. Abu Hurayra said: 'I have never seen anyone faster in walking than the Messenger of God, peace be upon him; it was as if the earth was folded for him. We would exert ourselves while he was unconcerned.' In his description, peace be upon him, his laughter was a smile; when he turned, he turned completely; when he walked, he walked briskly ¹⁴⁰¹⁴¹, as if descending a slope ¹⁴². Chapter Five: The Eloquence of His Tongue and His Rhetoric, Peace Be Upon Him As for eloquence of tongue and rhetoric of speech, he, peace be upon him, held the highest rank and the position that is not unknown: fluency of nature, excellence of style, conciseness of expression, clarity of wording, strength of speech, correctness of meanings, and lack of affectation. He was given the comprehensive words ¹⁴³ and was distinguished with exquisite wisdom and knowledge of the dialects of the Arabs. He would address each tribe in its own tongue, converse with them in their language, and rival them in their rhetorical style, so much so that many of his companions would ask him in various contexts for explanation of his speech and interpretation of his words. Whoever contemplates his hadith and his conduct will know and confirm this. His speech with Quraysh, the Ansar, the people of Hijaz and Najd was not like his speech with Dhu al-Mish'ar al-Hamadani ¹⁴⁴, Tihfa al-Nahdi ¹⁴⁵, Qatan ibn Haritha al-Ulaymi ¹⁴⁶, al-Ash'ath ibn Qays ¹⁴⁷, Wa'il ibn Hujr al-Kindi ¹⁴⁸, and others from the chiefs of Hadramawt and kings of Yemen. Look at his letter to Hamdan: 'You have your highlands ¹⁴⁹, lowlands ¹⁵⁰, and rugged areas ¹⁵¹; you eat its fodder ¹⁵² and graze its herbage ¹⁵³; we have from their warmth ¹⁵⁴ and their harvest ¹⁵⁵ as long as they submit ¹⁵⁶ to the covenant ¹⁵⁷ and trust; and they have from the charity: the three-year-old she-camel ¹⁵⁸, the mature she-camel ¹⁵⁹, the young weaned camel ¹⁶⁰, the old camel ¹⁶¹, the domestic sheep ¹⁶², and the yearling ram ¹⁶³; and upon them regarding them: the one with a broken tooth ¹⁶⁴ and the one with a split ear ¹⁶⁵...' And his saying to Nahd ¹⁶⁶: 'O God, bless them in their pure milk ¹⁶⁷, their churned milk ¹⁶⁸, their diluted milk ¹⁶⁹; send their shepherd in the abundant pasture ¹⁷⁰; cause the water hole to gush forth for him ¹⁷¹; and bless them in wealth and children. Whoever establishes prayer is a Muslim; whoever gives zakat is a doer of good; whoever testifies that there is no god but God is sincere. To you, O Banu Nahd, are the deposits of the partner ¹⁷² and the deposits of the kingdom; do not cheat ¹⁷³ in zakat, do not deviate ¹⁷⁴ in life, and do not be sluggish in prayer.' And he wrote for them: 'Regarding the obligatory duty ¹⁷⁵: you have the old camel and the young she-camel ¹⁷⁶, the one with a halter ¹⁷⁷ for riding, the foal ¹⁷⁸ that is difficult to handle ¹⁷⁹; your grazing animals are not to be prevented ¹⁸⁰, your acacia trees are not to be cut ¹⁸¹, your milk is not to be withheld ¹⁸², as long as you do not conceal the rope ¹⁸³ and eat the rope ¹⁸⁴.'

Whoever acknowledges [the covenant] shall fulfill the covenant and the pledge, and whoever refuses shall bear the burden ¹⁸⁵. And from his letter to Wā'il ibn Ḥujr ¹⁸⁶: "To the Aqyāl al-ʿAbāhilah ¹⁸⁷, and the Arwāʿ ¹⁸⁸ al-Mashābīb ¹⁸⁹." And in it: "For the Tīʿah ¹⁹⁰ a sheep, not one with shriveled ¹⁹¹ udders ¹⁹², nor weak ¹⁹³; and give ¹⁹⁴ the Thabajah ¹⁹⁵." "And for the Suyūb ¹⁹⁶ the fifth. And whoever commits fornication among ¹⁹⁷ a virgin, flog him ¹⁹⁸ a hundred [lashes] and exile him ¹⁹⁹ for a year; and whoever commits fornication among a married person, wound him ²⁰⁰ with stones ²⁰¹; and no leniency ²⁰² in religion, and no ambiguity ²⁰³ in the ordinances of Allah. And every intoxicant is forbidden." And Wā'il ibn Ḥujr ²⁰⁴ walks proudly ²⁰⁵ over the Aqyāl... Where is this compared to his famous letter to Anas ²⁰⁶ about charity? When the speech of these people was of this level, and their eloquence of this style, and most of their usage was of these words, he used them with them, to make clear to the people what was revealed to them, and to speak to the people according to what they knew... And like his saying in the ḥadīth ²⁰⁷ of ʿAṭiyyah al-Saʿdī ²⁰⁸: "For the upper hand is the giving hand, and the lower hand is the receiving hand." He said: "So the Messenger of Allah, peace and blessings be upon him, spoke to us in our dialect." And his saying ²⁰⁹ in the ḥadīth of al-ʿĀmirī ²¹⁰: when he asked him, the Prophet, peace and blessings be upon him, said to him: "Ask ʿanka ²¹¹" meaning "ask about whatever you wish." And this is the dialect of Banī ʿĀmir... - As for his customary speech, his known eloquence, his comprehensive words, and his transmitted wisdom, people have composed collections about them, and books have been compiled on their words and meanings. Among them are those that are unmatched in eloquence and unequaled in rhetoric. Like his saying ²¹²: "The blood of Muslims is equal, the lowest of them strives for their protection, and they are one hand against others." And his saying ²¹³: "People are like the teeth of a comb." - "A person is with whom he loves" ²¹⁴, - "There is no good in the company of one who does not see for you what you see for him" ²¹⁵, - "People are like mines" ²¹⁶, - "No one who knows his worth perishes" ²¹⁷, - "The consulted is entrusted, and he has a choice as long as he does not speak" ²¹⁸, - "May Allah have mercy on a servant who says good and gains, or remains silent and is safe" ²¹⁹, And his saying: "Submit and be safe... Submit and Allah will give you your reward twice..." ²²⁰ - "Indeed, the most beloved of you to me and the closest to me in station on the Day of Resurrection are those with the best character, the soft-spoken, who are intimate and are intimate with" ²²¹. And his saying: "Perhaps he used to speak about what did not concern him and withhold what would not suffice him" ²²². And his saying: "The two-faced person will not be esteemed with Allah" ²²³. And his prohibition ²²⁴ of "it was said and he said, excessive questioning, wasting wealth, withholding and giving, disobedience to mothers, and burying daughters alive." And his saying: "Fear Allah wherever you are, follow up a bad deed with a good deed to erase it, and treat people with good character" ²²⁵. - "The best of matters are their middles" ²²⁶. And his saying ²²⁷: "Love your beloved moderately, perhaps he will become your enemy one day." And his saying ²²⁸: "Oppression is darknesses on the Day of Resurrection." And his saying ²²⁹ in one of his supplications ²³⁰: "O Allah, I ask You for mercy from You, with which You guide my heart, gather my affairs, mend my disarray ²³¹, rectify my hidden [affairs], elevate my public [affairs], purify my deeds, inspire me with my guidance, restore my intimacy, and protect me from every evil. O Allah, I ask You for success at judgment, the abode of martyrs, the life of the blessed, and victory over enemies..." Up to what the general public ²³² has narrated from the general public, of his stations, discourses, sermons, supplications, addresses, and covenants, regarding which there is no dispute that he attained a rank ²³³ with which no other can be compared, and in which he achieved precedence whose value cannot be estimated. - And I have collected from his words, which no one preceded him in, and no one could pour into his mold. Like his saying ²³⁴: "The mill is hot" ²³⁵, "He died a natural death" ²³⁶, "A believer is not bitten from the same hole twice" ²³⁷, "The fortunate is he who is admonished by others" ²³⁸, And similar ones that make the observer marvel at their content and captivate the mind in the vessels of their wisdom. And his companions said to him ²³⁹: "We have not seen anyone more eloquent than you." So he said: "And what prevents me? For the Quran was revealed in my tongue, a clear Arabic tongue." And he said another time ²⁴⁰: "I am the most eloquent of the Arabs, except that I am from Quraysh and I grew up among Banī Saʿd." Thus, for him, peace and blessings be upon him, was combined the strength of the desert's expression ²⁴¹ and its solidity ²⁴², the purity ²⁴³ of the settled people's words and the luster ²⁴⁴ of their speech, along with the divine support that is extended by revelation, whose knowledge no human ²⁴⁵ can encompass. And Umm Maʿbad ²⁴⁶ said in her description of him: "Sweet in speech, decisive ²⁴⁷, neither sparse ²⁴⁸ nor excessive ²⁴⁹, as if his speech were strung pearls ²⁵⁰. And he had a loud voice ²⁵¹, beautiful in tone." May Allah bless him and grant him peace. **Chapter Six: The Nobility of His Lineage and the Honor of His City and Birthplace, Peace and Blessings Be Upon Him** As for the nobility of his lineage and the honor of his city and birthplace, these require no proof, nor clarification of any difficulty or obscurity. For he is the choicest of Banī Hāshim, the purest and core of Quraysh, the most noble of the Arabs and the most honored in clan from his father's and mother's side, and from the people of Mecca, the most honorable of Allah's lands to Allah and to His servants. From Abū Hurayrah ²⁵², may Allah be pleased with him: that the Messenger of Allah, peace and blessings be upon him, said: "I was sent from the best generations of the children of Adam, generation after generation, until I was in the generation from which I am" ²⁵³. And from al-ʿAbbās ²⁵⁴, may Allah be pleased with him, he said: The Prophet, peace and blessings be upon him, said ²⁵⁵: "Indeed, Allah created creation and made me among the best of them and the best of their generation. Then He chose the tribes and made me from the best tribe. Then He chose the houses and made me from the best of their houses. So I am the best of them in person and the best of them in house." And from Wāthilah ²⁵⁶ ibn al-Asqaʿ, may Allah be pleased with him, he said: The Messenger of Allah, peace and blessings be upon him, said: "Indeed, Allah chose Ishmael from the children of Abraham, and chose Banī Kinānah from the children of Ishmael, and chose Quraysh from Banī Kinānah, and chose Banī Hāshim from Quraysh, and chose me from Banī Hāshim." Al-Tirmidhī ²⁵⁷ said: This is a sound ḥadīth ²⁵⁸. And in a ḥadīth from Ibn ²⁵⁹ ʿUmar, may Allah be pleased with them both, narrated by al-Ṭabarānī ²⁶⁰, that he, peace and blessings be upon him, said ²⁶¹: "Indeed, Allah, Mighty and Majestic, chose His creation, and chose from them the children of Adam, then chose the children of Adam, and chose from them the Arabs, then chose the Arabs, and chose from them Banī Hāshim, then chose Banī Hāshim and chose me from them. So I have always been the best of the best. Indeed, whoever loves the Arabs loves them out of love for me, and whoever hates the Arabs hates them out of hatred for me." And from Ibn ²⁶² ʿAbbās ²⁶³: that the Prophet, peace and blessings be upon him, his spirit was a light before Allah Almighty two thousand years before He created Adam, glorifying, and the angels glorified with his glorification. When Allah created Adam, He cast that light into his loins. So the Messenger of Allah, peace and blessings be upon him, said: "So Allah brought me down to the earth in the loins of Adam, and placed me in the loins of Noah, and cast me into the loins of Abraham. Then Allah Almighty continued to transfer me from noble loins and pure wombs until He brought me out from my parents... they never met in fornication." And the authenticity of this report is attested by the famous poem of al-ʿAbbās ²⁶⁴ in praise of the Prophet, peace and blessings be upon him... *** **Chapter Seven: His State, Peace and Blessings Be Upon Him, Regarding Necessities** As for what the necessity of life calls for, which we have detailed, it is of three types: - A type where virtue lies in its scarcity. - A type where virtue lies in its abundance. - And a type where circumstances vary... A- As for what is praised and perfected by its scarcity, unanimously, and in all cases, customarily and legally, such as food and sleep... The Arabs and the wise have always praised their scarcity and blamed their abundance, because excessive eating and drinking indicate greed, avarice, gluttony, and the dominance of desire, causing harm in this world and the Hereafter, and bringing diseases to the body.

and the turbidity ²⁶⁵ of the soul and the filling of the brain. Its scarcity is evidence of contentment and self-control. Suppressing desire causes health, clarity of thought, and sharpness of mind. Just as excessive sleep is evidence of coarseness ²⁶⁶ and weakness, and lack of intelligence and acumen causes laziness, the habit of incapacity, wasting one's life without benefit, hardness of the heart, its heedlessness and its death. The evidence for this is what is known necessarily, found by observation, and transmitted recurrently from the speech of preceding nations, the wise men of old, the poetry of the Arabs and their reports, authentic hadith, and the traditions of those who came before and after, in a way that does not require citation, and we have omitted mentioning it here for brevity and relying on the widespread knowledge of it. The Prophet, may God bless him and grant him peace, took the least of these two arts... This cannot be denied from his biography, and it is what he commanded and urged, especially linking one to the other. From al-Miqdam ibn Ma'dikarib ²⁶⁷, may God be pleased with him: that the Messenger of God, may God bless him and grant him peace, said: "The son of Adam fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few morsels to keep his back straight. But if he must, then one third for his food, one third for his drink, and one third for his breath." ²⁶⁸ And because excessive sleep comes from excessive eating and drinking. Sufyan al-Thawri ²⁶⁹ said: With little food, one can stay awake at night. Some of the Salaf ²⁷⁰ said: Do not eat much, so you will not drink much, so you will not sleep much, so you will not lose much. It has been narrated ²⁷¹ from him, may God bless him and grant him peace, that: "The food most beloved to him was that which had many hands [partaking]." And from Aisha ²⁷², may God be pleased with her: The stomach of the Prophet, may God bless him and grant him peace, was never filled to satiety, and he was among his family, not asking them for food nor desiring it; if they fed him, he ate; what they fed him, he accepted; what they gave him to drink, he drank... - This is not contradicted by the hadith of Barira ²⁷³ and his saying ²⁷⁴: "Did I not see the cooking pot ²⁷⁵ with meat in it?" - For perhaps the reason for his question was his assumption, may God bless him and grant him peace, that they believed it was not permissible for him, so he wanted to clarify his practice, since he saw that they did not offer it to him, while knowing that they would not withhold it from him. His assumption proved true, and he explained to them what they were ignorant of regarding his matter by saying: "It is for her a charity, and for us a gift." In the wisdom of Luqman ²⁷⁶, peace be upon him: O my son, when the stomach is full, thought sleeps, wisdom becomes mute, and the limbs refrain from worship. Sahnun ²⁷⁷ said: Knowledge is not suitable for one who eats until he is full. In an authentic hadith ²⁷⁸, his saying, may God bless him and grant him peace: "As for me, I do not eat reclining." "Reclining" means settling down to eat and sitting firmly ²⁷⁹ like one sitting cross-legged and similar postures of sitting firmly, in which the sitter leans on what is beneath him... The one sitting in this manner invites eating and eats a lot. - The Prophet, may God bless him and grant him peace, only sat for eating in a squatting posture ²⁸⁰, and he said ²⁸¹: "I am only a servant; I eat as a servant eats, and I sit as a servant sits." According to the investigators, the meaning of the hadith regarding reclining is not leaning on one side. - Likewise, his sleep, may God bless him and grant him peace, was little. Authentic traditions testify to that. Nevertheless, he said, may God bless him and grant him peace: "My eyes sleep, but my heart does not sleep." ²⁸² - His sleep was on his right side, as an aid to little sleep, because sleeping on the left side is more restful due to the calmness of the heart and the related internal organs at that time, as they lean toward the left side, which invites heaviness and prolongation. When one sleeps on the right side, the heart hangs and is restless, so one wakes up quickly and is not overwhelmed by deep sleep. Chapter Eight: His Marriage, may God bless him and grant him peace, and what pertains to it As for marriage, it is agreed upon both legally and customarily. For it is evidence of perfection and sound masculinity, and boasting about its frequency has always been a known custom, and praising it is a past practice. As for the law, it is an established sunna. Ibn Abbas ²⁸³, may God be pleased with them both, said: The best of this community are those with the most wives... pointing to him, may God bless him and grant him peace. He, may God bless him and grant him peace, said ²⁸⁴: "Marry and multiply, for I will boast of you before the nations ²⁸⁵," and he forbade celibacy ²⁸⁶. Despite what it contains of suppressing desire and lowering the gaze, which he, may God bless him and grant him peace, pointed out by his saying ²⁸⁷: "Whoever has the means, let him marry, for it is more lowering of the gaze and more protective of the private parts." - So much so that scholars did not consider it as detracting from asceticism. Sahl ibn Abdullah ²⁸⁸ said: They were made beloved to the Master of the Messengers, so how can one be ascetic towards them?!! Ibn Uyayna ²⁸⁹ said something similar... The ascetics among the Companions ²⁹⁰, may God be pleased with them, had many wives and concubines and married frequently. Much has been reported about Ali ²⁹¹, al-Hasan ²⁹², Ibn Umar ²⁹³, and others... Many disliked meeting God as a bachelor. If it is said: How can marriage and its frequency be among the virtues, while John son of Zechariah ²⁹⁴, peace be upon him, was praised by God Almighty for being incapable of what you consider a virtue?!!! - And Jesus ²⁹⁵ son of Mary, peace be upon him, remained celibate from women... If it were as you stated, he would have married... Know that God Almighty's praise of John as "hasur" ²⁹⁶ is not as some have said: that he was impotent ²⁹⁷ or had no male organ... Rather, the skilled exegetes ²⁹⁸ and critical scholars have rejected this and said: This is a deficiency and a flaw, and it is not befitting for prophets, peace be upon them. - Its meaning is that he was protected from sins, i.e., he did not commit them, as if he was restrained from them. It was also said: One who restrains himself from desires. It was said: He had no desire for women. - From this, it is clear to you that the inability to marry is a deficiency. - Virtue lies in having the desire and then suppressing it, either through struggle like Jesus ²⁹⁹, peace be upon him, or by being spared by God Almighty like John ³⁰⁰, peace be upon him, as an additional virtue because it occupies much time and draws one to the world. - Then, for one who is able and possesses it, fulfills the obligations regarding it, and it does not distract him from his Lord, it is a high rank, which is the rank of our Prophet, may God bless him and grant him peace, whom their multitude did not distract from the worship of his Lord; rather, it increased him in worship due to protecting them, fulfilling their rights, earning for them, and guiding them. - Rather, he explicitly stated that it was not part of his worldly pleasures, even if it was part of the worldly pleasures of others. He, peace and blessings be upon him, said: "Made beloved to me from your world ³⁰¹ are women and perfume." This indicates that his love for what he mentioned of women and perfume, which are part of the world of others, and his use of them, was not for his world, but for his afterlife, for the benefits we mentioned regarding marriage, and for meeting angels with perfume, and because it also encourages intercourse and aids it, and stimulates its causes. - His love for these two traits was for the sake of others and the suppression of his desire. His true love, specific to his essence, was in witnessing the majesty of his Master and communing with Him. Therefore, he distinguished between the two loves and separated the two states. He said: "And the coolness of my eyes was placed in prayer." ³⁰² - Thus, he equaled John ³⁰³ and Jesus ³⁰⁴ in being spared their temptation, and he added virtue by taking care of them.

- And he, may Allah bless him and grant him peace, was among those who were empowered with strength in this matter, and were given much of it. For this reason, what was permitted to him regarding the number of free women was not permitted to others. We have narrated (306) from Anas (307), may Allah be pleased with him, that he, may Allah bless him and grant him peace, "used to visit his wives in a single hour of the night and day," and they were eleven (308) in number. Anas (309) said: "We used to discuss that he was given the strength of thirty men." Recorded by al-Nasa'i (310). A similar report (311) was narrated from Abu Rafi' (312). And from Tawus (313): "He, peace and blessings be upon him, was given the strength of forty men in intercourse" (314). And from Safwan (315) ibn Sulaym, the like of it. And Salma (316), his freed slave, said: "The Prophet, may Allah bless him and grant him peace, went around to his nine wives in one night, and performed purification from each one before going to the next, and said: 'This is purer and more cleansing.'" And Sulayman (318), peace be upon him, said: "I will surely go around tonight to one hundred women, or ninety-nine (320)," and he did so. Ibn 'Abbas (321) said: "In the loins of Sulayman was the water of one hundred men, and he had three hundred wives and three hundred concubines." Al-Naqqash (323) and others reported: "Seven hundred wives and three hundred concubines." - And Dawud (325), peace be upon him, despite his asceticism and his eating from the work of his own hand, had ninety-nine women, and with the wife of Uriah it became one hundred (326). - And this was alluded to in the Mighty Book, by His statement, Exalted is He: "Indeed this brother of mine has ninety-nine ewes" (327). And in the hadith of Anas (328): from him, peace and blessings be upon him (329): "I have been favored over people with four things: generosity, courage, frequency of intercourse, and strength of grip." - As for status (al-jah), it is generally praised by the rational, and the greatness in hearts is proportionate to one's status. Allah, Exalted is He, said in describing 'Isa (330), peace be upon him: "Distinguished in this world and the Hereafter" (331). But its afflictions are many, for it is harmful to some people regarding the outcome of the Hereafter. Therefore, those who criticized it did so, and praised its opposite. - In the Sacred Law (332), the praise of obscurity (al-khumul) (333) and the condemnation of "haughtiness in the land" have been reported. - And he, may Allah bless him and grant him peace, was granted awe, high standing in hearts, and greatness before prophethood, during the Jahiliyyah and after it, while they denied him, harmed his Companions, and secretly intended to harm him personally. Yet when they faced him, they magnified his matter and fulfilled his needs. His reports in this regard are well-known, and some will come later. And those who had not seen him would be stunned and tremble at the sight of him. As narrated from a tribe (334): "When they saw him, they trembled from fear (335). He said: 'O poor one, be calm (al-sakinah)'" (336). And in the hadith of Abu Mas'ud (337), may Allah be pleased with him: "A man stood before him and trembled. He said to him: 'Take it easy, for I am not a king...'" (338) the hadith (339). - As for the greatness of his rank through prophethood, the nobility of his station through messengership, and the loftiness (inafah) (340) of his status through selection and honor in this world, it is a matter that reaches the utmost limit. Then in the Hereafter, he is the master of the children of Adam (341). And it is upon the meaning of this chapter that we have composed this entire section. **Chapter Nine: Matters Related to Wealth and Property** As for the third type, it is that regarding which states differ in boasting, taking pride, and preferring on its account, such as abundance of wealth. - Its possessor, in general, is magnified among the common people because they believe he can attain his needs through it and achieve his aims because of it. Otherwise, there is no virtue in it itself. - So when wealth is in this form, and its possessor spends it on his important matters and the important matters of those who approach him and hope from him, and directs it to its proper places, purchasing with it high stations, good praise, and standing in hearts, then it is a virtue in its possessor according to the people of this world. - And if he spends it in acts of piety, expends it in ways of goodness, and intends thereby Allah and the Hereafter, then it is a virtue for everyone in every case. - And when its possessor hoards it, not directing it to its proper channels, eager to accumulate it, its abundance becomes like non-existence, and it becomes a deficiency in its possessor. It does not keep him on the paths (judad) (342) of safety, but rather casts him into the abyss (huwwah) (343) of the vice of miserliness and the blameworthiness of baseness. - So boasting about wealth and its virtue, according to those who consider it a virtue, is not for itself, but rather for attaining other things through it and for its use in its various applications... - Therefore, the hoarder, when he does not place it in its proper places nor direct it to its proper channels, is not truly wealthy (mali') (344) nor rich in meaning, nor praised by any of the rational. Rather, he is perpetually poor, and does not attain any of his aims, since the wealth in his hand that would lead to them is not under his control. So he resembles the treasurer of another's wealth, having no wealth of his own, as if nothing of it is in his hand. - The spender is wealthy and rich by obtaining the benefits of wealth, even if nothing of the wealth remains in his hand. - So look at the conduct (sirah) of our Prophet, may Allah bless him and grant him peace, and his character regarding wealth. You will find that he was given the treasures of the earth and the keys of the lands, spoils were made lawful for him, which were not lawful for any prophet before him. During his lifetime, may Allah bless him and grant him peace, the lands of the Hijaz, Yemen, and the entire Arabian Peninsula were conquered for him, as well as adjacent parts of Syria and Iraq. There were brought to him from their fifths, jizyah, and sadaqat what kings only receive in part. A group of regional kings submitted to him (hadathu) (345). Yet he did not appropriate anything from it, nor did he keep a single dirham from it. Rather, he spent it in its proper channels, enriched others with it, and strengthened the Muslims with it. And he said (346): "It would not please me to have Uhud as gold, with a dinar of it remaining with me overnight, except a dinar I set aside for a debt" (347). Once, some dinars came to him, and he distributed them. Six remained, so he gave them to one of his wives, but sleep did not come to him until he got up and distributed them, saying: "Now I am at rest" (348). And he died while his armor was pawned for the sustenance of his family (349). And he limited his clothing and dwelling to what necessity compelled him to, and he was ascetic regarding anything beyond that. He would wear whatever he found. He would generally wear the shaml (350) and the coarse cloak (kisa'), and the thick garment (burd). And he would distribute to those present the silk cloaks (aqbiyah al-dibaj) (351) embroidered (mukhawwasah) (352) with gold, and set aside some for those who were absent. - For boasting in clothing and adorning oneself with it is not among the traits of honor and majesty; rather, it is among the characteristics of women. - What is praiseworthy in clothing is cleanliness of the garment, moderation in its type, and that it be the like of what one's peers wear, without diminishing one's manliness (muru'ah) in its kind, and not leading to notoriety in either extreme. - The Sacred Law has condemned that. The ultimate pride in it, customarily among people, only returns to pride in abundance of possessions and prosperity of circumstance. - Similarly, boasting about the quality of one's dwelling, the spaciousness of one's home, the abundance of its furnishings, servants, and mounts, and about one who owns land and has what is in it brought to him, and then abandons all that out of asceticism and self-restraint—such a person possesses the virtue of wealth, and is master of pride through this trait—if it is a virtue—and surpasses it in pride and is deeply rooted in praise by turning away from it, being ascetic in its ephemeral nature, and expending it in its proper places... **Chapter Ten: Praiseworthy Character Traits** As for the acquired traits of praiseworthy character (al-akhlaq al-hamidah) and noble manners (al-adab al-sharifah), concerning which all rational people agree on preferring their possessor and magnifying the one characterized by even a single one of them, let alone more, and which the Sacred Law has praised all of them, commanded them, promised everlasting happiness to the one who adopts them as his character, and described some of them as being parts of prophethood—these are what are called good character (husn al-khuluq). - It is moderation in the faculties of the soul and its attributes, and the middle path in them, without inclining to the deviant extremes. - All of them were the character of our Prophet, may Allah bless him and grant him peace, at the utmost limit of their perfection and moderation to their final degree, until Allah praised him for that.

He said, the Most High: "And indeed, you are upon an exalted standard of character." ³⁰⁵ 'A'isha ³⁰⁶, may Allah be pleased with her, said: "His character was the Qur'an; he was pleased with its pleasure and displeased with its displeasure." And he, may Allah bless him and grant him peace, said: "I was sent to perfect noble character traits." ³⁰⁷ Anas ³⁰⁸ said: "The Messenger of Allah, may Allah bless him and grant him peace, was the best of people in character." And from 'Ali ³⁰⁹ ibn Abi Talib, may Allah be pleased with him, the like of it. And according to what the verifiers mentioned, he was naturally disposed to them in the origin of his creation and the beginning of his innate nature; they were not acquired by him through effort or discipline, but by divine generosity and lordly specificity. And likewise for the rest of the prophets. Whoever examines their biographies from their childhood to their mission will verify this, as is known from the state of Jesus ³¹⁰, Moses ³¹¹, John ³¹², Solomon ³¹³, and others, peace be upon them. Rather, these character traits were implanted in them by nature, and they were endowed with knowledge and wisdom in their innate disposition. Allah, the Most High, said: "And We gave him judgment while a child." ³¹⁴ The commentators said: Allah gave John ³¹⁵, peace be upon him, knowledge of the Book of Allah, the Most High, during his childhood. Ma'mar ³¹⁶ said: He was two or three years old ³¹⁷, and the children said to him: "Why do you not play?" He replied: "Was I created for play?" And it is said regarding His statement, the Most High: "Confirming a word from Allah" ³¹⁸: John ³¹⁹ confirmed Jesus ³²⁰ when he was three years old, and testified that he was the Word of Allah and His Spirit. And it is said ³²¹: He confirmed him while in his mother's womb, and the mother of John ³²² used to say to Mary ³²³: "I find what is in my womb prostrating to what is in your womb, as a greeting to him." And Allah, the Most High, explicitly mentioned the speech of Jesus ³²⁴ to his mother at his birth, saying to her: "Do not grieve" ³²⁵, according to the reading of those who read "from beneath her" ³²⁶, and according to the opinion of those who said that the caller was Jesus ³²⁷, peace be upon him. And He explicitly mentioned his speech in his cradle, saying: "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet." ³²⁸ And He said, the Most High: "So We gave understanding of it to Solomon, and to each We gave judgment and knowledge." ³²⁹ And it has been mentioned regarding the judgment of Solomon while he was a child playing, in the case of the stoned woman ³³⁰, and in the story of the child ³³¹, that his father David ³³² followed his example. And al-Tabari ³³³ said: His age when he was given the kingdom was twelve years. Likewise, the story of Moses ³³⁴ with Pharaoh ³³⁵, and his grabbing his beard while he was a child. And the commentators said regarding His statement, the Most High: "And We had already given Abraham his sound judgment before" ³³⁶: i.e., We guided him when he was small. Mujahid ³³⁷ and others said so. And Ibn 'Ata' ³³⁸ said: He chose him before his creation. And some of them ³³⁹ said: When Abraham ³⁴⁰, peace and blessings be upon him, was born, Allah, the Most High, sent an angel to him, commanding him from Allah to know Him with his heart and remember Him with his tongue. He said: "I have done so," and did not say "I will do," and that was his sound judgment. And it is said: The casting of Abraham ³⁴¹, peace be upon him, into the fire and his trial occurred when he was sixteen years old. And the testing of Isaac ³⁴² with the sacrifice occurred when he was seven years old ³⁴³. And the reasoning of Abraham by the stars, the moon, and the sun occurred when he was fifteen months old. And it is said: Allah, the Most High, revealed to Joseph ³⁴⁴ while he was a child, when his brothers intended to throw him into the well. Allah, the Most High, says: "And We revealed to him: 'You will surely inform them of this affair of theirs while they do not perceive.'" ³⁴⁵ And other such reports about them. And the historians have related that Amina bint Wahb reported that our Prophet Muhammad, may Allah bless him and grant him peace, when he was born, was born with his hands extended to the ground and his head raised to the sky ³⁴⁶. And he said in his hadith ³⁴⁷, may Allah bless him and grant him peace: "When I grew up, idols were made hateful to me, and poetry was made hateful to me, and I never intended anything that the people of the Jahiliyya used to do except twice, and Allah protected me from them, and then I never returned." Then the matter becomes established for them, and the breaths of Allah, the Most High, come successively upon them, and the lights of knowledge shine in their hearts until they reach the ultimate goal and attain, through Allah's selection of them for prophethood, the utmost degree in acquiring these noble qualities, without practice or discipline. Allah, the Most High, said: "And when he reached his full strength and became mature, We gave him judgment and knowledge." ³⁴⁸ And we may find others who are naturally disposed to some of these character traits without all of them, and are born with them, so that acquiring the rest becomes easy for them, by the care of Allah, the Most High. As we observe among His creation some children with good demeanor, or courage, or truthfulness of speech, or generosity, and as we find some of them with the opposite. Through acquisition, what is deficient in them is perfected, and through discipline and striving, what is absent is brought about, and what is deviant is corrected. By the difference of these two states, people vary in them, and each is facilitated for what he was created for. For this reason, the Salaf differed regarding them: are these character traits innate or acquired? And al-Tabari ³⁴⁹ related from some of the Salaf that good character is innate and instinctive in the servant. And he related it from 'Abdullah ³⁵⁰ ibn Mas'ud and al-Hasan ³⁵¹, and he held that view. And the correct view is what we have established. And Sa'd ³⁵² narrated from the Prophet, may Allah bless him and grant him peace, that he said: "The believer is naturally disposed to all traits except treachery and lying." ³⁵³ And 'Umar ibn al-Khattab ³⁵⁴, may Allah be pleased with him, said in his hadith ³⁵⁵: "Boldness and cowardice are instincts that Allah places wherever He wills." These praiseworthy character traits and noble, beautiful qualities are many, but we will mention their principles, point to all of them, and verify his description, may Allah bless him and grant him peace, with them—if Allah wills. [Chapter Eleven: Intellect] As for the root of their branches, the source of their springs, and the center of their circle, it is the intellect from which knowledge and cognition emanate. From this branch out: sharpness of opinion, acuteness of insight, correctness, truthfulness of conjecture, consideration of consequences, self-interest, striving against desire, good governance and management, acquisition of virtues, and avoidance of vices. And we have already indicated its place in him, may Allah bless him and grant him peace, and his attainment of it, and of knowledge, the ultimate goal that no human other than him has reached. And since the majesty of his station in that, and in what branches from it, is verified for whoever traces the courses of his states, the consistency of his conduct, the judgment of his speech, and his knowledge of what is in the Torah and the Gospel, the revealed books, the wisdom of the wise, the histories of past nations and their days, the striking of parables, the governance of peoples, the establishment of laws, the grounding of psychological disciplines ³⁵⁶, and praiseworthy traits, to the various sciences whose practitioners have taken his words, may Allah bless him and grant him peace, as a model and his indications as proof. Such as expression ³⁵⁷, medicine, arithmetic, inheritance law, genealogy, and other things that we will explain in his miracles—if Allah, the Most High, wills—without teaching, study, reading the books of those before him, or sitting with their scholars. Rather, he was an unlettered prophet, not known for any of that, until Allah expanded his breast, made his affair clear, taught him, and made him read. One knows that by examining and researching his state, necessarily, by conclusive proof of his prophethood, as a consideration... So we will not prolong by recounting stories and individual cases, for their totality cannot be encompassed by enumeration, nor can a comprehensive memory contain them. And according to his intellect were his knowledges, may Allah bless him and grant him peace, of all that Allah, the Most High, taught him and informed him of, of the knowledge of what will be and what was, and the wonders of His power and the greatness of His dominion. Allah, the Most High, said: "And He taught you what you did not know, and the favor of Allah upon you has been great." ³⁵⁸

Minds are bewildered in estimating his virtue, and tongues are silenced from a description that encompasses it or reaches its end. Chapter Twelve: Forbearance, Endurance, and Pardon As for forbearance, endurance, and pardon despite ability [to retaliate], and patience in the face of what is disliked. - There is a difference between these attributes. - Forbearance ³⁵⁹ is a state of composure and steadfastness when faced with provoking causes. - Endurance ³⁶⁰ is restraining the soul when experiencing pains and harms. - Patience ³⁶¹ is similar to it. Their meanings are close. - As for pardon ³⁶², it is refraining from taking to task... All of this is part of what God Almighty taught His Prophet, peace be upon him: God Almighty said: "Take forgiveness ³⁶³ and enjoin what is right" (411) [Quran 7:199]. It is narrated (412) that when this verse was revealed to the Prophet, peace be upon him, he asked Gabriel, peace be upon him, about its interpretation. He said to him: "Until I ask the Knower," then he went and came to him and said: "O Muhammad, God commands you to join with those who cut you off, give to those who deprive you, and pardon those who wrong you..." And He said to him: "And be patient over what befalls you" (413) [Quran 31:17]. And God Almighty said: "So be patient as were the messengers of strong resolve" (414) [Quran 46:35]. And He said: "And let them pardon and overlook" (415) [Quran 24:22]. And God Almighty said: "And whoever is patient and forgives, indeed that is of the matters of determination" (416) [Quran 42:43]. There is no concealment regarding what is reported of his forbearance and endurance, and that every forbearing person has had a slip known from him and a lapse recorded against him, while he—peace be upon him—only increased in patience with increased harm, and in forbearance with the excesses of the ignorant. From Aisha (417), may God be pleased with her, she said (418): The Messenger of God, peace be upon him, was never given a choice between two matters except that he chose the easier of them, as long as it was not a sin; if it was a sin, he was the furthest of people from it. And the Messenger of God, peace be upon him, never took revenge for himself, except when the sanctity of God Almighty was violated, then he would take revenge for God thereby. It is narrated (419) that when the Prophet's incisor was broken and his face was wounded on the day of Uhud, this distressed his companions greatly, and they said: "If only you had invoked God against them." He said: "I was not sent as a curser, but I was sent as a caller and a mercy. O God, guide my people, for they do not know." It is narrated (420) from Umar (421), may God be pleased with him, that he said in some of his speech: "May my father and mother be sacrificed for you, O Messenger of God. Noah invoked God against his people, saying: 'My Lord, leave not upon the earth any dweller from among the disbelievers' (422) [Quran 71:26]. If you had invoked something similar against us, we would have perished to the last of us. Yet your back was trodden upon, your face was bloodied, and your incisor was broken, but you refused to say anything but good, saying: 'O God, forgive my people, for they do not know.'" Al-Qadi Abu al-Fadl said: Look at what this statement contains of comprehensive virtue, degrees of excellence, good character, nobility of soul, and the utmost patience and forbearance. - For he, peace be upon him, did not limit himself to remaining silent about them, but rather pardoned them, then showed compassion and mercy for them, and prayed and interceded for them, saying: "Forgive" or "Guide." Then he showed the reason for compassion and mercy by saying "my people," then excused them due to their ignorance, saying "for they do not know." When a man (423) said to him: "Be just, for this is a division by which the face of God is not intended," he did not add to his response except to explain to him what he was ignorant of, and to admonish himself and remind it of what he said to him. He said (424): "Woe to you! Who will be just if I am not just (425)? I would have failed (426) and lost if I were not just." And he forbade those of his companions who wanted to kill him. - When Ghawrath (427) ibn al-Harith confronted him to assassinate him, peace be upon him, while he was secluded alone under a tree taking a nap (429), and the people were taking a nap during an expedition (430), the Messenger of God, peace be upon him, did not wake up except to find him standing with a drawn sword in his hand. He said: "Who will protect you from me?" He said: "God." Then the sword fell from his hand, and the Prophet, peace be upon him, took it. He said: "Who will protect you from me?" He said: "Be the best taker." So he left him and pardoned him. Then he went to his people and said: "I have come to you from the best of people" (431). - Among the great accounts of his pardon is his pardon of the Jewish woman (432) who poisoned him in the sheep after her confession, according to the sound narration (433). - And that he did not take to task Labid (434) ibn al-A'sam when he bewitched him, even though he was informed of it and was inspired with the explanation of his affair (435), nor did he reproach him, let alone punish him. - Likewise, he did not take to task (436) Abdullah (437) ibn Ubayy and his like among the hypocrites (438), despite the great things reported from them concerning him in word and deed. Rather, he said (439) to those who suggested killing some of them: "No, lest it be said that Muhammad kills his companions" (440). From Anas (441), may God be pleased with him, he said: I was with the Prophet, peace be upon him, and he was wearing a cloak with a thick border. A Bedouin pulled him by his cloak with a strong pull until the border of the cloak left a mark on his shoulder. Then he said: "O Muhammad, load for me on these two of my camels from the wealth of God that is with you (442). For you are not loading me from your wealth nor from the wealth of your father." The Prophet, peace be upon him, remained silent, then said: "Wealth is God's wealth, and I am His servant." Then he said: "Will you be requited, O Bedouin, for what you did to me?" He said: "No." He said: "Why?" He said: "Because you do not repay evil with evil." The Prophet, peace be upon him, laughed, then ordered that he be loaded on one camel with barley and on the other with dates. Aisha (443), may God be pleased with her, said: I never saw the Messenger of God, peace be upon him, take revenge for any wrong done to him, unless it was a violation of one of God's prohibitions. And he never struck anything with his hand except when striving in the way of God, and he never struck a servant or a woman (444). - A man (445) was brought to him, and it was said: "This one wanted to kill you." The Prophet, peace be upon him, said to him: "Do not be afraid, do not be afraid. Even if you had intended that, you would not have been given power over me." - Zayd (447) ibn Sa'na came to him (446) before his Islam to demand repayment of a debt owed to him. He pulled his garment from his shoulder, took hold of the edges of his clothes, spoke harshly to him, and then said: "You, O Banu Abd al-Muttalib, are dilatory in payment." Umar (448) rebuked him and spoke severely to him, while the Prophet, peace be upon him, was smiling. The Messenger of God, peace be upon him, said: "I and he needed something other than this from you, O Umar. You should have commanded me to repay well, and commanded him to demand well." Then he said: "There remain three days of his term." And he ordered Umar (449) to pay him his due and add twenty sa' [a measure] for frightening him. This was the cause of his Islam, for he used to say: "There remains no sign of prophethood except that I have recognized it in Muhammad's face, except two that I have not been informed of: his forbearance precedes his ignorance, and the severity of ignorance only increases him in forbearance. So I tested him with this and found him as described..." The account of his forbearance, peace be upon him, his patience, and his pardon when able is too much for us to cover. Sufficient for you is what we have mentioned from the Sahih and the established compilations, in addition to what has reached the level of certainty through mass transmission, of his patience in enduring the hardships of Quraysh, the harm of the Jahiliyyah, and his perseverance through severe difficulties with them, until God gave him victory over them and made him their ruler, while they had no doubt that he would eradicate them and destroy them utterly (450). Yet he did nothing more than pardon and overlook: He said: "What do you think I will do with you?" They said: "Good. A noble brother, and the son of a noble brother." He said (451): "I say as my brother Joseph said: 'No reproach upon you' (452) [Quran 12:92]. Go, for you are free."

Anas ³⁶⁴ said: Eighty men descended from at-Tan‘im ³⁶⁵ at the time of the morning prayer to kill the Messenger of Allah, may Allah bless him and grant him peace. They were captured, and the Messenger of Allah, may Allah bless him and grant him peace, set them free. Then Allah, the Exalted, revealed: "And it is He who withheld their hands from you" ³⁶⁶—the verse. And he said to Abu Sufyan ³⁶⁷, after he had been brought to him, having brought the confederates against him, killed his uncle and his companions, and mutilated them, yet he pardoned him and was gentle in speech: "Woe to you, O Abu Sufyan! Has not the time come for you to know that there is no god but Allah?" He replied: "May my father and mother be your ransom! How forbearing, how kind, and how generous you are!" The Messenger of Allah, may Allah bless him and grant him peace, was the slowest of people to anger and the quickest to be pleased, may Allah bless him and grant him peace. Chapter Thirteen: Generosity and Munificence As for generosity, munificence, liberality, and magnanimity, their meanings are close. Some have distinguished between them with differences, making munificence: spending with a cheerful soul in matters of great importance and benefit, also calling it boldness, and it is the opposite of baseness. Magnanimity: refraining from what one deserves from others with a cheerful soul, and it is the opposite of harshness ³⁶⁸. Liberality: ease of spending and avoiding acquiring what is not praiseworthy, and it is the opposite of stinginess. He, may Allah bless him and grant him peace, was unequalled in these noble traits and unrivalled ³⁶⁹. This is how everyone who knew him described him. Ibn al-Munkadir ³⁷⁰ said: I heard Jabir ibn ‘Abdullah ³⁷¹ say: "The Messenger of Allah, may Allah bless him and grant him peace, was never asked for anything and said 'No.'" And from Anas ³⁷² and Sahl ibn Sa‘d ³⁷³, may Allah be pleased with them, similar reports. Ibn ‘Abbas ³⁷⁴, may Allah be pleased with him, said: The Prophet, may Allah bless him and grant him peace, was most generous in the month of Ramadan, and when Gabriel, peace be upon him, met him, he was more generous with good than the sent wind. Anas ³⁷⁵, may Allah be pleased with him, reported: A man ³⁷⁶ asked him, and he gave him sheep filling the space between two mountains. He returned to his people and said: "Embrace Islam, for Muhammad gives the gift of one who does not fear poverty." He gave more than one person ³⁷⁷ a hundred camels. He gave Safwan ³⁷⁸ a hundred, then another hundred. This was his character, may Allah bless him and grant him peace, before his mission. Waraqah ibn Nawfal ³⁷⁹ said to him: "You carry the burden ³⁸⁰, and you earn for the destitute." He returned the captives of Hawazin ³⁸¹, who were six thousand. He gave al-‘Abbas ³⁸² so much gold that he could not carry it ³⁸³. Ninety thousand dirhams were brought to him ³⁸⁴, placed on a mat, then he stood and distributed them, and he did not turn away any beggar until he finished. A man came to him ³⁸⁵ and asked, and he said: "I have nothing, but buy on credit for me, and when something comes to us, we will pay it." ‘Umar ³⁸⁶, may Allah be pleased with him, said: "Allah has not burdened you with what you cannot afford." The Prophet, may Allah bless him and grant him peace, disliked that. Then a man ³⁸⁷ from the Ansar said: "O Messenger of Allah, spend and do not fear from the Lord of the Throne any diminishment." The Prophet, may Allah bless him and grant him peace, smiled, and joy was seen on his face, and he said: "I have been commanded this." At-Tirmidhi ³⁸⁸ mentioned it. It was mentioned from Mu‘awwidh ibn ‘Afra’ ³⁸⁹, may Allah be pleased with him, who said: I came to the Prophet, may Allah bless him and grant him peace, with a tray of fresh dates—meaning a plate—and small cucumbers ³⁹⁰—meaning cucumbers—and he gave me a handful of jewelry and gold. Anas ³⁹¹, may Allah be pleased with him, said: The Messenger of Allah, may Allah bless him and grant him peace, never stored anything for the next day. Reports of his generosity and munificence, may Allah bless him and grant him peace, are many. Abu Hurayra ³⁹², may Allah be pleased with him, reported: A man came to the Prophet, may Allah bless him and grant him peace, asking him, and the Messenger of Allah, may Allah bless him and grant him peace, borrowed half a wasq ³⁹³ for him. Then he came demanding it, and he gave him a full wasq, saying: "Half is repayment, and half is a gift." Chapter Fourteen: Bravery and Valor As for bravery and valor: Bravery is the virtue of the power of anger and its submission to reason. Valor is the soul's confidence when it surrenders to death, where its action is praiseworthy without fear. He, may Allah bless him and grant him peace, was in a position that is not unknown. He attended difficult battles, and the brave knights ³⁹⁴ and heroes fled from him more than once, while he remained steadfast, not moving, advancing, not retreating, and not budging. No brave man is there but his flight has been counted and his turning away recorded, except him. Abu Ishaq ³⁹⁵ said: He heard al-Bara’ ³⁹⁶ when a man asked him: "Did you flee on the day of Hunayn from the Messenger of Allah, may Allah bless him and grant him peace?" He said: "But the Messenger of Allah, may Allah bless him and grant him peace, did not flee ³⁹⁷." Then he said: "I saw him on his white mule, with Abu Sufyan ³⁹⁸ holding its reins, and the Prophet, may Allah bless him and grant him peace, saying: 'I am the Prophet, no lie.'" Another ³⁹⁹ added: "I am the son of ‘Abd al-Muttalib." It was said: On that day, no one was seen who was braver than him. Another said: The Prophet, may Allah bless him and grant him peace, dismounted from his mule. Muslim ⁴⁰⁰ mentioned from al-‘Abbas ⁴⁰¹, may Allah be pleased with him, who said: When the Muslims and the disbelievers met, the Muslims turned their backs fleeing, and the Messenger of Allah, may Allah bless him and grant him peace, began to urge his mule towards the disbelievers, while I held its reins, restraining it to prevent it from speeding, and Abu Sufyan held his stirrup. Then he called out: "O Muslims!"—the hadith. It was said ⁴⁰²: When the Messenger of Allah, may Allah bless him and grant him peace, became angry—and he only became angry for Allah—nothing could withstand his anger. Ibn ‘Umar ⁴⁰³, may Allah be pleased with him, said: I have not seen anyone braver, more valiant, more generous, or more content than the Messenger of Allah, may Allah bless him and grant him peace. ‘Ali ⁴⁰⁴, may Allah be pleased with him, said: When the battle grew fierce—and it is narrated: when the battle intensified and eyes turned red—we sought protection through the Messenger of Allah, may Allah bless him and grant him peace, and no one was closer to the enemy than him. I saw myself on the day of Badr, and we were seeking refuge with the Prophet, may Allah bless him and grant him peace, while he was the closest of us to the enemy, and he was the most severe in battle that day. It was said: The brave man was the one who drew near to him, may Allah bless him and grant him peace, when the enemy approached, because of his closeness to them. Anas ⁴⁰⁵, may Allah be pleased with him, reported: The Prophet, may Allah bless him and grant him peace, was the most handsome of people, the most generous of people, and the bravest of people. One night the people of Medina were frightened, so some people went towards the sound, and they met the Messenger of Allah, may Allah bless him and grant him peace, returning, having preceded them to the sound, and he had investigated the news on a horse belonging to Abu Talha ⁴⁰⁶ without a saddle, with a sword around his neck, saying: "Do not be afraid." ‘Imran ibn Husayn ⁴⁰⁷ said: The Messenger of Allah, may Allah bless him and grant him peace, never encountered a battalion but he was the first to strike. When Ubayy ibn Khalaf ⁴⁰⁸ saw him on the day of Uhud, saying: "Where is Muhammad? I will not be saved if he is saved!"—and he used to say to the Prophet, may Allah bless him and grant him peace, when he ransomed himself on the day of Badr: "I have a horse that I feed every day a faraq ⁴⁰⁹ of corn; I will kill you on it." The Prophet, may Allah bless him and grant him peace, said to him: "I will kill you, if Allah wills." When he saw him on the day of Uhud, Ubayy charged on his horse towards the Messenger of Allah, may Allah bless him and grant him peace, and some Muslims intercepted him. The Prophet, may Allah bless him and grant him peace, said: "Thus," meaning leave his way, and he took the spear from al-Harith ibn as-Simma ⁴¹⁰, and shook it so violently that they scattered from him like flies from the back of a camel when it shakes, then he faced him and stabbed him in the neck with a thrust that made him fall from his horse repeatedly. It was also said: He broke one of his ribs. He returned to Quraysh saying: "Muhammad has killed me." They said: "No harm to you." He said: "If what I have were upon all people, it would kill them. Did he not say 'I will kill you'? By Allah, if he had spat on me, he would have killed me."

He died at Saraf ⁴¹¹ (514) during their return to Mecca.

1. muḥtafil : A comprehensive or detailed account that encompasses all aspects.
2. ziyāda : Increase; refers to the additional reward or vision of God in the afterlife, beyond the basic reward.
3. nuqalat al-akhbār : Transmitters of reports; scholars who narrate hadith and historical accounts.
4. ʿAlī : Ali ibn Abi Talib, the fourth caliph and cousin of the Prophet.
5. Anas : Anas ibn Malik, a companion and servant of the Prophet.
6. Abū Hurayra : A companion known for narrating many hadiths.
7. al-Barāʾ : Al-Bara' ibn 'Azib, a companion.
8. ʿĀʾisha : Aisha bint Abi Bakr, wife of the Prophet.
9. Ibn Abī Hāla : Hind ibn Abi Hala, a companion and stepson of the Prophet.
10. Abū Juḥayfa : Wahb ibn 'Abd Allah, a companion.
11. Jābir : Jabir ibn Samura, a companion.
12. Umm Maʿbad : A woman who hosted the Prophet during his migration and described him.
13. Ibn ʿAbbās : Abd Allah ibn Abbas, a cousin of the Prophet and scholar.
14. Muʿarriḍ ibn Muʿayqīb : A companion.
15. Abū al-Ṭufayl : Amir ibn Wathila, a companion.
16. al-ʿAddāʾ ibn Khālid : A companion.
17. Khuraym ibn Fātik : A companion.
18. Ḥakīm ibn Ḥizām : A companion and nephew of Khadija.
19. azhar : Fair-skinned with a radiant complexion.
20. adʿaj : Having intensely black eyes.
21. anjal : Wide-eyed; having large, beautiful eyes.
22. ashkal : Having a reddish tint in the white of the eyes.
23. ahdab al-ashfār : Having long, curved eyelashes.
24. azajj : Having arched eyebrows.
25. aqnā : Having a finely shaped nose with a slight bridge.
26. aflaj : Having a gap between the front teeth.
27. mudawwar al-wajh : Round-faced.
28. wāsiʿ al-jabīn : Having a broad forehead.
29. wāsiʿ al-ṣadr : Broad-chested.
30. ʿaẓīm al-mankibayn : Having broad shoulders.
31. ʿabl : Thick and muscular.
32. raḥb al-kaffayn wa al-qadamayn : Having spacious palms and feet.
33. sāʾil al-aṭrāf : Having tapering extremities (fingers and toes).
34. anwar al-mutajarrad : Having a radiant body when undressed.
35. daqīq al-masruba : Having a fine line of hair from the chest to the navel.
36. rabʿa al-qadd : Of medium stature.
37. al-ṭawīl al-bāʾin : Excessively tall.
38. rajl al-shaʿr : Having hair that is neither curly nor straight.
39. ifttarra : To smile showing teeth.
40. muṭahham : Fleshy or plump.
41. mukaltham : Having a thick, fleshy face.
42. mutamāsik al-badan : Having a well-built, firm body.
43. ḍarb al-laḥm : Firm-fleshed; not flabby.
44. al-Barāʾ : Al-Bara' ibn 'Azib.
45. dhu limma : Having long hair that reaches the earlobes or shoulders.
46. ḥulla ḥamrāʾ : A red garment or cloak.
47. Abū Hurayra : Abu Hurayra.
48. yatlaʾlaʾ fī al-judur : His face would glisten on the walls.
49. Jābir ibn Samura : Jabir ibn Samura.
50. mustadīr : Round.
51. Umm Maʿbad : Umm Ma'bad.
52. nukat : Essential points or summaries.
53. ʿawrāt al-jasad : Private parts or bodily impurities.
54. khisāl al-fiṭra al-ʿashr : The ten natural practices (e.g., trimming nails, shaving pubic hair, etc.).
55. buniya al-dīn ʿalā al-naẓāfa : A hadith: 'Religion is built on cleanliness.'
56. Anas : Anas ibn Malik.
57. mā shammamtu ʿanbaran... : Hadith: 'I have never smelled ambergris... more fragrant than the scent of the Messenger of God.'
58. Jābir ibn Samura : Jabir ibn Samura.
59. jūnat ʿaṭṭār : A perfumer's box or container.
60. Anas : Anas ibn Malik.
61. niṭʿ : A leather mat or rug.
62. qārūra : A bottle or flask.
63. Jābir : Jabir ibn 'Abd Allah.
64. Isḥāq ibn Rāhawayh : A prominent hadith scholar.
65. al-Muzanī : Isma'il ibn Yahya al-Muzani, a Shafi'i jurist.
66. al-Ḥarbī : Ibrahim ibn Ishaq al-Harbi, a scholar.
67. Jābir : Jabir ibn Samura.
68. yanimmu : To exude or emit fragrance.
69. inshaqqat al-arḍ... : The earth would split and swallow his waste.
70. Muḥammad ibn Saʿd : Author of al-Tabaqat al-Kubra.
71. al-Wāqidī : Muhammad ibn 'Umar al-Waqidi, a historian.
72. ʿĀʾisha : Aisha.
73. tabtaliʿ : To swallow or absorb.
74. mā yakhruju min al-anbiyāʾ : What comes out of the prophets (i.e., bodily waste).
75. al-Shāfiʿī : Muhammad ibn Idris al-Shafi'i, founder of the Shafi'i school.
76. Abū Naṣr ibn al-Ṣabbāgh : A Shafi'i jurist, author of al-Shamil.
77. Abū Bakr ibn Sābiq al-Mālikī : A Maliki jurist.
78. ʿAlī : Ali ibn Abi Talib.
79. Abū Bakr : Abu Bakr al-Siddiq, the first caliph.
80. Mālik ibn Sinān : A companion who drank the Prophet's blood at Uhud.
81. lan tuṣībahu al-nār : The Fire will never touch you.
82. مِثْلُهُ : Similar to the previous case.
83. عَبْدِ اللَّهِ : Abdullah ibn al-Zubayr, a companion of the Prophet.
84. لَنْ تَشْتَكِي وَجَعَ بَطْنِكِ أَبَدًا : You will never complain of a stomach ache again.
85. الدَّارَقُطْنِيُّ : Al-Daraqutni, a renowned hadith scholar.
86. مُسْلِمًا : Muslim ibn al-Hajjaj, compiler of Sahih Muslim.
87. الْبُخَارِيَّ : Muhammad al-Bukhari, compiler of Sahih al-Bukhari.
88. بَرَكَةُ : Baraka, also known as Umm Ayman, the Prophet's nursemaid.
89. أُمُّ أَيْمَنَ : Umm Ayman, the Prophet's freed slave and caretaker.
90. قَدَحٌ مِنْ عِيدَانٍ : A cup made of wood.
91. ابْنُ جُرَيْجٍ : Ibn Jurayj, a prominent hadith narrator.
92. غَيْرُهُ : Others, referring to other narrators.
93. مَقْطُوعَ السُّرَّةِ : With his umbilical cord cut, indicating a miraculous birth.
94. آمِنَةَ : Amina bint Wahb, the Prophet's mother.
95. قَذَرٌ : Impurity or filth.
96. عَائِشَةَ : Aisha bint Abi Bakr, the Prophet's wife.
97. رَضِيَ اللَّهُ عَنْهَا : May God be pleased with her.
98. عَلِيٍّ : Ali ibn Abi Talib, the Prophet's cousin and son-in-law.
99. طُمِسَتْ عَيْنَاهُ : His eyes are blinded.
100. عِكْرِمَةَ : Ikrima, a freed slave of Ibn Abbas and a scholar.
101. ابْنِ عَبَّاسٍ : Ibn Abbas, the Prophet's cousin and a major exegete.
102. غَطِيطٌ : Snoring or heavy breathing during sleep.
103. وَلَمْ يَتَوَضَّأْ : And he did not perform ablution.
104. لَا مِرْيَةَ : No doubt.
105. ثُقُوبُ : Penetration or sharpness of understanding.
106. وَهْبُ : Wahb ibn Munabbih, a Yemeni scholar of scriptures.
107. مُجَاهِدٌ : Mujahid ibn Jabr, a prominent Quranic exegete.
108. قَالَ : He said.
109. الْمَوْطَّأُ : Al-Muwatta, a hadith collection by Imam Malik.
110. فِي الْمُوَطَّأِ : In the Muwatta.
111. مِنْ وَرَاءِ ظَهْرِي : From behind my back.
112. أَنَسٍ : Anas ibn Malik, a companion and servant of the Prophet.
113. الصَّحِيحَيْنِ : The two Sahih collections of al-Bukhari and Muslim.
114. عَائِشَةَ : Aisha, the Prophet's wife.
115. مِثْلُهُ : Similar to that.
116. بَعْضِ الرِّوَايَاتِ : Some narrations.
117. مِنْ : From.
118. مِنْ : From.
119. أُخْرَى : Another narration.
120. بَقِيُّ : Baqi ibn Makhlad, a hadith scholar.
121. عَنْ عَائِشَةَ : From Aisha.
122. فِي الظُّلْمَةِ كَمَا يَرَى فِي الضَّوْءِ : He could see in darkness as he saw in light.
123. الْمَلَائِكَةَ : The angels.
124. الشَّيَاطِينَ : The devils.
125. النَّجَاشِيُّ : The Negus, the king of Abyssinia.
126. صَلَّى عَلَيْهِ : He prayed over him (the funeral prayer).
127. بَيْتُ الْمَقْدِسِ : The Holy House, i.e., Jerusalem.
128. الْكَعْبَةِ : The Kaaba.
129. بَنَى مَسْجِدَهُ : He built his mosque.
130. حُكِيَ عَنْهُ : It is narrated from him.
131. أَحْمَدَ بْنِ حَنْبَلٍ : Ahmad ibn Hanbal, founder of the Hanbali school.
132. بَعْضُهُمْ : Some scholars.
133. إِحَالَةَ : Impossibility.
134. أَبِي هُرَيْرَةَ : Abu Hurayra, a prolific companion and hadith narrator.
135. فَرَاسِخَ : Parasangs, a unit of distance.
136. الْأَخْبَارُ : Reports or hadiths.
137. رُكَانَةَ : Rukana, a famous wrestler from Quraysh.
138. دَعَاهُ إِلَى الْإِسْلَامِ : He called him to Islam.
139. الْجَاهِلِيَّةِ : The pre-Islamic period of ignorance.
140. وَقَالَ : And he said.
141. تَقَلُّعًا : Briskly, as if pulling his feet from the ground.
142. يَنْحَطُّ مِنْ صَبَبٍ : Descending a slope.
143. جَوَامِعَ الْكَلِمِ : Comprehensive words, i.e., concise yet meaningful speech.
144. ذِي الْمِشْعَارِ الْهَمَدَانِيِّ : Dhu al-Mish'ar al-Hamadani, a tribal leader.
145. طِهْفَةَ النَّهْدِيِّ : Tihfa al-Nahdi, a chief of the Nahd tribe.
146. قَطَنِ بْنِ حَارِثَةَ الْعُلَيْمِيِّ : Qatan ibn Haritha al-Ulaymi, a tribal leader.
147. الْأَشْعَثِ بْنِ قَيْسٍ : Al-Ash'ath ibn Qays, a companion and tribal chief.
148. وَائِلِ بْنِ حُجْرٍ الْكِنْدِيِّ : Wa'il ibn Hujr al-Kindi, a king from Kinda.
149. فِرَاعُهَا : Highlands or elevated lands.
150. وِهَاطُهَا : Lowlands or valleys.
151. عَزَازُهَا : Rugged or hard ground.
152. عِلَافُهَا : Fodder or forage.
153. عَفَاءُهَا : Herbage or vegetation.
154. دِفْئُهُمْ : Their warmth, i.e., wool or clothing.
155. صِرَامُهُمْ : Their harvest, i.e., dates or crops.
156. سَلَّمُوا : They submit or surrender.
157. الْمِيثَاقُ : The covenant.
158. الثَّلِبُ : A three-year-old she-camel.
159. النَّابُ : A mature she-camel.
160. الْفَصِيلُ : A young weaned camel.
161. الْفَارِضُ : An old camel.
162. الدَّاجِنُ : A domestic sheep or goat.
163. الْكَبْشُ الْحَوَارِيُّ : A yearling ram.
164. الصَّالِغُ : An animal with a broken tooth.
165. الْقَارِحُ : An animal with a split ear.
166. نَهْدٍ : The tribe of Nahd.
167. مَحْضُهَا : Pure milk.
168. مَخْضُهَا : Churned milk (buttermilk).
169. مَذْقُهَا : Diluted milk.
170. الدَّثْرُ : Abundant pasture.
171. الثَّمَدُ : A water hole or spring.
172. وَضَائِعُ : Deposits or trusts.
173. تُلْطِطْ : Do not cheat or defraud.
174. تُلْحِدْ : Do not deviate or act unjustly.
175. الْوَظِيفَةُ الْفَرِيضَةُ : The obligatory duty (zakat).
176. الْفَرِيشُ : A young she-camel.
177. ذُو الْعِنَانِ : One with a halter, i.e., a riding animal.
178. الْفَلُوُّ : A foal or young horse.
179. الضَّبِيسُ : Difficult to handle or stubborn.
180. سَرْحُكُمْ : Your grazing animals.
181. يُعْضَدُ : Cut down.
182. طَلْحُكُمْ : Your acacia trees.
183. دَرُّكُمْ : Your milk.
184. الرِّمَاقُ : A rope or cord.
185. الرَّبْوَة : Burden or responsibility; also interpreted as a heavy obligation or sin.
186. وَائِلِ بْنِ حُجْرٍ : Wā'il ibn Ḥujr: a companion of the Prophet from the tribe of Kindah.
187. الأقيال العباهلة : Al-Aqyāl al-ʿAbāhilah: plural of Qayl, a title for rulers in Yemen; al-ʿAbāhilah means those who let their hair loose, a description of certain Yemeni tribes.
188. الأرواع : Al-Arwāʿ: plural of Rawʿ, meaning noble or chief.
189. المشابيب : Al-Mashābīb: plural of Mishbāb, meaning young and energetic.
190. التِّيعَة : Al-Tīʿah: a type of tax or charity on certain livestock, or a specific kind of sheep.
191. مُقَوَّرَة : Muqawwarah: shriveled or dried up, referring to the udder.
192. الألياط : Al-Alyāṭ: plural of Layṭ, meaning the udder of a sheep.
193. ضناك : Ḍināk: weak or emaciated.
194. أنطوا : Anṭū: imperative of 'to give' in some dialects.
195. الثبجة : Al-Thabajah: a type of sheep or goat, or a specific age or condition.
196. السُّيُوب : Al-Suyūb: plural of Sayb, meaning treasure trove or buried wealth.
197. مِم : Mim: a dialectal form of 'min' meaning 'from' or 'among'.
198. اصقعوه : Iṣqaʿūhu: flog him or strike him, from the root ṣ-q-ʿ.
199. استوفضوه : Istawfiḍūhu: exile him or banish him.
200. ضرّجوه : Ḍarrijūhu: wound him or beat him severely.
201. الأضاميم : Al-Aḍāmīm: plural of Ḍamm, meaning stones or pebbles; also interpreted as a group of people.
202. تَوْصِيم : Tawṣīm: leniency or negligence.
203. عَمَة : ʿAmah: ambiguity or confusion.
204. وَائِلُ بْنُ حُجْرٍ : Wā'il ibn Ḥujr: the same companion mentioned earlier.
205. يَتَرَفَّلُ : Yataraffalu: walks proudly or with superiority.
206. أَنَسٍ : Anas ibn Mālik: a companion and servant of the Prophet.
207. حَدِيثِ : Ḥadīth: a report of the Prophet's sayings or actions.
208. عَطِيَّةَ السَّعْدِيِّ : ʿAṭiyyah al-Saʿdī: a companion from the tribe of Saʿd.
209. قَوْلُهُ : Qawluhu: his saying, referring to the Prophet.
210. الْعَامِرِيِّ : Al-ʿĀmirī: a person from the tribe of ʿĀmir.
211. عَنْكَ : ʿAnka: dialectal form of 'ʿan mā' meaning 'about what'.
212. كَقَوْلِهِ : Kaqawlihi: like his saying.
213. وَقَوْلُهُ : Wa qawluhu: and his saying.
214. الْمَرْءُ مَعَ مَنْ أَحَبَّ : A person is with whom he loves: a well-known ḥadīth.
215. لَا خَيْرَ فِي صُحْبَةِ مَنْ لَا يَرَى لَكَ مَا تَرَى لَهُ : No good in the company of one who does not see for you what you see for him.
216. وَالنَّاسُ مَعَادِنُ : People are like mines: a ḥadīth meaning people have inherent qualities like metals.
217. مَا هَلَكَ امْرُؤٌ عَرَفَ قَدْرَهُ : No one who knows his worth perishes.
218. الْمُسْتَشَارُ مُؤْتَمَنٌ وَهُوَ بِالْخِيَارِ مَا لَمْ يَتَكَلَّمْ : The consulted is entrusted, and he has a choice as long as he does not speak.
219. رَحِمَ اللَّهُ عَبْدًا قَالَ خَيْرًا فَغَنِمَ، أَوْ سَكَتَ فَسَلِمَ : May Allah have mercy on a servant who says good and gains, or remains silent and is safe.
220. أَسْلِمْ تَسْلَمْ.. أَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ : Submit and be safe... Submit and Allah will give you your reward twice.
221. الْمُوَطَّؤُونَ أَكْنَافًا : Al-Muwaṭṭa'ūna aknāfan: those who are soft and easy to approach.
222. لَعَلَّهُ كَانَ يَتَكَلَّمُ بِمَا لَا يَعْنِيهِ وَيَبْخَلُ بِمَا لَا يُغْنِيهِ : Perhaps he used to speak about what did not concern him and withhold what would not suffice him.
223. ذُو الْوَجْهَيْنِ لَا يَكُونُ عِنْدَ اللَّهِ وَجِيهًا : The two-faced person will not be esteemed with Allah.
224. نَهْيُهُ : Nahyuhu: his prohibition.
225. اتَّقِ اللَّهَ حَيْثُ كُنْتَ، وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ : Fear Allah wherever you are, follow up a bad deed with a good deed to erase it, and treat people with good character.
226. خَيْرُ الْأُمُورِ أَوْسَاطُهَا : The best of matters are their middles.
227. أَحْبِبْ حَبِيبَكَ هَوْنًا مَا، عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْمًا مَا : Love your beloved moderately, perhaps he will become your enemy one day.
228. الظُّلْمُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ : Oppression is darknesses on the Day of Resurrection.
229. وَقَوْلُهُ : Wa qawluhu: and his saying.
230. دُعَائِهِ : Duʿā'ihi: his supplication.
231. شَعَثِي : Shaʿathī: my disarray or scattered affairs.
232. الْكَافَّة : Al-Kāffah: the general public or the entire community.
233. مَرْتَبَةً : Martabah: rank or station.
234. كَقَوْلِهِ : Kaqawlihi: like his saying.
235. حَمِيَ الْوَطِيسُ : Ḥamiya al-waṭīs: the mill is hot, meaning the battle has become fierce.
236. مَاتَ حَتْفَ أَنْفِهِ : Māta ḥatfa anfihi: he died a natural death.
237. لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ مَرَّتَيْنِ : A believer is not bitten from the same hole twice.
238. السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ : The fortunate is he who is admonished by others.
239. أَصْحَابُهُ : Aṣḥābuhu: his companions.
240. مَرَّةً أُخْرَى : Marratan ukhrā: another time.
241. عَارِضَة : ʿĀriḍah: expression or eloquence.
242. جَزَالَة : Jazālah: solidity or strength of speech.
243. نَصَاعَة : Naṣāʿah: purity or clarity.
244. رَوْنَق : Rawnaq: luster or beauty.
245. بَشَرِيٌّ : Basharī: human.
246. أُمُّ مَعْبَدٍ : Umm Maʿbad: a woman who hosted the Prophet during his migration.
247. فَصْل : Faṣl: decisive or clear.
248. نَزْر : Nazr: sparse or little.
249. هَذْر : Hadhr: excessive or verbose.
250. خَرَزَاتٌ نُظِمْنَ : Kharazātun nuẓimna: strung pearls.
251. جَهِيرَ الصَّوْتِ : Jahīr al-ṣawt: loud-voiced.
252. أَبِي هُرَيْرَةَ : Abū Hurayrah: a companion known for narrating many ḥadīths.
253. بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى كُنْتُ فِي الْقَرْنِ الَّذِي كُنْتُ مِنْهُ : I was sent from the best generations of the children of Adam, generation after generation, until I was in the generation from which I am.
254. الْعَبَّاس : Al-ʿAbbās: the Prophet's uncle.
255. قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : The Prophet, peace and blessings be upon him, said.
256. وَاثِلَة : Wāthilah: a companion.
257. التِّرْمِذِيُّ : Al-Tirmidhī: a famous ḥadīth scholar.
258. حَدِيثٌ صَحِيح : Ṣaḥīḥ: authentic ḥadīth.
259. ابْنِ : Ibn: son of.
260. الطَّبَرَانِي : Al-Ṭabarānī: a ḥadīth scholar.
261. قَالَ : Qāla: he said.
262. ابْنِ : Ibn: son of.
263. عَبَّاس : ʿAbbās: Ibn ʿAbbās, a companion and cousin of the Prophet.
264. الْعَبَّاس : Al-ʿAbbās: the Prophet's uncle.
265. khathāra : Turbidity or thickness, referring to the coarseness or density of the soul.
266. fusūla : Coarseness, crudeness, or lack of refinement.
267. al-Miqdām ibn Ma'dīkarib : A companion of the Prophet known for his bravery.
268. Hadith : A saying or action of the Prophet Muhammad.
269. Sufyān al-Thawrī : A prominent early Islamic scholar and ascetic.
270. Salaf : The early generations of Muslims, including the Companions and their successors.
271. ruwiya : It has been narrated.
272. Ā'isha : The wife of the Prophet Muhammad, known for her knowledge.
273. Barīra : A freed slave woman during the time of the Prophet.
274. qawlihi : His saying.
275. burma : A cooking pot made of stone or clay.
276. Luqmān : A wise man mentioned in the Quran, known for his advice to his son.
277. Saḥnūn : A famous Maliki jurist from North Africa.
278. ṣaḥīḥ al-ḥadīth : An authentic hadith.
279. taqa''ud : Sitting firmly or in a settled manner.
280. muq'iyan : Squatting, sitting on the heels.
281. yaqūl : He says.
282. Hadith : A saying of the Prophet.
283. Ibn 'Abbās : A cousin of the Prophet and a renowned interpreter of the Quran.
284. qāla : He said.
285. al-umam : The nations (on the Day of Judgment).
286. al-tabattul : Celibacy or remaining unmarried for religious reasons.
287. biqawlihi : By his saying.
288. Sahl ibn 'Abd Allāh : An early Sufi saint from Tustar.
289. Ibn 'Uyayna : Sufyan ibn 'Uyayna, a famous hadith scholar.
290. Ṣaḥāba : The Companions of the Prophet Muhammad.
291. 'Alī : The fourth caliph and cousin of the Prophet.
292. al-Ḥasan : Al-Hasan al-Basri, a prominent early Islamic scholar.
293. Ibn 'Umar : Abdullah ibn Umar, a companion known for his piety.
294. Yaḥyā ibn Zakariyyā : John the Baptist, a prophet in Islam.
295. 'Īsā : Jesus, a prophet in Islam.
296. ḥaṣūr : One who restrains himself, often interpreted as chaste or celibate.
297. hayūb : Impotent or lacking male organ.
298. ḥudhdhāq : Skilled or expert exegetes.
299. 'Īsā : Jesus, peace be upon him.
300. Yaḥyā : John the Baptist, peace be upon him.
301. min dunyākum : From your world (i.e., worldly things).
302. qurratu 'aynī fī al-ṣalāh : The coolness of my eyes is in prayer.
303. Yaḥyā : John the Baptist.
304. 'Īsā : Jesus.
305. khuluq 'azim : Exalted standard of character; refers to the comprehensive moral excellence of the Prophet Muhammad.
306. 'A'isha : Mother of the Believers, wife of the Prophet Muhammad, renowned for her knowledge and narration of hadith.
307. makārim al-akhlāq : Noble character traits; the Prophet's mission to perfect moral virtues.
308. Anas : Anas ibn Malik, a companion of the Prophet and his servant for ten years.
309. 'Ali : Ali ibn Abi Talib, cousin and son-in-law of the Prophet, fourth caliph.
310. 'Isa : Jesus, son of Mary, a prophet in Islam.
311. Musa : Moses, a prophet in Islam.
312. Yahya : John the Baptist, a prophet in Islam.
313. Sulayman : Solomon, a prophet and king in Islam.
314. hukman sabiyyan : Judgment while a child; refers to John the Baptist receiving wisdom in childhood.
315. Yahya : John the Baptist.
316. Ma'mar : Ma'mar ibn Rashid, a hadith scholar.
317. ibn sanatayn aw thalāth : Two or three years old.
318. kalimatin min Allah : A word from Allah; refers to Jesus as the Word of God.
319. Yahya : John the Baptist.
320. 'Isa : Jesus.
321. qīla : It is said; indicates a transmitted opinion.
322. umm Yahya : Elizabeth, mother of John the Baptist.
323. Maryam : Mary, mother of Jesus.
324. 'Isa : Jesus.
325. lā taḥzanī : Do not grieve; Quran 19:24.
326. min taḥtihā : From beneath her; variant reading of Quran 19:24.
327. 'Isa : Jesus.
328. innī 'abdullāh... : Quran 19:30, Jesus speaking in the cradle.
329. fa-fahhamnāhā Sulaymān : Quran 21:79, referring to Solomon's judgment.
330. al-marjūma : The stoned woman; a case judged by Solomon.
331. al-ṣabiyy : The child; a story about Solomon's wisdom.
332. Dāwūd : David, prophet and king.
333. al-Ṭabarī : Muhammad ibn Jarir al-Tabari, renowned historian and exegete.
334. Mūsā : Moses.
335. Fir'awn : Pharaoh, the tyrant of Egypt.
336. Ibrāhīm rushdahu : Abraham's sound judgment; Quran 21:51.
337. Mujāhid : Mujahid ibn Jabr, a prominent Quran commentator.
338. Ibn 'Aṭā' : A Sufi scholar, possibly Ibn 'Ata' Allah al-Iskandari.
339. ba'ḍuhum : Some of them; refers to scholars.
340. Ibrāhīm : Abraham.
341. Ibrāhīm : Abraham.
342. Isḥāq : Isaac, son of Abraham.
343. ibn sab'i sinīn : Seven years old.
344. Yūsuf : Joseph, son of Jacob.
345. wa-awḥaynā ilayhi... : Quran 12:15, revelation to Joseph as a child.
346. bāsitan yadayhi... : With hands extended to the ground and head raised to the sky; a sign of his prophethood.
347. ḥadīthihi : His hadith; a saying of the Prophet.
348. ashuddahu wa-stawā : Full strength and maturity; Quran 28:14, referring to Moses.
349. al-Ṭabarī : Al-Tabari.
350. 'Abdullāh : Abdullah ibn Mas'ud, a companion of the Prophet.
351. al-Ḥasan : Al-Hasan al-Basri, a renowned early Muslim scholar.
352. Sa'd : Sa'd ibn Abi Waqqas, a companion of the Prophet.
353. kull al-khilāl... : All traits except treachery and lying; a hadith on innate disposition.
354. 'Umar ibn al-Khaṭṭāb : Umar ibn al-Khattab, the second caliph.
355. ḥadīthihi : His hadith; a saying of Umar.
356. al-ādāb al-nafsiyya : Psychological disciplines; moral and spiritual training.
357. al-'ibāra : Expression; possibly refers to rhetoric or eloquence.
358. wa-'allamaka mā lam takun ta'lam : Quran 4:113, referring to Allah's teaching of the Prophet.
359. ḥilm : Forbearance; a state of composure and self-restraint, especially when provoked.
360. iḥtimāl : Endurance; the act of bearing pain or harm with patience.
361. ṣabr : Patience; steadfastness in facing difficulties.
362. ʿafw : Pardon; forgiveness and refraining from punishment despite ability to retaliate.
363. al-ʿafw : Forgiveness; here referring to the Quranic command to take the easy way and forgive.
364. Anas : Anas ibn Malik, a companion of the Prophet.
365. at-Tan‘im : A place near Mecca.
366. wa huwa alladhī kaffa aydiyahum ‘ankum : Qur'an 48:24, part of the verse about the Treaty of Hudaybiyya.
367. Abu Sufyan : Abu Sufyan ibn Harb, a Quraysh leader who later embraced Islam.
368. shakāsa : Harshness or ill-temper.
369. lā yubārā : He is not rivalled.
370. Ibn al-Munkadir : Muhammad ibn al-Munkadir, a prominent Tabi‘i.
371. Jabir ibn ‘Abdullah : A companion of the Prophet.
372. Anas : Anas ibn Malik.
373. Sahl ibn Sa‘d : A companion of the Prophet.
374. Ibn ‘Abbas : ‘Abdullah ibn ‘Abbas, a cousin of the Prophet and renowned scholar.
375. Anas : Anas ibn Malik.
376. rajul : A man; some say it was a Bedouin.
377. ghayr wāḥid : More than one person; e.g., Safwan ibn Umayya.
378. Safwan : Safwan ibn Umayya, a Quraysh leader who later embraced Islam.
379. Waraqah ibn Nawfal : A Christian scholar who recognized the Prophet's prophethood.
380. al-kall : The burden of the weak or dependent.
381. Hawazin : A tribe defeated at the Battle of Hunayn.
382. al-‘Abbas : Al-‘Abbas ibn ‘Abd al-Muttalib, the Prophet's uncle.
383. mā lam yuṭiq ḥamlahu : So much that he could not carry it.
384. ḥumila ilayhi : It was brought to him.
385. jā'ahu : A man came to him.
386. ‘Umar : ‘Umar ibn al-Khattab, the second Caliph.
387. rajul : A man; identified as ‘Abbad ibn Bishr or others.
388. at-Tirmidhi : Muhammad ibn ‘Isa at-Tirmidhi, a famous hadith collector.
389. Mu‘awwidh ibn ‘Afra’ : A companion of the Prophet.
390. ujur zughb : Small cucumbers or gherkins.
391. Anas : Anas ibn Malik.
392. Abu Hurayra : A companion known for narrating many hadiths.
393. wasq : A measure of volume, about 60 sa‘ (approx. 130-150 kg).
394. kumāt : Brave knights or warriors.
395. Abu Ishaq : Abu Ishaq as-Sabi‘i, a Tabi‘i.
396. al-Bara’ : Al-Bara’ ibn ‘Azib, a companion.
397. lam yafirr : He did not flee.
398. Abu Sufyan : Abu Sufyan ibn al-Harith, the Prophet's cousin, not the same as Abu Sufyan ibn Harb.
399. ghayruhu : Another narrator.
400. Muslim : Muslim ibn al-Hajjaj, a major hadith collector.
401. al-‘Abbas : Al-‘Abbas ibn ‘Abd al-Muttalib.
402. qīla : It was said.
403. Ibn ‘Umar : ‘Abdullah ibn ‘Umar, a companion.
404. ‘Ali : ‘Ali ibn Abi Talib, the fourth Caliph.
405. Anas : Anas ibn Malik.
406. Abu Talha : Abu Talha Zayd ibn Sahl, a companion.
407. ‘Imran ibn Husayn : A companion.
408. Ubayy ibn Khalaf : A Quraysh enemy of the Prophet.
409. faraq : A measure of volume, about 16 liters.
410. al-Harith ibn as-Simma : A companion.
411. Saraf : A location on the road between Mecca and Medina, known as a place where pilgrims would stop.

The First Section: On the Exaltation by the Most High, the Supreme, of the Rank of the…

The First Section: On the Exaltation by the Most High, the Supreme, of the Rank of the Chosen Prophet, may God bless him and grant him peace, in word and deed.

The fifteenth chapter: Modesty and Turning a Blind Eye As for modesty and turning a blind eye: - Modesty ¹ is a softness that comes over a person's face when doing something that is disliked, or when refraining from it is better than doing it. - Turning a blind eye ² is overlooking what a person naturally dislikes. The Prophet, may God bless him and grant him peace, was the most modest of people and the most inclined to turn a blind eye to faults. God Almighty said: "Indeed, that used to harm the Prophet, and he is shy of you" ³ (Qur'an 33:53). On the authority of Abu Sa'id al-Khudri ⁴, may God be pleased with him: The Messenger of God, may God bless him and grant him peace, was more modest than a virgin in her seclusion. When he disliked something, we could see it on his face. He was delicate of skin, gentle in appearance, and never confronted anyone with what he disliked, out of modesty and generosity of spirit. On the authority of 'A'isha ⁵, may God be pleased with her: When the Prophet, may God bless him and grant him peace, heard something about someone that he disliked, he would not say, "What is wrong with so-and-so saying such and such?" but would say, "What is wrong with people doing or saying such and such?" forbidding it without naming the doer. Anas ⁶, may God be pleased with him, narrated that a man with a trace of yellow ⁷ came to him, and he did not say anything to him—he never confronted anyone with what they disliked—and when he left, he said, "If only you had told him to wash this off." In another narration: "to remove it." 'A'isha, may God be pleased with her, said in the Sahih ⁸: The Prophet, may God bless him and grant him peace, was not obscene, nor did he use obscene language, nor was he loud in the markets. He did not repay evil with evil, but forgave and overlooked. Similar words have been reported from the Torah, on the authority of Ibn Salam ⁹ and 'Abdullah ibn 'Amr ibn al-'As ¹⁰. It is narrated from him ¹¹ that out of modesty, he would not fix his gaze on anyone's face, and he would use euphemisms for what speech necessitated that was disliked ¹². On the authority of 'A'isha ¹³, may God be pleased with her: I never saw the private parts of the Messenger of God, may God bless him and grant him peace, at all ¹⁴. The sixteenth chapter: Good Companionship, Etiquette, and Cheerfulness As for his good companionship, etiquette, and cheerfulness, may God bless him and grant him peace, with all kinds of people, authentic reports have spread about it. 'Ali ¹⁵, may God be pleased with him, said in describing him, peace and blessings be upon him: "He was the most open-hearted of people, the most truthful in speech, the gentlest in disposition ¹⁶, and the most generous in companionship." On the authority of Qays ibn Sa'd ¹⁷, may God be pleased with him, he said: "The Messenger of God, may God bless him and grant him peace, visited us" and he mentioned a story at the end of which: "When he wanted to leave, Sa'd brought him a donkey and covered it with a velvet cloth. The Messenger of God, may God bless him and grant him peace, mounted, then Sa'd said: 'O Qays, accompany the Messenger of God.' Qays said: The Messenger of God said to me: 'Ride.' I refused. He said: 'Either you ride, or you go back.' So I went back ¹⁸." In another narration: "Ride in front of me, for the owner of the mount has more right to its front." - The Messenger of God, may God bless him and grant him peace, would bring people together and not repel them. He honored the noble of every people and appointed them over them. He warned people and guarded against them, without withholding his cheerfulness or character from anyone. He looked after his companions and gave each of his sitting companions their due, so that no one sitting with him thought that anyone was more honored by him than himself. - Whoever sat with him or approached him for a need, he would bear with them until they were the ones to leave. - Whoever asked him for something, he would only send them away with it or with a kind word. His cheerfulness and character encompassed people, so he became like a father to them, and they were all equal before him in truth. This is how Ibn Abi Hala ¹⁹ described him. He said: He was always cheerful, easy-going, gentle, not harsh or coarse, not loud or obscene, not a fault-finder or a flatterer. He would overlook what he disliked, without causing despair. God Almighty said: "It was by the mercy of God that you were lenient with them. Had you been harsh and hard-hearted, they would have scattered from around you" ²⁰ (Qur'an 3:159). And He said: "Repel [evil] with that which is better" ²¹ (Qur'an 23:96). - He would respond to whoever invited him, accept gifts even if it was a trotter ²², and reward for them. Anas ²³, may God be pleased with him, said: I served the Messenger of God, may God bless him and grant him peace, for ten years ²⁴, and he never said "Uff" to me, nor did he say to something I did, "Why did you do that?" or to something I left, "Why did you leave it?" On the authority of 'A'isha ²⁵, may God be pleased with her: No one had better character than the Messenger of God, may God bless him and grant him peace. Whenever any of his companions or family called him, he would say, "Labbaik ²⁶." Jarir ibn 'Abdullah ²⁷, may God be pleased with him, said: The Messenger of God, may God bless him and grant him peace, never prevented me from entering since I embraced Islam, and whenever he saw me, he smiled. - He would joke with his companions, mix with them, talk with them, play with their children, seat them on his lap, respond to the invitation of a free person, a slave ²⁸, a slave girl, or a poor person, visit the sick at the farthest end of Medina, and accept the excuses of those who apologized ²⁹. Anas ³⁰, may God be pleased with him, said: No one ever whispered in the ear of the Messenger of God, may God bless him and grant him peace, without him moving his head away until the man himself moved his head. No one ever took his hand without him letting go until the other let go. He was never seen putting his knees forward in front of a companion. - He would greet whomever he met first, and would initiate handshakes with his companions. He was never seen stretching his legs among his companions in a way that would inconvenience anyone. He honored whoever entered upon him, sometimes spreading his garment for them, and would offer them the cushion he was sitting on, insisting that they sit on it if they refused. He would address his companions by their kunyas ³¹ and call them by their most beloved names, as an honor. He never interrupted anyone's speech until they finished, then he would end it with a prohibition or by standing up—in another narration: with a conclusion or standing up. It is narrated ³² that whenever someone came to him while he was praying, he would shorten his prayer, ask about their need, and when they finished, he would return to his prayer. - He was the most smiling of people and the most pleasant in spirit, unless the Qur'an was being revealed to him, or he was preaching, or giving a sermon. 'Abdullah ibn al-Harith ³³ said: I never saw anyone who smiled more than the Messenger of God, may God bless him and grant him peace. On the authority of Anas ³⁴, may God be pleased with him: The servants of Medina would come to the Messenger of God, may God bless him and grant him peace, after the morning prayer with their vessels containing water. He would dip his hand into every vessel brought to him, even if it was a cold morning, seeking blessing ³⁵ through it. The seventeenth chapter: Compassion and Mercy As for compassion, kindness, and mercy for all creation, God Almighty said concerning him: "Grievous to him is what you suffer; he is concerned for you, and to the believers he is kind and merciful" ³⁶ (Qur'an 9:128). And He said: "And We have not sent you except as a mercy to the worlds" ³⁷ (Qur'an 21:107). Some said: Among his virtues, may God bless him and grant him peace, is that God Almighty gave him two of His names, saying: "to the believers he is kind and merciful." Imam Abu Bakr ibn Furak ³⁸ reported something similar. On the authority of Ibn Shihab ³⁹, he said: The Messenger of God, may God bless him and grant him peace, went on a campaign—and he mentioned Hunayn—and he gave Safwan ibn Umayya ⁴⁰ a hundred camels, then another hundred, then another hundred. Ibn Shihab said: Sa'id ibn al-Musayyab ⁴¹ told us that Safwan said: By God, he gave me what he gave me while he was the most hated of creation to me, but he kept giving me until he became the most beloved of creation to me. It is narrated ⁴² that a Bedouin came to him asking for something, and he gave it to him, then said...

"Have I done well by you?" The Bedouin said: "No, and you have not done well at all." The Muslims became angry and rose against him, but he ⁴³ gestured to them to stop. Then he got up and entered his house, and sent for the Bedouin, adding something more. Then he said: "Have I done well by you?" He said: "Yes, may Allah reward you well from your family and clan." The Prophet ⁴³ said to him: "You said what you said, and my Companions have something in their hearts about that. If you wish, say before them what you said before me, so that what is in their hearts against you may go away." He said: "Yes." The next day or in the evening, he came. The Prophet ⁴³ said: "This Bedouin said what he said, so we increased him, and he claims that he is satisfied. Is that so?" He said: "Yes, may Allah reward you with good from your family and clan." The Prophet ⁴³ said: "My example and his is like a man who had a she-camel that bolted from him. The people followed it, but they only increased its flight. So its owner called out to them: 'Leave me and my she-camel, for I am gentler with it and know it better.' Then he went towards it, taking some of the earth's litter ⁴⁴, and brought it back until it came and knelt down. He saddled it and mounted it. If I had left you when the man said what he said, and you had killed him, he would have entered the Fire." It is also narrated from him ⁴³: "Let none of you convey anything to me about any of my Companions, for I love to come out to you with a sound heart." And from his compassion for his community ⁴⁵ was his making things easy and light for them, and his dislike of things for fear they would be made obligatory upon them. Like his saying ⁴⁶: "Were it not that I would burden my community, I would have commanded them to use the tooth-stick ⁴⁷ with every ablution." And the report about the night prayer ⁴⁸, and his prohibition of continuous fasting ⁴⁹, and his dislike of entering the Ka'ba ⁵⁰ lest his community be put to hardship, and his desire to his Lord that his cursing and reviling of them be a mercy for them, and that he would hear the crying of a child and shorten his prayer. And from his compassion ⁴³ was that he called upon his Lord and made a covenant with Him, saying: "Any man whom I have reviled or cursed, make that for him purification, mercy, blessing, and a means of nearness to You on the Day of Resurrection." And when his people denied him, Gabriel ⁵¹ came to him and said: "Allah has heard what your people said to you and their response to you. He has commanded the angel of the mountains to do as you wish with them." The angel of the mountains called out to him, greeted him, and said: "Command me as you wish. If you wish, I will cause the two mountains ⁵² to fall upon them." The Prophet ⁴³ said: "Rather, I hope that Allah will bring forth from their loins those who worship Allah alone, associating nothing with Him." Ibn al-Munkadir ⁵³ narrated that Gabriel ⁵¹ said to the Prophet ⁴³: "Allah has commanded the heaven, the earth, and the mountains to obey you." He said: "I will delay for my community, perhaps Allah will relent toward them." 'A'isha ⁵⁴ said: "The Messenger of Allah ⁴³ was never given a choice between two matters but he chose the easier of them." Ibn Mas'ud ⁵⁵ said: "The Messenger of Allah ⁴³ would give us admonition at intervals, fearing that we would become bored." And from 'A'isha ⁵⁴: She rode a camel that was difficult, and she kept turning it. The Messenger of Allah ⁴³ said: "You must be gentle." Chapter Eighteen: Fulfillment, Good Covenant, and Ties of Kinship As for his character ⁴³ in fulfillment, good covenant, and ties of kinship: From 'Abdullah ibn al-Hamsa' ⁵⁶: "I made a transaction with the Prophet ⁴³ before his mission, and some payment remained. I promised to bring it to him at his place, but I forgot. Then I remembered after three days and came. There he was at his place. He said: 'O young man, you have caused me difficulty. I have been here waiting for you for three days.'" From Anas ⁵⁷: "When a gift was brought to the Prophet ⁴³, he would say: 'Take it to the house of so-and-so, for she was a friend of Khadija ⁵⁸; she loved Khadija.'" From 'A'isha ⁵⁴: "I was not jealous of any woman as I was jealous of Khadija, because of how much I heard him mention her. He would slaughter a sheep and send its meat to her friends." Her sister ⁵⁹ asked permission to enter upon him, and he welcomed her. A woman entered upon him, and he was cheerful with her and asked kindly about her. When she left, he said: "She used to visit us in the days of Khadija. Indeed, good covenant is part of faith." Some described him saying: "He would maintain ties of kinship without preferring them over those who were better than them." He ⁴³ said: "The family of so-and-so are not my protectors, but they have a kinship tie which I will maintain with its due." He ⁴³ prayed carrying Umama ⁶⁰, the daughter of his daughter Zaynab ⁶¹, on his shoulder. When he prostrated, he put her down, and when he stood, he picked her up. From Abu Qatada ⁶²: A delegation from the Negus ⁶³ came, and the Prophet ⁴³ stood to serve them. His Companions said: "We will suffice you." He said: "They honored our companions, and I want to repay them." When his foster-sister al-Shayma' ⁶⁴ was brought among the captives of Hawazin and she identified herself to him, he spread his cloak for her and said: "If you wish, stay with me honored and loved, or I will give you provisions and you may return to your people." She chose her people, so he gave her provisions. Abu al-Tufayl ⁶⁵ said: "I saw the Prophet ⁴³ when I was a boy. A woman came until she drew near to him, and he spread his cloak for her, and she sat on it. I asked: 'Who is this?' They said: 'His mother who nursed him.'" From 'Amr ibn al-Sa'ib ⁶⁶: "One day the Messenger of Allah ⁴³ was sitting. His foster-father came, and he spread part of his garment for him, and he sat on it. Then his foster-mother came, and he spread the other side of his garment for her, and she sat on it. Then his foster-brother came, and the Prophet ⁴³ stood and seated him in front of him." He would send gifts and clothing to Thuwayba ⁶⁷, the freed slave of Abu Lahab ⁶⁸, his wet nurse. When she died, he asked who remained of her relatives, and it was said: "No one." In the hadith of Khadija ⁵⁸: She said to him: "Rejoice, for by Allah, Allah will never disgrace you. You maintain ties of kinship, bear the burden ⁶⁹, earn for the destitute, honor the guest, and help in the causes of truth." Chapter Nineteen: Humility As for his humility ⁴³, despite his high station and lofty rank, he was the most humble of people and the least arrogant. It suffices that he was given the choice between being a prophet-king or a prophet-servant, and he chose to be a prophet-servant. Israfil ⁷⁰ said to him: "Allah has given you, because of your humility, that you are the master of the children of Adam on the Day of Resurrection, the first from whom the earth will split open, and the first intercessor." From Abu Umama ⁷¹: "The Messenger of Allah ⁴³ came out to us leaning on a staff, and we stood up for him. He said: 'Do not stand up as the non-Arabs stand up, magnifying one another.'" He said: "I am only a servant. I eat as a servant eats, and I sit as a servant sits." He ⁴³ would ride a donkey, let someone ride behind him, visit the sick, sit with the poor, accept the invitation of a slave, and sit among his Companions mixing with them, wherever the gathering ended he would sit. In the hadith of 'Umar ⁷²:

Do not extol me excessively as the Christians extolled the son of Mary. I am only a servant, so say: Servant of Allah and His Messenger." And from Anas ⁷³, may Allah be pleased with him: A woman who had some mental impairment came to him and said, "I have a need of you." He said, "Sit, O mother of so-and-so, in whichever of the streets of Medina you wish, and I will sit with you until I fulfill your need." He said: So she sat, and the Prophet, peace and blessings be upon him, sat with her until she finished her need. Anas, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, would ride a donkey, and accept the invitation of a slave. - And on the day of Banu Qurayza, he was on a donkey bridled ⁷⁴ with a rope of palm fiber, with a packsaddle ⁷⁵ on it. He said: And he would be invited to barley bread and rancid fat ⁷⁶ and he would accept. He said: And he performed Hajj, peace and blessings be upon him, on a worn-out saddle, wearing a cloak worth no more than four dirhams, and he said: "O Allah, make it a Hajj that is accepted, with no ostentation nor reputation-seeking." - This, while the earth had been opened up for him, and he sacrificed one hundred camels ⁷⁷ during that Hajj. - And when Mecca was opened up for him, and he entered it with the armies of the Muslims, he lowered his head on his saddle until it almost touched the front of it, out of humility to Allah Almighty. - And from his humility, peace and blessings be upon him, is his saying: "Do not give me superiority over Yunus ⁷⁸ son of Matta, and do not give superiority between the prophets, and do not prefer me over Musa ⁷⁹, and we are more deserving of doubt than Ibrahim ⁸⁰, and if I had stayed as long as Yusuf ⁸¹ stayed in prison, I would have answered the caller ⁸²." And he said to the one who said to him, "O best of creation": "That is Ibrahim." And the discussion of these hadiths will come after this, if Allah Almighty wills. And from Aisha ⁸³, al-Hasan ⁸⁴, Abu Sa'id ⁸⁵, and others, may Allah be pleased with them: Regarding his description... some of them add to others: He was in his house serving his family, he would wash his garment, milk his sheep, patch his garment, mend his sandal, serve himself, sweep the house, tie the camel, feed his watering camel, eat with the servant, knead dough with her, and carry his goods from the market. And from Anas, may Allah be pleased with him: If a slave-girl from the slave-girls of the people of Medina took the hand of the Messenger of Allah, peace and blessings be upon him, she would go with him wherever she wished until she fulfilled her need. - And a man entered upon him and was seized with trembling from his awe. So he said to him: "Take it easy, for I am not a king. I am only the son of a woman from Quraysh who eats dried meat ⁸⁶." And from Abu Hurayra ⁸⁷, may Allah be pleased with him: I entered the market with the Prophet, peace and blessings be upon him, and he bought a pair of trousers ⁸⁸, and said to the weigher: "Weigh and give extra..." And he mentioned the story. He said: Then the man jumped to the hand of the Prophet, peace and blessings be upon him, to kiss it, but he pulled his hand away and said: "This is what the non-Arabs do with their kings, and I am not a king. I am only a man from among you." Then he took the trousers... and I went to carry them for him, but he said: "The owner of the thing has more right to carry it." Chapter Twenty: Justice, Trustworthiness, Chastity, and Truthfulness As for his justice, peace and blessings be upon him, his trustworthiness, his chastity, and his truthfulness, he was the most trustworthy of people, the most just of people, the most chaste of people, and the most truthful in speech from the very beginning. His opponents ⁸⁹ and enemies acknowledged that. - And he was called "al-Amin" ⁹⁰ before his prophethood. Ibn Ishaq ⁹¹ said: He was called al-Amin because of the righteous character that Allah had gathered in him. And Allah Almighty said: "Obeyed and trustworthy ⁹²." Most of the commentators hold that it refers to Muhammad, peace and blessings be upon him. - And when Quraysh differed and became factions at the time of building the Ka'ba over who would place the Black Stone, they agreed to accept the first person to enter upon them. Then the Prophet, peace and blessings be upon him, entered, and that was before his prophethood. They said: "This is Muhammad. This is al-Amin. We are pleased with him." And from al-Rabi' ⁹³ ibn Khuthaym: People would seek arbitration from the Messenger of Allah, peace and blessings be upon him, during the Jahiliyya ⁹⁴ before Islam. And he, peace and blessings be upon him, said: "By Allah, I am trustworthy in heaven and trustworthy on earth." And from Ali ⁹⁵, may Allah be pleased with him: Abu Jahl said to the Prophet, peace and blessings be upon him: "We do not deny you, but we deny what you have brought." So Allah Almighty revealed: "Indeed, they do not deny you ⁹⁶..." the verse. And another narrated: "We do not deny you, and you are not considered a liar among us." And it is said that al-Akhnas ⁹⁷ ibn Shariq met Abu Jahl on the day of Badr and said to him: "O Abu al-Hakam, there is no one else here but you and me to hear our words. Tell me about Muhammad: is he truthful or a liar?" Abu Jahl said: "By Allah, Muhammad is truthful. Muhammad has never lied." And Heraclius ⁹⁸ asked about him from Abu Sufyan ⁹⁹, and he said: "Did you ever accuse him of lying before he said what he said?" He said: "No..." And al-Nadr ¹⁰⁰ ibn al-Harith said to Quraysh: "Muhammad was among you as a young man, the most pleasing to you, the most truthful in speech, and the greatest in trustworthiness, until when you saw gray hair at his temples and he brought you what he brought, you said: 'A sorcerer!' No, by Allah, he is not a sorcerer..." And in the hadith about him: His hand never touched the hand of a woman he did not own as a slave. And in the hadith of Ali, may Allah be pleased with him, describing him, peace and blessings be upon him: "The most truthful of people in speech..." And he said in the Sahih ¹⁰¹: "Woe to you ¹⁰²! Who will be just if I am not just? I would have failed and lost if I were not just." Aisha, may Allah be pleased with her, said: "The Messenger of Allah, peace and blessings be upon him, was never given a choice between two matters but he chose the easier of them, as long as it was not sinful. If it was sinful, he was the furthest of people from it." And Abu al-Abbas al-Mubarrad ¹⁰³ said: "Kisra ¹⁰⁴ divided his days: he said, 'A windy day is for sleeping, a cloudy day for hunting, a rainy day for drinking and amusement, and a sunny day for needs.'" Ibn Khalawayh ¹⁰⁵ said: "How knowledgeable they were about the politics of their worldly life! 'They know an outward aspect of the worldly life, but of the Hereafter they are heedless ¹⁰⁶.'" - But our Prophet, peace and blessings be upon him, divided his day into three parts: a part for Allah, a part for his family, and a part for himself. Then he divided his part between himself and the people, and he would seek help from the elite for the common people, and he said: "Convey the need of those who cannot convey it to me, for whoever conveys the need of one who cannot convey it, Allah will secure him on the Day of the Greatest Terror ¹⁰⁷." And from al-Hasan ¹⁰⁸: The Messenger of Allah, peace and blessings be upon him, would not punish anyone for the crime ¹⁰⁹ of another, nor would he believe anyone against another. And Abu Ja'far al-Tabari ¹¹⁰ mentioned from Ali, may Allah be pleased with him, from the Prophet, peace and blessings be upon him: "I never intended to do anything of what the people of Jahiliyya used to do except twice, and each time Allah prevented me from what I desired. Then I never intended any evil until Allah honored me with His message. One night I said to a young boy who was shepherding with me: 'If you would watch my sheep for me, I would enter Mecca and spend the night there ¹¹¹ as the youth do.' So I set out for that until I came to the first house in Mecca, where I heard music with drums and flutes for a wedding of some of them. I sat down to watch, but then I was struck with sleep and I slept, and nothing woke me but the touch of the sun. So I returned without having done anything. Then I had a similar urge another time, but after that I never intended any evil." Chapter Twenty-One: Dignity, Silence, Deliberation, Chivalry, and Good Conduct As for his dignity, peace and blessings be upon him, his silence, his deliberation, his chivalry, and his good conduct...

From ¹¹² 'Umar ibn 'Abd al-'Aziz ibn Wahb: I heard ¹¹³ Kharijah ibn Zayd say: "The Prophet, may God bless him and grant him peace, was the most composed of people in his gathering, hardly moving any part of his body." ¹¹⁴ Abu Sa'id al-Khudri, may God be pleased with him, narrated: The Messenger of God, may God bless him and grant him peace, when he sat in a gathering, would clasp his hands around his knees ¹¹⁵, and most of his sitting, peace be upon him, was in this posture. From ¹¹⁶ Jabir ibn Samurah, and it is in the hadith of ¹¹⁷ Qaylah: that he sat cross-legged, and sometimes he sat ¹¹⁸ squatting, and he was often silent, not speaking without need. He would turn away from anyone who spoke indecently. His laughter was a smile, and his speech was concise, neither excessive nor deficient. His companions' laughter in his presence was a smile, out of reverence for him and emulation of him. His gathering was a gathering of forbearance, modesty, goodness, and trustworthiness; voices were not raised therein, nor were sacred things ¹¹⁹ violated. When he spoke, his companions would lower their heads as if birds were perched on them. In his description ¹²⁰: He walked with a slight leaning ¹²¹, and moved gently, as if descending from a slope ¹²². In another hadith: When he walked, he walked with a firm gait, and it was known from his walk that he was neither impatient ¹²³ nor lazy ¹²⁴. ¹²⁵ 'Abdullah ibn Mas'ud said: "Indeed, the best guidance is the guidance of Muhammad, may God bless him and grant him peace." From ¹²⁶ Jabir ibn 'Abdullah: The speech of the Messenger of God, may God bless him and grant him peace, was measured and deliberate ¹²⁷. ¹²⁸ Ibn Abi Halah said: His silence was of four types: forbearance, caution, estimation, and reflection. ¹²⁹ 'A'ishah, may God be pleased with her, said: The Messenger of God, may God bless him and grant him peace, would speak in such a way that if someone counted his words, they could count them. He, peace be upon him, loved perfume and pleasant fragrance, used them often, encouraged them, and said: "¹³⁰ Women and perfume have been made beloved to me from your world, and the coolness of my eyes has been placed in prayer." From his chivalry ¹³¹, peace be upon him, was his prohibition of blowing on food and drink, his command to eat from what is near, his command to use the toothstick ¹³², cleaning the knuckles ¹³³ and finger joints ¹³⁴, and practicing the characteristics of the natural disposition ¹³⁵. *** Chapter Twenty-Two: Asceticism in the World As for his asceticism in the world, sufficient reports have already been given in the course of this biography. It is enough for you that he had little of it and turned away from its splendor, even though it was brought to him in its entirety and its conquests came to him successively until he died, peace be upon him, while his armor ¹³⁶ was pawned with a Jew for the maintenance of his family, and he prayed saying: "¹³⁷ O God, make the sustenance of the family of Muhammad just enough." From ¹³⁸ 'A'ishah, may God be pleased with her, she said: The Messenger of God, may God bless him and grant him peace, never ate his fill of bread for three consecutive days until he passed away. In another narration: of barley bread for two consecutive days, and if he had wished, God would have given him what no mind could conceive. In another narration ¹³⁹: The family of the Messenger of God, may God bless him and grant him peace, never ate their fill of wheat bread until he met God Almighty. ¹⁴⁰ 'A'ishah, may God be pleased with her, said: The Messenger of God, may God bless him and grant him peace, left neither a dinar nor a dirham, nor a sheep nor a camel. In the hadith of ¹⁴¹ 'Amr ibn al-Harith ¹⁴²: He left nothing except his weapon, his mule ¹⁴³, and a piece of land which he gave as charity. ¹⁴⁴ 'A'ishah, may God be pleased with her, said: He died and there was nothing in my house that a living being could eat except a half ¹⁴⁵ of barley on a shelf of mine. He said to me ¹⁴⁶: "¹⁴⁷ I was offered that the plain of Mecca be made gold for me, but I said: 'No, my Lord, I will be hungry one day and full one day. On the day I am hungry, I will humble myself to You and supplicate You, and on the day I am full, I will praise You and thank You.'" In another hadith ¹⁴⁸: Gabriel descended upon him and said to him: "God Almighty sends you greetings and says to you: 'Would you like Me to make these mountains gold, and it be with you wherever you are?'" He lowered his head for a moment, then said: "¹⁴⁹ O Gabriel, the world is the abode of one who has no abode, and the wealth of one who has no wealth; it is gathered by one who has no intellect." Gabriel said to him: "May God make you firm, O Muhammad, with the firm word." From ¹⁵⁰ 'A'ishah, may God be pleased with her, she said: We, the family of Muhammad, would spend a month without lighting a fire; we had only dates and water ¹⁵¹. From ¹⁵² 'Abd al-Rahman ibn 'Awf, may God be pleased with him: The Messenger of God, may God bless him and grant him peace, died without he and his family having eaten their fill of barley bread. From 'A'ishah, ¹⁵³ Abu Umamah, and ¹⁵⁴ Ibn 'Abbas, may God be pleased with them, similar reports. ¹⁵⁵ Ibn 'Abbas, may God be pleased with him, said: The Messenger of God, may God bless him and grant him peace, would spend consecutive nights hungry, he and his family, finding no evening meal. From ¹⁵⁶ Anas, may God be pleased with him, he said: The Messenger of God, may God bless him and grant him peace, never ate on a dining table ¹⁵⁷, nor from a small dish ¹⁵⁸, nor was thin bread baked for him, nor did he ever see a roasted sheep ¹⁵⁹. From ¹⁶⁰ 'A'ishah, may God be pleased with her: His mattress, peace be upon him, on which he slept was only of leather stuffed with palm fibers. From ¹⁶¹ Hafsah, may God be pleased with her, she said: The mattress of the Messenger of God, may God bless him and grant him peace, in his house was a coarse cloth ¹⁶² which we folded double, and he slept on it. One night we folded it fourfold, and when morning came he said: "What did you spread for me last night?" We told him, and he said: "Return it to its original state, for its softness prevented me from my prayer last night." He ¹⁶³ sometimes slept on a bed woven ¹⁶⁴ with straps until it left marks on his side. From ¹⁶⁵ 'A'ishah, may God be pleased with her, she said: The stomach of the Prophet, may God bless him and grant him peace, never became full for seven consecutive days. He never complained to anyone, and poverty was dearer to him than wealth. He would go hungry and writhe all night from hunger, yet that did not prevent him from fasting during the day. If he had wished, he could have asked his Lord for all the treasures of the earth, its fruits, and its abundant life. I would weep for him out of compassion for what I saw of his condition, and I would rub my hand over his belly because of the hunger he felt, saying: "May my soul be your ransom, if only you would take enough from the world to sustain you." He would say: "¹⁶⁶ O 'A'ishah, what have I to do with the world? My brothers among the resolute messengers ¹⁶⁷ endured what is harder than this, and they passed on in their state, then came to their Lord, who honored their final abode and gave them abundant reward. I would be ashamed if I lived in comfort in my life, lest I fall short of them tomorrow. Nothing is dearer to me than to join my brothers and friends." She said: He did not stay after that except a month until he died, peace be upon him. Chapter Twenty-Three: Fear of God, Obedience to Him, and Intensity of Worship As for his fear of his Lord, his obedience to Him, and his intensity of worship, it was in proportion to his knowledge of his Lord. From ¹⁶⁸ Abu Hurayrah, may God be pleased with him, he used to say: The Messenger of God, may God bless him and grant him peace, said: "¹⁶⁹ If you knew what I know, you would laugh little and weep much." In our narration from ¹⁷⁰ Abu 'Isa al-Tirmidhi, he raised it to ¹⁷¹ Abu Dharr, may God be pleased with him ¹⁷²: "¹⁷³ I see what you do not see, and I hear what you do not hear. The heavens groan ¹⁷⁴, and they have the right to groan. There is no space of four fingers in them except that an angel is placing his forehead in prostration to God. By God, if you knew what I know, you would laugh little and weep much, and you would not enjoy women on beds, and you would go out to the open spaces crying out to God. I wish I were a tree that is cut down." This statement "I wish I were a tree that is cut down" is reported as the saying of Abu Dharr himself ¹⁷⁵, and that is more correct. In the hadith of ¹⁷⁶ al-Mughirah ¹⁷⁷: The Messenger of God, may God bless him and grant him peace, prayed until his feet became swollen.

In another narration ¹⁷⁸: He used to pray until his feet swelled, and it was said to him: "Do you burden yourself with this when your past and future sins have been forgiven?" He said: "Shall I not then be a grateful servant?" And from Abu Salama ¹⁷⁹ and Abu Hurayra ¹⁸⁰, may God be pleased with them both, a similar report. Aisha ¹⁸¹, may God be pleased with her, said: "The work of the Messenger of God, may God bless him and grant him peace, was constant. And which of you can endure what he endured?" She also said: "He would fast until we said he would not break his fast, and he would break his fast until we said he would not fast." And from Ibn Abbas ¹⁸², Umm Salama ¹⁸³, and Anas ¹⁸⁴, may God be pleased with them, a similar report. He said: "You would not wish to see him at night praying except you saw him praying, nor sleeping except you saw him sleeping." Awf ibn Malik ¹⁸⁵, may God be pleased with him, said: "I was with the Messenger of God, may God bless him and grant him peace, one night. He used the tooth-stick, then performed ablution, then stood to pray, and I stood with him. He began and opened with al-Baqara. He did not pass by a verse of mercy without stopping and asking, nor by a verse of punishment without stopping and seeking refuge. Then he bowed and remained for the length of his standing, saying: 'Glory be to the Possessor of might, dominion, grandeur, and majesty.' Then he prostrated and said the same before that. Then he recited Al 'Imran, then a sura after sura, doing the same." And from Hudhayfa ¹⁸⁶, may God be pleased with him, a similar report. He said: "He prostrated for about the length of his standing, and sat between the two prostrations for about that length." He said: "Until he recited al-Baqara, Al 'Imran, al-Nisa', and al-Ma'ida." And from Aisha, may God be pleased with her, she said: "The Messenger of God, may God bless him and grant him peace, stood reciting a verse from the Quran all night." And from Abdullah ibn al-Shikhkhir ¹⁸⁷, may God be pleased with him: "I came to the Messenger of God, may God bless him and grant him peace, while he was praying, and from his chest there was a sound like the sound of a boiling pot." Ibn Abi Hala ¹⁸⁸, may God be pleased with him, said: "The Messenger of God, may God bless him and grant him peace, was continuous in sorrow, constant in thought, having no rest." He, may God bless him and grant him peace, said: "I seek forgiveness from God one hundred times a day." And it is narrated [as] "seventy times." And from Ali ¹⁸⁹, may God be pleased with him, he said: "I asked the Messenger of God, may God bless him and grant him peace, about his sunna ¹⁹⁰. He said: 'Knowledge is my capital, intellect is the foundation of my religion, love is my foundation, longing is my mount, remembrance of God is my intimate companion, trust is my treasure, sorrow is my companion, knowledge is my weapon, patience is my cloak, contentment is my gain, incapacity is my pride, asceticism is my craft, certainty is my strength, truthfulness is my intercessor, obedience is my sufficiency, struggle is my character, and the delight of my eye is in prayer.' In another hadith: 'And the fruit of my heart is in His remembrance, my grief is for my community, and my longing is for my Lord, Mighty and Majestic.' [Chapter Twenty-Four: The Attributes of the Prophets] Know—may God guide us and you—that the attributes of all the prophets and messengers, may God's blessings be upon them, of perfect creation, beautiful form, noble lineage, good character, and all virtues, are these attributes, for they are attributes of perfection. Human perfection and completeness, and excellence, all belong to them, may God's blessings be upon them, since their rank is the noblest of ranks and their degrees are the highest of degrees. But God has favored some of them over others. God Most High said: "Those messengers, We favored some of them over others" ¹⁹¹. And He said: "And We chose them, with knowledge, over the worlds" ¹⁹². And he, may God bless him and grant him peace, said: "Indeed, the first group to enter Paradise will be in the form of the moon on the night of the full moon." Then he said at the end of the hadith: "In the form of one man, in the image of their father Adam, peace be upon him, his height being sixty cubits in the sky." And in the hadith of Abu Hurayra ¹⁹³, may God be pleased with him: "I saw Moses, and behold, he was a man of medium build ¹⁹⁴, straight ¹⁹⁵, with a hooked nose ¹⁹⁶, as if he were from the men of Shanu'a ¹⁹⁷. And I saw Jesus, and behold, he was a man of medium height ¹⁹⁸, with many freckles ¹⁹⁹ on his face, reddish, as if he had just come out of a bathhouse ²⁰⁰." In another hadith: "Lean like a sword." He said: "And I am the most similar of the children of Abraham to him." And he said in another hadith describing Moses: "Like the best you see of ruddy men." And in the hadith of Abu Hurayra ²⁰¹, from him, may God bless him and grant him peace: "God Most High did not send a prophet after Lot except among the elite of his people." And it is narrated: "among the abundance," meaning in number and strength. Al-Tirmidhi ²⁰² reported from Qatada ²⁰³, and al-Daraqutni ²⁰⁴ narrated from the hadith of Qatada from Anas ²⁰⁵: "God did not send a prophet except with a beautiful face and a beautiful voice, and your prophet was the most beautiful of them in voice, may God bless him and grant him peace." And in the hadith of Heraclius ²⁰⁶: "And I asked you about his lineage, and you mentioned that he is of noble lineage among you. Likewise, the messengers are sent among the lineages of their people." And He Most High said concerning Job ²⁰⁷: "Indeed, We found him patient. An excellent servant! Indeed, he was oft-returning [to God]" ²⁰⁸. And He Most High said: "O John, take the Scripture with strength" up to His words: "and on the Day he is raised alive" ²⁰⁹. And He said: "That God gives you good tidings of John" up to "the righteous" ²¹⁰. And He said: "Indeed, God chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds" ²¹¹—two verses. And He said concerning Noah: "Indeed, he was a grateful servant" ²¹². And He said: "Indeed, God gives you good tidings of a word from Him, whose name is the Messiah" up to "the righteous" ²¹³. And He said: "Indeed, I am the servant of God. He has given me the Scripture" up to "as long as I live" ²¹⁴. And He said: "O you who have believed, be not like those who harmed Moses" ²¹⁵—the verse. The Prophet, may God bless him and grant him peace, said: "Moses was a shy, modest man, nothing of his body was seen out of modesty"—the hadith. And He Most High said concerning him: "So my Lord granted me judgment" ²¹⁶—the verse. And He said in describing a group of them: "Indeed, I am to you a trustworthy messenger" ²¹⁷. And He said: "Indeed, the best you can hire is the strong and trustworthy" ²¹⁸. And He said: "So be patient, as were the messengers of strong resolve" ²¹⁹. And He said: "And We granted him Isaac and Jacob; each We guided" up to His words: "So follow their guidance" ²²⁰. So He described them with abundant attributes of righteousness, guidance, selection, judgment, and prophethood. And He said: "So We gave him good tidings of a knowing boy" ²²¹ and "forbearing" ²²². And He said: "And We certainly tried before them the people of Pharaoh, and there came to them a noble messenger" up to "trustworthy" ²²³. And He said: "You will find me, if God wills, of the patient" ²²⁴. And He said concerning Ishmael ²²⁵: "Indeed, he was true to his promise" ²²⁶—two verses. And concerning Moses ²²⁷: "Indeed, he was chosen" ²²⁸. And concerning Solomon ²²⁹: "An excellent servant! Indeed, he was oft-returning [to God]" ²³⁰. And He Most High said: "And remember Our servants Abraham, Isaac, and Jacob, those of strength and vision" up to "the chosen" ²³¹. And concerning David ²³²: "Indeed, he was oft-returning [to God]" ²³³. Then He said: "And We strengthened his kingdom and gave him wisdom and decisive speech" ²³⁴. And He said concerning Joseph ²³⁵: "Appoint me over the storehouses of the land; indeed, I am a knowledgeable guardian" ²³⁶. And concerning Moses ²³⁷: "You will find me, if God wills, patient" ²³⁸. And He Most High said concerning Shu'ayb ²³⁹: "You will find me, if God wills, of the righteous" ²⁴⁰. And He said: "I do not intend to differ from you in what I forbid you; I only intend reform as much as I am able" ²⁴¹. And He said: "And Lot, We gave him judgment and knowledge" ²⁴². And He said: "Indeed, they used to hasten to good deeds" ²⁴³—the verse. Sufyan ²⁴⁴ said: "It is constant sorrow" in many verses in which their qualities and the beauties of their character are mentioned, indicating their perfection. And much of that has come in the hadiths. Such as his saying, may God bless him and grant him peace: "Indeed, the noble one is the son of the noble one, the son of the noble one, the son of the noble one: Joseph son of Jacob son of Isaac son of Abraham, a prophet son of a prophet son of a prophet son of a prophet." And in the hadith of Anas ²⁴⁵: "And likewise the prophets: their eyes sleep but their hearts do not sleep."

(344) It is narrated that Solomon, despite the dominion he was given, would not raise his gaze to the sky out of humility and submission to Allah the Exalted, and (345) he would feed people the most delicious foods, while he himself ate barley bread. And it was revealed to him: "O leader of the worshippers, and son of the path of the ascetics." - An old woman would intercept him while he was upon the wind with his troops, and he would command the wind to stop, then attend to her need and proceed. It was said to Joseph: "Why do you go hungry when you hold the treasures of the earth?" He said: "I fear that if I become full, I might forget the hungry." Abu Hurayrah (346) narrated from him (peace and blessings be upon him) (347): "The Qur'an was made easy for David; he would order his mount to be saddled, and he would recite the Qur'an before it was saddled, and he would eat only from the work of his own hands." Allah the Exalted said: "And We made iron soft for him, [saying], 'Make full coats of mail and measure well the links [in the armor].'" (348) - And he had asked his Lord to provide him with work from his own hands that would make him independent of the treasury. The Prophet (peace and blessings be upon him) said (349): "The most beloved prayer to Allah is the prayer of David, and the most beloved fasting to Allah is the fasting of David. He would sleep half the night, stand (in prayer) for a third of it, and sleep for a sixth of it. He would fast one day and break his fast the next. He would wear wool, sleep on haircloth, and eat barley bread with salt and ashes (350). He would mix his drink with tears. He never laughed after the sin, nor did he raise his gaze to the sky out of shame before his Lord, Mighty and Majestic, and he remained weeping all his life." It is said (351): He wept until grass grew from his tears, and until the tears carved a furrow in his cheek. It is said (352): He would go out in disguise to learn about his own conduct, and he would hear praise of himself, which only increased his humility. It was said (353) to Jesus (354) (peace be upon him): "Why don't you take a donkey?" He said: "I am too honored by Allah the Exalted for Him to occupy me with a donkey." - He (355) would wear haircloth, eat from the trees, and had no house; wherever sleep overtook him, he would sleep. The most beloved name to him was to be called: "O poor one." It is said (356) that when Moses (357) (peace be upon him) came to the water of Madyan, the greenness of the plants could be seen in his stomach due to emaciation. The Prophet (peace and blessings be upon him) said (358): "Indeed, the prophets before me would be tested with poverty and lice, and that was more beloved to them than what is given to you." (359) Jesus (peace be upon him) said to a pig he encountered: "Go in peace." He was questioned about this, and he said: "I dislike to accustom my tongue to speaking evil." Mujahid (360) said (361): The food of John (362) was herbs, and he would weep out of fear of Allah until tears carved a channel in his cheek. He would eat with wild beasts to avoid mixing with people. Al-Tabari (363) narrated from Wahb (364) that Moses (peace be upon him) would seek shade under an arbor, eat from a hollow in a rock, and drink from it by lapping like a beast, out of humility before Allah, despite the honor Allah had bestowed upon him through His speech. - Their accounts in all of this are recorded, and their attributes of perfection, beautiful character, and excellent forms and qualities are well-known and famous. So we will not prolong this, nor should you pay attention to what you find in the books of some ignorant historians and exegetes that contradicts this. [Chapter Twenty-Five: The Hadith of Al-Hasan from Ibn Abi Halah on the Compilation of the (Shama'il)] We have brought to you—may Allah honor you—mention of praiseworthy traits, glorious virtues, and numerous qualities of perfection, and we have shown you their authenticity for him (peace and blessings be upon him). We have brought from the traditions what is sufficient, and the matter is broader. - The scope of this chapter regarding him (peace and blessings be upon him) is vast; guides would be exhausted before its end, and the sea of knowledge of his unique qualities is overflowing, undimmed by buckets. But we have brought what is well-known, most of which is in the Sahih and the famous compilations, and we have limited ourselves to a little from each, a trickle from a flood. We have decided to conclude these chapters with the mention of the hadith of Al-Hasan (370) from Ibn Abi Halah (372), because it gathers many of his traits and descriptions and includes a sufficient summary of his conduct and virtues. We will append it with a subtle note on its obscure (373) and problematic (374) terms. Al-Hasan ibn Ali said—and the wording is from this chain (375)—: I asked my maternal uncle Hind (376) ibn Abi Halah about the description of the Messenger of Allah (peace and blessings be upon him), for he was a skilled describer, and I hoped he would describe something of it for me to hold onto. He said: The Messenger of Allah (peace and blessings be upon him) was majestic (377) and honored (378), his face shining like the moon on the night of the full moon. He was taller than a medium-statured man but shorter than a tall, slender one (379). He had a large head. His hair was wavy; if it parted naturally, he would part it, otherwise, his hair would not exceed the lobes of his ears when he let it grow. He had a radiant complexion (381). He had a broad forehead. He had arched (382) eyebrows that were full but not joined, with a vein between them that would pulse with anger. He had a prominent (384) nose (385) with a light above it; one who did not examine him closely would think him aquiline (386). He had a thick beard. He had intensely black eyes (387). He had smooth cheeks. He had a wide mouth (388), with teeth that were bright (389) and spaced apart (390). He had a fine line of hair from the chest to the navel (391). His neck was like the neck of a statue in the purity of silver. He was of moderate build. He was solid and well-proportioned. His belly and chest were even, with a broad chest (392). He had wide shoulders. He had large joints (393). His uncovered body was radiant (394). The hair from the chest to the navel ran like a line, while his chest and the rest were bare. He had hair on his forearms, shoulders, and upper chest. He had long forearms. He had broad palms, with thick (395) hands and feet. His limbs were smooth—or he said "even" and "balanced." He had sinewy limbs (396). He had hollow arches (397). His feet were smooth (398), and water would slide off them. When he walked, he would lift his feet vigorously, step with a slight lean, and walk with ease, with a brisk (399) gait. When he walked, it was as if he were descending a slope. When he turned, he would turn his whole body. He kept his gaze lowered; his gaze to the ground was longer than his gaze to the sky, and most of his looking was with observation. He would lead his companions and greet those he met first. I said: Describe his speech to me. He said: The Messenger of Allah (peace and blessings be upon him) was continuously sorrowful, always deep in thought, never at rest, and he would not speak without need. He was often silent. He would begin and end his speech with his mouth (i.e., clearly), and he spoke with concise words (400), with no excess or deficiency. He was gentle (401), neither harsh nor contemptible. He would magnify a blessing, no matter how small. He would not criticize anything. He would neither criticize nor praise food (402). Nothing would stand against his anger when the truth was violated until he prevailed for it, and he would not get angry for himself nor seek vengeance for himself. When he pointed, he would point with his whole hand. When he was amazed, he would turn it over. When he spoke, he would join his hands, striking the palm of his left with the thumb of his right. When he was angry, he would turn away and avert his face; when he was pleased, he would lower his gaze. Most of his laughter was a smile, and he would show teeth like hailstones. Al-Hasan (403) said: I kept this from Al-Husayn (404) ibn Ali for a time, then I told him, and I found that he had preceded me to it. He had asked his father about the Messenger of Allah's (peace and blessings be upon him) entry, exit, sitting, and appearance, leaving nothing out. Al-Husayn (405) said: I asked my father about the Messenger of Allah's (peace and blessings be upon him) entry (into his home). He said: His entry was for himself, and he was permitted in that. When he retired to his home, he divided his entry into three parts: a part for Allah, a part for his family, and a part for himself.

Then he divided his portion between himself and the people, and he would return that to the common folk through the elite, withholding nothing from them. It was his practice regarding the portion of the community to give preference to the people of merit by his permission, and to distribute according to their merit in religion. Among them were those with one need, those with two needs, and those with many needs. He would occupy himself with them and occupy them with what would benefit them and the community, by asking about them and informing them of what was proper for them. He would say ²⁴⁶: "Let the one present convey to the absent, and convey to me the need of one who cannot convey his need to me, for whoever conveys to a ruler the need of one who cannot convey it, God will make his feet firm on the Day of Resurrection." Nothing else was mentioned in his presence, and he accepted nothing else from anyone. He said ²⁴⁷ in the hadith of Sufyan ²⁴⁸ ibn Waki': "They would enter as seekers, and they would not disperse except after tasting, and they would leave as guides"—meaning jurists. I said: "Tell me about his going out; how did he act in it?" He said: "The Messenger of God, may God bless him and grant him peace, would guard his tongue except regarding what concerned them. He would unite them and not divide them. He would honor the noble of every people and appoint him over them. He would be cautious of people and guard against them, without withholding his cheerfulness and good character from anyone. He would check on his companions. He would ask people about what was among people. He would commend what was good and strengthen it. He would condemn what was evil and weaken it. He was moderate in his affairs, not inconsistent. He would not neglect them, fearing that they might neglect or become weary. For every situation he had a preparation ²⁴⁹. He did not fall short of the truth nor exceed it to something else. Those who were close to him from among the people were the best of them. The most excellent among him was the most comprehensive in counsel. The greatest in rank with him was the best in sharing and supporting." I asked him about his gathering; what did he do in it? He said: "The Messenger of God, may God bless him and grant him peace, would not sit or stand except upon remembrance. He would not take fixed places ²⁵⁰ and forbade taking them as fixed. When he came to a group, he would sit where the gathering ended for him, and he commanded that. He gave each of his companions their due, so that no companion thought that anyone was more honored by him than himself. Whoever sat with him or stood with him for a need, he would bear with him until he was the one to depart. Whoever asked him for a need, he would not send him away except with it or with a gracious word. His kindness and character encompassed the people, so he became a father to them, and they were equal before him in truth. His gathering was a gathering of forbearance, modesty, patience, and trustworthiness. Voices were not raised in it, nor were sanctities violated ²⁵¹, nor were his slips mentioned ²⁵²—this word is from other than the two narrations. They would show compassion through piety, humble, honoring the elder, showing mercy to the young, helping ²⁵³ the needy, and showing mercy to the stranger." I asked him about his conduct, may God bless him and grant him peace, with his companions. He said: "The Messenger of God, may God bless him and grant him peace, was always cheerful, easy in character, gentle in disposition, not harsh nor coarse, nor clamorous ²⁵⁴, nor obscene, nor fault-finding, nor excessive in praise. He would overlook what he disliked. He would not cause despair in anyone. He had abandoned three things: hypocrisy, excess, and what did not concern him. He abandoned the people in three things: He would not blame anyone—nor reproach him—nor seek his fault, and he would not speak except in what he hoped for reward. When he spoke, his companions would lower their heads, as if birds were on their heads. When he was silent, they would speak. They would not dispute in his presence about speech. Whoever spoke in his presence, they would listen to him until he finished. Their speech was the speech of the first of them. He would laugh at what they laughed at, and wonder at what they wondered at. He would bear with the stranger for harshness in speech. He would say: 'When you see a person in need seeking it, help him ²⁵⁵.' He would not seek praise except from one who was grateful. He would not interrupt anyone's speech until he had finished it, then he would cut it off by ending or standing." Here ended [the narration of] Sufyan ²⁵⁶ ibn Waki'. And the other ²⁵⁷ added: I said: "How was his silence, may God bless him and grant him peace?" He said: "His silence was of four types: forbearance, caution, estimation, and reflection. As for his estimation, it was in equalizing his looking and listening among the people. As for his reflection, it was on what remains and what passes away. Forbearance was combined for him, may God bless him and grant him peace, in patience, so that nothing would anger him and provoke him. And in caution, four things were combined for him: His adherence to good to be followed. His abandonment of evil to be desisted from. His exertion of opinion in what was beneficial for his community. His standing for them in what he gathered for them of the affairs of this world and the Hereafter." The description ends, with praise to God and His help. Chapter Twenty-Six: Explanation of the obscure and difficult words of this hadith ²⁵⁸ His saying: "al-mushadhdhab" means tall and slender, similar to his saying in another hadith: "not tall and lanky." "al-rajil" hair: that which is as if combed and slightly curly, not straight nor very curly. "al-‘aqīqah": the hair of the head; he meant if it parted by itself, he would part it, otherwise he would leave it braided. It is also narrated as "‘aqīṣatuhu." "azhar al-lawn": bright in color; it is said "azhar" means beautiful, from "zahrat al-ḥayāt al-dunyā" meaning its adornment. This is like his saying in another hadith: "not white like al-amhaq nor like al-ādam." "al-amhaq" is pure white, and "al-ādam" is brown-skinned. Similar is in another hadith: "white with a reddish tint." "al-ḥājib al-azajj": the arched, long, and thick eyebrow. "al-aqnā": the nose that is aquiline and high in the middle. "al-ashamm": the one with a high bridge of the nose. "al-qaran": the joining of the eyebrows; its opposite is "al-balaj." In the hadith of Umm Ma‘bad, he is described as having "qaran." "al-ad‘aj": the one with intensely black pupils. In another hadith: "ashkal al-‘ayn" and "asḥar al-‘ayn," meaning there is redness in the white of the eye. "al-ḍalī‘": wide. "al-shanab": the luster and moisture of the teeth; it is said it means thinness and serration, as found in the teeth of youth. "al-falaj": the gap between the front teeth. "daqīq al-masrubah": the line of hair from the chest to the navel. "bādin": fleshy. "mutamāsik": moderate in build, with parts holding together, like his saying in another hadith: "not bulky nor thick-jawed," meaning not flabby; "al-mukaltham" is the one with a short chin. "sawā’ al-baṭn wa al-ṣadr": meaning they are even. "mushīḥ al-ṣadr": if this word is correct, it comes from "iqbāl" (facing), one of the meanings of "ashāḥa," meaning his chest was prominent, not sunken. This clarifies his earlier saying "sawā’ al-baṭn wa al-ṣadr," meaning his chest was not receding nor his belly protruding. Perhaps the word is "masīḥ" with a seen and fatḥa on the meem, meaning broad, as in another narration and as reported by Ibn Durayd. "al-karādīs": the heads of bones, similar to his saying in another hadith: "jalīl al-mashāsh wa al-katad." "al-mashāsh" are the heads of the shoulders, and "al-katad" is the area between the shoulder blades. "shathn al-kaffayn wa al-qadamayn": fleshy palms and feet. "al-zandān": the two bones of the forearms. "sā’il al-aṭrāf": meaning long fingers. Ibn al-Anbārī mentioned that it is narrated as "sā’il al-aṭrāf" or "sā’in" with a noon; he said they have the same meaning, with the lam substituted for the noon if the narration is correct. As for the other narration "sā’ir al-aṭrāf," it indicates the grandeur of his limbs, as detailed in the hadith. "raḥb al-rāḥah": meaning wide palm; it is said it is a metaphor for generosity and munificence. "khamṣān al-akhmaṣayn": meaning the arch of the foot is hollow, the part that does not touch the ground in the middle of the foot.

And 'Masīḥ al-Qadamayn' ²⁵⁹: meaning smooth, so water slides off them. In the hadith of Abū Hurayra, contrary to this, it says: 'When he placed his foot, he placed it entirely, without an arch.' This agrees with the meaning of 'Masīḥ al-Qadamayn,' and they said that the Messiah, son of Mary, was so named because he had no arch. It is also said: 'Masīḥ' means no flesh on them, which contradicts 'shathn al-qadamayn' ²⁶⁰. And 'al-taqalluʿ' ²⁶¹: lifting the foot with force. And 'al-takaffuʾ' ²⁶²: inclining towards the direction and purpose of walking. And 'al-hawān' ²⁶³: gentleness and dignity. And 'al-dharīʿ' ²⁶⁴: wide-stepping, meaning his walking involved lifting his feet quickly and extending his stride, contrary to the gait of the conceited, and he aimed for his proper manner, all with gentleness and steadiness without haste, as if descending from a slope. And his saying: 'He opened and closed his speech with his jaws' ²⁶⁵: meaning due to the width of his mouth. The Arabs praise this and disparage small mouths. And 'ashāḥa' ²⁶⁶: he inclined and withdrew. And 'ḥabb al-ghamām' ²⁶⁷: hail. And his saying: 'He would return that from the elite to the common' ²⁶⁸: meaning he made from his own self something that would reach the elite, and they would convey it from him to the common. It is also said: something is made from him for the elite, then he exchanges it in another part for the common. And 'they enter as rādan' ²⁶⁹: meaning in need of him and seeking what he has. And 'they do not depart except from dhawāq' ²⁷⁰: it is said: from knowledge they learn, and it seems to be literal, i.e., in most cases. And 'al-ʿatād' ²⁷¹: preparedness and something present and ready. And 'al-muwāzarah' ²⁷²: assistance. And his saying: 'He did not fix places' ²⁷³: meaning he did not take a specific place for his prayer; the prohibition of this has been explained in other hadiths. And 'ṣābarahu' ²⁷⁴: meaning he restrained himself for what his companion wanted. And 'lā tuʾbanu fīhi al-ḥuram' ²⁷⁵: meaning they are not mentioned therein with evil. And 'lā tuthnā falatātuhu' ²⁷⁶: meaning they are not spoken of; i.e., there was no slip in him, and if one occurred from anyone, it was concealed. And 'yarfidūn' ²⁷⁷: they help. And 'al-sakhkhāb' ²⁷⁸: the one who shouts much. And his saying: 'He does not accept praise except from a mukāfiʾ' ²⁷⁹: it is said: one who is moderate in his praise and commendation; and it is said: except from a Muslim; and it is said: except from one who is equal in a favor that preceded from the Prophet ﷺ to him. And 'yastafizzuhu' ²⁸⁰: it makes him light. And in another hadith describing him ﷺ: 'Manhūs al-ʿaqib' ²⁸¹: meaning having little flesh on the heel. And 'ahdāb al-ashfār' ²⁸²: meaning long eyelashes. Chapter Three: What has been reported of authentic and well-known traditions concerning his great rank with his Lord, his station, and what He specially granted him in both worlds of honor, may God bless him and grant him peace. It contains twelve sections. There is no disagreement that he is the most honored of mankind ²⁸³, the master of the children of Adam ²⁸⁴, the most excellent of people in station with God, the highest in degree, and the nearest in proximity. Know that the traditions reported on this are very numerous, and we have confined ourselves to the authentic and widespread ones, and we have summarized the meanings of what has been reported in these sections. Section One: His Station ﷺ Concerning what has been reported of his station with his Lord, Mighty and Majestic, his chosenness, the elevation of his mention, his preference, his mastery over the children of Adam, and what He specially granted him in this world of superior ranks and the blessing of his good name. From ²⁸⁵ Ibn ʿAbbās ²⁸⁶, may God be pleased with him, who said: The Messenger of God ﷺ said: 'God Almighty divided creation into two parts, and made me from the best of them as a part. That is His saying: 'The companions of the right and the companions of the left,' and I am from the companions of the right, and I am the best of the companions of the right. Then He made the two parts into thirds, and made me in the best of them as a third. That is His saying: 'So the companions of the right and the companions of the left, and the foremost, the foremost,' and I am from the foremost, and I am the best of the foremost. Then He made the thirds into tribes, and made me from the best of them as a tribe. That is His saying: 'And We made you into peoples and tribes' ²⁸⁷ to the end of the verse. So I am the most God-fearing of the children of Adam and the most honored of them with God, and I do not boast. Then He made the tribes into houses, and made me from the best of them as a house. That is His saying: 'God only wishes to remove impurity from you, O People of the House' ²⁸⁸ to the end of the verse.' And from ²⁸⁹ Abū Salama ²⁹⁰, from Abū Hurayra ²⁹¹, who said: 'They said: O Messenger of God, when was prophethood established for you?' He said: 'While Adam was between spirit and body.' And from ²⁹² Wāthila ²⁹³ ibn al-Asqaʿ, who said: The Messenger of God ﷺ said: 'God chose Ishmael from the children of Abraham, and chose the Banū Kināna from the children of Ishmael, and chose Quraysh from the Banū Kināna, and chose the Banū Hāshim from Quraysh, and chose me from the Banū Hāshim.' And from the hadith of ²⁹⁴ Anas ²⁹⁵, may God be pleased with him: 'I am the most honored of the children of Adam with my Lord, and I do not boast.' And in the hadith of ²⁹⁶ Ibn ʿAbbās ²⁹⁷: 'I am the most honored of the first and the last, and I do not boast.' And from ²⁹⁸ ʿĀʾisha ²⁹⁹, from him ﷺ: 'Gabriel, peace be upon him, came to me and said: 'I have traversed the east and west of the earth and have not seen a man more excellent than Muhammad, nor have I seen a father's sons more excellent than the Banū Hāshim.'' And from ³⁰⁰ Anas ³⁰¹, may God be pleased with him: 'The Prophet ﷺ was brought al-Burāq on the night of his Night Journey, and it became unruly with him. Gabriel said to it: 'By Muhammad ³⁰², do you do this?! No one more honored with God than him has ever ridden you.' Then it broke out in sweat.' And from ³⁰³ Ibn ʿAbbās, may God be pleased with him, from him ﷺ: 'When God created Adam, He sent me down in his loins to the earth, and placed me in the loins of Noah in the ark, and cast me into the fire in the loins of Abraham, then He kept transferring me through noble loins to pure wombs until He brought me out between my parents, who never met in fornication.' To this al-ʿAbbās ³⁰⁴ ibn ʿAbd al-Muṭṭalib, may God be pleased with him, alluded in his poem: 'Before that, you were good in the shadows and in a repository where leaves were sewn. Then you descended to the lands, not as a human, nor a clot, nor a leech. But as a drop riding the ark when the vulture ³⁰⁵ and his people were drowned. Transferred from a loin to a womb, when a world passed, a layer appeared ³⁰⁶. Then your dominating house encompassed from Khindif ³⁰⁷ the high, beneath which are the tribes ³⁰⁸. And when you were born, the earth shone and the horizon was illuminated by your light. So we are in that light and in the paths of guidance we traverse. O coolness of the fire of the Friend, O cause for the preservation of the fire while it burns.' And it was narrated from him ﷺ by Abū Dharr ³⁰⁹, Ibn ʿUmar ³¹⁰, Ibn ʿAbbās ³¹¹, Abū Hurayra ³¹², and Jābir ³¹³ ibn ʿAbd Allāh that he said: 'I have been given five—and in some versions six ³¹⁴—things that no prophet before me was given ³¹⁵: - I have been aided by terror for a month's journey. - The earth has been made for me a mosque and a purification, so any man of my community who is overtaken by prayer, let him pray. - Spoils have been made lawful for me, and they were not lawful for any prophet before me. - I have been sent to all people. - And I have been given intercession. In another narration ³¹⁶, instead of this word: 'And it was said to me: Ask, and you shall be given.' In another narration ³¹⁷: 'And my community was shown to me, and the follower was not hidden from me from the followed.' In another narration ³¹⁸: 'I have been sent to the red and the black.' It is said: 'The black' are the Arabs, because their predominant color is brown, so they are among the black. 'The red' are the non-Arabs. It is also said: The white and the black of the nations. It is also said: 'The red' are humans, and 'the black' are jinn. In another hadith ³¹⁹, from Abū Hurayra ³²⁰, may God be pleased with him: 'I have been aided by terror, and I have been given comprehensive words, and while I was asleep, the keys of the treasures of the earth were brought and placed in my hand.' In another narration ³²¹ from him ³²²: 'And the prophets have been sealed with me.' And from ʿUqba ibn ³²³ ʿĀmir:

He, may Allah bless him and grant him peace, said: 'I am your forerunner ³²⁴ and I am a witness over you, and by Allah, I am looking at my Basin ³²⁵ now, and I have been given the keys of the treasures of the earth. By Allah, I do not fear for you that you will associate partners ³²⁶ after me, but I fear that you will compete for it.' And from Abdullah ibn Amr, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: 'I am Muhammad, the unlettered Prophet ³²⁷; there is no prophet after me. I have been given the comprehensive words ³²⁸ and their seals, and I have been taught the keepers of the Fire and the bearers of the Throne.' And from Ibn Umar, may Allah be pleased with him: 'I was sent just before the Hour.' And in the narration of Ibn Wahb: that he, may Allah bless him and grant him peace, said: 'Allah Almighty said: Ask, O Muhammad. I said: What shall I ask, O Lord? You took Ibrahim as a close friend ³²⁹, You spoke to Musa directly, You chose Nuh, and You gave Sulayman a kingdom that is not fitting for anyone after him. Allah Almighty said: What I have given you is better than that. I have given you al-Kawthar ³³⁰, and I have made your name with My name called out in the midst of heaven, and I have made the earth a means of purification ³³¹ for you and your community, and I have forgiven you your past and future sins, so you walk among people forgiven, and I have not done that for anyone before you, and I have made the hearts of your community their scriptures ³³². And I have reserved your intercession ³³³ and have not reserved it for any other prophet.' And in another hadith narrated by Hudhayfa: 'My Lord, may He be glorified and exalted, gave me glad tidings: the first to enter Paradise with me from my community are seventy thousand, with each thousand seventy thousand, upon whom there is no account. And He gave me that my community will not suffer hunger nor be defeated, and He gave me victory and might, and terror ³³⁴ goes before my community for a month. And He made spoils ³³⁵ lawful for me and my community. And He permitted for us much of what was made severe for those before us, and He did not place upon us any hardship in religion.' And from Abu Hurayra from him, may Allah bless him and grant him peace: 'There is no prophet among the prophets except that he was given signs the like of which people believed in, and what I was given is a revelation that Allah revealed to me, so I hope to be the one with the most followers on the Day of Resurrection.' The meaning of this according to the verifiers ³³⁶: the survival of his miracle as long as the world remains. The other miracles of the prophets passed away for a time, and only those present witnessed them. The miracle of the Qur'an is witnessed by generation after generation, by direct sight, not by hearsay, until the Day of Resurrection.

1. al-ḥayāʾ : Modesty, shyness, or a sense of shame that prevents one from doing something blameworthy.
2. al-ighḍāʾ : Turning a blind eye; overlooking faults or things one dislikes.
3. Qur'an 33:53 : The verse refers to the Prophet's modesty in not asking his companions to leave after a meal.
4. Abū Saʿīd al-Khudrī : A prominent companion of the Prophet, known for narrating many hadiths.
5. ʿĀʾisha : The Prophet's wife, a major narrator of hadith.
6. Anas : Anas ibn Mālik, a companion who served the Prophet for ten years.
7. athar ṣufra : A trace of yellow, likely referring to saffron or a dye used on the body.
8. Ṣaḥīḥ : Refers to a collection of authentic hadith, likely Ṣaḥīḥ al-Bukhārī or Muslim.
9. Ibn Salām : ʿAbdullāh ibn Salām, a Jewish rabbi who converted to Islam.
10. ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ : A companion known for his knowledge of scriptures.
11. ʿanhu : Refers to the Prophet.
12. yukannī : To use a euphemism or indirect expression.
13. ʿĀʾisha : The Prophet's wife.
14. farj : Private parts; this hadith indicates the Prophet's extreme modesty.
15. ʿAlī : ʿAlī ibn Abī Ṭālib, the Prophet's cousin and son-in-law.
16. ʿarīka : Disposition or temperament.
17. Qays ibn Saʿd : A companion from the Ansar.
18. fa-nṣaraftu : So I went back; showing the Prophet's respect for his choice.
19. Ibn Abī Hāla : A companion who described the Prophet's physical and moral traits.
20. Qur'an 3:159 : A verse emphasizing the Prophet's gentle nature.
21. Qur'an 23:96 : A command to repel evil with good.
22. kurāʿ : A trotter or shank of an animal, considered a humble gift.
23. Anas : Anas ibn Mālik.
24. ʿashr sinīn : Ten years; Anas served the Prophet from age 10 to 20.
25. ʿĀʾisha : The Prophet's wife.
26. Labbaik : A phrase meaning 'Here I am' or 'At your service.'
27. Jarīr ibn ʿAbdillāh : A companion known for his handsome face and good character.
28. al-ʿabd : A slave; the Prophet accepted invitations from all social classes.
29. al-muʿtadhir : One who offers an excuse.
30. Anas : Anas ibn Mālik.
31. kunyas : Honorific names like 'Abū so-and-so.'
32. ruwiya : It is narrated.
33. ʿAbdullāh ibn al-Ḥārith : A companion or a tabi'i (follower).
34. Anas : Anas ibn Mālik.
35. tabarruk : Seeking blessing through contact with the Prophet.
36. Qur'an 9:128 : A verse describing the Prophet's compassion.
37. Qur'an 21:107 : A verse stating the Prophet as a mercy to all worlds.
38. Abū Bakr ibn Fūrak : An Ash'ari theologian and hadith scholar.
39. Ibn Shihāb : Ibn Shihāb al-Zuhrī, a famous hadith narrator.
40. Ṣafwān ibn Umayya : A Quraysh leader who initially opposed Islam but later converted.
41. Saʿīd ibn al-Musayyab : A prominent tabi'i and hadith narrator.
42. ruwiya : It is narrated.
43. صلّى الله عليه وسلّم : May Allah bless him and grant him peace; a formula of reverence used after mentioning the Prophet Muhammad.
44. قُمَام الْأَرْض : Litter or small plants on the ground; used to coax a camel.
45. أُمَّة : Community; here referring to the Muslim community.
46. عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ : Upon him be prayers and peace; another formula of reverence for the Prophet.
47. سِوَاك : A tooth-cleaning twig from the Salvadora persica tree, used for oral hygiene.
48. صَلَاة اللَّيْل : Night prayer; voluntary prayers performed at night, such as Tahajjud.
49. وِصَال : Continuous fasting without breaking fast at sunset; prohibited by the Prophet.
50. الْكَعْبَة : The Ka'ba; the sacred cube-shaped building in Mecca, direction of prayer for Muslims.
51. جِبْرِيل : Gabriel; the archangel who brought revelation to the prophets.
52. الْأَخْشَبَيْن : The two mountains; referring to the mountains surrounding Mecca, Abu Qubays and Qu'ayqi'an.
53. ابْن الْمُنْكَدِر : Ibn al-Munkadir; a prominent Tabi'i (successor) and narrator of hadith.
54. عَائِشَة : 'A'isha; the wife of the Prophet Muhammad, daughter of Abu Bakr, and a major narrator of hadith.
55. ابْن مَسْعُود : Ibn Mas'ud; a companion of the Prophet, known for his knowledge of the Quran.
56. عَبْد اللَّه بْن الْحَمْسَاء : 'Abdullah ibn al-Hamsa'; a companion of the Prophet.
57. أَنَس : Anas ibn Malik; a companion and servant of the Prophet, known for narrating many hadiths.
58. خَدِيجَة : Khadija; the first wife of the Prophet Muhammad, a wealthy merchant who supported him.
59. أُخْتهَا : Her sister; referring to the sister of Khadija, possibly Hala or another.
60. أَمَامَة : Umama; the daughter of Zaynab, the Prophet's daughter, and Abu al-'As.
61. زَيْنَب : Zaynab; the eldest daughter of the Prophet Muhammad and Khadija.
62. أَبُو قَتَادَة : Abu Qatada; a companion of the Prophet, known for his bravery.
63. النَّجَاشِي : Negus; the title of the ruler of Abyssinia (Ethiopia) at the time of the Prophet.
64. الشَّيْمَاء : Al-Shayma'; the foster-sister of the Prophet, daughter of Halima al-Sa'diya.
65. أَبُو الطُّفَيْل : Abu al-Tufayl; a companion who saw the Prophet as a child.
66. عَمْرو بْن السَّائِب : 'Amr ibn al-Sa'ib; a narrator of hadith, possibly a Tabi'i.
67. ثُوَيْبَة : Thuwayba; the freed slave of Abu Lahab who nursed the Prophet briefly.
68. أَبُو لَهَب : Abu Lahab; an uncle of the Prophet and a staunch opponent of Islam.
69. الْكَلّ : The burden; referring to supporting the needy or those unable to work.
70. إِسْرَافِيل : Israfil; the archangel responsible for blowing the Trumpet on the Day of Resurrection.
71. أَبُو أُمَامَة : Abu Umama; a companion of the Prophet, known for narrating hadiths.
72. عُمَر : 'Umar ibn al-Khattab; the second Caliph and a close companion of the Prophet.
73. Anas : Anas ibn Malik, a companion of the Prophet and his servant.
74. makhṭūm : Bridled, i.e., with a halter or bridle.
75. ikāf : A packsaddle, a saddle for a donkey or camel.
76. ihāla sanikha : Rancid fat or grease, often used as a condiment.
77. badana : A sacrificial camel; plural budun.
78. Yunus : Jonah, the prophet.
79. Musa : Moses, the prophet.
80. Ibrahim : Abraham, the prophet.
81. Yusuf : Joseph, the prophet.
82. dā'ī : The caller; here referring to the one who invites to respond to a request or need.
83. Aisha : Aisha bint Abi Bakr, wife of the Prophet.
84. al-Hasan : Al-Hasan al-Basri, a prominent tabi'i (successor) and scholar.
85. Abu Sa'id : Abu Sa'id al-Khudri, a companion of the Prophet.
86. qadīd : Dried meat, a common food in Arabia.
87. Abu Hurayra : A companion of the Prophet, known for narrating many hadiths.
88. sarāwīl : Trousers or pants.
89. muḥāddūhu : Opponents or those who argue against him.
90. al-Amīn : The Trustworthy, a title given to the Prophet before prophethood.
91. Ibn Ishaq : Muhammad ibn Ishaq, early biographer of the Prophet.
92. muṭā' thamma amīn : Quran 81:21, describing a noble messenger (Gabriel or Muhammad).
93. al-Rabī' : Al-Rabi' ibn Khuthaym, a tabi'i known for piety.
94. Jāhiliyya : Pre-Islamic period of ignorance.
95. Ali : Ali ibn Abi Talib, cousin and son-in-law of the Prophet, fourth caliph.
96. lā yukadhdhibūnaka : Quran 6:33: 'Indeed, they do not deny you, but it is the verses of Allah that the wrongdoers reject.'
97. al-Akhnas : Al-Akhnas ibn Shariq, a Qurayshi who opposed Islam.
98. Hiraql : Heraclius, the Byzantine emperor.
99. Abu Sufyan : Abu Sufyan ibn Harb, a Qurayshi leader who later embraced Islam.
100. al-Nadr : Al-Nadr ibn al-Harith, a Qurayshi opponent of Islam.
101. Ṣaḥīḥ : Authentic hadith collection, e.g., Sahih al-Bukhari or Muslim.
102. wayḥaka : An expression of compassion or warning: 'Woe to you' or 'May Allah have mercy on you.'
103. Abu al-Abbas al-Mubarrad : A renowned grammarian and scholar of Arabic.
104. Kisra : Title of the Sassanid Persian emperor.
105. Ibn Khalawayh : A scholar of Arabic language and Quranic readings.
106. ya'lamūna ẓāhiran min al-ḥayāti al-dunyā... : Quran 30:7.
107. al-faza' al-akbar : The Greatest Terror, referring to the Day of Judgment.
108. al-Hasan : Al-Hasan al-Basri, as above.
109. qarf : Crime or offense; here meaning he would not punish one for another's crime.
110. Abu Ja'far al-Tabari : Muhammad ibn Jarir al-Tabari, famous historian and Quran commentator.
111. asmaru : To spend the night in conversation or entertainment.
112. ‘Umar ibn ‘Abd al-‘Aziz ibn Wahb : A narrator of hadith, not the caliph ‘Umar ibn ‘Abd al-‘Aziz.
113. Kharijah ibn Zayd : Kharijah ibn Zayd ibn Thabit, a Medinan narrator and jurist.
114. Abu Sa'id al-Khudri : Sa'd ibn Malik al-Khudri, a prominent Companion of the Prophet.
115. ihtaba bi-yadayhi : To sit with arms clasped around the knees, a posture of humility and composure.
116. Jabir ibn Samurah : Jabir ibn Samurah al-Suwa'i, a Companion of the Prophet.
117. Qaylah : Qaylah bint Makhramah, a female Companion who narrated a hadith about the Prophet's sitting postures.
118. al-qurfuṣā’ : Sitting on the buttocks with knees drawn up to the chest, a posture of humility.
119. al-ḥuram : Sacred things or inviolable matters; here referring to honor and sanctity.
120. fī ṣifatihi : In his description, referring to the Prophet's physical attributes.
121. takaffu’an : Walking with a slight leaning or swaying, indicating humility and gentleness.
122. ṣabab : A slope or descent; walking as if descending from a height, indicating a steady and gentle gait.
123. gharaḍ : Impatient or restless.
124. wakil : Lazy or sluggish.
125. ‘Abdullah ibn Mas'ud : A prominent Companion and early convert to Islam.
126. Jabir ibn ‘Abdullah : Jabir ibn ‘Abdullah al-Ansari, a Companion known for narrating many hadiths.
127. tartīl wa tarsīl : Measured and deliberate speech; tartīl is slow, clear recitation, and tarsīl is sending forth speech calmly.
128. Ibn Abi Halah : Hind ibn Abi Halah al-Tamimi, a Companion and stepson of the Prophet, known for describing his attributes.
129. ‘A'ishah : ‘A'ishah bint Abi Bakr, the wife of the Prophet and a major narrator of hadith.
130. ḥubbiba ilayya min dunyākum al-nisā’ wa al-ṭīb : A famous hadith expressing the Prophet's love for women and perfume, with prayer being his greatest joy.
131. murū’atihi : Chivalry, manliness, or noble character.
132. al-siwāk : A tooth-cleaning stick made from the twig of the arak tree, used for oral hygiene.
133. al-barājim : The knuckles; cleaning them is part of personal hygiene.
134. al-rawājib : The finger joints; also part of personal hygiene.
135. khiṣāl al-fiṭrah : The characteristics of the natural disposition, such as circumcision, trimming nails, etc.
136. dir'uhu : His armor; the Prophet pawned his armor to a Jew for food.
137. Allāhumma ij‘al rizqa āli Muḥammad qūtan : A supplication asking God to provide just enough sustenance for the Prophet's family.
138. ‘A'ishah : See note 18.
139. fī riwāyatin ukhrā : In another narration, indicating variant reports.
140. ‘A'ishah : See note 18.
141. ‘Amr ibn al-Ḥārith : ‘Amr ibn al-Harith al-Ansari, a Companion of the Prophet.
142. ‘Amr ibn al-Ḥārith : See note 30.
143. baghlatahu : His mule; the Prophet had a white mule named Duldul.
144. ‘A'ishah : See note 18.
145. shaṭr sha‘īr : Half a measure of barley; indicating scarcity.
146. qāla lī : He said to me; the speaker is ‘A'ishah.
147. innī ‘uriḍa ‘alayya an yuj‘ala lī baṭḥā’u Makkata dhahaban : A hadith where the Prophet was offered the plain of Mecca turned to gold, but he declined.
148. fī ḥadīthin ākhar : In another hadith, referring to a different report.
149. yā Jibrīlu, inna al-dunyā dāru man lā dāra lahu : A famous saying of the Prophet about the world being a temporary abode.
150. ‘A'ishah : See note 18.
151. illā al-tamru wa al-mā’ : Only dates and water; indicating extreme simplicity of life.
152. ‘Abd al-Raḥmān ibn ‘Awf : A wealthy Companion and one of the ten promised Paradise.
153. Abū Umāmah : Abu Umamah al-Bahili, a Companion of the Prophet.
154. Ibn ‘Abbās : ‘Abdullah ibn ‘Abbas, a cousin of the Prophet and a great scholar of the Quran.
155. Ibn ‘Abbās : See note 43.
156. Anas : Anas ibn Malik, a Companion and servant of the Prophet.
157. khawān : A dining table or tray; the Prophet ate from the ground or a simple cloth.
158. sukurrujah : A small dish or bowl; the Prophet ate from simple vessels.
159. shātan samīṭan : A roasted sheep; the Prophet never saw one, indicating his simple diet.
160. ‘A'ishah : See note 18.
161. Ḥafṣah : Hafṣah bint ‘Umar, a wife of the Prophet.
162. misḥ : A coarse cloth or mat made of palm fibers.
163. kāna : He was; referring to the Prophet.
164. marmūl : Woven or plaited; a bed made of woven straps.
165. ‘A'ishah : See note 18.
166. yā ‘Ā’ishah, mā lī wa lil-dunyā : A hadith expressing the Prophet's detachment from worldly comforts.
167. ulū al-‘azm min al-rusul : The resolute messengers, i.e., the prophets with great determination (Noah, Abraham, Moses, Jesus, Muhammad).
168. Abū Hurayrah : A Companion known for narrating the most hadiths.
169. law ta‘lamūna mā a‘lamu la-ḍaḥiktum qalīlan wa la-bakaytum kathīran : A famous hadith about the fear of God and awareness of the afterlife.
170. Abū ‘Īsā al-Tirmidhī : A famous hadith scholar and compiler of the Sunan al-Tirmidhi.
171. Abū Dharr : Abu Dharr al-Ghifari, a Companion known for his asceticism.
172. radiya Allāhu ‘anhu : May God be pleased with him; a phrase used after mentioning a Companion.
173. innī arā mā lā tarawna wa asma‘u mā lā tasma‘ūna : A hadith describing the Prophet's perception of the unseen.
174. aṭṭat al-samāwāt : The heavens groan; a metaphor for the weight of divine majesty and angels.
175. min qawli Abī Dharr nafsihi : From the saying of Abu Dharr himself; indicating the statement is not from the Prophet.
176. al-Mughīrah : Al-Mughirah ibn Shu'bah, a Companion of the Prophet.
177. al-Mughīrah : See note 65.
178. riwāya : Another version or narration of a hadith.
179. Abū Salama : Abu Salama ibn Abd al-Rahman ibn Awf, a prominent Companion and narrator of hadith.
180. Abū Hurayra : Abu Hurayra al-Dawsi, a prolific Companion known for narrating many hadiths.
181. ʿĀʾisha : Aisha bint Abi Bakr, the wife of the Prophet Muhammad, a major source of hadith.
182. Ibn ʿAbbās : Abdullah ibn Abbas, a cousin of the Prophet and a renowned exegete of the Quran.
183. Umm Salama : Umm Salama Hind bint Abi Umayya, a wife of the Prophet and narrator of hadith.
184. Anas : Anas ibn Malik, a Companion and servant of the Prophet, known for narrating many hadiths.
185. ʿAwf ibn Mālik : Awf ibn Malik al-Ashja'i, a Companion of the Prophet.
186. Ḥudhayfa : Hudhayfa ibn al-Yaman, a Companion known for his knowledge of the Prophet's secrets.
187. ʿAbdullāh ibn al-Shikhkhir : Abdullah ibn al-Shikhkhir, a Companion of the Prophet.
188. Ibn Abī Hāla : Hind ibn Abi Hala, a stepson of the Prophet and narrator of his physical description.
189. ʿAlī : Ali ibn Abi Talib, the cousin and son-in-law of the Prophet, the fourth caliph.
190. sunna : The prophetic tradition, including his sayings, actions, and approvals.
191. tilka l-rusulu faddalnā baʿḍahum ʿalā baʿḍ : Quran 2:253, indicating that some prophets are favored over others.
192. wa-la-qadi ikhtarnāhum ʿalā ʿilmin ʿalā l-ʿālamīn : Quran 44:32, referring to God's choice of the Israelites over the worlds.
193. Abū Hurayra : See note 253.
194. ḍarb : Of medium build, neither tall nor short.
195. rajul : Here meaning straight or upright in stature.
196. aqnā : Having a hooked nose, with a prominent bridge.
197. Shanūʾa : A tribe in Yemen known for their physical characteristics.
198. rabʿa : Of medium height, neither tall nor short.
199. khīlān : Freckles or small spots on the face.
200. dīmās : A bathhouse or a place where one washes; here meaning fresh and clean.
201. Abū Hurayra : See note 253.
202. al-Tirmidhī : Muhammad ibn Isa al-Tirmidhi, a renowned hadith collector.
203. Qatāda : Qatada ibn Di'ama al-Sadusi, a prominent tabi'i and exegete.
204. al-Dāraquṭnī : Ali ibn Umar al-Daraqutni, a famous hadith scholar.
205. Anas : See note 257.
206. Hiraql : Heraclius, the Byzantine emperor, who corresponded with the Prophet.
207. Ayyūb : Job, a prophet known for his patience.
208. innā wajadnāhu ṣābiran. niʿma l-ʿabdu innahu awwāb : Quran 38:44, praising Job's patience and devotion.
209. Yā Yaḥyā khudhi l-kitāba bi-quwwa... wa-yawma yubʿathu ḥayyā : Quran 19:12-15, describing John the Baptist.
210. anna llāha yubashshiruka bi-Yaḥyā... al-ṣāliḥīn : Quran 3:39, the annunciation of John to Zechariah.
211. inna llāha ṣṭafā Ādama wa-Nūḥan wa-āla Ibrāhīma wa-āla ʿImrāna ʿalā l-ʿālamīn : Quran 3:33, God's choice of these families.
212. innahu kāna ʿabdan shakūran : Quran 17:3, describing Noah as a grateful servant.
213. inna llāha yubashshiruki bi-kalimatin minhu ismuhu l-Masīḥ... al-ṣāliḥīn : Quran 3:45, the annunciation of Jesus to Mary.
214. innī ʿabdu llāha ātāniya l-kitāba... mā dumtu ḥayyā : Quran 19:30-31, Jesus' speech as an infant.
215. yā ayyuhā lladhīna āmanū lā takūnū ka-lladhīna ādhaw Mūsā : Quran 33:69, warning against harming Moses.
216. fa-wahaba lī rabbī ḥukman : Quran 26:83, Abraham's prayer for wisdom.
217. innī lakum rasūlun amīn : Quran 26:107, 125, 143, 162, 178, etc., said by various prophets.
218. inna khayra mani staʾjarta l-qawiyyu l-amīn : Quran 28:26, said by the daughter of Shu'ayb.
219. fa-ṣbir kamā ṣabara ulū l-ʿazmi mina l-rusul : Quran 46:35, command to be patient like the resolute messengers.
220. wa-wahabnā lahu Isḥāqa wa-Yaʿqūba, kullan hadaynā... fa-bi-hudāhumu iqtadih : Quran 6:84-90, listing prophets and commanding to follow their guidance.
221. fa-bashsharnāhu bi-ghulāmin ʿalīm : Quran 15:53, the annunciation of Isaac to Abraham.
222. ḥalīm : Forbearing, clement; used of Isaac in Quran 37:101.
223. wa-la-qad fatannā qablahum qawma Firʿawna wa-jāʾahum rasūlun karīm... amīn : Quran 44:17-18, referring to Moses.
224. satajidunī in shāʾa llāhu mina l-ṣābirīn : Quran 37:102, Abraham's words to his son.
225. Ismāʿīl : Ishmael, son of Abraham, a prophet.
226. innahu kāna ṣādiqa l-waʿd : Quran 19:54, describing Ishmael as true to his promise.
227. Mūsā : Moses, a major prophet.
228. innahu kāna mukhlaṣan : Quran 19:51, describing Moses as chosen or sincere.
229. Sulaymān : Solomon, a prophet and king.
230. niʿma l-ʿabdu innahu awwāb : Quran 38:30, praising Solomon.
231. wa-dhkur ʿibādanā Ibrāhīma wa-Isḥāqa wa-Yaʿqūba ulī l-aydī wa-l-abṣār... al-akhyār : Quran 38:45-47, praising these prophets.
232. Dāwūd : David, a prophet and king.
233. innahu awwāb : Quran 38:17, describing David as oft-returning to God.
234. wa-shadadnā mulkahu wa-ātaynāhu l-ḥikmata wa-faṣla l-khiṭāb : Quran 38:20, describing God's gifts to David.
235. Yūsuf : Joseph, a prophet.
236. ijʿalnī ʿalā khazāʾini l-arḍi innī ḥafīẓun ʿalīm : Quran 12:55, Joseph's request to be made treasurer.
237. Mūsā : See note 300.
238. satajidunī in shāʾa llāhu ṣābiran : Quran 18:69, Moses' words to al-Khidr.
239. Shuʿayb : Shu'ayb, a prophet sent to Midian.
240. satajidunī in shāʾa llāhu mina l-ṣāliḥīn : Quran 28:27, Shu'ayb's words to Moses.
241. mā urīdu an ukhālifakum ilā mā anhākum ʿanhu, in urīdu illā l-iṣlāḥa mā staṭaʿtu : Quran 11:88, Shu'ayb's statement of intent.
242. wa-Lūṭan ātaynāhu ḥukman wa-ʿilman : Quran 21:74, describing Lot.
243. innahum kānū yusāriʿūna fī l-khayrāt : Quran 21:90, describing the prophets' haste to good deeds.
244. Sufyān : Sufyan al-Thawri, a prominent early Islamic scholar.
245. Anas : See note 257.
246. ṣallā llāhu ʿalayhi wa sallam : May God bless him and grant him peace; a formula of reverence for the Prophet Muhammad.
247. qāla : He said; referring to the narrator of the hadith.
248. Sufyān ibn Wakīʿ : A narrator of hadith; full name Sufyan ibn Waki' ibn al-Jarrah.
249. ʿitād : Preparation; readiness for every situation.
250. yuwattiṭu al-amākin : To take fixed places; i.e., to habitually sit in a specific spot.
251. tu’banu fīhi al-ḥuram : Sanctities are violated; i.e., no one's honor is attacked.
252. tuthnā falatātuhu : His slips are mentioned; i.e., his mistakes are not discussed.
253. yarfidūna : They help; from rafada, to support or assist.
254. sakhkhāb : Clamorous; one who shouts or is noisy.
255. faridūhu : Help him; from rafada, to support.
256. Sufyān ibn Wakīʿ : A narrator of hadith; the narration attributed to him ends here.
257. al-ākhar : The other; referring to another narrator who added to the description.
258. gharīb hādhā al-ḥadīth wa mushkiluhu : The obscure and difficult words of this hadith; a section explaining rare terms.
259. Masīḥ al-Qadamayn : Lit. 'smooth of the two feet'; a description of the Prophet's feet being smooth and without arch.
260. shathn al-qadamayn : Rough or calloused feet; opposite of smooth.
261. al-taqalluʿ : Lifting the foot with force; a vigorous step.
262. al-takaffuʾ : Inclining or leaning towards a direction while walking.
263. al-hawān : Gentleness, dignity, and calmness.
264. al-dharīʿ : Wide-stepping; taking long strides.
265. yafataḥu al-kalām wa yakhtimuhu bi-ashdāqihi : He opened and closed his speech with his jaws; meaning he spoke with a wide mouth, which Arabs considered praiseworthy.
266. ashāḥa : He inclined or turned away, withdrawing.
267. ḥabb al-ghamām : Hail; lit. 'grains of clouds'.
268. yaruddu dhālika bi-l-khāṣṣa ʿalā l-ʿāmma : He would return that from the elite to the common; i.e., he would convey knowledge to the elite who then transmitted it to the common people.
269. rādan : Plural of rāʾid, meaning one who seeks or needs something; here, seekers in need.
270. dhawāq : Lit. 'taste'; here meaning knowledge or experience gained.
271. al-ʿatād : Preparedness, readiness, or something already prepared.
272. al-muwāzarah : Mutual assistance or cooperation.
273. lā yuwaṭṭinu al-amākin : He did not fix places; i.e., he did not have a designated spot for prayer.
274. ṣābarahu : He restrained himself or persevered with someone.
275. lā tuʾbanu fīhi al-ḥuram : Women are not mentioned therein with evil; i.e., no slander or gossip about women.
276. lā tuthnā falatātuhu : His slips are not repeated; i.e., his mistakes are not talked about.
277. yarfidūn : They help or assist.
278. al-sakhkhāb : One who shouts a lot; loud-voiced.
279. mukāfiʾ : One who is equal or proportionate; here, one who praises moderately, or a Muslim, or one who has received a favor from the Prophet.
280. yastafizzuhu : It makes him light or frivolous; i.e., it excites or agitates him.
281. manhūs al-ʿaqib : Having little flesh on the heel; a description of the Prophet's heel.
282. ahdāb al-ashfār : Long eyelashes; a description of the Prophet's eyes.
283. akram al-bashar : The most honored of mankind.
284. sayyid walad Ādam : The master of the children of Adam.
285. ʿan : From; indicating the chain of transmission.
286. Ibn ʿAbbās : Companion of the Prophet, known for his knowledge of tafsir.
287. Qur'an 49:13 : Verse about peoples and tribes.
288. Qur'an 33:33 : Verse about the purification of the Ahl al-Bayt.
289. ʿan : From; indicating the chain of transmission.
290. Abū Salama : A narrator of hadith.
291. Abū Hurayra : Companion of the Prophet, prolific narrator of hadith.
292. ʿan : From; indicating the chain of transmission.
293. Wāthila ibn al-Asqaʿ : Companion of the Prophet.
294. min ḥadīth : From the hadith of.
295. Anas : Companion of the Prophet, servant of the Prophet.
296. fī ḥadīth : In the hadith of.
297. Ibn ʿAbbās : Companion of the Prophet.
298. ʿan : From; indicating the chain of transmission.
299. ʿĀʾisha : Wife of the Prophet, mother of the believers.
300. ʿan : From; indicating the chain of transmission.
301. Anas : Companion of the Prophet.
302. bi-Muḥammad : By Muhammad; an oath.
303. ʿan : From; indicating the chain of transmission.
304. al-ʿAbbās ibn ʿAbd al-Muṭṭalib : Uncle of the Prophet.
305. nasran : Vulture; possibly a reference to a person or symbol.
306. ṭabaq : Layer or generation.
307. Khindif : Ancestor of Quraysh.
308. al-nuṭaq : The tribes; lit. 'the belts' or 'zones'.
309. Abū Dharr : Companion of the Prophet.
310. Ibn ʿUmar : Companion of the Prophet.
311. Ibn ʿAbbās : Companion of the Prophet.
312. Abū Hurayra : Companion of the Prophet.
313. Jābir ibn ʿAbd Allāh : Companion of the Prophet.
314. sittan : Six; variant number of special gifts.
315. lam yuʿṭahunna nabiyyun qablī : No prophet before me was given them.
316. fī riwāya : In another narration.
317. fī riwāya ukhrā : In another narration.
318. fī riwāya : In another narration.
319. fī l-ḥadīth al-ākhar : In another hadith.
320. Abū Hurayra : Companion of the Prophet.
321. fī riwāya : In another narration.
322. ʿanhu : From him.
323. ʿUqba ibn ʿĀmir : Companion of the Prophet.
324. farat : One who goes ahead to prepare a place for others, like a forerunner.
325. hawd : The Basin (Pool) of the Prophet in Paradise, from which his followers will drink on the Day of Resurrection.
326. tushriku : To associate partners with Allah (shirk), the gravest sin in Islam.
327. al-nabiyy al-ummiyy : The unlettered Prophet; one who does not read or write, emphasizing the miraculous nature of the Qur'an.
328. jawami' al-kalim : Comprehensive words; concise speech that conveys vast meanings.
329. khalil : Intimate friend; a special rank of love and closeness to Allah.
330. al-Kawthar : A river in Paradise, also a sura of the Qur'an, meaning abundance.
331. tahuran : A means of purification; the earth is made pure for dry ablution (tayammum) when water is unavailable.
332. masahifaha : Their scriptures; meaning the hearts of the community are like written copies of the Qur'an, preserving it by memory.
333. shafa'a : Intercession; the Prophet's special privilege to intercede for his community on the Day of Judgment.
334. al-ru'b : Terror; a supernatural awe cast into the hearts of enemies, aiding the Muslim armies.
335. al-maghanim : Spoils of war; made lawful for this community, unlike previous nations.
336. al-muhaqqiqin : The verifiers; scholars who investigate and confirm the truth of religious matters.

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the…

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed.

And there is much discourse on this, of which this is the essence. We have elaborated on it, and on what has been mentioned besides this at the end of the chapter on miracles. From Ali ¹, may God be pleased with him: Every prophet was given seven noble ones ², ministers, companions from his community, and your prophet, may God bless him and grant him peace, was given fourteen noble ones, among them Abu Bakr, Umar, Ibn Mas'ud, and Ammar. And he, may God bless him and grant him peace, said ³: "Indeed, God has withheld the elephant from Mecca and has given authority over it to His Messenger and the believers. It is not lawful for anyone after me. It was only made lawful for me for an hour of the day." From al-‘Irbad ⁴ ibn Sariya, may God be pleased with him: I heard the Messenger of God, may God bless him and grant him peace, say: "I am the servant of God and the seal of the prophets, while Adam was still kneaded in his clay, and the promise of my father Abraham and the glad tidings of Jesus son of Mary." From Ibn ‘Abbas ⁵, may God be pleased with him, he said: Indeed, God favored Muhammad, may God bless him and grant him peace, over the inhabitants of heaven and over the prophets, may God's blessings and peace be upon them. They said: What is his favor over the inhabitants of heaven? He said: Indeed, God Almighty said to the inhabitants of heaven: "And whoever among them says, 'I am a god besides Him'" ⁶ the verse. And He said to Muhammad, may God bless him and grant him peace: "Indeed, We have given you a clear conquest" ⁷ the verse. They said: And what is his favor over the prophets? He said: Indeed, God Almighty said: "And We sent no messenger except in the language of his people" ⁸ the verse. And He said to Muhammad: "And We have not sent you except comprehensively to mankind" ⁹. From Khalid ¹⁰ ibn Ma‘dan: A group of the companions of the Messenger of God, may God bless him and grant him peace, said: O Messenger of God, tell us about yourself—and similar has been narrated from Abu Dharr ¹¹, Shaddad ¹² ibn Aws, and Anas ¹³ ibn Malik, may God be pleased with them—so he said: "Yes... I am the answer to the prayer of my father Abraham—meaning his words: 'Our Lord, send among them a messenger from themselves' ¹⁴. And Jesus gave glad tidings of me. And my mother saw when she became pregnant with me that a light came out of her which illuminated the palaces of Busra in the land of Syria. And I was nursed among the Banu Sa‘d ibn Bakr. While I was with a brother of mine behind our houses tending our lambs, two men came to me wearing white garments—and in another hadith, three men—with a golden basin filled with snow. They took me and split open my belly—he said in another hadith, from my throat to the lower part of my belly—then they took out my heart and split it open, extracting from it a black clot which they threw away. Then they washed my heart and belly with that snow until they purified them—he said in another hadith—then one of them took something, and behold, there was a seal in his hand made of light, at which the beholder was dazzled, and he sealed my heart with it, and it became filled with faith and wisdom. Then he returned it to its place, and the other passed his hand over the parting of my chest, and it healed." In another narration ¹⁵: Gabriel said: "A strong heart, in which are two seeing eyes and two hearing ears." Then one of them said to his companion: "Weigh him against ten of his community." So he weighed me against them, and I outweighed them. Then he said: "Weigh him against a hundred of his community." So he weighed me against them, and I outweighed them. Then he said: "Weigh him against a thousand of his community." So he weighed me against them, and I outweighed them. Then he said: "Leave him, for if you weighed him against his entire community, he would outweigh them." In the other hadith: "Then they pressed me to their chests and kissed my head and between my eyes, then they said: 'O beloved of God, do not be frightened. If you knew what good is intended for you, your eyes would be comforted.'" And in the rest of this hadith from their words: "How honored you are before God! Indeed, God and His angels are with you." He said ¹⁶ in the hadith of Abu Dharr ¹⁷: "No sooner had they left me than it was as if I saw the matter with my own eyes." And Abu Muhammad ¹⁸ al-Makki, Abu al-Layth ¹⁹ al-Samarqandi, and others narrated that Adam, at the time of his sin, said ²⁰: "O God, by the right of Muhammad, forgive me my sin—and it is narrated—and accept my repentance." So God said to him: "How did you know Muhammad?" He said: "I saw in every place in Paradise written: 'There is no god but God, Muhammad is the Messenger of God'—and it is narrated: 'Muhammad is My servant and Messenger'—so I knew that he is the most honored of Your creation before You." So God accepted his repentance and forgave him. And this, according to its proponent, is the interpretation of His words: "Then Adam received from his Lord words" ²¹. In another narration: Adam said: "When You created me, I raised my head to Your Throne, and behold, on it was written: 'There is no god but God, Muhammad is the Messenger of God.' So I knew that no one is greater in status before You than the one whose name You placed with Your name." So God revealed to him: "By My Might and Majesty, he is the last of the prophets from your descendants, and were it not for him, I would not have created you." He said: And Adam was nicknamed Abu Muhammad ²². And it is said: Abu al-Bashar ²³. And it is narrated from Surayj ²⁴ ibn Yunus that he said: Indeed, God has angels who travel, whose worship is over every house in which there is Ahmad or Muhammad, out of honor for Muhammad, may God bless him and grant him peace. And Ibn Qani‘ al-Qadi ²⁵ narrated from Abu al-Hamra' ²⁶ who said: The Messenger of God, may God bless him and grant him peace, said: "When I was taken on the Night Journey to heaven, behold, on the Throne was written: 'There is no god but God, Muhammad is the Messenger of God. I have supported him with Ali.'" And in the commentary from Ibn ‘Abbas ²⁷ regarding His words: "And beneath it was a treasure for them" ²⁸. He said ²⁹: A tablet of gold on which was written: "Wonder for the one who is certain of destiny, how he toils. Wonder for the one who is certain of the Fire, how he laughs. Wonder for the one who sees the world and its changes with its people, how he feels secure in it. I am God, there is no god but Me... Muhammad is My servant and Messenger." And from Ibn ‘Abbas ³⁰, may God be pleased with them both: "On the gate of Paradise is written: 'Indeed, I am God, there is no god but Me, Muhammad is the Messenger of God. I will not punish the one who says it.'" And it is mentioned that on ancient stones was found written: "Muhammad is pious, righteous, a master, trustworthy." And al-Simintari ³¹ mentioned: He witnessed in some land of Khurasan a newborn child, on one side of whom was written: "There is no god but God," and on the other: "Muhammad is the Messenger of God." And the historians mentioned: In the land of India there is a red rose on which is written in white: "There is no god but God, Muhammad is the Messenger of God." And it is narrated from Ja‘far ³² ibn Muhammad from his father: When the Day of Resurrection comes, a caller will call out: "Let those whose name is Muhammad stand and enter Paradise, for the honor of his name," may God bless him and grant him peace. And Ibn al-Qasim ³³ narrated in his "Sama‘" ³⁴ and Ibn Wahb ³⁵ in his "Jami‘" ³⁶ from Malik ³⁷: I heard the people of Mecca say: "There is no house in which there is the name Muhammad except that it increases, and they are provided for, and their neighbors are provided for." And from him, may God bless him and grant him peace ³⁸: "It does not harm any of you to have in his house Muhammad, or two Muhammads, or three." And from ‘Abdullah ibn Mas‘ud ³⁹, may God be pleased with him: Indeed, God Almighty looked at the hearts of the servants and chose from them the heart of Muhammad, may God bless him and grant him peace, and selected him for Himself, and sent him with His message. And al-Naqqash ⁴⁰ narrated that when the verse "It is not for you to harm the Messenger of God, nor to marry his wives after him ever" ⁴¹ was revealed, the Prophet, may God bless him and grant him peace, stood as a preacher and said: "O community of believers! Indeed, God Almighty has favored me over you greatly, and has favored my wives over your wives greatly." The hadith. Chapter Two: The Honor of the Night Journey Concerning his favor through what the honor of the Night Journey entailed of intimate conversation and vision, leading the prophets, his ascension to the Lote Tree of the Utmost Boundary, and what he saw of the greatest signs of his Lord. And among his special characteristics, may God bless him and grant him peace, is the story of the Night Journey and what it contained of degrees of exaltation, as indicated by the Mighty Book and explained by authentic reports.

Allah Almighty said: "Exalted is He who took His Servant by night from al-Masjid al-Haram ⁴²" (49). And He said: "By the star when it descends ⁴³" (50) up to His words: "He certainly saw some of the greatest signs of his Lord" (51). There is no disagreement among Muslims about the soundness of the Isra' ⁴⁴ of him, peace and blessings be upon him, since it is a clear text of the Qur'an, and many widespread hadiths have come detailing it and explaining its wonders and the special qualities of our Prophet Muhammad, peace and blessings be upon him, in it. We thought it best to present the most complete of them and to indicate additions from others that must be mentioned. From Anas ibn Malik, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: "I was brought the Buraq ⁴⁵, a white, long beast, larger than a donkey but smaller than a mule, who places his hoof at the farthest extent of his sight. He said: 'I rode it until I came to Bayt al-Maqdis ⁴⁶, and I tied it to the ring to which the prophets tie their mounts. Then I entered the mosque and prayed two rak'ahs ⁴⁷ there. Then I came out, and Jibril ⁴⁸ brought me a vessel of wine and a vessel of milk, and I chose the milk.' Jibril said: 'You have chosen the fitrah ⁴⁹. Then we ascended to the heaven, and Jibril asked for it to be opened. It was said: 'Who are you?' He said: 'Jibril.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'He has been sent for.' So it was opened for us, and there I saw Adam, peace be upon him, who welcomed me and prayed for good for me. Then we ascended to the second heaven, and Jibril asked for it to be opened. It was said: 'Who are you?' He said: 'Jibril.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'He has been sent for.' So it was opened for us, and there I saw the two maternal cousins, 'Isa ibn Maryam ⁵⁰ and Yahya ibn Zakariyya ⁵¹, peace be upon them. They welcomed me and prayed for good for me. Then we ascended to the fourth heaven—and he mentioned similarly—and there I saw Idris ⁵², who welcomed me and prayed for good for me. Allah Almighty said: 'And We raised him to a high station' (54). Then we ascended to the fifth heaven—and he mentioned similarly—and there I saw Harun ⁵³, who welcomed me and prayed for good for me. Then we ascended to the sixth heaven—and he mentioned similarly—and there I saw Musa ⁵⁴, who welcomed me and prayed for good for me. Then we ascended to the seventh heaven—and he mentioned similarly—and there I saw Ibrahim ⁵⁵, leaning his back against al-Bayt al-Ma'mur ⁵⁶, and indeed seventy thousand angels enter it every day, never to return to it. Then he took me to Sidrat al-Muntaha ⁵⁷, and its leaves were like the ears of elephants, and its fruits were like large earthenware jars." He said: "When there covered it of the command of Allah what covered it, it changed, and no one of Allah's creation can describe it due to its beauty. Then Allah revealed to me what He revealed, and He made obligatory upon me fifty prayers every day and night. I descended to Musa, and he said: 'What has your Lord made obligatory upon your community?' I said: 'Fifty prayers.' He said: 'Return to your Lord and ask for reduction, for your community cannot bear that. Indeed, I tested the Children of Israel and I know them.' He said: 'So I returned to my Lord and said: O Lord, lighten for my community. So He reduced five for me. I returned to Musa and said: He reduced five for me. He said: Your community cannot bear that, so return to your Lord and ask for reduction.' He said: 'I kept going back and forth between my Lord, Exalted is He, and Musa until He said: O Muhammad, they are five prayers every day and night, each prayer counts as ten, so that is fifty prayers. Whoever intends a good deed and does not do it, it is recorded for him as a good deed; if he does it, it is recorded for him as ten. Whoever intends an evil deed and does not do it, nothing is recorded; if he does it, one evil deed is recorded.' He said: 'I descended until I reached Musa and informed him. He said: Return to your Lord and ask for reduction. The Messenger of Allah, peace and blessings be upon him, said: I said: I have returned to my Lord until I am ashamed before Him.'" Al-Qadi ⁵⁸ said: Thabit ⁵⁹, may Allah have mercy on him, narrated this hadith from Anas ⁶⁰ as well as possible, and no one has narrated it more accurately from him than this. Others have mixed it up from Anas with much confusion, especially from the narration of Sharik ⁶¹ ibn Abi Namir. He mentioned at its beginning the coming of the angel to him, the splitting of his belly, and washing it with Zamzam water ⁶². This only happened when he was a child and before revelation, and Sharik said in his hadith: "That was before revelation was sent to him" and mentioned the story of the Isra'. There is no disagreement that it was after revelation. Several have said it was one year before the Hijra ⁶³. It was also said: before that. Thabit ⁶⁴ also narrated from Anas ⁶⁵ via Hammad ⁶⁶ ibn Salama ⁶⁷ the coming of Jibril to the Prophet, peace and blessings be upon him, while he was playing with the boys at his wet nurse's ⁶⁸, and the splitting of his heart—that story separately from the hadith of the Isra', as people narrated it. So he narrated both stories well, and that the Isra' to Bayt al-Maqdis and to Sidrat al-Muntaha was one story, and that he reached Bayt al-Maqdis and then ascended from there, thus removing any confusion that others had caused. Yunus ⁶⁹ narrated from Ibn Shihab ⁷⁰ from Anas that Abu Dharr ⁷¹ used to narrate that the Messenger of Allah, peace and blessings be upon him, said: "The roof of my house was split open, and Jibril descended and split open my chest, then washed it with Zamzam water, then brought a golden basin filled with wisdom and faith and poured it into my chest, then closed it. Then he took my hand and ascended with me to the heaven." And he mentioned the story. Qatada ⁷² narrated a similar hadith from Anas ⁷³ from Malik ⁷⁴ ibn Sa'sa'a, with some forward and backward, additions and omissions, and disagreement about the order of the prophets in the heavens ⁷⁵. The hadith of Thabit ⁷⁶ from Anas ⁷⁷ is more precise and better. There are additional details in the hadith of the Isra' that we will mention some useful points from them for our purpose. Among them, in the hadith of Ibn Shihab ⁷⁸: "Every prophet said to him: 'Welcome to the righteous prophet and righteous brother,' except Adam and Ibrahim, who said to him: 'And righteous son.'" And in it, via Ibn 'Abbas ⁷⁹: "Then I ascended until I appeared at a level where I could hear the scratching of pens ⁸⁰." And from Anas ⁸¹: "Then I was taken until I came to Sidrat al-Muntaha, and it was covered with colors I do not know what they were. He said: Then I was entered into Paradise." And in the hadith of Malik ⁸² ibn Sa'sa'a: "When I passed him—meaning Musa—he wept, and it was called out: 'What makes you weep?' He said: 'Lord, this is a young man whom You have sent after me; more of his community will enter Paradise than will enter from my community.'" And in the hadith of Abu Hurayra ⁸³: "I saw myself among a group of prophets, and the time for prayer came, so I led them in prayer. A speaker said: 'O Muhammad, this is Malik ⁸⁴, the keeper of Hell; greet him with peace.' So I turned, and he initiated the greeting to me." And in the hadith of Abu Hurayra: "Then he traveled until he came to Bayt al-Maqdis, dismounted, and tied his horse to a rock. He prayed with the angels. When the prayer was finished, they said: 'O Jibril, who is this with you?' He said: 'This is Muhammad, the Messenger of Allah, the Seal of the Prophets.' They said: 'Has he been sent?' He said: 'Yes.' They said: 'Allah greet him as a brother and successor; what an excellent brother and excellent successor.' Then they met the spirits of the prophets, and they praised their Lord—and he mentioned the words of each of them: Ibrahim, Musa, 'Isa, Dawud ⁸⁵, and Sulayman ⁸⁶. Then he mentioned the words of the Prophet, peace and blessings be upon him. He said: 'Indeed, Muhammad, peace and blessings be upon him, praised his Lord, Mighty and Majestic, saying: All of you praised your Lord, and I praise my Lord: Praise be to Allah, who sent me as a mercy to the worlds, and as a bringer of good news and a warner to all mankind, and sent down to me the Furqan ⁸⁷ in which is clarification of everything, and made my community the best community, and made my community a middle community, and made my community the first and the last, and expanded my chest, and removed from me my burden, and raised high my mention, and made me the opener and the seal.' Ibrahim said: 'By this, Muhammad has surpassed you.'"

Then He mentioned that he was ascended to the lowest heaven, and from heaven to heaven as previously mentioned. In the hadith of Ibn Mas'ud ⁸⁸: "I was brought to the Lote Tree of the Utmost Boundary ⁸⁹, which is in the sixth heaven. To it ascends what is taken up from the earth, and it is taken from there; and to it descends what comes down from above it, and it is taken from there." Allah Almighty said: "When there covered the Lote Tree that which covered [it]" ⁹⁰. He said: "Moths of gold." From the narration of Abu Hurayra ⁹¹ via al-Rabi' ⁹² ibn Anas: "It was said to me: 'This is the Lote Tree of the Utmost Boundary. Everyone from your community who follows your path ends at it. It is the Lote Tree of the Utmost Boundary. From its base flow rivers of water unaltered, rivers of milk whose taste does not change, rivers of wine delicious to drinkers, and rivers of purified honey. It is a tree under whose shade a rider travels for seventy years, and a leaf of it covers all creation. It was covered by light, and the angels covered it.' He said: 'That is His saying: "When there covered the Lote Tree that which covered [it]."' Then the Blessed and Exalted said to him: 'Ask.' He said: 'You took Abraham as a friend and gave him great dominion. You spoke to Moses directly and gave David great dominion, made iron soft for him, and subjected the mountains to him. You gave Solomon great dominion, subjected to him the jinn, humans, devils, and winds, and gave him a dominion that no one after him should have. You taught Jesus the Torah and the Gospel, made him heal the blind and the leper, and protected him and his mother from the accursed Satan, so that he had no way to them.' His Lord, Exalted, said to him: 'I have taken you as a friend and beloved. It is written in the Torah: "Muhammad is the Beloved of the Merciful." I have sent you to all people. I have made your community the first and the last. I have made it so that no sermon is valid for them until they testify that you are My servant and Messenger. I have made you the first of the prophets in creation and the last in sending. I have given you the Seven Oft-Repeated [verses] ⁹³, which I have not given to any prophet before you. I have given you the concluding verses of Surat al-Baqara from a treasure under the Throne, which I have not given to any prophet before you. I have made you the opener and the seal.' In another narration ⁹⁴, he said: "The Messenger of Allah, peace and blessings be upon him, was given three things: the five prayers, the concluding verses of Surat al-Baqara, and forgiveness for the major sins ⁹⁵ of those of his community who do not associate anything with Allah." And he said ⁹⁶: "The heart did not lie [about] what it saw" ⁹⁷—the two verses. He saw Gabriel in his form, with six hundred wings. In the hadith of Sharik ⁹⁸: "He saw Moses in the seventh [heaven]—he said, by virtue of Allah's speech. Then I was taken above that to what none knows except Allah. Moses said: 'I did not think that anyone would be raised above me.'" It has been narrated from Anas ⁹⁹ that he, peace and blessings be upon him, "led the prophets in prayer at Bayt al-Maqdis ¹⁰⁰." And from Anas, may Allah be pleased with him, he said: The Messenger of Allah, peace and blessings be upon him, said: "While I was sitting one day, Gabriel, peace be upon him, entered and poked me between my shoulder blades. I stood up and went to a tree that had two bird nests. He sat in one and I sat in the other. I fell asleep until I filled the horizons. If I wished, I could touch the sky while turning my gaze. I saw Gabriel as if he were a worn-out garment ¹⁰¹ lying flat ¹⁰². So I recognized the superiority of his knowledge of Allah over me. He opened for me the gate of heaven, and I saw the Greatest Light. The veil ¹⁰³ was lowered before me, and it was opened with pearls and rubies. Then Allah revealed to me what He willed to reveal." Al-Bazzar ¹⁰⁴ mentioned from 'Ali ibn Abi Talib ¹⁰⁵, may Allah be honored his face: When Allah Almighty wanted to teach His Messenger, peace and blessings be upon him, the call to prayer, Gabriel came to him with a mount called al-Buraq. He went to ride it, but it was stubborn with him. Gabriel said to it: 'Be still, for by Allah, no servant more honorable to Allah than Muhammad, peace and blessings be upon him, has ridden you.' So he rode it until he reached the veil that is next to the Merciful, Exalted. While he was like that, an angel came out from behind the veil. The Messenger of Allah, peace and blessings be upon him, said: 'O Gabriel, who is this?' He said: 'By Him who sent you with the truth, I am the closest of creation in station, and I have not seen this angel since I was created until this moment.' The angel said: 'Allahu Akbar, Allahu Akbar.' It was said to him from behind the veil: 'My servant has spoken the truth. I am the Greatest, I am the Greatest.' Then the angel said: 'Ashhadu an la ilaha illa Allah.' It was said to him from behind the veil: 'My servant has spoken the truth. I am Allah, there is no god but I.' And he mentioned similar for the rest of the call to prayer, except that he did not mention a response to 'Hayya 'ala al-salah, Hayya 'ala al-falah.' He said: 'Then the angel took Muhammad's hand and brought him forward, and he led the inhabitants of heaven in prayer, among them Adam and Noah.' Abu Ja'far ¹⁰⁶ Muhammad ibn 'Ali ibn al-Husayn, its narrator ¹⁰⁷, said: "Allah Almighty completed for Muhammad, peace and blessings be upon him, honor over the inhabitants of the heavens and the earth." The Qadi ¹⁰⁸, may Allah grant him success, said: "What is in this hadith about the veil is in reference to the created, not the Creator. They are the veiled ones, and the Creator, glorified be His name, is exalted above being veiled. For veils only encompass what is limited and sensible. Rather, His veils are upon the eyes of His creation, their insights, and their perceptions, as He wills, how He wills, and when He wills, like His saying: 'No! Indeed, from their Lord, that Day, they will be veiled' ¹⁰⁹. So His saying in this hadith 'the veil' and 'when an angel came out from behind the veil' must be interpreted as a veil by which He veiled those behind it from His angels from seeing what is below it of His dominion, majesty, wonders of His kingdom, and His power. This is indicated by Gabriel's statement about the angel who came out from behind it: 'I have not seen this angel since I was created until this moment.' This shows that this veil is not specific to the Essence. This is also indicated by Ka'b's ¹¹⁰ statement in the interpretation of the Lote Tree of the Utmost Boundary: 'To it ends the knowledge of the angels, and at it they find the command of Allah; their knowledge does not go beyond it.' As for his saying 'that is next to the Merciful,' it should be understood with an omitted genitive, i.e., 'next to the Throne of the Merciful,' or 'next to something of His great signs,' or 'the beginnings of the realities of His knowledge,' which He knows best. As Allah Almighty said: 'And ask the town' ¹¹¹, meaning 'its people.' And his saying: 'It was said from behind the veil: My servant has spoken the truth. I am the Greatest.' Its apparent meaning is that he heard in this station the speech of Allah Almighty, but from behind a veil, as He said: 'And it is not for any human being that Allah should speak to him except by revelation or from behind a veil' ¹¹², i.e., while he does not see Him; He veiled his sight from seeing Him. If the statement that Muhammad, peace and blessings be upon him, saw his Lord, Mighty and Majestic, is sound, then it is possible that it was in a different station, after this or before it, when the veil was lifted from his sight so that he saw Him. And Allah knows best. CHAPTER THREE: THE REALITY OF THE NIGHT JOURNEY Then the predecessors and scholars differed: Was his Night Journey with his soul or his body? There are three opinions: A group held that it was a journey with the soul, and that it was a dream vision, while agreeing that the dreams of the prophets are true and revelation. This was the view of Mu'awiya ¹¹³ and was narrated from al-Hasan ¹¹⁴, though the well-known from him is otherwise. Muhammad ibn Ishaq ¹¹⁵ indicated this. Their evidence is His saying: 'And We made not the vision which We showed you except as a trial for the people' ¹¹⁶, and what they narrated from 'A'isha ¹¹⁷, may Allah be pleased with her: 'I did not miss the body of the Messenger of Allah, peace and blessings be upon him,' and his saying: 'While I was asleep,' and Anas's ¹¹⁸ saying: 'He was asleep in the Sacred Mosque,' and he mentioned the story, then said at the end: 'I woke up and I was in the Sacred Mosque.' The majority of the predecessors and Muslims held that it was a journey with the body while awake.

This is the truth... and it is the saying of Ibn 'Abbas ¹¹⁹ - and Jabir ¹²⁰ - and Anas ¹²¹ - and Hudhayfa ¹²² - and 'Umar ¹²³ - and Abu Hurayra ¹²⁴ - and Malik ibn Sa'sa'a ¹²⁵ - and Abu Habba ¹²⁶ al-Badri - and Ibn Mas'ud ¹²⁷ - and al-Dahhak ¹²⁸ - and Sa'id ibn Jubayr ¹²⁹ - and Qatada ¹³⁰ - and Ibn al-Musayyab ¹³¹ - and Ibn Shihab ¹³² - and Ibn Zayd ¹³³ - and al-Hasan ¹³⁴ - and Ibrahim ¹³⁵ - and Masruq ¹³⁶ - and Mujahid ¹³⁷ - and 'Ikrima ¹³⁸ - and Ibn Jurayj ¹³⁹. And it is the evidence of the saying of 'A'isha ¹⁴⁰. And it is the saying of al-Tabari ¹⁴¹ - and Ibn Hanbal ¹⁴² - and a great multitude of Muslims. And it is the saying of most of the later scholars among the jurists, hadith scholars, theologians, and exegetes. And a group said: The Isra' ¹⁴³ was with the body while awake from the Sacred Mosque to the Farthest Mosque, and to the heaven with the spirit. They argued with His saying, exalted: "Exalted is He who took His servant by night from the Sacred Mosque to the Farthest Mosque ¹⁴⁴." So He made "to the Farthest Mosque" the limit of the Isra' in which wonder at the great power and praise for honoring the Prophet Muhammad, peace and blessings be upon him, and showing honor to him through the Isra' to it occurred. These said: If the Isra' had been with his body beyond the Farthest Mosque, He would have mentioned it, for it would be more emphatic in praise. Then this group differed: Did he pray in Bayt al-Maqdis ¹⁴⁵ or not? In the hadith of Anas ¹⁴⁶ and others: what preceded of his prayer there. And Hudhayfa ¹⁴⁷ ibn al-Yaman denied that and said: "By Allah, they did not leave the back of al-Buraq ¹⁴⁸ until they returned." Al-Qadi ¹⁴⁹ - may Allah grant him success - said: The truth in this and the correct, Allah willing, is that it was an Isra' with body and spirit in the entire story, and the verse, sound reports, and consideration indicate it. - And one does not deviate from the apparent and literal meaning to interpretation except in case of impossibility, and there is no impossibility in the Isra' with his body while he was awake. - For if it had been a dream, He would have said: "with the spirit of His servant," and He did not say "with His servant." And His saying, exalted: "The sight did not swerve, nor did it transgress ¹⁵⁰" - if it had been a dream, there would have been no sign nor miracle in it, nor would the disbelievers have deemed it far-fetched, nor would they have denied it, nor would the weak among those who had embraced Islam have apostatized and been tried by it, for such things in dreams are not denied. Rather, their reaction was only because they knew that his report was about his body and his waking state. In addition to what is mentioned in the hadith of his prayer with the prophets in Bayt al-Maqdis in the narration of Anas, or in the heaven as narrated by others, and the mention of Gabriel's coming to him with al-Buraq, the story of the Mi'raj ¹⁵¹, the opening of the heaven, and it is said: "Who is with you?" He says: "Muhammad..." and his meeting with the prophets therein, their conversation with him, their welcoming him, and the matter of the prescription of prayer, and his negotiation with Moses ¹⁵² about it, and in some of these reports: "Then he - meaning Gabriel - took my hand and ascended with me to the heaven" up to his saying: "Then he ascended with me until I appeared at a level where I could hear the scratching of pens" and that he reached the Lote Tree of the Utmost Boundary ¹⁵³, and that he entered Paradise and saw what he mentioned. Ibn 'Abbas ¹⁵⁴ said: "It was a vision of the eye that he saw, peace and blessings be upon him, not a dream vision." And from al-Hasan ¹⁵⁵ about it: "While I was sleeping in the Hijr ¹⁵⁶, Gabriel came to me and poked me with his foot, so I sat up but saw nothing, so I returned to my bed - he mentioned that three times -" then he said the third time: "He took me by the arm and dragged me to the door of the mosque, and there was a beast..." and he mentioned the story of al-Buraq. And from Umm Hani' ¹⁵⁷: "The Messenger of Allah, peace and blessings be upon him, was not taken on the night journey except while he was in my house that night. He prayed the last 'Isha' ¹⁵⁸ and slept among us. Then shortly before dawn we woke the Messenger of Allah, peace and blessings be upon him. When he prayed the morning prayer and we prayed, he said: 'O Umm Hani', I prayed with you the last 'Isha' as you saw in this valley. Then I came to Bayt al-Maqdis and prayed there. Then I prayed the morning prayer with you now as you see...'" And this is clear that it was with his body. And from Abu Bakr ¹⁵⁹ in the narration of Shaddad ¹⁶⁰ ibn Aws from him that he said to the Prophet, peace and blessings be upon him, on the night of the Isra': "I sought you, O Messenger of Allah, last night in your place but did not find you." So he answered him: "Indeed, Gabriel, peace be upon him, carried me to the Farthest Mosque." And from 'Umar ¹⁶¹, may Allah be pleased with him, he said: The Messenger of Allah, peace and blessings be upon him, said: "I prayed on the night of the Isra' in the front of the mosque, then I entered the Rock ¹⁶² and there was an angel standing with three vessels." And he mentioned the hadith. And these explicit statements are apparent and not impossible, so they are taken at face value. And from Abu Dharr ¹⁶³ from him, peace and blessings be upon him: "The roof of my house was split open while I was in Mecca, and Gabriel descended and opened my chest, then washed it with Zamzam water..." to the end of the story, "then he took my hand and ascended with me." And from Anas ¹⁶⁴: "I was brought, and they took me to Zamzam, and he opened my chest." And from Abu Hurayra ¹⁶⁵ from him: "I saw myself in the Hijr while Quraysh were asking me about my night journey... They asked me about things I did not confirm, and I was distressed as I had never been distressed before... Then Allah raised it for me so I could look at it." And similar from Jabir ¹⁶⁶. And 'Umar ¹⁶⁷ ibn al-Khattab, may Allah be pleased with him, narrated in the hadith of the Isra' from him, peace and blessings be upon him, that he said: "Then I returned to Khadija ¹⁶⁸ without having moved from her side." Chapter Four: Refutation of the Arguments of Those Who Say It Was a Dream They argued with His saying, exalted: "And We made not the vision which We showed you ¹⁶⁹" - so He called it a vision. We say: His saying: "Exalted is He who took His servant by night ¹⁷⁰" refutes it, because one does not say "took by night" in sleep. And His saying: "as a trial for the people" supports that it was a vision of the eye and an Isra' with the person, since there is no trial in a dream, nor does anyone deny it, because everyone sees such things in their sleep of being in different regions at the same time. Moreover, the exegetes have differed regarding this verse. Some of them held that it was revealed concerning the incident of al-Hudaybiyya ¹⁷¹ and what occurred in people's minds about that. And it was said: other than this. As for their saying that he called it a dream in the hadith, and his saying in another hadith: "between sleep and wakefulness," and his saying also: "while he was asleep," and his saying: "then I woke up"... there is no proof in it... since it is possible that the first arrival of the angel to him was while he was asleep, or the first carrying and Isra' with him was while he was asleep, and there is nothing in the hadith that he was asleep throughout the entire story except what is indicated by his saying: "then I woke up while I was in the Sacred Mosque." Perhaps his saying "I woke up" means "I became in the morning" or "I woke from another sleep after arriving at his house." And this is supported by the fact that his night journey was not the entire night, but only part of it. And it may be that his saying "I woke up while I was in the Sacred Mosque" was because he was overwhelmed by the wonders he witnessed of the dominion of the heavens and the earth, and his inner being was immersed in the vision of the Highest Assembly ¹⁷² and what he saw of the greatest signs of his Lord, so he did not regain consciousness and return to the human state except while he was in the Sacred Mosque. And a third possibility: that his sleep and waking were literal according to the apparent meaning, but he was taken on the night journey with his body while his heart was present, and the dreams of the prophets are true; their eyes sleep but their hearts do not sleep.

Some of the people of allusions ¹⁷³ inclined towards something like this, saying: He closed his eyes so that nothing sensory would distract him from Allah the Exalted... But this cannot be valid during his prayer with the prophets, and perhaps he had states ¹⁷⁴ during this Night Journey ¹⁷⁵. A fourth aspect: that sleep here refers to the posture of a sleeper, i.e., lying down... This is supported by his statement in the narration of 'Abd ibn Humayd ¹⁷⁶ from Hammam ¹⁷⁷: "While I was sleeping"—and perhaps he said—"lying down," and his statement in another narration: "Between the sleeper and the awake." Thus, he called his posture sleep because it is the usual posture of a sleeper. Some went to the view that these additions about sleep, the splitting of the belly, and the nearness of the Lord, Mighty and Majestic, occurring in this hadith, are only from the narration of Sharik ¹⁷⁸ from Anas ¹⁷⁹, so they are objectionable ¹⁸⁰ from his narration. For the splitting of the belly in the authentic hadiths only occurred in his childhood, peace be upon him. And because he said in the hadith: "before he was sent [as a prophet]," while the Night Journey, by consensus, occurred after his prophetic mission. All this weakens what occurred in the narration of Anas ¹⁸¹, even though Anas made clear from other paths that he only narrated it from someone else, and that he did not hear it from the Prophet, peace be upon him. He once said: "From Malik ibn Sa'sa'ah ¹⁸²," and in the book of Muslim: "Perhaps from Malik ibn Sa'sa'ah," with doubt. And he once said: "Abu Dharr ¹⁸³ used to narrate" ¹⁸⁴. As for the statement of 'A'ishah ¹⁸⁵: "I did not miss his body," 'A'ishah did not narrate this from direct observation, because she was not his wife at that time, nor was she of an age to retain [such details]; perhaps she had not even been born yet, given the disagreement about when the Night Journey occurred. For the Night Journey was at the beginning of Islam, according to al-Zuhri ¹⁸⁶ and those who agree with him, a year and a half after the prophetic mission, and 'A'ishah ¹⁸⁷ was about eight years old at the time of the Hijrah ¹⁸⁸. It has been said that the Night Journey was five years before the Hijrah, and it was said one year before the Hijrah. The most likely is that it was five years before. The evidence for this is lengthy... not our concern. So if 'A'ishah did not witness that, it indicates that she narrated it from someone else, so her report does not outweigh the report of others. Others say the opposite, as explicitly stated in the hadith of Umm Hani' ¹⁸⁹ and others. Also, the hadith of 'A'ishah, may Allah be pleased with her, is not firmly established, while the other hadiths are more firmly established. We do not mean the hadith of Umm Hani' and what is mentioned therein about Khadijah ¹⁹⁰. Also, it is narrated in the hadith of 'A'ishah: "I did not miss," but the Prophet, peace be upon him, only consummated his marriage with her in Medina ¹⁹¹. All this weakens it. Rather, what her correct statement indicates is that it was with his body, because she denied that his vision of his Lord was a vision of the eye. If she had considered it a dream, she would not have denied it. If it is said: Allah the Exalted said: "The heart did not lie about what it saw" ¹⁹², making "what he saw" for the heart, and this indicates that it was a dream and revelation, not an eye-witness and sensory perception. We say: This is countered by His statement: "The sight did not swerve, nor did it transgress" ¹⁹³, attributing the matter to sight. The commentators said regarding His statement: "The heart did not lie about what it saw"—meaning the heart did not make the eye imagine something other than reality, but rather confirmed its vision. It was also said: His heart did not deny what his eyes saw. Chapter Five: His Vision of His Lord As for his vision, peace be upon him, of his Lord, Glorious and Mighty, the Salaf ¹⁹⁴ differed about it. 'A'ishah ¹⁹⁵, may Allah be pleased with her, denied it... From Masruq ¹⁹⁶ that he said to 'A'ishah, may Allah be pleased with her: "O Mother of the Believers, did Muhammad see his Lord?" She said ¹⁹⁷: "My hair stood on end ¹⁹⁸ at what you said. Three things: whoever tells you that Muhammad saw his Lord has lied." Then she recited: "Vision does not comprehend Him" ¹⁹⁹... and mentioned the hadith. A group held the view of 'A'ishah, may Allah be pleased with her, and this is the well-known ²⁰⁰ view from Ibn Mas'ud ²⁰¹, and similarly from Abu Hurayrah ²⁰² that he said: "He only saw Jibril ²⁰³." There is disagreement about him ²⁰⁴. A group of hadith scholars, jurists, and theologians held the denial and impossibility of seeing Him in this world. From Ibn 'Abbas ²⁰⁵, may Allah be pleased with them both: "He saw Him with his eye" ²⁰⁶. 'Ata' ²⁰⁷ narrated from him: "He saw Him with his heart." Abu al-'Aliyah ²⁰⁸ narrated from him: "He saw Him with his heart twice" ²⁰⁹. Ibn Ishaq ²¹⁰ mentioned that Ibn 'Umar ²¹¹ sent to Ibn 'Abbas, may Allah be pleased with them both, asking: "Did Muhammad see his Lord?" He said: "Yes." The more well-known from him is that he saw his Lord with his eye, narrated from him through multiple paths. He said ²¹²: "Allah the Exalted distinguished Moses with speech, Abraham with friendship ²¹³, and Muhammad with vision." His evidence is the statement of Allah the Exalted: "The heart did not lie about what it saw. Will you then dispute with him about what he saw? And he certainly saw him in another descent" ²¹⁴. Al-Mawardi ²¹⁵ said: It was said: "Allah the Exalted divided His speech and vision between Moses and Muhammad, peace be upon them. Muhammad saw Him twice, and Moses spoke with Him twice" ²¹⁶. Abu al-Fath al-Razi ²¹⁷ and Abu al-Layth al-Samarqandi ²¹⁸ narrated the story from Ka'b ²¹⁹. 'Abdullah ibn al-Harith ²²⁰ narrated: "Ibn 'Abbas and Ka'b met. Ibn 'Abbas said: 'As for us, the Banu Hashim ²²¹, we say that Muhammad saw his Lord twice.' Ka'b said 'Allahu Akbar' ²²² until the mountains echoed, and said: 'Allah divided His vision and speech between Muhammad and Moses. He spoke to Moses, and Muhammad saw Him with his heart.'" Sharik ²²³ narrated from Abu Dharr ²²⁴, may Allah be pleased with him, regarding the interpretation of the verse: "The Prophet, peace be upon him, saw his Lord." Al-Samarqandi narrated from Muhammad ibn Ka'b al-Qurazi ²²⁵ and Rabi' ibn Anas ²²⁶: "The Prophet, peace be upon him, was asked: 'Did you see your Lord?' He said: 'I saw Him with my heart, and I did not see Him with my eye.'" Malik ibn Yukhamir ²²⁷ narrated from Mu'adh ²²⁸ from the Prophet, peace be upon him, that he said: "I saw my Lord" and mentioned a word... He said: "O Muhammad, about what do the highest assembly ²²⁹ dispute?" ... the hadith ²³⁰. 'Abd al-Razzaq ²³¹ narrated that al-Hasan ²³² used to swear by Allah that Muhammad saw his Lord. Abu 'Umar al-Talamanki ²³³ narrated this from 'Ikrimah ²³⁴. Some theologians narrated this view from Ibn Mas'ud ²³⁵. Ibn Ishaq ²³⁶ narrated that Marwan ²³⁷ asked Abu Hurayrah ²³⁸: "Did Muhammad see his Lord?" He said: "Yes." Al-Naqqash ²³⁹ narrated from Ahmad ibn Hanbal ²⁴⁰ that he said: "I say with the hadith of Ibn 'Abbas: with his eyes he saw Him, he saw Him..." until his breath ran out—meaning Ahmad's breath. Abu 'Amr ²⁴¹ said: Ahmad ibn Hanbal said: "He saw Him with his heart," and he shied away from saying that he saw Him in this world with the eyes. Sa'id ibn Jubayr ²⁴² said: "I do not say he saw Him nor that he did not see Him." There is disagreement about the interpretation of the verse from Ibn 'Abbas ²⁴³, 'Ikrimah, al-Hasan ²⁴⁴, and Ibn Mas'ud. It is narrated from Ibn 'Abbas and 'Ikrimah: "He saw Him with his heart." From al-Hasan and Ibn Mas'ud: "He saw Jibril." 'Abdullah ibn Ahmad ibn Hanbal narrated from his father that he said: "He saw Him." Ibn 'Ata' ²⁴⁵ said regarding the statement of Allah the Exalted: "Did We not expand for you your breast?" ²⁴⁶: "He expanded his breast for vision, and expanded the breast of Moses for speech." Abu al-Hasan ²⁴⁷ 'Ali ibn Isma'il al-Ash'ari ²⁴⁸, may Allah be pleased with him, and a group of his companions said:

That he saw Allah Almighty with his own eyes and the eyes of his head, and said: “Every verse given to any of the prophets, peace be upon them, our Prophet, may Allah bless him and grant him peace, was given the like of it, and he was distinguished among them by the privilege of vision ²⁴⁹.” Some of our masters hesitated about this and said: “There is no clear proof for it, but it is possible that it occurred.” Al-Qadi Abu al-Fadl, may Allah grant him success, said: “The truth, about which there is no doubt, is that seeing Him Almighty in this world is intellectually possible. There is nothing in reason that renders it impossible.” The proof of its possibility in this world is the request of Moses, peace be upon him, for it. It is impossible that a prophet should be ignorant of what is possible for Allah and what is not possible for Him. Rather, he only asked for something possible, not impossible. However, its occurrence and witnessing belong to the unseen, which none knows except those whom Allah teaches. So He Almighty said to him: “You will not see Me ²⁵⁰,” meaning “you will not be able to bear My vision.” Then He gave him an example from what is stronger than His prophet Moses and more stable, namely the mountain. All this does not imply the impossibility of seeing Him in this world; rather, it implies its possibility in general. There is no decisive proof in the Law for its impossibility or prohibition, since every existent thing can be seen and is not impossible. There is no argument for those who adduce His saying: “Vision perceives Him not ²⁵¹” to deny it, because of the differing interpretations of the verse. And since the statement of those who say “in this world” does not imply impossibility. Some have even used this same verse to argue for the possibility of vision and its non-impossibility in general. It has been said: “The eyes of the disbelievers do not perceive Him.” And it has been said: “Vision perceives Him not” means “does not encompass Him.” This is the saying of Ibn ‘Abbas. And it has been said: “Vision perceives Him not” means that only the seers perceive Him. All these interpretations do not imply the denial of vision or its impossibility. Likewise, they have no argument from His saying: “You will not see Me ²⁵²” and His saying: “I turn to You in repentance ²⁵³” for what we have stated, and because it is not general, and because those who say its meaning is “You will not see Me in this world” is merely an interpretation. Moreover, it does not contain an explicit text of prohibition. It only came concerning Moses. And where interpretations are possible and probabilities prevail, there is no way to be certain. His saying “I turn to You in repentance” means “from my asking for what You have not decreed for me.” Abu Bakr al-Hudhali said concerning His saying “You will not see Me”: “It means that no human can bear to look at Me in this world, and whoever looks at Me dies.” I have seen from some of the Salaf and later scholars something to the effect that seeing Him Almighty in this world is impossible due to the weakness of the constitution of the people of this world and their powers, and because they are subject to change, afflictions, and annihilation, so they do not have the strength for vision. But in the Hereafter, when they are constituted differently and given stable, enduring powers, and the lights of their eyes and hearts are perfected, they will be strengthened thereby for vision. I have seen something similar from Malik ibn Anas, may Allah have mercy on him. He said: “He was not seen in this world because He is Eternal, and the Eternal cannot be seen by the perishable. But in the Hereafter, when they are given enduring eyes, the Eternal will be seen by the enduring.” This is a good and fine statement. It does not contain proof of impossibility except from the aspect of weakness of capacity. So if Allah Almighty strengthens whom He wills of His servants and enables them to bear the burdens of vision, it is not impossible for them. What was mentioned earlier about the strength of the eyesight of Moses and Muhammad, may Allah bless him and grant him peace, and the penetration of their perception by a divine power granted to them for perceiving what they perceived and seeing what they saw, has already been stated. And Allah knows best. Al-Qadi Abu Bakr mentioned in the course of his answers concerning the two verses something to the effect that Moses, peace be upon him, saw Allah, and therefore fell down thunderstruck. And that the mountain saw its Lord and became leveled because of its creature’s perception of Allah. He deduced this—and Allah knows best—from His saying: “But look at the mountain; if it remains in its place, then you will see Me ²⁵⁴.” Then He said: “When his Lord manifested Himself to the mountain, He made it level, and Moses fell down thunderstruck ²⁵⁵.” His manifestation to the mountain is His appearing to it until it saw Him—according to this view. Ja‘far ibn Muhammad said: “He occupied him with the mountain until He manifested Himself—otherwise he would have died thunderstruck without recovering.” This saying indicates that Moses saw Him. Some exegetes have held that the mountain saw Him. And by the mountain’s seeing Him, those who say that Muhammad our Prophet saw Him have argued, since they made it a proof of possibility. There is no doubt about possibility, since there is no explicit text in the verses prohibiting it. As for its being obligatory for our Prophet, may Allah bless him and grant him peace, and the assertion that he saw Him with his own eyes, there is no decisive proof or explicit text for that either. For reliance in this matter is on the two verses of Surah al-Najm ²⁵⁶, and disagreement about them is reported. Interpretation of them is possible, and there is no decisive, widely transmitted report from the Prophet, may Allah bless him and grant him peace, to that effect. The hadith of Ibn ‘Abbas is a report of his belief, not attributed to the Prophet, may Allah bless him and grant him peace, so that acting upon the belief it contains would be obligatory. Similar is the hadith of Abu Dharr in the interpretation of the verse. The hadith of Mu‘adh is open to interpretation, and its chain and text are inconsistent. The other hadith of Abu Dharr is contradictory, open to interpretation, and problematic. It is narrated as “Light, how can I see Him?” and some of our masters reported that it is narrated as “He is of light, I see Him.” In his other hadith: “I asked him, and he said: ‘I saw light.’” It is not possible to use any of these as proof for the reality of vision. If the correct version is “I saw light,” then he reported that he did not see Allah Almighty; he only saw a light that prevented and veiled him from seeing Allah Almighty. To this his saying “Light, how can I see Him?” refers, i.e., “How can I see Him when the veil of light covers the eyes?” This is like the other hadith: “His veil is light.” In another hadith: “I did not see Him with my eyes, but I saw Him with my heart twice,” and he recited: “Then he drew near and came down ²⁵⁷.” Allah Almighty is able to create the perception that is in the eye in the heart, or however He wills; there is no god but Him. If a clear, explicit hadith comes on this topic, it must be believed and followed, since there is no impossibility in it and no decisive obstacle to reject it. Allah is the Guide to what is right. Chapter Six: His Intimate Conversation with Allah Almighty As for what is reported in this story of his intimate conversation with Allah Almighty and his speaking with Him by His saying: “So He revealed to His servant what He revealed ²⁵⁸,” up to what the hadiths contain, most exegetes hold that the Revealer is Allah Almighty to Gabriel, and Gabriel to Muhammad, may Allah bless him and grant him peace, except for a few among them. It is reported from Ja‘far ibn Muhammad al-Sadiq that he said: “He revealed to him without an intermediary.” Similar is reported from al-Wasiti. Some theologians held this view: that Muhammad spoke with his Lord during the Night Journey. It is reported from al-Ash‘ari, and they reported it from Ibn Mas‘ud and Ibn ‘Abbas, but others denied it. Al-Naqqash reported from Ibn ‘Abbas concerning the story of the Night Journey from him, may Allah bless him and grant him peace, regarding His saying: “He drew near and came down ²⁵⁹.” He said: “Gabriel left me, and sounds ceased from me, and I heard the speech of my Lord saying: ‘Let your heart be calm, O Muhammad. Draw near, draw near.’” In the hadith of Anas about the Night Journey, there is something similar. They argued for this with His saying: “It is not for any human that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger to reveal by His permission what He wills ²⁶⁰.” They said: These are three categories: from behind a veil, like the speaking to Moses; and by sending angels, as is the case with all prophets and most of the states of our Prophet, may Allah bless him and grant him peace.

Third, His saying 'except by revelation' ²⁶¹. There remains no division of the forms of speech except direct address with direct vision. It has been said that 'revelation' here is what is cast into the heart of the Prophet without intermediary. Abu Bakr al-Bazzar ²⁶² narrated from 'Ali ²⁶³ in the hadith of the Night Journey what is clearer than the verse regarding the Prophet's hearing of Allah's speech. He mentioned therein: The angel said: 'Allahu Akbar, Allahu Akbar.' It was said to me from behind the veil: 'My servant has spoken truthfully; I am the Greatest, I am the Greatest.' And similarly for the rest of the words of the call to prayer. Discussion of the difficulty of these two hadiths will come in the following chapter, along with what resembles it, and at the beginning of the first section of the chapter from it. Allah's speech to Muhammad, may Allah bless him and grant him peace, and to whom He chose from among His prophets, is permissible and not rationally impossible, nor has any definitive scriptural evidence come to prevent it. If a report concerning that is authentic, it is relied upon. His speech to Moses is real and definitively established; the Book states this and emphasizes it with the verbal noun to indicate its reality, and the elevation of his station due to his speech, as reported in the hadith about the seventh heaven ²⁶⁴. And He raised Muhammad above all this, until he reached a level and heard the scratching of the pens. How then can hearing speech be deemed impossible or unlikely for this one? Glory be to Him who singles out whom He wills with what He wills, and makes some of them above others in degrees. The Seventh Chapter: Drawing Near and Proximity. As for what is reported in the hadith of the Night Journey and the apparent meaning of the verse in His saying: 'He drew near and then descended ²⁶⁵, and was at a distance of two bow-lengths or nearer ²⁶⁶'—most exegetes hold that the drawing near and descending are between Muhammad and Gabriel, peace be upon them, or specific to one of them from the other, or from the Lote Tree of the Utmost Boundary. Al-Razi ²⁶⁷ said: Ibn 'Abbas ²⁶⁸ said: It is Muhammad who drew near and then descended from his Lord. It was said: The meaning of 'drew near' is approached, and 'descended' means increased in proximity. It was said: They have the same meaning, i.e., he approached. Makki ²⁶⁹ and al-Mawardi ²⁷⁰ narrated from Ibn 'Abbas ²⁷¹: It is the Lord who drew near to Muhammad and then descended to him, i.e., He commanded him and decreed for him. Al-Naqqash ²⁷² narrated from al-Hasan ²⁷³ who said: 'He drew near' to His servant Muhammad, may Allah bless him and grant him peace, 'and then descended,' so He drew close to him and showed him what He willed of His power and majesty. He said: Ibn 'Abbas ²⁷⁴ said: It is fronted and postponed: The carpet ²⁷⁵ descended for Muhammad, may Allah bless him and grant him peace, on the night of the Ascension, and he sat on it, then it was raised, and he drew near to his Lord. He said: 'Gabriel left me, and sounds ceased from me, and I heard the speech of my Lord, Mighty and Majestic.' From Anas ²⁷⁶ in the Sahih: 'Gabriel ascended with me to the Lote Tree of the Utmost Boundary, and the Compeller, the Lord of Might, drew near and descended, until He was at a distance of two bow-lengths or nearer, and He revealed to him what He willed, and revealed to him fifty prayers ²⁷⁷.' And he mentioned the hadith of the Night Journey. From Muhammad ibn Ka'b ²⁷⁸: It is Muhammad who drew near to his Lord and was at a distance of two bow-lengths. Ja'far ²⁷⁹ ibn Muhammad said: His Lord brought him near to Him until he was at a distance of two bow-lengths. Ja'far ibn Muhammad also said: Drawing near to Allah has no limit, while drawing near from creatures is with limits. He also said: The modality of drawing near is negated; do you not see how Gabriel was prevented from drawing near, while Muhammad drew near to what was deposited in his heart of knowledge and faith, and then descended with the tranquility of his heart to what brought him near, and doubt and uncertainty left his heart. Al-Qadi Abu al-Fadl, may Allah grant him success, said: Know that what is mentioned here of the attribution of drawing near and proximity from Allah or to Allah is not a drawing near in place or proximity in distance, but rather, as we mentioned from Ja'far ibn Muhammad al-Sadiq, it is not a drawing near of limit. Rather, the Prophet's drawing near to his Lord and his proximity to Him indicate ²⁸⁰ the greatness of his station and the nobility of his rank, the radiance of the lights of his knowledge, and the witnessing of the secrets of His unseen and His power. And from Allah to him is kindness, intimacy, expansion, and honor. It is interpreted in the same way as His saying: 'Our Lord descends to the heaven of the world' ²⁸¹ in one of the senses: a descent of favor ²⁸² and beneficence ²⁸³, acceptance and goodness. Al-Wasiti ²⁸⁴ said: Whoever imagines that he himself drew near posits a distance, but rather, whoever draws near to the Truth by himself descends into distance from grasping His reality, for there is no drawing near of the Truth nor distance. His saying: 'Two bow-lengths or nearer ²⁸⁵.' For those who make the pronoun refer to Allah, not to Gabriel, this is an expression of the utmost proximity, the subtlety of the station, the clarity of knowledge, and the attainment of reality on the part of Muhammad, may Allah bless him and grant him peace. And it is an expression of the response to desire, the fulfillment of requests, and the manifestation of care ²⁸⁶, and the elevation of station and rank from Allah to him. It is interpreted in the same way as His saying: 'Whoever draws near to Me by a span, I draw near to him by a cubit; and whoever comes to Me walking, I come to him running' ²⁸⁷—a proximity of response and acceptance, and a coming of goodness and hastening of what is hoped for. The Eighth Chapter: His Preeminence on the Day of Resurrection, concerning the mention of his preeminence on the Day of Resurrection through special honor. From Anas ²⁸⁸ who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'I am the first of people to emerge when they are resurrected, I am their spokesman when they assemble, I am their bringer of good news when they despair; the banner of praise is in my hand; I am the most honored of the children of Adam to my Lord, and I do not boast.' In the narration of Ibn Zahr ²⁸⁹ from al-Rabi' ²⁹⁰ ibn Anas, the wording of this hadith ²⁹¹ is: 'I am the first of people to emerge when they are resurrected, I am their leader when they assemble, I am their spokesman when they fall silent, I am their intercessor when they are detained, I am their bringer of good news when they are in despair; the banner of generosity is in my hand; I am the most honored of the children of Adam to my Lord, and I do not boast; and a thousand servants will circle around me, as if they were hidden pearls.' From Abu Hurayra ²⁹², may Allah be pleased with him: 'And I will be clothed in a garment from the garments of Paradise; then I will stand at the right hand of the Throne; no one from creation will stand in that place other than me.' From Abu Sa'id ²⁹³ al-Khudri who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'I am the master of the children of Adam on the Day of Resurrection, and in my hand is the banner of praise, and I do not boast; and no prophet that day, Adam or others, will be except under my banner; and I am the first from whom the earth will split open, and I do not boast.' From Abu Hurayra ²⁹⁴ from him, may Allah bless him and grant him peace: 'I am the master of the children of Adam on the Day of Resurrection, the first from whom the grave will split open, the first intercessor, and the first whose intercession is accepted.' From Ibn 'Abbas ²⁹⁵, may Allah be pleased with them both: 'I am the bearer of the banner of praise on the Day of Resurrection, and I do not boast; I am the first intercessor, and the first whose intercession is accepted, and I do not boast; I am the first to move the ring of Paradise, and it will be opened for me, and I will enter it, and the poor believers will enter with me, and I do not boast; and I am the most honored of the first and the last, and I do not boast.' From Anas ²⁹⁶: 'I am the first of people whose intercession for Paradise is accepted, and I am the one with the most followers.' From Anas ²⁹⁷, may Allah be pleased with him, the Prophet, may Allah bless him and grant him peace, said: 'I am the master of the people on the Day of Resurrection; and do you know why that is? Allah will gather the first and the last...' and he mentioned the hadith of intercession. From Abu Hurayra ²⁹⁸, may Allah be pleased with him, that he, may Allah bless him and grant him peace, said: 'I hope to be the greatest of the prophets in reward on the Day of Resurrection.'

**Hadith (329) - Another:** "Are you not content that Abraham and Jesus will be among you on the Day of Resurrection?" Then he said: "They will be in my nation on the Day of Resurrection. As for Abraham, he will say: 'You are my supplication and my progeny, so make me of your nation.' And as for Jesus, the prophets are brothers, sons of co-wives (banū ʿillāt), their mothers are diverse. And indeed, Jesus is my brother; there is no prophet between me and him, and I am the most worthy of people of him." **His saying:** "I am the master (sayyid) of mankind on the Day of Resurrection." He is their master in this world and on the Day of Resurrection, but he, may Allah bless him and grant him peace, indicated his uniqueness in that regarding mastery and intercession, to the exclusion of others, when people sought refuge in him for that and found none other than him. "The master (al-sayyid)" is the one to whom people turn for their needs. Thus, at that time, he was the unique master among humanity, with none rivaling him in that nor claiming it. As Allah Most High said: "To whom belongs the dominion this Day? To Allah, the One, the Prevailing (al-Qahhar) (331)." And dominion belongs to Him Most High in this world and the Hereafter. But in the Hereafter, the claims of those who claimed that in this world are cut off. Likewise, all of mankind turned to Muhammad, may Allah bless him and grant him peace, for intercession, so he was their master in the Hereafter without any claim. **From (332) Anas (333), may Allah be pleased with him, who said:** The Messenger of Allah, may Allah bless him and grant him peace, said: "I will come to the gate of Paradise on the Day of Resurrection and ask for it to be opened. The keeper will say: 'Who are you?' I will say: 'Muhammad.' He will say: 'By you I was commanded not to open for anyone before you.'" **From (334) Abdullah ibn (335) Amr, who said:** The Messenger of Allah, may Allah bless him and grant him peace, said: "My Basin (Hawd) is a month's journey, its corners are equal, its water is whiter than silver (al-wariq), its scent is sweeter than musk, its pitchers (kīzānuhu) are like the stars of the sky; whoever drinks from it will never thirst again." **From (340) Abu Dharr (341), a similar report, and he said:** "Its length is between Amman and Ayla (342); two spouts (mīzābān) (344) from Paradise flow into it." **From (345) Thawban (346), a similar report, and he said:** "One of them is of gold and the other of silver (wariq)." **In the narration of (347) Harithah (348) ibn Wahb:** "Like between Medina and San'a'." **And Anas (349) said:** "Ayla and San'a'." **And (350) Ibn Umar (351) said:** "Like between Kufa and the Black Stone." **The hadith of the Basin was also narrated by:** Anas (352), Jabir ibn Samurah (353), Ibn Umar (354), Uqbah (355) ibn Amir, Harithah (356) ibn Wahb al-Khuza'i, al-Mustawrid (357), Abu Barzah (358) al-Aslami, Hudhayfah (359) ibn al-Yaman, Abu Umamah (360), Zayd (361) ibn Arqam, Ibn Mas'ud (362), Abdullah (363) ibn Zayd, Sahl (364) ibn Sa'd, Suwayd (365) ibn Jabalah, Abu Bakr (366), Umar (367) ibn al-Khattab, Ibn Buraydah (368), Abu Sa'id al-Khudri (369), Abdullah (370) al-Sunabihi, Abu Hurayrah (371), al-Bara' (372), Jundub (373), A'ishah (374) and Asma' (375), the two daughters of Abu Bakr, Abu Bakrah (376), Khawlah (1) bint Qays... and others (377), may Allah be pleased with them all. **Chapter Nine: On His Excellence through Love (al-mahabbah) and Intimate Friendship (al-khillah)** Authentic reports have come regarding this. And he is distinguished on the tongues of Muslims as the Beloved of Allah (Habib Allah). **From (378) Abu Sa'id (379), from the Prophet, may Allah bless him and grant him peace, that he said:** "If I were to take an intimate friend (khalīlan) (380), I would have taken Abu Bakr." **And in another hadith:** "Indeed, your companion is the Intimate Friend of Allah (Khalil Allah) (381)." **And from (382) the path of Abdullah (383) ibn Mas'ud:** "Allah has taken your companion as an intimate friend." **From (384) Ibn Abbas (385), who said:** Some people from the companions of the Prophet, may Allah bless him and grant him peace, sat waiting for him. He said: He came out, and when he drew near them, he heard them discussing and heard their conversation. One of them said: "Amazing! Allah has taken Abraham from His creation as an intimate friend." Another said: "What (386) is more amazing than the speech of Moses? Allah spoke to him directly." Another said: "Jesus is the Word of Allah and His Spirit." Another said: "Adam, Allah chose him." So he came out to them, greeted them, and said: "I have heard your words and your amazement that Allah Most High took Abraham as an intimate friend, and it is so; and Moses as the Confidant of Allah (Najiyy Allah), and it is so; and Jesus as the Spirit of Allah, and it is so; and Adam, Allah chose him, and it is so. Indeed, I am the Beloved of Allah (Habib Allah), and I say it without pride. I am the bearer of the Banner of Praise on the Day of Resurrection, and I say it without pride. I am the first intercessor and the first whose intercession is accepted, and I say it without pride. I am the first to move the rings of Paradise, and Allah will open it for me and admit me into it, and with me will be the poor of the believers, and I say it without pride. I am the most honored of the first and the last, and I say it without pride." **And in the hadith of (387) Abu Hurayrah (388), may Allah be pleased with him:** "From (389) the saying of Allah Most High to His Prophet, may Allah bless him and grant him peace: 'Indeed, I have taken you as an intimate friend.' So it is written in the Torah: 'Ahab (390) (Beloved) of the Most Merciful.'" **Al-Qadi Abu al-Fadl, may Allah grant him success, said:** There is disagreement regarding the interpretation of "al-khillah" (intimate friendship) and the origin of its derivation. It is said: "Al-khalīl" (the intimate friend) is the one who is devoted to Allah, in whose devotion to Him and love for Him there is no defect (ikhtilāl). It is said: "Al-khalīl" is the specially chosen one (al-mukhtaṣṣ) (391). More than one scholar chose this opinion. Some said: The origin of "al-khullah" (392) is purification/selection (al-istiṣfā') (393). Abraham was called "Khalil Allah" because he allies for His sake and opposes for His sake. And Allah's "khullah" for him is His support and making him an Imam for those after him. It is said: "Al-khalīl" originally means the poor, the needy, the devoted... derived from "al-khullah" (394), which is need. So Abraham was named by it because he confined his need to his Lord and devoted himself to Him with his concern, not placing it before anyone else. When Gabriel came to him while he was in the catapult, about to be thrown into the fire, he said: "Do you have any need?" He said: "As for from you, no." **Abu Bakr (395) ibn Furak said:** "Al-khillah" is the purity of affection that necessitates special distinction through the penetration of secrets. Some said: The origin of "al-khillah" is love (al-mahabbah). Its meaning is granting success, kindness, elevation, and acceptance of intercession. This has been clarified in His Book Most High by His saying: "And the Jews and Christians say: 'We are the sons of Allah and His beloved ones.' Say: 'Then why does He punish you for your sins?' (396)" So it necessitates for the beloved that he not be taken to task for his sins. He said: This, and "al-khillah" is stronger than sonship (al-bunuwwah), because sonship may involve enmity, as Allah Most High said: "Indeed, among your wives and your children are enemies to you, so beware of them (397)" – the verse. And enmity cannot coexist with "khillah." Therefore, the naming of Abraham and Muhammad, peace be upon them, with "al-khillah" is either: - Due to their devotion to Allah, stopping their needs with Him, turning away from anyone other than Him, and abandoning intermediaries and causes. - Or due to the increased special distinction from Him Most High for them, the subtlety of His favors with them, and the secrets of His divinity, the hidden aspects of His unseen, and His knowledge that have penetrated their innermost beings. - Or due to His purifying/selecting them and purifying their hearts from anyone other than Him, until no love for other than Him penetrated them. For this reason, some said: "Al-khalīl" is the one whose heart does not make room for other than Him. And according to them, this is the meaning of his saying, may Allah bless him and grant him peace (398): "If I were to take an intimate friend, I would have taken Abu Bakr (399) as an intimate friend, but [there is] the brotherhood of Islam." **The scholars, masters of hearts, disagreed as to which is higher in degree: "al-khillah" or the degree of love (al-mahabbah).** Some made them equal: "The beloved (al-habīb) is only an intimate friend (khalīl), and the intimate friend is only a beloved. But He specifically distinguished Abraham with 'al-khillah' and Muhammad with 'al-mahabbah'." Some said: "The degree of 'al-khillah' is higher." And they argued with his saying, may Allah bless him and grant him peace: "If I were to take an intimate friend other than my Lord, Mighty and Majestic..." So he did not take one. And he used love (al-mahabbah) freely for Fatimah (400), her two sons, Usamah (401), and others.

And most of them ²⁹⁹ considered love (maḥabba) to be higher than intimate friendship (khulla) because the rank of the Beloved (ḥabīb), our Prophet, is higher than the rank of the Intimate Friend (khalīl), Abraham. The origin of love is inclination toward what agrees with the lover ³⁰⁰ … but this is only in the case of one from whom inclination can proceed and who benefits from agreement ³⁰¹—that is the level of the creature. As for the Creator, He is exalted above purposes. - So His love for His servant is enabling him for his happiness, protecting him, granting him success, preparing the means of nearness, and pouring out His mercy upon him. Its ultimate end is the removal of veils from his heart until he sees Him with his heart and gazes upon Him with his inner sight, so that he becomes as stated in the hadith ³⁰²: “When I love him, I become his hearing with which he hears, his sight with which he sees, and his tongue with which he speaks.” Nothing else should be understood from this except total devotion to God, cutting off from other than God, turning away from other than God, purity of heart for God, and sincerity of movements for God. As ʿĀʾisha ³⁰³, may God be pleased with her, said: “His character was the Qur’an… with its pleasure he was pleased, and with its displeasure he was displeased.” And from this, some have expressed intimate friendship (khulla) by saying: “You have permeated the path of my soul within me, / And thus the intimate friend is called khalīl. When I speak, you are my speech; / When I am silent, you are my heart’s yearning.” ³⁰⁴ Thus the excellence of intimate friendship and the specificity of love are attained by our Prophet Muhammad, may God bless him and grant him peace, as indicated by the authentic and widespread traditions received with acceptance by the community. Sufficient is His saying, the Exalted: “Say, ‘If you love God…’” ³⁰⁵ the verse. The commentators of the Qur’an relate that when this verse was revealed, the disbelievers said: “Muhammad only wants us to take him as a mercy ³⁰⁶ just as the Christians took Jesus son of Mary.” So God revealed, in anger at them and in spite of their statement, this verse: “Say, ‘Obey God and the Messenger.’” ³⁰⁷ Thus He increased his honor by commanding them to obey him and linking it to obedience to Him, then He threatened them for turning away from him with His words: “But if they turn away, then indeed God does not love the disbelievers.” ³⁰⁸ Imam Abū Bakr ³⁰⁹ ibn Fūrak has transmitted from some theologians a discourse on the difference between love (maḥabba) and intimate friendship (khulla). We will mention a portion of it that guides to what follows. Among that is their saying: “The intimate friend (khalīl) reaches [God] through mediation,” from His words: “And thus We showed Abraham the kingdom of the heavens and the earth” ³¹⁰; “and the beloved (ḥabīb) reaches Him without mediation,” from His words: “So he was at a distance of two bow-lengths or nearer.” ³¹¹ And it is said: “The intimate friend is one whose forgiveness is at the level of hope,” from his words: “And who I hope will forgive me my sin” ³¹²; “and the beloved is one whose forgiveness is at the level of certainty,” from His words: “That God may forgive you your past and future sins” ³¹³ the verse. “The intimate friend” said: “And do not disgrace me on the Day they are resurrected” ³¹⁴; “and the beloved” it was said to him: “On the Day when God will not disgrace the Prophet” ³¹⁵—so he was given glad tidings before asking. “The intimate friend” said during the trial: “God is sufficient for me”; “and the beloved” it was said to him: “O Prophet, God is sufficient for you” ³¹⁶. “The intimate friend” said: “And grant me a tongue of truth among the later generations” ³¹⁷; “and the beloved” it was said to him: “And We raised high for you your mention” ³¹⁸—he was given without asking. “The intimate friend” said: “And keep me and my sons away from worshipping idols” ³¹⁹; “and the beloved” it was said to him: “God only intends to remove impurity from you, O people of the household” ³²⁰. In what we have mentioned there is an indication of the intent of the proponents of the discourse regarding the preference of stations and states. And “Each works according to his own manner, and your Lord knows best who is most guided on the way.” ³²¹ Chapter Ten: On His Preference through Intercession and the Praiseworthy Station God, the Exalted, said: “It may be that your Lord will raise you to a Praiseworthy Station.” ³²² From Ādam ³²³ ibn ʿAlī, he said: I heard Ibn ʿUmar ³²⁴ say ³²⁵: “Indeed, on the Day of Resurrection, people will come in groups ³²⁶. Every nation will follow its prophet, saying…”

1. عَلِيٍّ : Ali ibn Abi Talib, the fourth caliph and cousin of the Prophet Muhammad.
2. نُجَبَاءَ : Nujaba' (sing. najib): noble, distinguished individuals; here referring to select companions.
3. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : Standard blessing upon the Prophet Muhammad: 'may God bless him and grant him peace'.
4. الْعِرْبَاضِ : Al-‘Irbad ibn Sariya, a companion of the Prophet.
5. ابْنِ عَبَّاسٍ : Abdullah ibn Abbas, a cousin of the Prophet and renowned commentator of the Quran.
6. وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ : Quran 21:29: 'And whoever among them says, "I am a god besides Him," that one We will recompense with Hell.'
7. إِنَّا فَتَحْنا لَكَ فَتْحاً مُبِيناً : Quran 48:1: 'Indeed, We have given you a clear conquest.'
8. وَما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا بِلِسانِ قَوْمِهِ : Quran 14:4: 'And We sent no messenger except in the language of his people.'
9. وَما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ : Quran 34:28: 'And We have not sent you except comprehensively to mankind.'
10. خَالِدِ : Khalid ibn Ma‘dan, a tabi‘i (follower of the companions) known for piety.
11. أَبِي ذَرٍّ : Abu Dharr al-Ghifari, a prominent companion known for his asceticism.
12. شَدَّادِ : Shaddad ibn Aws, a companion of the Prophet.
13. أَنَسِ : Anas ibn Malik, a companion and servant of the Prophet.
14. رَبَّنا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ : Quran 2:129: 'Our Lord, send among them a messenger from themselves.'
15. وَفِي رِوَايَةٍ : In another narration; variant of the hadith.
16. قَالَ : He said; referring to the narrator or the Prophet.
17. حَدِيثِ أَبِي ذَرٍّ : The hadith of Abu Dharr; a specific narration.
18. أَبُو مُحَمَّدٍ : Abu Muhammad al-Makki, a scholar and author.
19. أَبُو اللَّيْثِ : Abu al-Layth al-Samarqandi, a Hanafi scholar.
20. قَالَ : He said; referring to Adam.
21. فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِماتٍ : Quran 2:37: 'Then Adam received from his Lord words [of inspiration].'
22. أَبِي مُحَمَّدٍ : Abu Muhammad; a kunya (nickname) meaning 'father of Muhammad'.
23. أَبِي الْبَشَرِ : Abu al-Bashar; meaning 'father of mankind'.
24. سُرَيْجِ : Surayj ibn Yunus, a scholar and narrator of hadith.
25. ابْنُ قَانِعٍ الْقَاضِي : Ibn Qani‘ al-Qadi, a judge and hadith scholar.
26. أَبِي الْحَمْرَاءِ : Abu al-Hamra', a companion of the Prophet.
27. ابْنِ عَبَّاسٍ : Ibn ‘Abbas; see note 5.
28. وَكانَ تَحْتَهُ كَنْزٌ لَهُما : Quran 18:82: 'And beneath it was a treasure for them.'
29. قَالَ : He said; referring to Ibn ‘Abbas.
30. ابْنِ عَبَّاسٍ : Ibn ‘Abbas; see note 5.
31. السِّمِنْطَارِيُّ : Al-Simintari, a scholar or historian.
32. جَعْفَرِ : Ja‘far ibn Muhammad al-Sadiq, a descendant of the Prophet and a prominent scholar.
33. ابْنُ الْقَاسِمِ : Ibn al-Qasim, a student of Imam Malik.
34. سَمَاعِهِ : Sama‘; a book of hadith or legal opinions.
35. ابْنُ وَهْبٍ : Ibn Wahb, a student of Imam Malik.
36. جَامِعِهِ : Jami‘; a comprehensive collection of hadith.
37. مَالِكٍ : Malik ibn Anas, founder of the Maliki school of law.
38. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : Blessing upon the Prophet; see note 3.
39. عَبْدِ اللَّهِ بْنِ مَسْعُودٍ : Abdullah ibn Mas‘ud, a companion and Quran reciter.
40. النَّقَّاشُ : Al-Naqqash, a scholar and commentator.
41. وَما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً : Quran 33:53: 'It is not for you to harm the Messenger of God, nor to marry his wives after him ever.'
42. al-Masjid al-Haram : The Sacred Mosque in Mecca.
43. descends : Refers to the star's setting or falling.
44. Isra' : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
45. Buraq : A mythical steed that carried the Prophet during the Night Journey.
46. Bayt al-Maqdis : Jerusalem, specifically the Al-Aqsa Mosque.
47. rak'ahs : Units of Islamic prayer.
48. Jibril : The angel Gabriel.
49. fitrah : The innate disposition or natural state of purity.
50. 'Isa ibn Maryam : Jesus son of Mary.
51. Yahya ibn Zakariyya : John the son of Zechariah.
52. Idris : The prophet Enoch.
53. Harun : The prophet Aaron.
54. Musa : The prophet Moses.
55. Ibrahim : The prophet Abraham.
56. al-Bayt al-Ma'mur : The Much-Frequented House, a heavenly counterpart of the Kaaba.
57. Sidrat al-Muntaha : The Lote Tree of the Utmost Boundary, a celestial tree marking the end of creation.
58. Al-Qadi : The judge, likely referring to a scholar like Qadi 'Iyad.
59. Thabit : Thabit al-Bunani, a tabi'i narrator.
60. Anas : Anas ibn Malik, a companion of the Prophet.
61. Sharik : Sharik ibn Abi Namir, a narrator.
62. Zamzam water : Water from the Zamzam well in Mecca.
63. Hijra : The migration of the Prophet from Mecca to Medina.
64. Thabit : Thabit al-Bunani.
65. Anas : Anas ibn Malik.
66. Hammad : Hammad ibn Salama, a narrator.
67. ibn Salama : Son of Salama, part of Hammad's name.
68. wet nurse's : The home of his foster mother.
69. Yunus : Yunus ibn Yazid, a narrator.
70. Ibn Shihab : Muhammad ibn Muslim ibn Shihab al-Zuhri, a famous narrator.
71. Abu Dharr : Abu Dharr al-Ghifari, a companion.
72. Qatada : Qatada ibn Di'ama, a tabi'i narrator.
73. Anas : Anas ibn Malik.
74. Malik : Malik ibn Sa'sa'a, a companion.
75. heavens : The seven heavens in Islamic cosmology.
76. Thabit : Thabit al-Bunani.
77. Anas : Anas ibn Malik.
78. Ibn Shihab : Ibn Shihab al-Zuhri.
79. Ibn 'Abbas : Abdullah ibn Abbas, a companion and cousin of the Prophet.
80. scratching of pens : The sound of angels writing decrees.
81. Anas : Anas ibn Malik.
82. Malik : Malik ibn Sa'sa'a.
83. Abu Hurayra : A companion known for narrating many hadiths.
84. Malik : The angel Malik, keeper of Hell.
85. Dawud : The prophet David.
86. Sulayman : The prophet Solomon.
87. Furqan : The Criterion, a name for the Qur'an.
88. Ibn Mas'ud : Abdullah ibn Mas'ud, a prominent companion of the Prophet Muhammad.
89. Sidrat al-Muntaha : The Lote Tree of the Utmost Boundary, a tree in the seventh heaven marking the end of knowledge for angels and humans.
90. When there covered the Lote Tree that which covered [it] : Quran 53:16, referring to a divine covering at the Lote Tree.
91. Abu Hurayra : A companion of the Prophet known for narrating many hadiths.
92. al-Rabi' : Al-Rabi' ibn Anas, a tabi'i (follower of the companions) and scholar.
93. Seven Oft-Repeated [verses] : Refers to Surat al-Fatiha, which consists of seven verses.
94. another narration : A variant version of the hadith.
95. al-muqhimat : Major sins that lead to punishment, often translated as 'deadly sins' or 'great sins'.
96. And he said : Referring to the Prophet Muhammad.
97. The heart did not lie [about] what it saw : Quran 53:11, referring to the Prophet's vision during the Night Journey.
98. Sharik : Sharik ibn 'Abdullah al-Nakha'i, a hadith narrator.
99. Anas : Anas ibn Malik, a companion and servant of the Prophet.
100. Bayt al-Maqdis : Jerusalem, specifically the Al-Aqsa Mosque.
101. hils : A worn-out garment or mat, used as a simile for something lowly.
102. lati' : Lying flat or pressed down.
103. al-hijab : The veil or barrier separating the divine from creation.
104. al-Bazzar : Abu Bakr al-Bazzar, a hadith collector.
105. 'Ali ibn Abi Talib : The cousin and son-in-law of the Prophet, fourth caliph.
106. Abu Ja'far : Muhammad al-Baqir, the fifth Shia Imam.
107. its narrator : The one who transmitted this hadith.
108. al-Qadi : The judge, likely referring to a scholar like Qadi 'Iyad.
109. No! Indeed, from their Lord, that Day, they will be veiled : Quran 83:15.
110. Ka'b : Ka'b al-Ahbar, a Jewish convert to Islam known for biblical knowledge.
111. And ask the town : Quran 12:82, meaning ask the people of the town.
112. And it is not for any human being... : Quran 42:51.
113. Mu'awiya : Mu'awiya ibn Abi Sufyan, the first Umayyad caliph.
114. al-Hasan : Al-Hasan al-Basri, a renowned tabi'i and scholar.
115. Muhammad ibn Ishaq : An early biographer of the Prophet, author of Sirat Rasul Allah.
116. And We made not the vision... : Quran 17:60.
117. 'A'isha : The wife of the Prophet, known for her knowledge.
118. Anas : Anas ibn Malik, as above.
119. Ibn 'Abbas : Abdullah ibn 'Abbas, a companion of the Prophet and renowned exegete of the Quran.
120. Jabir : Jabir ibn 'Abdullah al-Ansari, a companion of the Prophet.
121. Anas : Anas ibn Malik, a companion and servant of the Prophet.
122. Hudhayfa : Hudhayfa ibn al-Yaman, a companion of the Prophet.
123. 'Umar : 'Umar ibn al-Khattab, the second Caliph and companion.
124. Abu Hurayra : Abu Hurayra, a companion known for narrating many hadiths.
125. Malik ibn Sa'sa'a : A companion of the Prophet.
126. Abu Habba : Abu Habba al-Badri, a companion who participated in the Battle of Badr.
127. Ibn Mas'ud : Abdullah ibn Mas'ud, a companion and Quran reciter.
128. al-Dahhak : Al-Dahhak ibn Muzahim, a tabi'i (successor) and exegete.
129. Sa'id ibn Jubayr : A tabi'i and renowned exegete.
130. Qatada : Qatada ibn Di'ama, a tabi'i and exegete.
131. Ibn al-Musayyab : Sa'id ibn al-Musayyab, a prominent tabi'i.
132. Ibn Shihab : Muhammad ibn Muslim ibn Shihab al-Zuhri, a tabi'i and hadith scholar.
133. Ibn Zayd : Abd al-Rahman ibn Zayd ibn Aslam, a tabi'i and exegete.
134. al-Hasan : Al-Hasan al-Basri, a renowned tabi'i and ascetic.
135. Ibrahim : Ibrahim al-Nakha'i, a tabi'i and jurist.
136. Masruq : Masruq ibn al-Ajda', a tabi'i and hadith narrator.
137. Mujahid : Mujahid ibn Jabr, a tabi'i and exegete.
138. 'Ikrima : 'Ikrima, a tabi'i and exegete, freed slave of Ibn 'Abbas.
139. Ibn Jurayj : Abd al-Malik ibn 'Abd al-'Aziz ibn Jurayj, a tabi'i and exegete.
140. 'A'isha : 'A'isha bint Abi Bakr, wife of the Prophet and narrator of many hadiths.
141. al-Tabari : Muhammad ibn Jarir al-Tabari, a renowned historian and exegete.
142. Ibn Hanbal : Ahmad ibn Hanbal, founder of the Hanbali school of jurisprudence.
143. Isra' : The night journey of the Prophet from Mecca to Jerusalem.
144. Farthest Mosque : Al-Masjid al-Aqsa in Jerusalem.
145. Bayt al-Maqdis : Jerusalem, specifically the Al-Aqsa Mosque area.
146. Anas : Anas ibn Malik, companion.
147. Hudhayfa : Hudhayfa ibn al-Yaman, companion.
148. al-Buraq : The mythical steed that carried the Prophet during the Isra' and Mi'raj.
149. Al-Qadi : The judge, likely referring to a specific scholar, possibly Qadi 'Iyad.
150. The sight did not swerve, nor did it transgress : Quran 53:17, referring to the Prophet's vision during the Mi'raj.
151. Mi'raj : The ascension of the Prophet through the heavens.
152. Moses : Prophet Musa, who advised Muhammad to negotiate the number of daily prayers.
153. Lote Tree of the Utmost Boundary : Sidrat al-Muntaha, a tree in the seventh heaven marking the boundary of creation.
154. Ibn 'Abbas : Abdullah ibn 'Abbas, companion and exegete.
155. al-Hasan : Al-Hasan al-Basri, tabi'i.
156. Hijr : The semi-circular area adjacent to the Kaaba.
157. Umm Hani' : Umm Hani' bint Abi Talib, cousin of the Prophet.
158. 'Isha' : The night prayer.
159. Abu Bakr : Abu Bakr al-Siddiq, the first Caliph and companion.
160. Shaddad : Shaddad ibn Aws, a companion.
161. 'Umar : 'Umar ibn al-Khattab, companion and second Caliph.
162. Rock : The Foundation Stone in the Dome of the Rock in Jerusalem.
163. Abu Dharr : Abu Dharr al-Ghifari, a companion.
164. Anas : Anas ibn Malik, companion.
165. Abu Hurayra : Abu Hurayra, companion.
166. Jabir : Jabir ibn 'Abdullah, companion.
167. 'Umar : 'Umar ibn al-Khattab, companion.
168. Khadija : Khadija bint Khuwaylid, first wife of the Prophet.
169. And We made not the vision which We showed you : Quran 17:60, part of a verse about the Isra'.
170. Exalted is He who took His servant by night : Quran 17:1, the opening verse of the Isra' chapter.
171. al-Hudaybiyya : A treaty between the Prophet and the Quraysh in 628 CE.
172. Highest Assembly : The angels in the heavens.
173. أَصْحَابِ الْإِشَارَاتِ : People of allusions: Sufis or mystics who interpret texts symbolically.
174. حَالَاتٌ : States: spiritual states (ahwal) in Sufism, transient experiences of the divine.
175. الْإِسْرَاءِ : The Night Journey (Isra'): the Prophet's night journey from Mecca to Jerusalem.
176. عَبْدِ بْنِ حُمَيْدٍ : 'Abd ibn Humayd: a hadith scholar (d. 249 AH).
177. هَمَّامٍ : Hammam: Hammam ibn Yahya, a hadith narrator.
178. شَرِيكٍ : Sharik: Sharik ibn 'Abdullah al-Nakha'i, a hadith narrator considered weak by some.
179. أَنَسٍ : Anas: Anas ibn Malik, a companion of the Prophet.
180. مُنْكَرَةٌ : Objectionable (munkar): a hadith term for a narration that contradicts more reliable reports.
181. أَنَسٍ : Anas: Anas ibn Malik.
182. مَالِكِ بْنِ صَعْصَعَةَ : Malik ibn Sa'sa'ah: a companion who narrated the hadith of the Night Journey.
183. أَبُو ذَرٍّ : Abu Dharr: Abu Dharr al-Ghifari, a companion.
184. يُحَدِّثُ : He used to narrate: i.e., Abu Dharr narrated the hadith.
185. عَائِشَةَ : 'A'ishah: 'A'ishah bint Abi Bakr, wife of the Prophet.
186. الزُّهْرِيِّ : Al-Zuhri: Muhammad ibn Muslim ibn Shihab al-Zuhri, a famous hadith scholar.
187. عَائِشَةُ : 'A'ishah: 'A'ishah bint Abi Bakr.
188. الْهِجْرَةِ : Hijrah: the emigration of the Prophet from Mecca to Medina.
189. أُمِّ هَانِيءٍ : Umm Hani': Umm Hani' bint Abi Talib, a companion and cousin of the Prophet.
190. خَدِيجَةُ : Khadijah: Khadijah bint Khuwaylid, first wife of the Prophet.
191. الْمَدِينَةِ : Medina: the city to which the Prophet emigrated.
192. مَا كَذَبَ الْفُؤادُ مَا رَأى : Qur'an 53:11: 'The heart did not lie about what it saw.'
193. ما زاغَ الْبَصَرُ وَما طَغى : Qur'an 53:17: 'The sight did not swerve, nor did it transgress.'
194. السَّلَفُ : Salaf: the early generations of Muslims, including the Companions and their followers.
195. عَائِشَةُ : 'A'ishah: 'A'ishah bint Abi Bakr.
196. مَسْرُوقٍ : Masruq: Masruq ibn al-Ajda', a tabi'i (follower of the Companions).
197. فَقَالَتْ : She said: i.e., 'A'ishah responded.
198. لَقَدْ قَفَّ شَعْرِي : My hair stood on end: an expression of shock or horror.
199. لا تُدْرِكُهُ الْأَبْصارِ : Qur'an 6:103: 'Vision does not comprehend Him.'
200. الْمَشْهُورُ : Well-known (mashhur): a widely accepted view.
201. ابْنِ مَسْعُودٍ : Ibn Mas'ud: 'Abdullah ibn Mas'ud, a companion.
202. أَبِي هُرَيْرَةَ : Abu Hurayrah: a companion known for narrating many hadiths.
203. جِبْرِيلَ : Jibril: the angel Gabriel.
204. عَنْهُ : About him: i.e., about Ibn Mas'ud, there is disagreement.
205. ابْنِ عَبَّاسٍ : Ibn 'Abbas: 'Abdullah ibn 'Abbas, a companion and cousin of the Prophet.
206. رَآهُ بِعَيْنِهِ : He saw Him with his eye: i.e., physical vision.
207. عَطَاءٌ : 'Ata': 'Ata' ibn Abi Rabah, a tabi'i.
208. أَبِي الْعَالِيَةِ : Abu al-'Aliyah: Rufay' ibn Mihran al-Riyahi, a tabi'i.
209. رآه بفؤاده مرتين : He saw Him with his heart twice: referring to Qur'an 53:13.
210. ابْنِ إِسْحَقَ : Ibn Ishaq: Muhammad ibn Ishaq, a historian and biographer of the Prophet.
211. ابْنُ عُمَرَ : Ibn 'Umar: 'Abdullah ibn 'Umar, a companion.
212. وَقَالَ : And he said: i.e., Ibn 'Abbas said.
213. الْخِلَّةِ : Friendship (khillah): a special intimate friendship with God.
214. وَلَقَدْ رَآهُ نَزْلَةً أُخْرى : Qur'an 53:13: 'And he certainly saw him in another descent.'
215. الْمَاوَرْدِيُّ : Al-Mawardi: Abu al-Hasan 'Ali ibn Muhammad al-Mawardi, a Shafi'i jurist and exegete.
216. مَرَّتَيْنِ : Twice: referring to the two occasions mentioned in Qur'an 53.
217. أَبُو الْفَتْحِ الرَّازِيُّ : Abu al-Fath al-Razi: a scholar, possibly Ahmad ibn 'Ali al-Razi.
218. أَبُو اللَّيْثِ السمرقندي : Abu al-Layth al-Samarqandi: a Hanafi jurist and exegete (d. 373 AH).
219. كَعْبٍ : Ka'b: Ka'b al-Ahbar, a Jewish convert to Islam known for Isra'iliyyat.
220. عَبْدُ اللَّهِ بْنُ الْحَارِثِ : 'Abdullah ibn al-Harith: a tabi'i.
221. بَنُو هَاشِمٍ : Banu Hashim: the clan of the Prophet.
222. اللَّهُ أَكْبَرُ : Allahu Akbar: 'God is Greatest,' an exclamation of praise.
223. شَرِيكٌ : Sharik: Sharik ibn 'Abdullah al-Nakha'i.
224. أَبِي ذَرٍّ : Abu Dharr: Abu Dharr al-Ghifari.
225. مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ : Muhammad ibn Ka'b al-Qurazi: a tabi'i and exegete.
226. رَبِيعِ بْنِ أَنَسٍ : Rabi' ibn Anas: a tabi'i and exegete.
227. مَالِكُ بْنُ يُخَامِرَ : Malik ibn Yukhamir: a tabi'i.
228. مُعَاذٍ : Mu'adh: Mu'adh ibn Jabal, a companion.
229. الْمَلَأُ الْأَعْلَى : The highest assembly (al-mala' al-a'la): the angels in the heavenly realm.
230. الْحَدِيثَ : The hadith: i.e., the full narration.
231. عَبْدُ الرَّزَّاقِ : 'Abd al-Razzaq: 'Abd al-Razzaq ibn Hammam al-San'ani, a hadith scholar.
232. الْحَسَنَ : Al-Hasan: al-Hasan al-Basri, a famous tabi'i and ascetic.
233. أَبُو عُمَرَ الطَّلَمَنْكِيُّ : Abu 'Umar al-Talamanki: a Maliki scholar (d. 429 AH).
234. عِكْرِمَةَ : 'Ikrimah: a tabi'i and exegete, freedman of Ibn 'Abbas.
235. ابْنِ مَسْعُودٍ : Ibn Mas'ud: 'Abdullah ibn Mas'ud.
236. ابْنِ إِسْحَقَ : Ibn Ishaq: Muhammad ibn Ishaq.
237. مَرْوَانَ : Marwan: Marwan ibn al-Hakam, a Umayyad caliph.
238. أَبَا هُرَيْرَةَ : Abu Hurayrah: the companion.
239. النَّقَّاشُ : Al-Naqqash: Muhammad ibn al-Hasan al-Naqqash, a Qur'an commentator.
240. أَحْمَدَ بْنِ حَنْبَلٍ : Ahmad ibn Hanbal: founder of the Hanbali school of law.
241. أَبُو عَمْرٍو : Abu 'Amr: possibly Abu 'Amr al-Dani, a scholar of Qur'anic readings.
242. سَعِيدُ بْنُ جُبَيْرٍ : Sa'id ibn Jubayr: a tabi'i and exegete.
243. ابْنِ عَبَّاسٍ : Ibn 'Abbas: 'Abdullah ibn 'Abbas.
244. الْحَسَنِ : Al-Hasan: al-Hasan al-Basri.
245. ابْنِ عَطَاءٍ : Ibn 'Ata': possibly 'Ata' ibn Abi Rabah or another.
246. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ : Qur'an 94:1: 'Did We not expand for you your breast?'
247. أَبُو الْحَسَنِ : Abu al-Hasan: a title for al-Ash'ari.
248. الْأَشْعَرِيُّ : Al-Ash'ari: Abu al-Hasan 'Ali ibn Isma'il al-Ash'ari, founder of the Ash'ari school of theology.
249. ru'ya : Vision of God, a theological concept about seeing Allah in this life or the afterlife.
250. lan tarānī : Quran 7:143: 'You will not see Me,' addressed to Moses.
251. lā tudrikuhu al-abṣār : Quran 6:103: 'Vision perceives Him not.'
252. lan tarānī : Quran 7:143.
253. tubtu ilayka : Quran 7:143: 'I turn to You in repentance,' said by Moses.
254. wa lākin inẓur ilā al-jabal... : Quran 7:143.
255. fa-lammā tajallā rabbuhu lil-jabal... : Quran 7:143.
256. āyatay al-najm : Verses from Surah al-Najm (Quran 53) often cited regarding the Prophet's vision.
257. thumma danā fa-tadallā : Quran 53:8: 'Then he drew near and came down.'
258. fa-awḥā ilā 'abdihi mā awḥā : Quran 53:10: 'So He revealed to His servant what He revealed.'
259. danā fa-tadallā : Quran 53:8.
260. wa mā kāna libasharin an yukallimahu Allāh... : Quran 42:51.
261. waḥy : Revelation; divine communication from Allah to a prophet, often without intermediary.
262. Abū Bakr al-Bazzār : Ahmad ibn 'Amr al-Bazzar (d. 292/905), a hadith scholar and compiler of the Musnad.
263. 'Alī : 'Ali ibn Abi Talib, the fourth caliph and cousin/son-in-law of the Prophet Muhammad.
264. al-samā' al-sābi'a : The seventh heaven; the highest celestial sphere in Islamic cosmology.
265. danā fatadallā : Quran 53:8; 'He drew near and then descended'—interpreted as the Prophet's approach to Allah or Gabriel's approach.
266. qāba qawsayni aw adnā : Quran 53:9; 'two bow-lengths or nearer'—a measure of extreme proximity.
267. al-Rāzī : Fakhr al-Din al-Razi (d. 606/1209), a prominent theologian and exegete.
268. Ibn 'Abbās : 'Abd Allah ibn 'Abbas (d. 68/687), a companion and renowned Quran commentator.
269. Makki : Abu Muhammad Makki ibn Abi Talib (d. 437/1045), a Quran exegete.
270. al-Māwardī : Abu al-Hasan 'Ali ibn Muhammad al-Mawardi (d. 450/1058), a jurist and exegete.
271. Ibn 'Abbās : See note 8.
272. al-Naqqāsh : Muhammad ibn al-Hasan al-Naqqash (d. 351/962), a Quran exegete.
273. al-Ḥasan : Al-Hasan al-Basri (d. 110/728), a renowned early Muslim scholar and ascetic.
274. Ibn 'Abbās : See note 8.
275. al-rafraf : A green carpet or cushion from Paradise, mentioned in some traditions of the Ascension.
276. Anas : Anas ibn Malik (d. 93/712), a companion and servant of the Prophet.
277. khamsīna ṣalāh : Fifty prayers; initially prescribed, later reduced to five daily prayers.
278. Muḥammad ibn Ka'b : Muhammad ibn Ka'b al-Qurazi (d. 108/726), a tabi'i and Quran exegete.
279. Ja'far : Ja'far al-Sadiq (d. 148/765), the sixth Shia Imam and a scholar.
280. ibāna : Indication or demonstration; here, showing the greatness of the Prophet's station.
281. yanzilu rabbunā ilā samā' al-dunyā : Hadith: 'Our Lord descends to the heaven of the world'—interpreted metaphorically as a descent of mercy.
282. ifḍāl : Favor or bounty; a type of descent that implies generosity.
283. ijmāl : Beneficence or kindness; another aspect of divine descent.
284. al-Wāsiṭī : Abu Bakr Muhammad ibn Musa al-Wasiti (d. 320/932), a Sufi scholar.
285. qāba qawsayni aw adnā : See note 6.
286. taḥaffī : Care or solicitude; showing special attention.
287. man taqarraba minnī shibran... : Hadith qudsi: 'Whoever draws near to Me by a span, I draw near to him by a cubit...'
288. Anas : See note 16.
289. Ibn Zahr : Possibly a narrator; unclear, but likely a transmitter of hadith.
290. al-Rabī' : Al-Rabi' ibn Anas (d. 139/756), a tabi'i and Quran exegete.
291. hādhā al-ḥadīth : This hadith; referring to the preceding narration.
292. Abū Hurayra : Abu Hurayra (d. 58/678), a companion known for narrating many hadiths.
293. Abū Sa'īd : Abu Sa'id al-Khudri (d. 74/693), a companion of the Prophet.
294. Abū Hurayra : See note 32.
295. Ibn 'Abbās : See note 8.
296. Anas : See note 16.
297. Anas : See note 16.
298. Abū Hurayra : See note 32.
299. أَكْثَرُهُمْ : Most of them: refers to the majority of scholars or theologians.
300. الْمَيْلُ إلى ما يوافق المحبّ : Inclination toward what agrees with the lover: a definition of love as a natural tendency.
301. الِانْتِفَاعُ بالوفق : Benefiting from agreement: the creature's benefit from what suits it.
302. الْحَدِيثِ : Hadith: a prophetic tradition, here the famous hadith of supererogatory acts (al-nawāfil).
303. عائشة : ʿĀʾisha: the wife of the Prophet Muhammad, may God bless him and grant him peace.
304. الْغَلِيلَا : al-ghalīlā: heart's yearning or hidden love.
305. قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ : Qur'an 3:31: 'Say, [O Muhammad], "If you love God, then follow me, [and] God will love you and forgive you your sins."'
306. حَنَانًا : ḥanānan: mercy or compassion; here used as a title like 'son of God'.
307. قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ : Qur'an 3:32: 'Say, "Obey God and the Messenger."'
308. فَإِنَّ اللَّهَ لَا يُحِبُّ الْكافِرِينَ : Qur'an 3:32: '...then indeed God does not love the disbelievers.'
309. أَبُو بَكْرِ بْنُ فُورَكٍ : Abū Bakr ibn Fūrak: a prominent Ashʿarī theologian (d. 406/1015).
310. وَكَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَالْأَرْضِ : Qur'an 6:75: 'And thus We showed Abraham the kingdom of the heavens and the earth.'
311. فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى : Qur'an 53:9: 'So he was at a distance of two bow-lengths or nearer.'
312. وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي : Qur'an 26:82: 'And who I hope will forgive me my sin on the Day of Recompense.'
313. لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَما تَأَخَّرَ : Qur'an 48:2: 'That God may forgive you your past and future sins.'
314. وَلا تُخْزِنِي يَوْمَ يُبْعَثُونَ : Qur'an 26:87: 'And do not disgrace me on the Day they are resurrected.'
315. يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ : Qur'an 66:8: 'On the Day when God will not disgrace the Prophet.'
316. يا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ : Qur'an 8:64: 'O Prophet, God is sufficient for you.'
317. وَاجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ : Qur'an 26:84: 'And grant me a tongue of truth among the later generations.'
318. وَرَفَعْنا لَكَ ذِكْرَكَ : Qur'an 94:4: 'And We raised high for you your mention.'
319. وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ : Qur'an 14:35: 'And keep me and my sons away from worshipping idols.'
320. إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ : Qur'an 33:33: 'God only intends to remove impurity from you, O people of the household.'
321. كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدى سَبِيلًا : Qur'an 17:84: 'Each works according to his own manner, and your Lord knows best who is most guided on the way.'
322. عَسى أَنْ يَبْعَثَكَ رَبُّكَ مَقاماً مَحْمُوداً : Qur'an 17:79: 'It may be that your Lord will raise you to a Praiseworthy Station.'
323. آدَمَ بْنِ عَلِيٍّ : Ādam ibn ʿAlī: a transmitter of hadith.
324. ابْنَ عُمَرَ : Ibn ʿUmar: ʿAbd Allāh ibn ʿUmar, a companion of the Prophet.
325. يَقُولُ : He said: the beginning of a hadith about intercession.
326. جثى : juthā: groups or companies (plural of jithwa).

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the…

The First Section: On the Exaltation of the Most High, the Supreme, of the Rank of the Chosen Prophet, may God bless him and grant him peace, in word and deed.

O so-and-so, intercede for us... O so-and-so, intercede for us... until the intercession reaches the Prophet, may Allah bless him and grant him peace... That is the day when Allah will raise him to the Praiseworthy Station ¹. From Abu Hurayra ²: The Messenger of Allah, may Allah bless him and grant him peace, was asked about it—meaning His saying, "It may be that your Lord will raise you to a Praiseworthy Station." He said, "It is the intercession." Ka'b ibn Malik ³ narrated from him, may Allah bless him and grant him peace ⁴: "The people will be gathered on the Day of Resurrection, and I and my community will be on a hill. My Lord will clothe me in a green garment, then permission will be given to me, and I will say what Allah wills me to say. That is the Praiseworthy Station." From Ibn 'Umar ⁵, may Allah be pleased with them both—and he mentioned the hadith of intercession—he said: "He will walk until he takes hold of the ring of Paradise. On that day, Allah will raise him to the Praiseworthy Station which He promised him." From Ibn Mas'ud ⁶ from him, may Allah bless him and grant him peace ⁷: "That is his standing on the right side of the Throne, a station where no one else will stand, and the first and the last will envy him ⁸ for it." Similar is reported from Ka'b ⁹ and al-Hasan ¹⁰. In another narration: "It is the station in which I will intercede for my community." From Ibn Mas'ud ¹¹ said: The Messenger of Allah, may Allah bless him and grant him peace, said ¹²: "I will indeed stand at the Praiseworthy Station." It was asked, "What is it?" He said, "That is the day when Allah, Blessed and Exalted, descends upon His Kursi ¹³..." the hadith. From Abu Musa ¹⁴, may Allah be pleased with him, from him, may Allah bless him and grant him peace ¹⁵: "I was given the choice between half of my community entering Paradise and intercession, and I chose intercession because it is more comprehensive. Do you think it is for the pious? Rather, it is for the sinful wrongdoers." From Abu Hurayra ¹⁶, may Allah be pleased with him, said: "I said, 'O Messenger of Allah, what has been revealed to you about intercession?' He said, 'My intercession is for whoever testifies that there is no god but Allah sincerely, his tongue confirming what is in his heart.'" From Umm Habiba ¹⁷ said: The Messenger of Allah, may Allah bless him and grant him peace, said ¹⁸: "I was shown what my community will face after me—the shedding of each other's blood—and what was decreed for them from Allah as was decreed for the nations before them. So I asked Allah to grant me intercession on the Day of Resurrection for them, and He did." Hudhayfa ¹⁹ said: Allah will gather the people on one plain ²⁰ where the caller can be heard and the sight penetrates ²¹, barefoot ²², naked ²³, as they were created, silent, no soul speaking except by His permission. Then Muhammad will be called, and he will say: "Here I am ²⁴, at Your service, and all good is in Your hands, and evil is not attributed to You. The guided one is he whom You guide. Your servant is before You, and to You and for You. There is no refuge or escape from You except to You. Blessed and Exalted are You, glory to You, Lord of the House." He said: That is the Praiseworthy Station which Allah mentioned. Ibn 'Abbas ²⁵, may Allah be pleased with them both, said ²⁶: When the people of the Fire enter the Fire and the people of Paradise enter Paradise, the last group of Paradise and the last group of the Fire remain. The group of the Fire says to the group of Paradise: "Your faith did not benefit you!" So they call upon their Lord and cry out, and the people of Paradise hear them. They ask Adam and others after him to intercede for them, but each excuses himself until they come to Muhammad, may Allah bless him and grant him peace, and he intercedes for them. That is the Praiseworthy Station. Similar is reported from Ibn Mas'ud ²⁷ as well, and Mujahid ²⁸, and 'Ali ibn al-Husayn ²⁹ narrated it from the Prophet, may Allah bless him and grant him peace ³⁰. Jabir ibn 'Abd Allah ³¹ said to Yazid al-Faqir ³²: "Have you heard of Muhammad's station—meaning that in which Allah will raise him?" He said, "Yes." He said, "It is Muhammad's Praiseworthy Station by which Allah will bring out whom He brings out—meaning from the Fire." And he mentioned the hadith of intercession regarding the removal of the people of Hell. From Anas ³³ similar ³⁴, and he said: "This is the Praiseworthy Station which He promised him." In the narration of Anas ³⁵ and Abu Hurayra ³⁶ and others—some of their hadiths are incorporated into others ³⁷—he said, may Allah bless him and grant him peace ³⁸: "Allah will gather the first and the last on the Day of Resurrection, and they will be concerned—or he said, inspired—and they will say, 'If only we could seek intercession from our Lord.'" From another chain from him: "The people will surge into one another ³⁹." From Abu Hurayra ⁴⁰: "The sun will draw near, and the people will suffer such distress that they cannot bear or endure. They will say, 'Will you not look for someone to intercede for you?' So they will come to Adam and say—some added: 'You are Adam, the father of mankind; Allah created you with His hand, breathed into you of His spirit, made you dwell in His Garden, commanded the angels to prostrate to you, and taught you the names of all things. Intercede for us with your Lord so that He may relieve us from this place. Do you not see what we are in?!' He will say, 'My Lord is angry today with an anger like which He has never been angry before, nor will He be angry like it after. He forbade me the tree, and I disobeyed. Myself, myself! Go to someone else. Go to Noah.' So they will come to Noah and say, 'You are the first messenger to the people of the earth, and Allah named you a grateful servant. Do you not see what we are in?! Do you not see what has befallen us? Will you not intercede for us with your Lord?' He will say, 'My Lord is angry today with an anger like which He has never been angry before, nor will He be angry like it after. Myself, myself!'" In the narration of Anas ⁴¹: "He mentions his sin that he committed, his asking his Lord without knowledge." In the narration of Abu Hurayra ⁴², may Allah be pleased with him: "I had a supplication that I made against my people. Go to someone else. Go to Abraham, for he is the Friend of Allah." So they will come to Abraham and say, "You are the Prophet of Allah and His Friend from among the people of the earth. Intercede for us with your Lord. Do you not see what we are in?!" He will say, "My Lord is angry today with an anger..." and he mentioned the like. And he mentions three words that he lied about ⁴³—"Myself, myself. I am not for that, but go to Moses, for he is the Speech of Allah." In another narration: "He is a servant to whom Allah gave the Torah, spoke to him, and brought him near as a confidant." So they will come to Moses. He will say, "I am not for that"—and he mentions his sin that he committed, and his killing of the soul ⁴⁴—"Myself, myself. But go to Jesus, for he is the Spirit of Allah and His Word." So they will come to Jesus, and he will say, "I am not for that, but go to Muhammad, a servant whose past and future sins Allah has forgiven." "So I will be given permission, and I will say, 'I am for that.' I will go and seek permission from my Lord, and permission will be given to me. When I see Him, I will fall down in prostration." In another narration: "I will come beneath the Throne and fall down in prostration." In another narration: "I will stand before Him and praise Him with praises that I cannot manage unless Allah inspires me with them." In another narration: "Allah will open for me such praises and beautiful eulogies as He has not opened for anyone before me." In the narration of Abu Hurayra: "It will be said, 'O Muhammad, raise your head. Ask, and you shall be given; intercede, and your intercession shall be accepted.' So I will raise my head and say, 'My Lord, my community! My Lord, my community!' He will say, 'Admit from your community those who have no account to give through the rightmost gate of the gates of Paradise, and they will share with the people in the other gates.'" In the narration of Anas, he did not mention this part, and instead said: "Then I will fall down in prostration, and it will be said to me, 'O Muhammad, raise your head. Speak, and you will be heard; intercede, and your intercession will be accepted; ask, and you shall be given ⁴⁵.' So I will say, 'My Lord, my community, my community!' It will be said, 'Go. Whoever has in his heart the weight of a grain of wheat or barley of faith, bring him out.' So I will go and do that. Then I will return to my Lord and praise Him with those praises"—and he mentioned the like of the first, and said in it ⁴⁶: "the weight of a mustard seed ⁴⁷."

So I do, then I return—and he mentioned similar to what preceded, and said therein: Whoever has in his heart the least, least, least of a mustard seed's weight ⁴⁸—so I do, and he mentioned in the fourth time ⁴⁹—then it is said to me: Raise your head, speak and you will be heard, intercede and your intercession will be accepted, ask and you will be given. So I say: O Lord, permit me concerning those who said: There is no god but Allah. He said: That is not for you, but by My Might, My Pride, My Grandeur, and My Majesty ⁵⁰, I will surely bring out from the Fire whoever said: There is no god but Allah. And from the narration of Qatada ⁵¹ from him ⁵², he said: I do not know whether it was the third or fourth time, so I say: O Lord, none remain in the Fire except those whom the Qur'an has detained ⁵³—meaning those for whom eternity is decreed. And from Abu Bakr, 'Uqba ⁵⁴ ibn 'Amir, Abu Sa'id ⁵⁵, and Hudhayfa ⁵⁶ similar to it, he said: They come to Muhammad, and permission is given to him, and Trust and Kinship come and stand on either side of the Bridge ⁵⁷. And mentioned in the narration of Abu Malik from Hudhayfa ⁵⁸: They come to Muhammad, and he intercedes, and the Bridge is set up, and they pass... the first of them like lightning, then like the wind, birds, and the running of men ⁵⁹, and your Prophet, may Allah bless him and grant him peace, is on the Bridge, saying: O Allah, save, save, until the people cross—and he mentioned the last of them crossing—the hadith. And in the narration of Abu Hurayra ⁶⁰: I will be the first to cross ⁶¹. And from Ibn 'Abbas ⁶² from him, may Allah bless him and grant him peace ⁶³: Pulpits are set up for the prophets, and they sit on them, while my pulpit remains, I do not sit on it... standing before my Lord, erect. Allah, Blessed and Exalted, says: What do you want Me to do with your community? I say: O Lord, hasten their reckoning. So they are summoned and reckoned. Some enter Paradise by His mercy, and some enter Paradise by my intercession, and I will not cease interceding until I am given documents ⁶⁴ for men who have been ordered to the Fire, until the Keeper of the Fire says: O Muhammad, you have left no vengeance for your Lord's wrath against your community. And from the path of Ziyad ⁶⁵ al-Numayri from Anas ⁶⁶ that the Messenger of Allah, may Allah bless him and grant him peace ⁶⁷, said: I am the first from whom the earth will split open at the skull ⁶⁸, and no boast; I am the master of mankind on the Day of Resurrection, and no boast; with me is the banner of praise on the Day of Resurrection; I am the first for whom Paradise is opened, and no boast. So I come and take hold of the ring of Paradise, and it is said: Who is this? I say: Muhammad. So it is opened for me, and the Almighty ⁶⁹, Exalted, meets me, and I fall prostrate before Him—and he mentioned similar to what preceded. And from the narration of Unays ⁷⁰: I heard the Messenger of Allah, may Allah bless him and grant him peace, say ⁷¹: I will surely intercede on the Day of Resurrection for more than the number of stones and trees on earth. So from the variation of the wordings of these reports, it is established that his intercession, may Allah bless him and grant him peace, and his Praiseworthy Station ⁷² extend from the first of the intercessions to the last, from when the people gather for the Gathering, their throats become constricted, and the sweat, sun, and standing reach their utmost, and that is before the Reckoning. So he intercedes then for the relief of the people from the Standing, then the Bridge is set up and the people are reckoned—as came in the hadith from Abu Hurayra ⁷³ and Hudhayfa ⁷⁴, and this hadith is more precise ⁷⁵—so he is granted intercession for the hastening of those of his community who have no reckoning to Paradise—preceded in the hadith. Then he intercedes for those who have deserved punishment and entered the Fire among them—as required by the authentic hadiths—then for those who said: There is no god but Allah—and this is not for anyone else, may Allah bless him and grant him peace. And in the widely transmitted authentic hadith ⁷⁶: Every prophet has a supplication with which he supplicates, and I have reserved my supplication as intercession for my community on the Day of Resurrection. The people of knowledge said: Its meaning is a supplication that I know will be answered for them and they will attain their desire through it; otherwise, how many answered supplications does each prophet have, and our Prophet, may Allah bless him and grant him peace, has countless such supplications, but their state when supplicating with them is between hope and fear. And they were guaranteed the answer of one supplication for whatever they wished, supplicating with certainty of answer. And Muhammad ibn Ziyad ⁷⁷ and Abu Salih ⁷⁸ from Abu Hurayra ⁷⁹ said regarding this hadith: Every prophet has a supplication he made for his community and it was answered, and I want to delay my supplication as intercession for my community on the Day of Resurrection. And in the narration of Abu Salih from Abu Hurayra: Every prophet has an answered supplication, and every prophet hastened his supplication. And similar in the narration of Abu Zur'a ⁸⁰ from Abu Hurayra. And from Anas ⁸¹ similar to the narration of Ibn Ziyad ⁸² from Abu Hurayra. So this mentioned supplication is specific to the community, guaranteed answer; otherwise, he, may Allah bless him and grant him peace, informed that he asked for his community things of religious and worldly matters, some of which were given and some withheld, and he reserved this supplication for them for the Day of Need ⁸³, the final of trials ⁸⁴, and the great request and desire. May Allah reward him with the best reward of a prophet for his community, may Allah bless him and grant him peace abundantly. Chapter Eleven: The Means ⁸⁵, the Lofty Station ⁸⁶, the Abundance ⁸⁷, and the Virtue: On his excellence, may Allah bless him and grant him peace, in Paradise through the Means, the Lofty Station, and the Abundance. From 'Abdullah ⁸⁸ ibn 'Amr ibn al-'As that he heard the Prophet, may Allah bless him and grant him peace, say ⁸⁹: When you hear the caller to prayer ⁹⁰, say similar to what he says, then invoke blessings upon me, for whoever invokes blessings upon me once, Allah sends ten blessings upon him. Then ask Allah for the Means for me, for it is a station in Paradise which befits none but a servant of Allah's servants, and I hope that I am that one. Whoever asks Allah for the Means for me, intercession becomes incumbent upon him. And in another hadith ⁹¹ from Abu Hurayra ⁹²: The Means ⁹³ is the highest station in Paradise. And from Anas ⁹⁴ he said: The Messenger of Allah, may Allah bless him and grant him peace, said ⁹⁵: While I was walking in Paradise, a river appeared to me whose banks were domes ⁹⁶ of pearl. I said to Gabriel: What is this? He said: This is the Abundance which Allah has given you. He said: Then he struck his hand into its soil and brought out musk. And from 'A'isha ⁹⁷ and 'Abdullah ⁹⁸ ibn 'Amr similar to it, he said: Its course is over pearls and rubies, and its water is sweeter than honey and whiter than snow. And in a narration from him: And behold, it was flowing without being channeled ⁹⁹, and it has a basin which my community will come to—and mention of the hadith of the Basin. And similar ¹⁰⁰ from Ibn 'Abbas ¹⁰¹. And from Ibn 'Abbas ¹⁰² also, he said ¹⁰³: The Abundance ¹⁰⁴ is the abundant good which Allah gave him. And Sa'id ¹⁰⁵ ibn Jubayr said: And the river in Paradise is part of the good which Allah gave him. And from Hudhayfa ¹⁰⁶ regarding what he, may Allah bless him and grant him peace, mentioned from his Lord: So He gave me the Abundance, a river in Paradise flowing into my Basin. And from ¹⁰⁷ Ibn 'Abbas regarding His, Exalted, saying: And your Lord will give you, and you will be satisfied ¹⁰⁸, he said: A thousand palaces of pearl, their soil is musk, and in them what sustains them. And in another narration: And in them what befits them of spouses and servants. Chapter Twelve: The hadiths reported forbidding his preference. If you say: When it is established from the evidence of the Qur'an, authentic tradition, and consensus of the community that he is the most honored of humans and the best of prophets, what is the meaning of the hadiths reported forbidding preference, such as his saying: From Ibn 'Abbas ¹⁰⁹ from the Prophet, may Allah bless him and grant him peace, he said ¹¹⁰: It does not befit a servant to say: I am better than Jonah ¹¹¹ son of Matta. And in another path from Abu Hurayra ¹¹² he said—meaning the Messenger of Allah, may Allah bless him and grant him peace—: It does not befit a servant—the hadith.

In the hadith ¹¹³ of Abu Hurayra ¹¹⁴ concerning the Jew ¹¹⁵ who said, 'By Him who chose Moses above all mankind!' – a man from the Ansar ¹¹⁶ struck him and said, 'Do you say that while the Messenger of God, may God bless him and grant him peace, is among us?' When this reached the Prophet, may God bless him and grant him peace, he said, 'Do not give preference among the prophets.' In another narration ¹¹⁷: 'Do not prefer me over Moses' – and he mentioned the hadith. And in it: 'And I do not say that anyone is better than Jonah son of Matta ¹¹⁸.' And from Abu Hurayra: 'Whoever says I am better than Jonah son of Matta has lied.' And from Ibn Mas'ud ¹¹⁹: 'Let none of you say I am better than Jonah son of Matta.' And in another hadith of his ¹²⁰: A man came to him and said, 'O best of creation!' He replied, 'That is Abraham.' Know that scholars have various interpretations of these hadiths. One is that his prohibition of preference was before he knew that he was the master of the children of Adam; he forbade preference because it requires divine authorization ¹²¹, and whoever prefers without knowledge has lied. Similarly, his saying, 'I do not say that anyone is better than him,' does not imply his own superiority; rather, it is apparently a restraint from preference. The second interpretation is that he said it out of humility and denial of arrogance and self-admiration, but this is not free from objection ¹²². The third interpretation is that one should not prefer among them in a way that leads to belittling some of them, especially regarding Jonah, peace be upon him, since God informed about him what He did, lest those unaware think ill of him or lower his lofty rank. For God said concerning him: 'When he fled ¹²³ to the laden ship ¹²⁴' and 'When he went away in anger and thought that We would not constrain him ¹²⁵.' Thus, it might seem to the ignorant that he was diminished ¹²⁶ by that. The fourth interpretation is the prohibition of preference regarding prophethood and messengership, for the prophets are on the same level in that, since it is one thing that does not admit of superiority; superiority lies in additional states, distinctions, honors, ranks, and favors ¹²⁷. Prophethood itself does not admit of superiority; superiority is due to other additional matters. Hence, among them are messengers ¹²⁸, and among them are those of firm resolve ¹²⁹ among the messengers, and among them are those raised to a high station ¹³⁰, and among them are those given wisdom as a child ¹³¹, and some were given the Psalms ¹³², and some were given clear proofs ¹³³, and among them is one to whom God spoke ¹³⁴, and some were raised in degrees ¹³⁵. God said: 'And indeed We have preferred some prophets over others ¹³⁶' – the verse. And He said: 'Those messengers, We preferred some of them over others ¹³⁷' – the verse. Some scholars said: The intended preference here is in this world, and that is by three conditions: that his signs and miracles be more dazzling and famous; or that his community be more pure and larger; or that he himself be better and more manifest. His excellence in himself refers to what God has specially granted him of honor and distinction, such as speech, intimacy, vision, or whatever God wills of His favors and gifts of His friendship and distinction. It has been narrated that the Prophet, may God bless him and grant him peace, said ¹³⁸: 'Prophethood has burdens ¹³⁹, and Jonah cracked ¹⁴⁰ under it like the cracking of a young camel ¹⁴¹.' Thus, the Prophet, may God bless him and grant him peace, protected the place of temptation from the illusions of those who might, due to that, think there is a flaw in his prophethood, or a defect in his chosenness, or a lowering of his rank, or a weakness in his infallibility, out of compassion for his community. A fifth interpretation may be proposed on this arrangement: that 'I' refers to the speaker himself, i.e., let no one, no matter how intelligent, infallible, and pure he may be, think that he is better than Jonah because of what is related about him, for the rank of prophethood is better and higher, and those incidents did not diminish it by a mustard seed or less. We will add further clarification on this in the third section, God willing. Thus, the purpose has become clear to you, and the doubt of the objector has fallen by what we have set forth. And with God is success; He is the one sought for help; there is no god but He. The thirteenth chapter: On his names, may God bless him and grant him peace, and what they contain of his excellence. From Jubayr ¹⁴² ibn Mut'im from his father, who said: The Messenger of God, may God bless him and grant him peace, said ¹⁴³: 'I have five names: I am Muhammad, I am Ahmad, I are the Eraser ¹⁴⁴ by whom God erases disbelief, I am the Gatherer ¹⁴⁵ before whom people are gathered, and I am the Last ¹⁴⁶.' God has named him in His Book: Muhammad and Ahmad. Among His special favors to him is that He included praise in his names, folding within the folds of His mention great gratitude. As for his name 'Ahmad', it is an intensive form of the attribute of praise; and 'Muhammad' is also an intensive form of abundant praise. He, may God bless him and grant him peace, is the most noble of those who praise and the best of those who are praised, and the most praising of people; thus he is the most praised of the praised and the most praising of the praisers. With him is the banner of praise on the Day of Resurrection, so that his perfection of praise may be complete, and he may be renowned in those plains ¹⁴⁷ with the attribute of praise, and his Lord will raise him there to a praiseworthy station as He promised. The first and the last will praise him for his intercession for them, and he will be inspired with praises as he said: 'What has not been given to others.' God named his community in the books of His prophets as 'the praisers', so it is fitting that he be named Muhammad and Ahmad. Then, in these two names, there is another wondrous aspect of his special characteristics and marvelous signs: that God, exalted be His name, prevented anyone from being named by them before his time. As for 'Ahmad', which came in the scriptures and was announced by the prophets, God in His wisdom prevented anyone else from being named by it or called by it before him, so that no confusion or doubt might enter the heart of the weak. Similarly, 'Muhammad' was not used as a name by any Arab or others until shortly before his existence and birth, when it became known that a prophet would be sent named Muhammad. So a few Arabs named their sons thus, hoping that one of them might be him – and 'God knows best where to place His message ¹⁴⁸.' They are: Muhammad ibn Uhayha ibn al-Julah al-Awsi ¹⁴⁹, Muhammad ibn Maslama al-Ansari ¹⁵⁰, Muhammad ibn Bara' al-Bakri ¹⁵¹, Muhammad ibn Sufyan ibn Mujashi' ¹⁵², Muhammad ibn Humran al-Ju'fi ¹⁵³, and Muhammad ibn Khuzai' al-Sulami ¹⁵⁴ – no seventh. It is said that the first to be named Muhammad was Muhammad ibn Sufyan ¹⁵⁵. The Yemenis say: Rather, Muhammad ibn al-Yahmad ¹⁵⁶ from Azd. Then God protected everyone who was named thus from claiming prophethood or from anyone claiming it for him, or from any cause that might make anyone doubt his affair, until the two marks ¹⁵⁷ were confirmed for him, may God bless him and grant him peace, and no one disputed them. As for his saying, 'I am the Eraser by whom God erases disbelief,' it is explained in the hadith. The erasure of disbelief may be from Mecca and the lands of the Arabs and what was folded ¹⁵⁸ for him of the earth, and it was promised that the dominion of his community would reach it; or the erasure may be general, meaning manifestation and victory, as God said: 'To make it prevail over all religion ¹⁵⁹.' Its interpretation has also come in the hadith ¹⁶⁰: 'He is the one by whom the sins of those who follow him are erased.' And his saying, 'I am the Gatherer before whom people are gathered,' i.e., in my time and era, meaning there is no prophet after me, as he said: 'And the seal of the prophets ¹⁶¹.' He was called 'the Last' because he came after the other prophets.

The authentic (al-ṣaḥīḥ) [hadith]: "I am al-ʿĀqib (the Last), after whom there is no prophet." And it was said: The meaning of "upon my foot (ʿalā qadamī)" is that people will be gathered by witnessing me. Just as the Exalted said: "That you may be witnesses over the people and the Messenger may be a witness over you (164)." And it was said: "Upon my foot (ʿalā qadamī)" means upon my precedence. Allah the Exalted said: "That they have a foot of truth (qadama ṣidqin) with their Lord (165)." And it was said: "Upon my foot (ʿalā qadamī)" means before me and around me, i.e., they will gather to me on the Day of Resurrection. And it was said: "My foot (qadamī)" means upon my Sunnah (way). And the meaning of his saying: "I have five names" – it was said that they are found in the previous scriptures and with the people of knowledge among the preceding nations. And it has been narrated from him, may Allah bless him and grant him peace (166): "I have ten names." And he mentioned among them "Ṭāhā" and "Yāsīn," as narrated by Makkī (167). And it was said in some interpretations of "Ṭāhā": that it means "O Pure One, O Guide." And in "Yāsīn": "O Master." This was narrated by al-Sulamī (168) from al-Wāsiṭī (169) and Jaʿfar (170) ibn Muḥammad. And someone else mentioned: "I have twenty names," and he listed the five found in the hadith. He said: "And I am the Messenger of Mercy (Rasūl al-Raḥmah) (171), the Messenger of Ease (Rasūl al-Rāḥah) (172), the Messenger of Battles (Rasūl al-Malāḥim) (173), and I am al-Muqaffī (the Follower) (174) – I followed the prophets, and I am al-Qayyim (the Upholder) (175)." And "al-Qayyim" means the comprehensive, the perfect – thus I found it, but I did not narrate it (176), and I think its correct form is "Qatham" (177) with the letter thā', as we will mention later from al-Ḥarbī (178), and it is more fitting for the interpretation (179). And it also occurs in the books of the prophets. David, peace be upon him, said: "O Allah, send us Muḥammad, the establisher of the Sunnah after the intermission." So "al-Qayyim" (180) may carry that meaning. And al-Naqqāsh (181) narrated from him, may Allah bless him and grant him peace (182): "I have seven names in the Qur'an: Muḥammad, Aḥmad, Yāsīn, Ṭāhā, al-Muddaththir, al-Muzzammil, and ʿAbd Allah." And in another hadith from Jubayr (183) ibn Muṭʿim, may Allah be pleased with him: "They are six: Muḥammad, Aḥmad, Khātam (Seal), ʿĀqib (Last), Ḥāshir (Gatherer), and Māḥ (Effacer)." And in the hadith of Abū Mūsā (184) al-Ashʿarī, that he, may Allah bless him and grant him peace (185), would name himself for us, saying: "I am Muḥammad, Aḥmad, al-Muqaffī (the Follower), al-Ḥāshir (the Gatherer), the Prophet of Repentance (Nabī al-Tawbah) (186), the Prophet of the Epic Battle (Nabī al-Malḥamah), and the Prophet of Mercy (Nabī al-Raḥmah)." And it is also narrated: "al-Marḥamah (Compassion) and al-Rāḥah (Ease)," and all are correct, Allah willing. And the meaning of "al-Muqaffī" is the meaning of "al-ʿĀqib." As for the "Prophet of Mercy," "Repentance," "Compassion," and "Ease," the Exalted has said: "And We have not sent you except as a mercy to the worlds (187)." And just as He described him as "purifying them and teaching them the Book and Wisdom (188)" and "guiding them to a straight path (189)" and "to the believers, kind and merciful (190)." And He said regarding the description of his nation, that it is (191): "a nation shown mercy." And the Exalted said concerning them: "And they enjoin patience and enjoin compassion (al-marḥamah) (192)," meaning they show mercy to one another. So his Lord, the Exalted, sent him, may Allah bless him and grant him peace (193), as a mercy to the worlds, merciful to them, compassionate, and seeking forgiveness for them. And He made his nation a nation shown mercy, described them with mercy, commanded them, may Allah bless him and grant him peace, to show mutual mercy, and praised them, saying (194): "Indeed, Allah loves among His servants the merciful." And He said (195): "The merciful will be shown mercy by the Most Merciful. Show mercy to those on earth, and He who is in heaven will show mercy to you." As for the narration "Prophet of the Epic Battle (Nabī al-Malḥamah)" (196), it refers to what he was sent with of fighting and the sword, may Allah bless him and grant him peace, and it is authentic. And Ḥudhayfah (197) narrated a similar hadith to that of Abū Mūsā (198), and in it (199): "the Prophet of Mercy, the Prophet of Repentance, and the Prophet of Battles (Nabī al-Malāḥim)." And al-Ḥarbī (200) narrated in his hadith that he, may Allah bless him and grant him peace (201), said: "An angel came to me and said to me: 'You are Qutham (the Gatherer),' meaning the one who gathers. He said: 'And al-Quthūm (the Gatherer) is the one who gathers good.' This is a name known among his household, may Allah bless him and grant him peace." And many of his titles and attributes, may Allah bless him and grant him peace, have come in the Qur'an besides what we have mentioned, such as: al-Nūr (the Light) (202), al-Sirāj al-Munīr (the Illuminating Lamp) (203), al-Mundhir (the Warner) (204), al-Nadhīr (the Warner) (205), al-Mubashshir (the Bringer of Glad Tidings) (206), al-Bashīr (the Bringer of Glad Tidings) (207), al-Shāhid (the Witness) (208), al-Shahīd (the Witness) (209), al-Ḥaqq al-Mubīn (the Clear Truth) (210), Khātam al-Nabiyyīn (the Seal of the Prophets) (211), al-Ra'ūf al-Raḥīm (the Kind, the Merciful) (212), al-Amīn (the Trustworthy) (213), Qadam al-Ṣidq (the Foot of Truth) (214), Raḥmah li-l-ʿĀlamīn (a Mercy to the Worlds) (215), Niʿmat Allāh (the Blessing of Allah) (216), al-ʿUrwah al-Wuthqā (the Firmest Handle) (217), al-Ṣirāṭ al-Mustaqīm (the Straight Path) (218), al-Najm al-Thāqib (the Piercing Star) (219), al-Karīm (the Generous) (220), al-Nabī al-Ummī (the Unlettered Prophet) (221), Dāʿī Allāh (the Caller to Allah) (222)... In many descriptions and noble attributes, and from them in the previous books of Allah, the books of His prophets, the hadiths of His Messenger, and the general usage of the nation, a sufficient summary includes his naming as: al-Muṣṭafā (the Chosen), al-Mujtabā (the Selected) (223), Abū al-Qāsim, al-Ḥabīb (the Beloved), Rasūl Rabb al-ʿĀlamīn (the Messenger of the Lord of the Worlds), al-Shafīʿ al-Mushaffaʿ (the Intercessor Whose Intercession is Accepted), al-Muttaqī (the God-Fearing), al-Muṣliḥ (the Reformer), al-Ẓāhir (the Manifest), al-Muhaymin (the Guardian), al-Ṣādiq (the Truthful), al-Maṣdūq (the Believed), al-Hādī (the Guide), Sayyid Walad Ādam (the Master of the Children of Adam), Sayyid al-Mursalīn (the Master of the Messengers), Imām al-Muttaqīn (the Leader of the God-Fearing), Qā'id al-Ghurr al-Muḥajjalīn (the Leader of the Bright-Faced and Bright-Limbed) (224, 225), Ḥabīb Allāh (the Beloved of Allah), Khalīl al-Raḥmān (the Intimate Friend of the Most Merciful), Ṣāḥib al-Ḥawḍ al-Mawrūd (the Owner of the Pond Visited), al-Shafāʿah wa al-Maqām al-Maḥmūd (Intercession and the Praiseworthy Station), Ṣāḥib al-Wasīlah (the Owner of the Means), al-Faḍīlah wa al-Darajah al-Rafīʿah (Virtue and the Lofty Rank), Ṣāḥib al-Tāj (the Owner of the Crown), al-Miʿrāj wa al-Liwā' (the Ascension and the Banner), al-Qaḍīb (the Staff), Rākib al-Burāq (the Rider of al-Burāq), al-Nāqah wa al-Najīb (the She-Camel and the Noble Camel) (226), Ṣāḥib al-Ḥujjah wa al-Sulṭān (the Owner of the Proof and Authority), al-Khātam (the Seal) (227) wa al-ʿAlāmah (and the Sign), al-Burhān (the Clear Proof), Ṣāḥib al-Hirāwah wa al-Naʿlayn (the Owner of the Staff and the Sandals) (228)... And among his names in the scriptures: al-Mutawakkil (the Reliant), al-Mukhtār (the Chosen), Muqīm al-Sunnah (the Establisher of the Sunnah), al-Muqaddas (the Sanctified) (229), Rūḥ al-Quds (the Spirit of Holiness) (230), Rūḥ al-Ḥaqq (the Spirit of Truth), which is the meaning of "al-Bār Qalīṭ" (231) in the Gospel. And Thaʿlab (232) said: "al-Bār Qalīṭ" is the one who distinguishes between truth and falsehood. And among his names in the previous scriptures are: Mādh Mādh (233), meaning "good, good," and "Ḥamṭāyā" (234), and al-Khātam (the Seal) and al-Ḥātam (the Judge), narrated by Kaʿb al-Aḥbār. And Thaʿlab said: "al-Khātam" is the one who sealed the prophets, and "al-Ḥātam" is the most beautiful of the prophets in form and character. And he is called in Syriac "Mushaffaḥ" (235) and "al-Munḥamannā" (236). And his name in the Torah is "Uḥayd" (237), narrated from Ibn Sīrīn (238). And the meaning of "Ṣāḥib al-Qaḍīb" (Owner of the Staff) is the sword; this is explained in the Gospel, where it says: "With him is a rod of iron with which he fights, and his nation likewise." And it may be interpreted as the slender staff (al-qadīb al-mamshūq) (239) that he, may Allah bless him and grant him peace, used to hold, which is now with the caliphs. As for "al-Hirāwah" (the Staff) with which he is described, it is in language the walking stick (al-ʿaṣā). And I think (240) – and Allah knows best – it is the staff mentioned in the hadith of the Pond: "I will drive people away from it with my staff for the people of Yemen (241, 242)." As for "al-Tāj" (the Crown), what is meant by it is the turban (al-ʿimāmah), for at that time it was only for the Arabs, and turbans are the crowns of the Arabs. His descriptions, titles, and attributes in the scriptures are many, and in what we have mentioned of them there is sufficient, Allah willing. And his well-known kunyah (patronymic) was Abū al-Qāsim. And it was narrated (243) from Anas (244) that when Ibrāhīm (245) was born to him, Jibrīl came to him and said: "Peace be upon you, O Abā Ibrāhīm." Chapter Fourteen: On Allah's Honoring Him with Names Specific to Him, the Exalted – Allah the Exalted's honoring him, may Allah bless him and grant him peace, by naming him with some of His Most Beautiful Names and describing him with some of His Most High Attributes. Al-Qāḍī Abū al-Faḍl – may Allah the Exalted grant him success – said: How fitting this chapter is for the chapters of the first section, due to its being threaded into the string (246) of their content (247) and its blending with their sweet, flowing water (248). However, Allah did not open the breast for guidance to its deduction, nor did He illuminate the mind for extracting its essence and gathering it, except when delving into the preceding chapter. So we saw fit to add it to it and thereby gather its scattered parts. Know that Allah the Exalted distinguished many of the prophets with an honor He bestowed (249) upon them from His names.

As a designation: Isaac and Ishmael as "Ba‘līm (250)" and "Ḥalīm (251)", and Abraham as "Ḥalīm (252)", and Noah as "Shakūr (253)", and Jesus and John as "Barr (254)", and Moses as "Karīm (255)" and "Qawī", and Joseph as "Ḥafīẓ" "‘Alīm (256)", and Job as "Ṣābir (257)", and Ishmael as "Ṣādiq al-Wa‘d (258)", as the Mighty Book has spoken of this from the places of their mention. And He favored our Prophet Muḥammad, may God bless him and grant him peace, by adorning him (259) with many of them (260) in His Mighty Book and on the tongues of His prophets, a great number, of which a collection has come to us after exertion of thought and bringing forth of remembrance, since we have not found anyone who has gathered more than two names from them, nor anyone who has devoted himself to composing two chapters on them. And we have recorded from them in this chapter approximately thirty names. And perhaps God Almighty, just as He has inspired what is known of them and verified it, will complete the blessing by clarifying what He has not revealed to us now and will unlock its closure (261). Among His, may He be exalted, names: "Al-Ḥamīd" (The Praiseworthy), and its meaning is the praised one, because He praised Himself and His servants praised Him. It also carries the meaning of the one who praises Himself and the acts of obedience. And He named the Prophet, may God bless him and grant him peace, "Muḥammad" and "Aḥmad". "Muḥammad" means the praised one, and likewise his name occurs in the Psalms of David. "Aḥmad" means the greatest of those who praise, and the most majestic of those who praised. Ḥassān (262) alluded to something like this in his saying: "And He derived for him from His name to magnify him, so the Lord of the Throne is Maḥmūd (Praised) and this is Muḥammad." Among His, may He be exalted, names: "Al-Ra’ūf al-Raḥīm" (The Kind, the Merciful), and they are close in meaning. And He named him (the Prophet) with that in His Book, saying: "With the believers he is kind and merciful (263)." Among His, may He be exalted, names: "Al-Ḥaqq al-Mubīn" (The Truth, the Manifest). The meaning of "Al-Ḥaqq" is the Existent, the one whose affair is realized. Likewise, "Al-Mubīn" means the one whose affair and divinity are clear. "Bāna" and "Abāna" have the same meaning. And it can mean the one who makes clear to His servants the matter of their religion and their return. And He named the Prophet, may God bless him and grant him peace, with that in His Book, saying: "Until the Truth came to them and a manifest Messenger (264)." And He said: "And say, ‘Indeed I am the clear warner’ (265)." And He said: "The Truth has come to you from your Lord (266)." And He said: "So they denied the Truth when it came to them (267)." It is said: Muḥammad, and it is said: the Qur’an. Its meaning here is the opposite of falsehood, the one whose truthfulness and affair are realized, and it carries the same meaning as the first. "Al-Mubīn" is the one whose affair and message are clear, or the one who makes clear from God Almighty what He sent him with, as God Almighty said: "That you may make clear to the people what has been revealed to them (268)." Among His, may He be exalted, names: "Al-Nūr" (The Light). Its meaning is the possessor of light, i.e., its Creator, or the Illuminator of the heavens and the earth with lights, and the Illuminator of the hearts of the believers with guidance. And He named him (the Prophet) "Nūr" (a light), saying: "There has come to you from God a light and a manifest Book (269)." It is said: Muḥammad, and it is said: the Qur’an. And He said concerning him: "And a luminous lamp (270)." He was named thus for the clarity of his affair and the manifestation of his prophethood, illuminating the hearts of the believers and the knowers with what he brought. Among His, may He be exalted, names: "Al-Shahīd" (The Witness). Its meaning is the All-Knowing. And it is said: the witness over His servants on the Day of Resurrection. And He named him (the Prophet) "Shahīd" (a witness) and "Shāhid" (a witness), saying: "Indeed, We have sent you as a witness (271)." And He said: "And the Messenger will be a witness over you (272)." And it carries the same meaning as the first. Among His, may He be exalted, names: "Al-Karīm" (The Generous). Its meaning is the one abundant in goodness. And it is said: the one who bestows favors. And it is said: the Pardoner. And it is said: the Exalted. And in the hadith (273) narrated concerning His, may He be exalted, names is "Al-Akram" (The Most Generous). And God Almighty named him (the Prophet) "Karīm" (noble/generous) in His saying: "Indeed, it is the word of a noble Messenger (274)." It is said: Muḥammad, and it is said: Gabriel. And he, may God bless him and grant him peace, said (275): "I am the most generous of the children of Adam." And the meanings of the name are correct concerning him, may God bless him and grant him peace. Among His, may He be exalted, names: "Al-‘Aẓīm" (The Magnificent). Its meaning is the one of majestic status, before whom everything is insignificant. And He said concerning the Prophet, may God bless him and grant him peace: "And indeed, you are upon an exalted standard of character (276)." And it occurs at the beginning of a book (277) of the Torah concerning Ishmael: "And he will beget a great one for a great nation, so he is great and upon a great character." Among His, may He be exalted, names: "Al-Jabbār" (The Compeller). Its meaning is the Restorer/Reformer. And it is said: the Subduer. And it is said: the Exalted, the one of magnificent status. And it is said: the Proud. And the Prophet, may God bless him and grant him peace, was named "Jabbār" in the book of David, who said: "Gird your sword, O Jabbār, for your Law (278) and your statutes are coupled with the awe of your right hand." Its meaning concerning the Prophet, may God bless him and grant him peace, is either for his reforming the nation through guidance and teaching, or for his subduing his enemies, or for the elevation of his station over humanity and his great significance. And God Almighty negated from him in the Qur’an the compulsion of pride that is not befitting for him, saying: "And you are not a compeller over them (279)." Among His, may He be exalted, names: "Al-Khabīr" (The All-Aware). Its meaning is the one who is acquainted with the inner reality (280) of a thing, the knower of its true nature. And it is said: its meaning is the one who informs. And God Almighty said: "The Most Merciful—ask about Him, then, one who is aware (281)." Al-Qāḍī Bakr (282) ibn al-‘Alā’ said: The one commanded to ask is other than the Prophet, may God bless him and grant him peace, and the one asked, "Al-Khabīr" (the aware one), is the Prophet, may God bless him and grant him peace. Others said: Rather, the asker is the Prophet, may God bless him and grant him peace, and the one asked is God Almighty. So the Prophet is "Khabīr" (aware/informer) according to both mentioned aspects. It is said: because he is a knower to the utmost degree of knowledge of what God has taught him of His hidden knowledge and great gnosis, an informer to his nation of what He has permitted him to make known to them. Among His, may He be exalted, names: "Al-Fattāḥ" (The Opener/Judge). Its meaning is the Judge between His servants, or the Opener of the doors of provision and mercy and of what is closed of their affairs upon them, or He opens their hearts and insights to the knowledge of truth. It also carries the meaning of the Helper, as in His, may He be exalted, saying: "If you seek victory, victory has come to you (283)," i.e., if you seek help, help has come to you. And it is said: its meaning is the Initiator of opening and victory. And God Almighty named His Prophet Muḥammad, may God bless him and grant him peace, "Al-Fātiḥ" (the Opener) in the lengthy hadith of the Night Journey from the narration of al-Rabī‘ (284) ibn Anas from Abū al-‘Āliyah (285) and others from Abū Hurayrah (286), may God be pleased with him, and in it is from the saying of God Almighty: "And I have made you an opener and a seal." And in it is from the saying of the Prophet, may God bless him and grant him peace, in his praise of his Lord and enumeration of his ranks: "And He raised my mention, and made me an opener and a seal." So "Al-Fātiḥ" here means: the Judge, or the opener of the doors of mercy upon his nation, and the opener of their insights to the knowledge of truth, faith in God, or the helper of truth, or the initiator of guidance for the nation, or the foremost (287), the one given precedence among the prophets, and the seal of them, as he, may God bless him and grant him peace, said (288): "I was the first of the prophets in creation and the last of them in sending." Among His, may He be exalted, names in the hadith: "Al-Shakūr" (The Appreciative). Its meaning is the one who rewards for little work. And it is said: the one who praises the obedient. And He described His Prophet Noah, peace be upon him, with that, saying: "Indeed, he was a grateful servant (289)." And the Prophet, may God bless him and grant him peace, described himself with that, saying (290): "Should I not be a grateful servant?" i.e., acknowledging the blessings of my Lord, recognizing their worth, praising Him, and striving to increase in that, because of His saying: "If you are grateful, I will surely increase you (291)." Among His, may He be exalted, names: "Al-‘Alīm" (The All-Knowing) and "Al-‘Allām" (The All-Knower) and "‘Ālim al-Ghayb wa al-Shahādah" (Knower of the unseen and the witnessed). And He described His Prophet, may God bless him and grant him peace, with knowledge, and singled him out with a distinction from it, saying: "And He taught you what you did not know, and the favor of God upon you has been great (292)." And He said: "And He teaches you the Book and the Wisdom, and teaches you what you did not know (293)." Among His names: "Al-Awwal" (The First) and "Al-Ākhir" (The Last). Their meaning is the one who precedes things before their existence and the one who remains after their annihilation. Their realization is that He has no beginning and no end. And he, may God bless him and grant him peace, said (294): "I was the first of the prophets in creation and the last of them in sending." And this is how His, may He be exalted, saying is interpreted: "And when We took from the prophets their covenant, and from you, and from Noah (295)." For He mentioned Muḥammad, may God bless him and grant him peace, first.

Umar ibn al-Khattab (may Allah be pleased with him) indicated something similar ¹⁶². Among his sayings is: "We are the last, the foremost ¹⁶³." And his saying: "I am the first from whom the earth will split open, and the first to enter Paradise, and the first intercessor, and the first whose intercession will be accepted, and he is the Seal of the Prophets and the Last of the Messengers, may Allah bless him and grant him peace." Among His (Exalted) names are: "al-Qawiyy" (the Strong) and "Dhu al-Quwwa al-Matin" (the Possessor of Firm Strength), meaning the Powerful. Allah the Exalted described him with that, saying: "Possessor of strength, before the Lord of the Throne, secure ¹⁶⁴." It is said: Muhammad, and it is said: Gabriel. Among His (Exalted) names is: "al-Sadiq" (the Truthful) in the transmitted hadith ¹⁶⁵, and in the hadith ¹⁶⁶ also his name (may Allah bless him and grant him peace) is mentioned as "al-Sadiq al-Masduq" (the Truthful, the Believed). Among His (Exalted) names are: "al-Wali" (the Protector) and "al-Mawla" (the Master), both meaning the Helper. Allah the Exalted said: "Indeed, your Protector is Allah and His Messenger ¹⁶⁷." And he (may Allah bless him and grant him peace) said: "I am the protector of every believer." And Allah the Exalted said: "The Prophet is more worthy of the believers ¹⁶⁸." And he (may Allah bless him and grant him peace) said: "Whoever I am his master, Ali is his master ¹⁶⁹." Among His (Exalted) names is: "al-"Afuww" (the Pardoner), meaning the Forgiving. Allah the Exalted described His Prophet with this in the Qur'an and the Torah, and commanded him to pardon, saying: "Take the pardon ¹⁷⁰" and said: "So pardon them and overlook ¹⁷¹." And Gabriel said to him, when he asked about His saying: "Take the pardon," he said: "That you forgive those who wrong you." And in the Torah and the Gospel, in the famous hadith about his description ¹⁷²: "He is not harsh nor coarse, but he pardons and overlooks." Among His (Exalted) names is: "al-Hadi" (the Guide), which means Allah's granting success to whom He wills among His servants, and also means guidance and calling. Allah the Exalted said: "And Allah invites to the abode of peace and guides whom He wills to a straight path ¹⁷³." The origin of all is from inclination, and it is said from precedence, and it is said in the interpretation of Ta Ha: Indeed, it means O Tahir, O Hadi, meaning the Prophet (may Allah bless him and grant him peace). And He the Exalted said to him: "And indeed, you guide to a straight path ¹⁷⁴" and said about him: "And a caller to Allah by His permission ¹⁷⁵." So Allah the Exalted is exclusively characterized by the first meaning; Allah the Exalted said: "Indeed, you do not guide whom you love, but Allah guides whom He wills ¹⁷⁶." And with the meaning of guidance (indication) it is applied to other than Him the Exalted. Among His (Exalted) names are: "al-Mu'min" (the Faithful) and "al-Muhaymin" (the Guardian). It is said they have the same meaning: the meaning of "al-Mu'min" regarding Him the Exalted is the One who fulfills His promise to His servants, and the One who confirms His true word, and the One who confirms His believing servants and His messengers. And it is said: the One who declares Himself unique, and it is said: the One who gives security to His servants in this world from His injustice, and to the believers in the Hereafter from His punishment. And it is said: "al-Muhaymin" means the trustworthy, a diminutive form of it ¹⁷⁷, so the hamza was changed to ha. And it has been said that their saying in supplication "Amin" is a name from the names of Allah the Exalted ¹⁷⁸, and its meaning is the meaning of al-Mu'min. And it is said: "al-Muhaymin" means the Witness and the Preserver. And the Prophet (may Allah bless him and grant him peace) is trustworthy (amin) and guardian (muhaymin) and faithful (mu'min). Allah the Exalted called him trustworthy, saying: "Obeyed there and trustworthy ¹⁷⁹." And he (may Allah bless him and grant him peace) was known as "al-Amin" and became famous by it before prophethood and after it. And al-"Abbas ¹⁸⁰ called him muhaymin in his poetry, saying: "Then your house, the muhaymin, from Khindif, lofty, beneath it are the dialects." It is said the intended meaning is: O muhaymin. Al-Qutaybi ¹⁸¹ and Imam Abu al-Qasim al-Qushayri ¹⁸² said this. And He the Exalted said: "He believes in Allah and trusts the believers ¹⁸³," meaning he confirms. And he (may Allah bless him and grant him peace) said: "I am a security ¹⁸⁴ for my companions," so this is with the meaning of al-Mu'min. Among His (Exalted) names is: "al-Quddus" (the Holy), meaning the One free from imperfections, purified from the marks of temporality. And "Bayt al-Maqdis" (the Holy House) is named because one is purified therein from sins, and from it is "al-Wadi al-Muqaddas" (the Holy Valley) and "Ruh al-Qudus" (the Holy Spirit). It occurs in the books of the prophets among his names (may Allah bless him and grant him peace) "al-Muqaddas" (the Sanctified), i.e., purified from sins, as He the Exalted said: "That Allah may forgive you your past and future sins ¹⁸⁵," or the one by whom one is purified from sins and by following whom one is exalted from them, as He the Exalted said: "And purifies them ¹⁸⁶" and said: "And brings them out from darkness into light ¹⁸⁷," or he is sanctified meaning purified from blameworthy morals and base attributes. Among His (Exalted) names is: "al-"Aziz" (the Mighty), meaning the Invincible, the Overcomer, or the One with no equal, or the One who gives might to others. And He the Exalted said: "And to Allah belongs might, and to His Messenger ¹⁸⁸," i.e., invincibility and majesty of rank. And Allah the Exalted described Himself with glad tidings and warning, saying: "Their Lord gives them glad tidings of mercy from Him and pleasure ¹⁸⁹" and said: "Indeed, Allah gives you glad tidings of John ¹⁹⁰" and "of a word from Him ¹⁹¹." And He called him a bringer of glad tidings and a warner and a bearer of glad tidings—i.e., a bringer of glad tidings to the people of obedience, and a warner to the people of disobedience. Among His (Exalted) names, according to some commentators, are: "Ta Ha" and "Ya Sin." And some also mentioned that they are among the names of Muhammad (may Allah bless him and grant him peace), honor and venerate him. The Fifteenth Chapter: A Supplement on the Attributes of the Creator and the Created. Al-Qadi Abu al-Fadl (may Allah the Exalted grant him success) said: "Now I will mention a subtle point ¹⁹² with which I will append this chapter and conclude this section, and with which I will remove the difficulty for every weak-minded, sick-understanding person regarding what has preceded, delivering him from the pitfalls of anthropomorphism and removing him from the ambiguities of obscurity. It is that he should believe that Allah the Exalted, glorious is His name, in His majesty, grandeur, sovereignty, beautiful names, and lofty attributes, does not resemble any of His creatures, nor is He resembled by them. And what has come of terms applied by the Law to the Creator and the creature, there is no similarity between them in real meaning, for the attributes of the Eternal are unlike the attributes of the creature. Just as His essence (Exalted) does not resemble essences, so His attributes do not resemble the attributes of creatures, for their attributes are inseparable from accidents ¹⁹³ and purposes ¹⁹⁴, and He the Exalted is exalted above that; rather, He has always been with His attributes and names. Sufficient in this is His saying: 'There is nothing like unto Him ¹⁹⁵.' How excellent is the saying of the knowledgeable, verifying scholars: 'Tawhid is affirming an essence not resembling essences nor stripped of attributes.' And al-Wasiti ¹⁹⁶ (may Allah have mercy on him) added to this subtle point an explanation, which is our purpose, saying: 'There is no essence like His essence, nor name like His name, nor act like His act, nor attribute like His attribute, except in terms of verbal agreement.' And the eternal essence is too exalted to have a temporal attribute, just as it is impossible for a temporal essence to have an eternal attribute. This is all the doctrine of the People of Truth and the Sunnah and the Community (may Allah be pleased with them). Imam Abu al-Qasim al-Qushayri ¹⁹⁷ (may Allah have mercy on him) explained this saying to increase its clarity, saying: 'This account encompasses the comprehensive issues of tawhid. How could His essence resemble the essence of temporal things when it is independent in its existence? And how could His act resemble the act of creation, when it occurred not for gaining intimacy or repelling deficiency, nor came about through thoughts and purposes, nor appeared through direct handling and treatment? The act of creation does not go beyond these aspects.' And another of our shaykhs ¹⁹⁸ said: 'Whatever you imagine in your imaginations or perceive with your intellects is temporal like you.' And Imam Abu al-Ma'ali al-Juwayni ¹⁹⁹ said: 'Whoever feels at ease with an existence that his thought has reached is a mushabbih ²⁰⁰, and whoever feels at ease with pure negation is...'

One who denies [God's attributes] ²⁰¹, even if he affirms existence, acknowledges his inability to perceive His true nature, and thus he is a monotheist. How excellent is the saying of Dhu al-Nun al-Misri ²⁰²: "The reality of tawhid ²⁰³ is that you know that the power of God Almighty in things is without intervention ²⁰⁴, and His making of them is without mixture ²⁰⁵; the cause of everything is His making, and there is no cause for His making ²⁰⁶. Whatever is imagined in your mind, God is contrary to it." This is a wondrous, precious, and verified saying. The second part ²⁰⁷ is an interpretation of His words: "There is nothing like unto Him" ²⁰⁸. The second ²⁰⁹ is an interpretation of His words: "He is not questioned about what He does, but they are questioned" ²¹⁰. The third ²¹¹ is an interpretation of His words: "Our word to a thing when We intend it is only to say to it 'Be,' and it is" ²¹². May God establish us and you in tawhid, affirmation, and transcendence, and keep us away from the two extremes of error and misguidance: denial and anthropomorphism, by His grace and mercy. Chapter Four: On what He manifested through him of miracles and honored him with of special characteristics and graces. It contains thirty sections. Section One: Introduction Al-Qadi Abu al-Fadl said: It suffices for the contemplator to realize that we have not compiled this book for one who denies the prophethood of our Prophet (peace and blessings be upon him), nor for one who attacks his miracles, so that we would need to set up proofs for them and fortify their domain ²¹³ so that the attacker cannot reach them, and mention the conditions of miracles, the challenge alone, and the invalidity of the claim of those who nullify the abrogation of laws and its refutation. Rather, we have authored it for the people of his religion who respond to his call and believe in his prophethood, so that it may be a confirmation of their love for him, an increase in their deeds, and "that they may increase in faith upon their faith" ²¹⁴. Our intention is to establish in this chapter the major miracles and famous signs, to indicate the greatness of his rank with his Lord. We have brought from them what is verified and has a sound chain of transmission, most of which is certain or nearly so, and we have added to them some of what is found in the famous books of the imams. When the fair-minded contemplator reflects on what we have presented of his beautiful impact, praiseworthy conduct, excellence of knowledge, soundness of intellect and forbearance, totality of perfection, all his qualities, the testimony of his state, and the correctness of his speech, he will not doubt ²¹⁵ the soundness of his prophethood and the truth of his call. This has sufficed for more than one in their Islam and belief in him. We have related from al-Tirmidhi ²¹⁶, Ibn Qani' ²¹⁷, and others through their chains that 'Abd Allah ibn Salam ²¹⁸ said: "When the Messenger of God (peace and blessings be upon him) arrived in Medina, I came to look at him. When I discerned his face, I knew that his face was not the face of a liar." And from Abu Rimtha ²¹⁹ al-Taymi: "I came to the Prophet (peace and blessings be upon him) with my son, and I was shown him ²²⁰. When I saw him, I said: 'This is the Prophet of God.'" Muslim and others related that Dimad ²²¹ when he came to him, the Prophet (peace and blessings be upon him) said to him: "Indeed, praise is due to God; we praise Him and seek His help. Whom God guides, none can lead astray, and whom He leads astray, none can guide. I bear witness that there is no god but God alone, with no partner, and that Muhammad is His servant and Messenger." He said to him: "Repeat these words of yours to me, for they have reached the depth ²²² of the sea. Give me your hand, I pledge allegiance to you." And Jami' ²²³ ibn Shaddad said: There was a man among us called Tariq ²²⁴, who reported that he saw the Prophet (peace and blessings be upon him) in Medina and said: "Do you have anything to sell?" We said: "This camel." He said: "For how much?" We said: "For such and such a wasq ²²⁵ of dates." He took its halter ²²⁶ and walked toward Medina. We said: "We sold to a man we do not know who he is, and we have a woman with us ²²⁷." She said: "I guarantee the price of the camel. I saw the face of a man like the full moon on the night of the full moon; he will not cheat ²²⁸ you." In the morning, a man came with dates and said: "I am the messenger of the Messenger of God (peace and blessings be upon him) to you; he commands you to eat from these dates and measure until you are fully paid." So we did. In the story of al-Julandi ²²⁹, the king of 'Amman, when he was informed ²³⁰ that the Messenger of God (peace and blessings be upon him) was calling him to Islam, al-Julandi said: "By God, what has guided me to this unlettered Prophet is that he does not command anything good but he is the first to act upon it, nor does he forbid anything but he is the first to abandon it. He conquers but does not become arrogant, is defeated but does not become vexed, fulfills the covenant, and delivers on his promise. I bear witness that he is a Prophet." Niftawayh said regarding the words of the Exalted: "Its oil would almost shine, even if no fire touched it" ²³¹: This is a parable that God Almighty made for His Prophet (peace and blessings be upon him); He says: His appearance almost indicates his prophethood, even if he does not recite the Quran, as Ibn Rawaha ²³² said: "If there were no clear signs in him, his appearance would inform you of the news." It is time to begin mentioning prophethood, revelation, and messengership, and after that the miracle of the Quran and what it contains of proof and evidence. Section Two: The Difference Between Prophethood and Messengership Know that God, exalted is His name, is able to create knowledge in the hearts of His servants, and knowledge of His essence, names, attributes, and all His obligations, initially without an intermediary if He wills, as is related of His practice with some prophets. Some commentators mentioned this regarding His words: "It is not for any human that God should speak to him except by revelation" ²³³. It is permissible for Him to convey all that to them through an intermediary that conveys His speech to them, and that intermediary is either non-human, like angels with prophets, or of their own kind, like prophets with nations. There is no impediment to this from rational evidence. If this is permissible and not impossible, and the messengers come with what indicates their truthfulness from their miracles, it becomes obligatory to believe them in all that they bring. For the miracle, with the challenge from the Prophet (peace and blessings be upon him), stands in place of God's saying: "My servant has spoken truthfully, so obey him and follow him," and it is a witness to his truthfulness in what he says. This is sufficient. Elaboration on this is beyond the purpose. Whoever wishes to pursue it will find it fully covered in the works of our imams, may God have mercy on them. Prophethood, in the language of those who pronounce the hamza, is derived from naba', which means news. It may be pronounced without hamza for ease. The meaning is that God Almighty informed him of His unseen and made him know that he is His prophet, so he is a prophet (munabba'), a pattern of fa'il in the sense of maf'ul, or he is one who informs about what God sent him with and announces what God revealed to him, fa'il in the sense of fa'il. For those who do not pronounce the hamza, it is from nubuwwa, which is what is elevated from the ground, meaning that he has a noble rank and a high station with his Lord. Both descriptions are harmonious in his case. As for the messenger, he is the one sent (mursal). The pattern fa'ul in the sense of muf'al is rare in the language. His sending is God's command to him to convey to those to whom he is sent. Its derivation is from succession, as in their saying: "The people came in successive groups" (arsalan), meaning one after another. It is as if he is obliged to repeat the conveying, or he is obliged to...

The community follows him, and the scholars differed: Are *al-nabī* (the prophet) and *al-rasūl* (the messenger) synonymous or do they have two distinct meanings? It was said: They are the same, and their origin is from *al-inbā’* (announcement), which is informing. They adduced as evidence His statement, Exalted is He: “And We sent not before you any messenger or prophet” (Qur’an 22:52). For He affirmed for both of them the sending. He said: And a prophet is only a messenger, and a messenger is only a prophet. And it was said: They are distinct in one aspect… since they are united in prophethood (*al-nubuwwa*), which is the knowledge of the unseen and the informing of the special characteristics of prophethood, or the elevation for the knowledge of that and the attainment of its rank. - And they differ in the addition of the message (*al-risāla*) for the messenger… which is the command to warn and inform, as we have said. And their proof from the same verse is the distinction between the two names; if they were one thing, their repetition in eloquent speech would not be good. They said: And the meaning is: “And We sent not a messenger to a community, or a prophet who is not sent to anyone.” And some of them went to the view that the messenger has brought an original law, and whoever did not bring it is a prophet, not a messenger, even if he is commanded to convey and warn. And the correct view, and that which the vast multitude holds, is that every messenger is a prophet, but not every prophet is a messenger. The first of the messengers is Adam, and the last of them is Muhammad, may God bless him and grant him peace. And in the hadith of Abū Dharr, may God be pleased with him: “Indeed, the prophets are one hundred and twenty-four thousand prophets.” And he mentioned that the messengers among them are three hundred and thirteen, the first of them being Adam, peace be upon him. So the meaning of prophethood and messengership has become clear to you, and they are not, according to the verifiers, an essence (*dhāt*) of the prophet… nor an attribute of essence (*ṣifat dhāt*)… contrary to the Karāmiyya, in their lengthy and exaggerated discourse, which is not to be relied upon. As for *al-waḥy* (revelation/inspiration): its origin is speed… So when the prophet receives what comes to him from his Lord with haste, it is called *waḥy*… And the types of inspirations (*ilhāmāt*) are called *waḥy* by analogy with the *waḥy* to the prophet. And writing is called *waḥy* due to the speed of the movement of the hand of its writer. And “the *waḥy* of the eyebrow and the glance” is the speed of their indication. And from it is His statement, Exalted is He: “So he made a sign (*awḥā*) to them, that they should glorify [God] morning and evening” (Qur’an 19:11), meaning he gestured and signaled, and it was said: he wrote. And from it is their saying: *al-waḥā, al-waḥā*… meaning speed, speed. And it was said: The origin of *al-waḥy* is secrecy and concealment… And from it, inspiration is called *waḥy*. And from it is His statement, Exalted is He: “And indeed, the devils do inspire (*layūḥūna*) their allies” (Qur’an 6:121), meaning they whisper in their hearts. And from it is His statement: “And We inspired (*awḥaynā*) to the mother of Moses” (Qur’an 28:7), meaning it was cast into her heart. And that has been said regarding His statement, Exalted is He: “And it is not for any human that God should speak to him except by revelation (*waḥyan*)” (Qur’an 42:51), meaning what He casts into his heart without an intermediary. [The Third Chapter: The Meaning of Miracles (*Mu‘jizāt*)] Know that the meaning of our naming what the prophets brought as a “miracle” (*mu‘jiza*) is that creation is incapable (*‘ajaza*) of producing its like. And it is of two types: - A type that is within the scope of human capability, yet they were incapable of it. So their being rendered incapable of it is an act of God that indicates the truthfulness of His prophet, such as turning them away from wishing for death, and rendering them incapable of producing the like of the Qur’an, according to the view of some, and the like. - And a type that is outside their capability, so they were not able to produce its like, such as reviving the dead, turning the staff into a serpent, bringing forth a she-camel from a rock, the speaking of a tree, the gushing of water from the fingers, the splitting of the moon, and things which no one can do except God. So that occurs at the hand of the prophet, may God bless him and grant him peace, as an act of God, Exalted is He, and His challenging those who deny him to produce its like is a rendering of them incapable. And know that the miracles that appeared at the hand of our Prophet, may God bless him and grant him peace, and the proofs of his prophethood and the evidences of his truthfulness, are of both these types together. - And he is the most abundant of the messengers in miracles, the most dazzling in signs, and the most manifest in proof, as we will explain. And they are, in their abundance, beyond enumeration. For one of them, which is the Qur’an, the number of its miracles cannot be counted by a thousand, nor two thousand, nor more… because the Prophet, may God bless him and grant him peace, challenged with a single sura from it, and the people of knowledge were incapable of it… And the shortest of the suras is “Indeed, We have granted you al-Kawthar” (Qur’an 108:1). So every verse of it, or verses of it according to their number and measure, is a miracle… Then within it itself are miracles, according to what we will do regarding the miracles it contains. Then his miracles, may God bless him and grant him peace, are of two divisions: - A division of them is known with certainty and transmitted to us via *tawātur* (mass transmission), like the Qur’an. So there is no doubt or disagreement about the Prophet’s bringing it, its appearance from him, and his using it as his proof… And if an obstinate denier denies this, it is like his denial of the existence of Muhammad, may God bless him and grant him peace, in the world… Rather, the objection of the deniers came regarding the proof by it. So it itself, and all that it contains of the miraculous, is known necessarily, and the aspect of its inimitability (*i‘jāz*) is known necessarily and through reflection, as we will explain. Some of our imams said: This runs along the general lines that signs and breaches of custom occurred at his hands, may God bless him and grant him peace. If no single specific one of them reaches the level of certainty, then all of them together do. So there is no doubt that their meanings occurred at his hands, and no believer or disbeliever disagrees that wonders occurred at his hands. Rather, the dispute of the obstinate one is about whether they are from God… And we have already presented that they are from God… And that this is equivalent to His saying “You have spoken the truth.” For the occurrence of such things from our Prophet is also known necessarily, due to the agreement of their meanings, just as the generosity of Ḥātim, the bravery of ‘Antara, and the forbearance of Aḥnaf are known necessarily… due to the agreement of the reports transmitted about each of them… on the generosity of this one, the bravery of this one, and the forbearance of this one… even if each report by itself does not necessitate knowledge, nor definitively establish its authenticity. - And the second division: That which did not reach the level of necessity and certainty. And it is of two types. - A type that is famous and widespread, narrated by many, and the report of it became common among the *muḥaddithūn* (hadith scholars), narrators, and transmitters of biographies and reports… like the gushing of water from between the fingers, and the multiplication of food. - And a type of it was specific to one or two individuals, narrated by a small number, and did not become as famous as others… But when gathered with its like, they agree in meaning and unite in presenting the miracle, as we have stated. Al-Qāḍī Abū al-Faḍl said: And I say—declaring the truth—that many of these reported signs from him, may God bless him and grant him peace, are known with certainty. As for the splitting of the moon, the Qur’an explicitly states its occurrence and informs of its existence, and one does not deviate from the apparent meaning except with evidence. And authentic reports from many chains of transmission have come to remove any possibility of interpretation. And the opposition of a foolish person, loosened from the bonds of religion, does not weaken our resolve… Nor is attention paid to the foolishness of an innovator who casts doubt into the hearts of weak believers… Rather, we will rub his nose in the dust with this and cast his foolishness into the open. And likewise, the story of the gushing of water and the multiplication of food: trustworthy and numerous narrators narrated it from the vast multitude, from a large number of the Companions… And among them is what the general public narrated, in an unbroken chain, from those who reported it from among the body of the Companions and their best… that this occurred at a gathering of many of them on the Day of the Trench, and in the Expedition of Buwaṭ, and the ‘Umra of al-Ḥudaybiyya, and the Expedition of Tabūk, and similar assemblies of Muslims and gatherings of armies… And it is not reported from any of the Companions that they contradicted the narrator in what he related… nor any denial of what…

It is reported about them that they saw him as narrated... So the silence of the silent among them is like the speech of the speaker... For they are those who are purified from remaining silent upon falsehood and from dissimulation in lies. There is neither desire nor fear that prevents them. Had what they heard been objectionable to them and unfamiliar, they would have denounced it just as some of them denounced certain things narrated by others concerning the Sunna, the Sira, and the variant readings ²³⁴ of the Qur'an. Some of them corrected others and accused them of error in matters that are well-known. So this entire category is attached to the definitive ²³⁵ among his miracles, as we have explained. Moreover, reports that have no basis and are built upon falsehood do not, with the passage of time and the circulation among people and scholars, reveal their weakness and become obscure—as is observed in many false reports and sudden rumors ²³⁶. But the signs ²³⁷ of our Prophet, may God bless him and grant him peace, that come through isolated reports ²³⁸ only increase in clarity over time, and with the circulation among sects and the frequent attacks of the enemy and his eagerness to weaken them and undermine their foundation, and the efforts of the atheist to extinguish their light, they only gain strength and acceptance, and the critic gains nothing but regret and anguish ²³⁹. Likewise, his reports about the unseen and his informing of what will be and what was are known as his signs in general by necessity. This is true and beyond dispute. This has been affirmed by our imams ²⁴⁰, al-Qadi ²⁴¹ and al-Ustadh Abu Bakr ²⁴² and others, may God have mercy on them. I find no reason for someone to say that these famous stories belong to the category of isolated reports except his lack of study of reports and their transmission, and his preoccupation with other fields of knowledge. Otherwise, whoever pays attention to the chains of transmission and studies the hadiths and the Sira will have no doubt about the authenticity of these famous stories in the manner we have mentioned. It is not unlikely that knowledge through tawatur ²⁴³ may be attained by one person but not by another. For most people know through report that Baghdad exists and that it is a great city and the seat of the caliphate, but some individuals do not even know its name, let alone its description. Similarly, the jurists among the followers of Malik ²⁴⁴ know by necessity and through tawatur from him that his school requires the recitation of the Mother of the Qur'an ²⁴⁵ in prayer for the individual and the imam, and that the intention ²⁴⁶ at the beginning of the first night of Ramadan suffices for the rest, and that al-Shafi'i ²⁴⁷ holds that the intention must be renewed every night, and that wiping only part of the head ²⁴⁸ is sufficient. And that the school of both ²⁴⁹ requires retaliation ²⁵⁰ for killing with a sharp instrument ²⁵¹ and otherwise ²⁵², and the obligation of intention in ablution, and the requirement of a guardian ²⁵³ in marriage. And that Abu Hanifa ²⁵⁴ disagrees with them on these issues ²⁵⁵. Others who have not studied their schools nor transmitted their opinions do not know this about their schools, let alone others. When we mention individual miracles, we will elaborate further, God willing. Chapter Four: On the Inimitability of the Qur'an. Know—may God guide us and you—that the Mighty Book of God contains many aspects of inimitability. A summary of its types can be gathered into four aspects: First: The beauty of its composition, the harmony of its words, its eloquence, its conciseness, and its rhetoric that surpasses the custom of the Arabs. For they were masters of this art and knights of speech. They were endowed with eloquence and wisdom not granted to other nations, and given a sharpness of tongue ²⁵⁶ not given to any human, and a decisive speech that captivates minds. God made this a natural disposition and innate quality in them, a instinct and power. They would produce wonders spontaneously and use it for every purpose: they would improvise speeches in assemblies and difficult orations, recite rajaz ²⁵⁷ amidst thrusting and striking, praise and disparage, seek means and attain ends, elevate and debase. They would produce lawful magic ²⁵⁸ from it, and adorn their descriptions with necklaces ²⁵⁹ more beautiful than strings of pearls. They would deceive minds, subdue difficulties, remove grudges ²⁶⁰, stir up embers ²⁶¹, embolden the coward, and extend the hand of the curly-fingered ²⁶²; they would make the deficient complete ²⁶³ and leave the intelligent obscure. Among them were the Bedouin with his rugged speech ²⁶⁴, decisive word, magnificent language, and innate nature ²⁶⁵ and strong disposition ²⁶⁶. And among them were the city-dweller with his brilliant eloquence, pure expressions, comprehensive words, easy nature, and effortless speech that is graceful, abundant in luster, and delicate in margin ²⁶⁷. Both types had in eloquence the conclusive proof, the compelling force ²⁶⁸, the winning argument ²⁶⁹, and the clear path ²⁷⁰. They had no doubt that speech was subject to their will and eloquence was under their control. They had mastered its arts, extracted its springs, entered through every door, and ascended a tower ²⁷¹ to reach its heights. They spoke of the important and the trivial, varied in the insipid ²⁷² and the rich, exchanged words on the little and the much, and competed in poetry and prose. Then they were confronted by a noble Messenger with a Book 'Mighty, to which falsehood cannot come from before it or behind it, a revelation from the Wise, Praiseworthy' ²⁷³. Its verses were perfected, its words detailed, its rhetoric dazzled minds, its eloquence prevailed over every utterance, its conciseness and inimitability combined, its literal and figurative meanings manifested, its beginnings and endings vied in beauty, its comprehensive and novel expressions contained all eloquence. Its excellent composition was balanced with its conciseness, and its choice wording matched its abundant benefits. And they were at their most expansive in this field and most famous.

1. al-maqām al-maḥmūd : The Praiseworthy Station; a rank granted to the Prophet Muhammad on the Day of Resurrection, associated with his intercession.
2. Abū Hurayra : A prominent companion of the Prophet, known for narrating many hadiths.
3. Kaʿb ibn Mālik : A companion of the Prophet, one of the poets of the Ansar.
4. ṣallā llāhu ʿalayhi wa-sallam : May Allah bless him and grant him peace; a formula of respect for the Prophet.
5. Ibn ʿUmar : Abdullah ibn Umar, a companion and son of Caliph Umar, known for his knowledge.
6. Ibn Masʿūd : Abdullah ibn Mas'ud, a companion and early Quran reciter.
7. ʿanhu ṣallā llāhu ʿalayhi wa-sallam : From him, may Allah bless him and grant him peace; indicating a hadith from the Prophet.
8. yaghbiṭuhu : Envy him; a form of admiration without malice.
9. Kaʿb : Ka'b al-Ahbar, a Jewish convert to Islam known for Isra'iliyyat traditions.
10. al-Ḥasan : Al-Hasan al-Basri, a renowned early Muslim scholar and ascetic.
11. Ibn Masʿūd : See note 6.
12. qāla rasūlu llāhi ṣallā llāhu ʿalayhi wa-sallam : The Messenger of Allah, may Allah bless him and grant him peace, said.
13. Kursī : The Footstool; a divine object mentioned in the Quran, often interpreted as a symbol of Allah's authority.
14. Abū Mūsā : Abu Musa al-Ash'ari, a companion and governor, known for his beautiful recitation.
15. ʿanhu ṣallā llāhu ʿalayhi wa-sallam : From him, may Allah bless him and grant him peace.
16. Abū Hurayra : See note 2.
17. Umm Ḥabība : Ramla bint Abi Sufyan, a wife of the Prophet.
18. qāla rasūlu llāhi ṣallā llāhu ʿalayhi wa-sallam : The Messenger of Allah, may Allah bless him and grant him peace, said.
19. Ḥudhayfa : Hudhayfa ibn al-Yaman, a companion known for knowledge of future events.
20. ṣaʿīd : A plain or level ground.
21. yanfudhuhumu l-baṣar : The sight penetrates them; meaning all are visible.
22. ḥufāh : Barefoot.
23. ʿurāh : Naked.
24. labbayka : Here I am; a phrase of response and submission used in pilgrimage and prayer.
25. Ibn ʿAbbās : Abdullah ibn Abbas, a cousin of the Prophet and a leading Quran interpreter.
26. qāla : He said.
27. Ibn Masʿūd : See note 6.
28. Mujāhid : Mujahid ibn Jabr, a prominent Quran commentator among the Tabi'un.
29. ʿAlī ibn al-Ḥusayn : Ali ibn al-Husayn Zayn al-Abidin, a great-grandson of the Prophet and a revered figure.
30. ʿan al-nabiyyi ṣallā llāhu ʿalayhi wa-sallam : From the Prophet, may Allah bless him and grant him peace.
31. Jābir ibn ʿAbd Allāh : A companion of the Prophet, known for narrating many hadiths.
32. Yazīd al-Faqīr : A narrator from the Tabi'un.
33. Anas : Anas ibn Malik, a companion and servant of the Prophet.
34. naḥwuhu : Similar to it.
35. Anas : See note 33.
36. Abū Hurayra : See note 2.
37. dakhala ḥadīthu baʿḍihim fī ḥadīthi baʿḍ : The hadith of some entered into the hadith of others; meaning the narrations are combined.
38. qāla ṣallā llāhu ʿalayhi wa-sallam : He said, may Allah bless him and grant him peace.
39. māja : Surged; moved in confusion.
40. Abū Hurayra : See note 2.
41. Anas : See note 33.
42. Abū Hurayra : See note 2.
43. thalātha kalimāt kadhabahunna : Three words that he lied about; referring to Abraham's statements in the Quran (e.g., 'I am sick,' 'the big one did it,' 'she is my sister').
44. qatluhu l-nafs : His killing of the soul; referring to Moses accidentally killing an Egyptian.
45. sal tuʿṭahu : Ask, and you shall be given.
46. qāla fīhi : He said in it; meaning in that narration.
47. mithqāla ḥabbatin min khardal : The weight of a mustard seed; a metaphor for the smallest amount.
48. مِثْقَالِ حَبَّةٍ مِنْ خَرْدَلٍ : Weight of a mustard seed; a metaphor for the smallest amount of faith.
49. الْمَرَّةِ الرَّابِعَةِ : The fourth time; refers to the fourth instance of intercession.
50. وَعِزَّتِي وَكِبْرِيَائِي وَعَظَمَتِي وَجِبْرِيَائِي : By My Might, My Pride, My Grandeur, and My Majesty; divine attributes emphasizing God's absolute power.
51. قتادة : Qatada ibn Di'ama al-Sadusi, a prominent tabi'i and hadith narrator.
52. عنه : From him; i.e., from the Prophet.
53. حَبَسَهُ الْقُرْآنُ : The Qur'an has detained him; meaning those whose deeds are weighed down by sins, as per Qur'anic verses.
54. عُقْبَةَ : 'Uqba ibn 'Amir al-Juhani, a companion of the Prophet.
55. أَبِي سَعِيدٍ : Abu Sa'id al-Khudri, a companion of the Prophet.
56. حُذَيْفَةَ : Hudhayfa ibn al-Yaman, a companion of the Prophet.
57. الصِّرَاطِ : The Bridge; a bridge over Hell that all must cross on Judgment Day.
58. أَبِي مَالِكٍ عَنْ حُذَيْفَةَ : Abu Malik al-Ash'ari from Hudhayfa; a chain of narration.
59. شَدِّ الرِّجَالِ : The running of men; refers to the speed of crossing the Bridge.
60. أَبِي هُرَيْرَةَ : Abu Hurayra, a companion of the Prophet and prolific hadith narrator.
61. أَوَّلَ مَنْ يُجِيزُ : The first to cross; i.e., the first to cross the Bridge.
62. ابْنِ عَبَّاسٍ : Ibn 'Abbas, a companion and cousin of the Prophet, known for Qur'anic exegesis.
63. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : May Allah bless him and grant him peace; formula of blessing for the Prophet.
64. صِكَاكًا : Documents; written decrees of salvation.
65. زِيَادٍ : Ziyad al-Numayri, a hadith narrator.
66. أَنَسٍ : Anas ibn Malik, a companion and servant of the Prophet.
67. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : May Allah bless him and grant him peace; formula of blessing for the Prophet.
68. جُمْجُمَتِهِ : His skull; meaning the first to be resurrected.
69. الْجَبَّارُ : The Almighty; one of God's names.
70. أُنَيْسٍ : Unays, a companion of the Prophet.
71. يَقُولُ : He said; i.e., the Prophet said.
72. الْمَقَامَ الْمَحْمُودَ : The Praiseworthy Station; a rank of intercession granted to the Prophet.
73. أَبِي هُرَيْرَةَ : Abu Hurayra, a companion of the Prophet.
74. حُذَيْفَةَ : Hudhayfa ibn al-Yaman, a companion.
75. أَتْقَنُ : More precise; more accurate or reliable.
76. الْحَدِيثِ الْمُنْتَشِرِ الصَّحِيحِ : The widely transmitted authentic hadith; a hadith narrated by many chains.
77. مُحَمَّدُ بْنُ زِيَادٍ : Muhammad ibn Ziyad, a hadith narrator.
78. أَبُو صَالِحٍ : Abu Salih, a hadith narrator.
79. أَبِي هُرَيْرَةَ : Abu Hurayra, a companion.
80. أَبِي زُرْعَةَ : Abu Zur'a, a hadith narrator.
81. أَنَسٍ : Anas ibn Malik, a companion.
82. ابْنِ زِيَادٍ : Ibn Ziyad; Muhammad ibn Ziyad.
83. يَوْمِ الْفَاقَةِ : Day of Need; the Day of Resurrection when all are in need.
84. خَاتِمَةِ الْمِحَنِ : The final of trials; the end of tribulations.
85. الْوَسِيلَةَ : The Means; a special station in Paradise for the Prophet.
86. الدَّرَجَةَ الرَّفِيعَةَ : The Lofty Station; another name for the Prophet's high rank.
87. الْكَوْثَرَ : The Abundance; a river in Paradise given to the Prophet.
88. عَبْدِ اللَّهِ : 'Abdullah ibn 'Amr ibn al-'As, a companion.
89. يَقُولُ : He said; i.e., the Prophet said.
90. الْمُؤَذِّنَ : The caller to prayer; the muezzin.
91. حَدِيثٍ : Hadith; a prophetic tradition.
92. أَبِي هُرَيْرَةَ : Abu Hurayra, a companion.
93. الْوَسِيلَةُ : The Means; the highest station in Paradise.
94. أَنَسٍ : Anas ibn Malik, a companion.
95. قَالَ : He said; i.e., the Prophet said.
96. قِبَابُ : Domes; structures of pearl.
97. عَائِشَةَ : 'A'isha, wife of the Prophet.
98. عَبْدِ اللَّهِ : 'Abdullah ibn 'Amr, a companion.
99. لَمْ يُشَقَّ : Without being channeled; naturally flowing.
100. نَحْوِهِ : Similar to it; a similar narration.
101. ابْنِ عَبَّاسٍ : Ibn 'Abbas, a companion.
102. ابْنِ عَبَّاسٍ : Ibn 'Abbas, a companion.
103. قَالَ : He said; i.e., Ibn 'Abbas said.
104. الْكَوْثَرُ : The Abundance; abundant good.
105. سَعِيدُ : Sa'id ibn Jubayr, a tabi'i and scholar.
106. حُذَيْفَةَ : Hudhayfa ibn al-Yaman, a companion.
107. عَنِ : From; a narration from.
108. وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى : And your Lord will give you, and you will be satisfied; Qur'an 93:5.
109. ابْنِ عَبَّاسٍ : Ibn 'Abbas, a companion.
110. قَالَ : He said; i.e., the Prophet said.
111. يُونُسَ : Jonah; the prophet Yunus.
112. أَبِي هُرَيْرَةَ : Abu Hurayra, a companion.
113. ḥadīth : A report of the sayings, actions, or approvals of the Prophet Muhammad.
114. Abū Hurayra : A prominent companion of the Prophet Muhammad, known for narrating many hadiths.
115. Yahūdī : A Jewish person.
116. Anṣār : The 'Helpers,' the inhabitants of Medina who supported the Prophet Muhammad after his migration.
117. riwāya : A version or narration of a hadith.
118. Yūnus ibn Mattā : The prophet Jonah, son of Matta (or Amittai).
119. Ibn Masʿūd : Abdullah ibn Mas'ud, a companion of the Prophet Muhammad known for his knowledge of the Quran.
120. ḥadīthuhu al-ākhar : Another hadith of his (i.e., of Abu Hurayra).
121. tawqīf : Divine authorization or revelation; knowledge that comes from God.
122. iʿtirāḍ : Objection or criticism.
123. abaqa : Fled, ran away; used in the Quran for Jonah's departure from his people.
124. al-fulk al-mashḥūn : The laden ship; refers to the ship Jonah boarded.
125. fa-ẓanna an lan naqdira ʿalayh : And he thought that We would not constrain him; Quranic verse about Jonah.
126. ḥaṭīṭa : Diminution, lowering of rank.
127. alṭāf : Favors, kindnesses, or subtle graces from God.
128. rusul : Messengers; prophets who were given a new law or scripture.
129. ulū al-ʿazm : Those of firm resolve; the five major prophets: Noah, Abraham, Moses, Jesus, and Muhammad.
130. rafaʿa makānan ʿaliyyan : Raised to a high station; refers to Prophet Idris (Enoch) or Jesus.
131. ūtiya al-ḥukma ṣabiyyan : Given wisdom as a child; refers to Prophet John (Yahya) or Jesus.
132. al-Zabūr : The Psalms, revealed to Prophet David (Dawud).
133. al-bayyināt : Clear proofs or miracles.
134. kallamahu Allāh : God spoke to him; refers to Prophet Moses (Musa).
135. rafaʿa baʿḍahum darajāt : Raised some of them in degrees; Quranic phrase.
136. wa-la-qad faḍḍalnā baʿḍa al-nabiyyīna ʿalā baʿḍ : Quran 17:55: 'And indeed We have preferred some prophets over others.'
137. tilka al-rusulu faḍḍalnā baʿḍahum ʿalā baʿḍ : Quran 2:253: 'Those messengers, We preferred some of them over others.'
138. qāla : He said; refers to the Prophet Muhammad.
139. athqāl : Burdens, heavy responsibilities.
140. tafassakha : Cracked, broke apart under pressure.
141. al-rubʿ : A young camel, especially one in its first year.
142. Jubayr : Jubayr ibn Mut'im, a companion of the Prophet Muhammad.
143. qāla : He said; refers to the Prophet Muhammad.
144. al-Māḥī : The Eraser; one of the Prophet's names, meaning he erases disbelief.
145. al-Ḥāshir : The Gatherer; one of the Prophet's names, meaning people will be gathered after him.
146. al-ʿĀqib : The Last; one of the Prophet's names, meaning he is the last prophet.
147. ʿaraṣāt : Plains or courtyards of the Resurrection.
148. Allāhu aʿlamu ḥaythu yajʿalu risālatah : Quran 6:124: 'God knows best where to place His message.'
149. Muḥammad ibn Uḥayḥa ibn al-Julāḥ al-Awsī : A person named Muhammad before the Prophet, from the Aws tribe.
150. Muḥammad ibn Maslama al-Anṣārī : A companion of the Prophet, named Muhammad before Islam.
151. Muḥammad ibn Barāʾ al-Bakrī : A person named Muhammad, from the Bakr tribe.
152. Muḥammad ibn Sufyān ibn Mujāshiʿ : A person named Muhammad, from the tribe of Mujashi'.
153. Muḥammad ibn Ḥumrān al-Juʿfī : A person named Muhammad, from the Ju'fi tribe.
154. Muḥammad ibn Khuzāʿī al-Sulamī : A person named Muhammad, from the Sulaym tribe.
155. Muḥammad ibn Sufyān : The first person said to be named Muhammad.
156. Muḥammad ibn al-Yaḥmad : A person from Yemen said to be named Muhammad.
157. al-simatān : The two marks or signs; refers to the names Muhammad and Ahmad.
158. zuwiya : Folded up; refers to the earth being folded for the Prophet's sight.
159. li-yuẓhirahu ʿalā al-dīni kullih : Quran 9:33: 'To make it prevail over all religion.'
160. al-ḥadīth : The hadith; a specific narration.
161. khātam al-nabiyyīn : Seal of the prophets; Quran 33:40.
162. عمر بن الخطاب : Umar ibn al-Khattab, the second Caliph, a companion of the Prophet.
163. نَحْنُ الْآخِرُونَ السَّابِقُونَ : A hadith meaning 'We are the last (in time) but the foremost (in rank).'
164. ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ : Qur'anic verse (81:20) describing one with strength and rank before the Lord of the Throne, interpreted as Gabriel or Muhammad.
165. الْحَدِيثِ الْمَأْثُورِ : A transmitted hadith, i.e., a prophetic tradition.
166. الْحَدِيثِ : A hadith, a saying of the Prophet.
167. إِنَّما وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ : Qur'an 5:55: 'Indeed, your Protector is Allah and His Messenger.'
168. النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ : Qur'an 33:6: 'The Prophet is more worthy of the believers than themselves.'
169. مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ : A hadith: 'Whoever I am his master, Ali is his master.'
170. خُذِ الْعَفْوَ : Qur'an 7:199: 'Take the pardon.'
171. فَاعْفُ عَنْهُمْ وَاصْفَحْ : Qur'an 5:13: 'So pardon them and overlook.'
172. الْحَدِيثِ الْمَشْهُورِ فِي صِفَتِهِ : The famous hadith describing the Prophet's character.
173. وَاللَّهُ يَدْعُوا إِلى دارِ السَّلامِ وَيَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ : Qur'an 10:25: 'And Allah invites to the abode of peace and guides whom He wills to a straight path.'
174. وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ : Qur'an 42:52: 'And indeed, you guide to a straight path.'
175. وَداعِياً إِلَى اللَّهِ بِإِذْنِهِ : Qur'an 33:46: 'And a caller to Allah by His permission.'
176. إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ : Qur'an 28:56: 'Indeed, you do not guide whom you love, but Allah guides whom He wills.'
177. مُصَغَّرٌ مِنْهُ : A diminutive form, indicating a smaller or more intimate version.
178. آمِينَ : Amin, said at the end of supplications, considered by some a name of Allah.
179. مُطاعٍ ثَمَّ أَمِينٍ : Qur'an 81:21: 'Obeyed there and trustworthy.'
180. الْعَبَّاسُ : Al-Abbas ibn Abd al-Muttalib, the Prophet's uncle.
181. الْقُتَيْبِيُّ : Al-Qutaybi, a scholar, likely Ibn Qutayba.
182. أَبُو الْقَاسِمِ الْقُشَيْرِيُّ : Abu al-Qasim al-Qushayri, a famous Sufi and theologian.
183. يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ : Qur'an 9:61: 'He believes in Allah and trusts the believers.'
184. أَنَا آمِنَةٌ : A hadith: 'I am a security for my companions.'
185. لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَما تَأَخَّرَ : Qur'an 48:2: 'That Allah may forgive you your past and future sins.'
186. وَيُزَكِّيهِمْ : Qur'an 9:103: 'And purifies them.'
187. وَيُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ : Qur'an 2:257: 'And brings them out from darkness into light.'
188. وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ : Qur'an 63:8: 'And to Allah belongs might, and to His Messenger.'
189. يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوانٍ : Qur'an 9:21: 'Their Lord gives them glad tidings of mercy from Him and pleasure.'
190. أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيى : Qur'an 3:39: 'Indeed, Allah gives you glad tidings of John.'
191. بِكَلِمَةٍ مِنْهُ : Qur'an 3:45: 'Of a word from Him,' referring to Jesus.
192. نُكْتَةً : A subtle point or fine observation.
193. الْأَعْرَاضِ : Accidents, non-essential attributes that can change.
194. الْأَغْرَاضِ : Purposes or intentions, implying need.
195. لَيْسَ كَمِثْلِهِ شَيْءٌ : Qur'an 42:11: 'There is nothing like unto Him.'
196. الْوَاسِطِيُّ : Al-Wasiti, a scholar, possibly referring to a Sufi or theologian.
197. أَبُو الْقَاسِمِ الْقُشَيْرِيُّ : Abu al-Qasim al-Qushayri, author of al-Risala al-Qushayriyya.
198. آخَرُ مِنْ مَشَايِخِنَا : Another of our shaykhs, an unnamed scholar.
199. أَبُو الْمَعَالِي الْجُوَيْنِيُّ : Abu al-Ma'ali al-Juwayni, a prominent Ash'ari theologian.
200. مُشَبِّهٌ : An anthropomorphist, one who likens God to creation.
201. muʿaṭṭil : One who denies God's attributes, a 'negator' or 'denier' in Islamic theology.
202. Dhū al-Nūn al-Miṣrī : A famous early Sufi saint from Egypt (d. 859 CE), known for his asceticism and wisdom.
203. tawḥīd : The Islamic concept of monotheism, affirming the oneness of God.
204. bilā ʿilāj : Without means or intervention; directly.
205. bilā mizāj : Without mixture or composition; directly.
206. ʿillat kull shayʾ ṣunʿuhu wa-lā ʿillat li-ṣunʿihi : The cause of everything is His making, and there is no cause for His making.
207. al-faṣl al-ākhar : The second part; refers to the second of three interpretations.
208. laysa ka-mithlihi shayʾ : Quranic verse (42:11): 'There is nothing like unto Him.'
209. al-thānī : The second; refers to the second interpretation.
210. lā yusʾalu ʿammā yafʿalu wa-hum yusʾalūn : Quranic verse (21:23): 'He is not questioned about what He does, but they are questioned.'
211. al-thālith : The third; refers to the third interpretation.
212. innamā qawlunā li-shayʾ idhā aradnāhu an naqūla lahu kun fa-yakūn : Quranic verse (16:40): 'Our word to a thing when We intend it is only to say to it "Be," and it is.'
213. taḥṣīn ḥawzatihā : Fortifying their domain; protecting the miracles from attack.
214. li-yazdādū īmānan maʿa īmānihim : Quranic verse (48:4): 'that they may increase in faith upon their faith.'
215. lam yamtar : He will not doubt; from the root m-r-y meaning doubt.
216. al-Tirmidhī : Abu Isa Muhammad al-Tirmidhi, a famous hadith collector (d. 892 CE).
217. Ibn Qāniʿ : A hadith scholar, Abu al-Husayn 'Abd al-Baqi ibn Qani' (d. 961 CE).
218. ʿAbd Allāh ibn Salām : A Jewish rabbi who converted to Islam and was a companion of the Prophet.
219. Abū Rimtha : A companion of the Prophet, known as Abu Rimtha al-Taymi.
220. fa-urītuhu : I was shown him; the passive form indicates he was presented to the Prophet.
221. Ḍimād : A companion who came to the Prophet and embraced Islam.
222. qāmūs : Depth; the bottom of the sea.
223. Jāmiʿ : Jami' ibn Shaddad, a narrator of hadith.
224. Ṭāriq : A companion named Tariq, possibly Tariq ibn 'Abd Allah.
225. wasq : A measure of weight, approximately 60 sa' (about 130 kg).
226. khiṭām : The halter or nose rope of a camel.
227. ẓaʿīna : A woman riding in a litter; here, a woman accompanying them.
228. lā yakhīs : He will not cheat or betray; from kh-y-s meaning to act treacherously.
229. al-Julandī : A king of 'Amman (Oman) during the time of the Prophet.
230. balaghahu : It reached him; he was informed.
231. yakādu zaytuhā yuḍīʾ wa-law lam tamsas-hu nār : Quranic verse (24:35): 'Its oil would almost shine, even if no fire touched it.'
232. Ibn Rawāḥa : A companion and poet, 'Abd Allah ibn Rawaha (d. 629 CE).
233. wa-mā kāna li-basharin an yukallimahu Allāhu illā waḥyan : Quranic verse (42:51): 'It is not for any human that God should speak to him except by revelation.'
234. ḥurūf : Variant readings (qirā'āt) of the Qur'an.
235. qaṭʿī : Definitive or certain knowledge.
236. arājīf : Rumors or false reports.
237. aʿlām : Signs or miracles.
238. āḥād : Isolated reports; hadiths transmitted by a limited number of narrators.
239. ghalīl : Anguish or resentment.
240. aʾimmatunā : Our imams; leading scholars of Islam.
241. al-Qāḍī : Refers to Qadi Abu Bakr al-Baqillani (d. 1013), a prominent Ash'ari theologian.
242. al-Ustādh Abū Bakr : Refers to Abu Bakr al-Baqillani, also known as al-Ustadh.
243. tawātur : Mass transmission; knowledge derived from numerous independent chains.
244. Mālik : Imam Malik ibn Anas (d. 795), founder of the Maliki school.
245. Umm al-Qurʾān : The Mother of the Qur'an; Surah al-Fatiha.
246. niyya : Intention; a prerequisite for acts of worship.
247. al-Shāfiʿī : Imam Muhammad ibn Idris al-Shafi'i (d. 820), founder of the Shafi'i school.
248. al-masḥ ʿalā baʿḍ al-raʾs : Wiping part of the head during ablution.
249. madhhabuhumā : The school of both; refers to Malik and al-Shafi'i.
250. qiṣāṣ : Retaliation; legal retribution for murder or injury.
251. al-muḥaddad : A sharp instrument; a weapon that cuts.
252. ghayrihi : Other than a sharp instrument; e.g., blunt force.
253. al-walī : Guardian; required for a valid marriage contract.
254. Abū Ḥanīfa : Imam Abu Hanifa (d. 767), founder of the Hanafi school.
255. masāʾil : Legal issues or questions.
256. dharāba : Sharpness or fluency of tongue.
257. rajaz : A meter of Arabic poetry, often used for improvisation.
258. siḥr ḥalāl : Lawful magic; a metaphor for captivating eloquence.
259. sumṭ : Necklace; a string of pearls.
260. iḥan : Grudges or enmities.
261. diman : Embers; hidden fires, i.e., stirring up emotions.
262. al-jaʿd al-banān : The curly-fingered; a metaphor for a miserly person.
263. al-nāqiṣ kāmilan : Making the deficient complete; i.e., praising someone to elevate them.
264. al-lafẓ al-jazl : Rugged or forceful speech.
265. al-ṭabʿ al-jawharī : Innate nature; natural disposition.
266. al-manzaʿ al-qawī : Strong disposition or tendency.
267. al-raqīq al-ḥāshiya : Delicate in margin; refined and subtle.
268. al-quwwa al-dāfiʿa : Compelling force; persuasive power.
269. al-qidḥ al-fālij : Winning argument; literally, a winning arrow.
270. al-mahyaʿ al-nāhij : Clear path; a well-trodden way.
271. ṣarḥ : Tower or lofty structure.
272. al-ghathth : Insipid or worthless speech.
273. Qur'an 41:42 : Reference to Surah Fussilat, verse 42.

The First Section: On the Exaltation of the Most High, the Supreme, of the Status of the…

The First Section: On the Exaltation of the Most High, the Supreme, of the Status of the Chosen Prophet, may Allah bless him and grant him peace, in word and deed.

Among them were men of oratory, and more abundant in rhymed prose and poetry, and more expansive in rare words and language, speaking in their own tongue with which they conversed, and in their own styles with which they vied. He cried out to them at every moment and rebuked them for twenty-three years before the eyes of the entire assembly: "Or do they say, 'He has invented it'? Say, 'Then bring forth a surah like it and call upon whomever you can besides Allah, if you are truthful' ¹." "And if you are in doubt about what We have sent down upon Our Servant, then produce a surah the like thereof ²" up to His saying, "And you will never do [it]." "Say, 'If mankind and jinn gathered together to produce the like of this Quran ³'" the verse. "Say, 'Then bring ten surahs like it, invented ⁴.'" And that is because the invented is easier, and fabricating falsehood and contrived speech is more attainable, and when wording follows correct meaning, it is more difficult. For this reason it was said: "So-and-so writes as he is told, and so-and-so writes as he wishes." The former has superiority over the latter, and between them is a vast distance. He continued to rebuke them, peace and blessings be upon him, with the severest rebuke, and to reprimand them with the utmost reprimand, and to deem their intellects foolish, and to lower their standards, and to scatter their order, and to revile their gods and themselves, and to deem permissible their land, homes, and wealth. Yet in all this, they recoiled from opposing him, refrained from imitating him, deceiving themselves with clamor and denial, and being deluded by fabrication and their saying: "This is not but the word of a human being ⁵" and "This is not but magic transmitted ⁶" and "A persistent magic ⁷" and "A lie he has invented ⁸" and "Legends of the former peoples ⁹." And with bluff and contentment with baseness, like their saying: "Our hearts are wrapped ¹⁰" and "In coverings from what you call us to" and "In our ears is deafness, and between us and you is a veil ¹¹" and "Do not listen to this Quran and make noise during it, that you might overcome ¹²" and the claim, despite inability, with their saying: "If we willed, we could say the like of this ¹³." And Allah had said to them: "And you will never do [it] ¹⁴." So they did not do it, nor were they able. And whoever among their fools attempted that, like Musaylimah ¹⁵, his defect was exposed to all of them. And Allah stripped them of what they were accustomed to, exposing their speech. Otherwise, it was not hidden from those of discernment among them that it was not of the pattern of their eloquence, nor of the genre of their rhetoric. Rather, they turned away from it, fleeing, and came submitting, some guided and some seduced. For this reason, when al-Walid ibn al-Mughirah ¹⁶ heard from the Prophet, peace and blessings be upon him: "Indeed, Allah commands justice and excellence ¹⁷" the verse, he said: "By Allah, it has sweetness, and upon it is beauty, and its bottom is lush, and its top is fruitful. No human being says this." And Abu Ubaydah ¹⁸ mentioned that a Bedouin heard a man reciting: "So declare what you are commanded ¹⁹" and he prostrated and said: "I prostrate for its eloquence." And another heard reciting: "When they despaired of him, they withdrew in private consultation ²⁰" and said: "I bear witness that no created being can produce the like of this speech." And it is related that Umar ibn al-Khattab ²¹, may Allah be pleased with him, was one day sleeping in the mosque when a man stood at his head testifying to the truth. He questioned him, and he informed him that he was one of the patriarchs of Byzantium, skilled in Arabic and other languages, and that he heard a man among the Muslim captives reciting a verse from your Book. He contemplated it and found that it gathered what Allah revealed to Jesus son of Mary concerning matters of this world and the Hereafter. It is His saying: "And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him—it is those who are the successful ²²" the verse. And al-Asma'i ²³ related that he heard the speech of a slave girl and said to her: "May Allah fight you, how eloquent you are!" She said: "Is this considered eloquence after the saying of Allah Almighty: 'And We inspired to the mother of Moses, 'Suckle him ²⁴'" the verse? For in one verse He combined two commands ²⁵, two prohibitions ²⁶, two pieces of news ²⁷, and two glad tidings ²⁸. This is a type of its inimitability, unique in itself, not attributed to anything else, according to the correct of the two opinions. And that the Quran is from the Prophet, peace and blessings be upon him, and that he brought it is known necessarily. And that he, peace and blessings be upon him, challenged with it is known necessarily. And the inability of the Arabs to produce it is known necessarily. And that it is, in its eloquence, a miracle is known necessarily to those knowledgeable in eloquence and aspects of rhetoric. And the way for those not among its people is to know that by the inability of the deniers among its people to oppose it, and the acknowledgment of those who affirm its miraculous eloquence. And when you contemplate His saying: "And there is for you in legal retribution life ²⁹" and His saying: "If you could but see when they are terrified, and there is no escape, and they are seized from a place nearby ³⁰" and His saying: "Repel with that which is better; then indeed the one between whom and you is enmity will become like a devoted friend ³¹" and His saying: "And it was said, 'O earth, swallow your water, and O sky, cease ³²'" the verse, and His saying: "So each We seized for his sin; among them were those upon whom We sent a storm of stones ³³" the verse, and similar verses—indeed, most of the Quran—you will verify what I have explained of the conciseness of its words and the abundance of their meanings, the elegance of its expression, the beauty of the composition of its letters, the harmony of its words, and that beneath every word of it are many sentences, numerous sections, and overflowing sciences. The volumes have been filled with some of what has been derived from them, and many treatises have been written on what is extracted from them. Yet, in the narration of long stories and reports of past centuries, where speech weakens in the custom of eloquent speakers and the water of eloquence dries up, it is a sign for the contemplator in the coherence of speech, the harmony of its narration, and the balance of its aspects—like the story of Joseph, despite its length. Then when its stories are repeated, the expressions about them vary despite their frequent repetition, until each one almost makes one forget its counterpart in eloquence and rivals it in beauty, with no aversion in souls to its repetition nor enmity to its recurrence. **Chapter Five: The Inimitability of Composition and Style** The second aspect of its inimitability is the form of its wondrous composition and the unique style, different from the styles of Arab speech and the methods of their poetry and prose, upon which it came, and to which the pauses of its verses and the endings of its words reached. No parallel to it has been found before or after, nor has anyone been able to imitate anything of it. Rather, their intellects were perplexed by it, and their minds were bewildered before it. They could not find its like in their own kind of speech—whether prose, poetry, rhymed prose, rajaz, or verse. When al-Walid ibn al-Mughirah ³⁴ heard his speech, peace and blessings be upon him, and he recited the Quran to him, he was moved. Then Abu Jahl ³⁵ came to him, disapproving, and he said: "By Allah, none of you is more knowledgeable in poetry than I. By Allah, what he says does not resemble any of this." And in his other report ³⁶, when he gathered Quraysh at the time of the season and said: "The delegations of the Arabs are coming, so agree on a single opinion about him so that you do not contradict one another." They said: "We say he is a soothsayer." He said: "By Allah, he is not a soothsayer; he does not have their murmuring ³⁷ or rhymed prose." They said: "Mad!" He said: "He is not mad, nor does he have their choking ³⁸ or whispering ³⁹." They said: "Then we say he is a poet!" He said: "He is not a poet; we know all poetry—its rajaz ⁴⁰, its hazaj ⁴¹, its qarid ⁴², its mabsut ⁴³, and its maqbud ⁴⁴. He is not a poet." They said: "Then we say he is a sorcerer!" He said: "He is not a sorcerer, nor does he have their blowing ⁴⁵ or knotting ⁴⁶." They said: "Then what do we say?" He said: "You will not say anything of this but that I know it is false. The closest statement is that he is a sorcerer, for it is magic that separates a man from his son, a man from his brother, a man from his wife, and a man from his clan." So they dispersed and sat on the roads warning the people.