The medicine of hearts

There is a well-authenticated hadith from Tirmidhi and others that Ubayy bin Ka’b said to the Prophet, peace be upon him, “I reserve all the blessings I send for you.” The Prophet replied, “Then your concerns will be taken care of and your sins forgiven.” There is no doubt that the sicknesses of the heart and the body cause a person much concern and turmoil. Sending blessings upon the Prophet, peace be upon him, can be a guarantor for relief from that, Allah willing.

Based upon this, sending blessings upon the Prophet is a factor in healing. The particular wording that you have mentioned is not very different from the words of the famous Salat al-Tibbiyya, which says, “O Allah, send blessings on our master Muhammad, the medicine of hearts and their cure, the health of bodies and their healing.”

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The Prophetic Title "Best of Creation" 

by Dr. G.F. Haddad 

Bismillah al-Rahman al-Rahim   One of the names by which the Prophet Muhammad is known – upon him blessings and peace – is Khayru-l-Khalq or "Best of Creation." Other similar names of his with identical meaning are Khayru-l-Bariyya, Khayru Khalqillah, Khayru-l-'Alamina Turra, Khayru-n-Nas, Khayru Hadhihi-l-Umma, and Khîratullah. These titles refers to his high status over all human Prophets and Messengers as well as over the Jinn and angels – upon them peace. The Consensus of Muslims past and present – i.e. Ahl al-Sunna wal-Jama'a – over the matter was indicated in Shaykh Ibrahim al-Laqqani's (d. 1041) words, "steer clear of dissent" in his famous poem Jawharat al-Tawhid ("The Gem of Monotheism"):

65. wa afdalu al-khalqi 'ala al-itlâqi
Nabiyyunâ fa mil 'ani al-shiqâqi.

Meaning:

And the best of creatures in absolute terms
is our Prophet, so steer clear of dissent.

Al-Bajuri (d. 1276), Sharh Jawharat al-Tawhid (1971 ed. p. 290): "I.e. among jinn, humankind, and angels, in the world and the hereafter, in all the attributes of goodness."

Al-Sawi (d. 1241), Sharh Jawharat al-Tawhid (1999 ed. p. 295): "This assertion-of-superiority (tafdîl) is by Consensus (ijmâ') of the Muslims, both Sunnis and Mu'tazila, except al-Zamakhshari [in al-Kashshaf (4:712), Surat al-Takwir] who violated the Consensus."

'Abd al-Salam ibn Ibrahim al-Laqqani (d. 1078), Sharh Jawharat al-Tawhid (1990 ed. p. 186): "It is obligatory (wâjib) on every legally responsible person to believe that he (SAWS) is the best of all, and one who denies it commits a sin, is guilty of innovation, and deserves to be taught a lesson."

66. wal-anbiyâ yalûnahu fil-fadli
wa ba'dahum malâ'ikah dhil-fadli

Meaning:

And the Prophets follow him in preferability
and after them the noble angels,

Al-Bajuri (p. 293): "Al-Qadi Abu 'Abd Allah al-Halimi [see on him the introduction to our translation of al-Bayhaqi's al-Asma' wa al-Sifat] together with others, such as the Mu'tazila, considered that the angels are better than the Prophets except our Prophet Muhammad, sallallahu 'alayhi wa Alihi wa Sallam. Al-Sa'd [al-Taftazani] said [in Sharh al-'Aqa'id al-Nasafiyya]: 'There is nothing decisive in these issues.' Taj al-Din [ibn] al-Subki said [in Tabaqat al-Shafi'iyya al-Kubra]: 'Safety lies in refraining from speech on this question and to enter it in detail without decisive evidence is to enter into great peril, a ruling over something over which we are incapable of ruling.'"

67. hâdhâ wa qawmun fassalû idh faddalû
wa ba'du kullin ba'dahu qad yafdulu

Meaning:

This said, some [i.e. the Maturidis] narrowed its terms
in preferring some [of the angels and Prophets]
respectively over others [of the angels and Prophets]

Al-Bajuri (p. 295): "And this is surely the more correct position (wa hâdhihi hiya al-tariqa al-râjiha)." Note that he prefers the Maturidi position here over that of the Jumhûr of the Ash'aris although he is Ash'ari, while the author's son, Shaykh 'Abd al-Salam al-Laqqani, said all angels were preferable to all human beings other than Prophets – may Allah have mercy on them and on all Ahl al-Sunna wal-Jama'a.

Al-Laqqani (p. 186-187): "It is obligatory to believe the preferability of the better (afdaliyyatu al-afdal) exactly according to whatever ruling was transmitted ('ala tabqi mâ warada al-hukmu bihi): if in detail then in detail, if in general then in general (tafsîlan fil-tafsîli wa ijmâlan fil-ijmâli). And it is not allowed to hasten to specific designation (al-hujûm 'alâ al-ta'yîn) of something which was not divinely ordained (lam yarid fîhi tawqîf)…. Qadi Taj al-Din ibn al-Subki said: 'The preferability of human beings over the angels is not among the matters one is obliged to believe nor harm those who ignore them. If one meets Allah without the least idea about the matter in its entirety, he would not have committed any sin. For people were not tasked to know it. And safety lies in refraining from speech on this question, etc.'""

Al-Sawi (p. 297-298), al-Bajuri (p. 296): "Its conclusion being that our Prophet (SAWS) is the best of creation in absolute terms, then Ibrahim, then Musa, then 'Isa, then Nuh – upon them peace – then the rest of the Messengers, then the non-Messenger Prophets – some of them being superior to others, but Allah alone knows in what detail, then Gibril, then Israfil, then Mika'il, then 'Izra'il, then 'common human beings' ('awamm al-bashar) such as Abu Bakr, 'Umar, 'Uthman, and 'Ali, then the mass of the angels."

Proofs of the Prophet’s Superiority to All Creation
A dear Muslim brother sent the following query: “some brothers even question that the Messenger of Allah was the Best of Creation. Do you have something handy that I can allude to as 'evidence' in this regard?”

“They swear by Allah to you (Muslims) to please you [all], but Allah, with His messenger, hath more right that they should please H/him if they are believers” (9:62).

Do they know any other Prophet or angel-brought-near with whom Allah Most High shared as many of His own Names in the Qur'an as He did with the Prophet (SAWS)? See the end of this post on this.

With respect to his foremost name – Muhammad – sallallahu 'alayhi wa Alihi

wa Sallam, consider the poetic verse of Hassan ibn Thabit (RA):

wa shaqqa lahu min ismihi liyujillahu
fa dhul-'arshi Mahmûdun wa hâdhâ Muhammadu

Meaning:

And He drew out for him [a name]
from His own Name so as to dignify him greatly:

The Owner of the Throne is the Glorious [Mahmûd],
and this is the Praiseworthy [Muhammad]!

Do they know any other Prophet or angel whom Allah addressed directly and by whose life He swore? “By thy life (O Muhammad)!” (15:72);   “And who is better in his discourse than he who calls unto Allah and does good and says: I am one of the Muslims?” (41:33) i.e. who is better in speech than the Prophet (SAWS)?

“Lo! those who believe and do good works are the best of created beings” (98:7) i.e. the Prophet (SAWS) is the best of created beings;

“Lo! the noblest of you, in the sight of Allah, is the best in conduct” (49:13) i.e. the Prophet (SAWS) is the noblest of those to whom the Qur'an is addressed in the sight of Allah;

“And lo! thou (Muhammad) art [I swear] of a tremendous nature” (68:4). The reality of this compliment – khuluqin 'azim – can be fathomed only by the Speaker Himself and whoever He wills;

“Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while _some of them He exalted (above others) in degree_” (2:253) i.e. the Prophet (SAWS).

“And we preferred some of the Prophets above others” (17:55) then He said: “It may be that thy Lord will raise thee to a praised estate” (17:79), a Station which the Prophet (SAWS) said none but he would receive. and this is the Station of Intercession at the right of the Glorious Throne as we described at length in the posting "The Seating of the Prophet (SAWS) on the Throne."

“And [have We not] exalted thy fame?” (94:4) Mujahid said: "Meaning, every time I [Allah] am mentioned, you [Muhammad] are mentioned." Ibn Kathir mentioned it in his Tafsir. Al-Shafi`i narrated the same explanation from Ibn Abi Najih and so did Ibn 'Ata' as cited by al-Nabahani in al-Anwar al-Muhammadiyya min al-Mawahib al-Laduniyya (p. 379). Al-Baydawi said in his Tafsir: "And what higher elevation than to have his name accompany His Name in the two phrases of witnessing, and to have his obedience equal His obedience??"

“And My Mercy embraceth all things, therefore I shall ordain It for those who ward off (evil) and pay the poor due, and those who believe Our revelations” (7:156); and He said “truly the Mercy of Allah is near those who do good”: “Inna rahmat Allahi qaribun min al-muhsinin” (7:56) without putting qaribun in the feminine (qaribatun) although rahma is feminine, because in reality that rahma is the Prophet (SAWS), as explicited in the verse: “wa ma arsalnaka illa rahmatan lil-'alamin”: “And We did not send you (Muhammad) except as a Mercy to the worlds” (21:107);

“Say: In the bounty of Allah and in His mercy: therein [alone] let them rejoice. It is better than what they hoard” (10:58). Ibn 'Abbas said: "The bounty of Allah is Knowledge [of Tawhid], and His mercy is the Prophet (SAWS)." Abu al-Shaykh narrated it as stated by al-Suyuti in al-Durr al-Manthur (4:367). Al-Alusi in Ruh al-Ma'ani (10:141) and Abu al-Su'ud in his Tafsir (4:156) said that the bounty is general while the mercy is specific and therefore emphasized. Al-Razi in al-Tafsir al-Kabir (17:123) said the command is emphatically restrictive, meaning that a human being should not rejoice in anything else than the mercy.

“Truly, Allah and His angels send praise and blessings [forever] upon the Prophet. O ye who believe! Praise and bless the Prophet with utmost laud and blessing” (33:56);

“That ye (mankind) may believe in Allah and His messenger, and may honor h/Him, and may revere h/Him, and may glorify h/Him at early dawn and at the close of day” (48:9). Al-Nawawi said that the scholars of Qur'anic commentary have given this verse two lines of explanation, one group giving the three personal pronouns "HIM" a single referent, namely, either Allah ("Him") or the Prophet ("him"); the other group distinguishing between two referents, namely, the Prophet (SAWS) for the first two ("honor and revere him"), and Allah for the last ("glorify Him"). Those of the first group that said the pronouns all refer to the Prophet (SAWS) explained "glorify him" (tusabbihuhu) here to mean: "declare him devoid of inappropriate attributes and pray for him."

“And Allah sufficeth as a witness that Muhammad is the messenger of Allah” (48:28-29).

Every Quranic Verse Proof of the Prophet’s Status as ‘Best of Creation’
There are, in fact, 6,666 Qur'anic proofs that the Messenger of Allah – Sallallahu 'alayhi wa Alihi wa Sallam – is (not "was") without doubt the Best of creation, namely, the verses of the Holy Qur'an, since it is the greatest of all revealed Books and their Seal, the only Book that Allah guaranteed to preserve, and the universal Revelation for all creation (including angels, cf. al-Haytami, Fatawa Hadithiyya p. 69, 151-154) as opposed to previous Revelations which were only for the people among whom they were revealed. And this Book was revealed to the heart of the Prophet Muhammad (SAWS): “And lo! it is a revelation of the Lord of the Worlds which the True Spirit hath brought down upon thy heart” (26:192-194).

They might be confused by the narrations forbidding the Companions from boasting the merits of one Prophet over the others, or preferring him over Musa, or preferring him over Yunus, Allah bless and greet our Prophet and them. However, these narrations denote humbleness on the part of the Seal of Prophets (SAWS). That is what all the Ulema said in reply to the superficial contradiction between the latter narrations and the verses and narrations that firmly establish his superior status.

Ibn 'Abbas (RA) said: "Allah has preferred (faddala) Muhammad over all Prophets and over the dwellers of the heavens (= the angels)." They said: "O Ibn 'Abbas, how did He prefer him to the dwellers of the heavens?" He replied: "Allah Most High said: ‘And one of them [the angels] who should say: Lo! I am a God beside Him, that one We should repay with hell” (21:29) but He said: ‘Lo! We have given thee (O Muhammad) a signal victory That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favor unto thee, and may guide thee on a right path’ (48:1-2)." They said: "And how did He prefer him over the Prophets?" He replied: "Allah Most High says: ‘And We never sent a messenger save with the language of his folk’(14:4) but He said: ‘And We have not sent thee (O Muhammad) save unto all mankind’ (34:28)."[1]

There are many other more or less direct textual proofs to that effect, among them the fact that Allah ordered the angels to learn the names of things from Adam, but He ordered the universes to learn about Allah Himself from the Prophet (SAWS): “The Beneficent! Ask any one informed concerning Him” (25:59); the fact that the Prophet (SAWS) is to witness not only over his own Community but over all others (2:143 and 4:41); the fact that the Prophet (SAWS) alone, of all humankind, jinn, and angels, has been given the Maqam al-Mahmud (17:79) i.e. the Glorious Station (of intercession with Allah Most High) and, in the Sunna, the fact that Allah did not give His intimate friendship to any angel, but He gave it to the Messenger of Allah (SAWS) as well as to Sayyidina Ibrahim (AS), and He made the Messenger of Allah the Imam of all Prophets and Messengers when he prayed among them in Masjid al-Aqsa, the intercessor for all the Communities (in the hadith "People shall surge like waves…"), and the Master of Humankind (Sayyidu al-Nas) together with the fact that he was known in the Divine presence as a Prophet while Adam (AS) was still being created, and that the latter sought his intercession because he saw his name written on the Throne.

Adam (as) asks sought intercession and forgiveness with the Prophet’s name
In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states: "Part of the demonstration of his superiority to other Prophets is the fact that Adam (AS) asked his Lord through the sanctity (hurma) of Muhammad (SAWS) that He relent towards him." The most authentic chain for this report is not that of al-Hakim's narration from 'Umar through 'Abd al-Rahman ibn Zayd ibn Aslam who is weak (da'îf), but that of the Companion Maysarat al-Fajr who narrates it as follows:

I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."[2]

Another great proof that the Messenger of Allah is the Best of Creation is the Consensus of the Imams and Ulema of Ahl al-Sunna, violating which are three scholars on record: the Zahiri Ibn Hazm; the M'`tazili al-Zamakhshari; and the Mujassim Ibn Abi al-'Izz who was imprisoned for it as related by Ibn Hajar in his Inba' al-Ghumr (1:258-260). Shaykh 'Abd Allah al-Talidi said in his Tahdhib al-Shifa' (p. 162): "The dissent of Ibn Hazm and al-Zamakhshari carries no weight."

Sayyid Abu al-Fadl 'Abd Allah ibn Muhammad al-Siddiq al-Ghumari al-Hasani wrote a book titled, Dilalat al-Qur'ani al-Mubin 'ala anna al-Nabiyya Afdalu al-'Alamin ("The Indication of the Manifest Qur'an that the Prophet is the Best of the Universes"), in which he listed the verses to that effect Sura by Sura and in the introduction of which he mentioned the following story:

"Al-Sha'rani in Tabaqat al-Awliya' narrated from [his Shaykh] the Knower of Allah Abu al-Mawahib al-Shadhili that the latter said: 'A dispute took place between me and a certain person in the Mosque of al-Azhar over the statement of the author of al-Burda [Imam al-Busiri]:

Famablaghu al-'ilmi fîhi annahu basharun
wa annahu khayru khalqillâhi kullihimi

Meaning:

The apex of knowledge concerning him is that he is a human being
and that he is the best of all the creation of Allah.

Whereupon that person said: He has no proof for this. I said to him: Consensus (ijma') has formed over this. He did not change his view. Later I saw the Prophet – Sallallahu 'alayhi wa Alihi wa Sallam – and with him were Abu Bakr and 'Umar, Allah be well-pleased with them, sitting at the pulpit of the Azhar Mosque. He said to me: Marhaban bihabibi – Welcome to my dear beloved! Then he said to his friends: Do you know what happened today? They said No, O Messenger of Allah. He said: So-and-so the Wretch (Fulan al-Ta'is) believes that the angels are better than me!… What is wrong with him, disbelieving in the Consensus?'"

Following is a list of works containing proofs from the Qur'an and Sunna of the superiority of the Prophet (SAWS) over all creation:

1. Al-Qadi 'Iyad, al-Shifa' fi Ma'rifati Huquq al-Mustafa (SAWS)
2. Abu Nu'aym, Dala'il al-Nubuwwa
3. Al-Bayhaqi, Dala'il al-Nubuwwa
4. Al-Faryabi, Dala'il al-Nubuwwa
5. Ibn al-Jawzi, al-Wafa bi Ahwal al-Mustafa (SAWS)
6. Ibn 'Abd al-Salam, Bidayat al-Sul fi Tafdil al-Rasul
7. Ibn Dihya, al-Mustawfa li Asma' al-Mustafa (SAWS)
8. Al-'Azafi, Sharh Asma' al-Nabi (SAWS)
9. Ibn al-'Arabi's Chapter on the Prophetic Names in 'Aridat al-Ahwadhi
10. Al-Bayhaqi's Chapter on the Prophetic Names in Shu'ab al-Iman
11. Al-Busiri, al-Burda
12. Al-Busiri, al-Hamziyya
13. Al-Busiri, al-Muhammadiyya
14. Al-Suyuti, al-Khasa'is al-Kubra
15. Al-Suyuti, al-Bahja al-Bahiyya fil-Asma' al-Nabawiyya
16. Al-Suyuti, al-Riyad al-Aniqa fi Sharh Asma' Khayr al-Khaliqa
17. Al-Jazuli, Dala'il al-Khayrat
18. Al-Fasi, Sharh Dala'il al-Khayrat
19. Al-Sakhawi, al-Qawl al-Badi' fi al-Salat 'ala al-Nabi al-Shafi'
20. Al-Qastallani, al-Mawahib al-Laduniyya
21. Al-Zurqani, Sharh al-Mawahib
22. Al-Qari, Sharh al-Shifa'
23. Al-Qari, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
24. Al-Munawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
25. Al-Baghawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
26. Al-Nabahani, al-Asma fima li Sayyidina Muhammad min al-Asma
27. Al-Nabahani, Wasa'il al-Wusul ila Shama'il al-Rasul
28. Al-Nabahani, Shawahid al-Haqq
29. Al-Nabahani, Nujum al-Muhtadin wa Rujum al-Mu'tadin
30. Al-Nabahani, Jawahir al-Bihar fi Fada'il al-Nabi al-Mukhtar
31. Al-Lahji, Muntaha al-Sul Sharh Wasa'il al-Wusul li al-Nabahani
32. Al-Jamal, Hashiyat al-Hamziyya
33. Al-Haytami, Hashiyat al-Hamziyya
34. Al-Dabbagh, al-Ibriz min Kalam Sayyidi 'Abd al-'Aziz
35. 'Abd Allah al-Ghumari, Dilalat al-Qur'ani al-Mubin 'ala anna al-Nabiyya Afdalu al-'Alamin
36. Al-Maliki, Muhammad (SAWS) al-Insanu al-Kamil (esp. p. 181-213, 4th ed.)
37. Sirajuddin, Sayyiduna Muhammad (SAWS)

Al-Qadi 'Iyad said in al-Shifa', in the section entitled: "On Allah honoring the Prophet (SAWS) with some of His own Beautiful Names and describing him with some of His own sublime qualities":

Know that Allah has bestowed a mark of honor on many of the Prophets by investing them with some of His names, for instance, when He calls Ishaq and Isma'il "knowing" ('alim) and "forbearing" (halim), Ibrahim "forbearing", Nuh "thankful" (shakur), 'Isa and Yahya "devoted" (barr), Musa "noble" (karim) and "strong" (qawi), Yusuf "a knowing guardian" (hafiz, 'alim), Ayyub "patient" (sabur), and Isma'il "truthful to the promise" (sadiq al-wa'd)… Yet He has preferred our Prophet Muhammad, may Allah bless him and grant him peace, since He has adorned him with a wealth of His names in His Mighty Book and on the tongue of His Prophets. We have gathered them together after reflecting on the subject and putting our memory to work since we were unable to locate anyone who had compiled more than two names nor anyone who had dealt with it to any great extent before. We have recorded some of these names… There about thirty of them. [He then proceeds to list and explain them. They are: Ahmad, al-Ra'uf, al-Rahim, al-Haqq, al-Nur, al-Shahid, al-Karim, al-'Azim, al-Jabbar, al-Khabir, al-Fattah, al-Shakur, al-'Alim, al-'Allam, al-Awwal, al-Akhir, al-Qawi, al-Sadiq, al-Wali, al-Mawla, 'Afw, al-Hadi, al-Mu'min, al-Quddus/Muqaddas, al-'Aziz, al-Bashir, al-Nadhir, Ta Ha, Ya Seen.]

May Allah send blessings and peace on the Prophet, his Family, and all his Companions. Even the Christians and Jews of old knew that the Prophet Muhammad (SAWS) is the best of creation, as evidenced by some of his names and attributes reportedly found in the Bible, such as "Ikleel = Crown [of creation]" and "Parakletos = Spirit of Holiness."

WAllahu a'lam. Wa SallAllahu wa Sallam 'ala Sayyidina Muhammad. Wal-Hamdu lillahi Rabbi al-'Alamin.

NOTES
[1] Narrated from 'Ikrima by al-Darimi in the Muqaddima to his Musnad with a sound chain according to Shaykh 'Abd Allah al-Talidi (Tahdhib al-Shifa' p. 167), al-Bayhaqi in Dala'il al-Nubuwwa, 'Abd ibn Humayd in his Musnad, Abu Ya'la in his Musnad, Ibn Abi Hatim in his Tafsir, al-Tabarani in al-Mu'jam al-Kabir (11:240) with a chain of highly trustworthy narrators according to al-Haythami in Majma' al-Zawa'id (8:254), al-Hakim in al-Mustadrak (2:350 = 1990 ed. 2:381) where he declared it sahih and al-Dhahabi concurred, Ibn Marduyah in his Tafsir, al-Qadi 'Iyad in al-Shifa' within the "Sahih and Famous Reports on His Tremendous Status and Rank Before His Lord" (Part I ch. 3), and Ibn Kathir in his Tafsir.

[2] Shaykh 'Abd Allah al-Ghumari cited it in Murshid al-Ha'ir li Bayan Wad' Hadith Jabir and said, "its chain is good and strong" while in al-Radd al-Muhkam al-Matin (p. 138-139) he adds: "It is the strongest Companion-corroboration (shâhid) I saw for the hadith of `Abd al-Rahman ibn Zayd" as quoted also by Shaykh Mahmud Mamduh in Raf' al-Minara (p. 248).

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Explanation of the Names of the Prophet   Answered by Shaykh Gibril Haddad

SHARH ASMA' AL-NABI: Explanation of the names of the Prophet

[1-revised]

EXPLANATION OF THE NAMES OF THE PROPHET,
ALLAH'S BLESSINGS AND PEACE UPON HIM

Excerpted with permission from Shaykh Muhammad Hisham Kabbani's _Repudiation of "Salafi" Innovations_ Vol. II (ASFA, forthcoming, insha Allah).

This is the explanation of the Names of the Prophet Muhammad Peace be upon him, as set forth by Shaykh al-Islam, the last of the major hadith masters, al-hafiz,

Sayyidi Jalal al-Din al-Suyuti (d. 911) in his book al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa sallallahu 'alayhi wa sallam

edited by the Lebanese hadith scholar Abu Hajir Muhammad al-Sa'id ibn Basyuni Zaghlul and published in Beirut by Dar al-kutub al-'ilmiyya (1405/1985).

Suyuti says: It is my hope that Allah accept this book and that through this book I will gain the Messenger's intercession. Perhaps it shall be that Allah make it the seal of all my works, and grant me what I have asked Him with longing regarding the Honorable One. I have named it "The beautiful gardens: Explanation of the names of the Best of Creation."

One of the commentaries notes that the scholars have said that the multitude of names points to the greatness of the named and his loftiness of rank, because it supposes great care and importance. That is why among the Arabs you will see that the objects with the most names are those who commend the greatest endeavor and effort.

Some have said: The Prophet has ninety-nine names, like the Beautiful Names of Allah. Ibn Dihya, however, avered three hundred names. Imam Abu Bakr Ibn al-'Arabi in his commentary on Tirmidhi ('Aridat al-ahwadhi 10:281) mentions one thousand names, some being mentioned in the Qur'an and hadith while others are found in the ancient books.

I say: Some of his names came to us in the form of a verb or a verbal noun, and a large number of the scholars including al- Qadi 'Iyad and Ibn Dihya include those among the names. This is what the large majority of the scholars, especially those of hadith, have done with regard to Allah's names.

As for the Prophet's saying: "I have five names…" (Bukhari and Muslim):

It does not contradict the fact that he has more than that, because it is one of the rules of the principles (qawa'id al-usul) that the number is not understood exclusively (al-'adadu la yukhassas). How many hadiths have mentioned numbers which are not meant to convey exclusivity, for example: "Seven will enjoy the shade of Allah's Throne" (Bukhari), while other hadiths mention more than that; I have about seventy or more among the more famous ones.

I also consider that the wording "five" needs investigation, and if it is established, then perhaps it comes from the nearest narrator, because most of the narrations have: "I have (many) names" (inna li asma'), and some of the narrations also mention six instead of five, while Jubayr's narration mentions more than that. Ibn 'Asakir addressed this in his Mubhimat al- Qur'an and said:

It is both possible that the mention of the number is not from the Prophet's wording, or that it is from him, in any case this does not necessitate a limit. These five were mentioned specifically either because of the listener's prior knowledge of the other names — as if the Prophet were saying: "I have five particularly meritorious and glorious names" — or because of the fame of these five names — as if the Prophet were saying: "I have five particularly famous names" — of for some other reason. (End of Ibn 'Asakir's words.)

Here now are the hadiths which number his names. We have:

1- The hadith of Jubayr ibn Mut'im
2- The hadith of Jabir ibn 'Abd Allah
3- The hadith of Abu Musa al-Ash'ari
4- The hadith of Hudhayfa
5- The hadith of Ibn Mas'ud
6- The hadith of Ibn 'Abbas
7- The hadith of Abu al-Tufayl
8- The hadith of 'Awf ibn Malik.

1- The hadith of Jubayr ibn Mut'im

His son Muhammad narrated it from him as well as Nafi', and al- Zuhri took it from Muhammad, and thence a large number of narrators, among them: Sufyan al-Thawri, Shu'ayb, Mu'ammar, Malik, Muhammad ibn Maysara, and others. [It is found in Ahmad (4:80), Tirmidhi's Sunan ('Aridat al-ahwadhi 10:280), and Tirmidhi's Shama'il (p. 183). Also Muslim from Ishaq ibn Ibrahim al-Hanzali and others.]

al-Suyuti narrates with his isnad that the Prophet said:

I have (many) names. I am The Praised One (Muhammad). And I am the Most Deserving of Praise (Ahmad). And I am the Eraser (al-mahi) by whom disbelief is erased. And I am the Gatherer (al-hashir) at whose feet the people shall be gathered. And I am the Concluder (al-'aqib) after whom there is no Prophet.

Bukhari in his Sahih and Malik in his Muwatta' narrate it from Mu'ammar without the words "after whom there is no Prophet." This is the last hadith in the Muwatta'. al-Darimi in his Sunan cites it from al-Shu'ayb with the words "after whom there is no-one." Bukhari's version adds:

Mu'ammar said: I asked al-Zuhri: "What is al-'aqib?" He replied: "The one after whom there is no Prophet."

al-Bayhaqi in Dala'il al-nubuwwa (1:123) narrates it from Muhammad ibn Maysara with the final words:

And I am the Concluder (al-'aqib), that is: the Sealer.

Ahmad in his Musnad (4:80) and Bayhaqi in the Dala'il (1:124-125) also narrate it with the mere mention of the names without gloss, and with the addition of a sixth name:

I have (many) names. I am The Praised One (Muhammad). And I am the Most Deserving of Praise (Ahmad), and the Gatherer (al-hashir), and the Eraser (al-mahi), and the Sealer (al-khatim), and the Concluder (al-'aqib).

As can be seen the Prophet has listed his names above as six, and this indicates that the mention of "five" is not from the Prophet, who only said: "names." Jubayr subsequently remembered whatever he remembered, or he mentioned [some of them] and kept some of them to himself.

2- The hadith of Jabir ibn 'Abd Allah

It is like the hadith of Jubayr but without the mention of al-'aqib and with an addition so that it reads:

I am the Most Deserving of Praise (Ahmad). I am The Praised One (Muhammad). And I am the Gatherer (al- hashir) at whose feet the people shall be gathered. And I am the Eraser (al-mahi) by whom Allah erases disbelief. On the Day of Resurrection the Flag of Glorification will be with me and I shall be the leader of all the Messengers and the custodian of their intercession.

al-Tabarani narrated it in al-Jami' al-kabir and al-Jami' al-awsat. [al-Haythami said in Majma' al-zawa'id (8:248): "Its chain contains 'Urwa ibn Marwan who was said not to be strong (laysa bi al-qawi i.e. he is merely acceptable), while the remainder of its narrators have been declared trustworthy."]

Abu Nu'aym also narrated it in Dala'il al-nubuwwa from al-Tabarani with the wording:

And I am the Gatherer (al-hashir) and the people will not be gathered anywhere else than at my feet.

3- The hadith of Abu Musa al-Ash'ari

al-Suyuti narrates with his isnad through Abu Dawud al-Tayalisi that the Prophet said:

I am The Praised One (Muhammad), and the Most Deserving of Praise (Ahmad), and the Final Successor (al-muqfi), and the Gatherer (al-hashir), and the Prophet of Repentance (nabi al-tawba), and the Prophet of Mercy (nabi al-rahma).

Muslim in his Sahih (book of Fada'il Chapter 34 hadith #126) and Abu Nu'aym narrated it in Hilyat al-awliya' (5:99). Ahmad in his Musnad (4:395) narrated it through Waki' without "and the Prophet of Repentance," and through Yazid who retains it but replaces "the Prophet of Mercy" with: "and of the Fierce Battle" (nabi al-malhama).

4- The hadith of Hudhayfa

al-Suyuti narrates with his isnad that Hudhayfa said:

I met the Prophet in one of the streets of Madina and he said: I am The Praised One (muhammad). And I am the Most Deserving of Praise (ahmad). And I am the Prophet of Mercy (nabi al-rahma). And I am the Prophet of Repentance (nabi al-tawba). And I am the Final Successor (al-muqfi). And I am the Gatherer (al- hashir) and the Prophet of the Great Battle (nabi al- malhama).

Suyuti said: Ahmad narrates it (Musnad 5:405) and the sub-narrators are all the men of sound hadith except 'Asim ibn Bahdala ("He is thiqa — trustworthy": Haythami in Majma'al- zawa'id 8:284), and the hadith is sound.

5- The hadith of Ibn Mas'ud

al-Suyuti narrates with his isnad that Ibn Mas'ud said:

I heard the Prophet say in one of the streets of Madina: I am The Praised One (muhammad), and the Most Deserving of Praise (ahmad), and the Gatherer (al- hashir), and the Final Successor (al-muqfi), and the Prophet of Mercy (nabi al-rahma).

Ibn Hibban narrated it in his Sahih, and al-Haythami cited it in Mawarid al-zham'an (#2090).

6- The hadith of Ibn 'Abbas

al-Suyuti narrates with his isnad through al-Tabarani that the Prophet said:

I am the Most Deserving of Praise (ahmad), and the Praised One (muhammad), and the Gatherer (al- hashir), and the Final Successor (al-muqfi), and the Sealer (al-khatim).

al-Tabarani said in his Saghir (1:58) that this hadith is not related from Ibn 'Abbas through any other chain, and Suyuti adds that the chain is missing a link through al-Dahhak and Ibn 'Abbas. [However, Ahmad Shakir, the late editor of Musnad Ahmad says in that book (4:67) that Abu Janab al-Kalbi narrates from al-Dahhak:: "I was Ibn 'Abbas's neighbor for seven years." al-Haythami mentions the hadith in Majma' al-zawa'id but does not say anything about it.]

7- The hadith of Abu al-Tufayl

[This is the Companion 'Amir ibn Wathila ibn 'Abd Allah al-Bakri al-Laythi (d. 110). He related the hadith found in Muslim, Abu Dawud, and Ibn Majah in their books of Manasik whereby the Prophet would touch the Black Stone with his camel-prod (mihjan) -- while circumambulating on top of his mount -- and then kiss it.]

al-Suyuti narrates with his isnad, having heard this from Muhammad ibn Abu al-Hasan al-Shadhili and Abu Hurayra `Abd al-Rahman ibn Abu al-Hasan al-Shadhili and others:

… From Isma'il Abu Yahya al-Taymi, from Sayf ibn Wahb who said: I heard Abu al-Tufayl say: The Prophet said: "I have ten names in the presence of my Lord." Abu al- Tufayl said: I only remember eight, and have forgotten two: "I am The Praised One (muhammad), and the Most Deserving of Praise (ahmad), and the Opener (al-fatih), and the Sealer (al-khatim), and the Father of Qasim (abu al-qasim), and the Gatherer (al-hashir), and the Concluder (al-'aqib), and the Eraser (al-mahi).

Sayf ibn Wahb said: "I related this hadith to Abu Ja'far and he said: "O Sayf al-Mulla! Shall I tell you the two missing names?" I said yes, and he said:

Ya Sîn and Ta Ha.

Ibn Mardawayh in his Tafsir, Abu Nu'aym in his Dala'il, and al-Daylami in Musnad al-firdaws all cited it with their chains through Abu Yahya al-Taymi. Ibn Dihya said: "This is a worthless chain, as it revolves around a forger — Yahya al-Taymi — and a weak narrator — Sayf ibn Wahb."

[al-Zabidi cited it in his Ithaf al-sadat al-muttaqin (7:163). He mentions that Ibn Dihya cited it also in his al-Mustawfa, and that Yahya (or Ibn Yahya or Abu Yahya) al-Taymi is a forger while Ahmad said that Sayf ibn Wahb is weak.]

8- The hadith of 'Awf ibn Malik

Suyuti narrates with his isnad back to Abu Nu'aym that 'Awf ibn Malik said:

One day the Prophet set forth and I was with him. He entered the synagogue of the Jews during their festival day and they disliked it intensely that we should visit them. The Prophet then said: "O nation of the Jews! By Allah, in truth I am the Gatherer (al-hashir), and I am the Concluder (al-'aqib), and I am the Final Successor (al- muqfi), whether you believe or give the lie." Then he left and I left with him.

[2]
THE NAMES OF THE PROPHET THAT HAVE BEEN ESTABLISHED

Suyuti said in al-Riyad al-aniqa: al-Nawawi said in his Tahdhib al-asma' wa al-sifat (The emendation of the Names and Attributes):

Most of the Prophet's names mentioned are only attributes, such as the Concluder (al-'aqib), the Gatherer (al-hashir), and the Sealer (al-khatim). To call them "names" is a metaphorical appellation.

We have established a list of three hundred and forty-odd names divided among sections (commentary and referencing of each name follows the list):

I- Names of the Prophet explicitly mentioned in the Qur'an

1. Muhammad: Praised One.
2. Ahmad: Most Deserving of Praise.
3. al-Ahsan: The Most Beautiful. The Best.
4. Udhun khayr: Friendly Ear.
5. al-A'la: The Highest (in all creation).
6. al-Imam: The Leader.
7. al-Amin: The Dependable.
8. al-Nabi: The Prophet.
9. al-Ummi: The Unlettered.
10. Anfas al-'arab: The Most Precious of the Arabs.
11. Ayatullah: The Sign of Allah.
12. Alif lam mim ra: A-L-M-R.
13. Alif lam mim sad: A-L-M-S
14. al-Burhan: The Proof.
15. al-Bashir: The Bringer of Good Tidings.
16. al-Baligh: The Very Eloquent One.
17. al-Bayyina: The Exposition.
18. Thani ithnayn: The Second of Two.
19. al-Harîs: The Insistent One.
20. al-Haqq: The Truth Itself.
21. Ha Mim: H-M.
22. Ha Mim 'Ayn Sîn Qaf: H-M- ` -S-Q.
23. al-Hanif: The One of Primordial Religion.
24. Khatim al-nabiyyin: The Seal of Prophets.
25. al-Khabir: The Knowledgeable One.
26. al-Da'i: The Summoner.
27. Dhu al-quwwa: The Strong One.
28. Rahmatun li al-`alamin: A Mercy for the Worlds.
29. al-Ra'uf: The Gentle One.
30. al-Rahim: The Compassionate One.
31. al-Rasul: The Messenger.
32. Sabil Allah: The Path to Allah.
33. al-Siraj al-munir: The Light-Giving Lamp.
34. al-Shâhid: The Eyewitness.
35. al-Shahîd: The Giver of Testimony.
36. al-Sâhib: The Companion.
37. al-Sidq: Truthfulness Itself.
38. al-Sirat al-mustaqim: The Straight Way.
39. Tah Sîn: T-S.
40. Tah Sîn Mim: T-S-M.
41. Tah Ha: T-H.
42. al-'Amil: The Worker.
43. al-'Abd: The Slave.
44. 'Abd Allah: Allah's Slave.
45. al-'Urwat al-wuthqa: The Sure Rope.
46. al-'Aziz: The Mighty One. The Dearest One.
47. al-Fajr: The Dawn.
48. Fadl Allah: Allah's Grace.
49. Qadamu Sidq: Truthful Ground.
50. al-Karim: The Generous One.
51. Kaf Ha' Ya' 'Ayn Sad: K-H-Y- ` – S
52. al-Lisan: Language Itself.
53. al-Mubashshir: The Harbinger of Goodness.
54. al-Mubîn: The Manifest.
55. al-Muddaththir: The Cloaked One.
56. al-Muzzammil: The Enshrouded One.
57. al-Mudhakkir: The Reminder.
58. al-Mursal: The Envoy.
59. al-Muslim: The One Who Submits.
60. al-Mashhud: The One Witnessed To.
61. al-Musaddiq: The Confirmer.
62. al-Muta': The One Who Is Obeyed.
63. al-Makîn: The Staunch One.
64. al-Munadi: The Crier.
65. al-Mundhir: The Admonisher.
66. al-Mizan: The Balance.
67. al-Nas: Humanity.
68. al-Najm: The Star.
69. al-Thaqib: The Sharp-Witted One.
70. al-Nadhîr: The Warner.
71. Ni'mat Allah: Allah's Great Favor.
72. al-Nur: The Light.
73. Nun: N.
74. al-Hadi: Guidance Itself.
75. al-Wali: The Ally.
76. al-Yatim: The Orphan. The Unique One.
77. Ya Sîn: I-S.

II- Names of the Prophet mentioned in the Qur'an as verbs

[Note: The character denotes a long A or alif.]

78. âkhidh al-sadaqat: The Collector of Alms.
79. al-âmir: The Commander.
80. al-Nâhi: The Forbidder.
81. al-Tâli: The Successor.
82. al-Hâkim: The Arbitrator.
83. al-Dhakir: The Rememberer.
84. al-Râdi: The Acquiescent.
85. al-Râghib: The Keen.
86. al-Wâdi': The Deposer.
87. Rafî' al-dhikr: The One of Exalted Fame.
88. Rafî' al-darajât: The One of The Exalted Ranks.
89. al-Sâjid: The Prostrate.
90. al-Sâbir: The Long-Suffering.
91. al-Sâdi': The Conqueror of Obstacles.
92. al-Safuh: The Oft-Forgiving.
93. al-'âbid: The Worshipful.
94. al-'âlim: The Knower.
95. al-'Alîm: The Deeply Aware.
96. al-'Afuw: The Grantor of Pardon.
97. al-Ghâlib: The Victor.
98. al-Ghani: The Free From Want.
99. al-Muballigh: The Bearer of News.
100. al-Muttaba': He Who Is Followed.
101. al-Mutabattil: The Utter Devotee.
102. al-Mutarabbis: The Expectant One.
103. al-Muhallil: The Dispenser of Permissions.
104. al-Muharrim: The Mandator of Prohibitions.
105. al-Murattil: The Articulate.
106. al-Muzakki: The Purifier.
107. al-Musabbih: The Lauder.
108. al-Musta'îdh: The Seeker of Refuge.
109. al-Mustaghfir: The Seeker of Forgiveness.
110. al-Mu'min: The Believer. The Grantor of Safety.
111. al-Mushâwir: The Consultant.
112. al-Musalli: The Prayerful.
113. al-Mu'azzaz: The Strengthened One.
114. al-Muwaqqar: Held in Awe.
115. al-Ma'sum: Immune.
116. al-Mansur: The One With Divine Help.
117. al-Mawla: The Master of Favors and Help.
118. al-Mu'ayyad: The Recipient of Support.
119. al-Nâsib: The One Who Makes Great Effort.
120. al-Hâdi: The Guide.
121. al-Wâ'izh: The Exhorter.

[3]
Notes:

The character denotes a long EE or Arabic YA'.
The characters and denote a long AA or Arabic ALIF.
The character denotes a long OO or Arabic WAW.

III- Names of the Prophet in the Hadith and the Ancient Books

122. Ajîr: The Saved One.
123. Uhyad: The Dissuader.
124. Ahhad: The Peerless One.
125. Akhumakh: Of Sound Submission.
126. al-Atqa: The Most God-wary.
127. al-Abarr: The Most Righteous One. The Most Pious One.
128. al-Abyad: The Fairest One.
129. al-Agharr: The Most Radiant One.
130. al-Anfar: The One With the Largest Assembly.
131. al-Asdaq: The Most Truthful.
132. al-Ajwad: The Most Bounteous.
133. Ashja' al-Nas: The Most Courageous of Humanity.
134. al-âkhidh bi al-hujuzât: The Grasper of Waist-Knots.
135. Arjah al-nas 'aqlan: The Foremost in Humankind in Intellect.
136. al-A'lamu billah: The Foremost in Knowledge of Allah.
137. al-Akhsha lillah: The Foremost in Fear of Allah.
138. Afsah al-'arab: The Most Articulate of the Arabs.
139. Aktharu al-anbiya'i tabi`an: The Prophet With The Largest Following.
140. al-Akram: The One Held in Highest Honor.
141. al-Iklil: The Diadem.
142. Imam al-nabiyyin: The Leader of Prophets.
143. Imam al-muttaqin: The Leader of the God-wary.
144. Imam al-nas: The Leader of Humankind.
145. Imam al-khayr: The Good Leader.
146. al-Amân: The Safeguard.
147. Amanatu as-habih: (The Keeper of) His Companion's Trust.
148. al-Awwal: The First.
149. al-âkhir: The Last.
140: Ukhrâya: The Last (of the Prophets). His name in the Torah.
141: al-Awwâh: The One Who Cries Ah.
142: al-Abtahi: The One from Bitah between Mecca and Mina.
143. al-Bâriqlît, al-Barqalîtos: The Paraclete. The Spirit of Holiness. The Innocent One.
144. al-Bâtin: The Hidden One (in his station).
145. Bim'udhma'udh: One of his names in the Torah.
146. al-Bayan: The Exposition.
147. al-Taqi: The One Who Guards Himself.
148. al-Tihami: The One from Tihama (the lowland of the Hijaz).
149. al-Thimal: The Protector.
150. al-Jabbar: The Fierce One.
151. al-Khatim: The Sealer.
152. al-Hâshir: The Gatherer.
153. Hât Hât: His name in the Psalms.
154. al-Hâfizh: The Preserver.
155. Hâmid: Praiseful.
156. Hâmil liwa' al-hamd: Bearer of the Flag of Praise.
157: Habib Allah: Allah's Beloved.
158. Habib al-Rahman: The Beloved of the Merciful.
159. Habîtan: His name in the Injil.
160. al-Hujja: The Proof.
162. Hirzan li al-`ayn: A Barrier Against The Evil Eye.
163. al-Hasîb: The Sufficient One. The Highborn One.
164. al-Hafîzh: The Keeper and Guardian.
165. al-Hakîm: The Wise One.
166. al-Halîm: The Meek One.
167. Hammitâya: Guardian of Sanctity.
168. al-Humayd: The Praised One.
169. al-Hamîd: The Praised One.
170. al-Hayy: The Living One.
171. Khâzin mal Allah: Allah's Treasurer.
172. al-Khâshi': The Fearful One.
173. al-Khâdi': The Submissive One.
174. Khatîb al-nabiyyin: The Orator Among the Prophets.
175. Khalil Allah: Allah's Close Friend.
176. Khalifat Allah: Allah's Deputy.
177. Khayr al-'alamin: The Greatest Goodness in the Worlds.
178. Khayru khalq Allah: The Greatest Good in Allah's Creation.
179. Khayru hadhihi al-umma: The Best of This Community.
180. Dar al-hikma: The House of Wisdom.
181. al-Dâmigh: The Refuter (of Falsehoods).
182. al-Dhikr: The Remembrance.
183. al-Dhakkar: The One Who Remembers Much.
184. al-Râfi': The Exalter.
185. Râkib al-buraq: The Rider of the Buraq.
186. Râkib al-jamal: The Rider of the Camel.
187. Rahmatun muhdat: Mercy Bestowed.
188. Rasul al-rahma: The Emissary of Mercy.
189. Rasul al-raha: The Emissary of Relief.
190. Rasul / Nabi al-malahim: The Emissary / Prophet of Battles.
191. Rukn al-mutawadi'in: The Pillar of the Humble Ones.
192. al-Rahhab: The Most Fearful.
193. Ruh al-haqq: The Spirit of Truth.
194. Ruh al-qudus: The Spirit of Holiness.
195. al-Zahid: The One Who Does-Without.
196. al-Zaki: The Pure One.
197. al-Zamzami: The Heir of Zamzam.
198. Zaynu man wâfa al-qiyama: The Ornament of All Present on the Day of Judgment.
199. Sabiq: Foremost.
200. Sarkhatilos: Paraclete (in Syriac).
201. Sa'id: Felicitous.
202. al-Salam: Peace.
203. Sayyid al-nas: The Master of Humanity.
204. Sayyid walad Adam: The Master of the Children of Adam.
205. Sayf Allah: Allah's Sword.
206. al-Shâri': The Law-Giver.
207. al-Shâfi': The Intercessor.
208. al-Shafî': The Constant Intercessor.
209. al-Mushaffa': The One Granted Intercession.
210. al-Shâkir: The Thankful One.
211. al-Shakkâr: The One Who Thanks Much.
212. al-Shakur: The Ever-Thankful.
213. Sâhib al-taj: The Wearer of the Crown.
214. Sâhib al-hujja: The Bringer of The Proof.
215. Sâhib al-hawd: The Owner of the Pond.
216. Sâhib al-kawthar: The Owner of the River of Kawthar.
217. Sâhib al-hatîm: The Lord of the Court Before the Ka`ba.
218. Sâhib al-khâtim: The Owner of the Seal.
219. Sâhibu Zamzam: The Owner of Zamzam.
220. Sâhib al-sultan: The Possessor of Authority.
221: Sâhib al-sayf: The Bearer of the Sword.
222. Sâhib al-shafa'at al-kubra: The Great Intercessor.
223. Sâhib al-qadib: The Bearer of the Rod.
224. Sâhib al-liwa': The Carrier of the Flag.
225. Sâhib al-mahshar: The Lord of the Gathering.
226. Sâhib al-mudarra'a: The Wearer of Armor.
227. Sâhib al-mash'ar: The Owner of the Landmark.
228. Sâhib al-mi'raj: The One Who Ascended.
229. Sâhib al-maqam al-mahmud: The One of Glorified Station.
230. Sâhib al-minbar: The Owner of the Pulpit.
231. Sâhib al-na`layn: The Wearer of Sandals.
232. Sâhib al-hirâwa: The Bearer of the Cane.
233. Sâhib al-wasila: The Possessor of the Means.
234. Sâhib la ilaha illallah: The Teacher of "There is no god but Allah."
235. al-Sadiq: The Truthful.
236. al-Masduq: The Confirmed.
237. al-Sâlih: The righteous one.
238. al-Dâbit: The One Given Mastery.
239. al-Dahuk: The Cheerful One.
240. al-Tahir: The (Ritually) Pure One.
241. Tâb Tâb: Of Blessed Memory. His Name in the Torah.
242. al-Tayyib: The Salutary One. The Fragrant One.
243. al-Zhahir: The Prevailer.
244. al-'âqib: The Last in Succession.
245. al-'Adl: The Just.
246. al-'Arabi: The Arabian. The Speaker of Arabic.
247. 'Ismatullah: Allah's Protection.
248. al-'Azhim: The Tremendous One.
249. al-'Afif: The Chaste One.
250. al-'Ali: The High One.
251. al-Ghafur: The Frequent and Abundant Forgiver.
252. al-Ghayth: Rain. Help (esp. in the elements).
253. al-Fâtih: The Conqueror.
254. al-Fâriq: The Separator Between Good and Bad.
255. Fârqilîta: The Paraclete.
256. Fartt: The Scout.
257. al-Fasîh: The Highly Articulate One.
258. Falâh: Felicity.
259. Fi'at al-muslimin: The Main Body of the Muslims.
260. al-Qa'im: The One Who Stands and Warns. The Establisher.
261. Qâsim: The Distributer.
262. Qa'id al-khayr: The Leader Who Guides to Goodness.
263. Qa'id al-ghurr al-muhajjalîn: Leader of the Bright-Limbed Ones.
264. al-Qattal: The Dauntless Fighter.
265. Qutham: Of Perfect Character. Gifted With Every Merit.
266. Qudmâya: The First (of the Prophets). His name in the Torah.
267. al-Qurashi: The One From Quraysh.
268. al-Qarîb: The Near One.
269. al-Qayyim: The Righteous Straightener (of the Community).
270. al-Kâff: The One Who Puts a Stop (to Disobedience).
271. al-Mâjid: The Glorifier.
272. al-Mâhi: The Eraser (of Disbelief).
273. al-Ma'mun: The One Devoid of Harm.
274. al-Mubarak: The Blessed One.
275. al-Muttaqi: The God-wary One.
276. al-Mutamakkin: Made Firm and Established.
277. al-Mutawakkil: Completely Dependent Upon Allah.
278. al-Mujtaba: The Elect One.
279. al-Mukhbit: The Humble Before Allah.
280. al-Mukhbir: The Bringer of News.
281. al-Mukhtar: The Chosen One.
282. al-Mukhlis: The Perfectly Sincere One.
283. al-Murtaja: The Much Anticipated One.
284. al-Murshid: The Guide.
285. Marhama: General Amnesty.
286. Malhama: Great Battle.
287. Marghama: Greater Force.
288. al-Musaddad: Made Righteous.
289. al-Mas'ud: The Fortunate.
290. al-Masîh: The Anointed.
291. al-Mashfu': Granted Intercession.
292. Mushaqqah / Mushaffah: Praised One.
293. al-Mustafa: The One Chosen and Purified.
294. al-Muslih: The Reformer.
295. al-Mutahhir / al-Mutahhar: The Purifier / The Purified One.
296. al-Muti': The Obedient One.
297. al-Mu'ti: The Giver.
298. al-Mu'aqqib: The One Who Comes Last in Succession.
299. al-Mu'allim: The Teacher.
300. al-Mifdal: The Most Generous.
301. al-Mufaddal: Favored Above All Others.
302. al-Muqaddas: The One Held Sacred.
303. Muqim al-Sunna: The Founder of The Way.
304. al-Mukrim: The One Who Honored Others.
305. al-Makki: The Meccan One.
306. al-Madani: The Madinan One.
307. al-Muntakhab: The Chosen One.
308. al-Munhaminna: The Praised One (in Syriac).
309. al-Munsif: The Equitable One.
310. al-Munib: The Oft-Repentant One.
311. al-Muhajir: The Emigrant.
312. al-Mahdi: The Well-Guided One.
313. al-Muhaymin: The Watcher.
314. al-Mu'tamin: The One Given the Trust.
315. Mûsal: Mercied. (In the Torah.)
316. Mâdh Mâdh / Mûdh Mûdh / Mîdh Mîdh: Of Blessed Memory.
317. al-Nâsikh: The Abrogator.
318. al-Nâshir: The Proclaimer.
319. al-Nâsih: The Most Sincere Adviser.
320. al-Nâsir: The Helper.
321. Nabi al-marhama: The Prophet of General Amnesty.
322. al-Nasîb: The One of High Lineage.
323. al-Naqiy: The Limpid One.
324. al-Naqîb: Trustee. Guarantor.
325. al-Hâshimi: The One of Hâshim's Line.
326. al-Wâsit: Central in Relation To All The Noble Families.
327. al-Wâ'id: The Harbinger of Terrible News.
328. al-Wasîla: The Means.
329. al-Wafi: Holder of His Promise.
330. Abu al-Qasim: Father of Qasim.
331. Abu Ibrahim: Father of Ibrahim.
332. Abu al-Mu'minin: Father of the Believers.
333. Abu al-Arâmil: Father of Widows.

[4]
 

Notes:

The character denotes a long EE or Arabic YA'.
The characters and denote a long AA or Arabic ALIF.
The character denotes a long OO or Arabic WAW.

IV- ADDITIONAL NAMES
FROM al-JAZULI'S (d. 870) DALA'IL AL-KHAYRAT

334. Wahîd: Unique One.´
335. Sayyid: Master.
336. Jâmi': Unifier.
337. Muqtafi: Imitated One.
338. Kâmil: Perfect One.
339. Safi Allah: Allah's Chosen and Purified One.

340. Naji Allah: Allah's Intimate Friend.
341. Kalîm Allah: Conversant With Allah.
342. Muhyin: Giver of Life.
343. Munajji: Savior.
344. Ma'lum: Of Known Position.
345. Shahîr: Famous.
346. Mashhud: Visible.
347. Misbâh: Lamp.
348. Mad'uw: Called upon.
349. Mujib: Responsive to Requests.
350. Mujab: Whose Request is Granted.
351. Hafiy: Affectionate and Kind.
352. Mukarram: Highly Honored.
353. Matîn: Steadfast.
354. Mu'ammil: Rouser of Hope.
355. Wasûl: Conveyer?
356. Dhu hurma: Sacrosanct.
357. Dhu makâna: Of Eminent Station.
358. Dhu `izz: Endowed With Might.
359. Dhu Fadl: Pre-Eminent.
360. Ghawth: Helper.
361. Ghayyath: Prompt and Frequent Helper.
362. Hadiyyatullah: Allah's Gift.
363. Sirât Allah: The Way to Allah.
364. Dhikrullah: The Remembrance of Allah.
365. Hizbullah: The Party of Allah.
366. Muntaqa: Carefully Selected.
367. Abu al-Tahir: Father of Tahir.
368. Barr: Pious. Dutiful.
369. Mubirr: Who Overcomes.
370. Wajîh: Distinguished In Allah's Sight.
371. Nasîh: One Who Excels At Sincere Advice.
372. Wakîl: Trustee. Dependable.
373. Kafîl: Guarantor. Guardian.
374. Shafîq: Solicitous. Tender.
375. Ruh al-qist: The Spirit of Justice.
376. Muktafi: Does With Little.
377. Bâligh: One Who Has Reached His Goal.
378. Shâfi: Healer.
379. Wâsil: One Who has Reached His Goal.
380. Mawsûl: Connected.
381. Sâ'iq: (Mindful) Conductor.
382. Muhdi: Guide.
383. Muqaddam: Pre-eminent One.
384. Fâdil: Most Excellent One.
385. Miftâh: Key.
386. Miftâh al-rahma: The Key to Mercy.
387. Miftâh al-janna: The Key to Paradise.
388. 'Alam al-iman: The Standard of Belief.
389. 'Alam al-yaqîn: The Standard of Certainty.
390. Dalîl al-khayrât: The Guide to Good Things.
391. Musahhih al-hasanât: The Ratifier of Good Deeds.
392. Muqîl al-'atharât: The Dismisser of Private Faults.
393. Safûh 'an al-zallât: The One Who Disregards Lapses.
394. Sâhib al-qadam: Possessor of The Foothold.
395. Makhsûs bi al-'izz: Alone to Be Granted Might.
396. Makhsûs bi al-majd: Alone to Be Granted Glory.
397. Makhsûs bi al-sharaf: Alone to Be Granted Honor.
398. Sâhib al-fadîla: Possessor of Greatest Pre-Eminence.
399. Sâhib al-izâr: The Wearer of the Loin-wrap.
400. Sâhib al-rida': The Wearer of the Cloak.
401. Sâhib al-daraja al-rafî`a: Possessor of the Highest Degree.
402. Sâhib al-mighfar: Possessor of the Helmet.
403. Sâhib al-bayân: The Spokesman.
404. Mutahhar al-janân: Purified of Heart.
405. Sahîh al-islam: Completer of Islam.
406. Sayyid al-kawnayn: Master of Humanity and Jinn.
407. 'Ayn al-na'îm: Spring of Bliss. Bliss Itself.
408. 'Ayn al-ghurr: Spring of the Radiant Ones. Radiance Itself.
409. Sa'dullah: Felicity Bestowed by Allah.
410. Sa'd al-khalq: Felicited Bestowed Upon Creation.
411. Khatîb al-umam: The Orator to the Nations.
412. 'Alam al-huda: Flag of Guidance.
413. Kâshif al-kurab: Remover of Adversities.
414. Râfi' al-rutab: The Raiser of Ranks.
415. 'Izz al-'arab: Might and Glory of the Arabs.
416. Sâhib al-faraj: Bringer of Deliverance.

AL-JAZULI'S INVOCATION AT THE END OF HIS LIST OF THE PROPHET'S NAMES

O Allah, O our Lord! for the honor of Your elect Prophet and Pleasing Messenger before You, purify our hearts from all the traits that keep us away from Your presence and Your love, and have us pass away following his Way and adhering to his Congregation, longing to meet You, O Possessor of Majesty and Generosity! And the blessings and abundant greetings and peace of Allah be upon our master and liege-lord Muhammad, and upon his Family and Companions.

Amin. [5]

The following are found mostly in the Book of Merits (manaqib) in Tirmidhi's Sunan:

1- Sayyidina 'Ali said: "The Prophet was neither tall nor short. He has thick-set fingers and toes. He had a large head and joints. He had a long line of thin chest-to-lower-navel hair. When he walked he would literally lean forward, as if descending from a higher place to a lower one. I never saw anyone like him before of after him." Tirmidhi said: This hadith is hasan sahih. Imam Ahmad in his narration states: "He was large of head and beard."

2- Ibrahim ibn Muhammad, one of Sayyidina 'Ali's grandchildren, said: 'Ali would say upon describing the Prophet: "He was neither immoderately tall nor particularly short. He was well-proportioned among people. His hair was neither extremely curly nor straight, but slightly waved. He was neither stocky nor plump. There was roundness in his face. He was fair with redness in his complexion.

His eyes were very black and his eyelashes very long. He had a large back and shoulder-joints. His body was not hairy but he had a line of hair extending from the chest to below the navel. He had thick-set fingers and toes. When he walked he would lift his feet with vigor, as if walking down a slope.

When he turned towards a person he would turn with his entire body. Between his shoulder- blades was the seal of prophethood, and he himself is the Seal of Prophets. He was the most generous of people without exception, the most accepting and gracious of manners, the most truthful in speech, the softest of voice, and the noblest of company. Whoever saw him from a distance stood awed by him, and whoever shared familiarity with him loved him. Whoever described him said: I never saw anyone like him before or after him." Tirmidhi said: This hadith is hasan gharib and its chain is not linked back (to 'Ali).

3- Hasan ibn 'Ali said: I queried my maternal uncle Hind ibn Abi Hala, who was skilled at describing the Prophet's appearance, and told him that I longed to hear him describe me something of it to which I could hold on. He said: "The Prophet was magnificent and he was considered magnificent. His face shone pearl-like, similar to the full moon. He was taller than average, but smaller than a tall man. He had a large head. His hair was wavy. If it parted naturally he parted it, otherwise not. It reached past his ear- lobes when he wore it long.

He had a rosy complexion, a wide forehead, beautifully arched, dense eyebrows that did not meet in the middle. Between them there was a vein which thickened when he was angry. He had an aquiline nose touched with a light that raised it so that at first sight it seemed higher than it was. He had a thick, dense beard, expanded, not elevated cheeks, a strong mouth with a gap between his front teeth. There was sparse hair on his chest. His neck seemed (smooth and shiny) like that of a statue moulded in silver. His body was well-proportioned, stout and muscular, of equal belly and chest. He was wide-shouldered, big- jointed. When he disrobed his limbs emanated light.

There was a thread-like line of hair between his chest and his navel, but none on his breasts and belly other than that. There was hair on his arms, shoulders, and upper torso. His forearms were long, his palms wide, his fingers and toes thick-set and extended. The middle of his soles rose moderately from the ground. His feet were so smooth that water rolled off them.

When he walked he lifted his feet with vigor, leaned slightly forward, and tread gently on the ground. When he turned (to look), he turned his whole body. His gaze was lowered and he looked at the ground more often than he looked at the sky. He glanced at things rather than stared. He would ask his Companions to walk in front of him. He would always be the first to greet those he met with salam." Tirmidhi narrated it in his Shama'il but not in the Sunan.

4- Sammak ibn Harb narrated to Shu'ba a hadith he had heard from Jabir ibn Samura and he explained that the Prophet had a wide mouth and wide eyes, and that he had not fleshy heels. Tirmidhi said it is hasan sahih.

5- Jabir ibn Samura also narrated that he once saw the Prophet on a night of full moon wearing a red mantle. He said: "I began to look at him then at the moon. Verily he seemed to me more beautiful than the moon itself." Tirmidhi said: This hadith is hasan gharib. Its chain contains al-Ash'ath, whom some declared weak, however, al- Dhahabi declared him "fair and truthful in his hadith" (hasan sadiq al-hadith).

6- al-Bara' ibn 'Azib confirmed the above by relating: "I have never seen someone whose hair reached to his ear-lobes and wearing red clothing, more handsome than Allah's Messenger. His hair reached his shoulders. He was very broad-shouldered, neither short nor tall." Tirmidhi said: hasan sahih.

7- al-Bara' ibn 'Azib was once asked: "Was the Prophet's face like a sword (i.e. glistening like steel, or elongated)?" He replied: "No; it was like the moon (i.e. shining with light, and round)." Tirmidhi said: hasan sahih.

8- 'Abd Allah ibn al-Harith ibn Hazm said: "I never saw anyone that smiled more than Allah's Messenger." Tirmidhi said: This hadith is hasan gharib. The same narrator also related: "The Prophet's laughter consisted entirely in smiling." Tirmidhi said: sahih gharib.

9- Ibn 'Abbas said: "The Prophet's two front teeth were slighly spaced in between. Whenever he spoke, something like light would be seen issuing from between them." Tirmidhi narrated it in his Shama'il but not in the Sunan.

10- Anas ibn Malik said: "Allah's Messenger was well-proportioned, neither tall nor short, handsome of body, and his hair was neither curly nor straight. He was of tawny complexion. When he walked, he leaned forward slightly." Tirmidhi related it in the Book of Clothing (al-libas) and said it is hasan sahih.

11- Abu Hurayra said: "The Prophet was fair-skinned, as if he had been moulded in silver (i.e. completely unblemished, shining), and he had wavy hair." Tirmidhi narrated it in al-Shama'il but not in the Sunan.

12- Abu al-Tufayl, the last of the Companions to die, said: "I saw the Prophet and there is no one left on earth who saw him other than myself." Sa'id al-Jurayri said: "Describe him." He replied: "He was fair-skinned, handsome and engaging, and neither corpulent nor thin." Tirmidhi narrates it in his Shama'il but not in the Sunan.

[6] AL-QADI YUSUF AL-NABANAHI'S POEM OF PRAISE OF THE PROPHET, BLESSINGS AND PEACE UPON HIM

1. ana 'abdun li sayyid al-anbiya'i
wa wala'i lahu al-qadimi wala'i

I am the slave of the Master of Prophets
And my fealty to him has no beginning.

2. ana 'abdun li 'abdihi wa li 'abd al-'abdi
'abdun kadha bi ghayr intiha'i

I am slave to his slave, and to his slave's slave,
And so forth endlessly,

3. ana la antahi 'an al-qurbi min
babi ridahu fi jumlat al-dukhala'i

For I do not cease to approach the door
Of his good pleasure among the novices.

4. anshuru al-'ilma fi ma'alihi li al-nas
wa ashdu bihi ma'a al-shu'ara'i

I proclaim among people the teaching of his high attributes,
And sing his praises among the poets.

5. fa 'asahu yaqulu li anta salmanu
wala'i hassanu husna thana'i

Perhaps he shall tell me: "You are a noted friend
Of mine, an excellent beautifier of my greatness."

6. wa bi ruhi afdi turaba himahu
wa lahu al-fadlu fi qabuli fida'i

Yea, I would sacrifice my soul for the dust of his sanctuary.
His favor should be that he accept my sacrifice.

7. faza man yantami ilayhi wa la
hajata fihi bi dhalika al-intima'i

He has triumphed who ascribes himself to him
ٌNot that he needs such following,

8. huwa fi ghunyatin 'an al-khalqi turran
wa hum al-kullu 'anhu duna ghina'i

For he is not in need of creation at all,
While they all need him without exception.

9. wa huwa lillahi wahdihi 'abduhu
al-khalisu mujalla al-sifati wa al-asma'i

He belongs to Allah alone, Whose purified servant he is,
As his attributes and names have made manifest;

10. kullu fadlin fi al-khalqi fa huwa
min allahi ilayhi wa minhu li al-ashya'i

And every single favor in creation comes from Allah
To him, and from him to everything else.

© Author, 2002-2004.
© Copyright 2003-2004, SunniPath, LLC. All Rights Reserved.

Profetens Hånd

The Hand of the Prophet
by Dr. Mostafa al-Badawi    

The impulse for writing this article came from a conversation with a colleague who told me that while sitting with other colleagues, he had heard one of them repeat the statement that the Prophet, may Allah’s blessings and peace be upon him, was an ordinary human being like the rest of us, except that Allah had given him the Qur’ān. My friend knew very well that this kind of statement had been deliberately circulated among Muslims to detach them from their Prophet, thus cutting them off from the mercy of Allah that descends upon them through their love for him and close adherence to his teachings. This is part of an overall plan to destroy Islam from within, a plan that, we regret to say, is carried out by ignorant Muslims, misled by crude suggestions of the Devil that to love the Prophet and revere him is to worship him beside Allah. My friend told me he became quite angry and challenged our colleagues to take anything of the Prophet at random and compare it with themselves. He found himself saying, "Take his hand for instance!" Then he started discoursing about the special distinctions of the Prophet’s hand, talking for about twenty minutes, all the time aware that he had never spoken like that before. His colleagues listened silently, then when he was finished, begged him to carry on. These were educated people who already had much of this knowledge in their minds, but who had been too busy with worldly things to assemble and envisage their knowledge from that angle before, or to make the necessary effort in understanding how and why they had previously been misinformed.

It is for people like these, people whose hearts contain much love for Allah and His Prophet and who are honest enough to recognize the truth when they see it, that this article is written. My hope is that it will encourage them to find out more about their leader, teacher, good example, and intercessor. It is certainly not written for the narrow minded followers of the believers in a limited God, a God which they situate in space, located exclusively above the Throne. For such people, the absolute difference between Creator and created is blurred, for they mentally impose limits upon that which is beyond limits. This puts them in the false position of having to belittle the Best of Creation in order to keep Allah in His place as God.

We, the vast majority of Muslims, the Ahl al-Sunna wal-Jamā‘a, know that it is impossible for a Muslim to confuse the Creator with the created, however great the latter may be. We are therefore quite comfortable in our love for the Prophet and our extreme respect and veneration for him.

The Prophet himself has repeatedly said that those who do not love him more than their fathers, mothers, children, wealth, and their own selves, their faith is defective and their works in danger of being rejected by Allah.[1]

It is deceitful to claim to love the Prophet but seek to deprive him of the sublime attributes that Allah bestowed upon him, prior to making him the Master of all Creation.

It is to be hoped that those who read this article will be spurred on to increase and complete their knowledge of our beloved Prophet from the sources, for such knowledge is an obligation upon each Muslim capable of acquiring it.

To begin, Allah, Exalted is He, says: "Those who swear allegiance to you are but swearing allegiance to Allah. The hand of Allah is over their hands." [48:10]

Were those who insist on accepting nothing but the literal meaning of the Qur’ān and refuse all figurative interpretation to take this verse at face value, it would have to mean that the hand that gave allegiance to the Companions was that of Allah not that of the Prophet, may Allah’s blessings and peace be upon him. Those endowed with reason, however, will readily understand that because the Prophet is Allah’s representative on earth, swearing allegiance to him is in reality swearing allegiance to Allah, and the Prophet’s hand represents Allah’s Hand, just as the Black Stone represents it, but, in the Prophet’s case, eminently more deservedly.

The result of taking the Prophet’s hand and swearing allegiance to him–for they swore it to him–was that Allah was satisfied with them: "Allah was satisfied with the believers when they swore allegiance to you under the tree." [48:18]

Allah’s satisfaction is in seeing that His slaves are obeying His injunctions, avoiding what He has forbidden them, and being satisfied with His decrees. This was the state of the Companions surrounding the Prophet under the tree in Hudaybiya. Their satisfaction with Allah’s decisions, their extinction of their individual wills in the Divine will made them as Allah says: "Allah was satisfied with them and they were satisfied with Him." [58:22] It was to the Prophet’s everlasting honour and glory that his hand represented Allah’s on this and all other such occasions.

Another such occasion was recounted by Abdal-Rahmān ibn ‘Awf, “We were at the Messenger of Allah’s; nine, eight, or seven of us. He said, ‘Will you not swear allegiance?’ We had sworn allegiance only recently, so we said, ‘We have sworn allegiance to you, O Messenger of Allah!’ He said, ‘Will you not swear allegiance to the Messenger of Allah?’ So we extended our hands saying, ‘To what shall we swear allegiance to you?’ He said, ‘To worship Allah and associate nothing with Him, perform the five prayers, obey,’ then he said something we did not hear, then continued, ‘and ask nothing of others!’ [2]

Physically, the hands of the Prophet, may Allah’s blessing and peace be upon him, were as beautiful and pleasing to gaze upon as everything else about him. They were white and fleshy, with slightly tapering fingers. His boy-servant, Anas ibn Mālik, said on more than one occasion, "I have never touched any silk or brocade that is softer than the palm of the Messenger of Allah, may Allah’s blessings and peace be upon him, nor have I ever smelled musk or scent more fragrant than the fragrance of the Messenger of Allah, may Allah’s blessings and peace be upon him."[3]

Wā’il ibn Hajar said, "Whenever I shook hands with the Prophet, may Allah’s blessings and peace be upon him, or my skin touched his skin, I smelled the scent of musk on my hand for three days." [4]

Another Companion, ‘Umayra daughter of Sahl, also a child at the time, recounted how her father once took her to the Prophet, may Allah’s blessings and peace be upon him, asking him to touch her head and pray for both of them for baraka, since she was his only child. "The Messenger of Allah, may Allah’s blessings and peace be upon him, placed his hands on my head. I swear by Allah that I could feel the coolness of the hand of the Messenger of Allah, may Allah’s blessings and peace be upon him, in my liver!" [5]

Jābir ibn Samura said, “I prayed with the Messenger of Allah, may Allah’s blessings and peace be upon him, the first prayer, then he went out and I went out with him. He was met by some children and rubbed their cheeks one by one. As for myself, he rubbed my cheek and I found that his hand was cool and fragrant, as if he had just taken it out of a perfume vendor’s bag."[6]

The Prophet, may Allah’s blessings and peace be upon him, used his right hand for his ritual purification, food, and beverage, and his left hand for less clean things.[7] "He never touched the hand of a woman," said the lady ‘Ā’isha, "when he accepted their allegiance, he accepted it verbally."[8]

In these hands of the Prophet, may Allah’s blessings and peace be upon him, were placed the keys of the treasuries of the earth. Abū Hurayra said that he had heard the Messenger of Allah say, "I was sent with comprehensive speech,[9] I was supported with terror,[10] and, while I was asleep, I was brought the keys to the treasuries of the earth and they were placed in my hand."[11]

Having given him the keys, Allah left it to him to divide things among the people as he pleased. This is why he said, "Allah gives and I am the Divider!"[12]

Allah had said to Sulaymān, may peace be upon him: "This is Our gift, so bestow or withhold without reckoning!" [38:39] And if Sulaymān had freedom to give or withhold at will, then how much more freedom did the Master of all Prophets have?

The baraka of the Prophet, may Allah’s blessings and peace be upon him, radiated powerfully from his hand, so that when he placed it on the sick and the injured they were cured, when he touched food it increased manifold, when he placed it on someone’s chest he removed doubts and disbelief, when he gave his Companions dry, wooden sticks they turned into swords, when he threw gravel or dust at the face of the enemy, it separated into guided missiles striking their targets in the eyes.

When Qatāda ibn al-Nu‘mān was wounded in the eye by an arrow on the day of Uhud, his eyeball was dislodged and hung on his cheek. His companions wanted to cut it off, but decided to consult the Prophet first. He said, "No!" then ordered Qatāda brought to him, pushed his eyeball back into place with his hand, blowing some of his spittle on it then said, "O Allah, give him beauty!" It became Qatāda’s best eye and when the other eye suffered from infection, that one never did.[13]

Abayd ibn Hammāl suffered from an illness that ate at his face. The Prophet passed his hand over his face and it disappeared without leaving a trace.[14]

Shurahbīl al-Ju‘fī said, "I came to the Messenger of Allah, may Allah’s blessings and peace be upon him, with a swelling on my palm and said, ‘O Messenger of Allah! This swelling has tormented me and it prevents me form holding my sword or the reins of my mount!’ He blew on my palm, then put his palm on the swelling and went on grinding it until it disappeared."[15]

‘Abdallah ibn ‘Atīk went to Khaybar to kill the infamous Jew, Abū Rāfi‘, in the latter’s house. As he was leaving the house he fell and broke his ankle. He bandaged it and hobbled to his companions, then they rode back together to Madina. The Prophet said, “Stretch your leg!” He passed his hand over the broken bones and they mended there and then. [16]

‘Alī ibn al-Hakam jumped his horse over a ditch during an expedition with the Prophet. The horse failed to cross the trench and ‘Alī’s leg was crushed between the horse and the side of the trench. He went to the Prophet who said, "In the Name of Allah!" and passed his hand over it, curing it.[17]

‘Abdallah ibn Rawāha went to the Prophet saying, “O Messenger of Allah, I suffer from a molar tooth that pains me greatly!” The Prophet put his hand on his cheek saying, “O Allah, remove from him the pain he suffers and the distress, by the prayer of Your Blessed Prophet, whose rank is high with You!” He repeated this prayer seven times. Ibn Rawāha left the Prophet’s presence completely cured.[18]

Asmā’, daughter of Abū Bakr, complained one day that her head and face were swollen. The Prophet put his hand on her head then her face, above her veil, repeating three times, “In the Name of Allah! Remove from her the pain she suffers and the distress, by the prayer of Your Blessed Prophet,[19] whose rank is high with You!" The swelling subsided.[20]

‘Amr ibn Hurayth said, "My mother took me to the Messenger of Allah, he passed his hand over my head and prayed for me to remain [well] provisioned."[21]

‘Amr ibn Tha‘laba said, "I met the Messenger of Allah at Sāla and became a Muslim. He passed his hand over my head.” Ibn Tha‘laba lived to be a hundred years old but the place that the Prophet had touched never turned grey.[22]

Al-Sā’ib ibn Yazīd was asked by his servant, ‘Atā, why his beard and part of his head were white. The latter replied, "Shall I tell you my son?" "Indeed!" he replied. "I was playing with other boys," he said, "When the Messenger of Allah passed by. I walked up to him and greeted him, he returned my salām then said, ‘Who are you?’ I said, ‘I am al-Sā’ib ibn Yazīd, son of al-Nimr ibn Qāsit’s sister.’ The Messenger of Allah passed his hand over my head saying, ‘May Allah bless you!’ By Allah! It will never go white and will remain like this perpetually!” [23]

Muhammad ibn Fudāla al-Zafarī said, “The Messenger of Allah came when I was two weeks old. I was brought to him, he passed his hand over my head saying, ‘Call him by my name, but do not call him by my kunya!’[24] I was taken along to perform the Farewell Pilgrimage with him when I was ten years old.” Muhammad ibn Fudāla’s life was long, his hair turned white, but not where the hand of the Prophet had touched it.[25]

Mālik ibn ‘Umayr was present at the conquest of Macca, then at the campaigns of Hunayn and Tā’if. He was a poet. He asked the Messenger of Allah about poetry and was told, “For you to be filled with pus from your throat to your pubis is better than to be filled by poetry!” He said, “O Messenger of Allah, pass your hand over my head!” He did and Mālik never said a verse after this. He lived long, his head and beard turned white, except the place touched by the Prophet. [26]

Bashīr ibn ‘Aqraba al-Juhanī said, “Aqraba went to the Messenger of Allah, may God’s blessings and peace be upon him, who said, ‘Who is this with you O ‘Aqraba?’ ‘My son Bahīr,’ he replied. He said, ‘Come nearer!’ I did and sat on his right. He passed his hand over my head. ‘What is your name?’ he asked. ‘Bahīr O Messenger of Allah,’ I replied. He said, ‘No, but your name is Bashīr!’ My tongue was tied, the Prophet blew into my mouth and it was undone. All my hair turned white except where he had put his hand, this part remained black."[27]

The Prophet also passed his hand over ‘Ubada ibn Sa‘d al-Zurqī’s head and prayed for him. He lived to be eighty, but his hair remained black.[28]

Abū Zayd al-Ansārī said, “The Messenger of Allah, may Allah’s blessings and peace be upon him, passed his hand over my head, saying, ‘O Allah, make him fair looking and preserve the fairness!’” He lived until he was well over a hundred years old without any grey hairs appearing in his beard. His face remained smooth until he died.[29]

Al-Wāzi‘ took a son of his who had become mad to the Prophet who passed his hand over his face and prayed for him. Thereafter none was more rational than he.[30]

Jābir ibn ‘Abdallāh said, “The Messenger of Allah, may blessings and peace be upon him, visited me in Banī Salima and found me semi conscious. He asked for water, made his wudū’ then sprinkled some of the water over me and I came to."[31]

The Prophet used to pat children on the head, pray for them, joke with them, and sometimes wind a turban round their heads.

‘Abdallāh ibn Bisr said, “My mother sent me to the Prophet with a bunch of grapes. I ate some of them before reaching him. He passed his hand over my head saying, ‘Traitor!’"[32] Later on Ibn Bisr used to show them a mark on his forelocks, saying, "This is where the Messenger of Allah put his hand when he said, ‘He will reach the century!"[33]

Hanzala ibn Juzaym al-Tamīmī was brought to the Prophet by his father. The latter said, "O Messenger of Allah, I have sons with beards, this is the youngest, pray Allah for him!" The Prophet passed his hand over his head, then said, "May Allah bless you!" Thereafter whenever a sick man with a swollen face or an animal with a swollen udder were brought to Hanzala, he blew in his hands, saying, "In the Name of Allah!" then placed his hand on his own head where the Prophet’s palm had touched it, saying, "Where the hand of the Messenger of Allah, may Allah’s blessings and peace be upon him, was placed," then rubbed the swelling and cured it.[34]

As for Abū Mahdhūra, he had allowed his forelock to grow so long that when he sat down it reached the ground. When they asked him, “Will you not cut it?” He replied, “The Messenger of Allah, may Allah’s blessings and peace be upon him, passed his hand over it, I am not one to cut it till I die!"[35]

‘Abdallāh ibn Hilāl al-Ansārī said, “My father took me to the Messenger of Allah, may Allah’s blessings and peace be upon him, saying, ‘O Messenger of Allah, pray Allah for him!’ I have not forgotten, the Messenger of Allah placed his hand over my head until I felt its coolness, then he prayed for me and blessed me!” ‘Abdallāh lived long, both his head and his beard turned white, he could hardly comb them because of his age, yet he still fasted by day and prayed all night. [36]

Abū Attiya al-Bakrī was taken by his parents to the Prophet. He was a young man at the time. The Prophet passed his hand over his head. When he was a hundred years old his head and beard were still black.[37]

Al-‘Ā’idh ibn ‘Amr al-Muznī said, “An arrow struck my face as I was fighting before the Messenger of Allah, may Allah’s blessings and peace be upon him, on the day of Hunayn. Blood flowed over my face, beard, and chest. The Prophet wiped off the blood from my face and chest down to my breast with his hand and prayed for me.” When ‘Ā’idh died, those who had heard this from him looked at his chest and found the trace of the Prophet’s hand on it. They likened it to the white blaze on a horse’s forehead.[38]

‘Ā’idh’s wife also said that he had once gone to the Prophet to ask him to pass his hand over his face and pray for him for baraka. She added that the Prophet did and since then she saw her husband wake up from sleep [fresh] as if he had rubbed his face with oil. She also remarked that he needed no more than a few dates to sustain him.[39]

Abul ‘Alā’ ibn ‘Umayr said, “I was visiting Qatāda ibn Milhān when he was ill. A man passed by the far end of the house and I saw him reflected in Qatāda’s face [so shiny it was], for the Messenger of Allah, may Allah’s blessings and peace be upon him, had passed his hand over his face. Whenever I saw him it was as if he had rubbed his face with oil.”[40]

Usayd ibn Abī Unās was one of those whose life the Prophet had declared could be taken with impunity, after the conquest of Macca, when he had accorded immunity to all the Maccans. Usayd came to the Prophet, asking whether he would accept Usayd should he come to him as a Muslim? The Prophet having answered affirmatively, Usayd took his hand saying, "This is my hand in yours, I testify that you are the Messenger of Allah, and I testify that there is no God other than Allah!" The Prophet immediately ordered a crier to announce that Usayd had accepted Islam and was henceforth immune. Then he passed his hand over his face, then placed it on his chest. From then on, whenever Usayd entered a dark house the light radiating from him illuminated it.[41]

‘Utba ibn Farqad had four wives who competed with each other, each seeking to smell better than her companions. One of them said that ‘Utba always smelled better than they, even though he never used perfume. Furthermore, people always remarked on his fragrance, so much so that his wives asked him how this had come to be. He replied, "I suffered from an ailment in the days of the Messenger of Allah, may Allah’s blessings and peace be upon him. I complained to him about it. He told me to remove my clothes, which I did, sitting before him with my clothes covering my private parts. He blew into his hand then placed it on my back and belly. This fragrance has been there since."[42]

Two tribesmen brought their sons to the Prophet, asking him to bless them by passing his hand over their faces, which he did. The white mark where he had touched them remained on their faces till the end of their lives.[43]

The mosque of the Prophet in Madina had been built with palm trunks. The Prophet used to stand before or lean on one particular trunk when delivering the Friday sermon. When they made the pulpit for him and he climbed on it, the palm trunk whimpered like a pregnant she-camel. All the Companions in the mosque heard it. The Prophet came down from the pulpit and placed his hand on it, or as related in another version, put his arms around it and it calmed down and stopped crying.[44]

Many years earlier, when the elders of Quraysh realized that they were reaching the limits of what was possible to prevent the Prophet from conveying his Lord’s message, they sat in council and Satan himself joined them in the form of an old Najdi man. Each suggestion they put forward he rejected, until Abū Jahl suggested that if they wanted to murder Muhammad, but were worried about the revenge sure to be exacted by his clan and their allies, then they should choose forty men, one from each clan, to attack him as one man, so that his clan and their allies would find it impossible to exact revenge from all of them and their allies banded together. This proposition was strongly supported by Satan and adopted unanimously by the elders.

Gabriel came to the Prophet, saying, "Sleep not tonight in the bed in which you usually sleep!"

When the night grew dark the assassins gathered before his house, waiting for the Prophet to sleep so that they could rush him. The Prophet saw them and said to ‘Alī, “Sleep on my bed and cover yourself with this, my green Hadrami cloak. Sleep in it, nothing unpleasant will reach you from them!” The Prophet gave ‘Alī the cloak he usually wrapped himself in when he slept.

At the door Abū Jahl was saying, “Muhammad claims that if you follow him you will become the kings of both Arabs and non-Arabs, then you will be resurrected after you die, and gardens will be yours like the gardens of Jordan. But if you do not, he will [one day] cut your throats, then you will be resurrected after your death, then yours will be a fire in which you will burn!" The Prophet came out, took a handful of dust in his blessed hand and said, "Yes I say this! You are one of them!" Allah took away their eyesight so they did not see him. He sprinkled dust over their heads reciting these verses from sūra Yā-Sīn: “Yā-Sīn, and the Wise Qur’ān, you are truly one of the Messengers, on a straight path, a sending down from the August, the Wise…” till "…and We have covered them so that they do not see." [36:9] By the time the Prophet had recited these verses, every one of them had dust upon his head, then he departed. A man arrived and seeing them standing there asked, "What are you waiting here for?" "Muhammad!" they replied. "May Allah make you fail! By Allah, Muhammad has gone out and he left no man among you but he put dust on his head, then he walked away to his purpose, can you not see what has happened to you?" Each of them put his hand on his head only to find it covered with dust.[45]

As for the effects of the Prophet placing his noble hand on someone’s chest, many traditions describe them.

‘Alī, may Allah ennoble his countenance, said, “The Messenger of Allah, may Allah’s blessings and peace be upon him, sent me to Yemen. I said, ‘O Messenger of Allah, you send me, while I am still young, to judge amongst them, and I know not how to judge!’ He struck my chest with his hand saying, ‘O Allah! Guide his heart and strengthen his tongue!’ By He Who split the grain! Thereafter I never doubted how to judge between two people!"[46]

Abū Hurayra said, "I said, ‘O Messenger of Allah, I often hear you speak but I forget!’ He said, ‘Spread out your garment!’ I spread it out, he [made as if he] scooped [something] with his hand and poured it in it, then he said, ‘fold it up!’ I did and thereafter forgot nothing he ever said."[47]

‘Uthmān ibn Abul-‘Ās said, “I used to forget the Qur’ān, so I said, ‘O Messenger of Allah, I forget the Qur’ān!’ He struck my chest [with his hand] then said, ‘Come out O Shaytān from the chest of ‘Uthmān!’ Following that I never forgot anything I wished to remember!"

‘Uthmān son of Abul-‘Ās also said, “The Prophet, may Allah’s blessings and peace be upon him, told me to lead my people in prayer. I said, ‘O Messenger of Allah, I find in myself something!’ [meaning there were things in his heart which prevented him from doing so] He said, ‘Come near!’ He made me sit before him, placed his hand on my chest, then said, ‘Turn around!’ then he placed it on my back between my two shoulders, then he said, ‘Lead your people in prayer! He who leads people in prayer should lighten [the prayer] for among them will be the elderly, the sick, the weak, and he who has something to attend to. But it one of you is praying alone, let him pray as he wishes.’"[48]

After the conquest of Macca, the Prophet was circumambulating the house when Fudāla ibn ‘Umayr decided to kill him. He drew near to him. The Prophet said, “Fudāla?” He replied, “Yes! Fudāla, O Messenger of Allah!” He said, “What were you saying to yourself?” “Nothing!” He said, “I was invoking Allah!” The Prophet laughed then said, “Ask Allah for forgiveness!” Then he placed his hand on his chest and there was peace in his heart. Fudāla used to say later on, “By Allah! By the time he took his hand off my chest, none of Allah’s creation was dearer to me than him! As I was returning to my family I passed by a woman I used to converse[49] with, she said, "Come over!" I said, "No, Allah will not allow it, nor Islam!"[50]

During the battle of Hunayn two further incidents happened. ‘Uthmān ibn Shayba, whose father, uncle, and cousin had been killed in Badr, recounted the first of these thus: “When the Messenger of Allah, may Allah’s blessings and peace be upon him, was in Hunayn, I remembered my father and my uncle, and how ‘Alī and Hamza had killed them, and I thought, ‘Today I will avenge myself from Muhammad!’ I approached him from behind till all that remained for me to do was to strike him with the sword, when a flash of fire shot like lighting between me and him, I stepped back, he turned around saying, ‘O ‘Uthmān, come nearer!’ Then he placed his hand on my chest, Allah removed the devil from my heart, I looked up at him and he was dearer to me than my hearing and eyesight!"[51]

Shayba ibn ‘Uthmān al-Hajbī recounted the second incident thus: “I went out with the Prophet, may Allah’s blessings and peace be upon him, on the day of Hunayn. By Allah! I had not gone out for Islam, but to prevent Hawāzin from gaining the upper hand on Quraysh! By Allah! As I was standing with the Messenger of Allah, may Allah’s blessings and peace be upon him, I said, ‘O Prophet of Allah, I see piebald horses!’ He said, ‘O Shayba, only a disbeliever can see them!’ Then he struck my chest with his hand saying, ‘O Allah, guide Shayba!’ This he repeated twice more. No sooner had he taken his hand off my chest the third time that none in Allah’s creation was dearer to me than him!"[52]

Jābir ibn ‘Abdallāh said, “As the trench was being dug I noticed that the Prophet, may Allah’s blessings and peace be upon him, suffered from severe hunger. I returned to my wife saying, ‘Do you have anything, for I have noticed that the Messenger of Allah, may Allah’s blessings and peace be upon him, suffers severe hunger.’ She brought out a bag with some barley in it and we had a small sheep in the house. We slaughtered the animal and ground the barley, then I returned to the Messenger of Allah, may Allah’s blessings and peace be upon him, and spoke to him secretly, ‘O Messenger of Allah, we have slaughtered an animal we had and have ground a measure of barley. Please come with a few people!’ The Prophet, may Allah’s blessings and peace be upon him, raised his voice saying, ‘O People of the Trench! Jābir has prepared some food, you are all welcome!’ Then he said, ‘Do not take the pot off the fire and do not bake your dough until I come!’ When he arrived he proceeded to break the bread, and put the meat on it. He took some food out of the pot and served his Companions, keeping both the pot and the oven covered. He went on breaking the bread, putting the meat on top of it and serving his Companions until they were all satiated, then he said, ‘Eat and give to other people for they have suffered hunger!’"[53]

Wāthila ibn al-Asqa‘ said that he had been one of Ahl al-Suffa. They were hungry and delegated him to go to the Prophet and inform him about it. This he did and the Prophet turned to ‘Ā’isha, “Do you have anything?” he asked. She replied, “O Messenger of Allah, I have nothing but a few crumbs of bread.” “Bring them!” he said. He emptied the crumbs into a plate and went on arranging them with his hand while they increased until the plate was full. “O Wāthila!” he said, “Go and fetch ten of my Companions, you being the tenth!” Wāthila called his companions. The Prophet said, “Sit and eat in the Name of Allah. Take from the edges and do not take from the top, for baraka descends on the top!" They ate to satiety, then rose leaving the plate as full as when they sat down. The Prophet kept on handling the food then said, “O Wāthila, go and fetch another ten of your companions!” After these ten ate to satiety the whole sequence was repeated once more, after which the Prophet asked, “Anyone left?” “Yes, ten more," replied Wāthila. “Go fetch them!” he said. When these were finished, the plate was still as full as at the beginning, and the Prophet said, “O Wāthila, take this to ‘Ā’isha!”[54]

Abū Talha said, “I once entered the mosque and recognized hunger in the face of the Messenger of Allah, may Allah’s blessings and peace be upon him. I left and went to Umm Salīm, Anas ibn Mālik’s mother, and said, ‘O Umm Salīm, I have recognized hunger in the face of the Messenger of Allah, may Allah’s blessings and peace be upon him. Do you have anything?’ ‘I have something,’ she said, showing her palm [meaning that it was only a little]. ‘Prepare it and do it well!’ I said. Then I sent Anas to the Messenger of Allah, may Allah’s blessings and peace be upon him, saying, ‘Speak secretly into his ear and invite him!’ As soon as Anas arrived the Messenger of Allah, may Allah’s blessings and peace be upon him, said, ‘My son, your father has sent you to invite us!’ Then he said to his Companions, ‘Come in the Name of Allah!’ Anas hastened back to Abū Talha saying, ‘Here comes the Messenger of Allah, may Allah’s blessings and peace be upon him, with the people!’ I came out and met the Messenger of Allah, may Allah’s blessings and peace be upon him, at the door, on the landing, and said, ‘O Messenger of Allah, what have you done to us? It is but that I recognized hunger in your face so we prepared something for you to eat!’ He said, ‘Go in and be of good cheer!’ The Messenger of Allah, may Allah’s blessings and peace be upon him, took whatever was there, he gathered it in the plate with his hand, arranged it, then asked, ‘Is there any?’ meaning fat. We brought him our container, where there may or may not have been something, [meaning that even if there had been something in it, it was insignificant] the Messenger of Allah, may Allah’s blessings and peace be upon him, squeezed it with his hand then poured fat from it saying, ‘Send in ten after ten!’ They all ate to satiety, then the Messenger of Allah, may Allah’s blessings and peace be upon him, said about what remained, ‘Eat together with your children!’ So we ate and were satiated.’"[55]

Safiyya, the Prophet’s wife, said, "The Messenger of Allah, may Allah’s blessings and peace be upon him, came one day and asked, ‘O Daughter of Huyay, do you have anything, for I am hungry.’ I said, ‘No by Allah, O Messenger of Allah, save two measures of flour.’ ‘Cook it!’ he said. I put it in the pot, cooked it, then said, ‘It is cooked O Messenger of Allah!’ He said, ‘Do you know if there is anything in the fat container of the daughter of Abū bakr?’ I said, ‘I know not O Messenger of Allah!’ He went himself to her house and said, ‘Anything in your fat container O daughter of Abū Bakr?’ ‘Nothing but a little,’ she said. He brought it back, squeezed it into the pot until I saw something coming out. He put his hand [on it] saying, ‘In the Name of Allah, invite your sisters for I know they feel as I do!’ I invited them and we ate until satiated. Then Abū Bakr came and entered, then ‘Umar came and entered, then a man came. They all ate to satiety and some still remained."[56]

Abū Hurayra said, “One night I missed supper with the Prophet, may Allah’s blessings and peace be upon him, and also missed being invited by one of our companions. I prayed ‘Ishā’ then tried to sleep but could not. Then I tried to pray, but could not. There was a man standing near the apartment of the Prophet, may Allah’s blessings and peace be upon him. I walked up to him and it was the Prophet, may Allah’s blessings and peace be upon him, praying. He prayed, then, leaning against the palm trunk he had been praying toward, said, ‘Who is this? Abū Hurayra?’ I said, ‘Yes!’ He said, ‘You missed supper with us tonight?’ I said, ‘Yes!’ He said, ‘Go to the house and say: Bring the food you have!’ [I did and] they gave me a plate in which was a paste made with dates. I took it to the Prophet, may Allah’s blessings and peace be upon him, and placed it before him. He said, ‘Call those in the mosque!’ I said to myself, ‘Woe to me, for I can see the food is so little, and woe to me from disobedience!’ I came to men asleep and awakened them saying, ‘Respond!’ and I came to men praying and said, ‘Respond!’ until they all gathered near the Prophet, may Allah’s blessings and peace be upon him. He thrust his fingers into it and pressed around the edge, then said, ‘Eat in the Name of Allah!’ They ate to satiety and I ate to satiety. Then he said, ‘Take it Abū Hurayra and return it to the family of Muhammad, for there is no food with the family of Muhammad that one possessed of a liver [meaning a living being] can eat but this. It was offered to us by one of the Helpers.’ I took the plate and lifted it up, and it was as it had been when I had placed it there, except for the marks of the fingers of the Prophet, may Allah’s blessings and peace be upon him."[57]

Ziyād ibn al-Hārith recounted how, as they were travelling with the Prophet, morning found them without water. "Any water?" the Prophet asked him. "Only a little that will not suffice you, O Messenger of Allah!" he replied. "Put it in a vessel and bring it!" he said. He put his hand in the water and they saw water gushing from between two of his fingers. He said, "Call my Companions, whoever needs water!" He called them and they came and each took what he needed. [Seeing this] they said, "O Messenger of Allah, we have a well that suffices us with water during the winter, and we gather around it. But in the summer the water becomes scarce and we have to scatter to the surroundings wells. However. Now that we are Muslims, everyone around us is an enemy. So pray Allah for our well so that its water may suffice us, so that we remain gathered around it." The Prophet asked for seven pebbles, rubbed them between his fingers, prayed to Allah, then said, "Go with these pebbles, when you reach the well throw them in one by one, invoking the Name of Allah!" They did and the well remained so full of water that they never saw its bottom again.[58]

Anas ibn Mālik said, “I once saw the Messenger of Allah, may Allah’s blessings and peace be upon him, when it was time for ‘Asr prayer and people looked for water for their ablutions and found none. The Messenger of Allah, may Allah’s blessings and peace be upon him, was brought some water, he put his hand in the vessel and told the people to make their ablutions from it. I watched the water gushing from under his fingers while people made their ablutions, till the last one of them had done!"

And in another version of the same incident he said, "I reckoned between sixty and eighty [men], I watched water gushing from between his fingers."[59]

Anas recounted another similar incident thus, “Once when the Prophet of Allah, may Allah’s blessings and peace be upon him, and his Companions were at al-Zawrā’, and al-Zawrā’ is in Madina near the market and the mosque, he called for a cup partly filled with water, put his hand in it and water started gushing from between his fingers so that all his Companions made their ablutions.” “How many were they, O Abū Hamza?” he was asked. “They were about three hundred,” he replied.[60]

Mu’ādh ibn Jabal said, “We went out with the Messenger of Allah, may Allah’s blessings and peace be upon him, the year of the Tabūk expedition. He joined his prayers so that he prayed Zuhr and ‘Asr together and Maghrib and ‘Ishā’ together. One day when he had thus delayed the prayer he came out, prayed Zuhr and ‘Asr together, then went in, then came out again, prayed Maghrib and ‘Ishā together, then said, ‘Tomorrow, Allah willing, you will come upon the spring of Tabūk. You will reach it only by mid-morning. He who reaches it let him not touch any of its water until I arrive.’ When we reached it two men were already there and in the spring there was little water. The Messenger of Allah asked them, ‘Have you touched any of its water?’ ‘Yes!’ they said. He rebuked them and spoke to them as Allah willed him to speak, then we scooped out little water by little in our palms until some was collected in something [a vessel or a cup] then the Messenger of Allah, may Allah’s blessings and peace be upon him, washed his hands and face in it, then returned it into the spring, at which it gushed forth with profuse water, so that the people all took their fill. ‘O Mu‘ādh,’ he said, ‘if your life be prolonged, you will see this place full of gardens!’[61]

Ibn ‘Abbās said, “Morning came upon the Messenger of Allah, may Allah’s blessings and peace be upon him, and there was no water. ‘Is there any water?’ he asked. They said, ‘No!’ ‘Is there a waterskin?’ he asked, so they brought one and placed if before the Messenger of Allah, may Allah’s blessings and peace be upon him. He placed both hands on it, then spread his fingers and water gushed, as with Moses’ staff, from the fingers of the Messenger of Allah, may Allah’s blessings and peace be upon him. He said, ‘O Bilāl! Call the people to their ablutions!’ They came and did their ablutions from between the fingers of the Messenger of Allah, may Allah’s blessings and peace be upon him, except ibn Mas‘ūd who was more intent on drinking.[62] Having made their ablutions, they prayed Subh, then he sat for the people and said, ‘O people, whose faith is the most wondrous?’ ‘The angels,’ they replied. ‘How can the angels not believe, when they can witness the matter?’ he said. ‘The Prophets, O Messenger of Allah!’ they said. ‘How can the Prophets not believe,’ he said, ‘when revelation alights upon them from heaven?’ ‘Your Companions then, O Messenger of Allah!’ ‘How can my Companions not believe,’ he said, ‘when they are witnessing what they are witnessing? But the most wondrous in faith are people who will come after me, who have faith in me even though they have not seen me, who believe me even though they have not seen me. They are my brothers!’"[63]Al-Barā’ ibn ‘Āzib said, “We were on an expedition with the Messenger of Allah, may Allah’s blessings and peace be upon him. We came upon a well where the water was scarce. Six of us descended into it. A bucket was sent down to us, while the Messenger of Allah, may Allah’s blessings and peace be upon him, stood at the rim of the well. We filled half or two thirds of it, then it was pulled up to the Messenger of Allah, may Allah’s blessings and peace be upon him. He put his hand into it saying whatever Allah willed him to say, then the bucket was sent back to us with the water in it. [They poured the water in the well and the water began rising.] I saw the last one of us being dragged out in a hurry for fear of him drowning. Then it flowed [over the ground like] a river."[64]."[64]Anas ibn Mālik said that the Messenger of Allah, may Allah’s blessings and peace be upon him, sent a force against the pagans which included Abū Bakr, ‘Umar and many other people. He said to them, “March diligently, for between you and the pagans is water, if they outstrip you to this water people will suffer hardship, you will be severely thirsty and so will your animals.” The Messenger of Allah, together with eight men, remained behind. He said to his Companions, "Shall we sleep part of the night then rejoin the people?" "Yes, O Messenger of Allah!" they replied. They laid down and were awakened only by the heat of the Sun. He said to them, "Rise and attend to your needs!" When they returned he said, "Does any of you have water?" One of them said, "A small skin with a little water O Messenger of Allah." "Bring it!" He said. He brought it and the Prophet passed both his palms over it, prayed for baraka, then said to his Companions, "Come here and make your ablutions!" He poured water for them until they had done, then one of them gave the Ādhān, then the Iqāma, and the Prophet led them in prayer. Then he said to the owner of the skin, "Look after your skin, it will be of consequence!” He climbed on his mount then said, “How do you think they have fared?” “Allah and His Messenger know best,” they replied, “but they have Abū Bakr and ‘Umar with them and they will counsel them.” The pagans, however, reached the water before the Muslims and the latter became extremely thirsty, so did their animals. When the Prophet arrived he said, "Where is the owner of the skin?" "Here he is O Messenger of Allah!" they replied. He took the skin in which a little water had remained and said, "Come here and drink!" He went on pouring water for them until they all drank, gave their animals, and filled every skin and cup they had.[65]

The baraka of the Prophet’s hand also showed in the animals and plants he touched.

After the Prophet left Macca for Madina in the company of Abū Bakr, the latter’s servant, ‘Āmir ibn Fuhayr, and their guide, ‘Abdallah ibn Urayqit, they passed by the two tents of Umm Ma‘bad of Khuzā‘a. She was a tough, elderly woman who sat before her tent giving people food and drink. They asked her to sell them meat and dates but she had none. The Prophet noticed an ewe near the corner of the tent, "What is this ewe, O Umm Ma‘bad?" he asked." An ewe that is so weak it was left behind by the sheep," she replied. "Does she have any milk?" he asked. "She is too weak for that!" she replied. "Will you allow me to milk her?" he asked. "If you see that she can be milked then milk her!" she said. The Prophet passed his hand over the ewe’s udder, uttered the Name of Allah, prayed for her, then asked for a large vessel. He milked her and milk came out in profusion. He gave Umm Ma‘bad to drink first, until she was full, then his companions, leaving himself for last. Then he milked the ewe again until the vessel was full and left it with her.[66]

Umm Ma‘bad later said that the ewe the Prophet had touched with his hand remained with them till the "year of the famine" in the days of ‘Umar ibn al-Khattāb. They milked her mornings and evenings even though nothing at all grew from the earth. Meaning that she produced milk although there was nothing for her to eat.[67]

Abū Qursāfa recounted that as an orphan he was raised by his mother and her sister and was more attached to his aunt. She had a few sheep which he looked after for her and she often told him about the Prophet, “My son, do not pass by this man, for he will deceive you and lead you astray!” But Abū Qursāfa, leaving his sheep to graze, spent his time listening to the Prophet, then took his sheep home lean, with dry udders. "Why does your herd have dry udders?" his aunt asked. "I do not know!" he replied. He went on listening to the Prophet until he accepted Islam, took his hand, and gave him allegiance. Then he told the Prophet about the state of his sheep. "Bring the ewes here!" the Prophet said, then passed his hand over their backs and udders, and prayed for them to have baraka. The animals swelled with meat and milk. When Abū Qursāfa took them back to his aunt she said, “My son, this is how to graze your animals!” “Aunt, I grazed them at the same place as previously,” he replied, “but I will tell you the story.” His mother and aunt listened to him then asked to be taken to the Prophet. They accepted Islam, gave him allegiance and took his hand.[68]

Salmān the Persian was a slave owned by the Jews. He made an agreement with them for his freedom to plant three hundred palm trees and give them a certain amount of gold. As soon as the palms produced their first dates, he was to be free. He went to the Prophet, asking for his help. The Prophet planted the three hundred trees with his blessed hands. All three hundred grew and produced dates by the end of the year.[69]

The baraka of the Prophet’s hand also showed its effect in many of the inanimate objects that he touched.

Suwayd ibn Zayd recounted how he once saw Abū Dharr sitting on his own in the mosque and thought it a good opportunity to ask him about ‘Uthmān. Abū Dharr said, “I shall never say anything about ‘Uthmān but good, because of something I saw with the Messenger of Allah, may Allah’s blessings and peace be upon him. I used to watch for the time when the Messenger of Allah, may Allah’s blessings and peace be upon him, was all alone so that I could learn from him. One day I went and found that he had gone out. I followed him. He sat somewhere and I sat with him. ‘What has brought you, O Abū Dharr?’ he said, ‘Allah and His Messenger!’ I replied. Then Abū Bakr came, gave salām and sat to the right of the Prophet, may Allah’s blessings and peace be upon him. He said, ‘What has brought you Abū Bakr?’ ‘Allah and His Messenger!’ he replied. Then ‘Umar came and sat to Abū Bakr’s right. ‘O ‘Umar,’ he said, ‘What has brought you?’ ‘Allah and His Messenger!’ he replied. Then ‘Uthmān came and sat to ‘Umar’s right. He said ‘O ‘Uthmān, what has brought you?’ ‘Allah and His Messenger!’ he replied. The Prophet, may Allah’s blessings and peace be upon him, picked up seven or nine pebbles. They glorified [Allah] in his hand, till I heard them buzz like bees buzz. He put them down and they became silent. He put them in Abū Bakr’s hand and they glorified till I heard them buzz like the bees buzz, then he put them down and they were silent. He picked them up and put them in ‘Uthman’s hand and they glorified till I heard them buzz as bees buzz. Then he put them down and they were silent."[70]

The baraka of the hand of the Prophet was also seen clearly in many battles and during the conquest of Macca, again with inanimate objects.

During the battle of Badr three of the Companions broke their swords. ‘Ukāsha ibn Mihsan was given a palm branch by the Prophet. As soon as he brandished it it turned into a fine sword which he made good use of till the end of the battle, and then carried on using, calling it "Al-Qawiy" (the Strong) until he was martyred in Najd during the wars against the apostates.[71]

Salama ibn al-Harish also broke his sword and was given a palm branch by the Prophet who said, "Fight with it!" It turned into a sword which he used until many years later he was martyred on the bridge of Abū ‘Ubayd during the conquest of Iraq.[72]

‘Abdallah ibn Jahsh was the third to be given a palm branch to fight with. It became a sword which they named “Al-‘Urjūn” (the Palm Branch). He died a martyr on the day of Uhud, but the sword remained with his heirs until they sold it.[73]

During the Battle of Badr, but also before that in Macca and after that at Hunayn, the Prophet threw gravel or pebbles at the pagans, hitting them individually in eyes. Allah addresses him thus in the Qur’ān: "You threw not when you threw, but Allah threw," [8:17] for it is humanly impossible to achieve such a feat.

On the first occasion, in Macca, the elders of Quraysh met in the Hijr and swore to each other by Lāt, ‘Uzzā, Manāt, Nā’ila, and Isāf that as soon as they saw Muhamamd they would rise to him as one man and part not from him until they had killed him. Fātima overheard this, she hastened home weeping, and entered upon the Prophet saying, “There were the elders of your people promising each other that as soon as they saw you they would rise as one man to your blood!" "My child," he said, "bring me some water for my ablutions!" He performed his ablutions then headed towards the mosque. When they saw him they said, "Here he is! Here he is!" but they lowered their gazes, hung their chins on their chests, did not look at him, nor did any of them rise toward him. The Messenger of Allah, may Allah’s blessings and peace be upon him, approached till he stood over them. He took a handful of dust and saying, "Befouled be the faces!" threw it at them. Not one of those who were hit by it on that day escaped being killed at Badr.[74]

On the day of Badr he took a handful of pebbles and threw it at the pagans saying, "Befouled be the faces!" Allah caused these to hit most of the pagans in the eyes, with a sound as if pebbles were falling into a pan. This is when their defeat began.[75]

As for the day of Hunayn, when the Mulims were taken by surprise by the enemy and some chaos ensued, the Prophet found himself on his own on his mule. Salama ibn al-Akwa‘ recounted how he saw the Prophet climb down from his mule, pick up a handful of dust, then throw it in the pagan’s faces saying, "Befouled be the faces!" Their eyes were filled with dust and they retreated in disarray.[76]

Before the siege of Madina, the Battle of the Trench, as the Muslims were digging the trench, they met a rock they could not break. They tried hard but it only broke their picks. They reported this to the Prophet who took the pick from Salman and struck the rock. A light flashed, illuminating Madina from one lava tract to the other, as if it was a lamp lit in a dark night. The Prophet said, "Allahu Akbar!" He struck it again, another flash shot forth, he said, “Allāhu Akbar!” Then he struck it a third time. Again a flash of light shot forth, and again he said, “Allāhu Akbar!” The rock was shattered by the third blow. They asked him about the three flashes of light, and he said, “The first one lit up for me the palaces of Hīra and the cities of Khosroes, as if they were dogs’ teeth, and Gabriel informed me that my nation is to overcome them. The second one lit up for me the red palaces of the land of the Byzantines, as if they were dogs’ teeth, and Gabriel informed me that my nation is to overcome them. The third lit up for me the palaces of Sana‘ā, as if they were dogs’ teeth, and Gabriel told me that my nation is to overcome them!”[77]

When he entered the Sacred Mosque after the conquest of Macca, the Prophet went round the Ka‘ba pointing at the idols with his stick or his bow. There were three hundred and sixty idols on and around the Ka‘ba, their feet fixed with lead, in addition to Isāf and Nā’ila where the pagans slaughtered their offerings. As the Prophet passed by each of the idols, he pointed at it, reciting: "Say: The truth has come and falsehood has vanished; falsehood is ever vanishing." [17:81] When he pointed at them the idols fell on their faces one by one.[78]

The Companions knew well the baraka in the hand of the Prophet; they also knew about its being the symbol of Divine generosity and power. They loved to touch and kiss it, they competed for the water he had dipped it in, and, after his death, those who never saw him were eager to touch and kiss those hands that had touched him.

Both the Jews and the Christians who recognized the Prophet as a Divine envoy also showed their love and respect for him by kissing both his hands and his feet.

Once, after the Prophet’s emigration to Madina, a Jew said to a friend of his, "Let us go to this Prophet!" his friend said, "Say not Prophet! Were he to hear you he would have four eyes!" They came to the Prophet and asked him about nine things which he answered. They kissed his hands and feet, saying, "We testify that you are a Prophet!" "What prevents you from following me?" he asked. "David prayed that there should always be a Prophet from his progeny. We fear, were we to follow you, that the Jews would kill us!"[79]

When the Prophet went to Tā’if to call its people to Islam they mistreated him and wounded both his feet by throwing stones at him. He repaired to a garden belonging to two Qurayshi noblemen, ‘Utba and Shayba, sons of Rabī‘a. They happened to have come down from Macca and to have seen what had happened to him. As they were related to him sufficiently closely in tribal terms to allow themselves to feel some sympathy, they called a Christian slave of theirs named ‘Addās and told him, “Take some of these grapes, put them in this plate, then take them to this man and tell him to eat!” When ‘Addās placed the plate before him and said “Eat!” the Prophet, may Allah’s blessings and peace be upon him, extending his hand, said, “In the name of Allah!” then began to eat. ‘Addās looked at his face, then said, “By Allah! These words are not what the people of this land say!” “From which land do you hail ‘Addās?" he was asked, "and what is your religion?" He replied, "I am a Christian, a man from Nineveh." "From the town of the virtuous man Jonah the son of Matthew?" asked the Prophet, may Allah’s blessings and peace be upon him. "How do you know who Jonah the son of Matthew is?” asked ‘Addās. “He is my brother,” he was told, “he was a Prophet and I am a Prophet!” At this ‘Addās rushed to him, kissing his head, hands and feet.

One of the sons of Rabī‘a said to the other, “He has spoiled your slave for you!” Then, when ‘Addās returned to them, they said to him, “Woe to you, O ‘Addās! Why do you kiss this man’s head, hands, and feet?” He replied, “Master, there is no one on earth better than this man, he has just informed me of a thing that only a Prophet knows!” They said, “Woe to you, O ‘Addās! Let him not divert you from your religion, for your religion is better than his!”[80]

Those upon whose heads the hands of the Prophet wound a turban were thereby forever honoured.

Qurayt ibn Abī Ramtha al-Tamīmī, who, in the Caliphate of ‘Umar, conquered Aqaba, was taken along by his father when he emigrated to the Prophet, may Allah’s blessings and peace be upon him. The Prophet took him on his lap, prayed for him to have baraka, and wound a black turban around his head.[81]

The Prophet, may Allah’s blessings and peace be upon him, decided to send an expedition of seven hundred men to Dūmat al-Jandal, under the command of ‘Abal-Rahmān ibn ‘Awf. On the morning they were to set out, ‘Abal-Rahmān appeared wearing a turban dyed black. The Prophet took it off with his hand and wound it again, leaving four fingers’ length hanging from the back.[82] When the time came for ‘Abdal-Rahman ibn ‘Awf to decide who was to become caliph, ‘Uthmān or ‘Alī, he came out wearing the same turban the Prophet had wound on his head.[83]

Anas said, "Once the Messenger of Allah, may Allah’s blessings and peace be upon him, prayed the morning prayer, the servants of the people of Madina brought him their vessels full of water, he dipped his hand in them, even on cold mornings."[84]

Abū Juhayfa said, “The Messenger of Allah, may Allah’s blessings and peace be upon him, came out in mid-morning. Water for ablution was brought to him and he performed his ablution, then the people took what remained and rubbed it on themselves. Those who could not reach any took the water that dripped from their companions’ hands."[85]

Abū Juhayfa also said that when the Prophet was in Macca and had finished his ablutions, the people crowded around him, taking his hands and rubbing them on their faces. “I took his hand," he said, "and placed it on my face and it was cooler than snow and better smelling than musk!"[86]

Abū Ayyūb said, “We used to prepare supper and send it to him, when it was brought back to us, I and Umm Ayyūb used to look for the mark of his hand and eat from there, hoping for the baraka. One night we sent his supper to him, having put onions or garlic in it, but the Messenger of Allah, may Allah’s blessings and peace be upon him, returned it untouched, I saw no trace of his hand in it. I rushed to him in distress, saying, ‘O Messenger of Allah, my father and mother be the ransom! You have returned your supper and I saw no trace of your hand, whereas before, whenever you returned it, I and Umm Ayyūb sought the trace of your hand, seeking the Baraka!’ He said, ‘I found the smell of that plant in it and I am a man who converses, [with Gabriel, as another version adds] as for you, you may eat it!’ So we ate it but never used that plant again!"[87]

When the Prophet fell ill, ‘Ā’isha, in the knowledge that he used to recite the Mu‘awwidhāt, blow in his hands, and rub his body, recited them herself, then took his hand and rubbed him with it, for no palm was as blessed as his.[88]

‘Ā’isha said that whenever the Prophet entered Fātima’s house she rose to meet him and kissed his hand.[89]

Once when Ibn ‘Umar was in a raiding party they retreated before the enemy. They said to each other, "What shall we do now that we have run away from the fight and come under [Allah’s] wrath?" "Let us go to Madina and spend the night," they said, then, "Let us show ourselves to the Messenger of Allah, may Allah’s blessings and peace be upon him, it may be that our repentance will be accepted, or else we shall depart." They came to him before the morning prayer. "Who are the people?" he asked, "We are the deserters!" they replied. "No!" he said, "But you are the fighters, and I am your host and every Muslim’s host."[90] Then they approached him and kissed his hand. Then the Messenger of Allah, may Allah’s blessings and peace be upon him, recited this verse: "or withdrawing to a host," [8:16][91]

When the delegation of ‘Abdal Qays reached Madina, [they had such longing for the Prophet that] they jumped off their camels and rushed to him, kissing his hands and feet.[92]

Ibn ‘Umar used to kiss the Prophet’s hand.[93]

Ka‘b ibn Mālik, one of the three Companions that failed to join the Tabuk expedition, kissed the Prophet’s hand when Allah relented towards the three.[94]

Once Salama ibn al-Akwa‘ said to his companions, "I gave allegiance to the Prophet, may Allah’s blessings and peace be upon him, with this hand of mine!" They kissed it and he never objected to this.[95]

The famous Follower, Thābit al-Bunānī, Anas ibn Mālik’s student, said, “Whenever I visited Anas, they told him I was there, he came to me, and I took both his hands and kissed them saying, "My father be the ransom of these hands that have touched the Messenger of Allah, may Allah’s blessings and peace be upon him!" and I kissed his eyes saying, "My father be the ransom of these eyes which have seen the Messenger of Allah, may Allah’s blessings and peace be upon him!"[96]

And whenever Thābit came to visit him, Anas called his servant saying, “Bring me some perfume that I may perfume my hands, for Thābit will not rest content until he has kissed my hand!”[97]

Burayda said, "A Bedouin came to the Prophet, may Allah’s blessings and peace be upon him, saying, ‘O Messenger of Allah, I have accepted Islam, so show me something that will increase me in certitude!’ He asked him, ‘What do you want?’ He replied, ‘Call this tree, let it come to you!’ ‘Go to her and call her!’ He told him. The Bedouin went to the tree saying, ‘Answer the Messenger of Allah!’ The tree leaned to one side, pulling her roots out, then to the other, pulling her roots out then she went to the Prophet, may Allah’s blessings and peace be upon him, saying, ‘Peace be upon you O Messenger of Allah!’ The Bedouin exclaimed, ‘This is sufficient for me! This is sufficient for me!’ The Prophet, may Allah’s blessings and peace be upon him, said, ‘Go back!’ so it returned to its place and struck its roots again. The Bedouin said, ‘Permit me, O Messenger of Allah, to kiss your hands and feet!’ He did [kiss his hands and feet], then said, ‘Permit me to prostate myself before you!’ ‘No man should prostate himself before another man!’ he replied."[98]

The wooden pulpit of the Prophet had a knob on which the Prophet rested his hand as he spoke. After the Prophet’s death Abū Hurayra used to stand beside the pulpit and place his hand on the pommel, before the caliph came out to deliver the Friday sermon. Thus standing he would recite a few of the hadiths he had learnt from the Prophet.[99]

As for the other Companions, they used to wait until those in the mosque became few, then rise to the pommel, rub it, and make du‘ā’. So did the Followers and those who came after them.[100] Upon learning of this, ‘Abdallāh, son of Imām Ahmad ibn Hanbal, asked his father what he thought of this and of touching the Prophet’s chamber. The Imām answered that he saw nothing wrong there. And the famous compiler of hadith, Imām ibn ‘Asākir, who witnessed the fire that burned part of the Prophet’s mosque, said, "The remaining parts of the pulpit of the Prophet, may Allah’s blessings and peace be upon him, were burnt. Now visitors can no longer touch the pulpit’s pommel, on which the Prophet, may Allah’s blessings and peace be upon him, placed his noble hand, nor the place where he used to sit, nor the place of his noble feet, for their great baraka."[101]

The Prophet informed us that Allah, Exalted and Majestic is He says, "He who shows hostility to a Walī of Mine, on him I declare war. My slave draws nearer to Me with nothing that I love more than what I have made obligatory on him. And My slave ceases not to draw nearer to Me with supererogatory devotions until I love him. When I love him I become his eye with which he sees, his ear with which he hears, his hand with which he strikes, and his foot on which he walks. When he asks of Me I give him and when he seeks My protection I protect him."[102]

The Prophet, by virtue of being the most perfect of Allah’s slaves, is he in whom the gifts mentioned in this Hadīth Qudsī manifest in the most perfect from. Thus, because he saw and heard by Allah’s power and ability, he was able to see and hear through the earth, down to the seventh nether earth, and through the heavens up to and beyond the Throne. He saw through people’s intentions and heard the whisperings in their breasts. His hand manifested the powers we have spoken about and much more that is known only to Allah. His feet walked the seven heavens and the Throne, and took him into the Divine Presence.

The same attributes, according to this Hadith Qudsī, manifest in the more spiritually gifted among the Prophet’s community, for he must have heirs amongst the Muslims, in each of their generations till the end of time. Only he who knows the saints is able to catch a glimpse of the unassailable rank of Prophethood. Only he who accepts that Allah’s treasury of gifts is infinite and that He gives according to His generosity will begin to understand. Only he who overcomes his skepticism and thinks well of the virtuous servants of Allah will be allowed to witness some of these gifts.

NOTES

1. Bukhari, Kitab' al-Iman. 70. Muslim 1:49.

2. Muslim 2/721, Abu Dawud 2/121, Nisa'i 1/142.

3. Bukhari 2:969, Muslim 4:1815.

4. Majma' al-Zawa'id 7:33.

5. Bayhaqi and ibn 'Asakir. Majma' al- Zawa'id 7:33.

6. Muslim 7:81.

7. Abu Dawud 1:103, Bayhaqi, Sunan, 1:113.

8. Bukhari 2:967, Muslim 3:1489.

9. Comprehensive speech is the ability to state the most profound truths very clearly in few words. Second to the Qur'an themost comprehensive expression undoubtedly belongs to the Prophet, may blessings and peace be upon him.

10. To be supported by terror is Allah's striking terror into the hearts of his enemies so that they are at a disadvantage before the actual confrontation takes place.

11. Bukhari 3:1087.

12. Bukhari, Bab al- 'Ilm ,13, Muslim, Zakat: 100.

13. Bayhaqi in Dala'il 3/252 , al-Hakim, Mustadrak, 3:334.

14. Abu Nu'aym, Dala'il 1:172, Bayhaqi, and ibn Sa'd.

15. Bukhari in Tarikh, Tabarani, and Bayhaqi.

16. Bukhari 4:1483

17. Ibn 'Abdal-Barr, Al-Isti'ab fi Ma'rifat' il Ashab, 3:1415.

18. Suyuti, al-Khasa'is al-Kubra, 2:291.

19. The Prophet is here doing tawassul with his own blessed self.

20. Suyuti, al-Khasa'is al-Kubra, 2:290.

21. Majma' al- Zawa'id, 9:405.

22. Majma' al- Zawa'id, 9:405. Baghawi, Bayhaqi.

23. Majma' al- Zawa'id 9:409 ibn Sa'd, Bayhaqi.

24. The kunya is the respectful Arab way of calling their elders Abu Fulan, Father of so and so, in the Prophet's case: Abu'l-Qasim.

25. Bukhari in Tarikh, Bayhaqi, and Majma'al-Zawa'id 8:48.

26. Majma' al-Zawa'id 8:48.

27. Majma'al- Zawa'id 8:54, ibn 'Asakir, and Abu Ya'la .

28. Al-Zubayr ibn Bakkar.

29. Ahmad 5:77, 5:340, Bayhaqi in Dala'il 6:210.

30. Abu Nu'aym, Bazzar.

31. Bukhari 1/87.

32. Majma' al-Zawa'id 9:405.

33. Majma' al-Zawa'id 9:405.

34. Ahmad 5/67, ibn Sa'd.

35. Al-Baghawi.

36. Majma' al-Zawa'id 9:402.

37. Majma' al-Zawa'id 9:401

38. Al-Hakim 3:677, Majma 'al-Zawa'id 9:412.

39. Majma' al-Zawa'id 9:41.

40. Ahmad 5:28 Bayhaqi.

41. Mada'ini.

42. Tabarani, al-mu'jam al-Saghir, 1/77.

43. Ibn Sa'd, Abu Nu'aym, Bukhari in Tarikh, Baghawi.

44. Tirmidhi 3627.

45. Ibn Hisham 1:482.

46. Ibn Maja 2/774 , Ibn Abi Shayba 6/13.

47. Bukhari, manaqib, 38, 1/56.

48. Muslim 1:341.

49. This is the Companion's polite manner of saying he used to have relations with her.

50. Ibn Hisham 2/417.

51. Bayhaqi, Suyuti, al-Khasa'is al-Kubra, 2/95.

52. Suyuti, al-Khasa'is al-Kubra 2:93, Bayhaqi and ibn 'Asakir.

53. Bukhari 3/1117 Muslim 3/1611

54. Majma'al-Zawa'id 8:305

55. Majma' al-Zasa'id 8:306

56. Majma' al-Zawa'id 8:308-309

57. Majma' al-Zawa'id 8:307.

58. Bayhaqi, Abu Nu'aym, Suyuti 2:216.

59. Muslim 4: 1783.

60. Muslim 4: 1783.

61. Muslim 4: 1783.

62.Ibn Mas'ud, being one of the earliest Muslims and one of the most knowledgeable, realized what an opportunity it was to drink this most blessed water, to purify himself inwardly with it.

63. Majma'al-Zawa'id 8:300.

64. Majma'al-Zawa'id 8:300.

65. Majma' al-Zawa'id 8:301.

66. Al-Hakim, Tabarani, Bayhaqi, Abu Nu'aym, Baghawi, ibn Shahin, Suyuti 1:466.

67. Ibn Sa'd , Abu Nu'aym, Suyuti 1:469

68. Tabarani in Kabir 3:1, Abu Nu'aym in Dala'il 1:152.

69. Ahmad 5:354.

70. Majma' al-Zawa'id 8:298-299.

71. Ibn Sa'd, 1/188, Bayhaqi.

72. Bayhaqi, Dala'il, 2/370.

73. Abdal Razzaq, al-Zubayr ibn Bakkar, ibn Abdal Barr 3/879.

74. Ibn Hibban 14/430.

75. Tabarani in Kabir 3/203 Ibn Hisham .

76. Muslim 3/1402.

77. Ibn Sa'd, ibn Jarir, ibn Abi Hatim, Bayhaqi, Abu Nu'aym, ibn Ishaq. Suyuti 1:571.

78. Bayhaqi in Dala'il 4/71. Waqidi 2/832.

79. Tirmidhi 5/72 Nisa'i 7:111.

80. Ibn Hisham 1/421.

81. Al-Isaba 5/519.

82. Bayhaqi, Sunan 6/363. Ibn Sa'd, Tabaqat 3:124.

83. Tabari, Tarikh.

84. Muslim 4/1812, Ahmad 3/137.

85. Bukhari 376.

86. Bukhari 3553.

87. Ibn Hisham 1:499, Ibn Hibban 5:448.

88. Ahmad 6:104.

89. Al-Hakim, 3:160.

90. The host is the main body of the army towards which one can retreat to regroup and return to the fight.

91. Abu Dawud 3:107 Tirmidhi, ibn Maja, Ahmad.

92. Majma'al- Zawa'id 9:389

93. Abu Dawud 5:393 Majma' al-Zawa'id 8:42

94. Ibn 'Asakir , Tabarani, Majma'al-Zawa'id, 8/42.

95. Majma'al-Zawa'id 8:42

96. Majma'al-Zawa'id 9:325

97. Majma'al-Zawa'id 9:325

98. Suyuti, al-Khasa'is al-Kubra, 2:200, Bazzar, and Abu Nu'aym.

99. Al-Hakim, 1:190.

100. Ibn Abi Shayba 3:450.

101. Samhudi, Khulasat'al-Wafa 210-211.

102. Bukhari, Riqaq, 38.

Fundet via Masud

Profetens Hilya

Hilye is the Turkish form of the Arabic word hilya, which has several meanings, including physiognomy, natural disposition, likeness, depiction, characterization, and description. But these dictionary definitions only begin to convey the real meaning of the hilye, which embodies the Prophet’s moral, behavioral, and spiritual qualities as well as physical appearance. Like most Arabic words, hilya carries multiple overtones, making it difficult to translate. It has connotations of ornament, beauty, finery, and embellishment. I like to think of a hilya as a beautiful and significant description.

Fundet via Zakariya Calligraphy