Amazing facts about our Beloved Prophet Muhammad sal Allaahu 'alayhi wasalam.

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asalam o 'alykum warahmatulahi wabarakatuh.


In this thread you'll be able to learn more about our beloved Prophet sal Allaahu alayhi wasalam.

the aim is to post at least one fact about our beloved Prophet Muhammad sal Allaahu alayhi wasalam.. try making it simple and not too lengthy. jazak Allaah khayr.

i'll start off insha Allaah:


Our beloved Prophet Muhammad sal Allaahu alayhi wasalam was born on the 12th of Rabi'ul Awwal, and he sal Allaahu alayhi wasalam passed away on the 12th of Rabi'ul Awwal too.


 :)

next..
 
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[The Prophet has closer ties to the believers than their own selves, and his wives are their mothers … ] (Al-Ahzab 33:6)

Imam Al-Ghazali summed up the Prophet’s treatment of those around him:

Everyone thought that the Prophet honored him more. Whoever came to him could see his face.

He used to call his companions by their surnames with honor and he used to give one surname who had no surname.

He was very affectionate and kind in dealing with the people.

Nobody could speak loudly in his assembly.

The Prophet’s human love, kind thought, and compassion, which turned those around him to true religion and warmed their hearts to faith, is that superior morality which all Muslims should seek to reproduce.

:w:

p.s. hope that wasn't lengthy
 
wa alykum asalam warahmatulahi wabarakatuh.

no dont worry sis.. masha Allaah good posts!


Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)

“For one who sends blessings upon me once, Allah will send tenfold blessings in return” (Muslim and others).

At-Tabarani reported that the Prophet sal Allaahu alayhi wasalam said, “Whoever says, ‘O Allah! Bless Muhammad and grant him the place closest to You on the Day of Resurrection,’ I will intercede for him.”



wasalam o 'alykum warahmatulahi wabarakatuh.
 
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asalam o 'alykum warahmatulahi wabarakatuh.


Life of the Prophet Muhammad

Some Important Dates in the Life of the Prophet of Islam.


571 A.D.
Birth of Prophet Muhammad at Makkah in Arabia;
his father , Abdullah bin Abdul Muttalib, belonging to the highly-respected clan of Hashim, died a few months before his son's birth. His loving mother, Amina took care of her son.

575 A.D.
Prophet Muhammad's mother died in Madina. His caring paternal grandfather, Abdul Muttalib, brought him up in Makkah.

578 A.D.
Prophet Muhammad's grandfather, Abdul Muttalib, died. He came under the care of his kind-hearted Uncle, Abu Talib.

582 A.D.
Uncle Abu Talib took his young and dutiful nephew on a trading mission to Syria where, at Bostra, a wellknown Christian Monk, Bahira, discerned in the young Muhammad the signs of God's prophethood.

595 A.D.
Well-versed in commerce, Muhammad led a trading mission to Syria on behalf of a noble widow of Makkah, Khadijah. It was very profitable and Khadijah was highly impressed by his honesty, integrity of character and his good manners. They were married; He was 25.

605 A.D.
Muhammad's honesty became a byword in Makkah and the Makkans honoured him with the title of "Amin" (Trustee or the Trusted One). He showed remarkable tact in amicably settling a tribal row over the installation of the celestial Black Stone in the renovated holy Kaaba in Makkah.

610 A.D.
In the Cave of Hira near Makkah, where Prophet Muhammad often went for meditation, the Angel Gabriel visited him and told him that he was chosen to be God's Prophet and he conveyed to him the word of God. Thus began his Prophetic Mission and the revelation of the Holy Quran unto him.

613 A.D.
In a sermon at Mount Safa, Prophet Muhammad publicly preached the Word of God, urged the Makkans to give up the worship of idols, to join the fold of Islam and to worship the one and only God. This alarmed Makkah's pagan rulers and they started persecuting Prophet Muhammad and his Muslim followers.

615 A.D.
Due to persecution, Prophet Muhammad gave permission to a group of muslims in Makkah to emigrate to Christian-ruled Abyssinia where the noble Negus gave them asylum. In desperation, Makkah's pagan rulers issued an edict inposing social and economic boycott of the Prophet.

620 A.D.
The death of his dear Uncle Abu Talib and of his beloved wife, khadijah, in the same year was a double tragedy for the Prophet.
621 A.D. The Prophet's journey to the Heavens (Mairaj or Ancension) gave him fresh inspiration and the courage of heart to continue the Prophetic Mission in the service of God and Islam.

622 A.D.
With divine consent, Prophet Muhammad, along with a band of his Muslim followers, emigrated to Madina on the invitation of its wise elders who acknowledged him as the Prophet of God. He built a Mosque in Madina. This was also the beginning of the Islamic Hijra Calender. The first Islamic State was established by him in Madina.

623 A.D.
Muslims were instructed by the Prophet to turn towards the Kaaba in Makkah during their Prayer instead of Jerusalem (Baitul Moqadas) as was the practice heretofore. The Prophet gave the Covenant of Madina to govern the relations between the Islamic State and its inhabitants, between the State and its non-Muslim citizens and the rights and duties of the citizens and the State.

624 A.D.
The Battle of Badr in which the Prophet of Islam and his Muslim followers defeated the enemy forces from pagan Makkah.
625 A.D. The Battle of Uhud in which the Makkan troops inflicted some losses on Madina's Muslim defenders who fought back bravely and forced the enemy to retreat to Makkah.

627 A.D.
The Battle of the Trenches, in which a line of trenches, dug by Madina's Muslim defenders under the Prophet's leadership, forced a large enemy force from Makkah to retreat.

628 A.D.
Prophet Muhammad signed the Peace Treaty of Hudaibya with Makkah's emissaries under which Muslims were, inter alia, alowed to go to the Kaaba for the annual pilgrimage in restricted numbers. Muslims won the battle of Khaybar in the same year. Prophet Muhammad wrote to the heads of many States to enter the fold of Islam.

630 A.D.
Conquest of pagan-ruled Makkah by the Army of Islam uner Prophet Muhammad's command; amnesty and magnanimity to the defeated Makkans; smashing of the 360 idols in the Kaaba by the Prophet and his companions. Triumph of Islam: Military encounters at Mutah, Hunain, Taif and Tabuk in defence of Islam and the Islamic State of Madina.

631 A.D.
First large Muslim group from Madina went to Makkah for Haj pilgrimage at the Kaaba.
632 A.D. Prophet Muhammad's last Haj pilgrimage at the Kaaba and his historic sermon on Mount Arafat on the outskirts of Makkah.
June,

632 A.D.
The passing of Prophet Muhammad at the age of 63; burial in Madina; the commencement of the Caliphate of his close companion, Abu Bakr as the spiritual and temporal head of the Islamic State.


wasalam o 'alykum warahmatulahi wabarakatuh.
 
jazak Allaah khayr sis khadija for the good info. barak Allaahu feeki (may Allaah subhanahu wa ta'aala bless u) and your family. ameen. may Allaah subhanahu wa ta'aala send eternal peace and blessings upon his beloved Rasool sal Allaahu alayhi wasalam, his beloved family and the muslim ummah. may we all enter jannah al firdaws. ameen.


c'mon peepz.. get postin! :)


wasalam o 'alykum warahmatulahi wabarakatuh.
 
Noor said:
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[The Prophet has closer ties to the believers than their own selves, and his wives are their mothers … ] (Al-Ahzab 33:6)

Imam Al-Ghazali summed up the Prophet’s treatment of those around him:

Everyone thought that the Prophet honored him more. Whoever came to him could see his face.

He used to call his companions by their surnames with honor and he used to give one surname who had no surname.

He was very affectionate and kind in dealing with the people.

Nobody could speak loudly in his assembly.

The Prophet’s human love, kind thought, and compassion, which turned those around him to true religion and warmed their hearts to faith, is that superior morality which all Muslims should seek to reproduce.

:w:
Click to expand...

that was a good post
 
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AssalamuAlaikum!!!!

once the sahabas were admiring the the full moon saying MashAllah Oh how beutiful the moon looks....then another said but our Prophet is even more beautiful Allahu Akbar...
 
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Narrated Anas bin Malik:

In the year of the conquest of Mecca the Prophet entered Mecca, wearing a helmet on his head. (Bukhari, vol. 7)

Narrated Said Abu Maslama:

I asked Anas (bin Malik), "Did the Prophet use to offer the prayers with his shoes on?" He said, "Yes." (Bukhari vol.7)

Narrated Ibn 'Umar:

Allah's Apostle had a silver ring made for himself and it was worn by him on his hand. Afterwards it was worn by Abu Bakr, and then by 'Umar, and then by 'Uthman till it fell in the Aris well. (On that ring) was engraved: 'Muhammad, the Apostle of Allah." (Bukhari, vol. 7)

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Narrated Muhammad bin Sirin:

I asked Anas, "Did the Prophet dye his hair?" Anas replied, "The Prophet did not have except a few grey hairs." (Bukhari, vol. 7)


I've been told that the prophet had hair between the ears and shoulders, he had a little space between his front teeth, he had big hands, he had small teeth like kids and his eyebrows was grewn together.. Can anyone confirm that?

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I found something to confirm that myself:

Narrated Anas :

The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft. (Bukhari, vol.7)

Narrated Qatada:

l asked Anas bin Malik about the hair of Allah's Apostle. He said, "The hair of Allah's Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes. (Bukhari, vol.7)

Narrated Anas :

The hair of the Prophet used to hang down up to his shoulders. (Bukhari, vol. 7)

Narrated Abu Huraira :

The Prophet had big feet and a good-looking face and l have not seen anybody like him after him. Narrated Anas: The Prophet had big feet and hands. Narrated Anas or Jabir bin 'Abdullah The Prophet had big hands and feet and I have not seen anybody like him after him. (Bukhari, vol. 7)

Volume 7, Book 72, Number 796:
Narrated 'Abdullah bin 'Umar :

I heard 'Umar saying, "Whoever braids his hair should shave it (on finishing lhram). You'd better not do, something like Talbid." Ibn Umar used to say: "I saw Allah's Apostle with his hair stuck together with gum."

Volume 8, Book 73, Number 124:
Narrated Abu Said Al-Khudri:

The Prophet was more shy than a virgin in her separate room. And if he saw a thing which he disliked, we would recognize that (feeling) in his face.

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Description of our beloved Prophet Muhammad (sal Allaahu alayhi wasalam)


by Imâm Abû ‘Isâ at-Tirmidhî
(d. 279 AH / n/a CE)

Translated by Abu Rumaysah​



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With the Name of Allâh, the All-Merciful, the Most Merciful


al-Hâfidh Abû ‘Isâ Muhammad bin ‘Isâ bin Sawrah at-Tirmidhî said:

Chapter One

The Stature and Physical Characteristics of the Messenger of Allâh (SAW)

1. Abû Rajâ’, Qutaybah bin Sa’îd informed us; from Mâlik bin Anas; from Rabî’ah bin Abû ‘Abdur-Rahmân; that he heard Anas bin Mâlik (RA) saying,

The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short. He was not extremely white and neither was he very brown. His hair was neither very curly nor completely straight.
Allâh commissioned him towards the end (ra’s) of his fortieth year. He remained in Mecca for ten yearsand in Madînah for ten years. Allâh caused him to pass away at the turn of his sixtieth yearand there were not to be found [as much as] twenty white hairs on his head and beard.


The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short

Meaning that he was of medium height. His being short has been categorically negated but only his being so tall as to be clearly noticed has been negated, in this lies an indication that he (SAW) was indeed of medium height but leaning towards being described as tall and this is what has been reported about him (SAW) by al-Bayhaqî. There is no contradiction between this and the forthcoming description that he (SAW) was of medium stature because such a statement is relative. This understanding is strengthened by the report of al-Barâ’a, ‘he (SAW) was of medium stature but closer to being described as tall.’ al-Bayhaqî and ibn ‘Asâkir mention that, ‘none would be perceived to be taller than he (SAW), sometimes two tall men would stand on either side of him and he would seem taller than them, yet when they parted he would seem to be of medium height.’ Ibn Saba’, al-Khasâ’is, mentions that when he (SAW) sat, his shoulder was higher than all those sitting around him. It is said in explanation to this, ‘perhaps it was that none could be perceived to be physically above him just as none was spiritually and morally above him.’

He was not extremely white and neither was he very brown

This description does not contradict the affirmation of his having a brownish complexion mentioned in the next hadîth. [Ibn Hajr] al-’Asqalânî said, ‘from all the various reports on this it becomes clear that the whiteness that has been negated from him (SAW) is that whiteness that has no tinge of red and the brownness [affirmed for him] is redness that is mixed with white.«M» This is proven by the narration of Anas in ad-Dalâ’il, ‘he was white, a whiteness going towards brown.’ As for his being described in some narrations to be extremely white, such as in the report of Bazzâr from Abû Hurayrah, ‘he was extremely white’ and the report of at-Tabarânî from Abû at-Tufayl, ‘I have not forgotten the extreme whiteness of his face,’ these are understood to refer to the luster, sheen and glitter of his skin under the light of the sun as shown by the hadîth, ‘it was as if the sun were following its course across, and shining from, his face.’

His hair was neither very curly nor completely straight

Meaning that his (SAW) hair was in a state in between being very curly and completely straight and the best of affairs are those that are in between the two extremes. az-Zamakhsharî said, ‘the predominate course amongst the Arabs is to have curly hair and among the non-Arabs, straight hair.’ Allâh has blessed His Messenger (SAW) with the best of virtues and qualities and has combined in him all that He has scattered amongst the different races.

Allâh commissioned him towards the end (ra’s) of his fortieth year

Allâh commissioned him as a Prophet and Messenger, sent to the entirety of the worlds of Jinn and Man, this by agreement of the Muslim nation and is known in the religion by necessity, whoever rejects this becomes a disbeliever. He was also sent to the Angels in the view of the researching scholars ( muhaqqiqûn), however some have objected to this. «Q» It is said that he was born on Monday, revelation came to him on Monday, he migrated to Madînah on Monday, he arrived at Madînah on Monday and passed away on Monday. The commentators have stated that the meaning of the ra’s of his fortieth year is its last part [and not the turn] due to the opinion of the majority of the historians and biographers that he was commissioned after having entered his fortieth year. at-Tîbî said, ‘ ra ‘s here is metaphorically used to refer to the end of the year [and not its beginning] in the same way as one says, “ ra’s of the verse” i.e. its last part.’ As for the usage of the word forty then it could either refer to the entry into the fortieth year or the year which is added to the thirty-ninth, both usages are common. However the specification that occurs through mention of the word ‘year’ in this hadîth lends weight to the first possibility. al-Hâfidh al-’Asqalânî said, ‘[understanding it to mean the turn of the fortieth year] would mean that he was commissioned in the month of his birth which is Rabî’ al-Awwal, however he was commissioned in the month of Ramadân and therefore his age would be forty and a half or thirty nine and a half. Those who mentioned forty as his age did so by ignoring the addition or subtraction. However both al-Mas’ûdî and ibn ‘Abdu-l-Barr mention that the correct opinion was that he was commissioned in Rabî’ al-Awwal, so according to this view he (SAW) would have just turned forty. It is also postulated that he was commissioned when he was forty years and ten days or forty years and twenty days old. Qâdî ‘Ayâd relates an irregular [and hence weak] report from ibn ‘Abbâs and Sa’îd bin al-Musayyab that he (SAW) was commissioned at the turn of his forty-third year.’

He remained in Mecca for ten years

The nation is agreed that he (SAW) stayed in Mecca for thirteen years, therefore one could say that those who narrated ten years, rounded down and left off mention of the additional three, or one could say that the narration of those who mention thirteen years is stronger.

and in Madînah for ten years

meaning after the Hijrah. He (SAW) remained there for ten years, there is no difference concerning this, until the people entered into the religion in droves, until Allâh perfected the religion for him and his nation and completed his favour upon them.

Allâh caused him to pass away at the turn of his sixtieth year

This implies that he passed away at the age of sixty, however the strongest opinion is that he was sixty-three and it is said sixty-five. These ages are reconciled by stating that those who stated sixty-five included the year of his birth and death. Those who mentioned sixty-three did not and those who mentioned sixty rounded down. «M»This point is not contradicted by the statement ‘turn of his sixtieth year’ because what is meant here is the beginning of his sixties.

and there were not to be found [as much as] twenty white hairs on his head and beard Rather there were less as proven by the narration of ibn Sa’d [from Anas (RA)], ‘there were only seventeen white hairs on his head and beard.’ There is no contradiction between this and the report of ibn ‘Umar (RAA), ‘he had approximately twenty white hairs’ because this just talks about an approximation. In the report of ibn Hibbân and al-Bayhaqî from ibn ‘Umar (RAA) there occurs, ‘his white hairs were approximately twenty all towards the front.’ As for the hadîth of ‘Abdullâh bin Busr, ‘his white hairs did not exceed ten’, he was talking about the hairs on the front of his beard, and hence the remainder is understood to be on his temples. «Q»As for what is mentioned in one narration by way of negating white hairs for him (SAW), what is meant is a negation of plentitude not a negation in totality. A more detailed discussion concerning his (SAW) age and white hairs follows in the relevant chapters if Allâh wills.

2. Humayd bin Mas’adah al-Basrî nararted to us; ‘Abdu-l-Wahhâb ath-Thaqafî narrated to us; from Humayd; from Anas bin Mâlik (RA) that he said,

The Messenger of Allâh (SAW) was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion and when he walked he leant forward [walking briskly].


He had a brownish complexion

This does not contradict the previous description of his skin as has already been explained. However it is said that this contradicts the ensuing description that he ‘was white skinned as if moulded of silver.’ Some have reconciled this by saying that the brownish complexion applied to that part of the skin that was exposed to the sun and that that part of his skin which was concealed by his garments was white. However this reconciliation has been refuted because of the narration that mentions his neck being white as if it was made of silver, the neck is normally exposed to the sun. It is possible that this comparison hold true when considering the luster and sheen of his skin under the light of the sun and the smoothness of his skin.

3. Muhammad bin Bashshâr – al-’Abdî - narrated to us; Muhammad bin Ja’far narrated to us; Shu’bah narrated to us; from Abû Is`hâq; that he heard al-Barâ’a bin ‘Azib (RA) saying,

The Messenger of Allâh (SAW) had slightly curly hair and was of medium stature (rajil marbû’) with broad shoulders. His hair was thick, reaching his earlobes and he wore a red hulla. I have never seen anything more beautiful than he.


Some reports mention that his hair reached below his ears and above his shoulders, others mention half way down his ears, others mention to his ears, others mention to his shoulders and others mention to his shoulder blades. Qâdî ‘Ayâd reconciled these by saying that these descriptions all related to different times. Therefore when he (SAW) delayed cutting his hair, it would grow to his shoulders, when he cut his hair, it would reach his ears, or half way down his ears or to his earlobes.


A detailed discussion follows in the chapter dealing with his (SAW) clothes.

I have never seen anything more beautiful than he.

This statement, along with proving the great beauty of the Messenger of Allâh (SAW), also goes to show al-Barâ’a’s complete faith because believing him (SAW) to be so is one of the branches of having complete love for him.

4. Mahmûd bin Ghaylân narrated to us; Wakî’ narrated to us; Sufyân ath-Thawrî narrated to us; from Abû Is`hâq; from al-Barâ’a bin ‘Azib (RA) that he said,

I have never seen a person having a full head of hair, wearing a red hulla, who looked better than the Messenger of Allâh (SAW). He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall.

5. Muhammad bin Ismâ’îl narrated to us; Abû Nu’aym narrated to us; al-Mas’ûdî narrated to us; from ‘Uthmân bin Muslim bin Hurmuz; from Nâfi’ bin Jubair bin Mut’im; from ‘Alî bin Abû Tâlib (RA) that he said,

The Prophet (SAW) was neither tall nor short. His hands and feet were heavy and thick [but not calloused]. He had a large head, large bones and a long line of fine hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him.

6. Sufyân bin Wakî’ narrated to us; my father narrated to us; from al-Mas’ûdî the likes of this with this isnâd.

7. Ahmad bin ‘Abdah ad-Dabbî al-Basrî narrated to us, as did ‘Alî bin Hujr and Abû Ja’far Muhammad bin al-Husayn – i.e. ibn Abî Halîmah; ‘Isâ bin Yûnus narrated to us; from ‘Umar bin ‘Abdullâh the servant of Ghufrah; Ibrâhîm bin Muhammad – one of the sons of ‘Alî bin Abû Tâlib (RA) – narrated to me that when ‘Alî (RA) described the Messenger of Allâh (SAW) he would say,

The Messenger of Allâh (SAW) was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather inbetween. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body but had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope. When he turned, he would turn his whole body and between his two shoulders was the Seal of Prophethood.
He was the Seal of the Prophets, the most giving of hearts, the most truthful of them, the best of them in temperament and the most sociable of them. Whoever unexpectedly saw him would stand in awe of him and whoever accompanied him and got to know him would love him. Those who described him would say, ‘I have never seen anyone, before him or after him, who was comparable to him.’

He did not have hair all over his body

This description also holds true for someone who has hair on parts of his body and hence does not contradict the description that he (SAW) had hair on his shins, forearms and a line of hair from chest to navel.

When he walked, he would walk briskly as if descending a slope.

Meaning that he walked with strength of purpose, lifting each foot clearly off the ground, not like those who walk with an air of ostentation – walking in small steps like women.

When he turned, he would turn his whole body

Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].

the most giving of hearts

Meaning he would never miserly withhold any of the effects of this world or any knowledge concerning his Lord. His generosity did not come about through effort, neither was it hard upon him, rather it naturally arose due to the purity of his soul and gentleness of spirit. It is also said that it means that he had the largest heart, i.e. his heart never held back or grieved him. This is supported by the report of ibn Sa’d with this isnâd with the words, ‘the most giving of people and the largest of heart.’ It is also said that it means that he had the best of hearts, i.e. he was free of all lowly traits and how could this be otherwise when Jibrîl cut open his heart, took out of a morsel of flesh, placed it in a golden tray and washed it with Zamzam water.

the most sociable of them

In some texts the wording is ‘the best of them in lineage’ and both descriptions hold true of him (SAW).

Whoever unexpectedly saw him would stand in awe of him

due to his exceptional descriptions, his heavenly sense of gravity, dignity, and appearance and deluge of spirituality.

whoever accompanied him and got to know him would love him

to the point that that he became more beloved to him than his father, his child and indeed the whole of mankind. This was due to the clear manifestation and existence of all that would necessitate love such as perfect morals and manners, sweeping compassion and kindness, innate humility and his captivating hearts and uniting them. Ibn al-Qayyim said while explaining the difference between arrogance ( kibr) and carrying oneself with an air of dignity and self-respect ( mahâbah), ‘dignity and self-respect arise from a heart that is filled with the glorification of Allâh, with love of Him and magnification of Him. When the heart is filled with this it becomes inundated with light, tranquility descends upon it, one is clothed with the garments of gravity, dignity and inspiring awe, and his face displays a sense of sweetness and pureness. Hearts love him and stand in awe of him, they are drawn to him and are comforted by his presence. His speech is light, his entrance is light, his leaving is light and his actions are light. When he is quiet, a sense of dignity and gravity overcomes him, and when he speaks, he captures heart, ear and sight. As for arrogance then it arises from self-conceit and transgression from a heart that is filled with ignorance and oppression. Servitude leaves such a person and displeasure descends upon him. When he looks at people, he looks askance, when he walks amongst them, he struts. He deals with them as one who gives himself preference in all things rather than giving them preference. He does not commence by giving people the salâm, and if he replies to a salâm, he acts as if he has granted them a great favour. He does not display a cheerful face to them and his manners do not accommodate them. Allâh has protected His beloved from all of these vile mannerisms.’
Those who described him would say

i.e. by way of generalisation because of the inability to truly describe his beauty and perfection in detail.

‘I have never seen anyone, before him or after him, who was comparable to him.’

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wasalam o 'alykum warahmatulahi wabarakatuh.
 
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Prophet Muhammad never held back his love for the children and always expressed his fondness to them.

Anas ibn Malik(ra) the servant of the Prophet, had another recollection:

I never saw anyone who was more compassionate towards children than Allah’s Messenger (peace and blessings be upon him). His son Ibrahim was in the care of a wet nurse in the hills around Madinah. He would go there, and we would go with him, and he would enter the house, pick up his son and kiss him, then come back. (Muslim)

The Prophet was always concerned about everyone’s thought and feeling. The following hadith narrated by Anas ibn Malik (may Allah be pleased with him) proves his thoughtful character:

The Prophet said, “(It happens that) I start the prayer intending to prolong it, but on hearing the cries of a child, I shorten the prayer because I know that the cries of the child will incite its mother’s passions.” (Al-Bukhari)

Heres a saying of the Prophet that proves that Muslims should be conscious to treat their sons and daughters justly:

“Fear Allah and treat your children [small or grown] fairly (with equal justice).” (Al-Bukhari and Muslim)


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Narrated Sharik bin 'Abdullah bin Abi Namir: I heard Anas bin Malik saying, "On a Friday a person entered the main Mosque through the gate facing the pulpit while Allah's Apostle was delivering the Khutba. The man stood in front of Allah's Apostle and said, 'O Allah's Apostle! The livestock are dying and the roads are cut off; so please pray to Allah for rain.' " Anas added, "Allah's Apostle (p.b.u.h) raised both his hands and said, 'O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!' " ..

Anas added, "By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila."

Anas added, "A heavy cloud like a shield appeared from behind it (i.e. Sila' Mountain). When it came in the middle of the sky, it spread and then rained."

Anas further said, "By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allah's Apostle was delivering the Friday's Khutba. The man stood in front of him and said, 'O Allah's Apostle! The livestock are dying and the roads are cut off, please pray to Allah to with-hold rain.' "

Anas added, "Allah's Apostle (p.b.u.h) raised both his hands and said, 'O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.' So the rain stopped and we came out walking in the sun."

Sharik asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know.


Sahuh Bukhari, Volume 2, Book 17, Number 126
 
Assalamu Alaikum

When he turned, he would turn his whole body

Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].
Click to expand...

subhanallah...

A similar (favour have ye already revieved) in that We have sent among you a messenger of your own rehearsing to you Our Signs, and purifying you in Scripture and Wisdom, and in new knowlege. 2:151

and I think his favorite color was green
btw great topic bro, jazak Allah Khair

fi aman Allah
w'salaam
 
salaams
I once read in a book that when are prophet pbuh was named mohammed, the quraishi leaders that came for a feast in abdul mutthalib's house, exclaimed that no one usually names their children mohammed, n that it is a very rare name.
N to that Abdul mutthalib replied " I wish my grandson to attain sucess and fame, n that is why i named him mohammed"

The name mohammed means "the most respected and most sucessful" according to this book.

N guess which name is most common in the world now??
Its the name mohammed

Salam :D
 
Salaam,

JazakAllah sis shaanu for giving this thread a bump....:):):)...

W'salaam
 

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