Muhammad (s.a.a.w.) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen grey hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet about him:
"As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes [Tirmidhi].
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life. [Ahmed, Musnad, Hafiz Bin Qayyim]
His blanket had several patches. [Tirmidhi] He had very few spare clothes, but he kept them spotlessly clean. [Bukhari] He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." [Abu Dawood]
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearance should reflect it." [Abu Dawood]
He used to observe:
"Cleanliness is piety."
Reference url: http://muslim-canada.org/muhammadatharhusain.html
"We sent thee not save as a mercy for the peoples." (XXI:107)
I have just recited before you a verse from Surah Anbiya of the holy Quran. In it God addresses the holy Prophet to tell him that he had been sent as a mercy for the whole world and all the peoples that might be born on this planet. This was, indeed, a unique declaration, or, if I could say so, a revolutionary proclamation for the entire humanity. And, this was put about by God in a Scripture which was destined to be read, after its revelation, in every age, time and clime, by billions of men in every nook and corner of the world. It was to have an unending line of exegetes, commentators and researchers who were to scan every word of it, evaluate its revelations and scrutinise the truth of its contents in the light of past and coming events. Whenever a man makes any statement or a writer comes out with a report in an article to be published in some news- paper or a journal, he has to think a hundred times lest he should be controverted by somebody. If he happens to make any unusual claim, he is extra-cautious for the fear that he might be challenged by another person or proved to be a fibster. As everyone of us knows, books last longer than the journals; they continue to be read for years together and some even live for hundreds of years. Thus, anyone putting forth an annunciation in a book has to be overcautious; he has to make sure that the reaction of his readers is not adverse and that his claim is accepted. Now, you see, the Knower of all secrets has made this declaration in a book about which He Himself says:
"Falsehood cannot come at it from before it or behind it. (It is) a revelation from the Wise, the Owner of Praise." (XLI:42)Read more...
Principles of Success—
In the light of Seerah
By Maulana Wahiduddin Khan
It is a well-known fact that the Prophet of Islam (PBUH) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.
By studying the life of the Prophet we can derive those important principles which were followed by the Prophet. In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.
First Principle: To begin from the possible
This principle is well explained in a saying of Aishah. She said: "Whenever the Prophet had to choose between two options, he always opted for the easier choice." (Al-Bukhari)To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.
In order to understand the message of Islam, it is first necessary to acquaint ourselves with the prophet of Islam. You cannot, as the popular saying goes, separate the message from the messenger. It is therefore only natural to wish to study the life of Muhammad (pbuh), his manners and his morals, and to see how Islam manifested itself in his person as a living example for all Muslims till the end of time.
Abu Hurairah described him as follows:
"He was of medium build, closer to being tall. His skin was extremely white, his beard was black, his mouth was pleasant, his eyebrows were long, and his shoulders were wide"
Ibne Malik said:
"I never touched silk or any soft fabric equal to the softness of his palm, and I never smelled a scent more pleasing than his."Read more...
Sall-Allahu Alayhi Wa Sallam
They were circumambulating the Ka'ba, when Ka'ab bin Ujrah asked Abdul Rahman ibn Abi Lailah: "Shall I not give you a precious gift?" A gift in the middle of that act of intense devotion? Abdul Rahman was a prominent tabayi, i.e. from the generation that came after the generation of the companions. Ka'ab, may Allah be pleased with him, was one of the 1400 Companions who were part of the Covenant of al Ridwan, a covenant to live or fall together to avenge the blood of Uthman bin Affan, Radi-Allahu anhu, who had been feared to have been murdered by the Quraish. To know this background is to get a clue to the special gift.
While Muslims were stationed at Hudaybiyah, where the covenant took place, many delegations of Quraish had visited them. Among them was Urwah ibn Mas'ud al Thaqafi. It was he who reported the extra-ordinary relationship of the companions with the Prophet, Sall-Allahu alayhi wa sallam : "I have seen Caesar and Chosroes in their pomp, but never have I seen a man honored as Muhammad is honored by his comrades."
The gift that Ka'ab gave to ibn Abi Lailah was the hadith that gives us the salawat (benediction) that we use in regular prayers. The companions asked the proper way of sending the blessings, when the verse requiring them to do so was revealed.
"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." [Al-Ahzab, 33:56].
Then the Prophet, Sall-Allahu alayhi wa sallam , taught them the exact words, as they themselves were revealed to him by Allah.
A prophet of God is a unique person. He acts as the link between the people and their Creator. He is a human being, yet he speaks for God. The most difficult task for followers of a prophet has always been that of dealing with the prophet as a prophet. It is so easy to go to extremes. Make him divine, God-incarnate, Son of God. Or make him just another man, attributing all human weaknesses and sins to him. Religious literature of major religions in the world is testimony to these tendencies. It is a story of abject human failure in this matter.
One must contrast that with the beautiful and delicate balance presented by Islam. Here the Prophet is the perfect human being, but he is not Divine. He speaks for God but he is not God. He is the object of our gratitude, ardent love and devotion, unswerving allegiance, and deference. But he is not the object of our worship. We ask Allah to send His blessings on him which at once makes two very important statements. First, he needs Allah's blessings. Second, we cannot bless him, only Allah can. It is not possible for those who always invoke Allah's blessings for the Prophet, to degrade him to the level of other human beings, or to elevate him to the level of divinity. The benediction, Sall-Allahu alayhi wa sallam , is a magic formula that fights both tendencies equally effectively. It also strikes at the roots of shirk, the tendency to associate partners with Allah. For we have met the perfect human being, the example to follow. And we found him to be a servant of Allah. Sall-Allahu alayhi wa sallam .
For centuries Muslims lovingly added the benediction, whenever they mentioned the name of the Prophet, Sall-Allahu alayhi wa sallam . The hadith literature is a good example of this labor of love. For here the name of the Prophet, Sall-Allahu alayhi wa sallam , is mentioned repeatedly. Yet the muhadithun never tired of writing the benediction. That was at a time when every book was written by hand, and all its copies were also made by hand. It was never considered a burden or an unnecessary interruption. A brief recent statement from a professor of hadith at one Islamic religious school captures the spirit. "The merits of studying hadith are innumerable and those interested can read Ibn Abdul Bar's book on the subject," he said. "But it is sufficient to note that through this study we get plenty of opportunities for saying the benediction, Sall-Allahu alayhi wa sallam ."
And so for centuries this practice has continued unabated throughout the Muslim world. Also, realizing the importance of a "worthy benediction" Muslims always used the Arabic expression in other languages, be they Urdu, Farsi, Bangla, or others. For the first time in history, we find a break from this practice, and this spirit, when reviewing the Islamic literature in English.
Initially some one substituted "peace be upon him" for "Sall-Allahu alayhi wa sallam ." But it is not even a proper translation. Then some one thought of abbreviating it to pbuh. It, of course, did not improve the translation or the readability. Others came up with innovations of their own. One Islamic text book in English notes in the beginning: "After using the name of the Prophet Muhammad, Muslims should write or say the honorific phrase, Sall-Allahu alayhi wa sallam ...Due to limited space this honorific phrase has been omitted.. but should be inserted when reading the book." Another book goes a little further by acknowledging the "long established and cherished tradition", but then announces bluntly: "To avoid interrupting the flow of ideas, especially for non-Muslim readers, I have not followed the customary practice." A majority of recent Islamic books published in the U.S. and U.K. by reputable Muslim organizations, though, do not feel the need for any excuse or explanation, whatsoever. They simply mention the Prophet, Sall-Allahu alayhi wa sallam , as they would any ordinary person.
It is time we moved beyond our hesitations, confusions, or inferiority complexes. This is the Ummah of the Last Prophet. In every language of the world, our Prophet is Muhammad, Sall-Allahu alayhi wa sallam .