The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)4%

The Holy Quran (Arabic Text + Three English Translations) Translator: Mohammad Habib Shakir, Muhammad Marmaduke Pickthall and Abdullah Yusuf Ali
Publisher: www.alhassanain.org/english
Category: Quran Text

The Holy Quran (Arabic Text + Three English Translations)
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The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)

Publisher: www.alhassanain.org/english
English

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سورة الصافات (As-Saffat)

Sura 37

Aya 1 to 182

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

وَالصَّافَّاتِ صَفًّا {1}

[Shakir 37:1] I swear by those who draw themselves out in ranks

[Pickthal 37:1] By those who set the ranks in battle order

[Yusufali 37:1] By those who range themselves in ranks,

فَالزَّاجِرَاتِ زَجْرًا {2}

[Shakir 37:2] Then those who drive away with reproof,

[Pickthal 37:2] And those who drive away (the wicked) with reproof

[Yusufali 37:2] And so are strong in repelling (evil),

فَالتَّالِيَاتِ ذِكْرًا {3}

[Shakir 37:3] Then those who recite, being mindful,

[Pickthal 37:3] And those who read (the Word) for a reminder,

[Yusufali 37:3] And thus proclaim the Message (of Allah)!

إِنَّ إِلَٰهَكُمْ لَوَاحِدٌ {4}

[Shakir 37:4] Most surely your Allah is One:

[Pickthal 37:4] Lo! thy Lord is surely One;

[Yusufali 37:4] Verily, verily, your Allah is one!-

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ {5}

[Shakir 37:5] The Lord of the heavens and the earth and what is between them, and Lord of the easts.

[Pickthal 37:5] Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings.

[Yusufali 37:5] Lord of the heavens and of the earth and all between them, and Lord of every point at the rising of the sun!

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ {6}

[Shakir 37:6] Surely We have adorned the nearest heaven with an adornment, the stars,

[Pickthal 37:6] Lo! We have adorned the lowest heaven with an ornament, the planets;

[Yusufali 37:6] We have indeed decked the lower heaven with beauty (in) the stars,-

وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ {7}

[Shakir 37:7] And (there is) a safeguard against every rebellious Shaitan.

[Pickthal 37:7] With security from every froward devil.

[Yusufali 37:7] (For beauty) and for guard against all obstinate rebellious evil spirits,

لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ {8}

[Shakir 37:8] They cannot listen to the exalted assembly and they are thrown at from every side,

[Pickthal 37:8] They cannot listen to the Highest Chiefs for they are pelted from every side,

[Yusufali 37:8] (So) they should not strain their ears in the direction of the Exalted Assembly but be cast away from every side,

دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ {9}

[Shakir 37:9] Being driven off, and for them is a perpetual chastisement,

[Pickthal 37:9] Outcast, and theirs is a perpetual torment;

[Yusufali 37:9] Repulsed, for they are under a perpetual penalty,

إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ {10}

[Shakir 37:10] Except him who snatches off but once, then there follows him a brightly shining flame.

[Pickthal 37:10] Save him who snatcheth a fragment, and there pursueth him a piercing flame.

[Yusufali 37:10] Except such as snatch away something by stealth, and they are pursued by a flaming fire, of piercing brightness.

فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَاۚ إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ {11}

[Shakir 37:11] Then ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of firm clay.

[Pickthal 37:11] Then ask them (O Muhammad): Are they stronger as a creation, or those (others) whom we have created? Lo! We created them of plastic clay.

[Yusufali 37:11] Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay!

بَلْ عَجِبْتَ وَيَسْخَرُونَ {12}

[Shakir 37:12] Nay! you wonder while they mock,

[Pickthal 37:12] Nay, but thou dost marvel when they mock

[Yusufali 37:12] Truly dost thou marvel, while they ridicule,

وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ {13}

[Shakir 37:13] And when they are reminded, they mind not,

[Pickthal 37:13] And heed not when they are reminded,

[Yusufali 37:13] And, when they are admonished, pay no heed,-

وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ {14}

[Shakir 37:14] And when they see a sign they incite one another to scoff,

[Pickthal 37:14] And seek to scoff when they behold a portent.

[Yusufali 37:14] And, when they see a Sign, turn it to mockery,

وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {15}

[Shakir 37:15] And they say: This is nothing but clear magic:

[Pickthal 37:15] And they say: Lo! this is mere magic;

[Yusufali 37:15] And say, "This is nothing but evident sorcery!

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {16}

[Shakir 37:16] What! when we are dead and have become dust and bones, shall we then certainly be raised,

[Pickthal 37:16] When we are dead and have become dust and bones, shall we then, forsooth, be raised (again)?

[Yusufali 37:16] "What! when we die, and become dust and bones, shall we (then) be raised up (again)

أَوَآبَاؤُنَا الْأَوَّلُونَ {17}

[Shakir 37:17] Or our fathers of yore?

[Pickthal 37:17] And our forefathers?

[Yusufali 37:17] "And also our fathers of old?"

قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ {18}

[Shakir 37:18] Say: Aye! and you shall be abject.

[Pickthal 37:18] Say (O Muhammad): Ye, in truth; and ye will be brought low.

[Yusufali 37:18] Say thou: "Yea, and ye shall then be humiliated (on account of your evil)."

فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنْظُرُونَ {19}

[Shakir 37:19] So it shall only be a single cry, when lo! they shall see.

[Pickthal 37:19] There is but one Shout, and lo! they behold,

[Yusufali 37:19] Then it will be a single (compelling) cry; and behold, they will begin to see!

وَقَالُوا يَا وَيْلَنَا هَٰذَا يَوْمُ الدِّينِ {20}

[Shakir 37:20] And they shall say: O woe to us! this is the day of requital.

[Pickthal 37:20] And say: Ah, woe for us! This is the Day of Judgment.

[Yusufali 37:20] They will say, "Ah! Woe to us! This is the Day of Judgment!"

هَٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {21}

[Shakir 37:21] This is the day of the judgment which you called a lie.

[Pickthal 37:21] This is the Day of Separation, which ye used to deny.

[Yusufali 37:21] (A voice will say,) "This is the Day of Sorting Out, whose truth ye (once) denied!"

احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ {22}

[Shakir 37:22] Gather together those who were unjust and their associates, and what they used to worship

[Pickthal 37:22] (And it is said unto the angels): Assemble those who did wrong, together with their wives and what they used to worship

[Yusufali 37:22] "Bring ye up", it shall be said, "The wrong-doers and their wives, and the things they worshipped-

مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ {23}

[Shakir 37:23] Besides Allah, then lead them to the way to hell.

[Pickthal 37:23] Instead of Allah, and lead them to the path to hell;

[Yusufali 37:23] "Besides Allah, and lead them to the Way to the (Fierce) Fire!

وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ {24}

[Shakir 37:24] And stop them, for they shall be questioned:

[Pickthal 37:24] And stop them, for they must be questioned.

[Yusufali 37:24] "But stop them, for they must be asked:

مَا لَكُمْ لَا تَنَاصَرُونَ {25}

[Shakir 37:25] What is the matter with you that you do not help each other?

[Pickthal 37:25] What aileth you that ye help not one another?

[Yusufali 37:25] "'What is the matter with you that ye help not each other?'"

بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ {26}

[Shakir 37:26] Nay! on that day they shall be submissive.

[Pickthal 37:26] Nay, but this day they make full submission.

[Yusufali 37:26] Nay, but that day they shall submit (to Judgment);

وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {27}

[Shakir 37:27] And some of them shall advance towards others, questioning each other.

[Pickthal 37:27] And some of them draw near unto others, mutually questioning.

[Yusufali 37:27] And they will turn to one another, and question one another.

قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ {28}

[Shakir 37:28] They shall say: Surely you used to come to us from the right side.

[Pickthal 37:28] They say: Lo! ye used to come unto us, imposing, (swearing that ye spoke the truth).

[Yusufali 37:28] They will say: "It was ye who used to come to us from the right hand (of power and authority)!"

قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ {29}

[Shakir 37:29] They shall say: Nay, you (yourselves) were not believers;

[Pickthal 37:29] They answer: Nay, but ye (yourselves) were not believers.

[Yusufali 37:29] They will reply: "Nay, ye yourselves had no Faith!

وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ {30}

[Shakir 37:30] And we had no authority over you, but you were an inordinate people;

[Pickthal 37:30] We had no power over you, but ye were wayward folk.

[Yusufali 37:30] "Nor had we any authority over you. Nay, it was ye who were a people in obstinate rebellion!

فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ {31}

[Shakir 37:31] So the sentence of our Lord has come to pass against us: (now) we shall surely taste;

[Pickthal 37:31] Now the Word of our Lord hath been fulfilled concerning us. Lo! we are about to taste (the doom).

[Yusufali 37:31] "So now has been proved true, against us, the word of our Lord that we shall indeed (have to) taste (the punishment of our sins).

فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ {32}

[Shakir 37:32] So we led you astray, for we ourselves were erring.

[Pickthal 37:32] Thus we misled you. Lo! we were (ourselves) astray.

[Yusufali 37:32] "We led you astray: for truly we were ourselves astray."

فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ {33}

[Shakir 37:33] So they shall on that day be sharers in the chastisement one with another.

[Pickthal 37:33] Then lo! this day they (both) are sharers in the doom.

[Yusufali 37:33] Truly, that Day, they will (all) share in the Penalty.

إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ {34}

[Shakir 37:34] Surely thus do We deal with the guilty.

[Pickthal 37:34] Lo! thus deal We with the guilty.

[Yusufali 37:34] Verily that is how We shall deal with Sinners.

إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ {35}

[Shakir 37:35] Surely they used to behave proudly when it was said to them: There is no god but Allah;

[Pickthal 37:35] For when it was said unto them, There is no Allah save Allah, they were scornful

[Yusufali 37:35] For they, when they were told that there is no god except Allah, would puff themselves up with Pride,

وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ {36}

[Shakir 37:36] And to say: What! shall we indeed give up our gods for the sake of a mad poet?

[Pickthal 37:36] And said: Shall we forsake our gods for a mad poet?

[Yusufali 37:36] And say: "What! shall we give up our gods for the sake of a Poet possessed?"

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ {37}

[Shakir 37:37] Nay: he has come with the truth and verified the messengers.

[Pickthal 37:37] Nay, but he brought the Truth, and he confirmed those sent (before him).

[Yusufali 37:37] Nay! he has come with the (very) Truth, and he confirms (the Message of) the messengers (before him).

إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ {38}

[Shakir 37:38] Most surely you will taste the painful punishment.

[Pickthal 37:38] Lo! (now) verily ye taste the painful doom -

[Yusufali 37:38] Ye shall indeed taste of the Grievous Penalty;-

وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {39}

[Shakir 37:39] And you shall not be rewarded except (for) what you did.

[Pickthal 37:39] Ye are requited naught save what ye did -

[Yusufali 37:39] But it will be no more than the retribution of (the Evil) that ye have wrought;-

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {40}

[Shakir 37:40] Save the servants of Allah, the purified ones.

[Pickthal 37:40] Save single-minded slaves of Allah;

[Yusufali 37:40] But the sincere (and devoted) Servants of Allah,-

أُولَٰئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ {41}

[Shakir 37:41] For them is a known sustenance,

[Pickthal 37:41] For them there is a known provision,

[Yusufali 37:41] For them is a Sustenance determined,

فَوَاكِهُ وَهُمْ مُكْرَمُونَ {42}

[Shakir 37:42] Fruits, and they shall be highly honored,

[Pickthal 37:42] Fruits. And they will be honoured

[Yusufali 37:42] Fruits (Delights); and they (shall enjoy) honour and dignity,

فِي جَنَّاتِ النَّعِيمِ {43}

[Shakir 37:43] In gardens of pleasure,

[Pickthal 37:43] In the Gardens of delight,

[Yusufali 37:43] In Gardens of Felicity,

عَلَىٰ سُرُرٍ مُتَقَابِلِينَ {44}

[Shakir 37:44] On thrones, facing each other.

[Pickthal 37:44] On couches facing one another;

[Yusufali 37:44] Facing each other on Thrones (of Dignity):

يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ {45}

[Shakir 37:45] A bowl shall be made to go round them from water running out of springs,

[Pickthal 37:45] A cup from a gushing spring is brought round for them,

[Yusufali 37:45] Round will be passed to them a Cup from a clear-flowing fountain,

بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ {46}

[Shakir 37:46] White, delicious to those who drink.

[Pickthal 37:46] White, delicious to the drinkers,

[Yusufali 37:46] Crystal-white, of a taste delicious to those who drink (thereof),

لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ {47}

[Shakir 37:47] There shall be no trouble in it, nor shall they be exhausted therewith.

[Pickthal 37:47] Wherein there is no headache nor are they made mad thereby.

[Yusufali 37:47] Free from headiness; nor will they suffer intoxication therefrom.

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ {48}

[Shakir 37:48] And with them shall be those who restrain the eyes, having beautiful eyes;

[Pickthal 37:48] And with them are those of modest gaze, with lovely eyes,

[Yusufali 37:48] And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty).

كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ {49}

[Shakir 37:49] As if they were eggs carefully protected.

[Pickthal 37:49] (Pure) as they were hidden eggs (of the ostrich).

[Yusufali 37:49] As if they were (delicate) eggs closely guarded.

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {50}

[Shakir 37:50] Then shall some of them advance to others, questioning each other.

[Pickthal 37:50] And some of them draw near unto others, mutually questioning.

[Yusufali 37:50] Then they will turn to one another and question one another.

قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ {51}

[Shakir 37:51] A speaker from among them shall say: Surely I had a comrade of mine,

[Pickthal 37:51] A speaker of them saith: Lo! I had a comrade

[Yusufali 37:51] One of them will start the talk and say: "I had an intimate companion (on the earth),

يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ {52}

[Shakir 37:52] Who said: What! are you indeed of those who accept (the truth)?

[Pickthal 37:52] Who used to say: Art thou in truth of those who put faith (in his words)?

[Yusufali 37:52] "Who used to say, 'what! art thou amongst those who bear witness to the Truth (of the Message)?

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ {53}

[Shakir 37:53] What! when we are dead and have become dust and bones, shall we then be certainly brought to judgment?

[Pickthal 37:53] Can we, when we are dead and have become mere dust and bones - can we (then) verily be brought to book?

[Yusufali 37:53] "'When we die and become dust and bones, shall we indeed receive rewards and punishments?'"

قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ {54}

[Shakir 37:54] He shall say: Will you look on?

[Pickthal 37:54] He saith: Will ye look?

[Yusufali 37:54] (A voice) said: "Would ye like to look down?"

فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ {55}

[Shakir 37:55] Then he looked down and saw him in the midst of hell.

[Pickthal 37:55] Then looketh he and seeth him in the depth of hell.

[Yusufali 37:55] He looked down and saw him in the midst of the Fire.

قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ {56}

[Shakir 37:56] He shall say: By Allah! you had almost caused me to perish;

[Pickthal 37:56] He saith: By Allah, thou verily didst all but cause my ruin,

[Yusufali 37:56] He said: "By Allah! thou wast little short of bringing me to perdition!

وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ {57}

[Shakir 37:57] And had it not been for the favor of my Lord, I would certainly have been among those brought up.

[Pickthal 37:57] And had it not been for the favour of my Lord, I too had been of those haled forth (to doom).

[Yusufali 37:57] "Had it not been for the Grace of my Lord, I should certainly have been among those brought (there)!

أَفَمَا نَحْنُ بِمَيِّتِينَ {58}

[Shakir 37:58] Is it then that we are not going to die,

[Pickthal 37:58] Are we then not to die

[Yusufali 37:58] "Is it (the case) that we shall not die,

إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ {59}

[Shakir 37:59] Except our previous death? And we shall not be chastised?

[Pickthal 37:59] Saving our former death, and are we not to be punished?

[Yusufali 37:59] "Except our first death, and that we shall not be punished?"

إِنَّ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ {60}

[Shakir 37:60] Most surely this is the mighty achievement.

[Pickthal 37:60] Lo! this is the supreme triumph.

[Yusufali 37:60] Verily this is the supreme achievement!

لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ {61}

[Shakir 37:61] For the like of this then let the workers work.

[Pickthal 37:61] For the like of this, then, let the workers work.

[Yusufali 37:61] For the like of this let all strive, who wish to strive.

أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ {62}

[Shakir 37:62] Is this better as an entertainment or the tree of Zaqqum?

[Pickthal 37:62] Is this better as a welcome, or the tree of Zaqqum?

[Yusufali 37:62] Is that the better entertainment or the Tree of Zaqqum?

إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ {63}

[Shakir 37:63] Surely We have made it to be a trial to the unjust.

[Pickthal 37:63] Lo! We have appointed it a torment for wrong-doers.

[Yusufali 37:63] For We have truly made it (as) a trial for the wrong-doers.

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ {64}

[Shakir 37:64] Surely it is a tree that-grows in the bottom of the hell;

[Pickthal 37:64] Lo! it is a tree that springeth in the heart of hell.

[Yusufali 37:64] For it is a tree that springs out of the bottom of Hell-Fire:

طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ {65}

[Shakir 37:65] Its produce is as it were the heads of the serpents.

[Pickthal 37:65] Its crop is as it were the heads of devils

[Yusufali 37:65] The shoots of its fruit-stalks are like the heads of devils:

فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ {66}

[Shakir 37:66] Then most surely they shall eat of it and fill (their) bellies with it.

[Pickthal 37:66] And lo! they verily must eat thereof, and fill (their) bellies therewith.

[Yusufali 37:66] Truly they will eat thereof and fill their bellies therewith.

ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ {67}

[Shakir 37:67] Then most surely they shall have after it to drink of a mixture prepared in boiling water.

[Pickthal 37:67] And afterward, lo! thereupon they have a drink of boiling water

[Yusufali 37:67] Then on top of that they will be given a mixture made of boiling water.

ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ {68}

[Shakir 37:68] Then most surely their return shall be to hell.

[Pickthal 37:68] And afterward, lo! their return is surely unto hell.

[Yusufali 37:68] Then shall their return be to the (Blazing) Fire.

إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ {69}

[Shakir 37:69] Surely they found their fathers going astray,

[Pickthal 37:69] They indeed found their fathers astray,

[Yusufali 37:69] Truly they found their fathers on the wrong Path;

فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ {70}

[Shakir 37:70] So in their footsteps they are being hastened on.

[Pickthal 37:70] But they make haste (to follow) in their footsteps.

[Yusufali 37:70] So they (too) were rushed down on their footsteps!

وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ {71}

[Shakir 37:71] And certainly most of the ancients went astray before them,

[Pickthal 37:71] And verily most of the men of old went astray before them,

[Yusufali 37:71] And truly before them, many of the ancients went astray;-

وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ {72}

[Shakir 37:72] And certainly We sent among them warners.

[Pickthal 37:72] And verily We sent among them warners.

[Yusufali 37:72] But We sent aforetime, among them, (messengers) to admonish them;-

فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ {73}

[Shakir 37:73] Then see how was the end of those warned,

[Pickthal 37:73] Then see the nature of the consequence for those warned,

[Yusufali 37:73] Then see what was the end of those who were admonished (but heeded not),-

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {74}

[Shakir 37:74] Except the servants of Allah, the purified ones.

[Pickthal 37:74] Save single-minded slaves of Allah.

[Yusufali 37:74] Except the sincere (and devoted) Servants of Allah.

وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ {75}

[Shakir 37:75] And Nuh did certainly call upon Us, and most excellent answerer of prayer are We.

[Pickthal 37:75] And Noah verily prayed unto Us, and gracious was the Hearer of his prayer

[Yusufali 37:75] (In the days of old), Noah cried to Us, and We are the best to hear prayer.

وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ {76}

[Shakir 37:76] And We delivered him and his followers from the mighty distress.

[Pickthal 37:76] And We saved him and his household from the great distress,

[Yusufali 37:76] And We delivered him and his people from the Great Calamity,

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ {77}

[Shakir 37:77] And We made his offspring the survivors.

[Pickthal 37:77] And made his seed the survivors,

[Yusufali 37:77] And made his progeny to endure (on this earth);

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {78}

[Shakir 37:78] And We perpetuated to him (praise) among the later generations.

[Pickthal 37:78] And left for him among the later folk (the salutation):

[Yusufali 37:78] And We left (this blessing) for him among generations to come in later times:

سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ {79}

[Shakir 37:79] Peace and salutation to Nuh among the nations.

[Pickthal 37:79] Peace be unto Noah among the peoples!

[Yusufali 37:79] "Peace and salutation to Noah among the nations!"

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {80}

[Shakir 37:80] Thus do We surely reward the doers of good.

[Pickthal 37:80] Lo! thus do We reward the good.

[Yusufali 37:80] Thus indeed do we reward those who do right.

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {81}

[Shakir 37:81] Surely he was of Our believing servants.

[Pickthal 37:81] Lo! he is one of Our believing slaves.

[Yusufali 37:81] For he was one of our believing Servants.

ثُمَّ أَغْرَقْنَا الْآخَرِينَ {82}

[Shakir 37:82] Then We drowned the others

[Pickthal 37:82] Then We did drown the others.

[Yusufali 37:82] Then the rest we overwhelmed in the Flood.

وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ {83}

[Shakir 37:83] And most surely Ibrahim followed his way.

[Pickthal 37:83] And lo! of his persuasion verily was Abraham

[Yusufali 37:83] Verily among those who followed his Way was Abraham.

إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ {84}

[Shakir 37:84] When he came to his Lord with a free heart,

[Pickthal 37:84] When he came unto his Lord with a whole heart;

[Yusufali 37:84] Behold! he approached his Lord with a sound heart.

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ {85}

[Shakir 37:85] When he said to his father and his people: What is it that you worship?

[Pickthal 37:85] When he said unto his father and his folk: What is it that ye worship?

[Yusufali 37:85] Behold! he said to his father and to his people, "What is that which ye worship?

أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ {86}

[Shakir 37:86] A lie-- gods besides Allah-- do you desire?

[Pickthal 37:86] Is it a falsehood - gods beside Allah - that ye desire?

[Yusufali 37:86] "Is it a falsehood- gods other than Allah- that ye desire?

فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ {87}

[Shakir 37:87] What is then your idea about the Lord of the worlds?

[Pickthal 37:87] What then is your opinion of the Lord of the Worlds?

[Yusufali 37:87] "Then what is your idea about the Lord of the worlds?"

فَنَظَرَ نَظْرَةً فِي النُّجُومِ {88}

[Shakir 37:88] Then he looked at the stars, looking up once,

[Pickthal 37:88] And he glanced a glance at the stars

[Yusufali 37:88] Then did he cast a glance at the Stars.

فَقَالَ إِنِّي سَقِيمٌ {89}

[Shakir 37:89] Then he said: Surely I am sick (of your worshipping these).

[Pickthal 37:89] Then said: Lo! I feel sick!

[Yusufali 37:89] And he said, "I am indeed sick (at heart)!"

فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ {90}

[Shakir 37:90] So they went away from him, turning back.

[Pickthal 37:90] And they turned their backs and went away from him.

[Yusufali 37:90] So they turned away from him, and departed.

فَرَاغَ إِلَىٰ آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ {91}

[Shakir 37:91] Then he turned aside to their gods secretly and said: What! do you not eat?

[Pickthal 37:91] Then turned he to their gods and said: Will ye not eat?

[Yusufali 37:91] Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?...

مَا لَكُمْ لَا تَنْطِقُونَ {92}

[Shakir 37:92] What is the matter with you that you do not speak?

[Pickthal 37:92] What aileth you that ye speak not?

[Yusufali 37:92] "What is the matter with you that ye speak not (intelligently)?"

فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ {93}

[Shakir 37:93] Then he turned against them secretly, smiting them with the right hand.

[Pickthal 37:93] Then he attacked them, striking with his right hand.

[Yusufali 37:93] Then did he turn upon them, striking (them) with the right hand.

فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ {94}

[Shakir 37:94] So they (people) advanced towards him, hastening.

[Pickthal 37:94] And (his people) came toward him, hastening.

[Yusufali 37:94] Then came (the worshippers) with hurried steps, and faced (him).

قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ {95}

[Shakir 37:95] Said he: What! do you worship what you hew out?

[Pickthal 37:95] He said: Worship ye that which ye yourselves do carve

[Yusufali 37:95] He said: "Worship ye that which ye have (yourselves) carved?

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ {96}

[Shakir 37:96] And Allah has created you and what you make.

[Pickthal 37:96] When Allah hath created you and what ye make?

[Yusufali 37:96] "But Allah has created you and your handwork!"

قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ {97}

[Shakir 37:97] They said: Build for him a furnace, then cast him into the burning fire.

[Pickthal 37:97] They said: Build for him a building and fling him in the red-hotfire.

[Yusufali 37:97] They said, "Build him a furnace, and throw him into the blazing fire!"

فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ {98}

[Shakir 37:98] And they desired a war against him, but We brought them low.

[Pickthal 37:98] And they designed a snare for him, but We made them the undermost.

[Yusufali 37:98] (This failing), they then sought a stratagem against him, but We made them the ones most humiliated!

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ {99}

[Shakir 37:99] And he said: Surely I fly to my lord; He will guide me.

[Pickthal 37:99] And he said: Lo! I am going unto my Lord Who will guide me.

[Yusufali 37:99] He said: "I will go to my Lord! He will surely guide me!

رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ {100}

[Shakir 37:100] My Lord! grant me of the doers of good deeds.

[Pickthal 37:100] My Lord! Vouchsafe me of the righteous.

[Yusufali 37:100] "O my Lord! Grant me a righteous (son)!"

فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ {101}

[Shakir 37:101] So We gave him the good news of a boy, possessing forbearance.

[Pickthal 37:101] So We gave him tidings of a gentle son.

[Yusufali 37:101] So We gave him the good news of a boy ready to suffer and forbear.

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ {102}

[Shakir 37:102] And when he attained to working with him, he said: O my son! surely I have seen in a dream that I should sacrifice you; consider then what you see. He said: O my father! do what you are commanded; if Allah please, you will find me of the patient ones.

[Pickthal 37:102] And when (his son) was old enough to walk with him, (Abraham) said: O my dear son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast.

[Yusufali 37:102] Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!"

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ {103}

[Shakir 37:103] So when they both submitted and he threw him down upon his forehead,

[Pickthal 37:103] Then, when they had both surrendered (to Allah), and he had flung him down upon his face,

[Yusufali 37:103] So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice),

وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ {104}

[Shakir 37:104] And We called out to him saying: O Ibrahim!

[Pickthal 37:104] We called unto him: O Abraham!

[Yusufali 37:104] We called out to him "O Abraham!

قَدْ صَدَّقْتَ الرُّؤْيَاۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {105}

[Shakir 37:105] You have indeed shown the truth of the vision; surely thus do We reward the doers of good:

[Pickthal 37:105] Thou hast already fulfilled the vision. Lo! thus do We reward the good.

[Yusufali 37:105] "Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right.

إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ {106}

[Shakir 37:106] Most surely this is a manifest trial.

[Pickthal 37:106] Lo! that verily was a clear test.

[Yusufali 37:106] For this was obviously a trial-

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ {107}

[Shakir 37:107] And We ransomed him with a Feat sacrifice.

[Pickthal 37:107] Then We ransomed him with a tremendous victim.

[Yusufali 37:107] And We ransomed him with a momentous sacrifice:

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {108}

[Shakir 37:108] And We perpetuated (praise) to him among the later generations.

[Pickthal 37:108] And We left for him among the later folk (the salutation):

[Yusufali 37:108] And We left (this blessing) for him among generations (to come) in later times:

سَلَامٌ عَلَىٰ إِبْرَاهِيمَ {109}

[Shakir 37:109] Peace be on Ibrahim.

[Pickthal 37:109] Peace be unto Abraham!

[Yusufali 37:109] "Peace and salutation to Abraham!"

كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {110}

[Shakir 37:110] Thus do We reward the doers of good.

[Pickthal 37:110] Thus do We reward the good.

[Yusufali 37:110] Thus indeed do We reward those who do right.

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {111}

[Shakir 37:111] Surely he was one of Our believing servants.

[Pickthal 37:111] Lo! he is one of Our believing slaves.

[Yusufali 37:111] For he was one of our believing Servants.

وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ {112}

[Shakir 37:112] And We gave him the good news of Ishaq, a prophet among the good ones.

[Pickthal 37:112] And we gave him tidings of the birth of Isaac, a prophet of the righteous.

[Yusufali 37:112] And We gave him the good news of Isaac - a prophet,- one of the Righteous.

وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ {113}

[Shakir 37:113] And We showered Our blessings on him and on Ishaq; and of their offspring are the doers of good, and (also) those who are clearly unjust to their own souls.

[Pickthal 37:113] And We blessed him and Isaac. And of their seed are some who do good, and some who plainly wrong themselves.

[Yusufali 37:113] We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to their own souls.

وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ {114}

[Shakir 37:114] And certainly We conferred a favor on Musa and Haroun.

[Pickthal 37:114] And We verily gave grace unto Moses and Aaron,

[Yusufali 37:114] Again (of old) We bestowed Our favour on Moses and Aaron,

وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ {115}

[Shakir 37:115] And We delivered them both and their people from the mighty distress.

[Pickthal 37:115] And saved them and their people from the great distress,

[Yusufali 37:115] And We delivered them and their people from (their) Great Calamity;

وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ {116}

[Shakir 37:116] And We helped them, so they were the vanquishers.

[Pickthal 37:116] And helped them so that they became the victors.

[Yusufali 37:116] And We helped them, so they overcame (their troubles);

وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ {117}

[Shakir 37:117] And We gave them both the Book that made (things) clear.

[Pickthal 37:117] And We gave them the clear Scripture

[Yusufali 37:117] And We gave them the Book which helps to make things clear;

وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ {118}

[Shakir 37:118] And We guided them both on the right way.

[Pickthal 37:118] And showed them the right path.

[Yusufali 37:118] And We guided them to the Straight Way.

وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ {119}

[Shakir 37:119] And We perpetuated (praise) to them among the later generations.

[Pickthal 37:119] And We left for them among the later folk (the salutation):

[Yusufali 37:119] And We left (this blessing) for them among generations (to come) in later times:

سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ {120}

[Shakir 37:120] Peace be on Musa and Haroun.

[Pickthal 37:120] Peace be unto Moses and Aaron!

[Yusufali 37:120] "Peace and salutation to Moses and Aaron!"

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {121}

[Shakir 37:121] Even thus do We reward the doers of good.

[Pickthal 37:121] Lo! thus do We reward the good.

[Yusufali 37:121] Thus indeed do We reward those who do right.

إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ {122}

[Shakir 37:122] Surely they were both of Our believing servants.

[Pickthal 37:122] Lo! they are two of Our believing slaves.

[Yusufali 37:122] For they were two of our believing Servants.

وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ {123}

[Shakir 37:123] And Ilyas was most surely of the messengers.

[Pickthal 37:123] And lo! Elias was of those sent (to warn),

[Yusufali 37:123] So also was Elias among those sent (by Us).

إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ {124}

[Shakir 37:124] When he said to his people: Do you not guard (against evil)?

[Pickthal 37:124] When he said unto his folk: Will ye not ward off (evil)?

[Yusufali 37:124] Behold, he said to his people, "Will ye not fear (Allah)?

أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ {125}

[Shakir 37:125] What! do you call upon Ba'l and forsake the best of the creators,

[Pickthal 37:125] Will ye cry unto Baal and forsake the Best of creators,

[Yusufali 37:125] "Will ye call upon Baal and forsake the Best of Creators,-

اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ {126}

[Shakir 37:126] Allah, your Lord and the Lord of your fathers of yore?

[Pickthal 37:126] Allah, your Lord and Lord of your forefathers?

[Yusufali 37:126] "Allah, your Lord and Cherisher and the Lord and Cherisher of your fathers of old?"

فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ {127}

[Shakir 37:127] But they called him a liar, therefore they shall most surely be brought up.

[Pickthal 37:127] But they denied him, so they surely will be haled forth (to the doom)

[Yusufali 37:127] But they rejected him, and they will certainly be called up (for punishment),-

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {128}

[Shakir 37:128] But not the servants of Allah, the purified ones.

[Pickthal 37:128] Save single-minded slaves of Allah.

[Yusufali 37:128] Except the sincere and devoted Servants of Allah (among them).

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {129}

[Shakir 37:129] And We perpetuated to him (praise) among the later generations.

[Pickthal 37:129] And we left for him among the later folk (the salutation):

[Yusufali 37:129] And We left (this blessing) for him among generations (to come) in later times:

سَلَامٌ عَلَىٰ إِلْ يَاسِينَ {130}

[Shakir 37:130] Peace be on Ilyas.

[Pickthal 37:130] Peace be unto Elias!

[Yusufali 37:130] "Peace and salutation to such as Elias!"

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {131}

[Shakir 37:131] Even thus do We reward the doers of good.

[Pickthal 37:131] Lo! thus do We reward the good.

[Yusufali 37:131] Thus indeed do We reward those who do right.

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {132}

[Shakir 37:132] Surely he was one of Our believing servants.

[Pickthal 37:132] Lo! he is one of our believing slaves.

[Yusufali 37:132] For he was one of our believing Servants.

وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ {133}

[Shakir 37:133] And Lut was most surely of the messengers.

[Pickthal 37:133] And lo! Lot verily was of those sent (to warn).

[Yusufali 37:133] So also was Lut among those sent (by Us).

إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ {134}

[Shakir 37:134] When We delivered him and his followers, all--

[Pickthal 37:134] When We saved him and his household, every one,

[Yusufali 37:134] Behold, We delivered him and his adherents, all

إِلَّا عَجُوزًا فِي الْغَابِرِينَ {135}

[Shakir 37:135] Except an old woman (who was) amongst those who tarried.

[Pickthal 37:135] Save an old woman among those who stayed behind;

[Yusufali 37:135] Except an old woman who was among those who lagged behind:

ثُمَّ دَمَّرْنَا الْآخَرِينَ {136}

[Shakir 37:136] Then We destroyed the others.

[Pickthal 37:136] Then We destroyed the others.

[Yusufali 37:136] Then We destroyed the rest.

وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ {137}

[Shakir 37:137] And most surely you pass by them in the morning,

[Pickthal 37:137] And lo! ye verily pass by (the ruin of) them in the morning

[Yusufali 37:137] Verily, ye pass by their (sites), by day-

وَبِاللَّيْلِۗ أَفَلَا تَعْقِلُونَ {138}

[Shakir 37:138] And at night; do you not then understand?

[Pickthal 37:138] And at night-time; have ye then no sense?

[Yusufali 37:138] And by night: will ye not understand?

وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ {139}

[Shakir 37:139] And Yunus was most surely of the messengers.

[Pickthal 37:139] And lo! Jonah verily was of those sent (to warn)

[Yusufali 37:139] So also was Jonah among those sent (by Us).

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ {140}

[Shakir 37:140] When he ran away to a ship completely laden,

[Pickthal 37:140] When he fled unto the laden ship,

[Yusufali 37:140] When he ran away (like a slave from captivity) to the ship (fully) laden,

فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ {141}

[Shakir 37:141] So he shared (with them), but was of those who are cast off.

[Pickthal 37:141] And then drew lots and was of those rejected;

[Yusufali 37:141] He (agreed to) cast lots, and he was condemned:

فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ {142}

[Shakir 37:142] So the fish swallowed him while he did that for which he blamed himself

[Pickthal 37:142] And the fish swallowed him while he was blameworthy;

[Yusufali 37:142] Then the big Fish did swallow him, and he had done acts worthy of blame.

فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ {143}

[Shakir 37:143] But had it not been that he was of those who glorify (Us),

[Pickthal 37:143] And had he not been one of those who glorify (Allah)

[Yusufali 37:143] Had it not been that he (repented and) glorified Allah,

لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ {144}

[Shakir 37:144] He would certainly have tarried in its belly to the day when they are raised.

[Pickthal 37:144] He would have tarried in its belly till the day when they are raised;

[Yusufali 37:144] He would certainly have remained inside the Fish till the Day of Resurrection.

فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ {145}

[Shakir 37:145] Then We cast him on to the vacant surface of the earth while he was sick.

[Pickthal 37:145] Then We cast him on a desert shore while he was sick;

[Yusufali 37:145] But We cast him forth on the naked shore in a state of sickness,

وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ {146}

[Shakir 37:146] And We caused to grow up for him a gourdplant.

[Pickthal 37:146] And We caused a tree of gourd to grow above him;

[Yusufali 37:146] And We caused to grow, over him, a spreading plant of the gourd kind.

وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ {147}

[Shakir 37:147] And We sent him to a hundred thousand, rather they exceeded.

[Pickthal 37:147] And We sent him to a hundred thousand (folk) or more

[Yusufali 37:147] And We sent him (on a mission) to a hundred thousand (men) or more.

فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ {148}

[Shakir 37:148] And they believed, so We gave them provision till a time.

[Pickthal 37:148] And they believed, therefor We gave them comfort for a while.

[Yusufali 37:148] And they believed; so We permitted them to enjoy (their life) for a while.

فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ {149}

[Shakir 37:149] Then ask them whether your Lord has daughters and they have sons.

[Pickthal 37:149] Now ask them (O Muhammad): Hath thy Lord daughters whereas they have sons?

[Yusufali 37:149] Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?-

أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ {150}

[Shakir 37:150] Or did We create the angels females while they were witnesses?

[Pickthal 37:150] Or created We the angels females while they were present?

[Yusufali 37:150] Or that We created the angels female, and they are witnesses (thereto)?

أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ {151}

[Shakir 37:151] Now surely it is of their own lie that they say:

[Pickthal 37:151] Lo! it is of their falsehood that they say:

[Yusufali 37:151] Is it not that they say, from their own invention,

وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ {152}

[Shakir 37:152] Allah has begotten; and most surely they are liars.

[Pickthal 37:152] Allah hath begotten. Allah! verily they tell a lie.

[Yusufali 37:152] "Allah has begotten children"? but they are liars!

أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ {153}

[Shakir 37:153] Has He chosen daughters in preference to sons?

[Pickthal 37:153] (And again of their falsehood): He hath preferred daughters to sons.

[Yusufali 37:153] Did He (then) choose daughters rather than sons?

مَا لَكُمْ كَيْفَ تَحْكُمُونَ {154}

[Shakir 37:154] What is the matter with you, how is it that you judge?

[Pickthal 37:154] What aileth you? How judge ye?

[Yusufali 37:154] What is the matter with you? How judge ye?

أَفَلَا تَذَكَّرُونَ {155}

[Shakir 37:155] Will you not then mind?

[Pickthal 37:155] Will ye not then reflect?

[Yusufali 37:155] Will ye not then receive admonition?

أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ {156}

[Shakir 37:156] Or have you a clear authority?

[Pickthal 37:156] Or have ye a clear warrant?

[Yusufali 37:156] Or have ye an authority manifest?

فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ {157}

[Shakir 37:157] Then bring your book, if you are truthful.

[Pickthal 37:157] Then produce your writ, if ye are truthful.

[Yusufali 37:157] Then bring ye your Book (of authority) if ye be truthful!

وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًاۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ {158}

[Shakir 37:158] And they assert a relationship between Him and the jinn; and certainly the jinn do know that they shall surely be brought up;

[Pickthal 37:158] And they imagine kinship between him and the jinn, whereas the jinn know well that they will be brought before (Him).

[Yusufali 37:158] And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear (before his Judgment-Seat)!

سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {159}

[Shakir 37:159] Glory be to Allah (for freedom) from what they describe;

[Pickthal 37:159] Glorified be Allah from that which they attribute (unto Him),

[Yusufali 37:159] Glory to Allah! (He is free) from the things they ascribe (to Him)!

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {160}

[Shakir 37:160] But not so the servants of Allah, the purified ones.

[Pickthal 37:160] Save single-minded slaves of Allah.

[Yusufali 37:160] Not (so do) the Servants of Allah, sincere and devoted.

فَإِنَّكُمْ وَمَا تَعْبُدُونَ {161}

[Shakir 37:161] So surely you and what you worship,

[Pickthal 37:161] Lo! verily, ye and that which ye worship,

[Yusufali 37:161] For, verily, neither ye nor those ye worship-

مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ {162}

[Shakir 37:162] Not against Him can you cause (any) to fall into trial,

[Pickthal 37:162] Ye cannot excite (anyone) against Him.

[Yusufali 37:162] Can lead (any) into temptation concerning Allah,

إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ {163}

[Shakir 37:163] Save him who will go to hell.

[Pickthal 37:163] Save him who is to burn in hell.

[Yusufali 37:163] Except such as are (themselves) going to the blazing Fire!

وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ {164}

[Shakir 37:164] And there is none of us but has an assigned place,

[Pickthal 37:164] There is not one of us but hath his known position.

[Yusufali 37:164] (Those ranged in ranks say): "Not one of us but has a place appointed;

وَإِنَّا لَنَحْنُ الصَّافُّونَ {165}

[Shakir 37:165] And most surely we are they who draw themselves out in ranks,

[Pickthal 37:165] Lo! we, even we are they who set the ranks,

[Yusufali 37:165] "And we are verily ranged in ranks (for service);

وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ {166}

[Shakir 37:166] And we are most surely they who declare the glory (of Allah).

[Pickthal 37:166] Lo! we, even we are they who hymn His praise

[Yusufali 37:166] "And we are verily those who declare (Allah's) glory!"

وَإِنْ كَانُوا لَيَقُولُونَ {167}

[Shakir 37:167] And surely they used to say:

[Pickthal 37:167] And indeed they used to say:

[Yusufali 37:167] And there were those who said,

لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ {168}

[Shakir 37:168] Had we a reminder from those of yore,

[Pickthal 37:168] If we had but a reminder from the men of old

[Yusufali 37:168] "If only we had had before us a Message from those of old,

لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {169}

[Shakir 37:169] We would certainly have been the servants of Allah-- the purified ones.

[Pickthal 37:169] We would be single-minded slaves of Allah.

[Yusufali 37:169] "We should certainly have been Servants of Allah, sincere (and devoted)!"

فَكَفَرُوا بِهِ فَسَوْفَ يَعْلَمُونَ {170}

[Shakir 37:170] But (now) they disbelieve in it, so they will come to know.

[Pickthal 37:170] Yet (now that it is come) they disbelieve therein; but they will come to know.

[Yusufali 37:170] But (now that the Qur'an has come), they reject it: But soon will they know!

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ {171}

[Shakir 37:171] And certainly Our word has already gone forth in respect of Our servants, the messengers:

[Pickthal 37:171] And verily Our word went forth of old unto Our bondmen sent (to warn)

[Yusufali 37:171] Already has Our Word been passed before (this) to our Servants sent (by Us),

إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ {172}

[Shakir 37:172] Most surely they shall be the assisted ones

[Pickthal 37:172] That they verily would be helped,

[Yusufali 37:172] That they would certainly be assisted,

وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ {173}

[Shakir 37:173] And most surely Our host alone shall be the victorious ones.

[Pickthal 37:173] And that Our host, they verily would be the victors.

[Yusufali 37:173] And that Our forces,- they surely must conquer.

فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ {174}

[Shakir 37:174] Therefore turn away from them till a time,

[Pickthal 37:174] So withdraw from them (O Muhammad) awhile,

[Yusufali 37:174] So turn thou away from them for a little while,

وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ {175}

[Shakir 37:175] And (then) see them, so they too shall see.

[Pickthal 37:175] And watch, for they will (soon) see.

[Yusufali 37:175] And watch them (how they fare), and they soon shall see (how thou farest)!

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ {176}

[Shakir 37:176] What! would they then hasten on Our chastisement?

[Pickthal 37:176] Would they hasten on Our doom?

[Yusufali 37:176] Do they wish (indeed) to hurry on our Punishment?

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ {177}

[Shakir 37:177] But when it shall descend in their court, evil shall then be the morning of the warned ones.

[Pickthal 37:177] But when it cometh home to them, then it will be a hapless morn for those who have been warned.

[Yusufali 37:177] But when it descends into the open space before them, evil will be the morning for those who were warned (and heeded not)!

وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ {178}

[Shakir 37:178] And turn away from them till a time

[Pickthal 37:178] Withdraw from them awhile

[Yusufali 37:178] So turn thou away from them for a little while,

وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ {179}

[Shakir 37:179] And (then) see, for they too shall see.

[Pickthal 37:179] And watch, for they will (soon) see.

[Yusufali 37:179] And watch (how they fare) and they soon shall see (how thou farest)!

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ {180}

[Shakir 37:180] Glory be to your Lord, the Lord of Honor, above what they describe.

[Pickthal 37:180] Glorified be thy Lord, the Lord of Majesty, from that which they attribute (unto Him)

[Yusufali 37:180] Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)!

وَسَلَامٌ عَلَى الْمُرْسَلِينَ {181}

[Shakir 37:181] And peace be on the messengers.

[Pickthal 37:181] And peace be unto those sent (to warn).

[Yusufali 37:181] And Peace on the messengers!

وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {182}

[Shakir 37:182] And all praise is due to Allah, the Lord of the worlds.

[Pickthal 37:182] And praise be to Allah, Lord of the Worlds!

[Yusufali 37:182] And Praise to Allah, the Lord and Cherisher of the Worlds.

Chapter 1: The Character and Moral Traits of the Holy Prophet

1. From Ibn Shahr Ashub in al-Manaqib: al-Tirmidhi in al-Shama’il, al-Tabari in al-Tarikh, al-Zamakhshari in al-Fa’iq and al-Fattal in al-Raudhah have all narrated about the character of the Holy Prophet (S) with numerous narrations. From among these: Narrated from Amir al-Mu’minin (as), Ibn Abbas, Abu Hurayrah, Jabir ibn Samarah and Hind ibn Abi Halah: That he (S) used to be revered and venerated, dignified in the eyes (of the people) and honored in the hearts. His face would shine like the full moon, bright and white with a hint of redness.

He was neither too thin, nor too fat. He had a white forehead and a pleasant countenance. The white of his eyes was intensely white and the black of his eyes was intensely black, the edges of his eyelids were black, he had long narrow eyebrows, a moderately large and proportionate head and was of appropriately average height.

He had a wide forehead, the bridge of his nose was slightly raised, a little redness could be seen in the white of his eyes, his eyebrows were joined, and he had soft fair cheeks, long and broad forearms, large shoulder-joints, wide shoulders, strong hands and moderately large feet.

He had no hair on his chest, the soles of his feet were curved in the middle, lines were visible around the flesh near his backbone, he had long eyelashes, a thick beard, a full moustache, a mixture of black and white hair, a perfectly formed mouth and nose, fine white separated teeth, lank hair, a line of very small hair from the middle of his chest to his navel and a proportionate body. His stomach was aligned with his chest. He had a wide chest. His neck was beautiful like an image of pure silver.

His had extended fingers; the heels of his feet were bony and empty of flesh. He had a short chin. His forehead was slightly inclined to the front, his thighs were fleshy and muscular, and there was a slight swelling in his flank. His limbs were firm. He was of average height, neither too tall nor too short. He had curly hair not open falling hair. His face was neither skinny nor fleshy and its color was not as white as the white of the eyes. He had large joints. There was no hair on his stomach or chest except for a line of hair extending from his upper chest down to his navel. He had a large upper back. White hair was seen on the sides of his (S) head next to his ears (as a result of old age).

His hands were like the hands of a perfume seller - always scented with perfume. He had wide palms. The bones of his arms and legs were proportionately long. When he was happy and joyful his face was like a shiny mirror. He walked inclining forward1 , with a humble gait. He would rush ahead of the people to perform good deeds. When he walked, he would raise his feet as if he was descending a declivity. When he smiled, his teeth would shine when exposed briefly, before being covered by the lips.

He was handsome, well-mannered, decorous and friendly. When he turned to face the people, they felt that his face was like a bright lantern, and the (drops of) sweat on his face were like pearls, and the scent of his perspiration was better than the most excellent musk. He had the seal of prophethood between his shoulders.2

2. Abu Hurayrah: When he (S) would turn to see the front or back, he would turn his whole body (not just his head).3

3. Jabir ibn Samarah: He was slender in the shanks.4

4. Abu Juhayfah: White hair covered the sides of his beard and the hair between his chin and the edge of his lower lip.5

5. Umm Hani: I saw the Holy Prophet (S) having four locks of hair.

Ibn Shahr Ashub says: In actuality he had two locks of hair and the one who started this (tradition of keeping the hair in this way) was Hashim (the Noble Prophet’s great-grandfather).6

6. Anas: I did not count more than fourteen white hairs on the Holy Prophet’s (S) head and beard.7

7. It has been said: He had seventeen (white hairs).8

8. Ibn ‘Umar: The sign of old age in him was (the presence of) about twenty white hairs.9

9. al-Bara’ ibn ‘Azib: His hair reached up to his shoulders.10

10. Anas: He had hair descending behind his ears up to the earlobes.11

11. ‘Aaisha: His hair extended beyond the earlobes but not up to the shoulders.12

12. In Qisas al-Anbiya’: There would be no place from which the Noble Prophet (S) passed but that all who would pass from there would know that he had been there from the scent of his fragrant sweat. He would not pass by a stone or tree except that it would prostrate before him.13

13. From al-Saffar in Basa’ir al-Darajat: Narrated from Zurarah from Abi Ja’far (as) that the Holy Prophet (S) said: Verily we, the prophets, sleep with our eyes but not with our hearts and we see what is behind us with the same clarity as what we see in front of us.14

14. From al-Qutb in al-Khara’ij wa al-Jara’ih: From his (S) miracles which have been confirmed by numerous sources, and disbelievers and believers have acknowledged it, was the seal of prophethood on the hair that had accumulated between his shoulders.15

15. In al-Manaqib: His (S) shadow did not fall upon the earth.16

16. From al-Kulayni in al-Kafi: Narrated from ‘Ali ibn Muhammad al-Nawfali from Abi al-Hasan (as), he said: I mentioned to him about (good) voice. He said: When ‘Ali ibn al-Husayn (as) used to recite (the Qur’an) and a person would pass by, he would swoon because of the beauty of his voice; and if the Imam manifests any of this, the people would not be able to bear its beauty. I said: Did the Holy Prophet (S) not lead the people in prayer, raising his voice in recitation of the Qur’an? He (as) said: He would recite in a way that was bearable for the people behind him.17

Note: And this has been narrated with numerous other chains of narrators.

17. From al-Saduq in Ma’ani al-Akhbar: By way of Ibn Abi Halah al-Tamimi from al-Hasan ibn ‘Ali (as) and (in another narration) by way of al-Rid’a from his fathers, from ‘Ali ibn al-Husayn, from Husayn ibn ‘Ali (as) and also (in yet another narration) by way of a man from the lineage of Abi Halah from his father, from al-Hasan ibn ‘Ali (as) who said: I asked my maternal uncle, Hind ibn Abi Halah - who always used to talk about the

Noble Prophet (S) - to describe for me something about him so that I may increase my love for him. So he said:

The Prophet (S) was revered and venerated. His face would shine like the full moon. He was taller than those who were short and shorter than those who were tall (i.e. he was of average height). He had a moderately large head and curly hair. If his hair could be combed he would comb it otherwise, if he let his hair grow, he would not let it exceed up to the length of his earlobes.

He had a light complexion, a wide forehead, long narrow eyebrows that were broad but not conjoined, with a vein running between them which became visible when he was angry. There was a light which elevated him such that if one who saw him did not notice it, he would think he was raising his head with haughtiness.

His beard was short and thick; his cheeks were smooth and wide. He had a broad mouth with clear separated teeth. He had fine hair on his chest. His neck was like a beautiful image of pure silver. His body was proportional (all his limbs were the perfect size in relation to his body). His stomach and chest were equal in size. He had broad shoulders. His joints were fleshy. He had a wide chest. The unclothed parts of his body shone with brightness. He had a line of hair extending from his chest to his navel; other than this, his chest and stomach were bare.

His forearms, shoulders and upper chest were hairy. He had long forearms and wide palms. His hands and feet were thick and firm. He had extended fingers and bones that were without any protuberances in the forearms and shanks. The middle of the soles of his feet was raised from the ground and his feet were wide. Water would not soak them. When he walked he raised his legs from the ground and inclined forwards, treading lightly with soft steps. He walked briskly as though he was descending a declivity. When he turned to face someone, he would turn his entire body (not just his head).

His eyes were lowered; his gaze toward the ground was longer than his gaze toward the sky. He would look with short glances. He was the first to salute (say salam to) whomever he met.

He (as) then said: Describe to me his speech. He replied: He (S) was afflicted with continued sadness, always deep in thought and never at ease. He was silent for long periods of time. He never talked unnecessarily. He started his speech and ended it with great eloquence. His discourse was relevant and concise, without superfluity and not lacking the necessary details. He was soft-spoken and never rude or insulting. He would consider blessings to be great even if they were small, never complaining about them. However, he neither criticized nor praised what he tasted (or ate).

The world and its disappointments never made him angry. But when someone’s rights were usurped, he would become so angry that nobody would recognize him and nothing would stand in his way until he had helped him (get back his rights). When he pointed to something he pointed to it with his whole hand and when he was surprised he turned his hand upside-down. When he talked he would join his hands together, and would tap the back of his left thumb with his right palm. When he became angry he

turned his face away and when he was annoyed he looked down. His laughter was manifested by a smile and (when he smiled) his teeth were seen to be like hailstones.

Al-Sadiq (as) said: Up to this point it has been the narration of Qasim ibn al-Muni’ from Isma’il ibn Muhammad ibn Ishaq ibn Ja’far ibn Muhammad and the rest, up to the end, is the narration of ‘Abd al-Rahman ...

Imam Hasan (as) said: I kept this hidden from al-Husayn (as) for some time then I told him about it, but I found he already knew of this before me so I asked him about it and found out that he had asked his father about how the Holy Prophet (S) was, inside the home and outside, his sitting and his appearance; and he did not leave out anything.

Imam Husayn (as) said: I asked my father about the conduct of the Holy Prophet (S) when he entered his home. He said: He (S) entered the home when he wanted to and when he came to his home, upon his entrance, he divided his time into three parts: a part for Allah, a part for his family and a part for himself. Then he divided his own time between himself and the people, keeping his portion for his special companions and the other portion for the general public; and did not save any time for his personal work. It was from his practice, in the portion devoted to (meeting) the people, to give preference and respect to the people of distinction and he would categorize them according to their excellence in religion.

From among them were those with one need and those who had two needs and even those with many needs, so he occupied himself with them and occupied them with what was good for them. He would ask them about the community and in informing them about what was necessary he would say: “Those who are present from among you should inform those who are absent, and inform me about the need of one who is unable to inform me of his need. For surely the one who informs a person in authority of the need of the one who cannot express it, Allah will make his feet firm on the Day or Reckoning.” Nothing other than this would be mentioned in his presence and he would not accept from anyone anything other than this. They would come in seeking (knowledge and wisdom) and they would not disperse until they had received it and they would leave as guides (for others).

I asked him about the conduct of the Noble Prophet (S) outside the home - how was it? He (as) replied: The Prophet (S) would remain silent except when it was necessary for him to speak, and he would be affable with the people and would not alienate them. He would honor the honorable of every community and would make them in charge of their affairs. He would be careful with the people and would be cautious not to be impolite or turn away from them, frowning. He would seek to know about the condition of his companions and he would ask the people about the condition of others (like their relatives or neighbors).

He used to admire the good deed and encourage it while censuring the evil action and discouraged it. He was unwaveringly moderate in his affairs. He was never unmindful (toward the people) out of fear of their becoming negligent and deviating (from the right path). He would never fall short of the truth and would never overstep it. Those who were near him were from the best of the people. The best from among them, in his view, was the one

who gave more advice and guidance to the Muslims and the ones who were of greater status in his eyes were those who were more caring and helpful to them.

He said: Then I asked him (as) about his (manner of) sitting, so he said: He would neither sit nor stand but by remembering Allah (SwT). He never reserved a place specifically for himself and forbade others to have places reserved for them. When he arrived at a gathering, he sat wherever there was a place to sit and he enjoined others to do the same. He would give a chance to all those who were sitting with him, without giving preference to one over the other because he held him in greater esteem. When someone would come to sit with him he would remain seated patiently until he stood up and left. If someone asked him for something, he would give him exactly what he had asked for or if he did not have it he would offer kind words to him.

The people were so pleased with his character that he became like a father to them and they were all treated as equals by him. His gathering was a gathering of forbearance, respect, honesty and trust. There were no raised voices in it and neither were there any evil imputations. Nobody’s mistakes were repeated outside the gathering. Those who were in the gathering were fair to one another and were, in this, linked to each other with piety. They were humble, respectful to the elderly and merciful to the young, charitable to the needy and hospitable to the outsider.

I said: How was his interaction with those who were in his company? He (as) said: He was always cheerful, easygoing, approachable and soft-spoken. He was never rude or harsh. He never laughed loudly, never uttered obscenities, never looked for faults in people and never flattered anyone. He ignored that which was not liked by him in such a manner that it would neither cause any despair nor make one feel hopeless. He kept three things away from himself: arguing, being loquacious and talking about things that did not concern him. He also stayed away from three things related to people, namely: he would never rebuke anyone, never reproach him and never look for his slip-ups or faults. He would not speak except that for which he hoped to be rewarded by Allah (SwT).

When he spoke, those who were sitting with him were mesmerized and motionless and silent with awe - as though there were birds perched on their heads. When he became silent they spoke. They never debated in his presence; when one would speak, the others would listen to him until he had finished and they would take turns to speak in his presence. He would laugh when they laughed and express surprise when they expressed surprise. He used to be patient with the incivility of the outsider in his questioning and speech, even if his companions objected. He would say: “If you see a person in need then assist him.” He would not accept praise except from one who was sincere in his professing himself a Muslim. He never interrupted anyone’s talk until he had exceeded the limits, in which case he would interject by asking him to desist or by standing up.

He said: I then asked him (as) about the silence of the Holy Prophet (S) so he (as) said: His silence was based on four things: forbearance, caution, consideration and contemplation. As for (his silence in) consideration, this

was in order to look and listen to everyone equally. As for contemplation, it was about what remains and what perishes. He had a perfect balance of forbearance and patience. Nothing would enrage him or upset him. He was cautious in four things: in his performing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggling to make the best decisions for reforming his community, and in his performing that which secures the good of this world and the next.18

Note: It is also narrated it in Makarim al-Akhlaq19 quoting from the book of Muhammad ibn Ishaq ibn Ibrahim al-Talqani with in his narration from those whom he deemed trustworthy, from al-Hasan and al-Husayn (as).

He says in al-Bihar: And this narration is from the famous narrations that have been mentioned by the‘ammah in many of their books.20

18. In Makarim al-Akhlaq, al-Tabarsi narrates from Anas ibn Malik who said: The Noble Prophet (S) had a white complexion like the color of a pearl, and he inclined forward when he walked; and neither the scent of musk nor of ambergris would be better than his scent; and neither the feel of silk brocade not that of (pure) silk would be softer to touch than the hand of the Holy Prophet (S).21

19. (Also) from him, from Ka’b ibn Malik who said: When something made the Holy Prophet (S) happy, his face would shine like the full moon.22

20. From al-Ghazali in al-Ihya: Of all men, he (S) had the most eloquent diction and most pleasant speech. He would say: “I am the most eloquent of the Arabs”; and the people of paradise will speak in the dialect of Muhammad and he (S) spoke in a concise manner, neither exceeding nor falling short (of his purpose), as though the words followed each other; there was a pause between his speech that enabled the listener to remember what he said and understand it. He had a powerful and most melodious voice.23

21. In al-Manaqib, narrated from ‘Aaisha: I said: “O Prophet of Allah! I saw you entering the toilet, and when you came out I entered (the toilet) but did not find anything except the scent of musk?!” He said: “We, the company of prophets, have bodies that are nourished by the heavenly spirits, so nothing comes forth from it but that the earth swallows it.”24

22. In al-Mahasin: From ‘Abdallah ibn al-Fad’l al-Nawfali, from his father, from Abi ‘Abdillah (as) who said: The Holy Prophet (S) said: Allah created the intellect and said to it: Retreat! So it retreated. Then He said to it: Advance! So it advanced. Then He (SwT) said: I have not created anything more dear to Myself than you. Allah gave Muhammad (S) ninety-nine parts (of it) and divided the remaining one part among the rest of His servants.25

23. From al-Shaykh al-Tusi in al-Tahdhib: In his narration from Ishaq ibn Ja’far, from his brother Musa, from his forefathers, from ‘Ali (as) who said: I heard the Prophet (S) saying: “I was sent with the most noble and refined character.”26

24. From al-Saduq in al-Faqih: In his narration from ‘Abdallah ibn Miskan from Abi ‘Abdillah (as) who said: Allah (SwT) distinguished His prophet with a noble character; so test yourselves, if you have it in you then praise Allah the Almighty and desire more of it. He mentioned ten things (to

be tested): Certainty, contentment, patience, thankfulness, forbearance, good manners, generosity, honor, bravery and valor.27

Note: al-Kulayni has also narrated this, as has al-Saduq in all his other books.28

25. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Anas who said: The Noble Prophet (S) was the bravest of all men, and kindest of all men, and most generous of all men. One night the people of Madinah heard a loud noise which frightened them, so they (all) went towards where the sound had come from. The Holy Prophet (S) met with them; and he had preceded them (and already investigated it), and he was saying: “Don’t be alarmed,” while he was on the horse of Abi Talha and had a sword tied around his neck. He began telling the people: “Do not be afraid, we found it to be only a loud noise (of no consequence).”29

26. Also: From ‘Ali (as) who said: In the heat of war, when the two sides would charge at each other, we sought refuge in the Holy Prophet (S) as (he would be at the forefront of the battle and) there was nobody closer to the enemy than him.30

27. Also: From Abi Sa’id al-Khudri who said: The Noble Prophet (S) was more bashful than a virgin girl behind a curtain. When he disliked something we would see it in his face.31

28. In al-Kafi: Narrated from Hafs ibn Ghiyath who said: Abu ‘Abdillah (as) said (to me): “O Hafs, verily the one who was patient had little patience and the one who was impatient had little impatience.” Then he said: “You must be patient in all your affairs, for Allah (SwT) send Muhammad (S) and commanded him to be patient and gentle and He said:

“And be patient with what they say, and keep away from them in a graceful manner. Leave me to deal with the deniers, the opulent, and give them a little respite.” (Surat al-Muzammil (73): 10-11)

And He said: “‘Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend. But none is granted it except those who are patient, and none is granted it except the greatly endowed.” (Surat al-Fussilat (41): 34-35)

So he was patient until they defamed him and accused him of grave transgressions and this made him distressed.

So Allah revealed to him:“Certainly We know that you become upset because of what they say. So celebrate the praise of your Lord and be among those who prostrate.” (Surat al-Hijr (15): 97-98)

Then they called him a liar and accused him, and he became sad by this. So Allah revealed:

“We certainly know that what they say grieves you. Yet it is not you that they deny, but it is God’s signs that the wrongdoers impugn. Apostles were certainly denied before you, yet they patiently bore being denied and tormented until Our help came to them. Nothing can change the words of God, and there have certainly come to you some of the accounts of the apostles ...” (Surat al-An’am (6): 33-34)

So the Holy Prophet (S) prescribed patience for himself, but when they exceeded the limits and when he mentioned Allah (SwT), they called him a

liar. So he (as) said: “I have been patient with regards to myself, my family and my reputation, but I do not have patience when it comes to the remembrance of my Lord.”So Allah (SwT) revealed:

“So be patient with what they say ...” (Surat Qaf (50): 39)

So he remained patient at all times. Then the glad tidings ofImamah were given to his progeny and they were described as having patience and Allah (SwT) said:

“And amongst them We appointed Imams who guide [the people] by Our command, when they had been patient and had conviction in Our signs.” (Surat al-Sajdah (32): 24)

At this point the Holy Prophet (S) said: “Patience is to faith as a head is to the body” and he thanked Allah for this great blessing, so Allah revealed:

...and your Lord’s best word [of promise] was fulfilled for the Children of Israel because of their patience, and We destroyed what Pharaoh and his people had built and what they used to erect.” (Surat al-A’raf (7): 137)

Upon which the Holy Prophet (S) said: “It is glad tidings and a (promise of) vengeance.” And Allah had made it permissible for him to fight the polytheists, and Allah (SwT) revealed:

“Kill the polytheists wherever you find them, capture them and besiege them and lie in wait for them at every ambush” (Surat al-Tawbah (9): 5)

and

“And kill them wherever you confront them” (Surat al-Baqarah (2): 191, Surat al-Nisa (4): 91)

So Allah slew them at the hands of the Holy Prophet (S) and his dear companions and He gave him the reward for his patience in addition to the treasures that were reserved for him in the hereafter. “Therefore, the one who is patient and persevering, and leaves his accounting to Allah, will not leave this world until Allah has pleased him by vanquishing his enemies in addition to the rewards that he will get in the hereafter.”32

29. In Ma’ani al-Akhbar: In his narration from Ahmad ibn Abi ‘Abdillah from his father in a hadith attributed to the Noble Prophet (S) that he said: Jibra’il (as) came and said: “O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you.” The Holy Prophet (S) said: “What is it?” Jibra’il said: “It is patience; and something better than it.” He said: “And what is that?”

Jibra’il said: “It is pleasure; and something better than it.” He asked: “And what is that?” Jibra’il said: “It is abstinence; and that which is better than it.” He said: “What is it?” Jibra’il said: “It is sincerity; and better than that.” He said: “And what is it?” Jibra’il said: “It is certainty; and better than it.” The Holy Prophet (S) said: I said: “What is that O Jibra’il!” He said: “The way to attain all of them is to trust in Allah (SwT).”

I said: “O Jibra’il! What is the meaning of trusting in Allah?” He said: “Knowing that the creation can neither cause any harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything) from the creation. When the servant reaches this state, he does not do anything save for Allah, and he does not desire nor fear anyone but Allah

and he does not set his hopes on anyone except Allah. This is the meaning of trusting in Allah.”

The Holy Prophet (S) said: I said: “O Jibra’il! What is the meaning of patience?” He replied: “One must be forbearing and patient in times of affliction as he is in times of joy and in poverty as he is in wealth and in calamity as he is in comfort; without complaining of his condition because of what has befallen him.”

I said: “And what is the meaning of contentment?” He said: “To be satisfied with whatever comes to him in this world, being content with whatever little he has and thanking (Allah) for it.”

I said: “And what is the meaning of pleasure?” Jibra’il said: “It means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not to be pleased with one’s few good deeds.”

I said: “And what is the meaning of abstinence?” He said: “That one loves whatever His creator loves and hates whatever He hates and is very careful about what is lawful and does not (even) glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims as he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids the possessions and embellishments of this world as he keeps away from the fire - that it should not cover him. He has no great hopes or desires and he always remembers his death.”

I said: “O Jibra’il! And what is the meaning of sincerity?” He said: “A sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy, the Almighty is pleased withiand he is pleased with Allah, and Allah him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord.”

I said: “And what is certainty?” He said: “A man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows that Allah sees him; and he is certain that what is coming to him (by the will of Allah) will not pass him by, and what is not meant to be for him will not come to him. These are all branches of trust in Allah and abstinence (from worldly pleasures).”33

30. In the book of ‘Asim ibn Hamid al-Hannat: From Abi Basir who said: I heard Aba Ja’far (as) saying: An angel came to the Holy Prophet (S) and said: “O Muhammad! Your lord sends His salutation to you and says: If you wish I will place for you pebble of gold in an area the size of Makkah.” So he (as) raised his head to the heavens and said: “O my Lord! I eat one day so I praise you and I remain hungry another day so I invoke you.”34

31. In al-Kafi: Narrated from Muhammad ibn Muslim who said: I heard Aba Ja’far (as) mentioning that an angel came to the Noble Prophet (S) and said: “Allah has given you the choice between being a humble servant or a wealthy king.” So he looked at Jibra’il (as) who made a sign with his hand

to him to choose humility. So he said: “(I choose to be) a humble servant messenger.” So the sent angel said: “Even if (you choose to be a king) it will in no way reduce your status in front of your Lord.” He (as) said: And he had the keys to the treasures of the earth.35

32. In Nahj al-Balagha: He (as) said: “So follow your Prophet, the noble, the pure He took the least (share) from this world and did not take a full glance at it. Of all the people of the world, he was the least sated and the most empty of stomach. The world was offered to him but he refused to accept it. When he knew that Allah, the Glorified, hated a thing, he too hated it; that Allah held a thing low, he too held it low; that Allah held a thing small, he too held it small. If we love what Allah and His Prophet hate and hold great what Allah and His Prophet hold small that would be enough isolation from Allah and transgression of His commandments. The Holy Prophet used to eat on the ground, and sat like a slave. He repaired his shoes with his own hands and patched his clothes with his own hands. He would ride on an unsaddled donkey and would seat someone behind him.

If there was a curtain on his door with pictures on it, he would say to one of his wives: “O so-and-so! Take it away out of my sight because if I look at it I recall the world and its allurements.” Thus, he distanced his heart from this world and removed its remembrance from his mind. He wished that its allurements should remain hidden from his eyes so that he should not take wealth from it, nor regard it a place of stay and hope to live in it. Consequently he removed it from his mind, distanced it from his heart and kept it hidden from his eyes, just as he who hates a thing would hate to look at it or to hear about it.36

33. In al-Kafi: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as) who said: There was nothing in this world that pleased the Holy Prophet (S) more than remaining hungry and fearing Allah.37

Note: This has also been narrated from Hisham and others from the Imam (as).38

34. From al-Tabarsi in al-Ihtijaj: From Musa ibn Ja’far, from his father, from his fathers, from Husayn ibn ‘Ali (as), in a lengthy narrative mentioning the condition of the Holy Prophet (S): He would cry out of the fear of Allah until his prayer mat would become wet (from his tears) - despite not having committed any sin.39

35. In al-Manaqib: He (S) would cry until he became unconscious. Someone asked him: “Has Allah not forgiven all your sins, of past and future?” He replied: “Should I not be a thankful servant?” And this was the same condition of ‘Ali ibn Abi Talib (as), his successor, when he worshipped.40

36. From al-Daylami in al-Irshad: It is narrated that a sound of weeping, like the sound of boiling from a cooking-pot would be heard from Prophet Ibrahim (as) when he prayed - out of fear of Allah (SwT) and the Holy Prophet (S) was the same.41

37. From Shaykh Abi al-Fattah in his Tafsir: From Abi Sa’id al-Khudri who said: When the verse

“Remember God with frequent remembrance” (Surat al-Ahzab (33): 41)

was revealed, the Noble Prophet (S) became so engrossed in the remembrance of Allah that the infidels said he had become insane.42

38. In al-Kafi: Narrated from Zayd al-Shahham from Abi ‘Abdillah (as) who said: The Prophet (S) used to seek repentance seventy times a day. I asked: did he say: ‘Astaghfirullaha wa Atubu Ilayh’ (I seek repentance from Allah and turn to Him)? He replied: No, but he used to say: ‘Atubu Ilallah’ (I turn to Allah). I said: The Prophet (S) used to repent and not repeat and we repent and repeat (our sins), so he (as) said: Allah is the provider of succor.43

39. Also: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as): The Holy Prophet (S) never used to stand up from a gathering, even when almost everyone had departed, until he had sought repentance from Allah (SwT) twenty-five times.44

40. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Amir al-Mu’minin (as) who, when describing the Holy Prophet (S) would say: He was the most openhanded, the most valiant, the most truthful, and the most loyal in fulfilling his obligation, the most soft-hearted and the noblest of all people. When a person saw him for the first time he was awed by his presence and when one mingled with him he would (immediately) love him. I have never seen anyone like him (S) before him nor after him.45

41.From al-Shaykh al-Tusi in al-Amali: Narrated from Muhammad ibn ‘Ali ibn al-Husayn ibn Zayd ibn ‘Ali from al-Rid’a from his fathers (as) who said: The Holy Prophet (S) said: You must adopt an honorable character, for Allah (SwT) has sent me with it. From the honorable character is for one to show forgiveness to the one who wrongs him, to give the one who deprives him, to keep contact with the one who cuts him off and to visit the sick one who does not visit him (when he is sick).46

42. In al-Kafi: From ‘Isa ibn ‘Abdillah ibn ‘Umar ibn ‘Ali from his father (as) who said: It was from the attestation of the Holy Prophet (S) to say: No, and I seek forgiveness from Allah.47

43. In Makarim al-Akhlaq: From Ibn ‘Umar who said: The pleasure and displeasure of the Noble Prophet (S) could be seen in his face. When he was pleased, it would be apparent by the brightness of his face, and when he became angry, the color of his face paled and became darkened.48

44. In al-Kafi: Narrated from Muhammad ibn ‘Arafah from Abi ‘Abdillah (as) who said: The Holy Prophet (S) said (to his companions): “Should I not inform you of the one from among you who is most similar to me?” They said: “Yes, O Prophet of Allah!” He said: “The one with the best character from you, the most soft-hearted towards the people, the most beneficent to his relatives, the most intense in his love for his brothers in faith, the most patient with regards to the truth, the one who represses his anger the most, the most forgiving and the most intense in his upholding justice, in pleasure and anger.49

45. From al-Ghazali in al-Ihya’: When he (S) became very excited he would touch his noble beard frequently.50

46. Also: He said: And he (S) was the most generous of all men. Neither a dinar nor a dirham was left with him in the evening. If night fell and he had something extra and did not find anyone to give it to, he did not return

to his home until he was able to give it to the one who needed it. He did not take from what was given to him by Allah except his annual provisions, from the dates and barley that were easiest for him to get, and he gave the rest in the way of Allah. He was not asked for a thing but that he gave it. Then (after giving away the excess) he returned to his annual provisions and preferred to give from it. Even when it was possible that he would require it before the end of the year if nothing (else) was to come to him he would enforce the truth, even if it meant a loss for himself or his companions he would walk alone among his enemies, without a bodyguard he was not moved by any of the worldly affairs He sat with the poor and ate with them. He honored the people of virtue for their good character and he won the hearts of the noble ones by respecting them.

He kept close ties with his near relatives without preferring them to the one who was better than them (in virtue). He did not oppress anyone and accepted the excuse of the one who asked for pardon and he had a male and female slave but never ate better food or wore better clothes than them. Not a moment of his time was passed without doing an action for Allah, or (doing) that which was necessary for the probity of his soul. He would visit the gardens of his companions. He never looked down on a poor man due to his poverty or misfortune, nor did he fear a king because of his power; (rather) he would urge them equally to Allah.51

47. Also: He said: Of all men he (S) was the least angry and the easiest to please. He was the most caring, courteous and helpful towards the people.52

48. Also: He said: When he (S) rejoiced and was pleased, he was the best of the pleased ones. If he preached, he preached seriously; if he got angry - and he never got angry except for the sake of Allah - nothing could withstand his anger. This was how he was in all his affairs. When some difficulty came upon him, he entrusted it to Allah and renounced his (own) strength and power, and sought guidance from Allah.53

49. In al-Kafi: Narrated from Salam ibn al-Mustanir from Abi Ja’far (as) who said: The Prophet (S) said: Verily for every act of worship there is eagerness (in the beginning) then it becomes languid. So the one whose eagerly performed worship is in accordance to mysunnah has found guidance, and the one who acts against mysunnah has strayed and his deeds are in ruin. As for me, I pray and I sleep, I fast and I open my fast, I laugh and I cry. So the one who forsakes my ways and mysunnah is not from me.54

Note: The narrations on this subject are numerous. We have quoted one or two narrations from each topic. However, there are many more narrations on detailed aspects (of his (S) character).

References

1. This is indicative of strength. (Tr.)

2. Manaqib Ale Abi Talib 1:155, Fayd’ al-Qadir 5:76-79, Wa`sail al-Wusul Ila Shama`il al-Rasul: 37-47

3. Manaqib Ale Abi Talib 1:157

4. Manaqib Ale Abi Talib 1:157, Fayd’ al-Qadir 5:80

5. Manaqib Ale Abi Talib 1:158

6. Ibid.

7. Ibid.

8. al-Faqih 1:122, Manaqib Ale Abi Talib 1:158

9. Manaqib Ale Abi Talib 1:158, Bihar al-Anwar 16:191

10. Manaqib Ale Abi Talib 1:158

11. Ibid.

12. al-Faqih 1:129, Manaqib Ale Abi Talib 1:158

13. Bihar al-Anwar 16:172 quoting from Qisas al-Anbiya`: 287, Makarim al-Akhlaq: 24

14. Basa`ir al-Darajat: 420, no. 8

15. al-Khara`ij wal-Jara`ih 1:32, no. 29, Bihar al-Anwar 16:174, Kamal al-Din wa Tamam al-Ni’mah 1:165, and in the book of ‘Abd al-Malik: 99

16. Manaqib Ale Abi Talib 1:124, more about this is narrated in al-Khara`ij: 221

17. al-Kafi 2:615, and al-Tabarsi has narrated the same thing in al-Ihtijaj: 204

18. Ma’ani al-Akhbar: 83, ‘Uyun Akhbar al-Rid’a, 1:246, al-Sirah al-Nabawiyyah of Ibn Kathir 2:601

19. Makarim al-Akhlaq: 11

20. Bihar al-Anwar 16:161

21. Makarim al-Akhlaq: 24, ‘Awarif al-Ma’arif: 224

22. Makarim al-Akhlaq: 19, Majma’ al-Bayan 5:69 - Surat al-Tawbah (9)

23. Ihya ‘Ulum al-Din 2:367

24. Manaqib Ale Abi Talib 1:125, Makarim al-Akhlaq: 24

25. al-Mahasin: 192, no. 8

26. We did not find this in al-Tahdhib, but we found it in Amali al-Shaykh al-Tusi 2:209, al-Fiqh al-Rid’a: 353, Mishkat al-Anwar: 243, ‘Awarif al-Ma’arif: 211

27. al-Faqih 3:554

28. Ma’ani al-Akhbar: 191, al-Khisal: 431, Tuhf al-’Uqul: 362, al-Kafi 2:56 (and in it is `He distinguished His prophets), Amali al-Saduq, 184

29. Makarim al-Akhlaq: 19

30. Makarim al-Akhlaq: 18, Nahj al-Balaghah: 520, Kashf al-Ghummah 1:9

31. Makarim al-Akhlaq: 17

32. al-Kafi 2:88

33. Ma’ani al-Akhbar: 260, ‘Uddat al-Da’i: 94

34. al-Usul al-Sittata ‘Ashar: 37, Makarim al-Akhlaq: 24, al-Kafi 8:131, Jami’ al-Akhbar: 295, Amali al-Tusi 2:144, Bihar al-Anwar 16:283 and 70: 318

35. al-Kafi 2:122 and 8:131, Amali al-Saduq: 365, Bihar al-Anwar 18:334

36. Nahj al-Balaghah: 227 Sermon 160, Makarim al-Akhlaq: 9, Bihar al-Anwar 16:285

37. al-Kafi 2:129

38. Ibid., 8:129

39. al-Ihtijaj: 223 - in the debate of Imam ‘Ali (as) with the Jews.

40. al-Mustadrak 11:247, Irshad al-Qulub: 91, and we did not find it in al-Manaqib.

41. Irshad al-Qulub: 105, ‘Uddat al-Da’i: 137

42. Rawhul Jinan wa Ruhul Jinan (Tafsir of Abi al-Fattuh al-Razi) 1:375 - Surat al-Baqarah: 147

43. al-Kafi 2:438, ‘Uddat al-Da’i: 250

44. al-Kafi 2:504, ‘Uddat al-Da’i: 250

45. Makarim al-Akhlaq: 18, Bihar al-Anwar 16:194 Section 8 Hadith no. 33

46. Amali al-Shaykh al-Tusi 2:92

47. al-Kafi 7:463

48. Makarim al-Akhlaq: 19

49. al-Kafi 2:240, Tuhf al-’Uqul: 48

50. Ihya` ‘Ulum al-Din 2:387

51. Ihya` ‘Ulum al-Din 2:360, al-Manaqib 1:145, al-Mahajjat al-Bayd’a` 4:123

52. Ihya` ‘Ulum al-Din 2:369

53. Ibid. - The author has an explanation on this hadith, refer to al-Mizan 6:311 - Surat al-Ma`idah (5): 116-120

54. al-Kafi 2:85

Chapter 1: The Character and Moral Traits of the Holy Prophet

1. From Ibn Shahr Ashub in al-Manaqib: al-Tirmidhi in al-Shama’il, al-Tabari in al-Tarikh, al-Zamakhshari in al-Fa’iq and al-Fattal in al-Raudhah have all narrated about the character of the Holy Prophet (S) with numerous narrations. From among these: Narrated from Amir al-Mu’minin (as), Ibn Abbas, Abu Hurayrah, Jabir ibn Samarah and Hind ibn Abi Halah: That he (S) used to be revered and venerated, dignified in the eyes (of the people) and honored in the hearts. His face would shine like the full moon, bright and white with a hint of redness.

He was neither too thin, nor too fat. He had a white forehead and a pleasant countenance. The white of his eyes was intensely white and the black of his eyes was intensely black, the edges of his eyelids were black, he had long narrow eyebrows, a moderately large and proportionate head and was of appropriately average height.

He had a wide forehead, the bridge of his nose was slightly raised, a little redness could be seen in the white of his eyes, his eyebrows were joined, and he had soft fair cheeks, long and broad forearms, large shoulder-joints, wide shoulders, strong hands and moderately large feet.

He had no hair on his chest, the soles of his feet were curved in the middle, lines were visible around the flesh near his backbone, he had long eyelashes, a thick beard, a full moustache, a mixture of black and white hair, a perfectly formed mouth and nose, fine white separated teeth, lank hair, a line of very small hair from the middle of his chest to his navel and a proportionate body. His stomach was aligned with his chest. He had a wide chest. His neck was beautiful like an image of pure silver.

His had extended fingers; the heels of his feet were bony and empty of flesh. He had a short chin. His forehead was slightly inclined to the front, his thighs were fleshy and muscular, and there was a slight swelling in his flank. His limbs were firm. He was of average height, neither too tall nor too short. He had curly hair not open falling hair. His face was neither skinny nor fleshy and its color was not as white as the white of the eyes. He had large joints. There was no hair on his stomach or chest except for a line of hair extending from his upper chest down to his navel. He had a large upper back. White hair was seen on the sides of his (S) head next to his ears (as a result of old age).

His hands were like the hands of a perfume seller - always scented with perfume. He had wide palms. The bones of his arms and legs were proportionately long. When he was happy and joyful his face was like a shiny mirror. He walked inclining forward1 , with a humble gait. He would rush ahead of the people to perform good deeds. When he walked, he would raise his feet as if he was descending a declivity. When he smiled, his teeth would shine when exposed briefly, before being covered by the lips.

He was handsome, well-mannered, decorous and friendly. When he turned to face the people, they felt that his face was like a bright lantern, and the (drops of) sweat on his face were like pearls, and the scent of his perspiration was better than the most excellent musk. He had the seal of prophethood between his shoulders.2

2. Abu Hurayrah: When he (S) would turn to see the front or back, he would turn his whole body (not just his head).3

3. Jabir ibn Samarah: He was slender in the shanks.4

4. Abu Juhayfah: White hair covered the sides of his beard and the hair between his chin and the edge of his lower lip.5

5. Umm Hani: I saw the Holy Prophet (S) having four locks of hair.

Ibn Shahr Ashub says: In actuality he had two locks of hair and the one who started this (tradition of keeping the hair in this way) was Hashim (the Noble Prophet’s great-grandfather).6

6. Anas: I did not count more than fourteen white hairs on the Holy Prophet’s (S) head and beard.7

7. It has been said: He had seventeen (white hairs).8

8. Ibn ‘Umar: The sign of old age in him was (the presence of) about twenty white hairs.9

9. al-Bara’ ibn ‘Azib: His hair reached up to his shoulders.10

10. Anas: He had hair descending behind his ears up to the earlobes.11

11. ‘Aaisha: His hair extended beyond the earlobes but not up to the shoulders.12

12. In Qisas al-Anbiya’: There would be no place from which the Noble Prophet (S) passed but that all who would pass from there would know that he had been there from the scent of his fragrant sweat. He would not pass by a stone or tree except that it would prostrate before him.13

13. From al-Saffar in Basa’ir al-Darajat: Narrated from Zurarah from Abi Ja’far (as) that the Holy Prophet (S) said: Verily we, the prophets, sleep with our eyes but not with our hearts and we see what is behind us with the same clarity as what we see in front of us.14

14. From al-Qutb in al-Khara’ij wa al-Jara’ih: From his (S) miracles which have been confirmed by numerous sources, and disbelievers and believers have acknowledged it, was the seal of prophethood on the hair that had accumulated between his shoulders.15

15. In al-Manaqib: His (S) shadow did not fall upon the earth.16

16. From al-Kulayni in al-Kafi: Narrated from ‘Ali ibn Muhammad al-Nawfali from Abi al-Hasan (as), he said: I mentioned to him about (good) voice. He said: When ‘Ali ibn al-Husayn (as) used to recite (the Qur’an) and a person would pass by, he would swoon because of the beauty of his voice; and if the Imam manifests any of this, the people would not be able to bear its beauty. I said: Did the Holy Prophet (S) not lead the people in prayer, raising his voice in recitation of the Qur’an? He (as) said: He would recite in a way that was bearable for the people behind him.17

Note: And this has been narrated with numerous other chains of narrators.

17. From al-Saduq in Ma’ani al-Akhbar: By way of Ibn Abi Halah al-Tamimi from al-Hasan ibn ‘Ali (as) and (in another narration) by way of al-Rid’a from his fathers, from ‘Ali ibn al-Husayn, from Husayn ibn ‘Ali (as) and also (in yet another narration) by way of a man from the lineage of Abi Halah from his father, from al-Hasan ibn ‘Ali (as) who said: I asked my maternal uncle, Hind ibn Abi Halah - who always used to talk about the

Noble Prophet (S) - to describe for me something about him so that I may increase my love for him. So he said:

The Prophet (S) was revered and venerated. His face would shine like the full moon. He was taller than those who were short and shorter than those who were tall (i.e. he was of average height). He had a moderately large head and curly hair. If his hair could be combed he would comb it otherwise, if he let his hair grow, he would not let it exceed up to the length of his earlobes.

He had a light complexion, a wide forehead, long narrow eyebrows that were broad but not conjoined, with a vein running between them which became visible when he was angry. There was a light which elevated him such that if one who saw him did not notice it, he would think he was raising his head with haughtiness.

His beard was short and thick; his cheeks were smooth and wide. He had a broad mouth with clear separated teeth. He had fine hair on his chest. His neck was like a beautiful image of pure silver. His body was proportional (all his limbs were the perfect size in relation to his body). His stomach and chest were equal in size. He had broad shoulders. His joints were fleshy. He had a wide chest. The unclothed parts of his body shone with brightness. He had a line of hair extending from his chest to his navel; other than this, his chest and stomach were bare.

His forearms, shoulders and upper chest were hairy. He had long forearms and wide palms. His hands and feet were thick and firm. He had extended fingers and bones that were without any protuberances in the forearms and shanks. The middle of the soles of his feet was raised from the ground and his feet were wide. Water would not soak them. When he walked he raised his legs from the ground and inclined forwards, treading lightly with soft steps. He walked briskly as though he was descending a declivity. When he turned to face someone, he would turn his entire body (not just his head).

His eyes were lowered; his gaze toward the ground was longer than his gaze toward the sky. He would look with short glances. He was the first to salute (say salam to) whomever he met.

He (as) then said: Describe to me his speech. He replied: He (S) was afflicted with continued sadness, always deep in thought and never at ease. He was silent for long periods of time. He never talked unnecessarily. He started his speech and ended it with great eloquence. His discourse was relevant and concise, without superfluity and not lacking the necessary details. He was soft-spoken and never rude or insulting. He would consider blessings to be great even if they were small, never complaining about them. However, he neither criticized nor praised what he tasted (or ate).

The world and its disappointments never made him angry. But when someone’s rights were usurped, he would become so angry that nobody would recognize him and nothing would stand in his way until he had helped him (get back his rights). When he pointed to something he pointed to it with his whole hand and when he was surprised he turned his hand upside-down. When he talked he would join his hands together, and would tap the back of his left thumb with his right palm. When he became angry he

turned his face away and when he was annoyed he looked down. His laughter was manifested by a smile and (when he smiled) his teeth were seen to be like hailstones.

Al-Sadiq (as) said: Up to this point it has been the narration of Qasim ibn al-Muni’ from Isma’il ibn Muhammad ibn Ishaq ibn Ja’far ibn Muhammad and the rest, up to the end, is the narration of ‘Abd al-Rahman ...

Imam Hasan (as) said: I kept this hidden from al-Husayn (as) for some time then I told him about it, but I found he already knew of this before me so I asked him about it and found out that he had asked his father about how the Holy Prophet (S) was, inside the home and outside, his sitting and his appearance; and he did not leave out anything.

Imam Husayn (as) said: I asked my father about the conduct of the Holy Prophet (S) when he entered his home. He said: He (S) entered the home when he wanted to and when he came to his home, upon his entrance, he divided his time into three parts: a part for Allah, a part for his family and a part for himself. Then he divided his own time between himself and the people, keeping his portion for his special companions and the other portion for the general public; and did not save any time for his personal work. It was from his practice, in the portion devoted to (meeting) the people, to give preference and respect to the people of distinction and he would categorize them according to their excellence in religion.

From among them were those with one need and those who had two needs and even those with many needs, so he occupied himself with them and occupied them with what was good for them. He would ask them about the community and in informing them about what was necessary he would say: “Those who are present from among you should inform those who are absent, and inform me about the need of one who is unable to inform me of his need. For surely the one who informs a person in authority of the need of the one who cannot express it, Allah will make his feet firm on the Day or Reckoning.” Nothing other than this would be mentioned in his presence and he would not accept from anyone anything other than this. They would come in seeking (knowledge and wisdom) and they would not disperse until they had received it and they would leave as guides (for others).

I asked him about the conduct of the Noble Prophet (S) outside the home - how was it? He (as) replied: The Prophet (S) would remain silent except when it was necessary for him to speak, and he would be affable with the people and would not alienate them. He would honor the honorable of every community and would make them in charge of their affairs. He would be careful with the people and would be cautious not to be impolite or turn away from them, frowning. He would seek to know about the condition of his companions and he would ask the people about the condition of others (like their relatives or neighbors).

He used to admire the good deed and encourage it while censuring the evil action and discouraged it. He was unwaveringly moderate in his affairs. He was never unmindful (toward the people) out of fear of their becoming negligent and deviating (from the right path). He would never fall short of the truth and would never overstep it. Those who were near him were from the best of the people. The best from among them, in his view, was the one

who gave more advice and guidance to the Muslims and the ones who were of greater status in his eyes were those who were more caring and helpful to them.

He said: Then I asked him (as) about his (manner of) sitting, so he said: He would neither sit nor stand but by remembering Allah (SwT). He never reserved a place specifically for himself and forbade others to have places reserved for them. When he arrived at a gathering, he sat wherever there was a place to sit and he enjoined others to do the same. He would give a chance to all those who were sitting with him, without giving preference to one over the other because he held him in greater esteem. When someone would come to sit with him he would remain seated patiently until he stood up and left. If someone asked him for something, he would give him exactly what he had asked for or if he did not have it he would offer kind words to him.

The people were so pleased with his character that he became like a father to them and they were all treated as equals by him. His gathering was a gathering of forbearance, respect, honesty and trust. There were no raised voices in it and neither were there any evil imputations. Nobody’s mistakes were repeated outside the gathering. Those who were in the gathering were fair to one another and were, in this, linked to each other with piety. They were humble, respectful to the elderly and merciful to the young, charitable to the needy and hospitable to the outsider.

I said: How was his interaction with those who were in his company? He (as) said: He was always cheerful, easygoing, approachable and soft-spoken. He was never rude or harsh. He never laughed loudly, never uttered obscenities, never looked for faults in people and never flattered anyone. He ignored that which was not liked by him in such a manner that it would neither cause any despair nor make one feel hopeless. He kept three things away from himself: arguing, being loquacious and talking about things that did not concern him. He also stayed away from three things related to people, namely: he would never rebuke anyone, never reproach him and never look for his slip-ups or faults. He would not speak except that for which he hoped to be rewarded by Allah (SwT).

When he spoke, those who were sitting with him were mesmerized and motionless and silent with awe - as though there were birds perched on their heads. When he became silent they spoke. They never debated in his presence; when one would speak, the others would listen to him until he had finished and they would take turns to speak in his presence. He would laugh when they laughed and express surprise when they expressed surprise. He used to be patient with the incivility of the outsider in his questioning and speech, even if his companions objected. He would say: “If you see a person in need then assist him.” He would not accept praise except from one who was sincere in his professing himself a Muslim. He never interrupted anyone’s talk until he had exceeded the limits, in which case he would interject by asking him to desist or by standing up.

He said: I then asked him (as) about the silence of the Holy Prophet (S) so he (as) said: His silence was based on four things: forbearance, caution, consideration and contemplation. As for (his silence in) consideration, this

was in order to look and listen to everyone equally. As for contemplation, it was about what remains and what perishes. He had a perfect balance of forbearance and patience. Nothing would enrage him or upset him. He was cautious in four things: in his performing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggling to make the best decisions for reforming his community, and in his performing that which secures the good of this world and the next.18

Note: It is also narrated it in Makarim al-Akhlaq19 quoting from the book of Muhammad ibn Ishaq ibn Ibrahim al-Talqani with in his narration from those whom he deemed trustworthy, from al-Hasan and al-Husayn (as).

He says in al-Bihar: And this narration is from the famous narrations that have been mentioned by the‘ammah in many of their books.20

18. In Makarim al-Akhlaq, al-Tabarsi narrates from Anas ibn Malik who said: The Noble Prophet (S) had a white complexion like the color of a pearl, and he inclined forward when he walked; and neither the scent of musk nor of ambergris would be better than his scent; and neither the feel of silk brocade not that of (pure) silk would be softer to touch than the hand of the Holy Prophet (S).21

19. (Also) from him, from Ka’b ibn Malik who said: When something made the Holy Prophet (S) happy, his face would shine like the full moon.22

20. From al-Ghazali in al-Ihya: Of all men, he (S) had the most eloquent diction and most pleasant speech. He would say: “I am the most eloquent of the Arabs”; and the people of paradise will speak in the dialect of Muhammad and he (S) spoke in a concise manner, neither exceeding nor falling short (of his purpose), as though the words followed each other; there was a pause between his speech that enabled the listener to remember what he said and understand it. He had a powerful and most melodious voice.23

21. In al-Manaqib, narrated from ‘Aaisha: I said: “O Prophet of Allah! I saw you entering the toilet, and when you came out I entered (the toilet) but did not find anything except the scent of musk?!” He said: “We, the company of prophets, have bodies that are nourished by the heavenly spirits, so nothing comes forth from it but that the earth swallows it.”24

22. In al-Mahasin: From ‘Abdallah ibn al-Fad’l al-Nawfali, from his father, from Abi ‘Abdillah (as) who said: The Holy Prophet (S) said: Allah created the intellect and said to it: Retreat! So it retreated. Then He said to it: Advance! So it advanced. Then He (SwT) said: I have not created anything more dear to Myself than you. Allah gave Muhammad (S) ninety-nine parts (of it) and divided the remaining one part among the rest of His servants.25

23. From al-Shaykh al-Tusi in al-Tahdhib: In his narration from Ishaq ibn Ja’far, from his brother Musa, from his forefathers, from ‘Ali (as) who said: I heard the Prophet (S) saying: “I was sent with the most noble and refined character.”26

24. From al-Saduq in al-Faqih: In his narration from ‘Abdallah ibn Miskan from Abi ‘Abdillah (as) who said: Allah (SwT) distinguished His prophet with a noble character; so test yourselves, if you have it in you then praise Allah the Almighty and desire more of it. He mentioned ten things (to

be tested): Certainty, contentment, patience, thankfulness, forbearance, good manners, generosity, honor, bravery and valor.27

Note: al-Kulayni has also narrated this, as has al-Saduq in all his other books.28

25. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Anas who said: The Noble Prophet (S) was the bravest of all men, and kindest of all men, and most generous of all men. One night the people of Madinah heard a loud noise which frightened them, so they (all) went towards where the sound had come from. The Holy Prophet (S) met with them; and he had preceded them (and already investigated it), and he was saying: “Don’t be alarmed,” while he was on the horse of Abi Talha and had a sword tied around his neck. He began telling the people: “Do not be afraid, we found it to be only a loud noise (of no consequence).”29

26. Also: From ‘Ali (as) who said: In the heat of war, when the two sides would charge at each other, we sought refuge in the Holy Prophet (S) as (he would be at the forefront of the battle and) there was nobody closer to the enemy than him.30

27. Also: From Abi Sa’id al-Khudri who said: The Noble Prophet (S) was more bashful than a virgin girl behind a curtain. When he disliked something we would see it in his face.31

28. In al-Kafi: Narrated from Hafs ibn Ghiyath who said: Abu ‘Abdillah (as) said (to me): “O Hafs, verily the one who was patient had little patience and the one who was impatient had little impatience.” Then he said: “You must be patient in all your affairs, for Allah (SwT) send Muhammad (S) and commanded him to be patient and gentle and He said:

“And be patient with what they say, and keep away from them in a graceful manner. Leave me to deal with the deniers, the opulent, and give them a little respite.” (Surat al-Muzammil (73): 10-11)

And He said: “‘Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend. But none is granted it except those who are patient, and none is granted it except the greatly endowed.” (Surat al-Fussilat (41): 34-35)

So he was patient until they defamed him and accused him of grave transgressions and this made him distressed.

So Allah revealed to him:“Certainly We know that you become upset because of what they say. So celebrate the praise of your Lord and be among those who prostrate.” (Surat al-Hijr (15): 97-98)

Then they called him a liar and accused him, and he became sad by this. So Allah revealed:

“We certainly know that what they say grieves you. Yet it is not you that they deny, but it is God’s signs that the wrongdoers impugn. Apostles were certainly denied before you, yet they patiently bore being denied and tormented until Our help came to them. Nothing can change the words of God, and there have certainly come to you some of the accounts of the apostles ...” (Surat al-An’am (6): 33-34)

So the Holy Prophet (S) prescribed patience for himself, but when they exceeded the limits and when he mentioned Allah (SwT), they called him a

liar. So he (as) said: “I have been patient with regards to myself, my family and my reputation, but I do not have patience when it comes to the remembrance of my Lord.”So Allah (SwT) revealed:

“So be patient with what they say ...” (Surat Qaf (50): 39)

So he remained patient at all times. Then the glad tidings ofImamah were given to his progeny and they were described as having patience and Allah (SwT) said:

“And amongst them We appointed Imams who guide [the people] by Our command, when they had been patient and had conviction in Our signs.” (Surat al-Sajdah (32): 24)

At this point the Holy Prophet (S) said: “Patience is to faith as a head is to the body” and he thanked Allah for this great blessing, so Allah revealed:

...and your Lord’s best word [of promise] was fulfilled for the Children of Israel because of their patience, and We destroyed what Pharaoh and his people had built and what they used to erect.” (Surat al-A’raf (7): 137)

Upon which the Holy Prophet (S) said: “It is glad tidings and a (promise of) vengeance.” And Allah had made it permissible for him to fight the polytheists, and Allah (SwT) revealed:

“Kill the polytheists wherever you find them, capture them and besiege them and lie in wait for them at every ambush” (Surat al-Tawbah (9): 5)

and

“And kill them wherever you confront them” (Surat al-Baqarah (2): 191, Surat al-Nisa (4): 91)

So Allah slew them at the hands of the Holy Prophet (S) and his dear companions and He gave him the reward for his patience in addition to the treasures that were reserved for him in the hereafter. “Therefore, the one who is patient and persevering, and leaves his accounting to Allah, will not leave this world until Allah has pleased him by vanquishing his enemies in addition to the rewards that he will get in the hereafter.”32

29. In Ma’ani al-Akhbar: In his narration from Ahmad ibn Abi ‘Abdillah from his father in a hadith attributed to the Noble Prophet (S) that he said: Jibra’il (as) came and said: “O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you.” The Holy Prophet (S) said: “What is it?” Jibra’il said: “It is patience; and something better than it.” He said: “And what is that?”

Jibra’il said: “It is pleasure; and something better than it.” He asked: “And what is that?” Jibra’il said: “It is abstinence; and that which is better than it.” He said: “What is it?” Jibra’il said: “It is sincerity; and better than that.” He said: “And what is it?” Jibra’il said: “It is certainty; and better than it.” The Holy Prophet (S) said: I said: “What is that O Jibra’il!” He said: “The way to attain all of them is to trust in Allah (SwT).”

I said: “O Jibra’il! What is the meaning of trusting in Allah?” He said: “Knowing that the creation can neither cause any harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything) from the creation. When the servant reaches this state, he does not do anything save for Allah, and he does not desire nor fear anyone but Allah

and he does not set his hopes on anyone except Allah. This is the meaning of trusting in Allah.”

The Holy Prophet (S) said: I said: “O Jibra’il! What is the meaning of patience?” He replied: “One must be forbearing and patient in times of affliction as he is in times of joy and in poverty as he is in wealth and in calamity as he is in comfort; without complaining of his condition because of what has befallen him.”

I said: “And what is the meaning of contentment?” He said: “To be satisfied with whatever comes to him in this world, being content with whatever little he has and thanking (Allah) for it.”

I said: “And what is the meaning of pleasure?” Jibra’il said: “It means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not to be pleased with one’s few good deeds.”

I said: “And what is the meaning of abstinence?” He said: “That one loves whatever His creator loves and hates whatever He hates and is very careful about what is lawful and does not (even) glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims as he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids the possessions and embellishments of this world as he keeps away from the fire - that it should not cover him. He has no great hopes or desires and he always remembers his death.”

I said: “O Jibra’il! And what is the meaning of sincerity?” He said: “A sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy, the Almighty is pleased withiand he is pleased with Allah, and Allah him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord.”

I said: “And what is certainty?” He said: “A man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows that Allah sees him; and he is certain that what is coming to him (by the will of Allah) will not pass him by, and what is not meant to be for him will not come to him. These are all branches of trust in Allah and abstinence (from worldly pleasures).”33

30. In the book of ‘Asim ibn Hamid al-Hannat: From Abi Basir who said: I heard Aba Ja’far (as) saying: An angel came to the Holy Prophet (S) and said: “O Muhammad! Your lord sends His salutation to you and says: If you wish I will place for you pebble of gold in an area the size of Makkah.” So he (as) raised his head to the heavens and said: “O my Lord! I eat one day so I praise you and I remain hungry another day so I invoke you.”34

31. In al-Kafi: Narrated from Muhammad ibn Muslim who said: I heard Aba Ja’far (as) mentioning that an angel came to the Noble Prophet (S) and said: “Allah has given you the choice between being a humble servant or a wealthy king.” So he looked at Jibra’il (as) who made a sign with his hand

to him to choose humility. So he said: “(I choose to be) a humble servant messenger.” So the sent angel said: “Even if (you choose to be a king) it will in no way reduce your status in front of your Lord.” He (as) said: And he had the keys to the treasures of the earth.35

32. In Nahj al-Balagha: He (as) said: “So follow your Prophet, the noble, the pure He took the least (share) from this world and did not take a full glance at it. Of all the people of the world, he was the least sated and the most empty of stomach. The world was offered to him but he refused to accept it. When he knew that Allah, the Glorified, hated a thing, he too hated it; that Allah held a thing low, he too held it low; that Allah held a thing small, he too held it small. If we love what Allah and His Prophet hate and hold great what Allah and His Prophet hold small that would be enough isolation from Allah and transgression of His commandments. The Holy Prophet used to eat on the ground, and sat like a slave. He repaired his shoes with his own hands and patched his clothes with his own hands. He would ride on an unsaddled donkey and would seat someone behind him.

If there was a curtain on his door with pictures on it, he would say to one of his wives: “O so-and-so! Take it away out of my sight because if I look at it I recall the world and its allurements.” Thus, he distanced his heart from this world and removed its remembrance from his mind. He wished that its allurements should remain hidden from his eyes so that he should not take wealth from it, nor regard it a place of stay and hope to live in it. Consequently he removed it from his mind, distanced it from his heart and kept it hidden from his eyes, just as he who hates a thing would hate to look at it or to hear about it.36

33. In al-Kafi: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as) who said: There was nothing in this world that pleased the Holy Prophet (S) more than remaining hungry and fearing Allah.37

Note: This has also been narrated from Hisham and others from the Imam (as).38

34. From al-Tabarsi in al-Ihtijaj: From Musa ibn Ja’far, from his father, from his fathers, from Husayn ibn ‘Ali (as), in a lengthy narrative mentioning the condition of the Holy Prophet (S): He would cry out of the fear of Allah until his prayer mat would become wet (from his tears) - despite not having committed any sin.39

35. In al-Manaqib: He (S) would cry until he became unconscious. Someone asked him: “Has Allah not forgiven all your sins, of past and future?” He replied: “Should I not be a thankful servant?” And this was the same condition of ‘Ali ibn Abi Talib (as), his successor, when he worshipped.40

36. From al-Daylami in al-Irshad: It is narrated that a sound of weeping, like the sound of boiling from a cooking-pot would be heard from Prophet Ibrahim (as) when he prayed - out of fear of Allah (SwT) and the Holy Prophet (S) was the same.41

37. From Shaykh Abi al-Fattah in his Tafsir: From Abi Sa’id al-Khudri who said: When the verse

“Remember God with frequent remembrance” (Surat al-Ahzab (33): 41)

was revealed, the Noble Prophet (S) became so engrossed in the remembrance of Allah that the infidels said he had become insane.42

38. In al-Kafi: Narrated from Zayd al-Shahham from Abi ‘Abdillah (as) who said: The Prophet (S) used to seek repentance seventy times a day. I asked: did he say: ‘Astaghfirullaha wa Atubu Ilayh’ (I seek repentance from Allah and turn to Him)? He replied: No, but he used to say: ‘Atubu Ilallah’ (I turn to Allah). I said: The Prophet (S) used to repent and not repeat and we repent and repeat (our sins), so he (as) said: Allah is the provider of succor.43

39. Also: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as): The Holy Prophet (S) never used to stand up from a gathering, even when almost everyone had departed, until he had sought repentance from Allah (SwT) twenty-five times.44

40. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Amir al-Mu’minin (as) who, when describing the Holy Prophet (S) would say: He was the most openhanded, the most valiant, the most truthful, and the most loyal in fulfilling his obligation, the most soft-hearted and the noblest of all people. When a person saw him for the first time he was awed by his presence and when one mingled with him he would (immediately) love him. I have never seen anyone like him (S) before him nor after him.45

41.From al-Shaykh al-Tusi in al-Amali: Narrated from Muhammad ibn ‘Ali ibn al-Husayn ibn Zayd ibn ‘Ali from al-Rid’a from his fathers (as) who said: The Holy Prophet (S) said: You must adopt an honorable character, for Allah (SwT) has sent me with it. From the honorable character is for one to show forgiveness to the one who wrongs him, to give the one who deprives him, to keep contact with the one who cuts him off and to visit the sick one who does not visit him (when he is sick).46

42. In al-Kafi: From ‘Isa ibn ‘Abdillah ibn ‘Umar ibn ‘Ali from his father (as) who said: It was from the attestation of the Holy Prophet (S) to say: No, and I seek forgiveness from Allah.47

43. In Makarim al-Akhlaq: From Ibn ‘Umar who said: The pleasure and displeasure of the Noble Prophet (S) could be seen in his face. When he was pleased, it would be apparent by the brightness of his face, and when he became angry, the color of his face paled and became darkened.48

44. In al-Kafi: Narrated from Muhammad ibn ‘Arafah from Abi ‘Abdillah (as) who said: The Holy Prophet (S) said (to his companions): “Should I not inform you of the one from among you who is most similar to me?” They said: “Yes, O Prophet of Allah!” He said: “The one with the best character from you, the most soft-hearted towards the people, the most beneficent to his relatives, the most intense in his love for his brothers in faith, the most patient with regards to the truth, the one who represses his anger the most, the most forgiving and the most intense in his upholding justice, in pleasure and anger.49

45. From al-Ghazali in al-Ihya’: When he (S) became very excited he would touch his noble beard frequently.50

46. Also: He said: And he (S) was the most generous of all men. Neither a dinar nor a dirham was left with him in the evening. If night fell and he had something extra and did not find anyone to give it to, he did not return

to his home until he was able to give it to the one who needed it. He did not take from what was given to him by Allah except his annual provisions, from the dates and barley that were easiest for him to get, and he gave the rest in the way of Allah. He was not asked for a thing but that he gave it. Then (after giving away the excess) he returned to his annual provisions and preferred to give from it. Even when it was possible that he would require it before the end of the year if nothing (else) was to come to him he would enforce the truth, even if it meant a loss for himself or his companions he would walk alone among his enemies, without a bodyguard he was not moved by any of the worldly affairs He sat with the poor and ate with them. He honored the people of virtue for their good character and he won the hearts of the noble ones by respecting them.

He kept close ties with his near relatives without preferring them to the one who was better than them (in virtue). He did not oppress anyone and accepted the excuse of the one who asked for pardon and he had a male and female slave but never ate better food or wore better clothes than them. Not a moment of his time was passed without doing an action for Allah, or (doing) that which was necessary for the probity of his soul. He would visit the gardens of his companions. He never looked down on a poor man due to his poverty or misfortune, nor did he fear a king because of his power; (rather) he would urge them equally to Allah.51

47. Also: He said: Of all men he (S) was the least angry and the easiest to please. He was the most caring, courteous and helpful towards the people.52

48. Also: He said: When he (S) rejoiced and was pleased, he was the best of the pleased ones. If he preached, he preached seriously; if he got angry - and he never got angry except for the sake of Allah - nothing could withstand his anger. This was how he was in all his affairs. When some difficulty came upon him, he entrusted it to Allah and renounced his (own) strength and power, and sought guidance from Allah.53

49. In al-Kafi: Narrated from Salam ibn al-Mustanir from Abi Ja’far (as) who said: The Prophet (S) said: Verily for every act of worship there is eagerness (in the beginning) then it becomes languid. So the one whose eagerly performed worship is in accordance to mysunnah has found guidance, and the one who acts against mysunnah has strayed and his deeds are in ruin. As for me, I pray and I sleep, I fast and I open my fast, I laugh and I cry. So the one who forsakes my ways and mysunnah is not from me.54

Note: The narrations on this subject are numerous. We have quoted one or two narrations from each topic. However, there are many more narrations on detailed aspects (of his (S) character).

References

1. This is indicative of strength. (Tr.)

2. Manaqib Ale Abi Talib 1:155, Fayd’ al-Qadir 5:76-79, Wa`sail al-Wusul Ila Shama`il al-Rasul: 37-47

3. Manaqib Ale Abi Talib 1:157

4. Manaqib Ale Abi Talib 1:157, Fayd’ al-Qadir 5:80

5. Manaqib Ale Abi Talib 1:158

6. Ibid.

7. Ibid.

8. al-Faqih 1:122, Manaqib Ale Abi Talib 1:158

9. Manaqib Ale Abi Talib 1:158, Bihar al-Anwar 16:191

10. Manaqib Ale Abi Talib 1:158

11. Ibid.

12. al-Faqih 1:129, Manaqib Ale Abi Talib 1:158

13. Bihar al-Anwar 16:172 quoting from Qisas al-Anbiya`: 287, Makarim al-Akhlaq: 24

14. Basa`ir al-Darajat: 420, no. 8

15. al-Khara`ij wal-Jara`ih 1:32, no. 29, Bihar al-Anwar 16:174, Kamal al-Din wa Tamam al-Ni’mah 1:165, and in the book of ‘Abd al-Malik: 99

16. Manaqib Ale Abi Talib 1:124, more about this is narrated in al-Khara`ij: 221

17. al-Kafi 2:615, and al-Tabarsi has narrated the same thing in al-Ihtijaj: 204

18. Ma’ani al-Akhbar: 83, ‘Uyun Akhbar al-Rid’a, 1:246, al-Sirah al-Nabawiyyah of Ibn Kathir 2:601

19. Makarim al-Akhlaq: 11

20. Bihar al-Anwar 16:161

21. Makarim al-Akhlaq: 24, ‘Awarif al-Ma’arif: 224

22. Makarim al-Akhlaq: 19, Majma’ al-Bayan 5:69 - Surat al-Tawbah (9)

23. Ihya ‘Ulum al-Din 2:367

24. Manaqib Ale Abi Talib 1:125, Makarim al-Akhlaq: 24

25. al-Mahasin: 192, no. 8

26. We did not find this in al-Tahdhib, but we found it in Amali al-Shaykh al-Tusi 2:209, al-Fiqh al-Rid’a: 353, Mishkat al-Anwar: 243, ‘Awarif al-Ma’arif: 211

27. al-Faqih 3:554

28. Ma’ani al-Akhbar: 191, al-Khisal: 431, Tuhf al-’Uqul: 362, al-Kafi 2:56 (and in it is `He distinguished His prophets), Amali al-Saduq, 184

29. Makarim al-Akhlaq: 19

30. Makarim al-Akhlaq: 18, Nahj al-Balaghah: 520, Kashf al-Ghummah 1:9

31. Makarim al-Akhlaq: 17

32. al-Kafi 2:88

33. Ma’ani al-Akhbar: 260, ‘Uddat al-Da’i: 94

34. al-Usul al-Sittata ‘Ashar: 37, Makarim al-Akhlaq: 24, al-Kafi 8:131, Jami’ al-Akhbar: 295, Amali al-Tusi 2:144, Bihar al-Anwar 16:283 and 70: 318

35. al-Kafi 2:122 and 8:131, Amali al-Saduq: 365, Bihar al-Anwar 18:334

36. Nahj al-Balaghah: 227 Sermon 160, Makarim al-Akhlaq: 9, Bihar al-Anwar 16:285

37. al-Kafi 2:129

38. Ibid., 8:129

39. al-Ihtijaj: 223 - in the debate of Imam ‘Ali (as) with the Jews.

40. al-Mustadrak 11:247, Irshad al-Qulub: 91, and we did not find it in al-Manaqib.

41. Irshad al-Qulub: 105, ‘Uddat al-Da’i: 137

42. Rawhul Jinan wa Ruhul Jinan (Tafsir of Abi al-Fattuh al-Razi) 1:375 - Surat al-Baqarah: 147

43. al-Kafi 2:438, ‘Uddat al-Da’i: 250

44. al-Kafi 2:504, ‘Uddat al-Da’i: 250

45. Makarim al-Akhlaq: 18, Bihar al-Anwar 16:194 Section 8 Hadith no. 33

46. Amali al-Shaykh al-Tusi 2:92

47. al-Kafi 7:463

48. Makarim al-Akhlaq: 19

49. al-Kafi 2:240, Tuhf al-’Uqul: 48

50. Ihya` ‘Ulum al-Din 2:387

51. Ihya` ‘Ulum al-Din 2:360, al-Manaqib 1:145, al-Mahajjat al-Bayd’a` 4:123

52. Ihya` ‘Ulum al-Din 2:369

53. Ibid. - The author has an explanation on this hadith, refer to al-Mizan 6:311 - Surat al-Ma`idah (5): 116-120

54. al-Kafi 2:85


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