Abu Huraira reported God's messenger as saying, "I have been commissioned from among the best of the generations of Adam's descendants, generation after generation, till I came into being in the generation in which I have come." Bukhari transmitted it.

Wathila b. al-Asqa' told that he heard God's messenger say, "God chose Kinana from the descendants of Ishmael, He chose Quraish from Kinana, from Quraish He chose the B. Hashim, and He chose me from the B. Hashim.'' Muslim transmitted it. In a version by Tirmidhi he said, "God chose Ishmael from among the children of Abraham, and He chose the B. Kinana from among the descendants of Ishmael.' Tirmidhi

Abu Huraira reported God's messenger as saying, "I shall be preeminent among the descendants of Adam on the day of resurrection, the first from whom the grave will be cleft open, the first intercessor and the first whose intercession will be accepted." Muslim transmitted it.

Anas reported God's messenger as saying, "I am the prophet who will have the greatest number of followers on the day of resurrection, and I shall be the first to knock at the gate of paradise." Muslim transmitted it.

He reported God's messenger as saying, "I shall come to the gate of paradise on the day of resurrection and ask that it be opened. The keeper will ask who I am, and when I tell him that I am Muhammad he will reply that he has been given orders regarding me not to open to anyone before me." Muslim transmitted it.

He reported God's messenger as saying, "I shall be the first intercessor in paradise, no prophet having been believed to the extent I have. Among the prophets there is one who was believed by only one man out of his people." Muslim transmitted it.

Abu Huraira reported God's messenger as saying, "The way in which I may be compared with the prophets is by a castle which was beautifully constructed, but in which the place of one brick was left incomplete. Sightseers went round admiring the beauty of its construction with the exception of the place for that brick. Now I have filled up the place of that brick, in me the building is completed and in me the messengers are complete." A version has "I am the brick and I am the seal of the prophets." (Bukhari and Muslim.)

He reported God's messenger as saying, "No prophet has failed to be given a miracle which caused men to believe in him when it was seen What I have been given is simply a revelation which God gave to me and I hope I may be the one of them who will have the largest following on the day of resurrection." (Bukhari and Muslim.)

I have been helped by terror [being put in the hearts of enemies] as far as a month's journey away, the earth has been made for me a place of worship and ceremonially pure, so that when the time of prayer comes any man of my people may pray; spoils have been made lawful to me, but were not made lawful to anyone before me; I have been granted the right of intercession; and prophets were formerly sent to their people alone, whereas I have been sent to all mankind." (Bukhari and Muslim.)

I have been given words which are concise but comprehensive in meaning; I have been helped by terror [in the hearts of enemies] ; spoils have been made lawful to me; the earth has been made for me a place of worship and ceremonially pure; I have been sent to all mankind; and the line of prophets is closed with me." Muslim transmitted it.

He reported God's messenger as saying, "I have been commissioned with words which are concise but comprehensive in meaning; I have been helped by terror [in the hearts of enemies]; and while I was asleep, I saw myself being brought the keys of the treasures of the earth which were placed in my hand." (Bukhari and Muslim.)

Thauban reported God's messenger as saying, "God gathered together the earth for me and I saw its eastern and western parts. My people will attain to rule over it so far as it was gathered together for me. I have also been given the two treasures, viz. gold and silver[*]. I asked my Lord not to destroy my people by a general famine, or to allow an enemy from another people to rule over them and uproot them, and my Lord replied, `When I decree something, Muhammad, it cannot be averted, but I have granted you for your people that I shall not destroy them by a general famine, or allow an enemy from another people to rule over them and uproot them, even though those in all quarters of the earth were to unite against them in order that they might destroy one another and take one another captive'." *Literally, "the red and the white." Muslim transmitted it.

Passing the mosque of the B. Mu'awiya, God's messenger entered and prayed two rak`as in it and we prayed along with him. He made supplication to his Lord for a long time and then went away. He then said, "I asked my Lord for three things two of which He granted me, but one of which He refused me. I asked my Lord not to destroy my people by famine and He granted me that; I asked Him not to destroy my people by drowning and He granted me that; I asked Him not to let war arise among them but He refused me that." Muslim transmitted it.

`Ata' b. Yasar told that he met `Abdallah b. `Amr b. al- `As and asked him to inform him of the description of God's messenger given in the Torah. He agreed, swearing by God that he was certainly described in the Torah by part of the description of him given in the Qur'an when it says, "0 prophet, We have sent you as a witness, a bearer of good tidings, and a warner[1], and a guard for the common people. You are my servant and my messenger; I have, called you the one who trusts, not harsh or rough, nor loud-voiced in the streets. He will not repulse evil with evil, but will- pardon and forgive, and God will not take him till He uses him to straighten the crooked creed so that people may say there is no god but God, and opens thereby blind eyes, deaf ears and hardened hearts[2]." Quran; 33:45. Reminiscent of Isaiah 42; 1-4. Bukhari transmitted it, and Darimi also gives something to the same effect on the authority of `Ata who gave as his authority Ibn Salam.

God's messenger led us in prayer and prolonged it, and when the people said, "Messenger of God, you have prayed a prayer such as you have not been accustomed to pray," he replied, "Yes, it was a prayer of hope and fear during which I asked God for three things, two of which He granted me but one of which He refused me. I asked Him not to destroy my people by famine and He granted me that, I asked Him not to let an enemy from another people rule over them and He granted me that, and I asked Him not to let them experience one another's violence but He refused me that." Tirmidhi and Nasa'i transmitted it.

that your prophet should not invoke a curse on you and you should all perish, that those who follow what is false should not prevail over those who follow the truth, and that you should not all join in an error." Abu Dawud transmitted it.

'Auf b. Malik reported God's messenger as saying, "God will not cause two swords to smite this people together, one from among itself and one from its enemy." Abu Dawud transmitted it.

Al 'Abbas told that he came to the Prophet who seemed to have heard something and so mounted the pulpit and asked, "Who am I?" On being told that he was God's messenger he said, "I am Muhammad son of `Abdallah son of Abd al-Muttalib. God created all creatures and placed me among the best of them, then put them in two sections[*] and placed me in the better section, then made them into tribes and placed me in the best tribe, then made them into families and placed me in the best family, and I am inherently the best of them and come of the best family." *Mirqat; 5:366, explains this as meaning Arabs and foreigners, with which may be compared the contrast between Jews and Gentiles, or Greeks and barbarians. Tirmidhi transmitted it.

Abu Huraira told that when God's messenger was asked when the office of prophet had been established for him, he replied, "When Adam had not yet had his spirit joined to his body." Tirmidhi transmitted it.

it was the petition of Abraham[2], the good tidings by Jesus[3], and the vision my mother saw when she gave birth to me and a light issued to her from which the castles of Syria shone for her." 1. i.e., the substance to which bodily form was to be added and to which the soul was to be joined. The tradition says Muhammad was inscribed in God's presence as the seal (i.e., the last) of the prophets before Adam's creation was complete. 2. Cf. Quran; 2:129. 3. Cf. Quran; 61:6 It is transmitted in Sharh as-sunna, and Ahmad transmitted it on the authority of Abu Umama from "I shall inform you . . .'' to the end.

Abu Sa'id reported God's messenger as saying, "I shall be preeminent among the descendants of Adam on the day of resurrection, and this is no boast; and in my hand will be the banner of praise, and this is no boast. There will be no prophet, Adam or any other, who will not be under my banner. I shall be the first from whom the earth will be cleft open, and this is no boast." Tirmidhi transmitted it.

Ibn 'Abbas told that when some of the companions of God's messenger were sitting, he came out, and when he came near them, he heard them discussing. One of them said God had taken Abraham as a friend[1], another said He spoke direct to Moses[2], another said Jesus is God's word and spirit[3], and another said God chose Adam[4]. God's messenger then came out to them and said, "I have heard what you said, and you wonder that Abraham was God's friend, as indeed he was; that Moses was God's, confidant, as indeed he was; that Jesus was His spirit and word, as indeed he was; and that Adam was chosen by God, as indeed he was. I am the one whom God loves, and this is no boast. On the day of resurrection, I shall be the bearer of the banner of praise under which will be-Adam and the others, and this is no boast. I shall be the first intercessor and the first whose intercession is accepted on the day of resurrection, and this, is no boast. I shall be the first to rattle the knocker of paradise, and God will open for me and bring me into it accompanied by the poor ones among the believers, and this is no boast. I shall be the most honourable in God's estimation among those of earliest and latest times, and this is no boast." 1. Cf. Quran; 4:125. 3. Cf. Quran; 4:171. 2. Cf. Quran; 4:164. 4. Cf. Quran; 3:33 Tirmidhi and Dirimi transmitted it.

Abraham was God's friend, Moses was God's chosen one, and I am God's belove done who will have the banner of praise on the day of resurrection. God has given me promises regarding my people and has granted them protection from three things: He will not bring on them a universal famine, an enemy will not extirpate them, and He will not cause them all to unite in an error." Darimi transmitted it.

Jabir reported the Prophet as saying, "I am the leader (qa'id) of the messengers, and this is no boast; I am the seal of the prophets, and this is no boast; and I shall, be the first to make intercession and the first whose intercession is accepted, and this is no boast." Darimi transmitted it.

Anas reported God's messenger as saying, "I shall be the first to come forth when mankind are resurrected; I shall be their leader when they present themselves before G od; I shall be their spokesman when they are speechless; I shall be the one who is. asked to intercede for them when they are restrained ; I shall be throne who gives them good tidings when they despair; honour and the keys will on that day be in my hand; the banner of praise will on that day be in my h a n d ; and I shall be the most honourable of the descendants of Adam in my Lord's estimation. A thousand servants like concealed eggs or scattered pearls will go round me." Tirmidhi and Darimi transmitted it, Tirmidhi saying this is a gharib tradition.

Abu Huraira reported the Prophet as saying, "I shall be clothed with one of the robes of paradise and shall then stand at the right of the Throne, a place where no other creature than I shall stand." Tirmidhi transmitted it. The version on his authority in Jami al-usul has "I shall be the first from whom the earth will be cleft open and I shall be clothed...[*]" *The tradition begins "and I shall be clothed." but I have omitted the conjunction as it would seem awkward in English. The version beginning with the words "I shall be the first..." makes the conjunction quite natural.

He reported the Prophet as saying, "Ask God to grant me the wasila." God's messenger was asked what the wasila meant and replied, "The highest grade in paradise which only one man will attain, and I hope I may be he." Tirmidhi transmitted it.

Ubayy b. Ka'b reported the Prophet as saying, "On the day of resurrection I shall be the leader (imam) of the prophets, their spokesman, and the one who will intercede for them, and this is no boast." Tirmidhi transmitted it.

`Abdallah b. Mas`ud reported God's messenger as saying, "Every prophet has friends from among the prophets, and my friend is my father, the friend of my Lord." He then recited, "Those who will be nearest to Abraham are those who followed him, as well' as this prophet and those who believe, and God is the Patron of the believers[*]." *Quran; 3:63 Tirmidhi transmitted it.

Jabir reported the Prophet as saying, "God has sent me to perfect good qualities of character and to complete good deeds." It is transmitted in Sharh as-sunna.

Ka'b, quoting the Torah, said we find written, "Muhammad God's messenger, My chosen servant, is not rough, or coarse, or loud-voiced in the streets, he does not require evil with evil, but forgives and pardons. His birthplace will be in Mecca, his place of emigration in Taiba, his kingdom in Syria, and his people will be those who are devoted to praising who praise God in prosperity and adversity, who praise God in every alighting-place, who declare God's greatness on every rising ground, who watch for the sun and observe the prayer when its time comes, who tie their lower garments round their middle, who perform ablution a t their extremities, whose crier summons in the open air, who are the same in fighting as they are in prayer, who make a low sound a t night like the buzzing of bees." This is the wording in al-Masabih. Darimi transmitted it with a slight difference.

Abdallah b. Salam said the description of Moses is written in the Torah and also that Jesus, son of Mary will be buried along; with him. Abu Maudud[1] said that a place for a grave has remained in the house[2]." One of the transmitters of the tradition. He was `Abd al-`Aziz b. Abu Sulaiman al Madani (d. 62) i.e., `Aisha's house. Tirmidhi transmitted it.

God most high gave Muhammad superiority over the prophets and the inhabitants of heaven. On being asked, "In what respect, Abu 'Abbas[1], has God given him superiority over the inhabitants of heaven?'' he replied that God most high said to the inhabitants of heaven, "If any of them says, `I am a god apart from Him,' We shall recompense that one with jahannam. Thus we recompense the evildoers."[2] And God most high said to Muhammad, "We have certainly given you a clear victory, that God may forgive you your former and latter sins[3]." He was asked the nature of his superiority over the prophets and replied that God most high said, "We have sent no messenger who, did not use the tongue of his people to make matters clear to them; then God leads astray those whom He will...[4]" And God most high said to Muhammad, "We have sent you only to all mankind[5]." Then He sent him to jinn and men. This is the kunya of 'Abdallah b. al-'Abbas. Quran; 21:29 Quran; 48:1 f. Quran; 14:4 Quran; 34:28 (Darimi).

Abu Dharr al-Ghifari told that he asked God's messenger how he knew he was a prophet so that he was quite sure of it, and that he replied, "Two angels came to me, Abu Dharr, when I was at a place in the valley of Mecca, one alighting on the earth and the other remaining between heaven and earth. One of them asked the other if this was the man, and when he replied that I was, he told him to weigh me against a man. This was done and I was the heavier. He told him to weigh me against ten men, and when this was done, I outweighed them. He then told him to weigh me against a hundred men, and when this was done, I outweighed them. He then told him to weigh me against a thousand men, and when this was done, I outweighed them; and it seemed to me as if I were looking at them being scattered over me because of the lightness of the scale. Then one said to the other that if he were to weigh me against my people, I would outweigh them." Darimi transmitted the two traditions.

Ibn `Abbas reported God s messenger as saying, "Sacrifice was prescribed for me but not for you, and I was ordered to observe prayer in the forenoon but you were not." Daraqutni transmitted it.

Jubair b. Mut'im told that he heard the Prophet say, "I have names. I am Muhammad, I am Ahmad, I am al-Mahi (the obliterator) by whom God obliterates infidelity, I am al-Hashir (the gatherer) who will gather mankind at my feet, I am al-'Aqib (the last in succession), al- `Aqib being the one after whom there will be no prophet." (Bukhari and Muslim.)

Abu Musa al-Ash`ari told that God's messenger used to name himself to them in various ways, saying, "I am Muhammad, Ahmad, al-Muqaffi (the follower)[*], al-Hashir, the prophet of repentance and the prophet of mercy." *This title indicates that he follows other prophets, being the last. Muslim transmitted it.

Abu Huraira reported God's messenger as saying, `Are you not astonished at the manner in which God turns away from me the reviling and cursing of Quraish? They revile one who is blameworthy (mudhammam) and curse one who is blameworthy, whereas I am Muhammad (praiseworthy)." Bukhari transmitted it.

Jabir b. Samura told that the front of God's messenger's head and his beard had become grey, and that while this was not visible when he had had his head oiled it was visible when his head was dishevelled. He had a thick beard. When a man remarked that his face was like a sword[*] Jabir replied that that was no so, for it was like the sun and the moon, as it was round. He told that he had seen the seal on his shoulder like a pigeon's egg with the same colour as his body. *It has been suggested that this means it was bright, but does not agree with what follows. The context suggests the man meant he had a long face. Muslim transmitted it.

`Abdullah b. Sarjis told that he had seen the Prophet and had eaten bread and meat along with him (or he said tharid). He had then gone round behind him and looked at the seal of prophecy between his shoulders at the end of his left shoulder-blade, a collection of moles on him like warts. Muslim transmitted it.

Umm Khalid daughter of Sa'id. told that once when the Prophet was brought some garments among which was a small black cloak with a border he said, "Bring me Umm Khalid.'' Then when she was carried to him1 he took the cloak in his hand and put it on her, saying, "Wear it out and make it ragged, then wear it out and make it clear[2].'' It had a green, or a yellow, mark on it, and he said, "This is sanah, which means `beautiful' in the language of the Abyssinians." She said that she began to play with the seal of prophecy and that when her father rebuked her God's messenger said, "Leave her alone." Indicating that she was an infant at the time. Mirqat, 5:378, says this represents a prayer that she might live long. Bukhari transmitted it.

Anas said that God's messenger was neither very tall nor was he short, he was neither pure white nor dark, and his hair was neither very curly nor long. God commissioned him when he had just reached the age of forty. He stayed in Mecca ten years and in Medina ten years, and God took him when he had just reached the age of sixty; and there were not twenty white hairs in his head and beard. In a version he describes the Prophet saying he was a man of average size, neither tall nor short, with a fair complexion; and he said God's messenger's hair came half-way down his ears. Another version says it came between his ears and his shoulder. (Bukhari and Muslim.) In a version by Bukhari, he said he had a large head and large feet and that he had never seen anyone like him before or since. The palms of his hands were thick[*]. In another version by him he said he had callouses on his feet and hands. * The phrase is often used as a figure of speech for generosity, but in the present context it would seem to be meant literally. Bukhari.

Al-Bara' said God's messenger was of medium height, broad. shouldered, with his hair hanging down to the lobes of his ears. He had seen him wearing a red robe and had never seen anything more beautiful than he. (Bukhari and Muslim.) In a version by Muslim, he said he had never seen anyone with a hanging lock of hair more beautiful when wearing a red robe than God's messenger. His hair reached his shoulders, he was broad-shouldered and neither tall nor short. Muslim.

Simak b. Harb quoted the authority of Jabir b. Samura for the statement that God's messenger had a dali mouth, ashkal eyes and manhush ankles. Simak was asked the meaning of a dali mouth and said it meant a large mouth. He was asked the meaning of ashkal eyes and said they were oval[*]. He was asked the meaning of manhush ankles and said there was little flesh on the ankle. *Ashkal normally means `reddish white,' here referring to redness in the white of the eye. Cf. Mirqat, 5:380. Muslim transmitted it.

Abut Tufail said he had seen God's messenger, and he was white, good-looking and of moderate size. Muslim transmitted it.

Thabit told that when Anas was asked about God's messenger's hair dye, he replied that [his hair] did not reach the stage of needing to be dyed, adding that if he (i.e., Anas) wanted he could count the number of grey hairs in his beard. A version says that if he wanted to count the grey hairs which were in his head he could do so. In a version he said the white hairs above his chin, on his temples and on his head were few. (Bukhari and Muslim,)

Anas said God's messenger had a clear complexion, his sweat was like pearls and when he walked, he bent forwards. He said he had not touched brocade or silk which was softer than the palm of God's messenger's hand, or smelt musk or ambergris sweeter than the Prophet's odour. (Bukhari and Muslim.)

Umm Sulaim told that the Prophet used to visit her and have a siesta in her house, and she would spread out a leather cloth on which he had his siesta. He sweated profusely, and she would collect his sweat and put it in perfume. The Prophet asked, "What is this, Umm Sulaim?" and she replied, "It is your sweat which we put in our perfume, and it is a perfume of the sweetest type." In a version she said, "Messenger of God, we hope for your blessing on our children," and he replied, "You are right." (Bukhari and Muslim.)

I prayed the first prayer along with God's messenger, then he went out to his family and I went out with him. Some children met him and he began to stroke the cheeks of one of them one after the other. He stroked my cheeks, and I experienced a coolness, or a fragrance, in his hand as though he had-brought it out of a scent-bag. Muslim transmitted it.

God's messenger was neither tall nor short, he had a large head and beard, the palms of his hands and his feet were calloused, he had a reddish tinge, he had large joints, the hair on his breast was long, and when he walked, he bent forward as though he were descending a slope. I have never seen anyone like him before or since. Tirmidhi transmitted it, saying this is a hasan sahih tradition.

He was neither very tall nor excessively short, but was a man of medium size, he had neither very curly nor flowing hair but a mixture of two, he was not obese, he did not have a very round face, but it was so to some extent, he was reddish-white, he had wide black eyes and long eyelashes, he had protruding joints and shoulder-blades, he was not hairy but had some hair on his chest, the palms of his hands and his feet were calloused, when he walked he raised his feet as though he were walking on a slope, when he turned round he turned completely, between his shoulders was the seal of prophecy and he was the seal of the prophets, he had a finer chest than anyone else, was truer in utterance than anyone else, had the gentlest nature and the noblest tribe. Those who saw him suddenly stood in awe of him and those who shared his acquaintanceship loved him. Those who described him said they had never seen anyone like him before or since. Tirmidhi transmitted it.

Jabir said the Prophet never walked along a road without one who came along afterwards knowing he had walked along it because of his sweet odour. Or he said, "because of the fragrance of his sweat." Darimi transmitted it.

Abu `Ubaida b. Muhammad b. `Ammar b. Yasir told that he asked ar-Rubaiyi`, daughter of Mu'awwidh b. `Afra' to describe God's messenger to him, and she replied, "If you had seen him, sonny, you would have seen the sun rising." Darimi transmitted it.

I saw the Prophet on a cloudless[*] night and began to look at God's messenger and at the moon. He was wearing a red robe, and he appeared more beautiful than the moon to me. *Lisan al-'arab, 19, 115, gives this meaning adding that some say it means `moonlit' and that some say it is a night when the moon shines all night. The word is idhiyan. Tirmidhi and Darimi transmitted it.

I have seen nothing more beautiful than God's messenger who looked as if the sun were pursuing its course in his face. And I have seen no one who walked more quickly than God's messenger, for it seemed as if the earth were being contracted for him. We would exert ourselves, but he was unruffled. Tirmidhi transmitted it.

God's messenger's legs were slender, his laughter was no more than a smile, and when I looked at him, I thought that there was collyrium in his eyes, but there was not. Tirmidhi transmitted it.

God's messenger had spaces between his front teeth, and when he talked something like light seemed to come out between his front teeth. Darimi transmitted it.

When God's messenger was pleased his face lit up so that it looked like a bit of a moon, and we were familiar with that. (Bukhari and Muslim.)

Anas told that when a young Jew who was a servant of the Prophet became ill, he went to visit him and found his father sitting by his head reciting the Torah. God's messenger said to him, "I adjure you, Jew, by God who sent down the Torah to Moses, do you find in the Torah any account or description of me, or anything about my coming forth?" On his replying that he did not, the young man said, "Certainly, messenger of God, I swear by God. that we do find in the Torah an account and description of you and a statement about your coming forth, and I testify that there is no god but God and that you are God's messenger." The Prophet then said to his companions, "Remove this man from beside his head and look after your brother." Baihaqi transmitted it in Dala'il an-nubuwwa.

Abu Huraira reported the Prophet as saying, "I am just a mercy which has been bestowed." Darimi and Baihaqi, in Shu'ab al-iman, transmitted it.

I served the Prophet for ten years, and he never said to me, "Shame!" or "Why did you do such and such?" or "Why did you not do such and such?" (Bukhari And Muslim.)

God's messenger was one of the best of men in character. One day he sent me to do something, and I said, "I swear by God that I will not go." But in my heart, I felt I should go to do what God's messenger had commanded me; so, I went out and came upon some boys who were playing in the street. All of a sudden God's messenger who had come up behind caught me by the back of the neck, and when I looked at him, he was laughing. He said, "Did you go where I ordered you, little Anas?" and I replied, "Yes, I am on my way, messenger of God." Muslim transmitted it.

When I was walking with God's messenger who was wearing a Najrani cloak with a coarse fringe, a nomadic Arab caught up on him and gave his cloak a violent tug, pulling God's Prophet back against his chest, and I saw that the side of God's messenger's shoulder was marked by the fringe of the cloak because of the violence of the man's tug. He said, "Command, that I be given some of God's property which you have, Muhammad," and God's messenger turned round to him and laughed, then ordered that he be given something. (Bukhari and Muslim.)

God's messenger was the best of men, the most generous of men, the bravest of men. One night when the people of Medina were startled and went in the direction of the sound, they were met by the Prophet who had gone in the direction of the sound before them, and he was saying, "You have nothing to fear, you have nothing to fear." He was on a bare-backed horse with no saddle belonging to Abu Talha and had a sword slung on his neck. He said, "I found it could run like a great river." (Bukhari and Muslim.)

Jabir said that when God's messenger was asked for anything he never said, "No[*]." *Mirqat, 5:388, explains this as meaning that he either gave what was asked or explained why he could not, and refers to Quran, 17:28. (Bukhari and Muslim.)

Anas told that when a man had asked the Prophet for enough sheep to fill the valley between two mountains and had been given them, he went to his people and said, "Accept Islam, my people, for I swear by God that Muhammad gives gifts to such an extent that there is no fear of poverty[*]." *The translation depends on whether the verb is read as active or passive. The translation above takes it in the passive sense. If it is active, it means that the Prophet does not fear poverty. Muslim transmitted it.

Jubair b. Mut'im told that while he was travelling along with God's messenger returning from Hunain the nomadic Arabs persisted in making requests of him till they forced him up against an acacia tree and his cloak was snatched away[*]. The Prophet stopped and said, "Give me my cloak. If I had as many camels and sheep as these thorny trees I would divide them among you, then you would not find me niggardly, or untruthful, or cowardly." *This means either that it was caught by the tree, or taken by the Arabs. Bukhari transmitted it.

Anas told that when God's messenger prayed the dawn prayer the servants in Medina brought their vessels containing water and they would not bring a vessel into which he did not dip his hand. They would often bring them on a cold morning and he would dip his hand into them. Muslim transmitted it.

He told that one of the maidservants belonging to the people of Medina would hold God's messenger by the hand and take him where she wished. Bukhari transmitted it.

He told that a woman whose mind was affected said, "Messenger of God, I want something from you[*]." He replied, "Mother of so and so, consider which of the streets you wish so that I may accomplish what you want." He then went alone with her into a road till she got all she wanted. *Presumably meaning that she wished to speak to him privately about something. Muslim transmitted it.

He said that God's messenger was not unseemly in his language, or given to cursing or reviling. All he said when reproaching someone was, "What is the matter with him? May his forehead cleave to the dust!" Bukhari transmitted it.

Abu Huraira told that when God's messenger was asked to invoke a curse on the polytheists, he replied, "I was not sent as one given to cursing; I was sent only as a mercy." Muslim transmitted it.

The Prophet was more modest than a virgin in her apartment, and when he saw anything of which he disapproved we could recognise the fact in his face. (Bukhari and Muslim.)

`A'isha- said she never saw the Prophet laughing so immoderately that she could see his uvula, for he used only to smile. Bukhari transmitted it.

God's messenger did not go on talking rapidly as you do, but would talk in such a way that anyone who wished to count his words would be able to do so. (Bukhari and Muslim.)

Al-Aswad told that he asked `A'isha what the Prophet used to do in his house, and she replied that he used to engage in the mihna, i.e. the service, of his family, and when the time for prayer came he went out to prayer. Bukhari transmitted it.

`A'isha said God's messenger was never given his choice between two things without taking the lesser of them provided it involved no sin, for if it did, no one kept farther away from it than he. And God's messenger never took revenge on his own behalf for anything unless something God had forbidden had been transgressed, in which event he took revenge for it for God's sake. (Bukhari and Muslim.)

She said God's messenger never struck anyone with his hand, neither a woman nor a servant, unless he was striving in God's path; and nothing was ever done to him for which he took revenge on the perpetrator unless things God had forbidden were transgressed, in which event he took revenge for God's sake. Muslim transmitted it.

I served God's messenger for ten years from the time I was eight years old and he never blamed me for anything which was destroyed at my hand. If any member of his family blamed me, he said, "Leave him alone, for if anything were decreed it would happen." This is the wording in al-Masabih, and Baihaqi has a slightly different version in Shu'ab al-iman.

`A'isha said God's messenger was not unseemly or lewd in his language, nor was he loud-voiced in the streets, nor did he return evil for evil, but he would forgive and pardon. Tirmidhi transmitted it.

Anas used to tell of the Prophet that he would visit the sick, attend funerals, accept a slave's invitation, and ride on a donkey. He said he had seen him on a donkey at the battle for Khaibar using a rein of palm-fibres. Ibn Majah and Baihaqi, in Shu'ab al Iman, transmitted it.

God's messenger used to patch his sandals, sew his garment and conduct himself at home as anyone of you does in his house. He was a human being, searching his garment for lice, milking his sheep, and doing his own chores. Tirmidhi transmitted it.

I was his neighbour, and when the inspiration descended on him, he sent for me and I went to him and wrote it down for him. When we talked about this world, he did so along with us, when we talked about the next world, he did so along with us, and when we talked about food, he did so along with us. All this I tell you about God's messenger. Tirmidhi transmitted it.

Anas told that when God's messenger shook hands with a man, he did not withdraw his hand till the other did so, he did not turn his face away till the other did so, and he was not seen to put forward his knees in front of one with whom he was sitting. Tirmidhi transmitted it.

He said that God's messenger did not store up anything for the next day. Tirmidhi transmitted it.

Jabir b. Samura said God's messenger was far from talkative[*]. *This is free translation expressing the meaning of the Arabic which is literally `long of silence'. The idea that he spoke only when he had good reason for doing so. Cf. Mirqat, 5:394. It is transmitted in Sharh as-sunna.

Jabir[*] said God's messenger spoke in a distinct and leisurely manner. *Jabir b. Abdallah. Abu Dawud transmitted it.

God's messenger did not go on talking rapidly as you do, but spaced out his words so that those who sat with him could remember them. Tirmidhi transmitted it.

`Abdallah b. al-Harith b. Jaz' said he had seen no one more given to smiling than God's messenger. Tirmidhi transmitted it.

`Abdallah b. Salam said that when God's messenger sat talking he would often raise his eyes to the sky. Abu Dawud transmitted it.

I never saw anyone more kindly towards children than God's messenger. His son Ibrahim was being suckled in the `Awali of Medina[1], and he would go accompanied by us and enter the house which was full of smoke, the boy's foster-father[2] being a blacksmith. He would take him and kiss him and then go back. `Amr told that when Ibrahim died God's messenger said, "Ibrahim is my son who has died while being suckled, but he has two foster-mothers who will complete his suckling in paradise." 1. A village in Madina province. 2. He was Abu Samin al Bara b. Aus Al-Ansari. Muslim transmitted it.

`Muhammad b. 'Abdallah whose birthplace is in Mecca, whose place of emigration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud-voiced in the streets, and he is not characterised by coarseness or lewd speech.' I testify that there is no god but God, and I testify that you are God's messenger. Give a decision about this property of mine according to what God has shown you." Now the Jew was very rich. Baihaqi transmitted it in Dala'il an-nubuwa.

God's messenger was often given to making mention of God, seldom given to idle talk, he would pray at length, deliver short sermons, not disdain to walk with a widow or a humble person, and he would accomplish for him what he needed. Nasai and Darimi transmitted it.

`Ali told that Abu Jahl said to the Prophet, "We do not call you a liar, but we say that what you have brought is false." God most high then sent down concerning them, "They do not call you a liar, but the evildoers deny God's signs[*]." *Quran; 6:33. Tirmidhi transmitted it.

`A'isha reported God's messenger as saying, "If I wished, `A'isha, mountains of gold would go with me. An angel whose waist was as high as the Ka'ba came to me and told me that my Lord sent me a greeting and said that if I wished I could be a prophet and a servant, or if I wished I could be a prophet and a king. I looked at Gabriel and he gave me a sign to humble myself. (In the version by Ibn `Abbas it says that God's messenger turned to Gabriel as one asking his advice and Gabriel made a gesture with his hand indicating that he should be humble.) I then said that I would be a prophet and a servant." `A'isha said that after that God's messenger did not eat reclining, saying he would eat like a slave and sit like a slave. It is transmitted in Sharh as-sunna.

Ibn `Abbas said God's messenger was commissioned at the age of forty, he remained in Mecca thirteen years receiving revelations, after which he was ordered to emigrate, he was an emigrant for ten years and died at the age of sixty-three. (Bukhari and Muslim.)

He said God's messenger stayed in Mecca fifteen years hearing the voice and seeing the light for seven years, but seeing nothing along with it, and eight years during which revelations were given to him. He stayed in Medina ten years and died at the age of sixty-five. (Bukhari and Muslim.)

Anas said God took him when he was just sixty years old. (Bukhari and Muslim.)

He said the Prophet was taken at the age of sixty-three, Abu Bakr at the age of sixty-three, and `Umar at the age of sixty-three. Muslim transmitted it.

The first revelation God's messenger received was the true vision in sleep, and every vision he saw came like the bright gleam of dawn. He then became fond of solitude and would go alone to the cave on Hira where he would engage in tahannuth, which means worship for a number of nights, before feeling a yearning for his family. He would take provisions for that purpose, then he would return to Khadija and get provisions for a like period, till the truth came to him when he was in the cave on Hira. The angel came to him and said, `Recite,'[1] to which he replied, "I am not a reciter." He said, "He then took me and squeezed me till I was distressed, after which he let me go and said, `Recite.' When I replied, `I am not a reciter,' he took me and squeezed me a second time till I was distressed, then letting me go he said, `Recite;' When I replied, "I am not a reciter,' he took me and squeezed me a third time till I was distressed. He then let me go and said, `Recite! In the name of your Lord who created, created man from a clot of blood. Recite! And your most bountiful Lord is He who taught the use of the pen, taught man what he did not know.' "[2] God's messenger came back with the verses, his heart trembling, and went in to Khadija and, said "Wrap me up, wrap me up." So, they wrapped him up till the terror had left him. He then spoke to Khadija and informed her of what had happened, saying, "I fear for myself." She replied, "By no means! I swear by God that God will never shame you. You join ties of relationship, you speak the truth, you bear people's burdens, you give to the destitute, you entertain guests, and you help against the vicissitudes which affect people's rights." Khadija then took him to Waraqa b. Naufal, her paternal cousin, and said to him, "Listen, cousin, to what your nephew has to say." Waraqa said to him, "Son of my brother, what do you see?'' God's messenger then informed him about what he had seen and Waraqa said, "It is the namus[3] which God sent down to Moses. Would that I were a young man during your prophetic career! Would that I might be alive when your people expel you!" God's messenger asked, "Will they expel me?'' and he replied, "Yes; no man has ever brought anything like what you have brought without meeting hostility. If I see your day, I shall give you strong help."Waraqa died soon afterwards, and there was an intermission in the inspiration. 1. The word iqra means either "recite" or "read". The former is to be preferred here. 2. Quran; 96:1-5. 3. This word is most likely derived from the Greek nomos (law). It indicates the revelation of scripture in the form of a divine law such as that given to Moses. "The suggestion may also have been present that Muhammad should be the founder or legislator of a community" (W. M. Watt, Muhammad at Mecca, Oxford, 1953, p. 51). (Bukhari and Muslim.) Bukhari added: so that the Prophet was grieved, as we have heard, and on that account went out in the morning several times to throw himself down from the heights of the mountain; but as often as he reached the summit of a mountain to throw himself from it, Gabriel appeared to him and said, "Muhammad, you are truly God's messenger." On that account his turmoil would then quieten and he would feel at ease.

"While I was walking I heard a voice from the sky, and raising my eyes I saw the angel who had come to me on Hira sitting on a throne between heaven and earth. I was terror stricken on that account so that I fell to the ground. I then went to my family and said, `Wrap me up, wrap me up.' They wrapped me up, and then God most high sent down, `You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun. * The inspiration then became hot and followed continuously." *Quran; 74:1-5 (Bukhari and Muslim.)

`A'isha told that al-Harith b. Hisham asked God's messenger, "How does the inspiration come to you, messenger of God?" to which he replied, "It comes to me at times like the clanging of a bell, and that is the type which is most severe for me; it then leaves me, I having retained of it what the angel said. At times the angel appears to me in human form and speaks to me, and I retain what he says." `A'isha said she had seen the inspiration descending on him on a very cold day, and his forehead pouring with sweat when it left him. (Bukhari and Muslim.)

`Ubada b. as-Samit said that when the inspiration descended on the Prophet, he was distressed on account of that and his face was altered to a dark hue. A version says, he lowered his head and his companions lowered their heads; then when it was removed from him, he raised his head. Muslim transmitted it.

When "And warn your nearest relations"[1] was sent down the Prophet went out, ascended as-Safa', and began to call, "B. Fihr, B. `Adi," calling clans of Quraish until they gathered; and when a man was unable to go out, he sent a messenger to see what was the matter. When Abu Lahab arid all Quraish had come he said, "Tell me; If I were to inform you that horsemen were coming forth from the side of this mountain (a version having: were coming forth in the wadi) with the intention of making a raid on you, would you believe me?" They replied, "Yes; we have experienced nothing but truth from you." He said, "Well, I am a warner to you before a severe chastisement." Abu Lahab said, "May you perish! Is it for this you have brought us together?" Then came down, "Perish the hands of Abu Lahab and may he perish!"[2] Quran; 26:214 Quran; 111 (Bukhari and Muslim.)

While God's messenger was praying at the Ka'ba and the company of Quraish were in the places where they sat, someone said, "Which of you will go to the sacrificial camel of the family of so and so, make for the contents of its stomach, its blood and the skin over the foetus then wait and put it on his shoulders when he prostrates himself?" The most wretched one among them* then went off, and when he prostrated himself put it on his shoulders; and as the Prophet remained in prostration, they laughed to such an extent that they rolled against one another. Someone went to tell Fatima who came running, and the Prophet remained in prostration till she threw it off him, faced them and reviled them. Then when God's messenger finished the prayer, he said three times, "0 God, deal with Quraish (it being his practice when he made supplication to make it three times and when he made a request to make it three times); 0 God, deal with 'Amr b. Hisham, `Utba b. Rabi'a, Shaiba b. Rabi'a, al Walid b. `Utba, Umayya b. Khalaf, `Uqba b. Abu Mu'ait, and `Umara b. al-Walid." `Abdallah said: I swear by God that I have seen them prostrate at the battle of Badr, after which they were dragged to the well, the well of Badr; and God's messenger said, "Those thrown into the well have been followed with a curse." *Mirqat, 5:409, says this was either Abu Jahl, or `Uqba b. Abu Mu'ait, adding that Nawawi said it was the latter. (Bukhari and Muslim.)

`A'isha told that she asked God's messenger whether he had experienced a day more severe than that of Uhud, and that he replied, "I have experienced things from your people, but the most severe thing I experienced from them was on the day of the `Aqaba when I offered myself to Ibn `Abd Yalil b. Kulal and he did not agree to what I wanted.1 I then went off full of care not noticing where I was going, and did not come to my senses till I was at Qarn ath-Tha'alib[2]. Raising my head, I saw a cloud which overshadowed me, and when I looked, I saw Gabriel in it. He called to me, told me God had heard the words of my people and their rejection of me, and said He had sent me the angel of the mountains for me to order him to do to them what I wanted. The angel of the mountains then called to me, saying, after giving me a salutation, `God has heard the words of your people, Muhammad, and I am the angel of the mountains whom your Lord has sent to you to order me if you wish to cover them with al-Akhshaban[3].'" God's messenger replied, "No, I hope God may bring forth from their loins people who will worship God alone, associating nothing with Him." Ibn 'Abd Yalil belonged to at-Ta'if. His father was one of the leading men, but he was 'Abd Ya`lil b. 'Amr b. `Umair (see Isti'ab, p. 410). Yaqut, Mu'jam, 4:72, sats it is a day and a night's journey from Mecca when one comes from Najd. Two hills near Mecca. Cf. Yaqut, Mu'jam, 1:163. (Bukhari and Muslim.)

Anas told that when one of God's messenger's teeth between the front and the canine teeth was broken at the battle of Uhud and a cut was made in his head, he began to remove the blood from himself and say, "How can a people who have split the head of their prophet and broken his tooth next to his eyetooth prosper?'' Muslim transmitted it.

Abu Huraira reported God's messenger as saying, "God is very angry with people who have done this to their prophet (pointing to the tooth next his eyetooth). God is very angry with a man who is killed by God's messenger in God's path." (Bukhari and Muslim.)

I asked Abu Salama b. `Abd ar Rahman about the first portion of the Quran to come down, and he replied that it was, "O you who are shrouded . . ."[1] I told him that people said it was, "Recite! In the name of your Lord," [2] and Abu Salama replied that he had asked Jabir about that, saying to him the. same kind of thing as I had just said, and that Jabir had replied that he would tell me only what God's messenger had told him. He had said, "I stayed in Hira for a month, and when I had finished my stay, I came down. A call was made to me and I looked to my right but saw nothing; I looked to my left but saw nothing; I looked behind me but saw nothing; then when I raised my head and saw something I went to Khadija and said, `Wrap me up.' They did so, and poured cold water over me, and then `You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun,' came down." He said that was before the prayer was made obligatory. Quran, 74. Quran, 94. (Bukhari and Muslim.)

Anas told that Gabriel came to God's messenger when he was playing with some other boys, seized him, threw him down, split open his heart and took out of it a clot of blood, saying, "This is the devil's portion in you." He then washed it with Zamzam water in a gold dish, repaired it, and put it back in its place. The boys went running to his mother, i.e., his foster-mother, saying, "Muhammad has been killed," so they went to him and found him looking upset. Anas said he used to see the mark of the sewing in his breast. Muslim transmitted it.

Jabir b. Samura reported God's messenger as saying, "I know a stone in Mecca which used to give me a salutation before I received my commission, and indeed I know it now." Muslim transmitted it.

Anas said that when the people of Mecca asked God's messenger to show them a sign, he showed them the moon in two pieces between which they were able to see Hira. (Bukhari and Muslim.)

Ibn Mas'ud said that in the time of God's messenger the moon was split in two portions, one above the mountain and one below it, and God's messenger said, "Testify." [*] *A call to the people to testify to his prophetic office, or to the miracle. (Bukhari and Muslim.)

Abu Huraira told that Abu Jahl said, "Does Muhammad rub his face in the dust among you?" and that when he was told that he did he said, "I swear by al-Lat and al-`Uzza that if I see him do that I will tramp on his neck." He then came to God's messenger when he was praying with the purpose of tramping on his neck, but all of a sudden, he was sitting back on his heels and warding off something with his hands. He was asked what was the matter with him and replied, "Between him and me there are a trench of fire, something which causes terror, and wings." God's messenger said, "If he had come near me the angels would have snatched him limb by limb." Muslim transmitted it.

While I was with the Prophet a man came to him and complained to him of poverty; then another came to him and complained to him of highway robbery. He then said, "Have you seen al-Hira, `Adi? If you live long enough you will certainly see a woman travelling from al-Hira to go round the Ka'ba, fearing no one but God; if you live long enough the treasures of Kisra will certainly be conquered; if you live long enough you will certainly see a man coming out with a handful of gold or silver looking for someone to accept it but finding no one to accept it from him.[1] One of you will certainly meet God on the day he meets Him with no one between them to interpret for him. He will then certainly say, `Did I not send you a messenger who was conveying the message to you?' He will reply, `Certainly.' He will then say, `Did I not give you property and show favour to you?' He will reply, `Certainly;' then he will look to his right and see only Jahannam, and he will look to his left and see only Jahannam. Guard against hell, even though it be with half a date;[2] and if anyone cannot get so much, he should do it with a good word." `Adi said: I have seen a woman travelling from al-Hira to go round the Ka'ba, fearing no one but God; I was among those who conquered the treasures of Kisra, son of Hurmuz; and if you live long enough you will see what the Prophet Abul Qasim said, one coming out with his hand full. Because there will be no poor at that time. As alms. Bukhari transmitted it.

We made complaint to the Prophet when he was using a striped cloak as a cushion in the shade of the Ka'ba, for we had experienced persecution from the polytheists, asking him if he would not make supplication to God. His face became red, and he sat and said, "Before your time a man would have a pit dug for him in the earth and be put in it, then a saw would be brought and placed above his head which would be split in two, but that would not turn him away from his religion. He would be combed with iron combs below his flesh in bone and sinew, but that would not turn him away from his religion. I swear by God that this matter will reach perfection, so that a rider will go from San'a' to Hadramaut fearing nothing but God, or a wolf which may attack his sheep; but you are in a hurry." [*] *An assurance is here given that the polytheists will receive their punishment, but the people who complained to the Prophet are exhorted to exert patience till the time for that comes. Bukhari transmitted it.

Anas told that God's messenger used to visit Umm Haram, daughter of Milhan who was married to `Ubada b. as-Samit. One day when he visited her, she gave him food and sat clearing his head of lice. God's messenger went to sleep, and then awoke laughing. She asked what was making him laugh and he replied, "Some of my people were shown to me who, while on an expedition in God's path, were sailing in the midst of this sea as kings on thrones (or, like kings on thrones)." She said, "Messenger of God, beseech God that He may put me among them." He made supplication for her, then laid down his head and went to sleep, and after a time awoke laughing. She asked what was making him laugh and he replied, "Some of my people were shown to me who, while on an expedition in God's path ..." (and so on as in the first reply). She said, "Messenger of God, beseech God that He may put me among them." He replied, "You will be among the first." Umm Haram sailed on the sea in Mu'awiya's time, and was thrown from her beast when she came ashore, and died. (Bukhari and Muslim.)

Ibn `Abbas told that Dimad, a man of Azd Shanu'a who applied spells to avert the jinn[*], came to Mecca, and heard the foolish ones among the inhabitants of Mecca saying Muhammad was jinn-possessed. So, he said, "If I could only see this man, perhaps God might heal him at my hand." He met him and said, "I apply spells to avert the jinn, Muhammad. Would you like me do so?" God's messenger replied, "Praise is due to God whom we praise and from whom we seek help. No one can lead astray one whom God guides, and no one can guide one whom God leads astray. I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger. To proceed." Here he interrupted by saying, "Repeat these words to me," so God's messenger repeated them three times. He then said, "I have heard what the kahinssay, what the sorcerers say and what the poets say, but I have never heard anything like these words of yours which have reached a depth like that of the sea (balaghna qamus al-bahr). If you give me your hand, I will swear allegiance to you by accepting Islam." He said that he swore allegiance to him. *Literally, "applied spells against this wind." The word rih(wind) is sometimes used of the jinn, the reason given being that they are invisible like the wind. Muslim transmitted it. Some text of al-Masabih have balaghna na'us al-bahr, but it is a corruption.

During the period of peace between God's messenger and me I went off, and while I was in Syria a letter was brought from the Prophet to Hiraql. Dihya al-Kalbi brought it and handed it to the governor of Busra who handed it to Hiraql. Hiraql asked whether there was anyone there belonging to the people of that man who asserted `that he was a prophet, and when he was told that there was, I was summoned along with some members of Quraish. We entered the presence of Hiraql who made us sit in front of him and then asked, "Which of you is most closely related to this man who asserts that he is a prophet?" When I said that I was, they made me sit in front of him and made my companions sit behind me. He then called for his interpreter and said, "Tell them I am asking this man about this one who asserts he is a prophet, and that if he lies to me, they must accuse him of falsehood." (Abd Sufyan swore by God that if he had not been afraid of his falsehood being reported, he would have lied to him.) He said to his interpreter, "Ask him about the-nature of his lineage among them," and I replied, "He is a man of high lineage among us." He asked, "Has there been any king among his ancestors?" and I replied that there had not been any. He asked whether we had suspected him of falsehood before he said what he had said, and I replied that we had not. He asked whether he was followed by the nobles among the people or by the weak ones, and I replied that he was followed by the weak ones. He asked whether their numbers were increasing or diminishing, and I replied that they were increasing. He asked whether any apostatised from his religion after accepting it through displeasure with him, and I replied that they did not. He asked if we had fought with him, and I replied that we had. He asked the nature of our fighting with him, and I replied that it had its ups and downs, he neither getting the better of us nor we getting the better of him. He asked if he employed treachery, and I replied that he did not, but added that during that period we did not know what he was doing. I swear by God that he did not give me an opportunity of inserting a word except on this occasion. He asked if anyone had said what he was saying before him, and I replied that no one had. He then told his interpreter to say to me, "I asked you about his lineage among you and you asserted that he had a high lineage among you; and messengers are commissioned thus from the high families of their people. I asked you whether any of his ancestors had been a king and you asserted that none had, for if any of his ancestors had been a king, I would have considered him to be a man who was seeking the kingdom of his ancestors. I asked you about his followers whether they were weak people or nobles, to which you replied that they were their weak ones, and such are the followers of the messengers. I asked you whether you suspected him of falsehood before he said what he has said, and you replied that you did not, so I recognised that he was not one to avoid falsehood about men and then go and lie about God. I asked you whether any of them apostatised from his religion after accepting it through displeasure with him, to which you replied that none had, and thus is faith when its cheerfulness mingles with hearts. I asked you whether they were increasing or diminishing, to which you replied that they were increasing, and thus is faith till it is complete. I asked you whether you fought with him, and you asserted that the war between you and him had its ups; and downs, he sometimes getting the better of you and you sometimes getting the better of him; now thus messengers are tested, after which the issue turns out in their favour. I asked you if he employed treachery and you asserted that he did not; now that is how the messengers are, not employing treachery. I asked you whether anyone had said what he was saying before him, and you asserted ta t no one had done so, for if someone had said this before him, I would have said he was a man who copied something said before his time." He then asked what he commanded us and we replied, "He commands us to observe prayer, zakat, ties of relationship, and chastity." He then said, "If what you say is true, he is a prophet. I knew he would come forth but did not think it would be from among you. If I knew I could get to him I would like to meet him, and if I were with him, I would wash his feet. His kingdom will certainly reach to what is under my feet." He then called for God's messenger's letter and read it. (Bukhari and Muslim.) The completion of the tradition has already been given in the chapter on writing to infidels.

Qatada quoted the authority of Anas b. Malik who quoted the authority of Malik b. Sa'sa'a to the effect that God's prophet told them about the night when he was taken up to heaven, saying, "While I was lying down at al-Hatim[2] (but perhaps he said al-Hijr), someone came to me and made a split from here to here (meaning from the pit of his chest to the hair below his navel), then took out my heart. I was next brought a gold dish full of faith, and my heart was washed, then filled up and put back. (A version says the inside was washed with Zamzam water, after which it was filled with faith and wisdom.) I was then brought a beast smaller than a mule and larger than a donkey, which was white, was called al-Buraq, and stepped a distance equal to the range of its vision. I was mounted on it, and Gabriel went with me till he came to the lowest heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied that that was so, the words were uttered, `Welcome; his coming is good,' and the gate was opened. When I entered Adam was there, and Gabriel said, `This is your father Adam, so give him a salutation. I did so, and when he had returned my salutation he said, `Welcome to the good son and the good prophet.' Gabriel then took me up till he came to the second heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied that that was so, the words were uttered, `Welcome; his coming is good' and the gate was opened. When I entered John[3] and Jesus, who were cousins on the mother's side, were there, and Gabriel said, `These are John and Jesus, so give them a salutation I did so, and when they had returned my salutation they said, `Welcome to the good brother and the good prophet.' Gabriel then took me up to the third heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him, and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied that that was so, the words were uttered, `Welcome, his coming is good and the gate was opened. When I entered Joseph was there, and. Gabriel said, this is Joseph, so give him a salutation.' I did so, and when he had returned my salutation he said, `Welcome to the good brother and the good prophet.' Gabriel then took me up till he came to the fourth heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied th at th at was so, the words were uttered, `Welcome; his coming is good,' and the gate was opened. When I entered Idris was there, and Gabriel said, `This is Idris, so give him a salutation.' I did so, and when he had returned my salutation he said, `Welcome to the good brother and the good prophet.' Gabriel then took me up till he came to the fifth heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied that that was so, the words were uttered, `Welcome; his coming is good,' and the gate was opened. When I entered Aaron was there, and Gabriel said, `This is Aaron, so give him a salutation' I did so, and when he had returned my salutation he said, `Welcome to the good brother and the good prophet.' Gabriel then took me up till he came to the sixth heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for, and when he replied that that was so, the words were uttered, `Welcome; his coming is good,' and the gate was opened. When I entered Moses was there, and Gabriel said, `This is Moses, so give him a salutation.' I did so, and when he had returned my salutation he said, `Welcome to the good brother and the good prophet.' Then when I passed on he wept, and when he was asked what was making him weep he replied, `I am weeping because more followers of a young man who was commissioned after my time will enter paradise than of mine.' Gabriel then took me up to the seventh heaven. He asked that the gate be opened, and when he was asked who he was he replied that he was Gabriel. He was asked who was with him and replied that it was Muhammad. He was asked whether he had been sent for and when he replied that that was so, the words were uttered, `Welcome; his coming is good.' When I entered Abraham was there, and Gabriel said, `This is your father Abraham, so give him a salutation.' I did so, and when he had returned my salutation he said, `Welcome to the good son and the good prophet.' I was then taken up to the lote tree of the boundary[4] and saw that its fruits were like the earthenware vessels of Hajar and its leaves like elephants' ears. He told me that this was the lote-tree of the boundary. I saw four rivers, two concealed and two apparent, and. when I asked Gabriel what these two pairs were, he replied, `The two concealed ones are rivers in paradise, and the two apparent ones are the Nile and the Euphrates.' After that I was shown the frequented house.[5] I was then brought a vessel of wine, a vessel of milk, and a vessel of honey, and when I took the milk he said, `It is the true religion[6] which you and your people follow.' Then fifty daily prayers were prescribed for me, but when I returned and passed Moses and on being asked by him what worship I had been commanded replied that I had been commanded to observe fifty daily prayers, he said, `Your people are not capable of observing fifty daily prayers. I swear by God that I have tested men before your time and have laboured most earnestly to prevail over the B. Isra'il, so go back to your Lord and ask Him to make things lighter for your people.' I did so, and when He had reduced them by ten, I returned to Moses. He said the same as before, so I went back, and when He had reduced them by ten, I returned to Moses. He said the same as before, so I went back, and when He had reduced them by ten, I returned to Moses. He said the same as before, so I went back, and when He had reduced them by ten and I had been ordered to observe ten daily prayers I returned to Moses. He said the same as before, so I went back, and when I had been ordered to observe five daily prayers I returned to Moses. He asked what I had been ordered, and when I replied that I had been ordered to observe 'five daily prayers he said, `Your people are not capable of observing five daily prayers. I have tested men before your time and have laboured most earnestly to prevail over the B. Isra'il, so go back to your Lord and ask Him to make things lighter for your people.' I replied, `I have asked my Lord till I am ashamed, but now I am satisfied and I submit.' Then when I passed on a crier called, `I have executed what I have made obligatory and have made things light for my servants'." 1. Literally 'the ascent'. The Prophet's night journey to heaven. 2. A semi-circular wall on the north-west side of the Ka'ba, the area between it and the Ka'ba being al-Hijr. 3. i.e., John the Baptist. 4. Cf. Quran; 53:14. 5. Cf. p. 929, n. 1. 6. Cf. Quran; 52:4. (Bukhari and Muslim.)

Thabit al-Bunani told on the authority of Anas that God's messenger said, "I was brought al-Buraq which was an animal white and long, larger than a donkey but smaller than a mule, whose hoof touched the ground at a distance equal to the range of its vision. I mounted it and came to Jerusalem, then tied It to the ring used by the prophets. Then after entering the mosque and praying two rak'as in it I came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said, `You have chosen the true religion.' We were then taken up to heaven ..." and he went on with something to the same effect as has been mentioned already. He said, "I found Adam who welcomed me and prayed for my wellbeing." Regarding the third heaven he said, "I found Joseph who had been given half of beauty[*], and he welcomed me and prayed for my wellbeing." But he did not mention the weeping of Moses. Regarding the seventh heaven he said, "I found Abraham supporting his back against the frequented house which is entered daily by seventy thousand angels who do not return to it. He then took me to the lote-tree of the boundary whose leaves are like elephants' ears and whose fruits are like earthenware vessels. When what God commands overshadows it, it changes, and none of God's creatures can describe it because of its beauty. God revealed to me what He revealed and made obligatory for-me fifty prayers every day and night. I came down to Moses who asked what my Lord had made obligatory for my people, and when I told him He had prescribed fifty prayers every day and night he said, `Go back to your Lord and ask Him to make things lighter, for your people are not capable of that. I have tested and had experience of the B. Isra'il.' I