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Description of the Prophet Mohammed (s.a.w.)
Birth Of The Prophet (s.a.w.)
The following is an excerpt from the book entitled "The Message of
Mohammad", by Athar Husain. Among other things, it talks
about some of the personal characteristics of the prophet Mohammed (Peace Be
Upon Him), the final messenger of Allah (God). It has been edited slightly
in order to reduce it's length. Care has been taken not to change the
content inshallah.
Appearance Of The Prophet (s.a.w.)
Muhammad (pbuh) was of a height a little above the average. He was of
sturdy build with long muscular limbs and tapering fingers. The hair of his
head was long and thick with some waves in them. His forehead was large and
prominent, his eyelashes were long and thick, his nose was sloping, his
mouth was somewhat large and his teeth were well set. His cheeks were spare
and he had a pleasant smile. His eyes were large and black with a touch of
brown. His beard was thick and at the time of his death, he had seventeen
gray hairs in it. He had a thin line of fine hair over his neck and chest.
He was fair of complexion and altogether was so handsome that Abu Bakr
composed this couplet on him:
"as there is no darkness in the moonlit night so is Mustafa, the
well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to
keep pace with him. His face was genial but at times, when he was deep in
thought, there there were long periods of silence, yet he always kept
himself busy with something. He did not speak unnecessarily and what he said
was always to the point and without any padding. At times he would make his
meaning clear by slowly repeating what he had said. His laugh was mostly a
smile. He kept his feelings under firm control - when annoyed, he would turn
aside or keep silent, when pleased he would lower his eyes (Shamail Tirmizi).
Dress Of The Prophet (s.a.w.)
His dress generally consisted of a shirt, tamad (trousers), a sheet
thrown round the sholders and a turban. On rare occasions, he would put on
costly robes presented to him by foreign emissaries in the later part of his
life (Ahmed, Musnad, Hafiz Bin Qaiyyam).
His blanket had several patches (Tirmizi). He had very few spare clothes,
but he kept them spotlessy clean (Bukhari). He wanted others also to put on
simple but clean clothes. Once he saw a person putting on dirty clothes and
remarked,
"Why can't this man wash them." (Abu Dawud, Chapter "Dress").
On another occasion he enquired of a person in dirty clothes whether he
had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearence should
reflect it." (Abu Dawud)
He used to observe:
"Cleanliness is piety".
His house was but a hut with walls of unbaked clay and a thatched roof of
palm leaves covered by camel skin. He had separate apartments for his wives,
a small room for each made of similar materials. His own apartment contained
a rope cot, a pillow stuffed with palm leaves , the skin of some animal
spread on the floor and a water bag of leather and some weapons. These were
all his earthly belongings, besides a camel, a horse, and an ass and some
land which he had aquired in the later part of his life (Bukhari, Muslim,
Abu Dawud). Once a few of his disciples, noticing the imprint of his
mattress on his body, wished to give him a softer bed but he politely
declined the offer saying,
"What have I to do with worldly things. My connection with the
world is like that of a traveler resting for a while underneath the shade
of a tree and then moving on."
Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when
the prophet died, he did not leave a cent, a slave man or woman, or any
property except his white mule, his weapons and a piece of land which he had
dedicated for the good of the community (Bukhari, Sahih Bukhari).
He advised the people to live simple lives and himself practised great
austerities. Even when he had become the virtual king of arabia, he lived an
austere life bordering on privation. His wife Aiysha (ra) says that there
was hardly a day in his life when he had two square meals (Muslim, Sahih
Muslim, Vol.2, pg 198). When he died there was nothing in his house except a
few seeds of barley left from a mound of the grain obtained from a Jew by
pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").
He had declared unlawful for himself and his family anything given by the
people by way of zakat or sadaqa (types of charity). He was so particular
about this that he would not appoint any member of his family as a zakat
collector (Sahah-Kitab Sadqat).
"By the grace of Allah, you are gentle towards the people;
if you had been stern and ill-tempered, they would have dispersed from
round about you" (translation of
Qur'an
3:159)
About himself the prophet (pbuh) said
"Allah has sent me as an apostle so that I may demonstrate
perfection of character, refinement of manners and loftiness of
deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious
and to overlook the faults of others. Politeness and courtesy, compassion
and tenderness, simplicity and humility, sympathy and sincerity were some of
the keynotes of his character. In the cause of right and justice he could be
resolute and severe but more often than not, his severity was tempered with
generosity. He had charming manners which won him the affection of his
followers and secured their devotion. Though virtual king of Arabia and an
apostle of Allah, he never assumed an air of superiority. Not that he had to
conceal any such vein by practice and artifice: with fear of Allah, sincere
humility was ingrained in his heart. He used to say,
"I am a Prophet of Allah but I do not know what will be my end."
(Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")
In one of his sermons calculated to instill the fear of Allah and the day
of reckoning in the hearts of men, he said,
"O people of Quraish be prepared for the hereafter, I cannot save
you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from
Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O
Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)
He used to pray,
"O Allah! I am but a man. If I hurt any one in any manner, then
forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older
people and stated:
"To honor an old man is to show respect to Allah."
He would not deny courtesy even to wicked persons. It is stated that a
person came to his house and asked permission for admission. The prophet (pbuh)
remarked that he was not a good person but might be admitted. When he came
in and while he remained in the house, he was shown full courtesy. When he
left Aiysha (ra) said,
"You did not think well of this man, but you treated him so well."
The prophet (pbuh) replied,
"He is a bad person in the sight of Allah who does not behave
courteously and people shun his company bacause of his bad manners."
(Bukhari, Sahih Bukhari)
He was always the first to greet another and would not withdraw his hand
from a handshake till the other man withdrew his. If one wanted to say
something in his ears, he would not turn away till one had finished (Abu
Dawud, Tirmizi). He did not like people to get up for him and used to say,
"Let him who likes people to stand up in his honour, he should seek
a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He
had stood up to receive the wet nurse who had reared him in infancy and had
spread his own sheet for her. His foster brother was given similar
treatment. He avoided sitting at a prominent place in a gathering, so much
so that people coming in had difficulty in spotting him and had to ask which
was the Prophet (pbuh). Quite frequently uncouth bedouins accosted him in
their own gruff and impolite manner but he never took offence. (Abu Dawud
Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all muslims
to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing
persons"). He would sit with the humblest of persons saying that
righteousness alone was the criterion of one's superiority over another. He
invariably invited people be they slaves, servants or the poorest believers,
to partake with him of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his
permission to enter the house. He advised the people to follow this
etiquette and not to get annoyed if anyone declined to give permission, for
it was quite likely the person concerned was busy otherwise and did not mean
any disrespect (Ibid).
There was no type of household work too low or too undignified for him.
Aiysha (ra) has stated,
"He always joined in household work and would at times mend his
clothes, repair his shoes and sweep the floor. He would milk, tether, and
feed his animals and do the household shopping." (Qazi Iyaz: Shifa;
Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of
orphans and widows (Nasi, Darmi). Once when there was no male member in the
house of the companion Kabab Bin Arat who had gone to the battlefield, he
used to go to his house daily and milk his cattle for the inhabitants (Ibn
Saad Vol. 6, p 213).
He was especially fond of children and used to get into the spirit of
childish games in their company. He would have fun with the children who had
come back from Abyssinia and tried to speak in Abyssinian with them. It was
his practice to give lifts on his camel to children when he returned from
journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children
in his arms, play with them, and kiss them. A companion, recalling his
childhood, said,
"In my childhood I used to fell dates by throwing stones at palm trees.
Somebody took me to the Prophet (pbuh) who advised me to pick up the dates
lying on the ground but not to fell them with stones. He then patted me
and blessed me." (Abu Dawud)
On the authority of Ali, Tirmizi has recorded that the Prophet (pbuh) had
carefully apportioned his time according to the demands on him for
- offering worship to Allah
- public affairs, and
- personal matters.
After the early morning prayers he would remain sitting in the mosque
reciting praises of Allah till the sun rose and more people collected. He
would then preach to them. After the sermons were over, he would talk
genially with the people, enquire about their welfare and even exchange
jokes with them. Taxes and revenues were also disrtibuted at this time
(Muslim, Sahih Muslim Tirmizi, Sunan Tirmizi). He would then offer chaste
prayers and go home and get busy with household work (Bukhari, Muslim,
Tirmizi). He would again return to the mosque for the mid-day and afternoon
prayers, listen to the problems of the people and give solace and guidance
to them. After the afternoon prayers, he would visit each of his wives and,
after the evening prayers, his wives would collect at one place and he would
have his dinner (Muslim, Sahih Muslim). After the night prayers, he would
recite some suras of the Quran and before going to bed would pray:
"O Allah, I die and live with thy name on my lips."
On getting up he would say,
"All praise to Allah Who has given me life after death and towards
Whom is the return."
He used to brush his teeth five times a day, before each of the daily
prayers. After midnight, he used to get up for the tahajjud prayers which he
never missed even once in his life (Bukhari, Sahih Bukhari). He was not
fastidious about his bed: sometimes he slept on his cot, sometimes on a skin
or ordinary matress, and sometimes on the ground (Zarqani).
On friday he used to give sermons after the weekly "Jumma" prayers. He
was not annoyed if anyone interrupted him during the sermons for anything.
It is stated that once, while he was delivering his sermon, a bedouin
approached him and said, "O messenger of Allah, I am a traveler and am
ignorant of my religion." The prophet (pbuh) got down from the pulpit,
explained the salient features of Islam to him and then resumed the sermon (Tirmizi,
Sunan Tirmizi).
On another occasion his grandson Husain, still a child, came tumbling to
him while he was delivering a sermon. He descended and took him in his lap
and then continued the sermon (Ibid).
Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole
life was a sublime example of the precept. In the loneliness of Makkah, in
the midst of persecution and danger, in adversity and tribulations, and in
the thick of enemies in the battles of Uhud and Hunain, complete faith and
trust in Allah (swt) appears as the dominant feature in his life. However
great the danger that confronted him, he never lost hope and never allowed
himself to be unduly agitated. Abu Talib knew the feelings of the Quraish
when the Prophet (pbuh) started his mission. He also knew the lengths to
which the Quraish could go, and requested the Prophet (pbuh) to abandon his
mission, but the latter calmly replied,
"Dear uncle, do not go by my loneliness. Truth will not go
unsupported for long. The whole of Arabia and beyond will one day espouse
its cause." (Ibn Hisham, Sirat-ur-Rasul.)
When the attitude of the Quraish became more threatening, Abu Talib again
begged his nephew to renounce his mission but the Prophet's (pbuh) reply
was:
"O my uncle, if they placed the sun in my right hand and the moon
in my left, to force me to renounce my work, verily I would not desist
thereform until Allah made manifest His cause, or I perished in the
attempt." (Ibid)
To another well-wisher, he said,
"Allah will not leave me forelorn."
A dejected and oppressed disciple was comforted with the words:
"By Allah, the day is near when this faith will reach its pinnacle
and none will have to fear anyone except Allah." (Bukhari, Sahih
Bukhari)
It was the same trust in Allah (swt) which emboldened the prophet (pbuh)
to say his prayers openly in the haram in the teeth of opposition. The
Quraish were once collected there and were conspiring to put an end to his
life when he next entered the haram. His young daughter Fatima, who happened
to overhear their talk rushed weeping to her father and told him of the
designs of the Quraish. He consoled her, did his ablutions and went to the
Kaaba to say prayers. There was only consternation among the Quraish when
they saw him (Ahmed, Musnad, Vol. 1, pg. 368).
Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed
and told him,
"Do not worry, no one will be able to do you any harm" (Tabari,
Ibn Hisham)
Even though the enemies had surrounded the house, he left the house
reciting the Quranic verse:
"We have set a barricade before them and a barricade behind
them and (thus) have covered them so that they see not"
(Q36:9)
Abu Bakr was frightened when pursuers came close to the cavern in which
he and Prophet Muhammad (pbuh) were hiding during their flight, but the
Prophet (pbuh) heartened him,
"Grieve not. Allah is with us."
A guard was kept at the Prophet's house in Madinah because of the danger
that surrounded him but he had it withdrawn when the Quranic verse was
revealed:
"Allah will protect you from the people"
(Q5:67).
A man was caught waiting in ambush to assault the Prophet (pbuh) but he
was directed to be released with the words,
"Even if this man wanted to kill me, he could not." (Ahmed,
Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He
spat it out after taking a morsel but a disciple who had his fill died the
next day. The Jewess was brought before the prophet (pbuh) who questioned
her:
"Why did you do this?" "To kill you," was her defiant reply. She
was told, "Allah would not have allowed you to do it." (Muslim, Sahih
Muslim.)
In the battle of Uhud when the rear guard action of the Makkan army had
disorganized the Muslim army and had turned the tables, the Prophet (pbuh)
stood as firm as a rock even though he had suffered personal injuries. When
Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was
one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back,
"Allah is our protector and friend. You have no protector and friend. Allah
is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).
Again in the battle of Hunain, when the unexpected assault of the army
had swept the Muslim force off its feet and a defeat seemed imminent, the
Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed
such courage that the Muslim army rallied behind him to win a signal
victory.
The Prophet (pbuh) asked people to be just and kind. As the supreme judge
and arbiter, as the leader of men, as generalissimo of a rising power, as a
reformer and apostle, he had always to deal with men and their affairs. He
had often to deal with mutually inimical and warring tribes when showing
justice to one carried the danger of antagonizing the other, and yet he
never deviated from the path of justice. In administering justice, he made
no distinction between believers and nonbelievers, friends and foes, high
and low. From numerous instances reported in the traditions, a few are given
below.
Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the
seige of Taif, for which he was naturally obliged to him. Soon after, two
charges were brought against Sakhar: one by Mughira of illegal confinement
of his (Mughira's) aunt and the other by Banu Salim of forcible occupation
of his spring by Sakhar. In both cases, he decided against Sakhar and made
him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of
Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they
had separated. Abdullah was waylaid and done to death. Mahisa reported this
tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify
the guilty, he did not say anything to the Jews and paid the blood-money out
of the state revenues (Bukhari, Sahih Bukhari Nasai).
A woman of the Makhzoom family with good connections was found guilty of
theft. For the prestige of the Quraish, some prominent people including
Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh)
refused to condone the crime and expressed displeasure saying,
"Many a community ruined itself in the past as they only punished
the poor and ignored the offences of the exalted. By Allah, if Muhammad's
(My) daughter Fatima would have committed theft, her hand would have been
severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood")
The Jews, in spite of their hostility to the Prophet (pbuh), were so
impressed by his impartiallity and sense of justice that they used to bring
their cases to him, and he decided them according to Jewish law. (Abu Dawud,
Sunan Dawud)
Once, while he was distributing the spoils of war, people flocked around
him and one man almost fell upon him. He pushed the men with a stick causing
a slight abrasion. He was so sorry about this that he told the man that he
could have his revenge, but the man said, "O messenger of Allah, I forgive
you." (Abu Dawud, Kitablu Diyat).
In his fatal illness, the Prophet (pbuh) proclaimed in a concourse
assembled at his house that if he owed anything to anyone the person
concerned could claim it; if he had ever hurt anyone's person, honor or
property, he could have his price while he was yet in this world. A hush
fell on the crowd. One man came forward to claim a few dirhams which were
paid at once. (Ibn Hisham, Sirat-ur-Rasul)
Muhammad (pbuh) asked people to shun notions of racial, family or any
other form of superiority based on mundane things and said that
righteousness alone was the criterion of one's superiority over another. It
has already been shown how he mixed with everyone on equal terms, how he ate
with slaves, servants and the poorest on the same sheet (a practice that is
still followed in Arabia), how he refused all privileges and worked like any
ordinary laborer. Two instances may, however, be quoted here:
Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad
sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his
camel with him. Quais hesitated out of respect but the Prophet (pbuh)
insisted: "Either mount the camel or go back." Quais decided to go
back. (Abu Dawud, Kitabul Adab)
On another occasion he was traveling on his camel over hilly terrain with
a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride
the camel, but Uqba thought this would be showing disrespect to the Prophet
(pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh)
himself walked on foot as he did not want to put too much load on the
animal. (Nasai pg. 803)
The prisioners of war of Badr included Abbas, the uncle of the Prophet (pbuh).
Some people were prepared to forgo their shares and remit the Prophet's (pbuh)
ransom but he declined saying that he could make no distinctions. (Bukhari,
Sahih Bukhari, Chapter "Ransoms")
During a halt on a journey, the companions apportioned work among
themselves for preparing food. The Prophet (pbuh) took upon himself the task
of collecting firewood. His companions pleaded that they would do it and
that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to
myself. Allah does not like the man who considers himself superior to his
companions." (Zarqani, Vol 4 pg. 306)
The Prophet (pbuh) not only preached to the people to show kindness to
each other but also to all living souls. He forbade the practice of cutting
tails and manes of horses, of branding animals at any soft spot, and of
keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any
animal over-loaded or ill-fed he would pull up the owner and say,
"Fear Allah in your treatment of animals." (Abu Dawud, Kitab
Jihad).
A companion came to him with the young ones of a bird in his sheet and
said that the mother bird had hovered over them all along. He was directed
to replace her offspring in the same bush (Mishkat, Abu Dawud)
During a journey, somebody picked up some birds eggs. The bird's painful
note and fluttering attracted the attention of the Prophet (pbuh), who asked
the man to replace the eggs (Bukhari, Sahih Bukhari).
As his army marched towards Makkah to conquer it, they passed a female
dog with puppies. The Prophet (pbuh) not only gave orders that they should
not be disturbed, but posted a man to see that this was done.
He stated,
"Verily, there is heavenly reward for every act of kindness done to
a living animal."
The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to
help them with alms, zakat, and in other ways. He said:
"He is not a perfect muslim who eats his fill and lets his neighbor
go hungry."
He asked,
"Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that
"It is diffucult for a man laden with riches to climb the steep
path that leads to bliss."
He did not prohibit or discourage the aquisition of wealth but insisted
that it be lawfully aquired by honest means and that a portion of it would
go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labor,
and that if a man begs to increase his property, Allah will diminish it
and whoever has food for the day, it is prohibited for him to beg."
To his wife he said,
"O Aysha, love the poor and let them come to you and Allah will
draw you near to Himself." (Bukhari, Sahih Bukhari)
One or two instances of the Prophet's (pbuh) concern for the poor may be
given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an
orchard and picked some fruit. The owner of the orchard gave him a sound
beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh)
who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he
was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was
given to him (Abu Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he
could not clear his debt owing to the failure of his date crop. The Prophet
(pbuh) went with Jabir to the house of the creditor and pleaded with him to
give Jabir some more time but the creditor was not prepared to oblige. The
Prophet (pbuh) then went to the oasis and having seen for himself that the
crop was really poor, he again approached the creditor with no better
result. He then rested for some time and approached the creditor for a third
time but the latter was adamant. The Prophet (pbuh) went again to the
orchard and asked Jabir to pluck the dates. As Allah would have it, the
collection not only sufficed to clear the dues but left something to spare (Bukhari,
Sahih Bukhari).
His love for the poor was so deep that he used to pray:
"O Allah, keep me poor in my life and at my death and raise me at
resurrection among those who are poor." (Nasai, Chapter: Pardon)
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More Links About The Final Apostle, Prophet Muhammad
(SAW):
Muhammad The Messenger Of Allah ::
محمّد رسول الله صلى الله عليه
وسلّم --
Biography by a Muslim, Muhammad Hamidullah |
Biography by a non-Muslim, K. Rao |
The Prophet (s.a.w.) as a blessing to mankind |
Description Of The Prophet (s.a.w.) |
Finality of Prophethood |
Last Sermon Of The Prophets (s.a.w.) |
What other scholars say about the Prophet (s.a.w.) and
additional sayings |
The Rightly Guided Caliphs ::
الخلفاء الراشدون رضوان عليهم |
The First Caliph, Abu Bakr (632-634 A.C.)
|
The Second Caliph, Umar (634-644 A.C.) |
The Third Caliph, Uthman (644-656 A.C.) |
The Fourth Caliph, Ali (656-661 A.C.)
|
Stories Of The Companions ::
قصص الصحابة رضوان الله عليهم
--
'Abbaad Ibn Bishr |
‘Abdullah Ibn ‘Abbaas |
‘Abdullah Ibn 'Amr Ibn Al-'Aas |
'Abdullah ibn Hudhafah as-Sahmi |
'Abdullah ibn Jahsh |
'Abdullah Ibn Mas'uud |
'Abdullah Ibn Rawaahah |
'Abdullah Ibn Sailam |
'Abdallah Ibn 'Umar |
'Abdullah ibn Umm Maktum |
'Abdullah Ibn Az-Zubair |
'Abd Ar- Rahman Ibn Abi Bakr |
'Abd Ar-Rahman Ibn 'Awf |
Abu Ad-Dardaa |
Abu Ayuub Al-Ansaariy |
Abu Dhar Al-Ghifaariy |
Abu Jabir Abdallah bin
Amr bin Hiram |
Abu Hurairah |
Abu-l Aas ibn ar-Rabiah |
Abu Muusaa Al-Ash'ariy |
Abu Sufyaan Ibn Al-Haarith |
Abu Ubaydah ibn al-Jarrah |
'Adiyy ibn Hatim |
'Aishah bint Abi Bakr |
Al-'Abbaas Ibn 'Abd Al-Muttalib |
Al-Baraa' Ibn Maalik |
Al-Miqdaad Ibn 'Amr |
'Ammaar Ibn Yaasir |
'Amr Ibn Al -'Aas |
'Amr Ibn Al-Jamuuh |
An-Nuayman ibn Amr |
An-Numan ibn Muqarrin |
Asmaa bint Abu Bakr |
At-Tufail Ibn 'Amr Ad-Dawsiy |
Az-Zubair Ibn Al-'Awaam |
Barakah |
Bilaal Ibn Rabaah |
Fatimah bint Muhammad |
Fayruz ad-Daylami |
Hakim ibn Hazm |
Hamzah Ibn 'Abd Al-Muttalib |
Hudhaifah Ibn Al-Yamaan |
Ikrimah ibn Abi Jahl |
Ja'far Ibn Abi Taalib |
Julaybib |
Habib Ibn Zaid |
Khabbab ibn al-Arat |
Khaalid Ibn Al-Waliid |
Khaalid Ibn Sa'iid |
Khubaib Ibn 'Adiy |
Mi'aadh Ibn Jabal |
Muhammad ibn Maslamah |
Mus'ab Ibn 'Umair |
Nuaym ibn Masud |
Rabiah ibn Kab |
Ramlah bint Abi Sufyan |
Rumaysa bint Milhan |
Qais Ibn Sad Ibn Ubaadah |
Sa'd Ibn Abi Waqqaas |
Sa'd Ibn Mitaadh |
Sa'd Ibn 'Ubaadah |
Sa'iid Ibn Aamir |
Sa'iid ibn Zayd |
Saalim Mawlaa Abi Hudhaifah |
Salamah Ibn Al-Akwa' |
Salmaan Al-Faarisiy |
Suhayb ar-Rumi |
Suhayb Ibn Sinaan |
Suhayl Ibn'Amr |
Talhah Ibn - Ubaid Allah |
Thaabit Ibn Qais |
Thumamah ibn Uthal |
'Ubaadah Ibn As-Saamit |
Ubaiy Ibn Ka'b |
Umair Ibn Sa'd |
Umair Ibn Wahb |
'Umraan Ibn Husain |
Umm Salamah |
Uqbah ibn Aamir |
Usaamah Ibn Zaid |
Usaid Ibn Hudair |
'Utbah Ibn Ghazwaan |
'Uthmaan Ibn Madh'uun |
Zayd al-Khayr |
Zayd Ibn Al-Khattaab |
Zayd Ibn Haarithah |
Zayd Ibn Thaabit |
Muslim Profiles --
Imam Abu Hanifa |
Imam Ibn Hanbal |
Imam Malik |
Imam Al Shafi’i |
Al Ayoubi |
Al Battani |
Al Biruni |
Al Buzjani |
Al Farghani |
Al Kindi |
Al Idrisi |
Al Khayyam |
Al Khawarizmi |
Al Tusi |
Al Zahrawi |
Dan Fodio |
Ibn Al-Baitar |
Ibn Al Nafis |
Ibn Batuta |
Ibn Haiyan |
Ibn Khaldun |
Ibn Rushd |
Ibn Qurra |
Ibn Sina |
Ibn Ziyad |
Ibn Zuhr |
Sheikh Abdulfattah Abu-Abdullah Adelabu (Ph. D. Damas)
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