Beskrivning av Profeten Muhammed saw, i en shia kedja.
From al-Saduq in Ma’ani al-Akhbar: By way of Ibn Abi Halah al-Tamimi from al-Hasan ibn ‘Ali and (in another narration) by way of al-Rida from his fathers, from ‘Ali ibn al-Husayn, from Husayn ibn ‘Ali and also (in yet another narration) by way of a man from the lineage of Abi Halah from his father, from al-Hasan ibn ‘Ali who said: I asked my maternal uncle, Hind ibn Abi Halah – who always used to talk about the Noble Prophet – to describe for me something about him so that I may increase my love for him. So he said:
The Prophet of Allah was revered and venerated. His face would shine like the full moon. He was taller than those who were short and shorter than those who were tall (i.e. he was of average height). He had a moderately large head and curly hair. If his hair could be combed he would comb it otherwise, if he let his hair grow, he would not let it exceed up to the length of his earlobes. He had a light complexion, a wide forehead, long narrow eyebrows that were broad but not conjoined, with a vein running between them which became visible when he was angry. There was a light which elevated him such that if one who saw him did not notice it, he would think he was raising his head with haughtiness.
His beard was short and thick; his cheeks were smooth and wide. He had a broad mouth with clear separated teeth. He had fine hair on his chest. His neck was like a beautiful image of pure silver. His body was proportional (all his limbs were the perfect size in relation to his body). His stomach and chest were equal in size. He had broad shoulders. His joints were fleshy. He had a wide chest. The unclothed parts of his body shone with brightness. He had a line of hair extending from his chest to his navel; other than this, his chest and stomach were bare.
His forearms, shoulders and upper chest were hairy. He had long forearms and wide palms. His hands and feet were thick and firm. He had extended fingers and bones that were without any protuberances in the forearms and shanks. The middle of the soles of his feet were raised from the ground and his feet were wide. Water would not soak them. When he walked he raised his legs from the ground and inclined forwards, treading lightly with soft steps. He walked briskly as though he was descending a declivity. When he turned to face someone, he would turn his entire body (not just his head).
His eyes were lowered; his gaze toward the ground was longer than his gaze toward the sky. He would look with short glances. He was the first to salute (say salam to) whomever he met.
He then said: Describe to me his speech. He replied: He was afflicted with continued sadness, always deep in thought and never at ease. He was silent for long periods of time. He never talked unnecessarily. He started his speech and ended it with great eloquence. His discourse was relevant and concise, without superfluity and not lacking the necessary details. He was soft-spoken and never rude or insulting. He would consider blessings to be great even if they were small, never complaining about them. However, he neither criticized nor praised what he tasted (or ate).
The world and its disappointments never made him angry. But when someone’s rights were usurped, he would become so angry that nobody would recognize him and nothing would stand in his way until he had helped him (get back his rights). When he pointed to something he pointed to it with his whole hand and when he was surprised he turned his hand upside-down. When he talked he would join his hands together, and would tap the back of his left thumb with his right palm. When he became angry he turned his face away and when he was annoyed he looked down. His laughter was manifested by a smile and (when he smiled) his teeth were seen to be like hailstones.
al-Saduq said: Up to this point it has been the narration of Qasim ibn al-Muni’ from Isma`il ibn Muhammad ibn Ishaq ibn Ja’far ibn Muhammad and the rest, up to the end, is the narration of ‘Abd al-Rahman…
Imam Hasan said: I kept this hidden from al-Husayn for some time then I told him about it, but I found he already knew of this before me so I asked him about it and found out that he had asked his father about how the Noble Prophet was, inside the home and outside, his sitting and his appearance; and he did not leave out anything.
Imam Husayn said: I asked my father about the conduct of the Noble Prophet when he entered his home. He said: He entered the home when he wanted to and when he came to his home, upon his entrance, he divided his time into three parts: a part for Allah, a part for his family and a part for himself. Then he divided his own time between himself and the people, keeping his portion for his special companions and the other portion for the general public; and did not save any time for his personal work. It was from his practice, in the portion devoted to (meeting) the people, to give preference and respect to the people of distinction and he would categorize them according to their excellence in religion. From among them were those with one need and those who had two needs and even those with many needs, so he occupied himself with them and occupied them with what was good for them. He would ask them about the community and in informing them about what was necessary he would say: “Those who are present from among you should inform those who are absent, and inform me about the need of one who is unable to inform me of his need. For surely the one who informs a person in authority of the need of the one who cannot express it, Allah will make his feet firm on the Day or Reckoning.” Nothing other than this would be mentioned in his presence and he would not accept from anyone anything other than this. They would come in seeking (knowledge and wisdom) and they would not disperse until they had received it and they would leave as guides (for others).
I asked him about the conduct of the Noble Prophet outside the home – how was it? He replied: The Prophet of Allah would remain silent except when it was necessary for him to speak, and he would be affable with the people and would not alienate them. He would honor the honorable of every community and would make them in charge of their affairs. He would be careful with the people and would be cautious not to be impolite or turn away from them, frowning. He would seek to know about the condition of his companions and he would ask the people about the condition of others (like their relatives or neighbors). He used to admire the good deed and encourage it while censuring the evil action and discouraged it. He was unwaveringly moderate in his affairs. He was never unmindful (toward the people) out of fear of their becoming negligent and deviating (from the right path). He would never fall short of the truth and would never overstep it. Those who were near him were from the best of the people. The best from among them, in his view, was the one who gave more advice and guidance to the Muslims and the ones who were of greater status in his eyes were those who were more caring and helpful to them.
He said: Then I asked him about his (manner of) sitting, so he said: He would neither sit nor stand but by remembering Allah. He never reserved a place specifically for himself and forbade others to have places reserved for them. When he arrived at a gathering, he sat wherever there was a place to sit and he enjoined others to do the same. He would give a chance to all those who were sitting with him, without giving preference to one over the other because he held him in greater esteem. When someone would come to sit with him he would remain seated patiently until he stood up and left. If someone asked him for something, he would give him exactly what he had asked for or if he did not have it he would offer kind words to him. The people were so pleased with his character that he became like a father to them and they were all treated as equals by him. His gathering was a gathering of forbearance, respect, honesty and trust. There were no raised voices in it and neither were there any evil imputations. Nobody’s mistakes were repeated outside the gathering. Those who were in the gathering were fair to one another and were, in this, linked to each other with piety. They were humble, respectful to the elderly and merciful to the young, charitable to the needy and hospitable to the outsider.
I said: How was his interaction with those who were in his company? He said: He was always cheerful, easygoing, approachable and soft-spoken. He was never rude or harsh. He never laughed loudly, never uttered obscenities, never looked for faults in people and never flattered anyone. He ignored that which was not liked by him in such a manner that it would neither cause despair nor make one feel hopeless. He kept three things away from himself: arguing, being loquacious and talking about things that did not concern him. He also stayed away from three things related to people, namely: he would never rebuke anyone, never reproach him and never look for his slip-ups or faults. He would not speak except that for which he hoped to be rewarded by Allah . When he spoke, those who were sitting with him were mesmerized and motionless and silent with awe – as though there were birds perched on their heads. When he became silent they spoke. They never debated in his presence; when one would speak, the others would listen to him until he had finished and they would take turns to speak in his presence. He would laugh when they laughed and express surprise when they expressed surprise. He used to be patient with the incivility of the outsider in his questioning and speech, even if his companions objected. He would say: “If you see a person in need then assist him.” He would not accept praise except from one who was sincere in his professing himself a Muslim. He never interrupted anyone’s talk until he had exceeded the limits, in which case he would interject by asking him to desist or by standing up.
He said: I then asked him about the silence of the Noble Prophet so he said: His silence was based on four things: forbearance, caution, consideration and contemplation. As for (his silence in) consideration, this was in order to look and listen to everyone equally. As for contemplation, it was about what remains and what perishes. He had a perfect balance of forbearance and patience. Nothing would enrage him or upset him. He was cautious in four things: in his performing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggling to make the best decisions for reforming his community, and in his performing that which secures the good of this world and the next.
Note: It is also narrated it in Makarim al-Akhlaq quoting from the book of Muhammad ibn Ishaq ibn Ibrahim al-Talqani with in his narration from those whom he deemed trustworthy, from al-Hasan and al-Husayn.
He says in al-Bihar: And this narration is from the famous narrations that have been mentioned by the ammah in many of their books.