Prophet Muhammad ﷺ: A Portrait from the Companions

Purposeful Movement> moved, turned, looked, spoke, greeted, and occupied an assembly. The recurrent image of descending a slope conveys momentum, firm foot placement, and ease. Turning with the whole body communicates complete attention. Lowering the gaze, greeting first, speaking without excess, and allowing companions to walk before him show that physical conduct embodied moral discipline.

Hind ibn Abi Halah’s Narration

Hasan ibn Ali asked his maternal uncle Hind ibn Abi Halah —who was skilled in describing people—to portray the Holy Prophet so that he might retain something to which his heart could remain attached. Hind replied:

كان رسول الله صلى الله عليه وسلم فخما مفخما، يتلألأ وجهه تلألؤ القمر ليلة البدر، أطول من المربوع، وأقصر من المشذب، عظيم الهامة، رجل الشعر، إن انفرقت عقيقته فرقها، وإلا فلا يجاوز شعره شحمة أذنيه إذا هو وفره، أزهر اللون، واسع الجبين، أزج الحواجب، سوابغ في غير قرن، بينهما عرق يدره الغضب، أقنى العرنين، له نور يعلوه، يحسبه من لم يتأمله أشم، كث اللحية، سهل الخدين، ضليع الفم، مفلج الأسنان، دقيق المسربة، كأن عنقه جيد دمية في صفاء الفضة، معتدل الخلق، بادن متماسك، سواء البطن والصدر، عريض الصدر، بعيد ما بين المنكبين، ضخم الكراديس، أنور المتجرد، موصول ما بين اللبة والسرة بشعر يجري كالخط، عاري الثديين والبطن مما سوى ذلك، أشعر الذراعين والمنكبين وأعالي الصدر، طويل الزندين، رحب الراحة، شثن الكفين والقدمين، سائل الأطراف - أو قال: شائل الأطراف - خمصان الأخمصين، مسيح القدمين، ينبو عنهما الماء، إذا زال زال قلعا، يخطو تكفيا، ويمشي هونا، ذريع المشية، إذا مشى كأنما ينحط من صبب، وإذا التفت التفت جميعا، خافض الطرف، نظره إلى الأرض أطول من نظره إلى السماء، جل نظره الملاحظة، يسوق أصحابه، ويبدأ من لقي بالسلام.⁴⁰

The Holy Prophet possessed a majestic and deeply dignified appearance. His blessed face shone with the radiance of the full moon. He was taller than a man of medium stature, though not exceptionally tall. His head was nobly proportioned, and his hair was gently waved. If his hair parted naturally, he would leave it parted; otherwise, he would not deliberately part it. When he allowed it to grow long, it did not extend beyond his earlobes. His complexion was radiant, and his forehead was broad. His eyebrows were long and gracefully arched, without meeting in the middle. Between them was a vein that became prominent when he was angered. The bridge of his nose was high and finely formed, with a light shining upon it; one who did not observe him carefully might think it more prominent than it was. His beard was full, his cheeks were smooth, and his mouth was broad and well formed. His teeth were finely spaced, and a slender line of hair extended from his chest to his navel. His neck was like that of a beautifully fashioned figure, possessing the purity and brilliance of silver. His physique was harmonious and well proportioned. He was strongly and firmly built, with his chest and abdomen level. His chest was broad, the distance between his shoulders was wide, and his joints were strong and substantial. The uncovered parts of his body were radiant. A fine line of hair extended from the upper chest to the navel, while the remainder of his chest and abdomen was free of hair. His forearms, shoulders, and upper chest had hair. His forearms were long, his palms broad, and his hands and feet strong and well formed. His limbs were extended and graceful. The arches of his feet were raised, while their upper surfaces were smooth, so that water flowed readily over them. When he moved, he lifted his feet firmly. He walked with a slight forward inclination, calmly yet briskly, taking purposeful strides. When he walked, it appeared as though he were descending a slope. When he turned, he turned with his entire body. His gaze was modestly lowered, and he looked towards the earth more often than towards the sky. Most of his looking was through brief, attentive glances. He allowed his Companions to walk ahead of him, and he was always the first to greet anyone he met with peace.

The extended transmission of Prophet Muhammad’s portrait narrated by Hind through Al-Hasan, Al-Husain, and Ali adds the Holy Prophet’s measured speech, conduct in assemblies, domestic routine, and disciplined silence. Similar but shorter accounts are preserved by Ibn Saad, ⁴¹ Ibn Shuayb, ⁴² Al-Tabarani, ⁴³ and Al-Ajurri. ⁴⁴ Al-Tirmidhi also preserves part of the extended account. ⁴⁵ Where versions overlap, the present article treats them as a single descriptive tradition rather than reproducing the same wording repeatedly.

Abu Hurairah’s Narration: Swift but Unstrained Gait

Abu Hurairah described the striking combination of speed and effortlessness in the following words:

ما رأيت شيئا أحسن من رسول الله صلى الله عليه وسلم، كان الشمس تجري في جبهته، وما رأيت أحدا أسرع في مشيته من رسول الله صلى الله عليه وسلم، كأنما الأرض تطوى له، إنا لنجهد أنفسنا، وإنه لغير مكترث.⁴⁶

I never saw anything more beautiful than the Holy Prophet . It was as though the sun moved across his forehead. I never saw anyone walk more swiftly than the Holy Prophet ; it was as though the earth were folded for him. We would exert ourselves to keep pace, while he proceeded without strain or concern.

Umm Mabad’s Narration

Umm Mabad formed her description after a brief encounter during the Hijrah of Prophet Muhammad . Her testimony is therefore especially important for the immediate public impression of appearance, speech, dignity, and leadership. She says:

رأيت رجلا ظاهر الوضاءة، أبلج الوجه، حسن الخلق، لم تعبه ثجلة، ولم تزر به صعلة، وسيم قسيم، في عينيه دعج، وفي أشفاره وطف، وفي صوته صهل، وفي عنقه سطع، وفي لحيته كثاثة، أزج أقرن، إن صمت فعليه الوقار، وإن تكلم سماه وعلاه البهاء، أجمل الناس وأبهاه من بعيد، وأحسنه وأجمله من قريب، حلو المنطق فصلا، لا نزر ولا هذر، كأن منطقه خرزات نظم يتحدرن، ربعة لا تشنؤه من طول، ولا تقتحمه عين من قصر، غصن بين غصنين، فهو أنضر الثلاثة منظرا، وأحسنهم قدرا، له رفقاء يحفون به، إن قال سمعوا لقوله، وإن أمر تبادروا إلى أمره، محفود محشود، لا عابس ولا مفند. ⁴⁷

I saw a man of striking radiance, bright-faced and handsome in appearance. He was neither disfigured by a large belly nor diminished by a small head. He was handsome and well-proportioned. His eyes were intensely dark, his eyelashes long, his voice resonant, his neck graceful, and his beard thick. His eyebrows were finely arched and joined. When silent, he was enveloped in dignity; and when he spoke, splendor elevated and adorned him. From a distance, he was the most beautiful and magnificent of people, and from nearby, the finest and most handsome. His speech was sweet, clear, and measured—neither too brief nor excessive—as though his words were beads descending from a carefully arranged necklace. He was of medium stature: not so tall as to appear displeasing, nor so short as to be looked down upon. He was like a flourishing branch between two other branches, yet he was the most radiant of the three in appearance and the finest in stature. He had companions who surrounded him; when he spoke, they listened attentively, and when he commanded, they hastened to fulfil his command. He was diligently served and respectfully surrounded—neither stern-faced nor given to belittling others.

Taken together, the preceding narrations show that Hind’s report provides a detailed and coherent description of the Holy Prophet’s physical appearance and bearing. Abu Hurairah confirms the walking speed of Prophet Muhammad without visible strain. Umm Ma’bad’s account complements this physical portrait by highlighting the Holy Prophet’s speech and social presence. His words were clear, balanced, and beautifully ordered like a string of pearls, while his dignity became even more evident whenever he spoke.

Purposeful movement, measured words, and orderly attention arise from the same internal discipline. The Holy Prophet was neither slow through lethargy nor hurried through agitation, neither silent through withdrawal nor verbose through self-display, neither inaccessible through majesty nor casual in a way that dissolved order. His conduct made others feel fully attended to, while preserving collective direction.

Majesty, Mercy, Humility, and the Companions’ Reverence

The most important interpretive finding is the union of majesty with mercy. Ali’s foundational report distinguishes between the awe of first sight and the love produced by close companionship. This pattern excludes two mistaken readings: awe was not fear of harshness, and affection was not familiarity without reverence. The companions experienced both because public dignity and private gentleness remained inseparable.

Amr ibn Al-‘Aas’s Narration

Amr ibn Al-‘Aas expressed this union through the limits of his own gaze. He says:

ما كان أحد أحب إلي من رسول الله صلى الله عليه وسلم، ولا أجل في عيني منه، وما كنت أطيق أن أملأ عيني منه إجلالا له، ولو سئلت أن أصفه ما أطقت؛ لأني لم أكن أملأ عيني منه. ⁴⁸

No one was more beloved to me than the Holy Prophet , and no one was more majestic in my sight. Because of my profound reverence for him, I could not bear to look at him with a prolonged, unrestricted gaze. Had I been asked to describe him, I would not have been able to do so, because I never filled my eyes with looking at him.

‘Amr’s inability to give a full description is itself descriptive evidence. The man most beloved to him was also the most majestic in his sight. His reverence prevented unrestricted looking, yet it arose after faith and closeness rather than from social distance. Ali supplies the corresponding formulation: whoever encountered the Holy Prophet suddenly felt awe, while whoever knew him through companionship loved him. ⁴⁹

The moral predicates within the descriptive reports are consistent: generous in heart and hand, truthful in speech, gentle in disposition, noble in companionship, patient, courageous, attentive to the weak, and free from personal vindictiveness. ⁵⁰ The extended household tradition depicts him dividing time among worship, family, and legitimate personal needs, while making part of his own portion available to the community. It also remembers ordinary service—repairing clothing, attending to animals, and assisting within the home—as the domestic expression of humility. ⁵¹

Physical and moral traits therefore interpret one another. Strength made service possible; a lowered gaze made attention modest; silence enabled reflection; concise speech protected clarity; and majesty gave moral instruction weight. These reports do not retrospectively attach moral virtues to a merely physical description; rather, they portray his noble character as visibly embodied in his appearance, speech, and conduct.

The Seal of Prophethood and Distinctive Observations

The Seal of Prophethood appears in several independent reports and is located between the shoulders. Descriptions of its precise form vary according to angle, age, distance, and comparison: a rounded mark, a pigeon’s egg, or the button of a canopy. The stable claim is its location and recognizable bodily presence; the comparisons communicate shape and scale rather than different objects.

Abu Umamah Al-Bahili’s Narration

Abu Umamah incorporated the Seal within a broader description of complexion, eyes, shoulders, hands, feet, clothing, gait, and manner of turning:

كان رسول الله صلى الله عليه وسلم أبيض تعلوه حمرة، أدعج العينين، أهدب الأشفار، ضخم المناكب، أشعر الذراعين والصدر، شثن الأطراف، ذا مسربة، في الرجال أطول منه، وفي الرجال أقصر منه، عليه سحوليتين، إزاره تحت ركبتيه ثلاث أصابع، أو أربع أصابع، إذا تعطف بردائه لم يحط به فهو متأبطه تحت إبطه، إذا مشى تكفأ كأنه يمشي في صعود، وإذا التفت التفت جميعا، بين كتفيه خاتم النبوة.⁵²

The Holy Prophet had a fair complexion tinged with redness. His eyes were large and intensely dark, and his eyelashes were long. He had broad shoulders, hair on his forearms and chest, sturdy hands and feet, and a fine line of hair extending down his torso. Among men, some were taller than him and some were shorter. He wore two Suḥuli garments, and the hem of his lower garment fell three or four fingerbreadths below his knees. When he wrapped himself in his upper garment, it did not completely encircle him, so he tucked it beneath his arm. When he walked, he leaned forward with purpose, as though walking uphill. When he turned, he turned with his whole body. Between his shoulder blades was the Seal of Prophethood.

Al-Saib ibn Yazid’s Narration

Al-Saib ibn Yazid remembered seeing the Seal only after the Holy Prophet had cared for him, prayed for him, and allowed him to drink from the water of his ablution. He says:

ذهبت بي خالتي إلى النبي صلى الله عليه وسلم، فقالت: يا رسول الله، إن ابن أختي وجع، فمسح برأسي، ودعا لي بالبركة وتوضأ فشربت من وضوئه، فقمت خلف ظهره، فنظرت إلى الخاتم بين كتفيه، فإذا هو مثل زر الحجلة.⁵³

‘My maternal aunt took me to the Holy Prophet and said: O Messenger of Allah (), my sister’s son is unwell. He passed his blessed hand over my head and prayed for blessing for me. He then performed ablution, and I drank from the water he had used. I stood behind his back and looked at the Seal between his shoulders; it resembled the button of a bridal canopy.’

Al-Tirmidhi explained that the word may also be used for a rounded egg-like object associated with it.Jabir ibn Samurah compared the Seal to a pigeon’s egg and noted that its color resembled the surrounding body. These descriptions converge upon a rounded, visible sign situated between the shoulders. ⁵⁴

Maymunah bint Kardam’s Narration

Maymunah bint Kardam retained a highly individualized childhood memory of the Prophet mounted in Makkah:

رأيت رسول الله صلى الله عليه وسلم بمكة، وهو على ناقته، وأنا مع أبي، وبيد رسول الله صلى الله عليه وسلم درة كدرة الكتاب، فسمعت الأعراب والناس يقولون: الطبطبية، فدنا منه أبي، فأخذ بقدمه، فأقر له رسول الله صلى الله عليه وسلم، فما نسيت فيما نسيت طول إصبع قدمه السبابة على سائر أصابعه.⁵⁵

‘I saw the Holy Prophet in Makkah while he was mounted upon his she-camel and I was with my father. In the hand of the Holy Prophet was a small staff resembling the pointer used by a teacher. I heard the Bedouins and other people calling out, ‘Al-Tabtabiyyah.’ My father approached him and took hold of his blessed foot, and the Messenger of Allah allowed him to do so. Among the things I have never forgotten is that the second toe of his blessed foot was longer than the other toes.’

Distinctive observations should not be forced into the central physical outline, but neither should they be discarded. Al-Saib remembers healing, blessing, and the Seal in one scene; Maymunah )remembers a small staff, a mounted posture, and the relative length of a toe, an elderly witness remembers red garments in the marketplace; ⁵⁶ and Taym Al-Ribab remembers green garments and reddish-looking white hairs. ⁵⁷ Such details preserve the texture of actual encounters.

The evidentiary value of these reports lies in their individuality. Fabricated uniformity would make every witness notice the same features in the same order. Instead, convergence establishes the shared portrait while personal memories disclose where, when, and how particular companions saw him.

Figure 1. Integrated qualitative model of the companion testimony. The reports move from physical form through embodied conduct to moral presence, while each layer interprets the others.

Figure 1 summarizes the logic of the corpus. Physical form is the most immediately observable layer, embodied conduct shows that form in motion and interaction, and moral presence explains why the same person inspired both awe and love. ⁵⁸ The three layers are analytically distinguishable but not separable in the Companions’ memories.

The narrations of the companions preserve a coherent yet multidimensional portrait of Prophet Muhammad . Across household testimony, travel memories, public encounters, and brief visual impressions, the same central features recur: balanced stature, a strong and proportionate body, breadth between the shoulders, radiant fairness with a healthy reddish glow, expressive dark eyes, long eyelashes, a full beard, moderately wavy hair, firm hands and feet, and purposeful movement. Reports concerning fragrance, softness of the hands, the Seal of Prophethood, limited greying, clothing, hairstyle, and individualized bodily details add texture without altering the stable outline.

The principal benefit of thematic organization is that it respects both repetition and difference. Repetition is treated as corroboration rather than reproduced mechanically; difference is explained through circumstance, viewpoint, growth of the hair, grooming, distance, and the selective nature of memory. Representative ahadith remain visible in Arabic and translation, while supporting reports strengthen the analysis in the footnotes.

Most importantly, the corpus refuses to separate outward form from inward character. Strength accompanies softness; swiftness remains calm; radiance is joined to modesty; silence becomes reflection; concise speech remains rich in meaning; majesty inspires reverence without inaccessibility; and authority expresses itself through mercy, truthfulness, equality, and service. The Holy Prophet could fill a first-time observer with awe and a close companion with love because physical dignity and moral excellence formed a unified presence.

The companions preserved these details not for portraiture detached from guidance, but because recognition deepened love and love strengthened imitation. The Quran identifies the Holy Prophet as an excellent model for those who hope in Allah and the Last Day. ⁵⁹ His model therefore encompasses worship and law, but also cleanliness, composure, speech, gaze, movement, modesty, patience, courage, service, and the dignified use of the body in social life.

• ¹  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 8, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 34-38.
• ²  Ibid, Pg. 32-33.
• ³  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3547, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 596.
• ⁴  Abu Yala Ahmad ibn Ali Al-Mawsili (2013), Musnad Abi Yala, Hadith: 3832, Dar Al-Hadith, Cairo, Egypt, Vol. 5, Pg. 512.
• ⁵  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6067, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1029.
• ⁶  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 1, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 28.
• ⁷  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nubuwwah wa Marifat Ahwal Sahib Al-Shariah ﷺ, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 298.
• ⁸  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 3, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 30.
• ⁹  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 18666, Muassasah Al-Risala, Beirut, Lebanon, Vol. 30, Pg. 611.
• ¹⁰  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3552, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 596.
• ¹¹  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nubuwwah wa Marifat Ahwal Sahib Al-Shariah ﷺ, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 275.
• ¹²  Abu Bakr Muhammad ibn Harun Al-Ruyani (1416 A.H.), Musnad Al-Ruyani, Hadith: 694, Muassasat Qurtubah, Cairo, Egypt, Vol. 3, Pg. 302.
• ¹³  Abu Al-Qasim Abd Al-Malik ibn Muhammad ibn Bishran Al-Baghdadi (1997), Amali ibn Bishran, Hadith: 765, Dar Al-Watan, Riyadh, Saudi Arabia, Pg. 329.
• ¹⁴  Muhammad ibn Saad Al-Basri (1990), Al-Tabaqat Al-Kubra, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 321.
• ¹⁵  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6072, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1030.
• ¹⁶  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nubuwwah wa Marifat Ahwal Sahib Al-Shariah ﷺ, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 298-306.
• ¹⁷  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 18666, Muassasah Al-Risala, Beirut, Lebanon, Vol. 30, Pg. 611.
• ¹⁸  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6083, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1031.
• ¹⁹  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3547, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 596.
• ²⁰  Abu Al-Qasim Mahmood ibn Amr Jarullah Al-Zamakhshari (1412 A.H.), Rabi Al-Abrar wa Nusus Al-Akhbar, Muassasah Al-Alami, Beirut, Lebanon, Vol. 2, Pg. 181-182.
• ²¹  Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1994), Al-Mu‘jam Al-Kabir, Hadith: 10397, Maktabah ibn Taymiyyah, Cairo, Egypt, Vol. 10, Pg. 183.
• ²²  Muhammad ibn Eisa Al-Tirmidhi (2009), Sunan Al-Tirmidhi, Hadith: 2811, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 831.
• ²³  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 9, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 38-39.
• ²⁴  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 20917, Muassasah Al-Risala, Beirut, Lebanon, Vol. 34, Pg. 466.
• ²⁵  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6084, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1031.
• ²⁶  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 15, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 41.
• ²⁷  Abu Nuaym Ahmad ibn Abdullah Al-Isfahani (1986), Dalail Al-Nubuwwah, Hadith: 566, Dar Al-Nafais, Beirut, Lebanon, Pg. 636-640.
• ²⁸  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 20917, Muassasah Al-Risala, Beirut, Lebanon, Vol. 34, Pg. 466.
• ²⁹  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3561, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 597-598.
• ³⁰  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nubuwwah wa Marifat Ahwal Sahib Al-Shariah ﷺ, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 273-274.
• ³¹  Abu Al-Qasim Ali ibn Hasan ibn Asakir (1995), Tareekh Damishq, Dar Al-Fikr, Beirut, Lebanon, Vol. 3, Pg. 264.
• ³²  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6084, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1031.
• ³³  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 20840, Muassasah Al-Risala, Beirut, Lebanon, Vol. 34, Pg. 428.
• ³⁴  Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (2012), Sahih ibn Hibban Al-Shaheer Bi Al-Musnad Al-Sahih ala Al-Taqasim wal-Anwa, Hadith: 7419, Dar Ibn Hazm, Beirut, Lebanon, Vol. 7, Pg. 772.
• ³⁵  Muhammad ibn Saad Al-Basri (1990), Al-Tabaqat Al-Kubra, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 321.
• ³⁶  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 43, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 58.
• ³⁷  Ibid, Hadith: 28, Pg. 48.
• ³⁸  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3558, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 597.
• ³⁹  Ibid, Hadith: 3561.
• ⁴⁰  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 8, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 35-38.
• ⁴¹  Muhammad ibn Saad Al-Basri (1990), Al-Tabaqat Al-Kubra, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 1, Pg. 324-327.
• ⁴²  Abu Ali Muhammad ibn Harun Ibn Shuayb Al-Ansari (2003), Sifat Al-Nabi ﷺ, Dar Al-Mamun lil-Turath, Damascus, Syria, Pg. 10-15.
• ⁴³  Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1983), Al-Ahadith Al-Tiwal, Hadith: 29, Maktabah Al-Zahra, Mosul, Iraq, Pg. 245-250.
• ⁴⁴  Abu Bakr Muhammad ibn Al-Husain Al-Ajurri (1999), Al-Shariah, Hadith: 1022, Dar Al-Watan, Riyadh, Saudi Arabia, Vol. 3, Pg. 1508-1515.
• ⁴⁵  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 226, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 184-185.
• ⁴⁶  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 8604, Muassasah Al-Risala, Beirut, Lebanon, Vol. 14, Pg. 258.
• ⁴⁷  Abu Abdullah Muhammad ibn Abdullah Al-Hakim Al-Neshapuri (1990), Al-Mustadrak ala Al-Sahihayn, Hadith: 4274, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 3, Pg. 10.
• ⁴⁸  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 321, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 65.
• ⁴⁹  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 7, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 33.
• ⁵⁰  Ibid, Pg. 33-34.
• ⁵¹  Abu Ali Muhammad ibn Harun ibn Shuayb Al-Ansari (2003), Sifat Al-Nabi ﷺ, Dar Al-Mamun lil-Turath, Damascus, Syria, Pg. 17-18.
• ⁵²  Abu Bakr Muhammad ibn Harun Al-Ruyani (1416 A.H.), Musnad Al-Ruyani, Hadith: 694, Muassasat Qurtubah, Cairo, Egypt, Vol. 3, Pg. 302.
• ⁵³  Muhammad ibn Eisa Al-Tirmidhi (2009), Sunan Al-Tirmidhi, Hadith: 3643, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1079.
• ⁵⁴  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 6085, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1031.
• ⁵⁵  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 27064, Muassasah Al-Risala, Beirut, Lebanon, Vol. 44, Pg. 620.
• ⁵⁶  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Ahmad, Hadith: 23192, Muassasah Al-Risala, Beirut, Lebanon, Vol. 38, Pg. 246-247.
• ⁵⁷  Muhammad ibn Eisa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wal Khasail Al-Mustafawiyyah, Hadith: 43, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 58.
• ⁵⁸  Ibid, Hadith: 7, Pg. 33.
• ⁵⁹  Holy Quran, Al-Ahzab (The Confederates) 33:21.