Hence - he/she will not be questioned (made Hisaab) of the food that has been eaten.
If at the beginning of the meal, he/she forgot to recite 'Bismillah', then whenever he/she remembers, the following Du'a should be recited:
The Holy Prophet SAW expressed dislike for over-eating and said that over-eating is ill luck and misfortune. In other words, a person who over-eats will be followed by such faults and defects that he will have difficulty and hardship in every place and people will look at him in a bad way.
The Holy Prophet Muhammad SAW used to eat with three fingers, and before wiping and cleaning his hand he used to lick clean his blessed fingers.
Whenever food is very hot, it would be left covered for a while, so that the emission of steam finishes. In doing so, the Holy Prophet Muhammad SAW has said that this is a method in which barakah may be gained.
Anas bin Malik RA says:
"I once saw the Holy Prophet SAW sitting in a squatting posture and eating dates."
The posture mentioned here actually refers to that when one keeps his calves straight and sits on his feet.
Once in a gathering, the number of people eating increased, and so the Holy Prophet SAW sat with his blessed legs folded (as in the first Tahiyyat position in Solat). The reason being that there is humility in sitting like this and there is consideration for other people who are also present because sitting in this manner creates more room for them.
It is etiquette that the people eating should not get up and leave before the safrah (floor-cloth for food / table-cloth) has been lifted.
When one is eating with another person, it is etiquette to not stop eating as long as the other person is still eating, this is so that the other person does not feel ashamed. If one has to stop eating, then he should provide an excuse. This does not mean that a person continues overfilling his stomach, but the action of eating small morsels will suffice. The companionship in eating here is what is emphasised.
One should also not drink from a water container by putting the mouth onto its brim. The same prohibition has been applied against placing the mouth onto a jug and drinking from it. Similarly, we should avoid drinking directly from a flask or a bottle, etc.
Whilst drinking, one should not breathe into the utensil (e.g. mug, cup, etc.) or blow into it.
One should also refrain from placing the mouth on a utensil that is cracked or broken.
Many people have the habit of standing up and drinking. We should also refrain from this act as it contravenes the Sunnah.
Whilst eating, the Holy Prophet Muhammad never found fault with food. If he liked it, then he (SAW) would eat it; and if he did not prefer it, then he (SAW) would just leave it without complaining. Such was the Prophet Muhammad SAW's beautiful character.
A hadith has also come to us from the Noble Companion, Huzaifah RA - that the Holy Prophet SAW prevented us from eating and drinking in gold and silver utensils. This order is for both men and women. It is Haraam for Muslims to eat using gold and silver utensils.
Anas bin Malik RA narrates that Rasulullah SAW said:
"A person cannot be a perfect believer until I (Rasulullah) am more beloved to him that his parents, children and all his associates." (Muslim; Qadeemi)
COMMENTARY
Allah Ta'ala sent down his beloved Rasul, Muhammad SAW as a guide to mankind. Every action shown by him is a source of light and guidance through which people may earn eternal bliss and happiness. Presently, we are witnessing that blessed month of Rabiul-Awwal, in which the great Prophet of Allah SAW was born. Therefore, this month should be a driving force in us in emulating this great Apostle of Allah SAW - be it in his (SAW) outer appearance, his (SAW) character or any face of his (SAW) life.
Verily, unjust is that person who shouts slogans of love for him, but lacks in following him.
Aishah RA reports that Rasulullah SAW accepted gifts, and also gave presents in return.
COMMENTARY
It is a sign of complete etiquette, that the feeling of a person is taken into consideration in returning a present. There is no benefit for one in not recompensating a gift. Many a time due to intense love one goes through hardships to give presents. In recompensating a present one is also made happy. It does not result in a loss, but is of benefit. Therefore in some Ahadith instead of "Wa yuthibu minha" (and he recompensated it), "Wa yuthibu khayram minha" (and he recompensated some- thing better than it) is mentioned. From other Ahadith too - this noble habit of Rasulullah SAW is evident, that he gave more in return for a present received.
Rubayyi' bint Mu'awwidh bin 'Afraa RA says:
"I brought to Rasulullah SAW a tray full of dates, and some small cucumbers. Rasulullah SAW gave me a handful of jewellery."
COMMENTARY
This very short narration displays the generosity of Rasulullah SAW which knows no bounds. Our habits today are so used in the concept - "returning one with what he deserves". That is to say - if another person gives us a simple or not so-expensive gift, while another individual gives us an expensive gift, then we will return that gesture accordingly. This was not the way of Rasulullah SAW. Here his (SAW) superior character and generosity is displayed by the superiority of gifts given.
A Sahabiah RA once expressed: (mafhum)
"From far, Rasulullah SAW was the most handsomest of figures, and from near - he (SAW) is the most beautiful of characters."
Umar RA reports that once a needy person came to ask Rasulullah SAW for his need.
Rasulullah SAW replied:
"I do not have anything at present. Go and purchase something on my behalf. When something arrives I will pay for it."
Umar RA said:
"O Messenger of Allah, whatever you possessed you have already given away. Allah Ta'ala did not make you responsible for that which is not in your means."
Rasulullah SAW felt annoyed at this saying of Umar RA.
Thereupon a person from among, the Ansar said:
"Ya Rasulullah, spend whatever you wish, and do not fear any lessening from the Lord of the Arsh (Throne)". (That Great Deity that is the Lord of the Arsh, nothing will decrease in His Bounties by giving you.)
Rasulullah SAW smiled and the happiness could be seen on his face due to the saying of the Ansari.
Rasulullah SAW then said:
"Allah Ta'ala has commanded me to do this."
COMMENTARY
Rasulullah SAW also commanded Bilal bin Rabah RA to do this. Abu Hurairah RA says Rasulullah SAW once saw a heap of dates made by Bilal RA.
Rasulullah SAW asked, "what is this?"
Bilal RA replied: "I have kept it for my future needs".
Rasulullah SAW said:
"Do you not fear that because of this, tomorrow on the Day of Qiyamah, the smoke of Jahannam will reach you."
After this Rasulullah SAW also said:
"Spend O Bilal, and do not fear the Lord of the 'Arsh, that it will become less."
Verily O Muslims, brothers and sisters!
Who has the strength to cover all the incidents of the generosity of Rasulullah SAW?
For his (SAW) generosity it was not necessary that he possessed something. It was the general practice of Rasulullah SAW to take a loan and spend on the needy, as is mentioned in the Hadith under discussion.
Bilal RA was once asked:
"What was the method of the expenditure of Rasulullah SAW?"
He replied: "Rasulullah SAW did not keep anything. Till the end I was responsible for handling it. It was his (SAW) noble habit that when a person accepted Islam and came to him and if he saw this person unclothed, he (SAW) commanded me to clothe that person. I would obtain a loan from somewhere and purchase clothing and food for that person.
Once a person from the mushrikeen (polytheists) came to me, and began saying that I have a lot of wealth, whatever loan you may need take it from me, and it is not necessary to take a loan from anyone else. I began to obtain loans from him. One day I performed wudhu and as I was preparing to call out the adhaan, I saw that mushrik (polytheist) coming with a few merchants.
Upon seeing me he began to say: "O Habshi."
I replied: "I am present."
He began to swear at me in a cynical manner, and asked: "How many days are left till the end of this month?"
I replied: "The month is nearly ending."
He said: "Four days are left. If you do not pay your loans by that time. I will make you a slave in lieu of my debt. The way you were grazing sheep before in slavery, your position will become the same."
Bilal bin Rabah RA says: "Whatever becomes of a person as a result of such threats, the same overtook me."
After Isyak I came in the presence of Rasulullah SAW and narrated the whole incident to him, then I said: "There is no way to pay this debt so quickly, nor do you have anything nor do I have anything - I will (therefore) hide away. When you pay the debt I will come out, otherwise, that mushrik will disgrace me very much."
Before the morning prayers a person came running to me and said that Rasulullah SAW is calling you. When I presented myself, Rasulullah SAW said: "Allah Ta'ala has made a means to pay your debt. These four camels are standing, and are laden with gifts sent by the ruler of Fadak. I paid the full debt that morning, and informed Rasulullah SAW that Allah Ta'ala has freed you from debts.
Rasulullah SAW asked: "Is there anything left from the gifts or not?"
I replied: "A little is left'."
Rasulullah SAW said: "Distribute it, so that I may be at ease."
The evening fell and yet there was some left. After Ishak (solat) Rasulullah SAW inquired again, upon which I replied: "The needy ones did not arrive, there is still some left."
Thereupon Rasulullah SAW spent the night in the masjid and did not go home.
The next day after Isyak he (SAW) inquired again, whereupon I replied:
"Allah Ta'ala has freed you from its responsibilities. Everything has been distributed."
Rasulullah SAW then thanked Allah, and went to his (SAW) home.
(Riwayat Abu Dawud)
Anas ibn Malik RA says:
"Rasulullah SAW did not store anything for the next day."
COMMENTARY
Whatever he possessed, he fed it to the people till nothing was left. He did not keep anything, thinking that he would need it the next day. This is an example of the complete reliance of Rasulullah SAW on Allah Ta'ala, that what the Lord had given today, He will give it tomorrow too. All this is regarding himself (SAW).
The wives were given their expenses so that they might spend it in the manner they wished. If they wished they could have kept it or distribute it, but they too, being the wives of Rasulullah SAW had this spirit. Once two bags of Dirhams were presented to Aishah RA as a gift - the total of which amounted to more than one hundred thousand Dirhams. She ordered a tray, filled it and distributed it till there was nothing left. At the time she was fasting and had only one piece of bread and olive oil, with which she made Iftaar (opened her fast). The slave girl said, "If we had purchased meat for one Dirham today, we could have broken our fasts with it". She replied, "What is the use of complaining now, if you had reminded me at that time I would have purchased it for you". In the many narrations depicting the lives of the Sahabah RA, many of such incidents of these truthful followers have been compiled. If the meaning of the hadith is, that he did not leave anything for himself nor for his family till the next day, then too it will not be out of place. Such were the spirit of Islam of the people of the past.
Abdullah ibn Abbas RA says:
"Rasulullah SAW was the most generous among people in performing good deeds (- no one could compare with him in generosity. He himself led a simple life, but in giving he would put a king to shame. At a time of great need a woman presented him a sheet, and he wore it as he was in need of it. A person came to him, and asked him for it, he presented the sheet to that person. Taking of loans and fulfilling the needs of others, when the creditors came, and if something had come from somewhere, he would pay the debts, and did not go home till everything was given to the needy. There exists many incidents of this nature, so much so that it is not possible to enumerate them). Particularly in the month of Ramadhan, he would be more generous till the month ended. (His generosity in this month exceeded all the other months). In this month when Jibril AS came and recited the Qur'an to Rasulullah SAW, at that time his generosity exceeded the wind that brings forth heavy rains."
COMMENTARY
Here the wind is described with speed, that the wind did not blow as fast, as did the generosity of Rasulullah SAW, or it is his widespread benefits, the benefits of rain are not so widespread, as that of Rasulullah SAW. The example of rain is just to illustrate, otherwise what connection has the rain with the generosity of Rasulullah SAW, as the rain only benefits in the growing of material things. The shower of Rasulullah SAW benefits materially, spiritually, worldly and religiously. Rain gives life to the earth, and he (SAW) gave life to the hearts.
It is narrated in Tirmidhi that once there came for Rasulullah SAW, ninety thousand Dirhams, the equivalent of which is even a large amount in this day and age. Rasulullah SAW had the amount spread onto a sack, and had it distributed there and then. A person later came; and Rasulullah SAW said to him, I have nothing left by me. You may loan from someone on my behalf, when I have something I shall pay that debt. Such was the noble habit of Rasulullah SAW. What can one ask regarding this in the month of Ramadhan. It was a time when from the Lord of all the Heavens, the best words were revealed at the best time, to the best of the creation by the angels. Rasulullah SAW was blessed with the highest and complete rank; and the highest rank is to have the qualities of Allah the Almighty.
Jaabir RA says:
"Rasulullah SAW never said 'No' to a request of a person."
COMMENTARY
If Rasulullah SAW was in possession of the required article at that moment, he gave it; otherwise he would promise to give it at another time, or he would make du'a for the person, that Allah fulfills the person's need by some other means.
The grandson of Rasulullah SAW, Imam Hasan RA says - (my younger brother) Husayn said:
"I asked my father (Saiyidina Ali RA) about the conduct of Rasulullah SAW in his assemblies. He replied - "Rasulullah SAW was always happy and easy mannered. There was always a smile and a sign of happiness on his blessed face. He was soft-natured and when the people needed his approval, he easily gave consent. He did not speak in a harsh tone nor was he stone-hearted. He did not scream while speaking, nor was he rude or spoke indecently. He did not seek other's faults. He never overpraised anything nor exceeded in joking, nor was he a miser. He kept away from undesirable language and did not make as if he did not hear anything. If he did not agree with the next person's wish he did not make that person feel disheartened, nor did he promise anything to that person. He completely kept himself away from three things: from arguments, pride and senseless utterances. He prohibited people from three things. He did not disgrace or insult anyone, nor look for the faults of others, he only spoke that from which thawaab and reward was attained. When he spoke, those present bowed their heads in such a manner, as if birds were sitting on their heads. (They did not shift about, as those birds will fly away on the slightest move). When he completed his talks, the others would begin speaking. (No one would speak while Rasulullah SAW spoke. Whatever one wanted to say, it would be said after he had completed speaking). They did not argue before him regarding anything. Whenever one spoke to him the other would keep quiet and listen till he would finish. The speech of every person was as if the first person was speaking. (They gave attention to what every person said. It was not as is generally found that in the beginning people pay full attention, and if the talk is lengthened they became bored, and begin to pay less attention). When all laughed for something, he would laugh too. The things that surprised the people, he would also show his surprise regarding that. (He would not sit quietly and keep himself aloof from everyone, but made himself part of the gathering). He exercised patience at the harshness and indecent questions of a traveller. (Villagers usually ask irrelevant questions. They do not show courtesy and ask all types of questions. Rasulullah SAW did not reprimand them but exercised patience). The Sahabah RA would bring travellers to his assemblies (so that they themselves could benefit from the various types of questions asked by these people, and also hear some questions regarding which they themselves, due to etiquette, would not ask). Rasulullah SAW would say: "When you see a person in need, then always help that person". (If someone praised him, he would detest it). If someone, by way of thanks praised him, he would remain silent, because it is necessary that one thank a person for a good favour or good deed. It is like one fulfilling one's duty). Some of the Ulama have translated this as: "If one did not exceed in praising him, he would keep silent". That means if he exceeded he would prohibit him. He did not interrupt someone talking and did not begin speaking when someone else was busy speaking. If one exceeded the limits he would stop him or would get up and leave (so that that person would stop)".
COMMENTARY
The complete Hadith of Imam Husayn RA is mentioned in the Jam'ul Fawaa-id and the Shifa of Qaadi 'Iyaad RA. lmam Tirmidhi RA has mentioned this Hadith in portions according to the relevant chapters.
Aishah RA reports:
"A person asked permission to present himself before Rasulullah SAW while I was with him. Rasulullah SAW said: 'What a bad person is he among his community'. After saying this, he gave him permission to enter. After the person entered, he spoke very softly to him. When the person left I said: 'O Rasulullah, you said what you said before he entered, then you spoke so softly to him. Rasulullah SAW said: 'O Aishah, the worst person is that who stops speaking to one because of his indecency'."
COMMENTARY
Most of the Ulama have written that this person's name was Uyainah. It is said that till then he had not sincerely accepted Islam, but only hypocritically and his Islam was only seen outwardly. Up to that time Rasulullah SAW treated the hyprocrites in the same manner as he had treated the Muslims. Therefore he treated this person in the same manner. After the death of Rasulullah SAW when some people began turning away from Islam (irtidaad), he also became a murtad, and openly declared the kufr that was in his heart. When he was brought before Abu Bakr RA, the children of Madinah began jeering him that this person has also become a murtad (turned apostate). He replied: "Since when have I been a Muslim that it may be said that I have become a murtad."
Nevertheless, he later did became a Muslim, and took part in Jihad during the time of Saiyidina Umar RA.
It is for this reason that Rasulullah SAW pointed out this fact before he entered. Since this was intended to rectify (Islaah) and to save others from harm, therefore this saying of Rasulullah SAW cannot be termed according to the Shari'ah as Ghibat (backbiting). To mention a bad deed of a person with the intention that others may not fall into it, or be tricked into it, is not classed as those prohibited in Ghibat. Some of the Ulama have stated that this person was an open Fasiq. It is permissible to make such comments of the one who openly indulges in fisq and fujur.
When he arrived in the presence of Rasulullah SAW, to make him feel at ease and captivate his heart, Rasulullah SAW spoke softly to him, as was his (SAW) noble habit. It was also the noble habit of Rasulullah SAW to speak softly to everyone. It is for this reason that Rasulullah SAW made this clear to Aishah RA and others, so they may not feel that by the courtesy shown by Rasulullah SAW to this person, that this person is honest and a well wisher, and due to this one may be deceived and fall into some, calamity, or a secret may be said before him. It is the habit of hyprocrites to discuss the secrets of others so that they obtain special status and one's inner secrets.
In the last sentence of the hadith the words 'worst person' could have two meanings. This may be referring to the person that presented himself. In order to keep away from his rudeness, he was treated in this manner; or this may be referring to the noble personage of Rasulullah SAW that, 'When did you find me to be a rude person, that you were waiting for such a thing. He is an indecent person, and due to his indecency people will refrain from coming to him, and if I also speak like this, people must also stop coming to me'. As a result of which only he shall be a loser, but how could Sayyidina Rasulullah SAW tolerate him being a loser.
Aishah RA says:
''I have never seen Rasulullah SAW avenge himself for a personal affliction, but if one transgressed a prohibited thing from those prohibited by Allah, (To commit a haraam act. The commentators on hadith say the rights of man are also included) then there was no one more angry than Rasulullah SAW. Whenever Rasulullah SAW was given a choice between two things, he always chose the one that was simple, if it did not lead to any type of sin."
COMMENTARY
It is written in the books of history that in the Battle of Uhud when 'Utbah threw a stone at Rasulullah SAW and his teeth became shahid, and his blessed face became full of blood; a few among those present said, "Make du'a for the curse of that wicked person". Instead Rasulullah SAW made this du'a: "O Allah, grant my people hidayah, for they do not know". Once a badwi came and pulled the sheet of Rasulullah SAW so hard that it left a mark on his neck. The badwi then said: "Load grain on these camels of mine. You do not give from your or your father's wealth (He meant as if the wealth in the baytul maal (treasury) belongs to us and not to you). Rasulullah SAW said, "Till you do not compensate for pulling the sheet, I shall not make grain available to you". He said: "I swear by Allah, that I will not compensate you". Rasulullah SAW was smiling and had grain loaded onto his camels.
Just look at the akhlak of Nabi SAW. We are among those who use his name and claim to follow him. If anything is said or done against our dignity, or if one uses a harsh word then we feel it against our dignity. The meaning of the last sentence in this hadith is that when Rasulullah SAW was given a choice by Allah between two things, especially that which was in the interests of the Ummah, he always chose the easy and simple thing for the Ummah. In the same manner in worldly matters where a choice between two things were given, he chose the simple one as long as it did not have a Shar'ee shortcoming in it. In many Ahadith under different subjects - to put oneself into unnecessary difficulties was not liked by Rasulullah SAW.
Aishah RA says:
''I have never seen Rasulullah SAW avenge himself for a personal affliction, but if one transgressed a prohibited thing from those prohibited by Allah, (To commit a haraam act. The commentators on hadith say the rights of man are also included) then there was no one more angry than Rasulullah SAW. Whenever Rasulullah SAW was given a choice between two things, he always chose the one that was simple, if it did not lead to any type of sin."
COMMENTARY
It is written in the books of history that in the Battle of Uhud when 'Utbah threw a stone at Rasulullah SAW and his teeth became shahid, and his blessed face became full of blood; a few among those present said, "Make du'a for the curse of that wicked person". Instead Rasulullah SAW made this du'a: "O Allah, grant my people hidayah, for they do not know". Once a badwi came and pulled the sheet of Rasulullah SAW so hard that it left a mark on his neck. The badwi then said: "Load grain on these camels of mine. You do not give from your or your father's wealth (He meant as if the wealth in the baytul maal (treasury) belongs to us and not to you). Rasulullah SAW said, "Till you do not compensate for pulling the sheet, I shall not make grain available to you". He said: "I swear by Allah, that I will not compensate you". Rasulullah SAW was smiling and had grain loaded onto his camels.
Just look at the akhlak of Nabi SAW. We are among those who use his name and claim to follow him. If anything is said or done against our dignity, or if one uses a harsh word then we feel it against our dignity. The meaning of the last sentence in this hadith is that when Rasulullah SAW was given a choice by Allah between two things, especially that which was in the interests of the Ummah, he always chose the easy and simple thing for the Ummah. In the same manner in worldly matters where a choice between two things were given, he chose the simple one as long as it did not have a Shar'ee shortcoming in it. In many Ahadith under different subjects - to put oneself into unnecessary difficulties was not liked by Rasulullah SAW.
Saa-ib bin Yazid RA said:
"My (maternal) aunt took to me to the Holy Prophet SAW and said to him, "this nephew of mine is ill". Rasulullah (SAW) wiped his holy hand over my head and made du'a for barakah for me."
According to the evidence explained by some Ulama, Rasulullah SAW wiped his hand over his head, meant that he, Saa-ib bin Yazid RA had a pain in the head. Others opine that this is taken to mean that the Holy Prophet SAW wiped his hands in kindness on the head of Saa-ib bin Yazid RA.
Saa-ib bin Yazid RA was born in the second year Hijri, and at the time of the Holy Prophet SAW's death, his age was not more than eight or nine years. That is why the Holy Prophet SAW wiped his Holy hand in kindness, as is the customs of great personalities.
The Holy Prophet SAW also gave him the water of wudhu to drink as a cure, as will be stated further, or he may have prescibed another remedy, especially when we learn also in a narration in Sahih Bukhari thay he - Saa-ib bin Yazid RA was suffering from pain in his leg:
"When the Holy Prophet (SAW) performed wudhu, I drank the water of that wudhu."
As a brief explanation to the above, the Holy Prophet SAW may have performed wudhu for some reason, but here it is clear that the Holy Prophet SAW performed wudhu so that the water could be used as a remedy and medicine.
The narrator further continues:
"I saw the seal of Prophethood, which was like the knot on a mosquito net or bedstead." (Which is the size of a pigeon's egg in roundness).
The set of posts under this title shall InshaAllah discuss on the qualities of the Prophet Muhammad SAW's 'Seal Of Prophethood', as described by his noble Companions RA. This seal is of great importance, as it is a miracle bestowed by Allah SWT and is a sign of Nubuwwat (Prophethood).
This seal was physically on the Holy body of the Holy Prophet SAW since birth, and this has been stated in the grand treatise explaining the Sahih Bukhari - 'Fathul Bari'.
Therein Yakub ibn Hasan RA relates a Hadith from A'ishah RA that - at the time of the death of the Holy Prophet Muhammad SAW when some of the Sahabah RA doubted (the Prophet SAW's death), Asma RA proved that there was no Seal of Prophethood anymore on the Prophet SAW's body, and this was indicative that Rasulullah SAW had indeed passed away.
The following posts will InshaAllah discuss on the Seal of Prophethood of Nabi Muhammad SAW.
Abdullah ibn Abbas RA says:
"The front teeth of Rasulullah (SAW)were a bit wide (spread out). They were spaced out and not close together. When Rasulullah (SAW) talked, an illumination emitting from his teeth could be seen."
According to the scholars of Islam, it is a well known fact that it was something similar to the light of nur which emitted from his teeth. With modesty, the head lowers, and smiles with grace. How easy it is for the beautiful to strike like lightning.
Everything of the noble features of Rasulullah SAW was perfect and beautiful. In the manner that is real and intrinsic beauty had reached its last stage, in the same manner his zaahiri (apparent) beauty had also reached its fullest and proper stage. There is indeed no one comparable to Rasulullah SAW. It is said that the beauty of the Prophet Yusuf AS is the beauty of physique, whilst the beauty of the Prophet Muhammad SAW is the beauty of magnificent awe.
Sa'eed Jariri RA says:
"I heard Abu Tufayl (RA) say: "There is no one left on the face of this Earth, besides me who had seen Rasulullah (SAW)." I asked him to describe to me the noble features of Rasulullah (SAW). He said: "Rasulullah (SAW) had a white complexion, which was slightly reddish, and had a medium sized body."
Abu Tufayl RA was the last one among the Sahabah RA to pass away. He died in the year 110 Hijri. That is why he said, that there was no one left besides him who had seen Rasulullah SAW. The Ulama say that he used the phrase "face of the earth" because the Prophet 'Isa AS is also from the ones who had seen Rasulullah SAW, and is present in the skies (heavens).
Jaabir bin Abdullah RA narrates from Rasulullah SAW that he (SAW) said:
"The Ambiyaa (AS) were shown to me. I saw Musa (AS), he had a thin body, like one from among the tribe of Shanu'ah. I saw 'Isa (AS). From among all those whom I have seen, he somewhat resembled Urwah bin Mas'ud (RA). I saw Ibrahim (AS). From among all those that I have seen, I, more or less, look like him. In the same manner I saw Jibril (AS). From among all those I had seen, he more or less looked like Dihyah Kalbi (RA)."
This was on the night of mi'raaj or in a dream. Imam Bukhari RA has narrated both, on the night of mi'raaj and also in a dream. There is no confusion or difficulty in these differences, because he may have seen them on both occasions. The translation of the description of Musa AS as having a light body, in the opinion of scholars, is made from more accurate sayings.
Some Ulama in the translation of this sentence, have expressed other opinions. These three Ambiyaa AS were described because Musa AS and 'Isa AS are the prophets of the Bani Israel and Ibrahim AS, besides being the great grandfather of Rasulullah SAW, was also accepted by all Arabs. It is said that Ibrahim AS's son, Isma'il AS - is the father of the Arabs, whilst Ibrahim AS's other son - Ishak AS - is the father of the Bani Israel. That is why, it is always said even nowadays that the Arabs and the Bani Israel are cousins.
Abu Hurairah RA says:
"Rasulullah SAW was so clean, clear, beautiful and handsome, as though his body was covered and moulded in silver. His hair was slightly curled."
In the first narration mentioned by Anas RA, it is denied that Rasulullah SAW was very white. From the above hadith, it does not mean that he had white complexion like silver; rather he had a white and reddish complexion, in which the beauty and brightness was overwhelming.
Abu Ishaaq RA says:
"A person once asked Baraa bin Aazib RA: "Was the face of Rasulullah SAW shining like a sword?" He replied: "No but like a full-moon with its roundness." "
In making a comparison with a sword, it may have meant that Rasulullah SAW had a long face. However the glitter of a sword has more whiteness (shimmering) than being luminous. For this reason Baraa bin Aazib RA gave the similarity of the full moon, and not that of a sword. All these similarities are approximate descriptions, otherwise even a thousand moons cannot give the brightness of Rasulullah SAW.
