A Complete Portrait of Prophet Muhammad ﷺ — Physical Grace, Spiritual Virtue & Living Miracles

The Prophet Muhammad (peace be upon him) embodied a comprehensive model for humanity, characterized by profound physical grace and an unparalleled spiritual demeanor. His life, extensively documented, offers detailed insights into his appearance, miraculous acts, health, prophetic experiences, and daily practices.

Physical and Spiritual Attributes

The Prophet Muhammad (peace be upon him) was sent as a messenger to all people, guiding them towards God through both word and deed. He established diverse states and roles in his conduct, so that all people, regardless of their status, could find a share and portion in his actions and descriptions (Imam Al-Maqrizi, n.d., "إمتاع الأسماع (4)", p. 17).

Spiritual Attributes: His spiritual essence was profoundly wise and insightful. He was known for his extensive moral excellence, encapsulating the very essence of religion (Al-Suyuti, n.d., "أشرف الوسائل إلى فهم الشمائل", p. 311). He was inherently pure, associating only with what was good, and displaying a strong aversion to obscenity, lying, backbiting, slander, and all vile speech (Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (1)", p. 213). His actions consistently aligned with sound human nature and prophetic laws, approved by rational minds. This included worshipping God alone, prioritizing God's pleasure over his own desires, striving to endear himself to God, and showing kindness to His creation. He would treat others as he wished to be treated, refrain from doing to them what he disliked for himself, offer sincere advice, judge fairly, endure their harms without inflicting his own, and conceal their faults while publicizing their virtues.

He did not anger for personal reasons, reserving his wrath solely for the violation of God's sacred limits, and in such cases, he would not rest until God's law was upheld (Ibn Hajar Al-Asqalani, n.d., "خاتم النبيين صلى الله عليه وآله وسلم (1)", p. 167). He possessed immense strength of faith and a powerful reliance on God, coupled with patience in the face of harm and forbearance towards the ignorant (Ibn al-Qayyim, n.d., "اللؤلؤ المكنون في سيرة النبي المأمون (3)", p. 133). His presence was so impactful that a companion described the day he entered Medina as the most beautiful and brightest, and the day he died as the most terrible and darkest (Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (3)", p. 244).

Physical Attributes: He had a radiant face that would brighten as if it were a piece of the moon when he was pleased, a characteristic recognized by his companions (Imam Al-Maqrizi, n.d., "إمتاع الأسماع (2)", p. 12). He was of medium height, neither excessively tall nor notably short, presenting a well-proportioned figure. His gait was vigorous and powerful, as if he was descending a slope or effortlessly moving upwards (Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (3)", p. 243; Imam Al-Maqrizi, n.d., "إمتاع الأسماع (2)", p. 13; Al-Dhahabi, n.d., "سبل الهدى والرشاد في سيرة خير العباد (7)", p. 281). His eyes were intensely black with long eyelashes. His voice had a slight roughness. His beard was thick. His discourse was eloquent and clear, not terse nor rambling, resembling strung pearls flowing forth (Imam Al-Maqrizi, n.d., "السيرة النبوية وأخبار الخلفاء من الثقات لابن حبان (1)", p. 56; Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (3)", p. 243).

Description of Appearance

The Prophet Muhammad's (peace be upon him) appearance was noble and captivating.

Overall Impression: He was described as a man of radiant beauty, handsome in countenance and excellent in character, not marred by a large belly or evident baldness. From afar, he was the most beautiful and radiant, and up close, the sweetest and most charming. His face would brighten and glow when he was pleased, appearing like a piece of the moon, a sign recognized by his companions. Abu Talib, his uncle, poetically described him as "white, by whose face rain is sought". When Abd al-Muttalib (the Prophet's grandfather) met Abraha, he was noted as the handsomest, most beautiful, and most majestic of people, prompting Abraha to descend from his throne to sit with him on a mat out of reverence.

Specific Features:

• Face and Complexion: His face was "radiant" and "brilliant" (Imam Al-Maqrizi, n.d., "دلائل النبوة للبيهقي (2)", p. 173). He was described as having a fair complexion.

• Eyes and Eyebrows: He had intensely black eyes with long eyelashes (Imam Al-Maqrizi, n.d., "السيرة النبوية وأخبار الخلفاء من الثقات لابن حبان (1)", p. 56). His eyes were "ahwar" (intensely white whites with intensely black pupils) and "akhal" (naturally kohl-lined). His eyebrows were thin, long, and arched ("azaj"), and connected at the bridge of the nose ("aqran").

• Hair and Beard: His hair was intensely black. He had a thick beard. There is a narration that a man named Amr ibn Tha'laba al-Juhani, upon whom the Prophet touched his face, lived for 100 years without any hair on the touched part of his face or head turning white, indicating a blessing.

• Stature and Build: He was of medium height, described as "rab'ah" (medium-sized), not so tall as to appear disproportionate, nor so short as to be unnoticed. He was robust and well-proportioned ("wasim jasim qasim").

• Gait: When he walked, it was with a vigorous, purposeful stride, as if he was descending a slope or effortlessly moving upwards, described as "tukaffu'an" (a strong, leaning forward movement).

• Voice and Speech: His voice had a slight roughness. His speech was sweet, clear, concise yet comprehensive, as if pearls were flowing from his mouth (Imam Al-Maqrizi, n.d., "السيرة النبوية وأخبار الخلفاء من الثقات لابن حiban (1)", p. 56; Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (3)", p. 243).

Miracles and Blessings

The life of the Prophet Muhammad (peace be upon him) was replete with divine miracles and blessings, which served as clear proofs of his prophethood and the truth of his message.

Divine Support and Prophecies:

• Knowledge of the Unseen: The Prophet often had knowledge of events before they transpired. For example, he announced the deaths of Zayd, Ja'far, and Abdullah ibn Rawaha at the Battle of Mu'tah before the news arrived in Medina, with his eyes shedding tears. Prior to the Battle of Uhud, he saw in a dream that he wielded a sword, and its front part broke, which he interpreted as the believers' losses on the Day of Uhud. When he wielded it again and it became better, he took it as a sign of God's victory. He also foresaw a plague resembling "qu'as" (a disease affecting sheep) and an abundance of wealth.

• Answered Supplications: His prayers were frequently answered miraculously. During the battles of Badr and Al-Ahzab, he supplicated intensely, asking God to fulfill His promise of victory, stating that if the Muslim contingent perished, God would no longer be worshipped on Earth. God responded by sending angels to fight alongside the Muslims in Badr. He supplicated for individuals like Al-Walid ibn Al-Walid, Salamah ibn Hisham, and 'Ayyash ibn Abi Rabi'ah, and for the oppressed believers, while also invoking curses upon treacherous tribes like Lihyan, Ra'l, Dhakwan, and Usayya, although he later ceased this when a revelation indicated God's sole prerogative to forgive or punish. His prayers extended to seeking blessings for his companions, such as Abu Bakr, when they sought his companionship for migration, asking for God's blessing on their mounts.

Physical Manifestations of Miracles:

• Water and Food Multiplication: He miraculously multiplied water and food. During the Battle of the Trench, when a rock obstructed digging, his touch and invocation of "Bismillah" caused the rock to crumble into sand. In Tabuk, when the eye of a spring yielded little water, he washed his face and hands in it, and upon returning the water to the spring, it gushed forth abundantly, providing enough for everyone. A small amount of food was miraculously sufficient for a large number of people, leaving the cooking pot still bubbling. A thin ewe miraculously produced abundant milk for him and his companions.

• Healing and Blessed Touch: The Prophet's touch had healing and blessed effects. When someone from his family was ill, he would recite the Mu'awwidhat (protective surahs) and blow over them, then rub them with his hand, which 'Aishah considered more blessed than her own. He also treated wounds and thorns with henna, noting its healing properties. A scorpion sting on his finger was treated with water and salt. A man named Amr ibn Tha'laba al-Juhani lived for a hundred years without any hair on the part of his face touched by the Prophet turning white, showing a lasting blessing.

• Submission of Nature: Even inanimate objects and animals responded to him. A palm trunk he used as a pulpit used to moan and cry like a camel when he left it for the newly built minbar, only quieting down after he embraced it. When Abu Jahl attempted to harm the Prophet during prayer, a male camel appeared before him, terrifying him and forcing him to retreat, demonstrating divine protection. During the Battle of Hunayn, a handful of dust he threw at the enemy caused them to scatter, despite their numerical superiority.

Prophetic Journeys and Visions:

• Isra' and Mi'raj (Night Journey and Ascension): This miraculous journey involved his physical transportation by night from the Sacred Mosque in Mecca to Al-Aqsa Mosque in Jerusalem, and then his ascension through the heavens. During this journey, he was presented with a choice between milk and wine, choosing milk, which Gabriel affirmed as the natural choice. This event is emphasized as a physical and spiritual journey, not merely a dream, as indicated by Quranic verses (An-Najm 53:1-10, 18). Had it been merely a dream, Quraish would not have disbelieved him so vehemently. This journey allowed him to witness "the greatest signs of his Lord".

• Visions during Revelation: His experience of receiving revelation was intense, sometimes causing him to sweat profusely even on a cold day, due to the weight of the divine words.

These miracles collectively underscored his unique status as a Prophet and the divine backing for his mission, providing clear evidence of his truthfulness.

Health and Illness

The Prophet Muhammad (peace be upon him) experienced various states of health and illness throughout his life, which are documented as part of his biography. These accounts demonstrate his human nature while also highlighting his unique connection with divine healing and protection.

Illnesses and Ailments:

• Poisoning: After the Battle of Khaybar, he was offered poisoned sheep meat by Zaynab bint Al-Harith, a Jewish woman. She concentrated the poison in the shoulder, which he particularly favored. He ate from it, and a companion, Bishr ibn Al-Bara', died from its effects. The Prophet also felt the poison's impact, and he later attributed his eventual death to it.

• Magic (Sihr): He was afflicted by magic performed by Labid ibn Al-A'sam after returning from Hudaybiyah in the seventh year (of Hijra). Gabriel informed him of its location, and it was subsequently extracted, alleviating its effects.

• Scorpion Sting: He was once stung by a scorpion on his finger. He treated the sting by placing water and salt on the affected area.

• Fever/General Ailments: He would sometimes experience fatigue and distress, to the extent that his head would drop from sorrow. He was also subject to common ailments like sores or thorns, which he would treat with natural remedies. His body would sometimes be affected by excessive heat, which he alleviated using cold water.

• Final Illness: His final illness intensified while he was in the house of Maymunah bint Al-Harith. He sought and received permission from his wives to be nursed in 'Aishah's house. He then left, supported by his uncle Al-Abbas and Ali ibn Abi Talib, his feet dragging on the ground due to the severity of his condition.

Treatment and Practices for Health:

• Ruqyah (Exorcism/Incantation): When a family member fell ill, he would recite the Mu'awwidhat (protective surahs) and blow over them, then rub them with his hand, which was considered more blessed than 'Aishah's hand. He would also supplicate, saying, "Remove the suffering, Lord of mankind, in Your hand is the healing, none can remove it but You".

• Natural Remedies:

◦ Henna: He used henna for sores and thorns. Henna is described as having properties beneficial for burns, strengthening nerves when applied as a poultice, helping with mouth sores and ulcers, and curing thrush in children. It also benefits hot, inflamed swellings and acts on wounds like dragon's blood. Its flowers, mixed with oil, can alleviate headaches.

◦ Honey: He advised drinking honey mixed with cold water, highlighting its health benefits such as dissolving phlegm, cleansing the stomach lining, removing stickiness, expelling waste, and moderately warming the stomach. It also opens blockages in the liver, kidneys, and bladder, and is considered more beneficial for the stomach than any other sweet substance. While it might temporarily irritate those with yellow bile due to its sharpness, its harmful effects can be counteracted with vinegar, making it very beneficial.

◦ Indian Costus: This plant is described as hot and dry, opening blockages, breaking up gas, removing excess moisture, strengthening internal organs and the heart, bringing joy. It benefits the brain, strengthens the senses, stops diarrhea, and helps with bladder coldness leading to urinary incontinence. Its smoke is also said to repel harmful insects.

◦ Frankincense (Luban): Frankincense is warming and drying, with slight astringent properties. It is beneficial for vomiting, bleeding, stomach pain, and diarrhea. It aids digestion, expels gas, cleanses eye ulcers, promotes flesh growth in wounds, strengthens a weak stomach, dries phlegm, removes moisture from the chest, clears blurred vision, and prevents malignant ulcers from spreading. Chewing it alone or with Persian thyme helps with speech difficulties and enhances memory. Burning it as incense helps with epidemics and purifies the air.

◦ Rosemary (Raziyanj): Snakes, when emerging from underground with weakened eyesight, seek rosemary leaves and rub their eyes on them for healing.

◦ Other general advice: He emphasized the use of good fragrance, indicating his personal preference for pleasant smells.

• Divine Protection: The Prophet taught prayers for protection during travel, such as saying, "O earth, my Lord and your Lord is Allah, I seek refuge in Allah from your evil, the evil of what is in you, the evil of what is created in you, and the evil of what creeps on you. I seek refuge in Allah from the evil of every lion and black snake, and every viper and scorpion, and from the evil of the dweller of the land, and from the evil of a parent and what he begets".

• Contagion: He distinguished between different types of contagion, advising to flee from a leper as one would flee from a lion, and refusing to accept the pledge of allegiance from a leper directly. However, he also stated, "There is no contagion and no evil omen". This apparent contradiction is reconciled by understanding that individuals with strong faith and reliance on God may be able to ward off the effects of contagion, while those with weaker faith are advised to take precautions. Both approaches are valid and were practiced by the Prophet, serving as a model for different states of belief.

• Evil Eye (Al-Ayn): He acknowledged the reality of the evil eye, stating its effect is like a physical dart. The origin of the evil eye is the admiration of the beholder, followed by the effect of their evil soul, which is then amplified by their gaze. Washing the 'A'in (one who casts the evil eye) with water helps remove the negative quality that emanates from them. The water, after extinguishing the "fiery" effect from the 'A'in, is then poured over the affected person to neutralize the negative impact.

Dreams and Visions

The Prophet Muhammad's (peace be upon him) dreams and visions were a significant aspect of his prophethood, serving as a source of divine communication and prophecy, particularly in the early stages of his mission.

Prophetic Dreams (Ru'ya Saliha):

• Beginning of Revelation: The first form of revelation the Prophet received was through righteous dreams in sleep. He would not see a dream but it would come true as clearly as the break of dawn (Al-Bukhari, n.d., "محمد صلى الله عليه وسلم (1)", p. 315). This continued for some time before direct angelic communication began (Al-Bukhari, n.d., "محمد صلى الله عليه وسلم (1)", p. 315).

• Interpretations of Dreams:

◦ Date Palm Dream: He once dreamt that he was in the house of 'Uqbah ibn Rafi', and they were brought ripe dates from Ibn Tab dates. He interpreted this as an elevation in status for them in this world, a good outcome in the Hereafter, and that their religion had become pleasant and pure.

◦ Uhud Battle Dream: Before the Battle of Uhud, he had a dream in which he wielded a sword, and its front part broke, which he interpreted as the casualties among the believers on the Day of Uhud. Then he wielded it again, and it became better than before, which he interpreted as God's victory.

◦ Graveyard Dream: A companion (Mutarrif ibn Abdullah) recounted a dream where he saw graves and those buried within sitting on their graves. When asked if they knew about the Friday prayer, they replied in the affirmative and also claimed to know what the birds said. This highlights the concept that Friday is a day of gathering for both the living and the deceased, and ultimately for all creation on the Day of Judgment (Ibn al-Qayyim, n.d., "زاد المعاد في هدي خير العباد - ط عطاءات العلم (1)", p. 223).

◦ Ailment and Wealth Dreams: Various dreams of individuals were interpreted by the Prophet, often relating to health or social standing. For instance, a dream of a gold anklet on the leg was interpreted as a painful ailment, while a gold bracelet that people could see was interpreted as a public disgrace. A gold bracelet that people could not see was interpreted as marrying a beautiful and delicate woman. A ring with a red gem in the nose was interpreted as a severe nosebleed.

Visions (Ru'ya):

• Isra' and Mi'raj (Night Journey and Ascension): This was a vision that occurred while he was awake, not merely in a dream (Ibn Hajar Al-Asqalani, n.d., "محمد صلى الله عليه وسلم (1)", p. 319). He saw angels and other profound divine signs (Ibn Hajar Al-Asqalani, n.d., "محمد صلى الله عليه وسلم (1)", p. 319). Quranic verses (An-Najm 53:1-12) explicitly confirm the reality of this vision. This journey involved both spiritual and physical preparation to traverse space without harm and to endure the profound divine revelations (Imam Al-Maqrizi, n.d., "دروس الهجرة - عطية سالم (4)", p. 170). Had it been merely a dream, Quraish would not have vehemently disbelieved him (Ibn Hajar Al-Asqalani, n.d., "محمد صلى الله عليه وسلم (1)", p. 319).

Personal Habits

The Prophet Muhammad (peace be upon him) exemplified noble personal habits and a disciplined lifestyle, serving as a practical model for his followers.

Hygiene and Cleanliness:

• Ablution (Wudu'): He would perform ablution for his prayers. He did not explicitly state an intention (niyyah) verbally, nor did any of his companions do so, and there is no authentic or weak narration stating that he did. He never exceeded washing body parts more than three times. There is also no evidence that he washed beyond the elbows and ankles, although Abu Hurayrah did so based on his interpretation of extending the "ghurrah" (brightness) on the Day of Resurrection.

• Water Usage for Purity: When he went out to relieve himself, a companion would bring a small water skin for him to clean himself with water. He would use water for purification.

• Sweet Fragrance: He liked pleasant smells. Anas, his servant, stated that he never smelled ambergris, musk, or anything more fragrant than the Prophet's own scent (Imam Al-Maqrizi, n.d., "الشفا بتعريف حقوق المصطفى - محذوف الأسانيد (1)", p. 59). When he touched Jabir's cheek, Jabir felt a coolness and a scent as if his hand had been taken from a perfumer's container (Imam Al-Maqrizi, n.d., "الشفا بتعريف حقوق المصطفى - محذوف الأسانيد (1)", p. 59). Even if he did not touch perfume, his hand would retain a pleasant scent all day after shaking someone's hand. If he placed his hand on a child's head, the child would be recognized among other children by his scent (Imam Al-Maqrizi, n.d., "الشفا بتعريف حقوق المصطفى - محذوف الأسانيد (1)", p. 59).

• Diet: He would eat from all sides of the bowl. He sometimes ate meat with bone. After eating, he would say: "Praise be to Allah who fed us and gave us drink and made us Muslims" or "Praise be to Allah who fed, gave drink, made it easy to swallow, and made an exit for it". He also taught that if one eats and says, "Praise be to Allah who fed me this without any power or strength from me," his past sins would be forgiven. He would say "Bismillah" before eating. He also ate a mixture of ripe and unripe dates. He did not prefer camel meat as a daily meal, and some sources note that while many mistakenly believe he offered camel meat daily to guests, it was actually lamb.

Clothing and Appearance:

• Color Preference: He preferred white clothing. He also liked the "Hibarah," which were striped Yemeni cloaks, as most of their clothing was from Yemen due to its proximity. The red cloak he sometimes wore was a Yemeni one with black, red, and white stripes, similar to green cloaks, not a pure red.

• Material: He wore black woolen cloaks (Muslim, citing 'Aishah). Once, 'Aishah made him a woolen cloak, but he removed it when he sweated and felt the smell of the wool, indicating his preference for pleasant odors.

• Putting on Clothes: When putting on a shirt, he would start with the right side.

Daily Life and Interactions:

• Household Chores: He was a human among humans, mending his sandals, sewing his clothes, milking his sheep, and serving himself.

• Humility and Accessibility: He was so humble that even a slave girl from Medina could take his hand and lead him wherever she wished. He would visit people, including those not related by kinship, and his frequent visits did not diminish affection if they were without ulterior motives.

• Generosity: He was very generous, not concerned with how much wealth he had, and would distribute funds for public welfare promptly.

• Honoring Guests: He permitted a wife to serve guests without her husband's specific permission, and also allowed a father to discipline his son for good deeds (Ibn al-Qayyim, n.d., "إمتاع الأسماع (5)", p. 19).

• Marriage: He was allowed to marry any woman he wished, except for those who were already married. He would seek permission from his wives if it was another wife's day, even after the revelation of the verse that gave him discretion regarding his wives. He taught a prayer for newlyweds: "May Allah bless you, and bless upon you, and unite you both in goodness". When approaching his wife, he advised saying, "In the name of Allah. O Allah, keep Shaytan away from us and keep Shaytan away from what You grant us (children)," adding that if a child is conceived, Shaytan would never harm it. He would sometimes visit all nine of his wives in one night during travel.

Worship and Prayer:

• Regularity of Prayer: He would perform prayers, including the Fajr prayer, after reciting the Quran. He would pray the Dhuha prayer, and his practice of it was attested to by multiple companions, reaching the level of tawatur (mass narration).

• Prayer Positions: When praying facing a wall, he would leave enough space for a sheep to pass between him and the wall, not standing too far or too close. If praying towards a stick, pillar, or tree, he would place it to his right or left, not directly in front. In travel and wilderness, he would plant a spear and pray towards it as a barrier. He might also turn his riding animal and pray towards it.

• Length of Prayer: He would prolong the first rak'ah of Fajr and other prayers, sometimes to the point that the sound of footsteps could not be heard, and he prolonged Fajr prayer more than other prayers because the Quran recitation at dawn is witnessed by angels.

• Sujood (Prostration): There are differing narrations about whether he placed his knees or hands first when prostrating. Some sources indicate he placed his knees first, aligning with the practice of Umar ibn al-Khattab and Abdullah ibn Mas'ud.

• Funerals: His guidance in funerals involved perfectly fulfilling devotion to God, showing kindness to the deceased, preparing them for burial in the best possible state, and standing in rows with companions to praise God, seek forgiveness, mercy, and pardon for the deceased. He would then walk ahead of the bier until the deceased was laid in their grave, and then he and his companions would stand over the grave, praying for their steadfastness at a time when they most needed it. He would also regularly visit graves to greet and pray for the deceased. He prayed over his infant son Ibrahim in a specific location in Medina.

• Collective Prayers: He led the first Friday prayer in Medina in the valley of Ranuna, facing Jerusalem.

• Combining Prayers: He would combine the Dhuhr and Asr prayers while traveling or due to need, such as for the standing at Arafat during Hajj to allow for continuous supplication. He also prayed Maghrib and Isha together in Muzdalifah with a single adhan and two iqamah, without any supererogatory prayers in between, and slept until Fajr.

Leadership and Governance:

• Military Strategy: He would utilize intelligence gathering by sending scouts and spies to monitor enemy movements and deploy patrols. He would arrange army formations, placing capable leaders on flanks, and allowed duels to take place before him. He would wear full armor, sometimes layering two coats of mail. He would stay for three days at a conquered location before departing. He would not attack a settlement if he heard the call to prayer, otherwise, he would attack. He sometimes surprised the enemy at night and sometimes during the day.

• War Spoils: He would collect spoils of war and distribute them. He had a special share (safi) that he could choose for himself from the spoils, such as a slave, a horse, or a sword. He allocated two portions for the horse and one for the rider, and one for the foot soldier.

• Pardoning Enemies: He granted amnesty to those who ceased hostilities and locked their doors during the Conquest of Mecca. He chose to prioritize peace and reconciliation when offered, demonstrating his preference for mercy over conflict.

• Management of State Affairs: The mosque served not only as a place of worship but also as a comprehensive institution for Islamic teachings, a forum for uniting different tribal elements, and a base for administering all affairs, including consultative and executive councils.

• Waqf (Endowments): He allowed the placement of items benefiting the public, such as water for thirsty people, in mosques.

• Dealing with Quraish and Opponents: He endured severe abuse and verbal attacks from Quraish, including insults to his wisdom, his ancestors, and his religion, and division of his community (Abdullah ibn Amr ibn al-As). Despite this, he remained patient. He consistently sought to clarify his message and invited them to Islam despite their rejection and accusations.

These comprehensive details, supported by the provided sources, illuminate the multifaceted personal habits of the Prophet Muhammad (peace be upon him).

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• Al-Dimashqi, Ismail ibn Umar. (n.d.). من معارك الإسلام الفاصلة = موسوعة الغزوات الكبرى (7, 8, 9) [Decisive Battles of Islam = Encyclopedia of Major Battles (volumes 7, 8, 9)].

• Al-Suyuti, Jalal al-Din Abd al-Rahman. (n.d.). جمع الوسائل في شرح الشمائل (2) [Collection of Means in Explaining the Shama'il (volume 2)].

• Al-Asfahani, Abu al-Faraj. (n.d.). الإملاء المختصر في شرح غريب السير [The Concise Dictation in Explaining the Peculiarities of Sirah].

• Al-Baji, Abu al-Walid Sulayman ibn Khalaf. (n.d.). شرح المدائح النبوية (13) [Explanation of Prophetic Praises (volume 13)].

• Al-Maqrizi, Taqi al-Din Abu al-Abbas Ahmad ibn Ali. (n.d.). حقوق النبي صلى الله عليه وسلم على أمته في ضوء الكتاب والسنة (1, 2) [The Rights of the Prophet (peace be upon him) Upon His Ummah in Light of the Quran and Sunnah (volumes 1, 2)].

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