We always speak of the Prophet in his capacity as God’s messenger who delivered the message of Islam, which is the last and complete form of the divine message to mankind. We know much of the Prophet’s character through so many Hadiths that speak of his actions and reactions to events and people. We also know him through his teachings. All this gives us a picture of the finest character that walked this planet at any time. But sometimes we wonder what the Prophet looked like.
There are several Hadiths that describe the Prophet, some of which are more detailed than others. One that describes him in reasonable detail is included by Al-Bukhari in his collection Al-Adab Al-Mufrad. This Hadith states Abu Hurayrah’s description of the Prophet, saying: “He was of medium height, but closer to being tall; very white, with black beard. He had fine front teeth, long eyelashes, wide shoulders, flat cheeks. When he walked, he stepped with all his foot whose arch was of medium curve. When he walked forward or walked away, you felt him moving altogether. I have never seen the like of him.” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
Although this description concentrates on certain features, it is more detailed than many other Hadiths that describe one or two of the Prophet’s features. From these we make up a picture of a very handsome person who looked very pleasant. The Arabs used to say that a person’s most important features are his eyes and mouth: If these are pleasant, he is altogether pleasant. Here the Prophet’s companion tells us something about both these features. We learn that his eyelashes were long, which most people consider to be an aspect of beauty, and when his lips parted, fine teeth were revealed.
The Hadith describes the Prophet’s movement, telling us that while he did not have a flat foot, the curve on his foot was neither too deep nor too shallow, which allowed him to step with all his feet. But he also tells us about his walking in a way that is rarely used in describing any person. He says that the Prophet moved altogether. One wonders what this means, but yet in Arabic the description does not seem vague, although it is practically impossible to translate. It appears to me that the Prophet’s companion is simply telling us that the Prophet had a presence which was keenly felt by anyone who saw him, and his presence was felt with every step, whether he was coming in or walking away.
This is confirmed by the heading Al-Bukhari gives to the theme under which this Hadith is entered in his collection. The heading is “Turning with one’s whole body”, yet this Hadith does not describe how the Prophet turned. There is no other entry under this heading. This is an aspect of Al-Bukhari’s method, making his headings part of the full picture a chapter is meant to convey. He borrows this heading from another Hadith giving further description of the Prophet, stating that “when he turned, he turned with his whole body.” Thus, the heading emphasizes a particular aspect of the Hadith given in the entry, relying on another Hadith, although Al-Bukhari does not feel he should include that Hadith, because giving the heading in this way suffices for his purpose in this book.
Some Hadiths Al-Bukhari includes in Al-Adab Al-Mufrad do not pertain to going back to the Prophet. They may be a statement by, or a conversation with, one of his companions, but Hadith scholars consider such statements as Hadiths because they have established beyond doubt that none of the Prophet’s companions would have said anything related to the religion of Islam unless he had heard it directly from the Prophet. They did not attribute it to him because they feared they might not be absolutely accurate in their reporting. They felt that such inaccuracy could make applicable to them the warning against attributing to the Prophet what he did not say.
One such Hadith is reported by Malik ibn Zubayd who says: “We passed by Abu Dharr in Rabadhah and he asked us: ‘Where are you coming from?’ We said: ‘From Makkah,’ or we might have said: ‘from the Ancient House (i.e. the Kaabah).’ He asked: ‘Is this your action?’ We answered in the affirmative. He again asked: ‘Have you coupled it with some trading or business?’ We said: ‘No.’ He said: ‘Now resume your action.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Malik).
Abu Dharr was one of the best known of the Prophet’s companions, and he moved to Rabadhah, which is a short distance from Madinah, during Uthman’s reign in fulfillment of the Prophet’s advice to him. When these people visited him, he welcomed them and established that their pilgrimage was intended purely for worship. This is what he meant by his question, “is this your action?” In other words, he was asking them whether their trip was an action they wished to put to their credit when they account to God on the Day of Judgment. This is clearly understood from his follow-up question of whether it was a pilgrimage that was not coupled with trade or business. It should be mentioned that there is no prohibition of doing some trading or business when one travels for pilgrimage or Umrah, but this could sometimes be the main purpose of one’s journey while the pilgrimage becomes a secondary one. Hence, Abu Dharr sought to establish that his visitors had no other purpose behind their pilgrimage. When they assured him of that, he told them to resume their action.
Abu Dharr was in effect referring to the fact that the pilgrimage earns a great reward from God that includes forgiveness of all past sins. Thus, he reassured them that the purity of their purpose meant that their forgiveness was certain, God willing. The proper line to follow in this case is to show gratitude to God by maintaining a good way of life that seeks to earn more reward in the hereafter. This is the action Abu Dharr advised his visitors to resume. He himself was one who sought greater reward in the hereafter in every aspect of his life. His dedication was exemplary. He cared nothing for the comforts of this present world. All he cared for was success in the hereafter, and he was assured of that by God’s grace.
Arab News Islam 15 August 2003