Ash-Shama'il Al-Muhammadiyah

Ash-Shama'il Al-Muhammadiyah 350

Arabic hadith text

حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ، قَالَ‏:‏ حَدَّثَنَا جُمَيْعُ بْنُ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ الْعِجْلِيُّ، قَالَ‏:‏ أَنْبَأَنَا رَجُلٌ مِنْ بَنِي تَمِيمٍ مِنْ وَلَدِ أَبِي هَالَةَ زَوْجِ خَدِيجَةَ، وَيُكْنَى أَبَا عَبْدِ اللهِ، عَنِ ابْنٍ لأَبِي هَالَةَ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، قَالَ‏:‏ قَالَ الْحُسَيْنُ‏:‏ سَأَلْتُ أَبي عَنْ سِيرَةِ النَّبِيِّ صلى الله عليه وسلم، فِي جُلَسَائِهِ، فَقَالَ‏:‏ كَانَ رَسُولُ اللهِ صلى الله عليه وسلم، دَائِمَ الْبِشْرِ، سَهْلَ الْخُلُقِ، لَيِّنَ الْجَانِبِ، لَيْسَ بِفَظٍّ وَلا غَلِيظٍ، وَلا صَخَّابٍ وَلا فَحَّاشٍ، وَلا عَيَّابٍ وَلا مُشَاحٍ، يَتَغَافَلُ عَمَّا لا يَشْتَهِي، وَلا يُؤْيِسُ مِنْهُ رَاجِيهِ وَلا يُخَيَّبُ فِيهِ، قَدْ تَرَكَ نَفْسَهُ مِنْ ثَلاثٍ‏:‏ الْمِرَاءِ، وَالإِكْثَارِ، وَمَا لا يَعْنِيهِ، وَتَرَكَ النَّاسَ مِنْ ثَلاثٍ‏:‏ كَانَ لا يَذُمُّ أَحَدًا، وَلا يَعِيبُهُ، وَلا يَطْلُبُ عَوْرتَهُ، وَلا يَتَكَلَّمُ إِلا فِيمَا رَجَا ثَوَابَهُ، وَإِذَا تَكَلَّمَ أَطْرَقَ جُلَسَاؤُهُ، كَأَنَّمَا عَلَى رُؤُوسِهِمُ الطَّيْرُ، فَإِذَا سَكَتَ تَكَلَّمُوا لا يَتَنَازَعُونَ عِنْدَهُ الْحَدِيثَ، وَمَنْ تَكَلَّمَ عِنْدَهُ أَنْصَتُوا لَهُ حَتَّى يَفْرُغَ، حَدِيثُهُمْ عِنْدَهُ حَدِيثُ أَوَّلِهِمْ، يَضْحَكُ مِمَّا يَضْحَكُونَ مِنْهُ، وَيَتَعَجَّبُ مِمَّا يَتَعَجَّبُونَ مِنْهُ، وَيَصْبِرُ لِلْغَرِيبِ عَلَى الْجَفْوَةِ فِي مَنْطِقِهِ وَمَسْأَلَتِهِ، حَتَّى إِنْ كَانَ أَصْحَابُهُ، وَيَقُولُ‏:‏ إِذَا رَأَيْتُمْ طَالِبَ حَاجَةٍ يِطْلُبُهَا فَأَرْفِدُوهُ، وَلا يَقْبَلُ الثَّنَاءَ إِلا مِنْ مُكَافِئٍ وَلا يَقْطَعُ عَلَى أَحَدٍ حَدِيثَهُ حَتَّى يَجُوزَ فَيَقْطَعُهُ بِنَهْيٍ أَوْ قِيَامٍ‏.‏

Translation

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Sufyan ibn Waki‘ narrated to us: Jumay‘ ibn ‘Umar ibn ‘Abd al-Rahman al-‘Ijli said: A man from Banu Tamim, a descendant of Abu Halah—the husband of Khadijah—whose kunya was Abu ‘Abd Allah, informed us, from a son of Abu Halah, from al-Hasan ibn ‘Ali, who said: al-Husayn said: I asked my father about the Prophet’s conduct among those sitting with him. He said: The Messenger of Allah (may Allah bless him and grant him peace) was always cheerful, easy in character, gentle in manner, neither rude nor harsh, neither loud nor obscene, neither fault-finding nor miserly. He would overlook what he disliked, and he did not make one who hoped in him despair or disappoint him. He kept himself from three things: disputation, excessive talk, and what did not concern him. He spared people three things: he did not disparage anyone, find fault with anyone, or seek out anyone’s vulnerabilities. He spoke only about that for which he hoped for reward.

When he spoke, those sitting with him lowered their heads as though birds were perched upon them. When he fell silent, they spoke. They did not compete with one another to speak in his presence, and whoever spoke in his presence was listened to until he finished. Their conversation with him was the conversation of their first speaker. He laughed at what they laughed at and expressed wonder at what they found wonderful. He patiently bore a stranger’s roughness in speech and questioning, until [the Arabic text continues: “even if his companions…”]. He would say, “When you see someone seeking a need and asking for it, support him.” He accepted praise only from one who requited it. He did not cut anyone off until that person went too far; then he would stop him with a prohibition or by standing up.

Notes and open questions — unreviewed
  • The full Arabic chain is included. The English witness begins with al-Hasan ibn ‘Ali and omits the transmission chain.

  • The source becomes grammatically incomplete after “even if his companions…” (حتى إن كان أصحابه); the missing completion is marked rather than supplied from the English witness.

  • The phrase “their conversation with him was the conversation of their first speaker” follows the displayed Arabic literally; the English witness renders it “the speech of the best of them.”

  • The closing phrase for accepting praise is إلا من مكافئ, literally “except from one who requites/reciprocates.” Its precise sense is open; it is translated closely rather than as “in moderation.”

  • حَتَّى إِنْ كَانَ أَصْحَابُهُ

    The Arabic phrase ends abruptly after “even if his companions,” without a completing predicate in this source block.

    Is this an incomplete source excerpt or a textual omission?

  • حَدِيثُهُمْ عِنْدَهُ حَدِيثُ أَوَّلِهِمْ

    The Arabic says “the conversation of their first” while the witness gives “the best of them”; the referent of awwalihim is unclear.

    Does awwalihim here mean the first speaker, or is a different reading intended?

  • إِلا مِنْ مُكَافِئٍ

    The word mukafi’ suggests reciprocation or requital, but the intended criterion for accepting praise is unclear.

    Should this be understood as praise from someone reciprocating a kindness, or in another sense?