The Prophet: A Portrait of Excellence and Beauty – Shaykh Thaqib Mahmood

The Shama’il al-Muhammadiyya represents the most famous and indispensable collection of narrations detailing the moral, physical and spiritual perfections of the Prophet Muhammad (Allah bless him and give him peace), fundamentally altering and informing our understanding of both the Message and the Messenger.

This article is based on the Seekers Guidance seminar: The Prophet: A Portrait of Excellence and Beauty, addressing the prophetic character traits, and deepening one’s connection to the beloved Messenger (Allah bless him and give him peace).

Deepening Our Understanding of the Prophet (Allah bless him and give him peace)

Deepening our understanding of the Prophet (Allah bless him and give him peace) is as a testimony to the earnestness of this Umma. It was something not only did the average person feel regarding him, but every single person that came in contact with him, and significantly the scholars, that took on the great task of preserving the Messenger of Allah in transmission or from those who beheld him from the companions.

This is a very unique thing: that this Umma has such an exact, vivid, detailed description of their Prophet. And in ways that allow us really to step back in time, especially the more that we deliberate the narrations that inform such a topic as in the Messenger (Allah bless him and give him peace), his character and his description.

We all know the counsel of the Messenger of Allah so well, where he said to the companions that you would not go astray as long as you have held firm to the Book of Allah and my Sunna.

These narrations aren’t just narrations that tell us that we should observe the practice of Sunna. The Umma really needs to understand that we need to have a better understanding of the one who was informing us of what the Sunna is, not just how to do the Sunna.

Actually, the amazing thing about hadith and its preservation is that it allows us to have such a genuine, sincere love for him from what we by no doubt hold about him, of his perfection, of his infallibility, of his care, of his compassion, of his love, of his understanding, and how remarkable he was always in applying that with wisdom and context. And this is part of why we’ve been instructed to follow him.

Today’s topic is quite vast, and I chose it from the Shama’il of Imam Tirmidhi. Scholars developed an entire genre dedicated to capturing the Prophet’s (Allah bless him and give him peace) physical description, his actions, and his character. Many great scholars contributed to this field. For example, Ibn Kathir, Ibn Hajar, and Mulla Ali al-Qari wrote on the Shama’il. Imam Jazuli and others also authored works in this tradition.

Among these, the most widely recognized and celebrated is the Shama’il of Imam Tirmidhi, which attracted numerous commentaries. One of the most notable is that of Imam Bajuri. Shaykh Muhammad Awwama has produced an edited version of the Shama’il that I myself have relied on for translation.

There are particular narrations in the Shama’il a believer can return to throughout their life, always reflecting upon them. They serve as guides on how to embody prophetic qualities and how to carry oneself in a manner that reflects the example of the Prophet (Allah bless him and give him peace).

How Shama’il al-Tirmidhi is Structured

I think it’s worth mentioning, right at the outset, how Imam Tirmidhi organized his Shama’il and the structure of this work. A brief overview gives us a sense of how he laid out the text.

The first seven chapters focus on the physical features of the Prophet (Allah bless him and give him peace). Within these, you’ll find descriptions of his hair and other outward characteristics. Following that, there are several chapters dedicated to his attire in its broadest sense, his clothing, his ring, and related aspects.

Next, Imam Tirmidhi includes three chapters that cover the postures of the Prophet (Allah bless him and give him peace), followed by about eight chapters on food and drink, what he ate, how he ate, and related etiquettes. 

Then, six chapters are devoted to fragrance and modes of communication. This pairing is quite profound, since both speech and scent share similar effects: they can uplift and soothe, or they can disturb and harm. For this reason, scholars often described speech itself as being “fragrant.”

After this, Imam Tirmidhi presents around eight chapters on how the Prophet (Allah bless him and give him peace) would sleep and engage in devotional acts. Toward the end, there are three chapters on his character and noble qualities, and finally, the last seven chapters address his lifestyle in his final years, his passing, matters of inheritance, and the vision of him in dreams.

This overview gives us the broader structure of the text. From here, we will look at a few selected hadith. The first hadith we will examine is actually the eighth hadith in the collection.

Etiquette With Hadith

Before diving into it, it’s important to remind ourselves of the etiquette (adab) required when engaging with sacred texts. Just as the Quran demands attentiveness, “when the Quran is recited, listen attentively and remain silent, that you may receive mercy”, the words of the Prophet (Allah bless him and give him peace) demand a similar attentiveness and reverence. Allah even warns in the Quran against raising one’s voice above the Prophet’s (Allah bless him and give him peace), stating that doing so can nullify a person’s deeds. The scholars understood this as not just a historical command, but as an enduring principle: even after his passing, one must show the same respect and attentiveness when his hadith are recited, just as if he were present.

This is why Imam Mālik, among others, was so strict about maintaining proper manners when transmitting hadith. Sacred knowledge is not merely an academic exercise, it requires humility, etiquette, and a receptive heart, because true understanding is tied to spiritual illumination.

The Physical Description of the Prophet (Allah bless him and give him peace)

Now, if we look at the first hadith in the Shama’il, it fittingly begins with a description of the physical stature of the Prophet (Allah bless him and give him peace). Imam Tirmidhi deliberately starts with the outward and physical qualities, while leaving descriptions of inward character, such as humility, until later in the book. This order itself carries wisdom: human beings first encounter the world through the senses, through what they see and perceive physically. The physical form is often the first point of attraction or repulsion. Since human beings are naturally drawn to what is balanced and harmonious, Imam Tirmidhi begins with the Prophet’s outward features, before leading the reader deeper toward his inner qualities.

You know, when we speak about the golden ratio, many people are familiar with the idea. Pythagoras referred to it, and it’s something that appears throughout creation. The reason is that it represents, in an objective sense, a ratio that marks physical beauty, the proportional distances between features.

There was once a maxillofacial surgeon named Dr. Marquardt, whose mother suffered a severe car accident that left her face disfigured. As a young boy, seeing how people reacted to her appearance left a deep impression on him, and he became obsessed with the question of beauty, especially facial beauty. Eventually, he devoted decades to studying this subject and developed an archetypal mask based on the golden ratio ,  mapping out precise proportional points on the human face.

He then traveled the world, gathering photographs of women of different ages and appearances, some considered beautiful, others less so. He presented these images to people and asked them to arrange them in order of perceived beauty. Across cultures, backgrounds, and regions, the results were overwhelmingly consistent. From this, he concluded that the majority of humanity shares a common standard of what is considered beautiful.

Now, when we talk about the beauty of the Prophet (Allah bless him and give him peace), it’s not merely sentimental praise. His physical beauty was something objectively striking. This is why his poet-companion, Abdullah ibn Rawaha, said: “If the Prophet (Allah bless him and give him peace) had no other sign to prove his divine selection, his very appearance alone was enough. People who simply encountered him, without expectation or preparation, instantly recognized his extraordinary nature. His beauty encompassed all goodness, and merely looking at him uplifted the soul.”

We sometimes feel this even with righteous people today, their presence inspires, comforts, and elevates us. For the Prophet (Allah bless him and give him peace), this effect was even greater, because his beauty was informed by his constant closeness to Allah. And here’s the key: true beauty is not one that calls attention to itself, but one that reminds you of Allah. That’s why natural beauty in creation, like lakes, mountains, or the sky, draws our hearts toward the Creator. In contrast, the modern world sells the false idea that beauty is about making people look at you for your own sake.

This hadith, along with many others, highlights the significance of the Prophet’s physical form. It’s important because when Allah chooses His messengers, He grants them both inner and outer beauty. Their role requires engaging with people, and so their physical presence carries weight. Every prophet was both beautiful in character and in appearance.

We even see this in how the Prophet (Allah bless him and give him peace) selected his emissaries, the companions sent with letters to kings and rulers. They were men of striking beauty and presence, so that their role of representation carried the dignity it required. Likewise, when Jibril would appear in human form, he often came in the likeness of a companion, Dihya al-Kalbi, who was known for his handsome appearance.

The Quran also gives us examples of this. When the Israelites demanded a king, Allah chose Talut. They objected, questioning why someone of his background should be chosen. Yet Allah emphasized that He had granted him both knowledge and physical stature. In other words, outward presence matters alongside inner qualities.

So when we discuss the Prophet’s (Allah bless him and give him peace) physical beauty, we must understand it as part of a divine Sunna: Allah bestows both inner and outer excellence upon those chosen to convey His message.

The narration begins with Sayyidina al-Hasan saying: I asked my uncle Hind ibn Abi Hala, who was renowned for his vivid descriptions of the Prophet (Allah bless him and give him peace), so that something of that may remain with me. He replied: The Messenger of Allah (Allah bless him and give him peace) possessed immense dignity, and his very presence would inspire reverence.

What stands out here, and what is profoundly important, is that al-Hasan’s first question to his uncle results in a description not of a physical feature but of the ambience of the Prophet (Allah bless him and give him peace), his presence, the atmosphere he carried with him. His very state was the first thing people noticed. When he entered a gathering, the immediate sense was one of awe and immense dignity. His presence alone would cause those around him to realign themselves, to straighten their state, to remember Allah.

And we can somewhat relate to this. Many of us, by Allāh’s grace, may have experienced a small glimpse of this when meeting people of Allah, those inheritors of the Prophetic way. Of course, it is nothing like the Prophet (Allah bless him and give him peace) himself, but such people carry a reflection of this Prophetic presence, and it leaves an imprint on the heart. I recall, for example, when I was studying in Turkey, I had the blessing of sitting with one of the great scholars there a few times. Just being in his company, his serenity, his sincerity, his love for the Prophet (Allah bless him and give him peace) and for Allah, left an unforgettable impact. It makes one constantly pray that Allāh surrounds us with such people, for their presence strengthens our own journey to Him.

This also helps us appreciate the Companions. Their company with the Prophet (Allah bless him and give him peace) was incomparable. He said: My Companions are like the stars; whichever of them you follow, you will be rightly guided. Truly, what blessed company they enjoyed.

After describing his presence, the narration continues with physical features:

“His face shone brilliantly, like the full moon in its splendor. He was taller than average, but not lanky. His head was prominent, with wavy hair. When he parted it, he did so from the middle; otherwise, it fell naturally, sometimes reaching his shoulders. 

His complexion was fair. His forehead was broad, a feature seen as a sign of intelligence and deep thought. His eyebrows were finely arched and distinct, with a vein between them that would appear when he was displeased. His nose was perfectly shaped and radiant with light, so much so that at a quick glance it could appear aquiline. 

He had a full beard, smooth cheeks, and a wide mouth with a slight gap between his front teeth. His neck shone like polished silver. His build was well-proportioned and strong, with a broad chest and firm limbs. His body was mostly hairless, except for a fine line of hair running from his chest to his navel.

His forearms were long, his palms wide, and his fingers well-formed. His feet were arched and smooth, so that water flowed easily off them.

His walk was purposeful and brisk, as if descending from a height, showing determination yet humility. When he turned, he turned his entire body. His gaze was generally lowered, directed more to the earth than the sky. When he looked at something, it was usually with a gentle glance. He walked behind his companions, and he was always the first to extend the greeting of peace.”

Who Narrated These Hadiths

An interesting point to note is that many of the narrations about his physical description come from companions who saw him when they were children. This is quite remarkable, as it shows something about adab (etiquette). Children, unlike adults, would naturally gaze at him with fascination, taking in every detail. For this reason, we don’t usually find older companions, those who met him in maturity, describing his physical features in detail.

There is, however, another narration of his physical appearance that comes from an elderly woman who saw him during the Hijra. On the second day of the journey, which in total took eight days, she encountered him. Later, after meeting him, she took her son and went to Madina, where she embraced Islam. Abu Bakr (Allah be pleased with him) also met her, and when she asked him about “the one who was with you,” he took her and her son, and they both entered Islam. 

It’s also important to mention that even narrations describing the Prophet’s white hairs come from companions who were young when they served him. For example, Anas ibn Malik (Allah be pleased with him), who was gifted to the Prophet (Allah bless him and give him peace) as a servant when he was still a young boy, relates detailed descriptions.

The Excellent Speech of the Prophet (Allah bless him and give him peace)

Now, regarding his speech, we should begin with the hadith itself, because nothing is more valuable than reading and listening to the words of the Prophet (Allah bless him and give him peace).

This is what the scholars of hadith always emphasized. They are known as the true people of the Prophet (Allah bless him and give him peace). Even though they did not live with him physically, their breaths are connected to him, for they narrate his words through isnad, an unbroken chain of transmission. In a way, their inhalations and exhalations also carry isnad, linking them back to the company of the Prophet (Allah bless him and give him peace), whose own breaths they echo.

This is why the hadith scholars were so protective of the Prophet’s words. They could not bear to hear anyone distort or misrepresent them. Their strictness stemmed from deep reverence and the conviction that they were defending the Prophet’s speech. When we understand this, and place it within the broader context of Islamic tradition, their firmness makes complete sense.

Now, in the hadith before us, the Prophet (Allah bless him and give him peace) is described as follows:

“The Messenger of Allah (Allah bless him and give him peace) was always thoughtful and reflective, never given to idle talk. He only spoke when necessary, beginning and ending his speech with the name of Allah. His words were concise, clear, and purposeful, never excessive, harsh, or belittling. He acknowledged even the smallest of good deeds and never disparaged them. If food was placed before him that he did not prefer, he neither criticized nor praised it.

Worldly matters never angered him, but when truth was violated, his anger would not subside until justice was upheld. He never grew angry for personal reasons, nor did he seek revenge. When he indicated something, he would do so with his entire palm. If impressed, he would turn his palm upward. While speaking, he sometimes gestured with his hand, even striking the inside of his left thumb with his right palm.

If displeased, he would turn away completely. When pleased, he lowered his gaze. His laughter was mostly a smile, but at times his teeth became visible, shining with a radiant whiteness.”

This description highlights the weight of speech. The tongue can either raise a person to the highest rank or drag them to ruin. The Quran and Sunna stress again and again the importance of guarding our speech. The Prophet (Allah bless him and give him peace) taught: “Let the one who believes in Allah and the Last Day speak good, or remain silent.”

Allah also mentions in Sura Ibrahim that every messenger was sent “with the tongue of his people.” This verse shows that Allah granted prophets the ability to communicate effectively with their audience, so no one could claim their words were inaccessible or overly technical. Rather, each prophet adapted his speech to the level and understanding of the people he was addressing.

One of the clearest examples of this is when the people of Yemen came to the Prophet (Allah bless him and give him peace). He adapted to their dialect, since they pronounced the definite article differently, saying “am” instead of “al”, he began to speak with their usage.

This shows us how mindful we need to be when conveying Islam. At times, our language may need to be more formal and precise, especially when accuracy is important. But in other contexts, it should be more casual and relatable, sometimes you simply have to “bring it down” to the level of the people you’re addressing.

The Quran also emphasizes this. There’s a verse where the “lām” on the verb indicates purpose: that the Prophet was given the tongue of the people so that the message could be made clear to them. What’s profound about the word “clear” (tabayyun) in Arabic is that it doesn’t always mean instant clarity. Rather, it often refers to a process, something that gradually becomes clear over time.

Think about the break of dawn. The Quran uses this same verb to describe how the white thread of day becomes distinct from the black thread of night in fasting. You can sit and watch the horizon, and even if you’re paying close attention, you suddenly find yourself saying, “When did it happen? Now it’s daylight.” The transition is gradual, and only after a while do you realize the clarity. Similarly, guidance may be perfectly clear in itself, but for people to perceive and absorb that clarity, it often takes time.

This is why the speech of the prophets is so remarkable. Allah granted them absolute clarity, yet human beings sometimes need a process to truly grasp it. And that carries a lesson for us too, as the final community entrusted with this message: we must cultivate and refine our language, so that we can express Islam with clarity to others.

Language itself is an immense gift and holding onto languages strengthens one’s intellect. Arabic, however, stands apart. Its descriptive and conceptual power is unmatched. Many of the greatest scholars of Arabic were not Arabs themselves, yet they mastered it and carried its preservation for the Umma.

Another important prophetic trait in speech was repetition. When a matter was important, the Prophet (Allah bless him and give him peace) would often repeat it three times. Scholars explained the wisdom behind this: the first mention strikes the ear, the second allows the listener to process it more carefully, and the third gives space to reflect on it. That method ensured the message truly settled in the heart.

So from this, we learn two essential adab: to adapt our language to the people we address, and to employ clarity and emphasis when conveying important matters.

We ask Allah (Most High) to bless us with closeness to His Beloved and to send His Salutations and Mercy upon him.