prophet muhammad The Handsome Eyes of Our Beloved Prophet
ان کی آنکھوں پہ وہ سایہ افگن مژہ ۔ ۔ ۔ ظلہ قصر رحمت پہ لاکھوں سلام
اشکباری مژگاں پہ برسے درود ۔ ۔ ۔ سلک در شفاعت پہ لاکھوں سلام
معنی قد رائ مقصد ما طغی ۔ ۔ ۔ نرگس باغ قدرت پہ لاکھوں سلام
جس طرح اٹھ گئی دم میں دم آگیا ۔ ۔ ۔ اس نگاہ عنایت پہ لاکھوں سلام
نیچی نظروں کی شرم وحیا پر درود ۔ ۔ ۔ اونچی بینی کی رفعت پہ لاکھوں سلام
In the following piece of work, We have given an in depth description of the appropriate eyes of our Noble Prophet Muhammad (May Allah deliver him peace & advantages) that have been described by using lots of his companions, and We have defined the Arabic terms utilized in Arabic to describe them:
1. The stunning eyes were “huge” and “huge” described as [1]”عظيمُ العَينَيْن” and [2]”كانتْ عَينَاهُ نَجْلَاوَين”.
2. The Iris was “extraordinarily black” described as [3]”أدْعَجُ العَين” and [4] “أسودُ الحَدَقًة” however the former extra precisely manner “a massive eye with a darkish black Iris having an exceedingly white sclera” “أدعج العين شديد سواد حدقتهما لكن قيد مع سعة العين وشدة بياضهما “.[5]
3. The sclera -white a part of the attention- had a touch of redness in it described as [6]”أشْكًلُ العَيْن”, [7]”مُشرّبُ العَينِ بِحُمْرَة” and “كانَ فِي عَينَيْهِ تَمَزُّجٌ من حُمْرَة”.
Shu`ba as soon as asked Simak about the which means of “أشْكًلُ العَيْن” to which he stated: “an eye fixed that has a long eyelashes”. Qadhi `Iyyadh commented: this is a misapprehension (wahm) by using Simak and the sound view is that the phrase “شَكلًة” in Arabic approach to have a complexion of redness in the eye as the entire students have agreed to and this is what the whole pupils of the technological know-how of unusual Arabic literary (al-Gharib) have concurred on. The word “شَهلَة” is used to describe a hint of redness inside the Iris. Redness in the attention is a praiseworthy characteristic and a handsome first-class consistent with the Arabs.[8]
Hafiz al-`Iraqi considered this redness one of the signs and symptoms of the Prophet hood. When the Noble Prophet travelled with Maysara to Basra, Rahib wondered him whether or not he had some redness in his eyes, upon understanding, he affirmed that he is the promised Messenger.[9]
4. The eyelashes had been “lengthy” and “complete” described as “أًَهْدَبُ الأَشفار” .[10]
5. The eyelashes were obviously darkish black as though kuhl were carried out to them described as “أكْحل العَينَين” [11]
6. The blessed eyebrows had been “lengthy” and fashioned like a “bow” defined as”أزَجّ الحَواجِب” [12]. Al-Qamus defines “azajj” as “bow formed and lengthy” and al-Sihah defines it as “thin and long”. [13] Al-Fa’q defines it as “first-class eyebrows that lead onto the end of the eye”.[14] Munawi provides “plenteous in hair and a long way stretched”.[15]
7. The eyebrows had been “first-class” and not “thick” defined as “دَقِيقَ الحَاجِبَين”.
Eight. The eyebrows had been “perfect” and “by no means met in the middle” above the nose, defined as “سَوابِغَ في غيرِ قَرَن”[16].
Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah said that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description “مقرُونَ الحاجِبَين”. However, the scholars have explained the sound view is they “did now not” meet and reconciled among the 2 reports by way of announcing that if one was to “attentively” observe the eyebrows, he might comprehend that there was a “skinny white gap” among them, otherwise it regarded as if they met.[17] The word that describes the non-assembly of the eyebrows in Arabic is “بَلج” and as a result “أبلَج الحواجب”.[18]
9. In the affairs of Allah, the cherished’s anger might seem as such that a vane might honestly seem crammed with the aid of blood in between his eyebrows rising over his forehead, described as “بَينهما عِرقٌ يُدِرُّه الغَضَب”.
Our Beloved Prophet’s eyes (upon him be peace & blessing) were stated by way of many poets in Persian, Arabic and Urdu. Among the high-quality Gnostics who regularly made point out of the perfect details of the eyes have been Pir Sayyid Mehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just out of doors Madina in Wadiy Hamra, and the super Mujaddid Imam Ahmad Ridha particularly in his Qasida Salamiya, in which he described the complete hilya. The human beings of the subcontinent are always beaten by these odes as a good deal that my non-public experience is that hair lifts up on my pores and skin and tears fill my eyes whilst passionately sang.
Pir Sayyid Mehr Ali Shah says;
“The Beloved’s bow-fashioned eyebrows seemed before me
And it regarded although the lashes have been firing arrows”
Footnotes:The Power of Dua
[1] Narrated Bayhaqi at the authority of Sayyiduna `Ali ibn Abi Taalib & stated via `Ali Qari in Jam` al-Wasa’il (1:fifty five)
[2] Qadhi Yusuf Nabhani stated this wording in Wasa’il al-Wusul p63
[3] As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib
[4] As in a narration of Sayyiduna `Ali ibn Abi Talib
[5] Mulla `Ali Qari, Jam` al-Wasa’il (1: 31)
[6] Narrated via Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir additionally affirmed that Ashkal way “a hint of redness” in al-Nihaya.
[7] Narrated with the aid of Bayhaqi at the authority of Sayyiduna `Ali ibn Abi Taalib & mentioned with the aid of `Ali Qari in Jam` al-Wasa’il (1:fifty five)
[8] `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: fifty five)
[9] Munawi’s Sharh al-Shama’il, 1:fifty five
[10] This explanation to the phrase “أهدَب” was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by means of the following narration referred to via Yusuf al-Nabhani in Wasa’il al-Wusul p63: “وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها”. This description became given through Sayyiduna `Ali in the popular narration of the Hilya narrated by means of Tirmidhi.
[11] In a narration of Abu Hurayrah, and narration of Jabir bin Samurah stated by Tirmidhi
[12] In the famous Hilya narration via Hind bin Abi Haala mentioned by using Tirmidhi.
[13] `Ali Qari in Jam` al-Wasa’il (1:43)
[14] Munawi in Sharh al-Shama’il (1:forty three)
[15] Ibid
[16] In the popular Hilya narration of Hind bin Abi Haala mentioned by Tirmidhi.
[17] Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44)
[18] `Ali Qari, Jam` al-Wasa’il (1:44)
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