Hind ibn Abi Halah

Hind ibn Abi Halah, and he is Halah ibn al-Nabbash ibn Zurarah ibn Waqdan ibn Habib ibn Salamah ibn Ghawiyy ibn Jarwah ibn Usayd ibn 'Amr ibn Tamim, one of the Banu Usayd ibn 'Amr ibn Tamim, a confederate of the Banu 'Abd al-Dar. His mother was Khadijah bint Khuwaylid, the wife of the Prophet, may Allah bless him and grant him peace; she was, before the Messenger of Allah, may Allah bless him and grant him peace, with Abu Halah, and she bore him Hind. Then the Messenger of Allah, may Allah bless him and grant him peace, married her. And his son was: Hind ibn Hind. 'Umar ibn Abi Bakr al-Mawsili said: The name of Abu Halah was Malik ibn Zurarah ibn al-Nabbash ibn Zurarah. 6553 - Sulayman ibn Ahmad narrated to us, by dictation and by reading, 'Ali ibn 'Abd al-'Aziz narrated to us, Abu Ghassan Malik ibn Isma'il al-Nahdi narrated to us, he said: Jumay' ibn 'Umar ibn 'Abd al-Rahman al-'Ijli narrated to us, a man at Mecca narrated to me, on the authority of a son of Abi Halah al-Tamimi, on the authority of al-Hasan ibn 'Ali, may Allah be pleased with him, he said: " I asked my maternal uncle Hind ⦗٢٧٥٢⦘ ibn Abi Halah al-Tamimi, who was a describer, about the description of the Prophet, may Allah bless him and grant him peace, for I longed that he might describe something of it for me to which I might cling, and he said: The Messenger of Allah, may Allah bless him and grant him peace, was magnificent and held in magnification; his face shone with the radiance of the moon on the night of the full moon. He was taller than the moderately built and shorter than the lankily tall; he had a great head, with wavy hair; if the parting of his lock came apart he parted it, otherwise his hair did not pass the lobes of his ears when he let it grow full. He was bright of complexion, broad of forehead, with arched, fine eyebrows, which were full though not joined together; between them was a vein that anger would cause to swell. He had a high-bridged, aquiline nose, with a light overlaying it; one who did not contemplate him would reckon it to be lofty. He had a thick beard, smooth cheeks, a wide mouth, white and sparkling teeth slightly spaced apart, a thin line of hair running down the chest; it was as though his neck were the neck of a statue in the purity of silver. He was of balanced build, full-bodied yet firmly knit, even in belly and chest, broad of chest, wide in the space between the shoulders, large of joints, radiant in the parts that were uncovered, with a line of hair joining what was between the base of the throat and the navel, running like a line, the breasts and the belly being bare of hair apart from that, with hair on the forearms and the shoulders and the upper part of the chest; he had long forearms, an ample palm, smooth shin-bones, thick hands and feet, with elongated extremities, with hollow arches to his feet, and smooth feet from which water would slip off. When he turned away he turned away as one rising up; he stepped with a forward inclination and walked gently; he was swift of pace, and when he walked it was as though he were descending from a slope; and when he turned he turned with his whole body. He kept his gaze lowered; his looking toward the earth was longer than his looking toward the sky; most of his looking was a sidelong glance; he urged on his companions; and he was the first to greet whomever he met with the greeting of peace. I said: Describe to me his speech, he said: The Messenger of Allah, may Allah bless him and grant him peace, was continually sorrowful, constantly reflective; he had no rest; he did not speak except when needed; he was long in silence; he opened speech and closed it with the corners of his mouth, and he spoke with comprehensive words, decisive, with neither excess nor deficiency; he was mild, neither coarse nor contemptible; he magnified the favor even if it were slight, finding nothing in it to censure; he neither blamed nor praised any food; this world did not anger him, nor what was of it; but when the truth was transgressed against, no one would recognize him, and nothing would withstand his anger until he had taken redress for it. When he pointed, he pointed with his whole hand, and when he marveled he turned it over, and when he spoke he joined it, striking the inside of his right palm ⦗٢٧٥٣⦘ against the inside of his left thumb; and when he was angry he turned away and shunned, and when he was glad he lowered his gaze; most of his laughter was smiling, and he would part his lips revealing what was like hailstones. He said: So I kept this hidden from al-Husayn for a time, then I related it to him, and I found that he had preceded me to it and had asked him about what I had asked him, and I found that he had asked his father about his entering, his sitting, his going out, and his manner, leaving out nothing of it. al-Husayn said: I asked my father about the entering of the Messenger of Allah, and he said: His entering was for himself; he was permitted to do so in that place. When he withdrew to his dwelling, he divided his time into three portions: a portion for Allah, a portion for his family, and a portion for himself; then he divided his own portion between himself and the people, and he would refer that back to the common folk by means of the elite, withholding nothing from them. So it was of his practice in the portion of the community to give preference to the people of merit by his permission, and to apportion it according to the measure of their merit in religion; among them was the one with a single need, among them the one with two needs, and among them the one with many needs; so he occupied himself with them and occupied them with what would set them right, and the community with questioning him about it, and informing them of what was fitting for them, and he would say: «Let the one present convey to the one absent, and convey to me the need of one who is unable to convey his need to me; for whoever conveys to a ruler the need of one who is unable to convey it to him, Allah will make his feet firm on the Day of Resurrection», nothing being mentioned in his presence but that, and he would accept from no one other than it; they would enter as seekers and would not depart except after having tasted, and they would go out as guides. He said: So I asked him about his going out, how he used to conduct himself in it? And he said: The Messenger of Allah, may Allah bless him and grant him peace, used to guard his tongue except concerning what would help them and unite them, and would not divide them, or he said: he would not estrange them; and he honored the noble one of every people and set him over them; and he was wary of the people and on guard against them without withholding from anyone his cheerfulness or his good character; he kept watch over his companions, and asked the people about what was among the people, and he commended the good and strengthened it, and condemned the evil and weakened it; he was balanced in his affair, not inconsistent; he was not heedless, for fear that they might become heedless or deviate; for every situation he had a readiness; he fell short of the truth in nothing nor did he overstep it. Those of the people who were closest to him were their best; the most excellent of them in his sight was the most universal of them in sincere counsel, and the greatest of them in rank in his sight was the best of them in sympathy and support. So I asked him about his sitting, and he said: The Messenger of Allah, may Allah bless him and grant him peace, would not sit nor rise except in remembrance of Allah; he did not appropriate fixed places, and he forbade appropriating them; and when he came to a people he would sit wherever the gathering came to an end, and he commanded that. He gave each of those sitting with him his share, so that none who sat with him would reckon that anyone was more honored in his sight than himself; whoever sat with him or stood with him over a need, he would be patient with him until he was the one to depart; and whoever asked him for a need ⦗٢٧٥٤⦘ he did not send him away except with it, or with a kindly word. He had embraced the people in graciousness, and his character had become for them a father, and they became before him equal in right. His gathering was a gathering of forbearance and modesty and patience and trustworthiness; voices were not raised in it, nor were the inviolable things reviled in it, nor were its slips spread about; they were balanced, surpassing one another in it through piety, humble, honoring the elder and showing mercy to the young, giving preference to the one in need, and safeguarding the stranger. He said: I said: How was his conduct toward those who sat with him? He said: The Messenger of Allah, may Allah bless him and grant him peace, was constantly cheerful, easy of character, gentle of manner; he was not harsh, nor coarse, nor loud, nor foul-tongued, nor a fault-finder, nor an excessive praiser; he overlooked what he did not desire, yet did not cause one to despair of it nor leave one disappointed in it. He had freed himself from three things: disputation, excess, and what did not concern him, and he freed himself from three things: he would not disparage anyone, nor reproach him, nor seek out his fault, and he did not speak except concerning that whose reward he hoped for. When he spoke, those sitting with him bowed their heads as though birds were upon their heads, and when he was silent they spoke, and they did not quarrel in his presence; when one spoke they listened to him until he had finished; their talk in his presence was the talk of their first-comers; he laughed at what they laughed at and marveled at what they marveled at, and he was patient with the stranger over the roughness in his speech and his questioning, until his companions would even draw such people in, and he would say: «When you see the seeker of a need seeking it, then assist him», and he did not accept praise except from one who requited, and he did not cut off anyone's speech until he overstepped, then he would cut him off with a prohibition or by rising. He said: I said: How was his silence? He said: The silence of the Messenger of Allah, may Allah bless him and grant him peace, was upon four things: upon forbearance, caution, estimation, and reflection; as for his estimation: it was in making his looking equal and his listening among the people; and as for his recollection, or he said: his reflection upon what endures and what perishes; and forbearance was gathered for him in patience, so that nothing would anger him nor provoke him, and caution was gathered for him in four things: his taking to what was best so that he might be followed in it, his leaving the ugly so that it might be shunned, his exertion of opinion ⦗٢٧٥٥⦘ in what would set his community right, and his undertaking of what would gather for them this world and the Hereafter." 'Amr ibn Muhammad al-'Anqazi, Sufyan ibn Waki', and Isma'il al-Sakuni related it, on the authority of Jumay', on the authority of Yazid ibn 'Amr al-Tamimi, on the authority of his father, on the authority of al-Hasan ibn 'Ali, may Allah be pleased with them both.

6554 - Muhammad ibn Ahmad ibn al-Hasan narrated to us, he said: Bishr ibn Musa narrated to us, Isma'il ibn Maslamah ibn Qa'nab narrated to us, Ishaq ibn Salih al-Makhzumi narrated to me, on the authority of Ya'qub al-Taymi, on the authority of 'Abd Allah ibn 'Abbas: " that he said to Hind ibn Abi Halah, who was a stepson of the Messenger of Allah, may Allah bless him and grant him peace: Describe to us the Messenger of Allah, may Allah bless him and grant him peace, for perhaps you are the firmest of us in knowledge of him? He said: He was, may my father and my mother be his ransom, long in silence, constant in reflection, continually sorrowful " and he mentioned the hadith in the like of it. Sa'd ibn Tarif related it, on the authority of al-Asbagh ibn Nabatah, on the authority of al-Hasan ibn 'Ali, he said: I said to Hind ibn Abi Halah, and he mentioned the like of it