THE NECESSITY TO PRAISE RESPECT AND HONOR PROPHET MUHAMMAD Extracted from The Cure SAHIH-SHEFA by Supreme Justice Abulfadl Eyad, died (1123CE - Islamic Year 544H) Reported by Grand Muhaddith Habib Hafiz Abdullah Ben Sadek Revised by Muhaddith Abdullah Talidi An adaptation by Servant of Hadith, Shaykh Ahmad Darwish (Arabic) Khadeijah A. Stephens (English) Ayesha Nadriya (Indonesian) Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines The Koran Expresses the Necessity to Praise, Respect and Honor the Prophet Allah says, "We have sent you (Prophet Muhammad) as a witness and as a bearer of glad tidings and warning. So that you (people) believe in Allah and His Messenger and that you support him and revere him" (48:8-9). Allah also says, "Believers do not advance before Allah and His Messenger. Fear Allah. Allah is the Hearer, the Knower. Believers, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another lest your works should be annulled without your knowledge." (49:1-2) Also, "Do not make the calling of the Messenger among yourselves like the calling to one another" (24:63). In the first verse quoted, our attention is drawn by Allah to the obligation to honor Prophet Muhammad , and show him the greatest respect. Scholars such as Al Akhfash and At-Tabari are of the opinion it also means that he should be helped and assisted. Believers are warned in the second quoted verse not to speak before him, to do otherwise would constitute extremely bad manners. Sahl, Abdullah At-Tustori's son said that the verse means, do not speak before he speaks and when he speaks listen to him in silence. Al Hasan and several Companions said that when it came to decision making, the Companions were forbidden to carry out any matter before the Prophet had spoken and given his instruction regardless whether it was to fight or something else in their Religion unless the Prophet had ordered it. They were not permitted to precede him in any matter. Allah concludes this verse with the caution not to do otherwise, He says, "Fear Allah, Allah is the Hearer, the Knower" (49:1). Al-Mawardi explained that 'fear Allah' means one must not take precedence over His Prophet . As-Sulami said it means one must fear Allah, if you disregard, neglect, or disrespect what is due to the Prophet remember Allah hears and knows what we do. Thereafter Allah forbade them to raise their voices above that of the Prophet or to speak loudly. Abu Muhammad Makki explained the verse as meaning one must not speak before the Prophet neither must one call him by his name as it is customary to do to others. It means one must respect and hold him in high esteem and address him with the most noble of titles such as, Messenger of Allah or Prophet of Allah. This is supported by the verse that says, "Do not make the calling of the Messenger among yourselves like your calling to one another" (24:63). Another scholar was of the opinion that it meant that they should only ask him questions. Allah cautions "nor speak loudly to him as you do to one another lest your works should be annulled without your knowledge" (49:2). It has been said that this verse was sent down when a delegation from the tribe of Tamin came and shouted out "Muhammad, Muhammad, come out to us." And that Allah censured them for being ignorant and said, "most of them lack understanding" (49:4). It has also been said the former verse was sent down in reference to a conversation between Abu Bakr and Omar which took place in the presence of the Prophet that erupted into a dispute in which voices were raised. Thereafter when Omar spoke to the Prophet he spoke in a whisper, as if he was confiding a secret; his voice was almost inaudible whereupon the Prophet asked Omar to raise his voice a little. Of the verse, "Believers, do not say 'Observe us'" (2:104) a commentator explained that this phrase was in common use among the Helpers (Ansar), and bears the conditional meaning of "Observe us, and we will observe you". Out of respect the Ansar were forbidden to use the phrase, when speaking to the Prophet . It has also been said that, the Jews would use the same phrase in mockery of the Prophet because the word "Ra'ina" in Hebrew means evil. The Companion's Great Respect and Their Honoring of the Prophet Amr, Al-As's son, spoke of the great love, and respect he had for the Prophet saying, "There is no one more beloved to me than the Messenger of Allah neither is there anyone I respect more than he. I can never get my fill of gazing at him, on account of the great respect I have for him. If I were to be asked to describe him, I would be unable to do so, because I am unable to gaze at him enough." Anas tells us, "The Messenger of Allah went out accompanied by the Emigrants and Helpers, together with Abu Bakr and Omar. None of them except Abu Bakr and Omar, raised their eyes to look at him. They would look at the Prophet and he would look at them, they would smile at him and he would smile at them." Osama, Sharik's son described a gathering in which the Prophet and some of his Companions were present. He said, "I came to the Prophet and noticed that his Companions sat around him as still as if there were birds perched upon their heads." Hind, Abi Hala's daughter said something similar, "When he spoke those sitting around him would bow their heads as if there were birds perched on top of them." When Urwa, Masood's son, who was yet to embrace Islam, was sent by the Koraysh as an envoy to the Prophet prior to the signing of the treaty of Hudaybiyah. He was astounded by the overwhelming, unparalleled amount of respect the Companions had for the Prophet . Urwa commented that never before had he seen such tremendous respect paid to anyone. He said that whenever the Prophet made ablution he saw his Companions rush to receive some of his leftover water, and in fact they nearly fought to receive it. They would take his saliva and wipe it over their faces and bodies. If a strand of hair fell from him they would rush to retrieve it. When he gave a command they rushed to fulfill it. When he spoke they lowered their voices in his presence. Urwa noticed the Companions of the Prophet did not stare at him out of respect. Upon Urwa's return to the Koraysh, he told them, "I have visited Chosroes in his kingdom, Caesar in his empire, and the Negus in his kingdom, and by Allah, I have never seen any king or emperor treated with the same respect that the Companions of Muhammad show to Muhammad." It is also reported that Urwa said, "I have never seen a king held in such high esteem as Muhammad is held by his Companions, and I have seen a people who will never abandon him." Anas tells of the time when he saw the Messenger of Allah being shaved. His Companions stood around him and whenever a lock of hair fell one of them picked it up. Talha spoke of the time, when the Companions of the Messenger of Allah requested an ignorant Bedouin, to ask the Prophet about what a person was like who had fulfilled his vow. The Companions were shy to ask themselves, on account of the reverence they had for him. The Bedouin asked but the Prophet did not answer him immediately. When Talha arrived he looked at him and recited the verse "Among the believers there are men who have been true to their covenant with Allah. Some have fulfilled their vow dying, and others await, unyielding to change" (33:23). Later Talha became a martyr, after the death of the Prophet. The Continuance of Respect and Esteem Due to the Prophet After His Death In the same way as it was necessary to respect the Prophet during his lifetime, it is very necessary to respect him now that he has passed away. Included in this is the respect one must show whenever the Prophet's sayings or way are mentioned, as well as when one hears mention of his name, his family and Companions. Abu Abraham At-Tujibi tells us that there is an obligation upon everyone who believes to be humble, fearful, respectful, and still whenever the Prophet , is mentioned in their presence. The same degree of respect and manners shown by the Companions to the Prophet during his lifetime should be emulated, just as if he were still in our presence. One day Abu Ja'far, the Prince of Believers started to dispute with Malik in the Mosque of the Prophet Malik reminded him not to do that saying, "Prince of Believers, do not raise your voice in this Mosque. Allah taught us how to behave by saying, "Believers, do not raise your voices above the voice of the Prophet" (49:2), and drew Ja’fars attention to, "those who lower their voice in the presence of the Messenger of Allah are those whose hearts Allah has tested for warding off (evil) (49:3) Malik also reminded him of the warning in the verse, "those who call out to you (Prophet Muhammad)" (49:4), thereby reminding Jafar that even though the Prophet had passed away the same respect due to him during his life time is due to him thereafter. Ja'far was humbled by this reminder and asked Malik, "Abu Abdullah, when you supplicate do you face the direction of prayer or do you face the Messenger of Allah ?" Malik replied, "Why would you turn your face from him when he is your means and the means of your father Adam to Allah on the Day of Resurrection? I face the Prophet and ask him to intercede because Allah grants his intercession. Allah says, "If, when they had wrong themselves, they had come to you…" (4:64)." Malik said of Ayyoub As-Sakhtiyani, "I do not report to you except from Ayyoub or someone better than him. I went on the Greater Pilgrimage twice and had chance to observe Ayyoub. Whenever the Messenger of Allah was mentioned, he wept and his eyes became red. When this occurred I realized the great amount of respect he had for the Prophet it was then that I started to write down narrations from him." Mus'ab Abdullah's son said, "Whenever the Prophet was mentioned Malik became so pale that it caused distress to those in his company. One day he was asked about this and replied, 'If you had seen what I have seen, you would not be surprised by this. I would observe Muhammad, Munkadir's son, the master of Koran reciters, on most occasions when he was asked about a prophetic quotation he wept until we had sympathy for him. I observed Jaf'ar, Muhammad's son who would joke and laugh a lot, but when the Prophet was mentioned in his presence, he grew pale and I never saw him relate a saying of the Messenger of Allah without first making ablution. When I used to visit him I would find him either praying, fasting or reciting the Koran. He only spoke about necessary things which were of concern to him. He was among the scholars who were knowledgeable and worshipped Allah, the Mighty the Glorified. The face of Abdur Rahman, Al Kasim's son turned pale, just as if the blood had drained from it, and his tongue became dry whenever the Prophet was mentioned. This was on account of the respect he felt for the Prophet . When he visited Amir, Abdullah's son whose grandfather was Az-Zubair, and the Prophet was mentioned in his presence he would weep until he had no more tears left to shed. Az-Zuhri was one of the most easy-going and friendly people, and it was observed that whenever the Prophet was mentioned in his presence he became oblivious of all, it was as if he did not know you nor you knew him. I would visit Safwan, Sulayman's son who was among those most diligent in their worship and offered prayers throughout the night. Whenever the Prophet was mentioned he wept and continued to do so and those around him got up and left." Whenever Katada heard a prophetic quotation he would break out in a sob and became very fearful. There was a time when a lot of people gathered around Malik and someone said, "Would that you would appoint someone to whom you could dictate, then he could make the people hear." Malik replied, "Allah said, 'Believers, do not raise your voices above the voice of the Prophet' (49:2). The respect due to him during his lifetime, is the same now that he is dead." Sirin's son would laugh, but when a prophetic quotation was mentioned he became humble. Abdur Rahman, Mahdi's son instructed those in his company to be silent, whenever a prophetic quotation was mentioned, and told them, "Do not raise your voices above the voice of the Prophet .” The reason for this lies in his interpretation of the preceding verse. He said that people must be silent whenever a prophetic quotation is read, just as if they would if they were in the presence of the Prophet listening to him speaking. The Transmission of Hadith by the Companions and their Followers (Tabien and Tabi Tabien) The high regard of the Companions and their followers (Tabien and Tabi Tabien) for the transmission of the Prophetic quotations and his way of life Amr, Maymun’s son tells us “I visited Masood’s son throughout the period of a year and he never heard him say, ‘The Messenger of Allah said’ but one day he said ‘the Messenger of Allah said’ and upon saying it he became so distressed until I saw perspiration drip from his brow. Then Masood’s son started to explain the hadith. His eyes were full of tears and his veins became enlarged. The Judge of Medina, Abraham, Abdullah's son who was the son of Qusaym Al Ansari, tells us that "Malik, Anas' son happened to pass by Abu Hazim who was teaching some of the prophetic quotations. Malik asked permission to listen, however there was no place to sit and he said, "I dislike listening to a prophetic quotation while standing." We are told by Malik that a man went to Al Musayyab's son and found him resting. He asked about a certain prophetic saying, whereupon Al Musayyab's son sat upright and gave him the quotation. The man said to Al Musayyab, "I wish you had not troubled yourself." Whereupon he replied, "I would dislike to convey to you a prophetic quotation whilst resting." Muhammad, Sirin's son was a person who would laugh a lot but when he heard a saying of the Prophet he became humble. Abu Mus'ab said, "Malik, Anas' son would only transmit a prophetic quotation if he had his ablution. This was on account of the respect Malik had for the Prophet . Whenever Malik, Anas' son was taught a prophetic quotation he would out of respect, make ablution, prepare himself then put on his robe and transmit it. When he was asked why he had did that, he replied saying, "It is the saying of the Messenger of Allah ." When people visited Malik, his maid would go to them and ask, 'The shaykh asks whether you have come to hear prophetic quotations or if it is because you have a question." If they had questions, he would come out to hear them, but if it was to hear a prophetic quotation he would first make ablution, put on some perfume and fresh robes on top of which he would wear a dark cloak. He would wear a turban and then place the hood of his cloak over his head. A platform would be set up for him and he would go out to his visitors in a state of humility, and aloes were burned until he finished teaching the prophetic sayings. That platform was only set up for his teachings of the prophetic quotations. When he was asked why he did this he replied, "I like to show my respect for the sayings of the Messenger of Allah and I will only teach them when I have ablution." Malik disliked being asked about a hadith while walking in the street, standing up or when he was in a hurry. He said, "I like to ensure that people understand the sayings of the Messenger of Allah ." Malik was transmitting some of the sayings of the Prophet and during that time Abdullah, Mubarak's son tells us that a scorpion stung him sixteen times. Malik's face changed color and became pale, but it did not stop him from continuing his teaching. At the end of the lesson, after the people departed, Abdullah said to him, "I saw you do something extraordinary today!" Malik replied, "Yes, I endured it out of respect for the Messenger of Allah ." Mahdi's son walked with Malik to Al-'Aqiq and asked him about a Prophetic quotation and Malik reproached him saying, "You are in my eyes too good to ask about a saying of the Prophet while we are walking." Abdullah, Salih's son said, "Both Malik and Al-Layth would only write down a Prophetic saying when they had their ablution." Dirar , Murra's son said that, they disliked to teach the Prophetic sayings if they were in need to renew their ablution. The Prophet's Devotion to his Family Wives and Descendants An element of respect and devotion to Prophet Muhammad is one's devotion to his family, his wives who are the Mothers of Believers, and his descendants, may Allah be pleased with them, because the Prophet encouraged one to do so. Such practice was evident in the early generations of Muslims (Companions, Tabien and Tabi Tabien). Allah said, "O family of the House, Allah only wishes to distance fault from you and cleanse you" (33:33). Allah also tells us, "his (Prophet Muhammad's) wives are their mothers" (33:6). We are told by Zayd, Arqam's son that one day the Prophet said thrice, "I beseech you by Allah! The People of my House!" When Zayd asked whom he meant by the "People of his House", he replied, "The family of Ali, the family of Ja'far (son of Abu Talib), the family of Uqayl (son of Abu Talib), and the family of Al Abbas." Shortly before the Prophet passed away he told his Companions, "I am leaving you with something. Take hold of it and you will not go astray: the Book of Allah, my family and the people of my House. Take care to follow my instruction regarding them." Omar, Salama's son tells us that the verse, "O family of the House, Allah only wishes to distance fault from you and cleanse you" (33:33) was sent down in the house of Lady Umm Salama, may Allah be pleased with her, whereupon, the Prophet called for his daughter Lady Fatima and her sons Hasan and Hussain and wrapped them in a garment as Ali stood behind him and said, "O Allah, these are the People of my House, so remove all impurity from them and purify them completely". Saad, Abi Wakkas' son spoke of the verse in which the challenge of Allah is invoked, "To those who dispute with you concerning him after the knowledge has come to you, say, 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray and so lay the curse of Allah upon the ones who lie'" (3:61). Saad said that when this verse was revealed the Prophet called Ali, Hasan, Hussain and Fatima and said, "O Allah, these are my family." Concerning the rank of Ali, may Allah honor his face, the Prophet said, "Whosoever gives me love and victory, let him give it to Ali. O Allah, give victory and love for whosoever gives him victory and love, and be an enemy for whosoever takes him as an enemy." (Shaykh Darwish added: This hadith is reported in Musnad Ahmad and ibn Hiban and Nisai with multiple authentic chain of narrators. Hafiz ibn Hajjar said, "Hafiz ibn Oqda gathered it in a book of which most quotations are authentic or designated as being fine. Suyuti said, it is Mutawatta (collectively reported). Hafiz Zahabi said, it has fine chains. The meaning of the Arabic word "mowalah" in this hadith means Islamic love and support. It does not mean becoming an appointed imam, though Ali was elected to be the fourth guided caliph, because the Prophet says the truth and the claim of the Shia would render the first three caliphs in error together with the Emigrants and Supporters who collectively elected one caliph after the other by giving them their allegiance. With such understanding, the Shi'ite twelve imams have earned the anger of Allah and His Prophet by accusing such a fine generation who spread the Koran and sunnah and with whom Allah is pleased.) The Prophet told his uncle Al-Abbas, "By the One in whose hand is my soul, belief will not enter a persons heart until he loves you for Allah and His Messenger." The Prophet would take hold of the hand of Osama, Zayd's son and Al-Hasan and supplicate, " O Allah, I love both of them so please love them." Abu Bakr said, "Respect Muhammad by respecting the People of his House." He also declared, "By the One in whose hand is my soul, the near kin of the Messenger of Allah are dearer to me than my own kindred." The Prophet told his Companions, "Allah loves those who love Hasan." Referring to his two grandsons, Al-Hasan and Al-Hussain and their parents, the Prophet said, "Whosoever loves these two, their father and their mother will be with me in my rank on the Day of Resurrection." May Allah be pleased with them. Of the Koraysh, the Prophet said, "Whosoever demeans the Koraysh, Allah will demean them." He also said, "Give preference to the Koraysh, and do not precede them." To Lady Umm Salama, the Prophet said, "Do not discomfort me by discomforting Lady Ayesha." Ukba, Al Harith's son tells of the time when he saw Abu Bakr putting Al Hasan on his shoulders and said, "By my father, he looks like the Prophet! He does not look like Ali!" Ali just laughed. This was said two days after the death of the Prophet as Ali walked beside Abu Bakr after he had been elected as caliph. The mother of Zayd, Thabit's son passed away and after the funeral prayer he fetched his mule so that he might mount. Abbas' son saw him, he came and took hold of the stirrup whereupon Zayd politely said, "Let go, nephew of the Messenger of Allah." Abbas' son said, "This is the way we behave with the knowledgeable." Then Zayd kissed Abbas' hand and said, "This is the way in which I was instructed to behave with the People of the House." When Omar, Al Khattab's son was distributing the spoils of war, he gave his son Abdullah three thousand whereas he gave Osama, Zayd's son three thousand five hundred. Abdullah asked his father, "Why did you give Osama more than me? By Allah, he did not fight in the battle before me." His father replied, "It was because Zayd was dearer to the Messenger of Allah than your father, and Osama was dearer to him than you, so I preferred the love of the Messenger of Allah to my love." Abbas' son was told, "So-and-so has passed away" referring to one of the Prophet's wives, may Allah be pleased with them, whereupon he prostrated and those around him asked, "Do you prostrate at this hour?" (which was during an eclipse). He replied, "Didn't the Messenger of Allah say, 'If you see a sign prostrate' and what greater sign could there be than the departure of one of the wives of the Prophet." Abu Bakr and Omar would visit Umm Ayman, who had been the maid of the Prophet and said, "The Messenger of Allah used to visit her." The Respect, Kindness Due to the Companions and their Rights Another aspect of the respect is knowing the rights of the Companions and obedience due to the Prophet that one should respect his Companions, follow them, recognize their rights, praise them, ask for their forgiveness, shy away from discussing their differences, show enmity to those hostile towards them, and reject the misguidance of the Shi'ite and innovators, as well as the reports of historians or ignorant transmitters (or the poison subtly introduced by orientalists) who attempt to detract from their esteem. If something is reported about them regarding the differences that took place between them, the correct approach is to adopt the best interpretation and look for the appropriate way because they are deserving of such. None of the Companions should be mentioned in a bad manner nor yet rebuked, the correct approach is to mention their good deeds, virtues and praiseworthy qualities and remain silent about other matters. Upon this subject, the Prophet said, "Whenever my Companions are mentioned, hold your tongue." Allah says, "Muhammad is the Messenger of Allah. Those who are with him are harsh against the unbelievers but merciful to one another" (48:29). He also says, "As for the first Outstrippers among the migrants and supporters … Allah is pleased with them and they are pleased with Him" (9:100). Also, "Allah was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts" (48:18). And, "there are men who have been true to their covenant with Allah" (33:23). Hudhayfa heard the Messenger of Allah say, "Follow those after me, Abu Bakr and Omar." (Shaykh Darwish commented: This authentic hadith is an indication that Abu Bakr should be the first caliph and Omar the second.) The Prophet said, "Fear Allah, fear Allah. My Companions do not make them targets after me! Whosoever loves them loves them because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized." Prophet Muhammad warned, "Do not insult my Companions. If anyone were capable of spending the weight of Mount Uhud in gold, it would not even reach the measure of seeds equal to two-thirds of a kilo nor its half." The jurist Malik, Anas's son and others said, "Whosoever hates and insults the Companions has no right to the Muslim treasury. Their judgment was found in the verse, "Those who came after them say, 'Forgive us our Lord, and forgive our brothers who were believers before us. Do not put in our hearts any spite towards those who believe'" (59:10). Malik also was of the opinion that whosoever is outraged by the Companions of the Prophet is an unbeliever, on account of the verse that reads, "and through them He enrages the unbelievers" (48:29). Abdullah, Al Mubarak's son said, "There are two qualities if found in a person will bring about their salvation. They are truthfulness and love for the Companions of Muhammad." Ayyoub, As-Sakhtiyani said, "Whosoever praises the Companions of Muhammad is not a hypocrite. Whosoever belittles any of them, and the Tabien and Tabi Tabien (meaning the second and third generation of Muslims) opposes the Prophetic Way and is an innovator. It is my fear that the actions of such a person will not rise to the heavens until he loves all of them and his heart is sound." Of the Ansars, the Prophet said, "Pardon their faults and accept from their good-doers." Malik, Anas's son said, "Prophet Muhammad taught his followers the manner to which Allah guided him, and by which He made him a mercy for the worlds. In the darkness of night he would go to Al Baqi (the cemetery in which many of his family and Companions are buried) and supplicated for forgiveness for them in the same way that a person goes to see someone off on a journey. Allah had commanded him to do that, and the Prophet , commanded his nation to have love and friendship for them and to be in opposition to those who opposes his Companions." Things and Places Associated with the Prophet to be respected Another element of the one's reverence and esteem for Prophet Muhammad is found in all things and places connected to him in Mecca, Medina and elsewhere. It was on account of the esteem Malik had for the Prophet that, he would not ride a mount in Medina. He would say, "I am too shy in front of Allah to trample with the hoof of an animal upon the earth in which the Messenger of Allah is buried." Someone in Medina said, "The soil of Medina is bad." This outrageous statement caused Malik to pronounce a judgment against him that he should be beaten and jailed. The man had connections to the hierarchy of Medina but Malik did not retract his judgment and said, "He claims the soil in which the Prophet is buried is not good!" The authentic Prophetic Sayings narrate that the Prophet said of Medina, "Whosoever innovates something in it or shelters an innovator is subject to the curse of Allah, the angels and all people. Allah will not accept any exchange or recompense from him." The Prophet said, "Whosoever swears to a lie on my pulpit will have a seat in the Fire." When a pious shaykh went on pilgrimage he went on foot. When asked why he had done so, he replied, "What! An offending worshiper going to the home of his master riding! Had I been able to walk upon my head, I would not have walked upon my feet!" Reverence and respect for the places in which the Revelation was received and which the angels Gabriel and Michael visited, as well as places where the angels descended is a necessity. The same applies to places that heard the sounds of worship and exaltation, and the blessed soil that surrounds the body of the Master of all mankind and places from which the Religion of Allah and the prophetic quotations of the Messenger of Allah were spread. One must also revere and respect the places where verses of the Koran were studied, the mosques in which the prayer was offered, places where virtues and good deeds were witnessed, places that saw proofs and miracles, places associated with the rites of the Religion and the stations of the pilgrimage and the waymarks of the Master of all the messengers of Allah . The places where the Seal of the Prophets lived and from where the prophecy gushed and its waves overflowed. The places that witnessed the message, and the first earth that the skin of the Prophet touched after his death – its fragrance should be inhaled, its residence and walls kissed. "O abode of the best of all Messengers the one by whom people are guided and he who was chosen to receive the verses. For you I have intense, passionate love, and a yearning which kindles the embers of my heart. I have a vow – if I fill my eyes with those walls and the places where you walked, then my turbaned gray head will be covered with dust from so much kissing. Had it not been for obstacles and enemies, I would always visit them, even if I were to be dragged upon my feet. But I will be guided in my eagerness to greet the inhabitants of those houses and rooms. By a scent purer than the most splendid musk which covers him each morning and evening. Pure, and ever increasing blessings are bestowed upon him through the prayers for peace and blessings upon him."