to the elder; they were merciful to the young, gave precedence to anyone in need, and safeguarded the stranger.

Al-Tirmidhi recorded most of this report—though in disconnected form—in his Book of the Shamaʾil.

It was also transmitted by Zakariyya ibn Yahya al-Sijzi and others from Sufyan ibn Wakiʿ.

Another chain is related by Ishaq ibn Rahuyah and ʿAli ibn Muhammad ibn Abi al-Khasib from ʿAmr ibn Muhammad al-ʿAnqazi, who said: “Jamiʿ ibn ʿUmar al-ʿAjli told us, from a man called Yazid ibn ʿUmar al-Tamimi—one of the descendants of Abu Halah—from his father, from al-Hasan ibn ʿAli.” In that version additional material appears:

I asked him about the Prophet’s conduct with those who sat in his company. He replied:
“He was perpetually cheerful, easy-natured, and gentle. He was never harsh, coarse, loud-voiced, obscene, fault-finding, or frivolous. He would overlook what he disliked without causing despair over it or showing any fondness for it. Concerning himself he had abandoned three things: disputation, excessive speech, and involvement in what did not concern him. Concerning other people he likewise left three things: he never censured anyone, never shamed him, and never sought out his faults. He spoke only about matters from which he hoped for reward.

When he spoke, his companions lowered their heads as though birds were perched upon them; when he fell silent, they spoke. They did not vie with one another for speech in his presence; whenever anyone spoke they all listened attentively. He laughed at what they laughed at and marvelled at what they found marvellous. He showed patience toward a stranger’s roughness in speech or questioning, to the point that his Companions would even bring such people closer and say, ‘If you see someone seeking a need, assist him.’ He accepted praise only from one whose deeds matched his words, and he never cut anyone’s speech short—neither by forbidding him nor by rising to leave.

I then asked him: ‘How was his silence?’ He said: ‘It was for four reasons: clemency, caution, reflection, and contemplation. His reflection consisted of giving equal attention with his gaze and his hearing to all people; his contemplation was upon what endures and what perishes. His clemency was bound up with patience, so he was never…’