Prophet Muhammad’s ﷺ Physique in the Old Testament

A collection of significant Old Testament passages preserves prophetic descriptions that point to the identity, appearance, mission, and universal prophethood of Prophet Muhammad . References from the Song of Songs, Genesis, Deuteronomy, the Psalms, and Isaiah contain striking imagery relating to physical beauty, radiant complexion, dark and naturally defined eyes, luminous teeth, graceful stature, eloquent speech, divine revelation, legislative authority, military strength, justice, mercy, universal leadership, and the ultimate triumph of truth. These descriptions closely correspond with accounts preserved in the Hadith and Shamail literature. Particular importance is attached to the Hebrew expression Mahamaddim, the Mosaic prophecy of a prophet raised from among the brethren of Israel, the royal and victorious figure portrayed in Psalm 45, and the Isaian imagery of light, leadership, peace, and the sign upon the shoulder. When examined collectively and alongside the interpretations of Muslim scholars, including converts from Judaism and Christianity, these passages form a cumulative body of evidence indicating that the Holy Prophets physical features were mentioned in the Old Testament.

Quranic Testimony of Mention of the Holy Prophet ﷺ in Earlier Scriptures

A recurring divine practice in the history of revelation is that earlier prophets gave glad tidings of those who would follow them. The Holy Quran records that Jesus , son of Maryam announced a messenger who would come after him and whose name would be Ahmad. ¹ It also states that evidence of the untutored Prophet is found written with the People of the Book in the Torah and the Injeel. ²

These Quranic references establish the principle that the Holy Prophet was not only foretold in a general way, but also described in a manner that knowledgeable rabbis and monks could recognize. The well-known report in Musnad Ahmad narrates that a Jewish youth in Madinah affirmed that the description and place of emergence of the Prophet were found in the Torah, even when his father initially denied it. ³ The Quran further states that those who had been given the scripture recognized him as they recognized their own sons. ⁴ Such recognition implies a detailed acquaintance with his signs, characteristics, and prophetic marks. From these verses and reports, the Muslim scholarly position is that earlier scriptures contained both explicit and implicit signs of the Final Messenger .

The Comprehensive Description in the Song of Songs

Among the Old Testament passages frequently cited in Muslim comparative literature is the description in the Song of Songs. The passage presents a beloved figure in language of extraordinary physical beauty, dignity, sweetness, and desirability. Muslim scholars have treated this description as especially important because it gathers several features that correspond to the physical descriptions of the Holy Prophet preserved in hadith and shamail literature. The Bible states:

حبيبي أبيض وأحمر. معلم بين ربوة. رأسه ذهب إبريز. قصصه مسترسلة حالكة كالغراب. عيناه كالحمام على مجاري المياه، مغسولتان باللبن، جالستان في وقبيهما. خداه كخميلة الطيب وأتلام رياحين ذكية. شفتاه سوسن تقطران مرا مائعا. يداه حلقتان من ذهب، مرصعتان بالزبرجد. بطنه عاج أبيض مغلف بالياقوت الأزرق. ساقاه عمودا رخام، مؤسستان على قاعدتين من إبريز. طلعته كلبنان. فتى كالأرز. حلقه حلاوة وكله مشتهيات. هذا حبيبي، وهذا خليلي، يا بنات أورشليم. ⁵

My beloved is radiant and rosy, distinguished among ten thousand. His head is like finest gold; his locks are flowing and black as a raven. His eyes are like doves by streams of water; his cheeks are like beds of spices; his lips are lilies dripping with liquid myrrh. His hands are like rings of gold; his body is bright like ivory; his legs are pillars of marble. His appearance is like Lebanon, choice as the cedars. His speech is sweetness, and he is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem.

The Hebrew expression for Songs of Songs 5: 16 is rendered as:

טז חִכּוֹ, מַמְתַקִּים, וְכֻלּוֹ, מַחֲמַדִּים; זֶה דוֹדִי וְזֶה רֵעִי, בְּנוֹת יְרוּשָׁלִָם. ⁶

Transliteration: Hikko mamtaqqim we-khullo Mahamaddim zeh dodi we-zeh re’i benoth-yerushalai. ⁷

The word Mahamaddim, according to this argument, preserves the consonantal form of Muhammad with the Hebrew plural or honorific ending -im. ⁸ Dr. Abd Al-Khaliq Shuraybah explains that without the suffix -im, the word corresponds to the letters of Muhammad. It is sometimes translated as ‘desirable’ or ‘lovely,’ yet the context and the honorific ending allow Muslim scholars to read it not merely as an adjective but as a proper name. The contrast, therefore, is between translating the phrase as ‘he is altogether desirable’ and reading it as ‘he is Muhammad the exalted; this is my beloved and my friend.’ ⁹

The following points show how Muslim scholars have connected the descriptive details of the Song of Songs with the hadith-based physical portrait of then Holy Prophet .

Radiant and Rosy Complexion: The phrase ‘my beloved is white and red’ corresponds to reports describing the complexion of the Holy Prophet as fair with a reddish glow. Narrations from Jabir, ¹⁰ Abu Umamah, ¹¹ Ibn Abbas, ¹² and Anas describe his blessed skin as white, inclined to radiance, and touched with a subtle redness. ¹³ It is also mentioned in a hadith that a Bedouin came seeking the son of Abd Al-Muttalib, by whom he meant the Holy Prophet . The people pointed him out as the fair-skinned man with a reddish complexion who was reclining. ¹⁴

Flowing Black Hair: The description of flowing locks, black as a raven, agrees with the transmitted shamail (physical attributes) reports of the Holy Prophet . The Holy Prophet had abundant black hair that was neither completely straight nor tightly curled, but gently wavy and naturally arranged. The terms used in the narrations indicate hair that had a graceful natural flow, with slight waves rather than harsh curls. ^1516171819

Other narrations emphasize the deep blackness of his blessed hair. Abu Hurairah described it as intensely black, ²⁰ Umm Mabad also spoke of his hair in the same way. ²¹ A narration from Aishah  portrays the whiteness of his ears shining through the blackness of his hair like bright stars. ²²

Beautiful Eyes: The image of eyes like doves by streams of water is read as a literary expression for clarity, whiteness, softness, and beauty. Ali described the Holy Prophet as having Ada'j al-Aynayn (أدعج العينين), intensely beautiful eyes. ²³ The word ada’j denotes deep blackness of the eyes, ²⁴ while some lexicographers explain it as intense blackness set within intense whiteness. ²⁵ Umm Mabad described him as ahwar akhal (أحور أكحل), ²⁶ meaning that his eyes possessed natural beauty and the appearance of kohl (كحل) without artificial application. ²⁷ Jabir bin Samrah also reported that his eyes were ‘Ashkal al-'Ayn’ (أشكل العين)²⁸ i.e., they had a slight redness in their whiteness, ²⁹ which some scholars counted among the signs found in earlier books.³⁰

Cheeks like Beds of Spices: The cheeks of the Holy Prophet are described in the reports as bright, smooth, and even. Abu Hurairah described him as having white cheeks, ³¹ Abu Bakr Al-Siddique referred to the cheeks of the Holy Prophet as clear and prominent in their beauty. ³² Hind bin Abi Halah described them as ‘Sahl Al-Khaddayn’ (سهل الخدين)³³ which means that they were smooth and without protrusion. ³⁴ It has also been explained to mean that his cheeks were gently elongated and that his cheekbones were not raised. ³⁵ Al-Munaawi also explains that his cheeks were neither swollen nor sunken, but gently formed and noble. ³⁶

Lips like Lilies: This signifies that the lips of the Holy Prophet possessed a rose-like redness. They were soft, graceful, and beautiful, distinguished by delicacy, refinement, and perfect proportion. Aisha described that the Holy Prophet had the most beautiful lips amongst all people. ³⁷ Jabir bin Samrah reported that Prophet Muhammad had ‘Dali‘ Al-fam’ (ضليع الفم). ³⁸ Al-Suyuti states that it means that the Holy Prophet’s mouth was wide and proportionate, a feature praised by the Arabs. ³⁹ He also states that it also denotes the delicate refinement, softness, and beauty of his lips.

Hands like Rings of Gold: This is a figurative description of the beauty of the hands of the Holy Prophet and their delightful fragrance. It does not signify that he wore actual jewelry or possessed material adornment in the literal sense. Anas said that he never touched brocade or silk softer than the palm of the Holy Prophet . ⁴⁰ Abu Juhayfah placed the Holy Prophet’s blessed hand upon his face and found it cooler than snow and more fragrant than musk. ⁴¹ A similar description is reported from Yazid Al-Suwai . ⁴²

Body — Bright like Ivory: This is an allusion to the radiant fairness of the blessed body of the Holy Prophet , which resembled white ivory in its purity and brightness. Abu Hurairah described the Holy Prophet as intensely bright in complexion. ⁴³ Other narrations compare the whiteness and clarity of his back and body to a piece of silver, ⁴⁴⁴⁵ a comparison explained by Al-Sindi as referring to whiteness and purity. ⁴⁶

Legs like Pillars of Marble: This is an allusion to the strength, beauty, and radiant fairness of the legs of the Holy Prophet . Abu Hurairah ⁴⁷ and Anas ⁴⁸ reported that the Holy Prophet had strong, full calves. Abu Juhayfah also described the radiance and brightness of his blessed legs in different wordings preserved in hadith collections.. ⁴⁹⁵⁰⁵¹

Appearance like Lebanon and Stature like Cedars: This is an allusion to the beauty, elegance, and well-proportioned stature of the Holy Prophet . Anas described the Prophet as of medium height, neither tall nor short, with a beautiful body. ⁵² Abu Hurairah stated that he was closer to tallness, ⁵³ and Hind bin Abi Halah described him as taller than a man of medium height. ⁵⁴

Speech Full of Sweetness: The expression ‘his mouth is sweetness’ points to the beauty of his voice and the sweetness of his speech. Umm Mabad stated that the voice of the Holy Prophet possessed ‘sahal’ (صحل). ⁵⁵ The term ‘sahal’ denotes a gentle huskiness in the voice, meaning that it was not sharp or piercing. ⁵⁶ Jubayr bin Mutim stated that the Holy Prophet possessed a beautiful and melodious voice. ⁵⁷ However, reports from Qatadah ⁵⁸ and Ali , indicate that Prophets were given beautiful faces and beautiful voices, and that Prophet Muhammad possessed both. ⁵⁹

The cumulative correspondence between the imagery of the Song of Songs and the descriptions preserved in the hadith and Shamail literature forms a striking portrait of Prophet Muhammad . The radiant complexion, flowing black hair, beautiful eyes, graceful features, luminous body, well-proportioned stature, and sweetness of speech all closely accord with his transmitted physical characteristics. When considered alongside the Hebrew expression Mahamaddim, these details are understood not as isolated poetic metaphors, but as indications preserving both the name and the noble appearance of the Final Messenger .

Description of Prophet Muhammad’s ﷺ Eyes and Teeth in Genesis

The Book of Genesis contains a description of the noble eyes and radiant teeth of the Holy Prophet within the final testament of Prophet Jacob  to his sons. ⁶⁰ In this passage, Muslim scholars have paid special attention to the future figure associated with the obedience of peoples and to the description of dark eyes and white teeth. The Bible states:

لا يزول قضيب من يهوذا ومشترع من بين رجليه حتى يأتي شيلون وله يكون خضوع شعوب. رابطا بالكرمة جحشه، وبالجفنة ابن أتانه، غسل بالخمر لباسه، وبدم العنب ثوبه. مسود العينين من الخمر، ومبيض الأسنان من اللبن. ⁶¹

The scepter shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh comes; and to him shall be the obedience of peoples. His eyes are darker than wine, and his teeth whiter than milk.

The Jewish scholar Abd Al-Salam Al-Muhammadi Al-Muhtadi, who later embraced Islam, cited this passage and argued that its meaning points to a final law-bearing prophet after Musa and Isa . Since no new law-bearing prophet came after them except Muhammad , he read ’Shiloh’ as an allusion to the Holy Prophet , especially in view of the phrase indicating that peoples would gather to him. ⁶²

The description, ’eyes darker than wine’ corresponds to reports that the Holy Prophet had naturally dark pupils and the appearance of kohl (كحل) without applying it. Umm Mabad described him as ahwar akhal (أحور أكحل), ⁶³ and Abu Hatim Al-Sijistani explained ‘hawar’ as intense whiteness and intense blackness together with roundness of the pupil and delicacy of the eyelids. ⁶⁴ Ali described his pupils as black, ⁶⁵ and Jabir bin Samurah said that when he looked at him, he thought the Holy Prophet had applied kohl (كحل), though he had not done so. ⁶⁶

The description ‘teeth whiter than milk’ is also reflected in the shamail (physical attributes of Prophet Muhammad ) reports. Hind bin Abi Halah described the Holy Prophet as ‘ashnab’ (أشنب) and having spaced front teeth. ⁶⁷ The term ‘ashnab’ denotes whiteness, brightness, and sharp definition in the teeth. ⁶⁸ Ali described his front teeth as shining, ⁶⁹ and Ibn Abbas narrated that when Prophet Muhammad spoke, it appeared as though light was shining forth from between them. ⁷⁰

Mention of Prophet Muhammad’s ﷺ Mouth and Speech in Deuteronomy

Another important passage is found in Deuteronomy, where Moses is reported to announce a prophet from among the brethren of the Israelites. The bible states:

«يقيم لك الرب إلهك نبيا من وسطك من إخوتك مثلي. له تسمعون. حسب كل ما طلبت من الرب إلهك في حوريب يوم الاجتماع قائلا: لا أعود أسمع صوت الرب إلهي ولا أرى هذه النار العظيمة أيضا لئلا أموت. قال لي الرب: قد أحسنوا في ما تكلموا. أقيم لهم نبيا من وسط إخوتهم مثلك، وأجعل كلامي في فمه، فيكلمهم بكل ما أوصيه به. ⁷¹

The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die. And the Lord said to me: ‘What they have spoken is good. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.

Professor Abd Al-Ahad Dawud, formerly a Christian scholar, argued that if this prophecy is not applied to Prophet Muhammad , it remains unfulfilled. He maintained that Jesus did not claim to be the prophet intended here in the Mosaic sense, and that the promised figure is one who appears with a complete law and prophetic authority. ⁷²

The phrase ‘I will put My words in his mouth’ is particularly significant. It points to the prophetic mouth and tongue as the vessel of revelation. In Islamic belief, this corresponds directly to the Quranic testimony that regarding religion, the Holy Prophet does not speak from desire, rather, his speech in such matters is inspired revelation. ⁷³

Descriptions of His Beauty in the Psalms

Psalms 45 is read as a description of a future prophet whose beauty, speech, blessing, strength, justice, and victory are all emphasized. The passage states:

فاض قلبي بكلام صالح. متكلم أنا بإنشائي للملك. لساني قلم كاتب ماهر. أنت أبرع جمالا من بني البشر. انسكبت النعمة على شفتيك، لذلك باركك الله إلى الأبد. تقلد سيفك على فخذك أيها الجبار، جلالك وبهاءك. وبجلالك اقتحم. اركب. من أجل الحق والدعة والبر، فتريك يمينك مخاوف. نبلك المسنونة في قلب أعداء الملك. شعوب تحتك يسقطون. كرسيك يا الله إلى دهر الدهور. قضيب استقامة قضيب ملكك. أحببت البر وأبغضت الإثم، من أجل ذلك مسحك الله إلهك بدهن الابتهاج أكثر من رفقائك. ⁷⁴

My heart overflows with a noble theme; I recite my composition concerning the king. My tongue is the pen of a skillful writer. You are fairer than all the sons of men; grace has been poured upon your lips; therefore, God has blessed you forever. Gird your sword upon your thigh, O mighty one, in your glory and majesty. In your majesty, advance triumphantly; ride forth for the cause of truth, humility, and righteousness, and let your right-hand display awe-inspiring deeds. Your sharpened arrows pierce the hearts of the king’s enemies; nations fall beneath you. Your throne, O God, endures forever and ever; the scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore, God, your God, has anointed you with the oil of gladness above your companions.

Rahmatullah Al-Kiranawi notes that the People of the Book generally understand the Psalms as a prophecy of a figure appearing after Dawud . Protestant writers apply it to Jesus , while Muslim scholars have long argued that it applies more fully to Prophet Muhammad . ⁷⁵ This interpretation is supported by the fact that the words of the Psalm correspond closely to the life and attributes of the Holy Prophet : he was distinguished above mankind in beauty, Allah blessed him forever; he bore the sword and fought against the polytheists and the enemies of Allah, nations such as the Persians and the Romans ultimately came under the influence and authority of his message, and Allah exalted him above his fellow Prophets , for he is the Seal of the Prophets and the foremost of the Messengers. ⁷⁶

Moreover, the Psalms describes the foretold Prophet as possessing exceptional beauty, surpassing the rest of mankind, with grace poured upon his lips and divine blessing bestowed upon him forever. It further depicts him as a powerful figure bearing the sword, distinguished by truth, gentleness, and righteousness; his right hand would guide him to awe-inspiring deeds, his arrows would be sharpened, and nations would fall before him. All these qualities were perfectly and comprehensively embodied in our Prophet Muhammad . ⁷⁷ Ziyadah bin Yahya Al-Rasi, another former Christian scholar, also connected these qualities to the Holy Prophet in the following manner: his heart overflowed with the pure word of Tawhid, his speech was eloquent, his mission combined justice with mercy, and his victory established a lasting kingdom of truth. He states:

والحق أن سيدنا رسول الله محمدا صلى الله عليه وسلم يفيض من قلبه كلمة صالحة، وهي كلمة الشهادة بالتوحيد، التي هي "لا إله إلا الله"، وأعماله كانت متجهة نحو الملك المتعال، ولسانه قلم كاتب سريع الكتابة، بهي في الحسن، أفضل من بني البشر؛ لأنه لما كانت النعمة تنسكب على شفتيه الشريفتين كان يباركه الله، وتهبه تلك الفصاحة التي تدل عليها كتب الحديث التي تكلم بها، وهو القوي الذي كان سيفه على فخذه، وصاحب الحسن والجمال، الذي استله ونجح وملك، وأجرى الحق، والعدل مع الرأفة، التي هي شريعة الفضل والإحسان، الممتزجة بالعدل، وهو القوي الذي نباله مسنونة، الذي تساقطت تحته الشعوب، الذي كرسي ملكه يدوم إلى دهر الداهرين، الذي عصا الاستقامة عصا ملكه، الذي أحب العدل وأبغض الإثم، الذي مسحه الله بدهن الابتهاج أفضل من رفقائه الأنبياء عليهم أفضل الصلاة وأتم السلام جميعا. ⁷⁸

The truth is that the heart of our master, the Messenger of Allah, Muhammad , overflowed with a noble word—the testimony of divine unity: ‘There is no deity except Allah.’ All his deeds were directed towards the Most Exalted Sovereign, and his tongue was like the pen of a skillful and rapid writer. He was radiant in beauty and superior to the sons of men. Since grace had been poured upon his noble lips, Allah blessed him and granted him the eloquence evident in the words preserved in the books of Hadith. He was the mighty one whose sword rested upon his thigh; the possessor of beauty and majesty who drew it, attained victory, and established authority. He upheld truth and administered justice with mercy, embodying a law of grace and benevolence harmoniously combined with justice. He was the mighty one whose arrows were sharpened and before whom nations fell; whose royal authority would endure through the ages; whose scepter of uprightness was the scepter of his rule; who loved justice and hated sin; and whom Allah anointed with the oil of gladness above his fellow Prophets—may the most excellent blessings and perfect peace be upon them all.’

His Lordship of Honour and the Place of His Feet

Prophet David foretold the advent of the Holy Prophet Muhammad , referring to the place beneath his blessed feet and enumerating several of his qualities and distinguishing characteristics. The text reads:

قال الرب لربي: اجلس عن يميني حتى أضع أعداءك موطئا لقدميك. ⁷⁹

The Lord said to my lord: Sit at My right side until I make your enemies a footstool for your feet.

In this passage, the word 'lord' occurs twice. The first occurrence clearly refers to Allah Almighty. As for the second, as Prophet David certainly did not believe in two gods, it must therefore carry the meaning of master or prince. Accordingly, the verse should be understood as: 'Allah said to my master.' It is inconceivable that Prophet David would have addressed a deceased saint or Prophet, such as Abraham or Jacob , as ‘my master,’ since they occupied, by lineage and customary consideration, the position of forefathers in relation to him. Furthermore, he could not have reasonably addressed one of his own descendants as ‘my master,’ for the natural form of address for such a person would have been ‘my son.’ Other than Allah Almighty, no one could fittingly be described as the master of David except the one who was the noblest and most distinguished of all creation. The Prophets of earlier times undoubtedly knew of this noble personality and addressed him as ‘my master,’ just as Prophet David did. This person was none other than Prophet Muhammad , who is not merely the master of David , but the master of all the Prophets without exception. ⁸⁰ Because versions of earlier scriptures varied, Muslim scholars also noted that some copies preserved more explicit references than others. Ibn Taymiyyah stated that he saw copies of the Psalms containing explicit mention of the prophethood of Muhammad by name, while another copy did not contain it. This observation supports the Muslim view that some prophetic descriptions remained in certain textual traditions while being removed or obscured in others. ⁸¹ Once it is established that the verse refers to the Holy Prophet , it can be confidently deduced that the feet mentioned in the verse refer to the blessed feet of Prophet Muhammad .

His Description in Isaiah

The Book of Isaiah is regarded as one of the most prominent books of the Old Testament and has occupied a special position in comparative religious studies due to the prophetic passages and unseen predictions it contains concerning the future of divine revelation. A number of Muslim scholars have maintained that this book contains striking glad tidings of the advent of the Prophet Muhammad . Its passages include precise indications of both the physical and moral attributes of the Holy Prophet . Some of the descriptions mentioned therein are presented below.

The Radiance of His Light

The luminous nature of the Holy Prophet is described in the Book of Isaiah in the following words:

الشعب السالك في الظلمة أبصر نورا عظيما. الجالسون في أرض ظلال الموت أشرق عليهم نور. أكثرت الأمة. عظمت لها الفرح. يفرحون أمامك كالفرح في الحصاد. كالذين يبتهجون عندما يقتسمون غنيمة. لأن نير ثقله، وعصا كتفه، وقضيب مسخره كسرتهن كما في يوم مديان. لأن كل سلاح المتسلح في الوغى وكل رداء مدحرج في الدماء، يكون للحريق، مأكلا للنار. ⁸²

The people who walked in darkness have seen a great light; upon those who dwelt in the land of the shadow of death, a light has shone. You have multiplied the nation and increased its joy. They rejoice before You as people rejoice at harvest time, and as those who exult when dividing the spoil. For You have broken the yoke of their burden, the staff upon their shoulder, and the rod of their oppressor, as in the day of Midian. For every weapon of the warrior used in battle, and every garment rolled in blood, shall be burned and consumed by fire.

This prophecy refers to Prophet Muhammad , for it was he who removed the yoke from the descendants of Prophet Abraham , abolished the dominion of their enemies, broke the rod of the mighty and caused his light to shine upon the inhabitants of that dark wilderness—the idolatrous descendants of Prophet Ishmael . ⁸³ Thus, the passage describes the Holy Prophet as a light shining upon a people who had been walking in profound darkness. Allah Almighty similarly declares in the Holy Quran:

... قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ 15⁸⁴

Indeed, there has come to you from Allah a light and a clear Book.

The Seal of Prophethood

Another passage in Isaiah states that leadership shall be upon the shoulder of the promised figure and that he will be called by exalted names associated with wonder, counsel, power, fatherly guidance, and peace. ⁸⁵

Ibn Taymiyyah argues that the passage is not decisively restricted to Jesus , rather, it may be understood as referring to Prophet Muhammad . The phrase ‘leadership upon his shoulder’ can allude, first, to the Seal of Prophethood between his shoulders, which earlier Prophets had foretold as a sign, and second, to the sword borne on the shoulder in defense of truth. The title ‘prince of peace’, as mentioned in Isaiah 9: 6-7, also corresponds to the Holy Prophet because his religion is Islam, and through it, his followers attain safety from humiliation and punishment. ⁸⁶

The descriptions discussed in the Song of Songs, Genesis, Deuteronomy, Psalms, Jeremiah, Isaiah, and Habakkuk include references to light, beauty, speech, mouth, eyes, teeth, hands, body, legs, stature, strength, mercy, justice, and victory. These are not isolated literary ornaments in the Muslim reading; rather, they are understood in light of Quranic declarations and hadith reports that describe Holy the Prophet with remarkable precision. The Old Testament, therefore, does not merely contain general anticipations of his advent, it also preserves, despite textual obscurity and later interpretation, traces of his noble attributes and blessed physical description. For this reason, the Muslim scholarly tradition treats these passages as enduring witnesses to the truth of Muhammad , the mercy to the worlds and the final messenger of Allah. ⁸⁷

Taken collectively, the examined passages form a coherent portrait that corresponds remarkably with the recorded life and characteristics of the Holy Prophet Muhammad . The descriptions of a radiant and noble countenance, flowing dark hair, beautiful eyes, luminous teeth, proportionate limbs, sweet and eloquent speech, divinely placed words, moral excellence, legislative authority, courageous leadership, justice tempered with mercy, and the submission of nations are not viewed as isolated literary images, but as interconnected signs fulfilled comprehensively in his person and mission. Although individual expressions have been translated or interpreted differently within Jewish and Christian traditions, Muslim scholars maintain that their cumulative significance—when read alongside the Quranic testimony and the detailed shamail reports—points to blessed physique and other attributes of the Holy Prophet .

• ¹  Holy Quran, Al-Saff (The Row) 61:6.
• ²  Holy Quran, Al-A’raaf (The Heights) 7:157.
• ³  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 23492, Muassasah Al-Risala, Beirut, Lebanon, Vol. 38, Pg. 476-477.
• ⁴  Holy Quran, Al-Baqarah (The Cow) 2:146.
• ⁵  The Bible, Songs of Songs 5: 10-16 (Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=26&chapter=5 : Retrieved: 13-07-2026)
• ⁶  Bible and Mishneh Torah for All (Online): https://www.mechon-mamre.org/p/pt/pt3005.htm: Retrieved: 11-07-2026
• ⁷  Dr. Sami Amiri (2006), Muhammad Rasulullah ﷺ fi Al-Kutub Al-Muqaddasah, Markaz Al-Tanwir Al-Islami, Cairo, Egypt, Pg. 45-46.
• ⁸  Ibid, Pg. 45-46.
• ⁹  Dr. Abd Al-Khaliq Shuraybah (N.D.), Muhammad Rasulullah ﷺ fi Al-Tawrah wa Al-Injil, Maktabat Al-Nafidhah, Al-Jizah, Egypt, Pg. 93.
• ¹⁰  Muhammad ibn Saad Al-Basri (1990), Al-Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 321.
• ¹¹  Abu Bakr Muhammad ibn Harun Al-Ruyani (1416 A.H.), Musnad Al-Ruyani, Hadith: 1280, Muassasah Qurtubah, Cairo, Egypt, Vol. 2, Pg. 318.
• ¹²  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 3410, Muassasah Al-Risala, Beirut, Lebanon, Vol. 5, Pg. 388.
• ¹³  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 204.
• ¹⁴  Abu Dawud Sulayman ibn Dawud Al-Tayalisi (1999), Musnad Al-Tayalisi, Hadith: 2449, Dar Hajar, Al-Jizah, Egypt, Vol. 4, Pg. 90.
• ¹⁵  Abu Abdullah Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 5905, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1038.
• ¹⁶  Muhammad ibn Saad Al-Basri (1990), Al-Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 316.
• ¹⁷  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 223.
• ¹⁸  Abu Al-Qasim Ali ibn Jafar ibn Al-Qatta’ Al-Siqilli (1983), Kitab Al-Af’al, Alam Al-Kutub, Beirut, Lebanon, Vol. 2, Pg. 22.
• ¹⁹  Abu Al-Abbas Ahmad ibn Umar Al-Qurtubi (1996), Al-Mufhim lima Ashkala min Talkhis Kitab Muslim, Dar ibn Kathir, Damascus, Syria, Vol. 6, Pg. 130.
• ²⁰  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 275.
• ²¹  Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafa, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 135.
• ²²  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 300.
• ²³  Muhammad ibn Eisa Al-Tirmidhi (2009), Jami Al-Tirmidhi, Hadith: 3638, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1078.
• ²⁴  Abd Al-Razzaq ibn Abd Al-Muhsin Al-Badr (1435 A.H.), Sharh Shamail Al-Tirmidhi, Dar Ibn Al-Jawzi, Dammam, Saudi Arabia, Pg. 25.
• ²⁵  Abu Al-Saadat Al-Mubarak ibn Muhammad Majd Al-Din ibn Al-Athir Al-Jazari (1979), Al-Nihayah fi Gharib Al-Hadith wal Athar, Al-Maktabah Al-Ilmiyyah, Beirut, Lebanon, Vol. 2, Pg. 119.
• ²⁶  Abu Hatim Muhammad ibn Hibban Al-Busti (1417 A.H.), Al-Sirah Al-Nabawiyyah wa Akhbar Al-Khulafa, Al-Kutub Al-Thaqafiyyah, Beirut, Lebanon, Vol. 1, Pg. 135.
• ²⁷  Abu Al-Fayd Muhammad ibn Muhammad Murtada Al-Zabidi (1965-2001), Taj Al-Urus min Jawahir Al-Qamus, Al-Majlis Al-Watani, Kuwait, Vol. 11, Pg. 100.
• ²⁸  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 9, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 38.
• ²⁹  Abu Ubayd Ahmad ibn Muhammad Al-Harawi (1999), Al-Gharibayn fi Holy Quran wal Hadith, Maktabat Nizar Mustafa Al-Baz, Makkah, Saudi Arabia, Vol. 3, Pg. 1027.
• ³⁰  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 193.
• ³¹  Abu Zayd Umar ibn Shabbah Al-Numayri (1399 A.H.), Tarikh Al-Madinah, Published at the Expense of Al-Sayyid Habib Mahmud Ahmad, Jeddah, Saudi Arabia, Vol. 2, Pg. 608.
• ³²  Abu Al-Qasim Ali ibn Hasan ibn Asakir (1995), Tareekh Damishq, Dar Al-Fikr lil Taba’t wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 3, Pg. 264.
• ³³  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 8, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 36.
• ³⁴  Yahya ibn Abi Bakr Al-Amiri (N.D.), Bahjat Al-Mahafil wa Bughyat Al-Amathil fi Talkhis Al-Mujizat wa Al-Siyar wa Al-Shamail, Dar Sadir, Beirut, Lebanon, Vol. 2, Pg. 184.
• ³⁵  Abu Al-Makarim Muhammad ibn Muhammad Ibn Al-Aquli Al-Wasiti (1994), Al-Rasf lima Ruwiya an Al-Nabi ﷺ min Al-Fil wal Wasf, Muassasah Al-Risalah, Beirut, Lebanon, Vol. 2, Pg. 328.
• ³⁶  Muhammad Abd Al-Rauf ibn Taj Al-Arifin Al-Munawi (1356 AH), Fayd Al-Qadir, Al-Maktabah Al-Tijariyyah Al-Kubra, Cairo, Egypt, Vol. 5, Pg. 71.
• ³⁷  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 303.
• ³⁸  Abu Dawud Sulayman ibn Dawud Al-Tayalisi (1999), Musnad Al-Tayalisi, Hadith: 802, Dar Hajar, Al-Jizah, Egypt, Vol. 2, Pg. 126.
• ³⁹  Jalal Al-Din Al-Suyuti (1991), Al-Shamail Al-Sharifah wa Sharhuha lil Munawi, Dar Tair Al-Ilm, Jeddah, Saudi Arabia, Pg. 34.
• ⁴⁰  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 12048, Muassasah Al-Risala, Beirut, Lebanon, Vol. 19, Pg. 104.
• ⁴¹  Abu Abdullah Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3553, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 597.
• ⁴²  Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1994), Al-M’ujam Al-Kabeer lil Ṭabarani, Hadith: 618, , Al-Maktaba Ibn Taymiyyah Al-Islami, Cairo, Egypt, Vol. 22, Pg. 235.
• ⁴³  Abu Abdullah Muhammad ibn Ismail Al-Bukhari (1379 AH), Al-Adab Al-Mufrad, Hadith: 1155, Al-Matbaah Al-Salafiyyah wa Maktabatuha, Cairo, Egypt, Pg. 395.
• ⁴⁴  Abu Bakr Abd Al-Razzaq ibn Hammam Al-Sanani (2013), Al-Musannaf li Abd Al-Razzaq, Hadith: 21564, Dar Al-Tasil, Cairo, Egypt, Vol. 10, Pg. 293.
• ⁴⁵  Abu Bakr Abd Allah ibn Al-Zubair Al-Humaidi (1996), Musnad Al-Humaidi, Hadith: 886, Dar Al-Saqa, Damascus, Syria, Vol. 2, Pg. 111.
• ⁴⁶  Abu Al-Hasan Muhammad ibn Abd Al-Hadi Al-Tathwi Al-Sindhi (1986), Hashiyat Al-Sindhi ala Sunan Al-Nasai, Maktabat Al-Matbuat Al-Islamiyyah, Aleppo, Syria, Vol. 5, Pg. 200.
• ⁴⁷  Muhammad ibn Saad Al-Basri (1990), Al-Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 318.
• ⁴⁸  Abu Al-Hasan Khaythamah ibn Sulayman Al-Atrabulusi (1980), Min Hadith Khaythamah ibn Sulayman, Dar Al-Kitab Al-Arabi, Beirut, Lebanon, Pg. 190.
• ⁴⁹  Abu Abdullah Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3566, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 598.
• ⁵⁰  Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: Hadith: 1119, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 206.
• ⁵¹  Abu Bakr Abd Al-Razzaq ibn Hammam Al-Sanani (1983), Al-Musannaf li Abd Al-Razzaq, Hadith: 1806, Tawzi Al-Maktab Al-Islami, Beirut, Lebanon, Vol. 1, Pg. 476.
• ⁵²  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 2, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 29.
• ⁵³  Abu Al-Khayr Abdullah ibn Umar Al-Baidawi (2012), Tuhfat Al-Abrar Sharh Masabih Al-Sunnah, Ministry of Awqaf and Islamic Affairs, Kuwait, Vol. 3, Pg. 464.
• ⁵⁴  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 8, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 35.
• ⁵⁵  Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1994), Al-M’ujam Al-Kabeer lil Ṭabarani, Hadith: Hadith: 6510, Al-Maktaba Ibn Taymiyyah Al-Islami, Cairo, Egypt, Vol. 7, Pg. 105.
• ⁵⁶  Abu Muhammad Abdullah ibn Muslim ibn Qutaybah Al-Dinawari (1397 A.H.), Gharib Al-Hadith, Matbaat Al-Aani, Baghdad, Iraq, Vol. 1, Pg. 472.
• ⁵⁷  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 91.
• ⁵⁸  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 321, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 261.
• ⁵⁹  Abu Bakr Muhammad ibn Jafar Al-Kharaiti (2000), Itilal Al-Qulub, Maktabat Nizar Mustafa Al-Baz, Makkah, Saudi Arabia, Vol. 1, Hadith: 341, Pg. 166.
• ⁶⁰  The Bible, Genesis 49: 1-2
• ⁶¹  The Bible, Genesis 49: 10-12 (Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=1&chapter=49: Retrieved: 13-07-2026)
• ⁶²  Al-Habr Abd Al-Salam Al-Muhammadi Al-Muhtadi (2017), Al-Risalah Al-Hadiyah, Markaz Bayt Al-Maqdis, Cyprus, Turkey, Pg. 50.
• ⁶³  Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafa, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 135.
• ⁶⁴  Abu Al-Hasan Ali ibn Ismail Ibn Sidah Al-Mursi (1996), Al-Mukhassas, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 99.
• ⁶⁵  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 212-213.
• ⁶⁶  Abu Bakr Abdullah ibn Muhammad ibn Abi Shaybah Al-Absi (1989), Al-Kitab Al-Musannaf fi Al-Ahadith wa Al-Athar, Hadith: 31806, Maktabat Al-Ulum wa Al-Hikam, Al-Madinah, Saudi Arabia, Vol. 6, Pg. 328.
• ⁶⁷  Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1994), Al-M’ujam Al-Kabeer lil Ṭabarani, Hadith: 414, Al-Maktaba Ibn Taymiyyah Al-Islami, Cairo, Egypt, Vol. 22, Pg. 155.
• ⁶⁸  Abu Al-Saadat Al-Mubarak ibn Muhammad Majd Al-Din Ibn Al-Athir Al-Jazari (1979), Al-Nihayah fi Gharib Al-Hadith wa Al-Athar, Al-Maktabah Al-Ilmiyyah, Beirut, Lebanon, Vol. 2, Pg. 503.
• ⁶⁹  Abu Ali Muhammad ibn Harun ibn Shuayb Al-Ansari (2003), Sifat Al-Nabi ﷺ, Dar Al-Mamun li Al-Turath, Damascus, Syria, Pg. 17.
• ⁷⁰  Abu Isa Muhammad ibn Isa Al-Tirmidhi (1993), Al-Shamail Al-Muhammadiyyah wa Al-Khasail Al-Mustafawiyyah, Hadith: 15, Al-Maktabah Al-Tijariyyah, Makkah, Saudi Arabia, Pg. 41.
• ⁷¹  The Bible, Deuteronomy 18: 15-18 Chapter 18, ( Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=5&chapter=18: Retrieved: 13-07-2026)
• ⁷²  Professor Abd Al-Ahad Dawud (1985), Muhammad ﷺ fi Al-Kitab Al-Muqaddas, (Translated by Fahmi Shamma), Presidency of Sharia Courts and Religious Affairs, Qatar, Pg. 31.
• ⁷³  Holy Quran, Al-Najm (The Stars) 53:3-4.
• ⁷⁴  The Bible, Psalms 45: 1-7 (Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=22&chapter=45: Retrieved: 13-07-2026)
• ⁷⁵  Muhammad Rahmatullah ibn Khalil Al-Rahman Al-Kiranawi (1989), Izhar Al-Haqq, Al-Riasah Al-Ammah li Idarat Al-Buhuth Al-Ilmiyyah wa Al-Ifta wa Al-Dawah wa Al-Irshad, Riyadh, Saudi Arabia, Vol. 4, Pg. 1144.
• ⁷⁶  Dr. Abd Al-Khaliq Shuraybah (N.D.), Muhammad Rasulullah ﷺ fi Al-Tawrah wa Al-Injil, Maktabat Al-Nafidhah, Al-Jizah, Egypt, Pg. 66.
• ⁷⁷  Muhammad Rahmatullah ibn Khalil Al-Rahman Al-Kiranawi (1989), Izhar Al-Haqq, Al-Riasah Al-Ammah li Idarat Al-Buhuth Al-Ilmiyyah wa Al-Ifta wa Al-Dawah wa Al-Irshad, Riyadh, Saudi Arabia, Vol. 4, Pg. 1144-1145.
• ⁷⁸  Ziyadah ibn Yahya Al-Nasb Al-Rasi (2003), Al-Bahth Al-Sarih fi Ayyuma huwa Al-Din Al-Sahih, Imadat Al-Bahth Al-Ilmi bi Al-Jamiah Al-Islamiyyah, Al-Madinah, Saudi Arabia, Pg. 159-162.
• ⁷⁹  The Bible, Psalms 110: 1(Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=22&chapter=110: Retrieved: 13-07-2026)
• ⁸⁰  Abd Al-Ahad Dawud (1985), Muhammad ﷺ fi Al-Kitab Al-Muqaddas, (Translated by Fahmi Shamma) Presidency of Sharia Courts and Religious Affairs, State of Qatar, Pg. 111-112.
• ⁸¹  Dr. Sami Amiri (2006), Muhammad Rasulullah ﷺ fi Al-Kutub Al-Muqaddasah, Markaz Al-Tanwir Al-Islami, Cairo, Egypt, Pg. 288.
• ⁸²  The Bible, Isaiah 9: 2-5 (Translated by Van Dyke: https://st-takla.org/Bibles/BibleSearch/showChapter.php?book=29&chapter=9: Retrieved: 13-07-2026)
• ⁸³  Ali ibn Rabban Al-Tabari (1983), Al-Din wa Al-Dawlah, Dar Al-Afaq Al-Jadidah, Beirut, Lebanon, Pg. 146.
• ⁸⁴  Holy Quran, Al-Maidah (The Table Spread) 5: 15.
• ⁸⁵  The Bible, Isaiah 9: 6-7
• ⁸⁶  Abu Al-Abbas Ahmad ibn Abd Al-Halim Ibn Taymiyyah Al-Harrani (1999), Al-Jawab Al-Sahih liman Baddala Din Al-Masih, Dar Al-Asimah, Saudi Arabia, Vol. 3, Pg. 406-407.
• ⁸⁷  Dr. Abd Al-Wahhab ibn Abd Al-Salam Tawilah (2005), Bisharat Al-Anbiya bi Muhammad ﷺ, Dar Al-Salam, Cairo, Egypt, Pg. 37.