Source: Hayat al-Qulub, P. 87, by Allamah Muhammad Baqir al-Majlisi.
Shaykh Toosec relates, on the authority of the imâm Zayn-ulAubideen, that the prophet one day gave a seal-ring to Ali, for the purpose of having it en graved with his name - Mohammed-binAbdullah. Accordingly he delivered it to an artist, who returned it with the motto, "Mohammed is the apostle of God." My remarked to the engraver that this motto was not ordered. That is true, said the man, but in spite of my will, my hand engraved the seal in this manner. Mohammed approved of the signet, saying that the motto was perfectly true, but was himself the next morning astonished to find that beneath the original engraving were these words, "Ali is the vicegerent of God." Hereupon Jibrâeel was sent down to say that the Most High had engraved what he pleased on the signet, as Mohammed had first done. On the authority of the imâm Mohammed Bâker, it is related that the prophet's ring was silver, and its motto, "Mohammed is the apostle of God." The imâm Sâduk says that the prophet had two signets or rings, one engraved with the creed, "There is no God but God;" Mohammed is the apostle of God. The motto of the other signet was, "God is righteous. The imâm Mohammed Baker says the prophet wore his ring on his right hand.

Authentic traditions declare that Mohammed had three caps, one of which was white. One of them having ear-pieces he was accustomed to wear in battle. He had a slender staff, on which he leaned while addressing the people. He had likewise a walking stick called Memshook, a tent named Akan, a cup denominated Matbàh, and a vessel entitled Rayy. He had two horses, one called Merbaz, and the other Sekeb; and two mules, Duldul and Shahbâ, and two shecamels, Shasbâ and Jedan. He possessed four swords, Zoolfaqâr, Aun, Mejzim and Rasoom. He owned an ass called Yafoor. His turban was named Sahâb, and his coat of mail Zàt-ul-Fazool. His banner was entitled Akab, and his pack-camel Deebâj. He had a flag called Màloom, and a helmet named Asâd. At his death he gave all these articles and animals to Ali, and also took off his ring and put it on Ali's finger. The commander of the faithful says that in the scabbard of one of the swords he found a writing that contained much wisdom, of which were these three sentences: Adhere to those that forsake you: Speak the truth though to your disadvatitage: Do good to every one that does ill by you.

A tradition relates that at the conquest of Khyber the prophet took a black ass, which thereupon acquired speech, and said, From my progenitor sixty asses have descended, none of whom was ever ridden except by a prophet. I am the last of the race, and you are the last of the prophets, for whom I have ever been waiting. Hitherto I have been the property of a Yehoodee, but whenever he attempted to mount me I never failed to cast him, for which he has often beaten me. The prophet named the ass Yafoor, and whenever he was called with the declaration that the prophet wanted him, he ran to yield his services. When the prophet left this world Yafoor was so overwhelmed at the loss, that in despair he threw himself into a well or pit, which thus became his grave.

The imàm Sâduq enumerates a pair of red doors among the possessions of the prophet. As to his sword, Zoolfaqâr, it is related that Jibrâeel brought it from heaven, and that its mountings were silver.

In proof of the poverty of the prophet, it is related on the authority of the imâm Sàduq, that Mohammed one day entered the house of his daughter Fâtimah. and found her performing the menial office of grinding corn at a handmill, and wearing a cloak made of the coarse cloth used for camel blankets. At this spectacle the prophet wept, but cheered his daughter, saying, Choose bitterness in this world for the sake of everlasting blessings in the next. The Most High then communicated this: Assuredly the future world is better for you than earth; assuredly thy Lord will reward thee to thy full content. God then allotted Fâtimah a thousand palaces in paradise, whose dust is musk, each palace having a suitable number of male and female servants.

Traditions bearing the authority of the imâms Hasan and Husayn, declare that the personal appearance of him surnamed the asylum of prophecy inspired beholders with veneration and love, and that light radiated from his face as from the full moon. His stature was somewhat tall, but not particularly so; his head was large, his hair neither very curly nor lank, which generally he did not wear longer than to reach the tips of his ears. If his hair was sometimes long, he parted it in the middle to each side of his head. His face was luminously white, his forehead broad, his eyebrows narrow, long and arching; some affirm, and others deny that they were united. There was a vein in the middle of his forehead which became particularly prominent when he was angry. His nose was thin, aquiline and a little prominent in the centre, and from it light shone. Uis blessed beard was large and full; his lips were thin and his mouth expressive of sweetness, and not diminutive. His teeth were broad and brilliantly white. His neck, for smoothness, brilliance and erect position, resembled that of a polished silver statue. His members were all in due proportion, strong and symmetrical. His breast and stomach formed a perpendicular line. His shoulders were broad. His joints were strong and hollowed, which is a mark of bravery and physical power, particularly commended among he Arabs. his body was white and lustrous. Down the centre of his breast, extending to the navel, was a narrow line of fine black hair, except which his bosom and stomach were destitute of that covering, although his arms and shoulders possessed it. The joints in his hands were long, his palm broad, and his hands and feet rather large, which is well in the male sex, and indicates strength and valor. His fingers were straight and long, and his forearms and legs clean and long. The sole of his foot. was deeply hollowed; the top of his foot was soft and smooth, so that if a drop of' water fell on it immediately it rolled off. He did not drag his feet like proud people, but raised them and stepped properly, at the same time bowing his head like a person descending a declivity, and not bearing it aloft like a haughty man. his steps were long, but he walked leisurely and with dignity. When he addressed a person he did not look out at him from the corner of his eye, like a rich and haughty man, but lie turned his body towards the individual with whom he was conversing. His eyes were more frequently bent down to the earth than raised to heaven. He did not open his eyes wide, but looked out at the corners. He always gave the first salutation on meeting any person. Continual sorrow weighed on his mind. He never was without thought and business, and he never spoke unnecessarily, in which act he opened his mouth and spoke loud and distinct. His diction was concise, fraught with meaning illustrating his subject, without redundancy, yet perfectly perspicuous. His temper was gentle, as roughness and severity were not traits of his disposition. He thought no one abject and despicable. Small favors were much valued by him, nothing being spurned. He never praised what he ate and drank, and never was angry at the destruction of worldly goods. But when the fact reached him that truth and equity had suffered, he became so disguised by anger for the Lord's sake, that one could not recognize him, and no one could stand in his presence till truth was vindicated. When he made signab it was with the hand, not with the eye. In admiration he moved his blessed hands, and sometimes struck the right on the left. He often smiled, but rarely laughed aloud. At home he divided his time into three parts: one third was sacred to devotion; another was allotted to his wives and household, and a third was reserved for himself, which, however, he often shared with company.

Mohammed attended first to distinguished persons and then to common people, valuing all according to their attainments in knowledge and religion, recognizing the claims and merits of each, directing what was useful and proper for them and the sect, and strictly ordering t1nose present to repeat what he had said to the absent, and to inform him of their wants when they could not do it themselves, which act of charity God would reward at the judgment. He did not interrupt a speaker, though he perceived some mistake in what he was saying. His companions waited on him seeking for knowledge, and did not leave without tasting its sweetness. He delighted, but did not offend those he met. He was on his guard against stratagems, but did not seclude himself. He sought out his companions and inquired after their welfare, asked what was known, approving the good and discountenancing the wrong, and striving to eradicate it. Moderation governed all his actions, which were without excess, deficiency or contradiction. He never neglected people, lest they should become neglectful and turn to vanity. He did not abridge or pass over truth. He seated the virtuous and most excellent near himself, esteeming those such who cherished the kindest feelings for Musulmâns. With him the greatest men were those who did most good by word and deed.

In the assemblies he held, it was a rule with him not to sit down or rise, but with the solemn mention of God. In company he claimed no position as peculiarly his own, but forbid such a thing, and would seat himself in an unoccupied place at the lower end of the room, ordering others to do the same. He bestowed on each of the company a portion of favor and kindness, and so conducted himself that every one present thought himself the dearest of all mankind with the prophet. He never signified a wish to rise till the company had first done so. If possible he granted every favor asked of him, otherwise by kind words and promises he satisfied those who applied to him. His whole manner and disposition charmed all mankind. There were no loud voices, and no slanders uttered in his presence, where even the actual faults of individuals were not mentioned, but people excited one another to piety and abstinence from evil, and treated each other with courtesy and esteem. The old were venerated and the young treated with kindness. He always appeared in company with an open countenance and mild temper. He did not scold or use abusive epithets, and neither mentioned the faults of men, nor bestowed much praise on them. If anything occurred not wholly to be approved, he passed it over. No one despaired of his favor, and he never quarrelled with any. He did not talk excessively with any one, nor give his attention to useless things, and never spoke a word in which there was not hope of benefit. He domineered over no one, nor inquired after the faults and failings of men. When he spoke, the company inclined toward him, and were silent and still, as if a bird were perched on their heads. In his presence, one did not inveigh against another, and while an individual was speaking the rest listened, nor was the speaker contradicted on closing his remarks. The prophet laughed and expressed admiration like the rest of the company. He bore patiently the contrary manners of foreigners and A rabs, the former of whom were brought to his assemblies that they might be profited. Eulogiums were not agreeable to him, except from a person who had received a benefit. He interrupted no one in conversation unless the speaker was uttering words of vanity, then he gave his prohibition or left the assembly. He did good and abstained from evil with the view that people should follow his example, making efforts in such a way as to operate as a motive on them, and endeavoring to do that which would be beneficial to his sect both in this world and the next.