The conversation in poetry about the character of the Holy Prophet (PBUH) is old in our Arabic literature. Since the dawn of the Islamic call on the Arabian Peninsula, Muslim poets have stood up and argued for the iron religion, and counter the arrows of its enemies with warm affection and sincere feeling, and their thinking about the new call or their preoccupation with building its edifice did not stop The future, between them and their expression of what their hearts were with loyalty to religion and love for the Messenger of God (PBUH). It was in the inimitable personality of the Messenger, the high Islamic values imprinted on him, and the ideals of high humanity, which motivated those poets to make them a solid fabric for their thoughts, and a broad space for their meanings, so those values and ideals are transformed into poems that possess the highest feelings of the sincere, the noblest of love, and if After that, it becomes a necessary requirement of religious poetry, so the prophetic gift is a condition of the religious poem's conditions, or at least it is taken as a means to draw close to the noble person of the Messenger and to seek intercession from him, and it is not greater and more sincere than the praise that is devoid of every purpose except from Love that is not flawless, and nothing diminishes its sincerity, rather, it is not more deserving of sincerity than a poem that is free of falsehood and falsity, and it avoids its owner from the weakness of emotion. The poets' poems in defense of the Messenger and his tolerant call to what is more and farther away, but in cases of crisis conditions of the nation - in particular - purely mystical trends, which ended with them in mystical attitudes that express my name forests of love and loyalty to the person of the Holy Prophet, as we find This is according to Al-Busiri and others who followed his approach, so they came to his poems by splitting, quinting and subjugation, and ended up with another group to Sufi shattas or something similar, until we found them expressing their mujajd with what the poets Al-Ghazlun express in their materialistic depiction, as if they found nothing but the words direct spinning Material for their weaving, as Nicholson showed in his book (Islamic mysticism) by saying Nicholson in a recent exhibition on mystical spinning and physical spinning. The Divine, if it is said, why did Sufism go to this extent in using the language of love and symbols of lovers? The answer was that they did not find a way to stand up or be able to express their Mawjid and their conditions from poetry? Perhaps it is useful to clarify that the character of the noble Messenger in the poetry of Muhammad al-Hashemi is evident in two forms: The first: Marit that I name it: (moral qualities), and I mean by it the moral qualities that the Holy Prophet possessed, and which confirmed his inimitable personality that God chose to lead human society, And bring him to the world of justice, goodness and peace. The poet referred to many of them, such as his honesty, generosity, justice, and great manners, the miracle of his rhetoric, clarity of thought, mercy for the poor, and his preference for asceticism, and other such and those that embody the personality of the ideal man. The second: His wealth is related to his person, such as his birth, life, life, knowledge and genius. And from this, it has nothing to do with his advocacy, his revolt against corruption, his steadfastness on the principle, his worshiping the nation, building the state, establishing the constitution and unifying the nation. And also the issue of his captivity to the Al-Aqsa Mosque, and his ascension to the sky after that, and the poet elaborated in analyzing this journey, and pictures of what happened in it the Messenger of God (PBUH) on his way to Heaven, he referred to Al-Buraq who carried him and to his speed, a row he commanded and what he saw What is his title and other than this and that, which came biography and history books.