النص المفهرس

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PROPHET'S COMPASSION FOR HIS UMMAH
(١٤٩٦) وَعَنُ سَعْدٍ بُنِ آَبٍ وَقَّاصٍ قَالَ خَرَجُنَا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ مَّكَّةَ نُرِيْدُ الْمَدِيْنَةَ
فَلَمَّا كُنَّا قَرِيْبًّا مِنْ عَزْوَزَاءَ نَزَلَ تُؤَّ رَفَةَ يَدَيْهِ فَدَهَا اللّهُ سَاعَةٌ ثُمَّ خَزَّسَاجِدًا فَمَكِّثَ طَوِيْلًّا تُؤَّ قَامَ فَرَفَةَ
يَدَيْهِ سَاعَةً ثُقَّ خَرَّسَاجِدًا فَمَكَثَ طَوِيْلًا تُؤَّ قَّامَ فَرَفَةٌ يَدَيْهِ سَاعَةً ثَُّ خَزَّ سَاجِدًا قَالَ إِِّ سَاَلْتُ رَّ
وَشَفَّعْتُ لِأُمَّتِيْ فَأَعْظَانِيْ ثُلُثَ أُقَّتِىٍ فَخَرَرْتُ سَاجِدَ الْرَبّ شُكُرًّا تُؤَّ رَفَعْتُ رَأْسِىٌ فَسَأَلْتُ رَّ لِأُتَّتِى
فَأَعْظَانِيْ ثُلُثَ أُمَّتِيْ فَخَرَرْتُ سَاجِدَ الْرَقِّ شُكُرًّا ثُمَّ رَفَعْتُ رَأْسِىٌ فَسَأَلْتُ رَتٍ لِأُمَتِيْ فَأَعْطَانِيِ القَّلُكَ
الْآخَرَ فَخَرَرْتُ سَاجِدَ الْرَبِّ شُكُّرًا- (رواه أحمد وأبوداود)
1496. Sayyiduna Sad ibn Abu Waqqas narrated that they went out with Allah's
Messenger from Makkah to Madinah. When they approached Azwaza, he alighted,
raised his hands and made supplication to Allah for sometime. Then he prostrated
himself and made it a lengthy prostration. Then he stood up, raised his hands for
sometime (in supplication). Again he prostrated himself for a long time. Then he
stood up, raised his hands for sometime (in supplication) and prostrated himself.
Then, he said, I prayed to Allah and interceded for my ummah. He gave me one
third of my ummah so, I prostrated myself in gratitude to my lord. Then I raised my
head and prayed to him for my ummah. He gave one third of my ummah. So, I
made prostration of gratitude to my lord and then raised my head and payed to him
for my ummah and he gave me the final one third of my nmmah. So I made
prostration of gratitude to my lord."1
COMMENTARY: The first time those of the ummah were forgiven who preceded in doing good.
The second time those who were of an overage kind were forgiven. The third time those
were forgiven who wrong themselves and commit sin.
Those who commit grows sins will not be forgiven, as we know for many verses of the
Quran and ahadith. So, how are they forgiven by token of this hadith. The fact is that they
are forgiven punishment in this world, not in the hereafter. There they will be punished for
their bad deeds.
Some people say that it means that they will not receive a perpetual punishment, They will be
sent to paradise, after all, on the prophet's alugadeal to intercession and will abide those for ever.
1 Abu Dawud#2775.

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CHAPTER - LIII
بَابُ صَلْوةِ الإِسْتِشْقَاء
SALAT UL -ISTISQA (SALAH FOR RAIN)
1
Itasqa means to pray for rain. In the terminology of shariah it means to pray for rain during
famine and a dry spell according to the prescribed method through salah and supplication
SECTION I
الفضل الآۇَّلْ
THE PROPHET'S SALAH OF ISTISQA
(١٤٩٧) عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِالنَّاسِ إِلَى الْمُعَلَّى يَسْتَنْقِي قَسَلُى
بِهِمْ رَكْعَتَيْنِ جَهَرَ فِتْهِمَا بِالْقِرَاءَةِ وَاسْتَقْبَلَ الْقِبْلَةً يَدْعُوْ وَرَفَعَ يَدَيْهِ وَحَوَّلَ رِدَآءَهُ حِيْنَ اسْتَقْبَلَ الْقِبْلَةَ.
(متفق عليه)
1497. Sayyiduna Abdullah ibn Zayd narrated that Allah's Messenger took the
people with him to the musalla (place of salah ) and prayed for rain, he led them in
two rakaat salah , the recitation their in being loud. He faced the qiblah and made
supplication during which he raised his hands and turned his cloak upside down
while he faced the qiblah.1
COMMENTARY: Imam Shafi and the two imams Abu Yusuf and Muhammad say that the
salah of eed. Imam Malik says that it is two rakaat like any salah offered normally.
THE HANAFI VIEW: There are two views among the Hanafis. Imam Abu Hanifah said
that there is no salah of istisqa, but only supplication and istighfar. He points out that most
ahadith that speak of istisqa do not mention the salah but mention only the supplication. It is
also cited that Sayyiduna Umar made only supplication and istighfar for istisqa and did
not offer the salah. If was masnun then
He would not have omitted it.
The two companions of Abu Hanifah ( Abu Yusuf and Muhammad) have a different view.
They assert that not only is salah musnun for istisqa but also it should be offered in
congregational from and a sermon should be delivered.
Some people interpret Imam Abu Hanifah's word to mean that a congregational salah and
sermon are not particularly sunnah (practice of Holy Prophet صلى الله عليه وسلم) and conditional . it
is better that everyone should offer his optional salah by himself and make supplication and
istighfar. However, the hanafis go by the verdict of the two companions. It is better to recite
in the salah surah Qaaf or al Ala in the first rakaah and al ghashiyah in the second.
To move the cloak inside out is a portent for a changed condition. To the mercy of Allah.
Both hands are taken to one's back and with the right hand the left lower corner of the
clock is held, and with the left hand its right lower corner is held. Then both hands moved
over the back so the corner in the right hands are moved over the right hand comes over
the right shoulder and the corner in the left hand comes over the left shoulder. Thus the
right corner will become left and the left will become right, and the upper side will be
.
lowered and the lower side will be raised.
The prophet's ,4. leatl . cloak was four cubits by two cubits - one span.
1 Bukhari # 1024 Muslim # 1-894, Abu Dawud # 1166, Tirmidhi # 556, Nasai # 1509, Muwatta # 13.1-1.

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THE PROPHET RAISED HAND VERY HIGH
(١٤٩٨) وَعَنُّ أَنَّسٍ قَالَ كَاركَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا يَرْفَهُ يَدَيْهِ فِيْ شَهْ ◌ِنْ دُعَائِهِ إِلََّ فِي الْإِسْتِسْقَاءِ
فَإِنَّه يَرْفَعُ حَتىيُری بیَاضُاِپطئهِ- متفقعليه۔
1498. Sayyiduna Anas narrated that the prophet صلى الله عليه وسلم never raised his hand to
make any supplication except rain making a supplication for rain. He raised them
high to the extent that the whiteness under his armpits was visible.1
COMMENTARY: Sayyiduna Anas means that though the prophet ,, leablo raised hands
for supplication at other times too, he did not raise them as much high as he did for istisqa,
even above his head. The ulama (Scholars) say that when making supplication hands must
be raised higher for more significant request.
CONDITION OF HANDS
(١٤٩٩) وَعَنْ أَنَسٍ أَثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِسْتَمْقى فَأَشَارَ بِظَهْرٍ كَفَّيْهِ إِلَى السَّمَاءِ رَوَاهُ مُسْلِهُ-
1499. Sayyiduna Anas narrated that when the prophet alugarcall to prayed for rain he
put the back of his hands towards the heaven.2
COMMENTARY: This is done to augur well for the clouds to have their backs to the earth by
Allah's will. But, if anyone makes supplication for a blessing he must have his palms facing up.
PROPHET'S SUPPLICATION
(١٥٠٠) وَعَنُ قَائِشَةٌ قَالَتْ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَارَأَى الْمَطْرَ قَالَ اللَّهُوَّ صَيِّبًا
تَّافِقًا-(رواه البخارى)
1500. Sayyiduna Ayshah narrated that when Allah's Messenger saw rain, he prayed,
اَللَّهُتَّ صَيِّبًّا نَّافِعًا
"O Allah, let it be beneficial rain"3
WHAT HE DID WHEN IT RAINED
(١٥٠١) وَعَنْ أَنَسٍ قَالَ أَصَابَنَا وَنَحْنُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَطَرْ قَالَ فَحَسَرَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ثَوْبَهُ حَتَّى أَصَابَهُ مِنَ الْمَطْرِ فَقُلْنَايَا رَسُولَ اللَّهِ لِمَ صَنَّعْتَ هُذَا قَالَ لِأَنَّهَ حَدِيْثُ عَهْدٍ
پِرَچِّه- (رواه مسلم)
1501. Sayyiduna Anas narrated that they were with Allah's Messenger (once) when
rain fell down. He uncovered himself his head or his back) so that he was
drenched. They asked him, "O Messenger of Allah, why did you do it? He said,
"this is because it has been with its lord, recently.4
COMMENTARY: The prophet , ale il Jo said that the rain water had descended just
1 Bukhari # 1031, Muslim # 7-895, Abu Dawud # 1170,- Nasai# 1513, Darmi # 1535, Musnad
Ahmad#2-236.
2 Muslim# 6-896,
3 Bukhari # 1032, Nasai # 1523, Ibn Majah # 3890, Musnad Ahmad 6-41.
4 Muslim# 13-898, Abu Dawud 35100.
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them from above at the command of its lord and had not been polluted with the impurities
of this world. The sinners, too, had not touched it till then. Hence, it was blessed.
The ulama (Scholars) say that it is sunnah (practice of Holy Prophet , le ano) to make
supplication for one's needs when it rains, prayers are answered at that time.
SECTION II
الفضل الثانِى
TURNING THE CLOAK
(١٥٠٢) عُنُ عَبْدِ اللَّهِ بُنِ زَيْدٍ قَالَ خَرَجَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْمُعَلَّى فَاسْتَمْفى وَحَوَّلَ رِدَاءَ،
حِيْنَ اسْتَقْبَلَ الْقِبْلَةَ فَجَعَلَ عِظَافَةُ الْأَزْمَنَ عَلَى عَاتِقِهِ الْأَيْسَرِ وَجَعَلَ عِظَافَهُ الْآَيْسَرَ عَلى ◌َاتِقِهِ الْأَزْمَنِ ثُمَّ دَهَا
الله- (رواه ابوداؤد)
1502. Sayyiduna Abudullah ibn Zayd narrated that Allah's Messenger Au, 4,12 ati duo
went out to the musalla and prayed for rain. As he faced the qiblah, he twisted his
cloak to put its right side on his left shoulder and its left side on his right shoulder.
Then, he supplicated Allah.1
COMMENTARY: This hadith dose not speak of salah for istisqa it mentions only supplication.
(١٥٠٣) وَعَنْهُ أَنَّهُ قَالَ اسْتَنْقَى رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَمِيْصَةٌ لَّهُ سَوْدَاءُ فَأَرَادَ أَنْ يَّأُ خُذَاَ هُفَلَهَا
فَيَجْعَلَهُ اعْلَا هَافَلَمَّا ثَقُلَتْ قَلَبَهَا عَلى عَاتِقَيْهِ۔ (رواه احمد وابوداؤد)
1503. Sayyiduna Abdullah ibn Zayd narrated that Allah's Messenger alugade all to
prayed for rain. He had on him black khamisah (a black commented robe) that he
had. He intended to bring the bottom to the top, but it was too heavy, so he turned
it round on his shoulders.2
COMMENTARY: The Prophet A,Aleaile found it time consuming to shift the ends of the
robe, so he simply put them on opposite shoulders, he had done it at the time of the second
sermon, because that is the time when it is should be done.
(١٥٠٤) وَعَنْ عُمَيْرٍ مَوْلِى أَبِ اللَّحْمِ أَنَّهُ رَأَى النَّبِيَّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَسْتَمْقِ عِنْدَاً حُجَارِ الزَّيْتِ قَرِئْبًا مِنَّ.
الزَّوْرَاءِ قَائِمًّا يَدْعُوُ لَيَسْتَدْقِيْ رَافِعًا يَدَيْهِ قِبَلَ وَجْهِهِ لَّا يُجَاوِزُ بِهَا رَأْسَهُ وَرَوَى الْقِّزْمِذِىُّ وَالنِّسَائِئُّ نَحْوَهُ.
(رواه ابوداؤد)
1504. Sayyiduna Umar, the freedman of Abu al lahm narrated that he saw the
prophet , 4l ' pray for rain at Ahjan uz-zyat. He stood while making
supplication for rain. He raised his hands up to his face, not raising them above his
head his head.3
COMMENTARY: Ahjar uz Zayt was a place in Madinah. It was so named because of the
black stones that shone as though zayt (olive) was applied on them; Zawara too was a
market place in Madinah.
As for the prophet algade all to hands while making supplication this dose not contradict
the previous ahadich but it means that he used any of the ways to make supplication
1 Abu Dauwd #1163. Ahmad#2-236
2 Abu Dawud # 1163, Nasai # 1507, Musnad Ahmad # 4-42.
3 Abu Dawud # 1168, Tirmidhi # 57, Nasai # 1514. Musnad Ahmad 5-223.

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HUMILITY WHEN PRAYING
(١٥٠٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعْنِى فِى الْإِسْتِسْقَاءِ مُتَبَّذِّلًا مُتَوَاضِعًا
مُتَخَشِّهَا مُتَضَرِّعًا- (رواه الترمذى وابوداود والنسائى وابن ماجة)
1505. Sayyiduna ibn Abbas narrated that Allah's Messenger alugado all to went out to
pray for rain having given up new garments and observed humility and modesty
while beseeching.1
COMMENTARY: The prophet صلى الله عليه وسلم observed humility in appearance, dress and
prayer both inwardly and outwardly. He was pleading for mercy. And praying for rain.
SUPPLICATION FOR RAIN
(١٥٠٦) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَده قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَمْقَى قَالَ
اللُّهَُّ اسْقِ عِبَادَكَ وَبَهِيْمَتَكَ وَانْشُرُ رَحْمَتَكَ وَأَحْىٍ بَلَدَكَ الْمَيِّتَ- (رواه مالك وابوداود)
1506. Sayyiduna Amr ibn shuayb narrated from his father that his grandfather
(Abdullah) narrated that the prophet alugadatil to prayed for rain in this words:
اللَّهَُّ اسْقِ عِبَادَكَ وَبَهِيْمَتَكَ وَانْشُرُ رَحْمَتَكَ وَأَحْيِ بَلَدَكَ الْمَيِّتَ
"O Allah, let your slaves and your animals have water, spread your mercy an revive
your dead land"2
(١٥٠٧) وَعَنْ جَابِرٍ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُوَاكِنُ فَقَالَ اللَّهُوَّ اسْقِنَا غَيْئًا تُغِيْئًا
مَرِيْبًّا ◌ُّرِيْهَا تَّافِعاً غَيْرَ ضَارٍ عَاجِلاً غَيْرَ اجِلٍ قَالَ فَاطَبَقَتْ عَلَيْهِمُ السَّمَآءُ- (رواه ابوداؤد)
. 1507. Sayyiduna Jabir narrated that he saw Allah's Messenger صلى الله عليه وسلم had
raised his hands and made supplication;
اَللَّهُتَّ اسْقِنَا غَيِّقًا مُغِيْقًا مَرِ يْئًا قُرِيْكَانَّا فِعاً غَيْرَضَارٍ عَاچِلًاغَيْرًاچِلٍ
"O Allah, do give us much rain that will satisfy us, plentiful, fertilizing and
beneficial Not harmful, quick to come not delayed."
Jabir said, "thereafter, the sky was overcast,"3
SECTION III
الفَصلُ الثَّالِثُ
(١٥٠٨) عَنْ عَائِشَةً قَالَتْ شَكُ النَّاسُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُحُوْطَ الْتَطَرِّ فَأَمَرَ بِمِنْبَرِ فَوُضِعَ
لَهُ فِي الْمُصَلَّى وَوَعَدَ النَّاسَ يَوْمًّا يَخْرُ جُوْنَ فِيْهِ قَالَتْ عَائِشَةُ فَخَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنٌ بَدَّ
أَحَاجِبُ الشَّمْسِ فَقَعَدَ عَلَى الْمِنْبَرِ فَكَبَّرَ وَحَمِدَ اللّهُ ثُمَّ قَالَ إِنَّكُمُ شَكَوْتُمُ جَدُبَ رِيَارِ كُمْ وَاسْتِخَارَ الْمَطَرِ
عَنُّ إِبَّاكَ زَمَانِهٍ عَنْكُمُ وَقَدْ أَمَرَكُمُ اللَّهُ أَنْ تَدْعُوُهُ وَوَعَدَكُمْ أَنْ يَسْتَجِيْبَ لَكُمْ ثُؤَّ قَالَ
1508. Sayyiduna Ayshah narrated that the people complained to Allah's Messenger
1 Abu Dawud # 1165, Tirmidhi# 558, Nasai # 1508, Musnad Ahmad # 1-355. Ibn Majah # 1266,
2 Abu Dawud # 1176, Musnad Malik # 13-1-2,
3 Abu Dawud # 169, Ibn Majah # 1270, Musnad Ahmad 4-235.

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Alwy cle all do about lack of rain. So, he commanded that a pulpit should be built. It
was placed in the musalla (place of salah , in the open) for him, and he specified a
day on which the people should come out.
.
Sayyiduna Ayshah narrated further that ( on that day,) Allah's Messenger dildo
Aw, came out just as the edge of the sun showed itself. He sat on the pulpit, extolled
Allah's greatness and praised him. Then he said "you have complained (to Allah
and his Messenger) about drought in your cities and of lack of rainfall at the onset
its season. Allah commands you, now, that you pray to him (for rain) he has assured
you that he would grant you your prayers. Then he preyed:
الْحَمْدُ لِلُّهِ رَبِّ الْعُلَمِيْنَ، الرَّحْمنِ الرَّحِيمِ، مَالِكٍ يَوْمِ الدِّيْنِ. لَآ إِلهَ إِلَّ اللَّهُ يَفْعَلُ مَايُرِيْدُ اَللَّهُؤَّ أَنْتَ
اللَّهُلَا إِلهَ إِلَّ أَنْتَ الْغَنِيُّ وَتَحْنُ فُقَرَاءُ أَنْزِلُ عَلَيْنَا الْغَيْثَ وَاجْعَلُ مَا أَنْزَلْتَ لَنَا قُوَّةً وَبَلَاغًا إلى حِيْنٍ ثُقِّ رَفَةَ
يَدَيْهِ فَلَمْ يَتُكِ الرَّفُْ حَتَى بَدَأَ تَاضُ إِبِطَيْهِ ثُؤَّ حَوَّلَ إِلَى النَّاسِ ظَهْرَةٍ وَقَلَّبَ أَوْ حَوَّلَ رِدَاءَ ، وَهُوَرَ افِهْ
· يَدَيُّهِ ثُمَّ أَقْبُلَ عَلَى النَّاسِ وَنَزَلَ فَعَلَى رَكْعَتَيْنٍ فَأَنْشَأَّ اللّهُ سَحَابَةً فَرَعَدَتْ وَبَرَقَتْ ثُقَّ أَمْطَرَتُ بِإِذْنٍ اللّهِ
فَلَوْ يَاتٍ مَسْجِدَهُ حَتَّى سَالَتِ السَُّوُلُ فَلَقَّارَ أَى سُرُ عَتَّهُمْ إِلَى الْكِنِّ ضَحِكَ حَتَى بَدَتْ نَوَاْجِدُهُ فَقَالَ اشْهَدُ
آثَّ اللّهُ عَلَى كُلِّ شَيٍ قَدِيرٌ وَإِنِّ عَبْدُ اللهِ وَرَسُوْلُه- (رواه ابوداؤد)
"Praise belongs to Allah, lord of the worlds, the merciful, the compassionate, praise
belongs to Allah, lord of the world, the Merciful, the compassionate. Master of the
Day of Judgment. There is no God, but Allah. He does what he wishes. O Allah,
you are Allah, you are Allah. There is no God besides you, the independent. And,
we are poor. Send down to us rain, and cause that which you send down to be a
source of strength and benefit for us (to achieve our objectives) for a length time of.
Then he raised his hands and did not stop raising them till the whiteness under his
armpits was visible. Then he turned about, his back to the people and twisted, or
inverted, his cloak (inside out), his hands rose all the while. Then he faced the
people, came down (the pulpit) and offered two rakaat salah. Allah brought the
could and they thundered with lightening. Then, rain poured down with Allah's
permission. Before he came to his mosque, streams hawed. He observed the people
hurry about to find shelter, and laughed so that his back teeth were visible. He
declared, (I testify that Allah is over all things powerful and messenger"1
COMMENTARY: Imam Maalik, Imam shafi and according to one report, Imam Ahmad
said that after the salah of istisqa, it is sunnah (practice of Holy Prophet,.,, àn .) to deliver
two sermon. The sermon should being with istighfar, just as the sermon of the eeds being
with the takbir. Imam Abu Hanifah and according to another report Imam Ahmad said
that the sermon is not delivered but supplication and istighfar should suffice.
Ibn Hammam said that the compilers of the four the sunnans have transmitted a tradition
from Ishaq ibn Abdullah ibn kinanah. The gist of it is that the prophet w, Aleably went to
the to the place of salah but did not deliver the sermon as you do, Rather. He continued to
make supplication and he beseeched Allah. He declared Allah's glory and offered two
1 Abu Dawud# 1174.

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rakaat salah as are offered for the eed.
WASILH
(١٥٠٩) وَعَنْ آَنَسٍ أَثَّ حُمَرَ بُنِ الخُطَّابٍ كَانَ إِذَا قَحِطُوْا اسْتَمْقَى بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ اللُّهُوَّ
إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِيْنَا وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا قَالَ فَيُسْقَوْ- (رواه البخارى)
1509. Sayyiduna Anas narrated that (sayyiduna) Umar ibn al khattab used to pray
for rain by virtue of (sayyiduna) Al- Abbas ibn Abdul Muttalib. He would pray, "o
Allah. We used supplication you by virtue of our prophet , dlail Jo and you did
provide us rain. Now, we beseech you by virtue of the uncle of our prophet ,latil
A.,. Do let us have rain! Sayyiduna Anas said, " they had rain thereafter"1
COMMENTARY: It is reported that when Sayyiduna Umar prayed in this manner
alongwith the other Sahabah (companions), Sayyiduna Abbas prayed along , "O Allah, the
ummah of your Messenger has chosen me as a medium, O Allah, do not let me down in
this my old age and do not disgrace me before them.
There was so much effect in the prayer of Sayyiduna Umar and these words of Sayyiduna
ibn Abbas that rain began to fall promptly.
عليه السلام THE CASE OF ONE OF THE PROPHETS
(١٥١٠) وَعَنْ أَبِي هُرَيْرَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ خَرَجَ نَبِيٌّ مِنَ الْآَنْبِيَاءِ بِالنَّاسِ" .
يَسْتَسْقِيْ فَإِذَا هُوَ بِنَمْلَةٍ رَافِعَةٍ بَعْضَ قَوَائِمِهَا إِلَى السَّمَآءِ فَقَالَ ارْجِعُوا فَقَدِ اسْتَجِيْبَ لَكُمْ مِنْ آَجُلٍ هُذِهِ
الثَّمْلَةِ - (رواه الدارقطنى).
1510. Sayyiduna Abu Hurayah narrated that he heard Allah's Messenger alugacall to
say that one of the prophet took the people out to pray for rain. Behold! He saw an
ant had risen some. of its feet towards the heaven. So, he said (to his
people,)"Return, your prayer is answered because of this ant"2
COMMENTARY: It is said that this prophet was sayyiduna Sulayman. This case highlights
the might and power of Allah. His mercy embraces all creatures equally. His knowledge
encompasses the needs and attributes of all living things. He is the causer of causes and
the giver of needs.
It is also said that the ant had prayed:
.... بنى آدم
. ..
اللَّهُرَّ أَنَا خَلَقَ.
"O Allah, we are one of your provision. Do not annihilate us because of the sins of
the children of Aadam."
1 Bukhari # 1010
2 Daraqutni # 1 Book of Istisqa

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CHAPTER - LIV
بَابٌ فِى التّيَاحِ وَالْمَطَرِ
WINDS
In most of the copies of mishkat, only the world (4) (chapter) is inscribed here. This is the
way with the compiler of Mishkat to simply write when it is not a separate subject but a
continuation of the previous or related and auxiliary to it. In one correct copy, however, the
word are:
;chapter on the winds and in another (باب فى الرياح)
(zyny) chapter -the winds so, ahadith on winds are incorporated in this chapter.
· اَلْفَضْلُ الْأَوَلُ
MERCY OR PUNISHMENT
(١٥١١) عَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ نُصِرُتُ بِالقَبَا وَاُهُلِّكَتُ عَادْ پٍالدَّبُورِ-
(متفق عليه)
1511. Sayyiduna Ibn Abbas narrated that Allah's Messenger , ale atl . said," I
have been help by the wind saba (easterly wind) while the Aad were ruined by the
wind duboor (westerly wind.")1
COMMENTARY: During the battle of the trenches (khunduq) the infidels had besieged
Madinah with all their might. Allah helped the Muslims with a violent, very fast wind that
uprooted the camps of the disbelievers and upturned their cooking vessels and rained
pebbles on their faces, thus, he caused them to fear and their hearts to tremble. They lost
their senses and fled from the battlefield.
This was a great favour of Allah on the Muslims. It was mighty miracle of Allah's
. صلى الله عليه وسلم Messenger
The Aad were an unruly people of the past, they were tall people, twelve yards in bight.
When they exceeded limits in their way word ways and they invited Ailah's punishment, a
strong southerly windlashed on them smashing their heads and cutting their bellies open.
Their intestines lay out open.
Therefore, the prophet alugarcall to says that the wind is subservient to Allah, It appears as
Allah's mercy to help and aid the Muslims. And the same wind comes wind comes at
Allah's command as his punishment bringing message of destruction of some people.
THE PROPHET Adeadly. CONDITION WHEN CLOUDY AND WINDY
(١٥١٢) وَعَنْ عَائِشَةً قَالَتْ مَارَ أَيْتُ رَسُوْلَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ضَا حِكَّا حَتَّى أَزِى مِنْهُ لَّهَوَاتِهِ إِنَّمَّا كَانَ
يَتَبَشَّمُ فَكَانَ إِذَا رَأَى غَيْمًا آَوْرِيحًا عُرِفَ فِى وَجْهِه- (متفق عليه)
1512. Sayyiduna Ayshah narrated that she never saw Allah's Messenger Alu,cati
laugh to such an extent that she could see his uvula. He only smiled. When he saw
clouds or winds, that was visible on his face.2
COMMENTARY: When the prophet , Ale ail do saw cloud and winds, he feared for his
1 Bukhari # 1035 Muslim # 17-900, Mislim#17-900 Musnad Ahmad # 1-223.
2 Bukhari # 4828, Muslim # 14-899, Abu Dawud # 5098, Musnad Ahmad # 6-66.
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people lest they suffered.
Sayyiduna Ayshah says that the prophet alu, ale al to was always pensive and fearful.
When winds or colds or clouds appeared, his heart was overcome with fear for his people,
and his face changed color.
PRAYER WHEN WINDS BLEW
(١٥١٣) وَعَنْهَا قَالَتْ كَاتَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا عَصَفَتِ الرِّيْعُ قَالَ اللَّهُؤَّ إِِّ آَسْئَلُكَ خَيْرَهَا
وَخَيْرَ مَافِيْهَا وَخَيْرَمَا أُرْسِلَتْ بٍ وَأَعُوْذُبِتَ مِنْ شَرِّهَا وَشَرِّمَا فِيْهَا وَشَرِّمَا أُرسِلَتُ بِهِ وَإِذَا تَخَيَّلَتِ السَّمَاءُ
تَغَيَّرَ لَوْنُهُ وَخَرَجَ وَدَخَلَ وَ أَقْبَلَ وَآَدْ بَرَ فَإِذَا مَطَرَتْ سُرِّىٌ عَنْهُ فَعَرَفَتْ ذُلِكَ عَائِشَةُ فَسَأَلْتُهُ فَقَالَ لَعَلَّهُ يَا
عَائِشَةُ كَمَا قَالَ قَوْمٌ عَادٍ فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ آَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا وَفِى رَوَايَةٍ وَيَقُولُ
إِذَارَأَّى الْتَطَرَ زُحْمَةً - (متفق عليه)
1513. Sayyiduna Ayshah narrated that when the winds were ferocious. The prophet
:Prayedصلى اللهعليهوسلم
اللَّهُذَّ إِنْ أَسْئَلُكَ خَيْرَهَا وَخَيْرَ مَافِيْهَا وَخَيْرَمَا أُزُسِلَتُ بِهِ وَاَعُوذُبِتَ مِنْ شَرِّهَا وَشَرِّمَا فِيْهَا وَشَرِّمَا اُسِلَتُ په
"O Allah, I ask you for the good that is in it and the good that it has and the good
with which it is sent. And, I seek nefuge in you from the evil that is in it and evil
that it has and the evil with which it is sent.".
And when the sky turned dark, his color changed. He went out and came in and he
moved backwards and forward till when it rained, the fear disappeared from him,
Sayyiduna Ayshah sensed that in him and asked him about it. he said "O Allah, it
may be like what the people of Aad said. When they saw a clutter of clouds
approaching their valley, they rejoiced that the clouds would bring them rain"
According to another version: when he saw the rain, he prayed, "May it be (a
source of) mercy!"1
COMMENTARY: The verse of the Quran refers to the destruction of the Aad. When the
impression that they would get rain. But there joy turned in to misery when Allah caused
the clouds to be a means of punishment. They sought it to be hastened and the result was
that they were eliminated. Allah punishes the sinners in this way.
This is what the prophet alugarcall to feared when he saw the clouds. He recalled the fate of
the Aad. The relative verse is of surrah al Ahqaf (46:24)
بَلُ هُوَّ مَا اسْتَهُجَلْتُهُ - الأية
{when they saw it as a sudden cloud advancing towards their valleys, they said ,
"This is a could bringing us rain." Nay it is that which you sought to hasten, wind,
wherein is painful chastisement}
FIVE UNSEEN TREASURES
(١٥١٤) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَفَاتِيْمُ الْغَيْبِ خَمْسْ تُؤَّ قَرَأَ
1 Bukhari#3205, Muslim#15-899.

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1514. Sayyiduna ibn Umar narrated that Allah's Messenger said " the keys of the
unseen are five," Then he recited the verse:
إِنَّ اللَّهُ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ - الآية - (رواه البخارى)
{Surely the knowledge of the Hour is with Allah alone, and He sends down the
rain .... ] (the vibe 31:34)1
COMMENTARY: There are five treasures of the unseen that are known to Allah alone.
They are mentioned in this verse. The entire is reproduced here!
إِثَّ اللَّهُ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِئْ نَفْسْ مَّاذَا تَكْسِبُ غَدًّا
وَّ مَاتَدْرِىٌ نَفْسْ بِأَيِّ آَرْضٍ تَمُوْتُ إِّ اللّهُ عَلِيْهْ خَبِيٌْ
{Surely the knowledge of the Hour is with Allah alone, and he sends down the rain,
and he knows what is in the wombs. And no person knows what he will earn
tomorrow. And no person knows in what land he will die. Surely, Allah is knower,
Aware.|31:34).
These are five things of the unseen that only Allah knows some portion of some of them
(but only if Allah discloses that to them)
FAMINE IN REAL SENSE
(١٥١٥) وَعَنْ آتِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَتِ السَّنَّةُ بِأَنْ لَّا تُمْطَرُوا وَلِكِنَّ
السَّنَةَ أْ تُمْطَرُوا وَلَّا تُنْبِتُ الْأَرْضُ شَيِّقًّا- (رواه مسلم)
1515. Sayyiduna Abu Hurayah narrated that Allah's Messenger Alu, le al do said,
"Famine is not that there is no rain. Rather, famine is that it rains, and rains but the
earth grows and produces nothing."
COMMENTARY: Qadi said that there are the means of profit and goodness, and hopes in
them, but unexpectedly loss and harm is greater than that was feared earlier.
!
SECTION II
الفضلُ الثَّانِى
DO NOT REVILE WIND
(١٥١٦) عَنْ آبيْ هُرَيْرَةَ قَالَ سَمِعْتُ رَسُوْلَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ الرِّئْمُ مِنْ زَوْجِ اللَّهِ تَاقِ بِالرَّحْمَةِ
وَبِالْعَذَّابٍ فَلَا تَسْبُّؤُهَا وَسَلُوا اللهَ مِنْ خَيْرِهَا وَعُوْذُوا بِهِ مِنْ شَرِّهَا - رَوَاءُ الشَّافِعِيُّ وَأَبُوُدَاؤُدَ وَابْنُ مَاجَةً
وَالْبَيْهِقِئُ فِى الدَّعْوَاتِ الْگچِئِ.
1516. Sayyiduna Abu Hurayrah narrated that he heard Allah's Messenger caldo
Aw, say ," The wind is a mercy of Allah. It come with mercy and (also) punishment .
so do not revile it Rather, ask Allah for the good in it and seek refuge in him from
the evil in it."2
COMMENTARY: The violent wind that spells punishment for the wicked is also a mercy
for the pious because they are safe from detection.
1 Bukhari # 4627, Musnad Ahmad#2-24.
2 Abu Dawud # 5097, ibn Majah # 3727, Musnad Ahmad 2-250.

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(١٥١٧) وَعَنِ ابْنِ عَبَّاسِ آَثَّ رَجُلًا لَعَنَّ الرِّيْعَ عِنْدَ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَا تَلْعَنُوْا الرِّيْعَ فَإِنَّمَا
مَأْمُؤْرَةٌ وَإِنَّهُ مَنْ لَعَنَّ شَيْئًا لَيْسَ لَهُ بِأَهْلٍ رَجَعَتِ اللَّعْنَهُ عَلَيْهِ رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبْ۔
1517. Sayyiduna ibn Abbas narrated that a man cursed the wind in presence of the
Prophet alugarcall to. so, he said "Never curse the wind, It is under command. If a person
curses anything that does not deserve the curse then the curse rebounds on him."1
COMMENTARY: Imam Ghazali said that only three things deserve curse.
(i)
Disbelief.
(ii)
Bidah or innovation in religion.
(iii)
Indecency and sin.
The wind has nothing of those three things.
(١٥١٨) وَعَنْ أُنَّ بُنِ كَعَبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَسْبُّوا الرِّيْعَ فَإِذَ ارَأَيْتُمْ مَّاتَكُرَ
هُوْنَ فَقُوْلُوا اللَّهُوَّ إِنَّا نَسْتَلُكَ مِنْ خَيْرِ هَذِهِ الرِّئْحِ وَخَيْرٍ مَافِيهَا وَخَيْرِمَا أُمِرَت پِهِ وَنَعُوذُبِكَ مِنْ شَرِّ
هذِهِ الرِّئْحِ وَشَرِّمَافِئْهَا وَشَرِّ مَا اُمِرَت په۔ (رواه الترمذى)
1518. Sayyiduna Ubayy ibn Kab narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not curse The wind. If you experience what you dislike (with its biting cold or
fierce heat,) pray,
اللُّهُوَّ إِنَّا تَسْئَلُكَ مِنْ خَيْرٍ هَذِهِ الرِّئْحِ وَخَيْرٍ مَافِيهَا وَخَيْرِمَا أُمِرَت بِهِ وَنَعُوذُبِكَ مِنْ شَرّ هذِهِ الرِّئحِ
وَشَرِّمَافِيْهَا وَشَرِّ مَا أُمِرَت پِهِ
"O Allah, we ask you for the good in this wind, the good in what it has and the
good in that which it is commanded to do. We seek refuge in you from the evil in
this wind, the evil in what it has the evil in that which it is commanded to do."2
THE PROPHET'S صلى الله عليه وسلم PRAYER
(١٥١٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ مَاهَبَّتْ رِيْمُ قٌَ إِلَّ جَهَا النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَلَى رُكْبَتَيْهِ وَقَالَ اَللّهُوَّ
اجْعَلُهَا رَحْمَةٌ وَلَا تَجْعَلُهَا عَذَابًا اللّهُوَّ اجْعَلُهَا رِيَا حًّا وَلَّا تَجْعَلُهَا رِيْحًا قَالَ ابْنُ عَبَّاسٍ فِي كِتَابِ اللَّهِ تَعَالى ◌ِنَّا
أَرْسَلُنَا عَلَيْهِمْ رِيحًا صَرُصَرَّ أَ وَأَرْسَلُنَا عَلَيْهِمُ الرِّيْعَ الْعَقِيْمَ وَأَرْسَلْنَا الرِّيَاءَ لَوَالِحَّ وَآَنْ يُرْسِلَ الرِّيَاءَ
مُبَشِّرَاتٍ رَوَاهُ الشَّافِعِئُ وَالْبَيْهِقِىُّ فِى الدَّغْوَاتِ الْگچِيرِ-
1519. Sayyiduna ibn Abbas narrated that whenever wind blew (strongly).the
prophet صلى الله عليه وسلم went down on his knees and prayed," O Allah, let it be a
blessing and do not cause it to be a punishment. O Allah, let it be reeah (winds,
mercy) not wind punishment Ibn Abbas said that Allah's book Says:
إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًّا وَارْسَلُنَا عَلَيْهِمُ الرِّيْعَ الْعَقِيْمَ وَآَرْسَلُنَا الرِّيَاءَ لَوَاقِعَ وَأَنْ يُّرُسِلَ
الرِّيَاعَ مُبَشِّرَاتٍ
1 Abu Dawud#4906. Tirmidhi#1985
2 Tirmidhi#2259, Musnad Ahmad#5-123.

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(we sent on them a furious wind in days in auspicious} (41:16)
{we loosed against them a blighting wind}(51:41)
(we send the winds fertilizing.}(15:22)
{he sends the winds as heralds of glad tidings)(30:46)1
COMMENTARY: Generally and correctly the singular form (reeh) is used for punishment.
The plural form (riyah) is used for mercy. So in the supplication in this hadith of ibn Abbas
riyah means mercy and reeh means punishment. However Abu Jafar Tahawi has pointed
out the verse of the Quran with the singular form (z)) meaning mercy:
وَجَرَيْنَ بِهِمْ بِرِيُچِ طَيِّبَةٍ
{and they sail with them with a fair breeze)(10:22)
Similarly, some ahadith use the singular form for both good and evil. (see the ahadith #1516)
hence Khattabi interprets this hadith thus: many winds bring cloud and rain and resultant
produce from the fields. One wind has a lesser effect.
PRAYER WHEN CLOULDY
(١٥٢٠) وَعَنْ عَائِشَةً قَالَتْ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَبْصَرْنَا شَيْئًا مِنَ السَّمَّآءِ تَعْنِى السَّحَابَ
تَرَكَ عْمَلَهُ وَاسْتَقْبَلَّهُ وَقَالَ اللَّهُؤَّ إِّ أَعُوذُبِكَ مِنْ شَرِّ مَافِيْهِ فَإِنْ كَشَفَهُ اللّهُ حَمِدَ اللهُ وَإِنْ مَطَرَتْ
قَالَ اللَّهُؤَّ سَفِيَّانَا فِهَا رَوَاءُ أَبُوْدَاؤدَ وَالنِّسَائِىُّ وَابْنُ مَاجَةَ وَالتَّافِىُّ وَاللَّقُظُ لَهـ
1520. Sayyiduna Ayshah narrated that when the prophet saw any thing in the
heaven he meaning, the clouds, he gave up whatever he was doing turned towards
them ,and prayd, "O Allah, Iseek refuge in you from the evil that they have" If
Allah put them off, he praised Allah. If rain fell, he prayed, "O Allah let it be a
beneficial rain.2
. ON HEARING SOUND OF THUNDER
(١٥٢١) وَعَنِ ابْنِ عُمَّرَ أَكَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاتَّ إِذَا سَمِعَ صَوْتَ الرَّعْدِ وَالشَّوَاعِقِ قَالَ اللَّهُوَّلَا
تَقْتُلُنَا بِخَضَبِكَ وَلَّا تُهُلِّكُنَا بِعَذَابِكَ وَءَافِنَا قَبْلَ ذُلِكَ رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيُثْ غَرِيُبُ.
1521. Sayyiduna Ibn Umar narrated that on hearing the sound of thunder and of
thunderbolt, the prophet used to pray "O Allah, do not come us to die with your anger
and do not destroy us with your punishment. But do keep us safe before that happens.3 .
SECTION III
الفَضْلُ الثَّالِثُ
(١٥٢٢) عَنْ عَبْدِ اللّهِ بُنِ الزُّبَيْرِ أَنَّهُ كَانَ إِذَا سَمِعَ الرَّعْدَ تَرَكَ الْحَدِيْثَ وَقَالَ سُبْحَانَكَ الَّذِى يُسَبِّعُ الرَّعْدُ
مُحِّمْدِهٍ وَالْمَلَائِكَةُ مِنْخِيفَتِه- (رواه مالك)
1522. Sayyiduna Abdullah ibn az-Zubayr is reported to have ceased conversation
when he heard thunder and to pray:
"with out blemish is he
1 Musnad Shafi P 181, Bayhaqi
2 Abu Dawud # 5099, Nasai # 1523, Ibn Majah # 339, Musnad Ahmad 6-190.
3 Tirmidhi#3450 Masnud Ahmad#2-100.

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سُبْحَانَكَ الَّذِى يُسَبِّعُ الرَّعْدُ بْحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيُفَتِه
{ whom thunder glorifies with his praise and the angels too, in awe of him)1
COMMENTARY: Rad (thunder) is also the name of an angel. He is deputed to move the
clouds. So, the thunder is his glorification.
Sayyiduna ibn Abbas narrated that they were on a journey with sayyiduna Umar.
Suddenly, there was thunder and lightening and cold. Sayyiduna kab said, "if anyone who
hears thunder and says three times.
سُبْحَاكَ مَنْ يُسَبِّعُ الرَّعْدُ مُحَمْدِهِ وَالْمَلائِكَةُ مِنْ خِيُفَتِه
(already translated in preceding (lines) then he will be safe from these things" so,
they began to recite these words, and Allah kept them safe.
These words must be repeated when one experiences this condition. He will yet comfort.
لِلْهِ الْحَمْدُ أوَّلًّا وَاخِرًّا وَظَاهِرًا وَبَاطِنَّا وَصَلَّى اللهُ تَعَالِى عَلى خَيْرٍ خَلْقِهٍ مُحَمَّدٍ وَالِهٍ وَأَصْحَابِهٍ أَجْمَعِيْنَ
بِرَحْمَتِكَ يَا أَرْحَمَ الَّرَاحِمِيْر
Praise belong to Allah that the first volume of mazahir haq (urdu) has been completed
today 20th Ramadan 13822h
, Mawlana Abdullah Jawayd
1 Muwatta Malik#26. kitb kalam

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GLOSSARY
Ahl us Suffah: the Sahabah (companions) awall so, who restricted themselves to a platform in
صلىاللهعليهوسلم the masjid Nabawi to learn religion and be close to the Prophet
ashab us Suffah see ahl us Suffah.
Ashwah mubash sharun: the ten who are given the glad tidings of admittance to paradise:
Abu Bakr, Umar, Uthman, Ali, Talhah Zubayr, Abdur Rahman ibn Awf, Sa'd ibn Abu Waqqas,,
Sa'eed ibn Zayd and Abu Ubaydah ibn Jarrah.
Aathar: hadith traced to the sahabah (companions) ducati so)
An bijaniyah: a woolen garment without markings. It is a product of the city Anbijan and is of a
dark black colour, (And comes under (y); one of the meanest hind of course garments.)
Ashrah: ten days
Atood (,): a one year old lamb that is fat and well built, but according to some above six months.
Adhan: call to (congregational) salah, announced of time of salah.
Allahu Akbar: Allah is the Greatest.
Aariyah: a loan or a gift and this loan is of such a thing as cannot be turned into a debt, like a horse.
Aqiqah: the ceremony of shaving the head of a new born usually on the seventh day of its
birth and sacrificing a sheep or two on the occasion.
Aalim: a scholar.
Ahlus surnah (practice of Holy Prophet صلى الله عليه وسلم) wa al-Jama'ah: the sunnis who
.(صلى الله عليه وسلم.follow the Quran and the sunnah (practice of Holy Prophet
Awliya (pl of wali): saints, friends of 'Allah.
Awrat awrah: the portion of the body that must be kept coverd.
Azm: (a kind of ikhtiyari temptation)
Amma ba'd: to proceed, 'and after that.' Those words one spoken after praise of Allah on
beginning on address or a sermon.
Atiralı: a pre Islamic practice or offering made to idols in Rayab's first ten days.
Bayt Allah: House of Allah
Bid'ah: innovation
Bid'ati: innovator.
Barzakh: the intervening period between this world and the next.
Bukhariyah: a sect in Islam. It has three group within it.
(بسم الله الرحمن الرحيم) Basmalah: The bismillah ur Rahman ir Rahim
Dhabihah: slaughter of animal according the prescribed pattern.
Dhimmi: non Muslim under protection of the Islamic state.
Dar ul Islam: territory of Islam
Dar ul-Kufr: land of disbelievers.
Dar ul-harb: enemy territory.
Dhikr: remembrance of Allah
De'eef: weak
Dubba,al: a gourd (to prepare and store intoxicants like wine and nabidh).
Daruri: (kind of evil promptings)
Fard (obligatory)'aynı: individual duty on each Muslim.

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Fard (obligatory) Kifayah: Collective duty on all Muslims together which if discharged by
one, the rest of the group are absolved.
Farruj: an auter garment with a slit on the back.
Fara: an offering of the first born of an animal to the idols in pre-Islam.
Fitnah: trial, persecution, strife, mischief.
Eeman: faith
Fitrah: innate nature, true disposition, Islam, constitution.
Fard (obligatory): absolutely obligatory duty.
Eed: the festival on 1st Shawal after completing a month of fasting in Ramadan, and on 10th
Dhul Hijjah when certain animals are slaughtered.
Faqih: jurist, jurisprudent, a learned man.
Fara'id: law of in hesitance, ordinance of Allah, (also pl of fard (obligatory)).
Fard (obligatory) Kifayah: collective obligation which if discharged by some then all are
· absolved of it.
Fard (obligatory) ayn: an obligation on each individual separately.
Fadlaat: superfluous like long nails, hair, etc.
صلىاللهعليهوسلم Hadith: saying, deed or tracit approval of the Prophet
Hama oost (www,l 4+): pantheism, identifying God with the universe, or regarding the
universe as a manifest action of God.
Haram: forbidden, unlawful.
.
Halal: lawful,
Huffaz: (plural of hafiz)
Hafiz: one who has committed the Quran to memory. \
Hafiz of hadith: one who has committed to memory very many ahadith.
Hadath: impurities contracted by voiding ordure.
Hadath akbar: greater impurities
Ghurr muhajjalun: Muslims will be so called on the day of resurrection because their limb
covered by ablution will shine. (see hadith 290 explanation, Muzahir ul Haq)
Harisah: cooked meat and wheat. a sweet pastry made of flour, melted butter and sugar, a
kind of hash.
Ghazi: warrior, one who raids into enemy territory.
Hadd: prescribed punishment.
Hijrah: emigration, to give up something for Allah's sake.
Hajj: pilgrimage (to Makkah) at Arafah prescribed to those who are able to make it once in
their lifetime.
Haya: modesty.
Ghayr muwakkadah sunnah (practice of Holy Prophet ,can .): what is not stressed
صلىاللهعليهوسلم by the Prophet
Hantam: greenish glazed pitcher formerly used to prepare and store wine.
Haram: sacred mosque of Makkah or of Madinah.
Hijab: veil.
Hafiz: one who has committed to memory the Qur'an (or the hadith).
Huffaz: (pl of hafiz).
Hajis: (kind of donuri temptation)
Hamm: (kind of ikhtiyari temptation)

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Jalsah istirahat: sitting before qiyam (standing) in the first and third raka'ah after the
second prostration.
Istikharah: The Prophet Alu,ale abl to taught his ummah to seek Allah's guidance to come
to a decision in their affairs, particularly difficult and complex affair. Two raka'at of salah
are offered and a supplication made in a suggested form.
Ism a'azam (dicle~): the great name of Allah.
Jadh'ah (eua): a sheep or ram less than one year but more than six months.
Insha Allah: if Allah will
Jabariyyah: those who deny freewill, predetermines, and hold that the creature is helpless.
Ijtihad: independent judgement or reasoning where the 'Qur'an and Sunnah (practice of
Holy Prophet صلى اللهعليه وسلم) are silent.
Istinja: to cleanse oneself after passing stool or urine
Isra: the night journey of the Prophet Aw,adeatl to from Makkah to Jerusalem
Illiyun (illiyin): record book with those angels who write down pious deeds.
Ishtimal: a single garment whose ends are put over both shoulders and drawn under
opposite armpits and tied together at the chest.
Jalsah: the sitting between two prostrations in the salah.
Iftirash: spreading feet sideways (to the right) in the first qa'dah (to sit).
jizyah: a tribute payable by the dhimmis to the Islamic state.
Iqamah: call to the congregational salah when it is about to begin.
Ihsan: kindness, favour.
Jihad: fighting for the sake of Allah and his religion, struggling for the cause of Allah.
I'tikaf: to confine oneself in the mosque to worship Allah for even a little while or for the
ten days at the conclusion of Ramadan. Women observe it at home.
Ilham: inspiration, a pious thought.
Iddirari: (kind of evil promptings)
Ikhtiyhari: (kind of evil promptings).
Iblis: the devil who was a jinn who refused to prostrate to Aadam and Allah cast him out.
Jahiliyah: Pre-Islamic days of ignorance.
Khabath: dress, excrement, ordure, Ka'th.
Kahin: soothsayer
Khamisah: a sheet of cloth of silk cum wool or wool, of black clour and with stripes on it.
Or, a square garment with marking (unstiched).
Khusuf (3,4): eclipse, lunar eclipse
Kusuf (3,5): eclipse,.solar eclipse
Khasr (sas): to place hands on waist (ribs, Aips) in salah.
Lahiq (y): one who has missed some or all raka'at behind an imam.
Khatab: one who delivers the Khutbah (sermon)
Khut bah: sermon.
Kaba'ir al: major sins
Kalimah: an expression; the declaration of unity of Allah and the messengership of
.صلى اللهعليه وسلم Prophet Muhammad
Kalimah tayyibah see kalimah.
Kalimah Shahadah: an expression of testimony.

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Kharaj: a tax or tribute. Originally, a land tribute received from non Muslims.
Kalimah tauheed see kalimah.
Khawarij: 'the revolters.' A rebel sect of the Muslims, neither sunni nor shi'a. The Ibadis,
today are their remnants.
Khatir (kind of evil pampting)
Khinzalb: the devil who disturbs in the salah interrupting it and the recitation, confusing
the worshipper.
Khanqah: recluse, hospice, sufi gathering place,
qtah: troves, lost property whose finder must trace the owner and hand it over to him.
':'awwidhatan: the last two surahs of the Qur'an; al falaq and an-Naas (113, 114).
fadrasah: religious school.
asbuq: one who joins the congregation late and has missed one raka'ah or more which
ne redeems after the imam has completed his salah and offered salutation.
Musinnah: a camel in its sixth year, a cow, buffalo or ox in their third year, and a sheep or
ram in its second year.
Musalla (¿LaJt): place of salah (of eed, etc)
Mutawatir: a continuously transmitted hadith by very main chain of narrators and it is
never doubted.
Miswak: tooth stick, cleaning stick for teeth.
Masah: wipe (in ablution, the head), or socks.
Madhi: prostratic fluid, urethral discharge.
Mani: semen discharge during sexual excitement:
Makrah tahrimi: disliked to the point of being unlawful.
Makruh (unbecoming) tanzihi: undesirable, nearer lawful than unlawful.
Mudd: a measure of weight nearly two thirds of a kilogram.
Miraj: the Prophet's صلى الله عليه وسلم ascension to seven heavens on 27th Rajab.
Mu'akkadah: emphasized.
Mustahab mu'akkad: emphasized desirability.
Mithl: like, equal.
Mufassal: tiwal mufassal are the surah from Qaaf to of Bury. Awsat, mufassal from al-
buruj to lam yakun. Qisar mufassal from lam yakun to an-Naas (in a of the Quran) .
Mahram: a relative with whom marriage is disallowed like a parent, brother, sister, son,
daughter,etc.
Maharim: pl of mahram. Mu'tazillah 'the separatists,' a seet of the Muslims. They held that
the Quran was created not eternal. It is subdivided into twenty sects.
Mulhim: angel who inspires, it is deputed over every person.
Muwakkal: consort, familiar spirit.
Mansun: legalized, based on the Prophet's صلىاللهعليه وسلم practice.
Muhkamat: perspicuous, of established meaning (verses of the Quran) (3:7)
Mutashabihat: allegorical verses of the Quran (3:7)
Mu'ahid: a disbeliever who enters into a covenant with Muslims; anyone who covenant
with another.
Mushabbihah: one of the sects in Islam, the Assimilators.
Muhajir: emigrant, one who abandons that which is dis-allowed.
Mujahid: one who strives, a warrior.

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Murji'ah: a sect who believe that men are not doers or what they do just as inanimate
objects are not perpetrators of their actions, so they cannot abstain from whatever they do
It has three groups.
Mustahab: recommended, desirable.
Makruh (unbecoming): disliked, disapproved, undesirable.
Muwakkadah, sunnah (practice of Holy Prophet صلى الله عليه وسلم):emphatically enjoined by
-صلىاللهعليه وسلم the Prophet
4
Muzaffat al: a receptacle for wine smeared with pitch or tar.
Mu'tazillah: Wasil ibn 'Ata had separated from Hasan Busri and founded the sect by this nanx
Nafs ammarah: the soul that incites.
.UM
Niyah: intention.
LEM
Nisab: the minimum wealth that makes its owner liable to pay the zakah.
'6M
Naqqr'an: a hollowed stump of a palm tree in which wine and nabidh were stored.
Nawruz: the Persian new year.
Najiyah: a sect in Islam, the ahl us sunnah (practice of Holy Prophet صلى الله عليه وسلم) wa al-
jama'ah, the one destined for paradise, the 'saved.'
Najasah: impurity.
Najasah imkmiyah: legal ceremonial impurity najasah haqiqah: real, material
substantial impurities.
Najasah mukhaffafah: smaller impurities.
Najasah mughallazah: greater impurities.
Nahi tanzihi: a restraining interdict.
Nisf un nahar: midday.
Nafl: a supererogatory deed, that which is not fard (obligatory).
Qiyamah: the day of resurrection, the Last Hour, standing.
Qiblah: direction of BaytAllah which a worshipper faces when he offers the salah.
Qadariyah: a group of people who reject predestination and assert that man chooses
whatever he does, Delivers in freewill.
Qira'at: recital of the Quran.
Qari: reciter of the Quran.
Qiyas: verdict or judgement of the scholars.
Qa'dah: the sitting in the salah at the end of the second and the last raka'ah.
Qawmah: standing erect after ruku (or bowing) before going into sajdah (prostration).
Qasr: shortening of salah by a traveller.
Qawwali: mystical songs sung in chorus.
Qawwal: singer of qawwali.
Shari'ah (divine law): code of religious law.
Sahabi: a companion of the Prophet Ausaleatl Lo a companion.
Sahabah (companions): (pl of Sahabi)
Raka'ah: unit of salah.
Raka'at (pl or raka'ah)
Shaykh: a learned man, an old man.
,(صلى الله عليه وسلم Sunni: who follow the Qur'an and the sunnah (practice of Holy Prophet
'one of the path.'
Shi'ah: they hold that Sayyiduna Ali de atl (so, was the first Khalifah and that the three

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before him had usurped the khalifah and deprived him of his right.
Satr: hijab, the portion of the body that has to be covered from another, for a man waist
down to knee. For a woman from neck to feet.
Rawafid: the Shi'ah
Shab bara'ah: fifteenth of Sha'ban.
Suffah: see ahlus Suffah.
Salah: regular prayer prescribed or optional; invocating blessings on the Prophet du,deril to.
Sahib nisab: an owner of the minimum amount of wealth that makes him liable to pay the zakah.
Risalah: prophethood.
Salaam: greeting; peace.
Saghirah: minor sin.
Sagha'ir: (plural of saghirah).
Subhan Allah: Allah is without blemish, glorified is Allah.
Sunnah (practice of Holy Prophet صلى الله عليه وسلم): whatever is said and done by the Prophet
.path or way or custom ;صلىاللهعليهوسلم
Sahih: authentic, sound.
Sunnah (practice of Holy Prophet صلى الله عليه وسلم) muwakkadah see under muwakkadah and
ghayr muwakkadah.
Subh sadiq: down, daybreak.
Subh Ka'dhib: reddish blackness, false down.
Siwak: (see miswak)
Ruku: bowing.
Sa': a measure of weight about three kilograms (four mudd). Used to measure corn.
Sadl: to place a sheet of cloth on one's head or shoulders and let its ends hang down. On to
put it on oneself and leave the hands inside even while bowing or prostrating in the salah.
Sutrah: is that which is placed in front of one who offers the salah to allowed passers by go
beyond it without committing the wrong of moving about before him.
Sajdah: Prostration.
Sama ( ¿- ): mystical songs, musical rendering vocal or with instruments.
Sahib nisab: possessor of nisab (q.v.)
Ta'ala: the exalted (Allah).
Tasawwuf: is to gain an intimate awareness of Allah and is a term of the sufis, Sufism, mysticism.
Taharah: purity, cleanness.
Tuhur: purity, purifier.
Tahiyatul wudu: the salah offered after performing ablution is so called. This means,
greetings of ablution.'
Tayammum: dry ablution with sand or earth when water cannot be had or cannot be used.
Tawatar: handed down through successive generations of narrators none of who could be
accused of lying.
Umm walad: a female slave who bears a child for her master and earns her freedom on his death.
Tartil: a science of recital of the Qur'an with proper diction and pauses.
Tawhid: unity of Allah.
Tasbih: rosary, pronouncing subhan Allah.
Takbir: to declare Allah u Akbar, also iqamah.
Tahlil: to recite the kalimah (atlylly) three is no god but Allah.

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Translation & Commentary of MISHKATUL MASAABIH
Vol.1
Umrah: the lesser pilgrimage, optional.
Tayammum: dry ablution which is done when (normal) ablution cannot be done.
Ushri (land): are lands whose owners become Muslim or those which the state disburses
among its army. A tenth or a tithe is paid to the Muslim state.
Ulama (Scholars) (pl of aalim): scholars.
Taqdir: predestination.
Tabi'i: an epigone, successor of the sahabah (companions).
Tabi'un: the generation succeeding the sahabah (companions).
Taslim: to offer salaam (the greeting), the salah is concluded with it.
Uqbatish shaytan: devils manner of sitting on the heels.
Tawrak: sitting posture in the second qa'dah of salah.
Ummi: One who does not known how to write and to decipher what is written, has never
been to a school or madrasah, nor acquired knowledge from anyone. The word ummi is
ascribed to 'umm' which means mother, so the meaning would be that such a person is like
a child born to a mother and no one has ever taught him to write and to read. Some people
say that ummi is ascribed to umm ul Qura which is the epithet of Makkah, the essence of
the whole earth.
Taharra (2): to seek that which is more deserving of two things according to opinion
predominating in one's mind (like when confused in salah about how much of it is offered).
Taqrir: when something was done or said before the Prophet Au, ale adlo and he did not
say anything then it implies his acceptance of that.
Tawbah: repentance
Thaniy (¿): a goat in its second year, an ox or crow in its third year a camel in its sixth year.
Wajib (expedient): obligatory, lesser than fard (obligatory).
Wali: saint, friend of Allah.
Waswasah: temptation or an evil thought to commit sin or disbelief.
Waswas: the devil departed over every person and tempts him
Wadi: secretion of the prostrate.
Zakah: prescribed charity payable per annum by those who own the nisab at 2.5% to the
poor and needy.
Zihar: to compare one's wife to one's back, meaning to a mahram relative like a mother,
and this causes a separation husband and wife until an expiation is paid.