النص المفهرس

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Vol.2
1220. Section III
675
1221. Thawing Stitched Garments Over A
675
Muhrim
1222.
The Prophet Muhammad Had Himself 675
Cupped
1223. Ruling
676
1224.
Prophet Muhammad's Marriage With
676
رضى الله عنها Sayyidah Maymunah
1225. Chapter - XIII
677
1226. That Muhrim Must Abstain From
677
Hunting
1227.
The Jaza Or Expiation For Hunting
677
1228.
Eating The Game
677
1229.
The Game Defined
678
1230.
Section I
678
1231.
Prophet Muhammad Abstained From
Hunting When He Was A Muhrim
678
1232.
Hadith On Which The Hanafis Rely
679
1233.
Animals That May Be Killed By The
680
Muhrim & In The Haram
1234.
Section II
681
1235.
Hadith On Which Imam Maalik du, &
681
Imam Shafi'i atwo-, Rely
1236.
Hunting Locusts
681
1237. Kill The Beast That Attacks
681
1238.
Hyenna Is Not Lawful
682
1239.
Section III
683
1240.
A Muhrim May Eat Meat Of Game
683
1241.
Commentary
683
1242.
Chapter - XIV
683
1243. Being Detained And Missing Hajj
683
1244.
Ihsar
683
1245.
Kinds Of Ihsar (Detention)
683
1246.
Ruling On Ihsar
1247.
Meaning & Ruling Of Missing The Hajj
684
684
1249.
Section I
1250.
The Prophet Muhammad's Detention
685
1251.
Where To Slaughter Hadyi Of Ihsar
685
1252.
It Is Wajib On The Muhsir To Redeem
686
1253.
The Question Of Shaving Or Clipping
686
For The Muhsir
1254.
Ihsar And Missing The Hajj
1255. Umrah Is Never Missed
688
1256. Section II
689
1257. Hadyi Of Muhsir Slaughtered Only In
689
The Haram
1258. Illness Amounts To Ihsar
689
1259.
Standing At Arafat Is Main Part Of Hajj
690
1260. Chapter - XV
690
1261. The Haram (Or The Sacred Territory) Of 690
Makkah - May Allah, The Exalted,
Preserve Its Sanctity!
1262. Section I
691
1263.
Merit Of The Haram Of Makkah
691
1264. Not Proper To Carry Weapons In
692
Makkah Unnecessarily
1265. Question Of Retaliation & Prescribed
692
Punishment In Makkah
1266.
Entering Makkah Without Ihram
693
(Pilgrim-Robe)
1267.
For Warning About Mischief At The Ka'bah 693
1268.
He Who Would Defile The Ka'bah
694
1269.
Section II
694
1270. Hoarding In The Haram To Make
694
Money
1271. Excellence Of Makkah
695
1272. Section III
696
1273. Chapter - XVI
697
1274. The Haram Of Madinah - May Allah
697
The Exalted Preserve Its Sanctity
1275. Section I
697
1276. The Limit Of The Haram Of Madinah
697
1277. Sayings Of Shi'ah Rejected
699
699
1278. Residence In Madinah Spells Prosperity
In Both Worlds
1279.
One Who Endures Difficulty & Anxiety 699
In Madinah
684
1280.
Prophet's Prayer For Madinah
700
1281.
Sacredness Of Madinah
700
1282.
Sa'd's Spoils
701
1283.
Prophet Muhammad's Prayer For
702
Madinah's Climate
1284.
Prophet Muhammad's Dream
702
Interpreted
1285.
Some People Of Madinah
703
1286.
Madinah Casts Out The Evil
703
1287. Name Given To Madinah By Allah
704
1288.
Peculiarity Of Madinah
704
1289. Plague & The Dajjal Will Not Enter Madinah 705
!
:
1
1248.
A Very Complex Question
685
687
1

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1290. Punishment To One Who Cheats The
705
Madinahs
1305. Salah In Wadi Al-Aqiq
711
1306. Commentary
711
1291. Prophet Muhammad's Love For
Madinah
706
1307. More Merits Of Madinah
711
1308. Give Respect
712
1309. Some Rulings Of Hajj & Method Of
712
1293. Section II
707
Performing It
1310. Optional
713
1311. Sins
713
1312. Cover Of Ka'bah
713
1297.
Madinah Is Last Place To Be Desolate
708
1313. Qisas
713
1298. Madinah Chosen For Prophet
709
1314.
Zamzam
713
Muhammad's Emigration
1315. Prophet Muhammad's Grave Most
713
1299.
Section III
709
Excellent
1316. Method Of Performing Hajj
713
1317. Commands Of Umrah
715
1318. Jinayat Ruings For
716
1319. Rulings & Conduct At Prophet
716
Muhammad's Grave
1320. The Homeward Journey
717
1304.
Prophet's Love For Madinah
710
1321.
Glossary
719
1294. The Haram Of Madinah
707
1295. Prohibition Extends To Wajj
707
1296.
Privilege Of Dying In Madinah
708
1300. Madinah Protected From The Dajjal
709
1301. Prophet Muhammad's Prayer For
709
Blessing Over Madinah
1302.
Residence In The Two Haram Is An
Honour
710
1303.
Visiting The Rawdah
710
1292.
Merit Of Mount Uhud
706

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
23
بسم الله الرحمن الرحيم
AL JANA'IZ
الجنائز
FUNERALS
The word jana'iz is the plural of janazah (funeral). It is also spelt jinazah which is more
eloquent. It means the corpse on the bier.
Some people say that janazah (funeral) is the corps while jinazah is the bier or the stretcher
(on which the corpse is placed before burial). However, some other people say the opposite
of this janazah (funeral) is the bier and jinazah the corpse.
CHAPTER - I
SICK VISIT AND REWARD FOR SICKNESS
بَابُ عِيَادَةِ الْمَرِيضِ وَثَوَابِ الْمَرَضِ
SECTION I
الفضلالآولُ
MUST VISIT THE SICK
(١٥٢٣) وَعَنْ أَبٍ مُؤْسِى قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَطْعِمُوا الْجَائِعَ وَحُوْدُ و الْمَرِيْضَ وَفُكُّوا
العَانی۔(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa.1523
said "Feed the (compelled) hungry, visit the sick and emancipate the captives
(from prison)."1
COMMENTARY: These three things are wajib Kifayah (adequate expedient) which means that
if any single person fulfils a duty then the rest are exonerated from doing it. Nevertheless,
it is a sunnah (Practice of Holy Prophet) for all people and fetches reward. If none of them
fulfils the duty then all are guilty of the sin of disobedience.
Shaykh Abdul Haq Dahlawi atus, wrote that if a hungry person is not distressed than it is
sunnah (Practice of Holy Prophet) to feed him, for he is not likely to die because of hunger.
But, if he is in distress and liable to die of hunger then it is fard (compulsory) to feed him. All
the people who are rich are bound to feed him and if one of them does it then the rest are
absolved of the fard (compulsory).
If anyone is sick and there are people to look after him then to visit the sick is a sunnah
(Practice of Holy Prophet). If a sick person has no one to look after him, then it is wajib
(expedient) to visit him.
MUTUAL RIGHTS OF MUSLIMS
(١٥٢٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسْ رَوُّ السَّلَّامِ
وَعِيَّادَةُ الْمَرِيُضِ وَاتِبَاءُ الْجُنَائِزِ وَإِجَابَةُ الدَّعْوَةِ وَتَشْمِيْتُ الْعَاطِسِ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1524
said, "The right of a Musli n on another Muslim are five. He must respond to the
1 Bukhari # 5649, Darimi # 2465, Musnad Ahmad 4.394.

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salaam, visit the sick follow funerals, accept an invitation and pray for the sneezer
(when he say al-hamdulillah)."1
COMMENTARY: These five things are fard (compulsory) Kifayah. To give salutation is a
sunnah (Practice of Holy Prophet) and among the duties imposed by Islam, but it is a better
sunnah (Practice of Holy Prophet) then fard (compulsory) it grows a sense of humility and is a
reason for a wajib (expedient).
Visiting a sick and following funerals are duties that a Muslim may not give to innovators,
like the rawafid.
To accept an invitation is to respond to another's appeal for help. Some authorities say that
it means an invitation to a meal a function (like wedding, etc.) provided it does not involve
a sinful activity. Imam Ghazali ales, said that if someone invites out of boast or show off
then his invitation must not be accepted.
If the sneezer says al hamdu lillah on sneezing then the response must be (a)Say) (may
Allah have mercy on you).
It is stated in Sharh us -Sunnah (Practice of Holy Prophet) that these duties are towards all
Muslims whether pious of evil, but not the bid'ati (innovators). However, it is necessary to
observe that meeting cheerfully and shaking hands applies only to pious Muslims. If a
Muslim is a hardened sinner who commits sin brazen facedly, then it is not necessary to
meet him cheerfully and to shake hands with him.
(١٥٢٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ سِتْ قِيْلِ مَاهُنَّ يَا رَسُوْلَ
اللّهِ قَالَ إِذَا لَقِيْتَهُ فَسَلِّمُ عَلَيْهِ وَ إِذَا دَعَاكَ فَأَجِبْهُ وَإِذَا اسْتَنْصَحَكَ فَانْصَحُ لَهُ وَ إِذَا عَطَسَ فَحَمِدَ اللَّهُ فَشَهِّتُهُ
وَإِذَا مَرِضَ فَهُدُهُ وَإِذَا مَاتَ فَاتَّبِعُهُ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1525
said, "A Muslim has six obligations towards another Muslim." He was asked,
"And what are they, O Messenger of Allah?" He said, "When you meet him, offer
the salaam. When he invites you, accept his invitation. When he expects your
advice and good wishes, offer him sincere advice. When he sneezes and says al-
humdulillah, say yarhamakAllah (may Allah have mercy on you). When he is
sick, pay him a sick visit. And, when he dies, follow him (for the funeral salah
(prayer) and burial)."2
COMMENTARY: When anyone is ill, he must be visited and his condition should be asked,
at least once. There is no truth in what some people say that in some cases a sick person
should not be visited. This idea is absolutely wrong.
As for the number of rights, the ahadith do not limit them to five or six. They are very
many and the ahadith enumerate them gradually, one by one perhaps, the Prophet le ando
, was told of them little by little.
(١٥٢٦) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ أَمَرَنَا النَّبِيُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِسَبْعٍ وَثَّمَانَا عَنْ سَبْعٍ أَهَرَنَا بِعِيَادَةٍ
الْمَرِيْضِ وَاتِّبَاءِ الْجَنَائِزِ وَتَشْمِيْتِ الْعَاطِسِ وَرَدِّ السَّلَامِ وَإِجَابَةِ الدَّاعِ وَإِبْرَارِ الْمُقْسِمِ وَنَصْرِ الْمَظْلُوُمِ
1 Bukhari # 1240, Muslim # 4-2162, Abu Dawud # 5030, Ibn Majah # 1435.
2 Muslim # 5.2162, Nasa'i # 1938, Ibn Majah # 1433.

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وَتَانَا عَنُّ خَاتَمِ الذَّهَبِ وَعَنِ الْحُرِيْرِ وَالْإِسْتَبْرَقِ وَالدِّيْبَاجِ وَالْمِيْقَرَةِ الْحُمَرَاءِ وَالْقَتِّيِّ وَ انِيَةِ الْفِقَّةِ وَفِى
رِوَايَةٍ وَعَنِ الشُّرُبِ فِي الْفِضَّةِ فَإِنَّهُ مَنْ شَرِبَ فِيْهَا فِي الدُّنْيَا لَمْ يَشْرَبُ فِيْهَا فِي الْأُخِرَةِ (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna al-Bara ibn Aazib .1526
commanded them to observe seven things and abstain from seven things. Thus,
he commanded them to visit the sick, to follow the funerals to pray for the
sneezer, to respond to the salaam to accept the invitation, to help one who swears
fulfil his oath, to support the wronged one. And he prohibited them to use gold
rings, silk, thick brocade, embroidered silk, red padding on saddle, garment of
qassyi, vessels of silver.
According to one version: (he forbade) drinking from silk vessels, for, if anyone
drinks from silk vessels in this world he will not get to drink from silk vessels in
the hereafter. 1
COMMENTARY: If anyone swears about something and you are able to help him fulfil his
promise and that is not sinful then you must fulfil his promise.
It is wajib (expedient) to help the wronged one both a Muslim and a dhimimi. This help can
be verbal or by action.
The padded saddle is used out of arrogance. If it is silken then it is forbidden whatever its
colour. Other then silk, a red saddle is makruh (unbecoming). If it is not red, then it is allowed.
Qassyi is a garment made of silk and flax. It is ascribed to Qass in Egypt.
Like silver vessels, golden vessels are forbidden too. In fact, it is more sinful to use golden
vessels than silver.
The things forbidden in this hadith are disallowed to men, not to women, except vessels of
gold and silver that are forbidden to both men and women.
Anyone who uses vessels of silver is this world will not be given these vessels in the
next world till his punishment is served by him. Or, he will not be allowed these
vessels during the standing and the reckoning. Or, even after admittance to paradise,
he will not be allowed to use them for some time. The same logic applies to men who
wear silk in this world and, according to a hadith, will not be allowed silk in the next
world. Again, the hadith about wine being disallowed in the next world may be
interpreted to mean for a length of time.
REWARD FOR SICK VISIT
(١٥٢٧) وَعَنْ ثَوْبَانَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الْمُسْلِمَ إِذَا عَادَ آَخَاهُ الْمُسْلِمَ لَهُ يَزَّلُ
فِيْ خُرُفَةِ الْجَنَّةِ حَتَّى يَرْجِةَ (رواه مسلم)
1527. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"A Muslim who pays a sick visit to his (sick) brother Muslim continues to draw
from (Allah's mercy) the fruit of paradise till he returns (from the sick visit).2
COMMENTARY: As long as a Muslim stays with his sick brother, he is covered with
Allah's mercy and blessings, Thus he becomes eligible for paradise and its fruit.
1 Bukhari # 1239, Muslim 3-2266, Tirmidhi # 2818, Nasa'i # 1939.
2 Muslim # 41-256S, Tirmidhi # 969, Ibn Majah # 1442, Musnad Ahmad 5-279.

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IMPORTANCE OF SICK VISIT
(١٥٢٨) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّوَ إِّ اللّهَ تَعَالِى يَقُولُ يَوْمَ الْفِيَامَةِ يَابُنَ ادَهْ
مَرِضْتُ فَلَمْ تَعُدُنِى قَالَ يَارَبٍ كَيْفَ احُوُدُكَ وَأَنْتَ رَبُّ الْعَالَمِيْنَّ قَالَ أَمَا عَلِمْتَ آَثَّ عَبْدِىْ فُلَانَا مَرِضَ فَلَوْ
تَعُدُهُ أَمَا عَلِمُتَ أَنَّكَ لَوْ عُدُقَّهُ لَوَجَدُوَّنِي عِنْدَهُ يَا ابْن أَدَمَ اِسْتَطْعَمْتُكَ ذَلَمُ تُطْعِمْنِيْ قَالَ يَا رَبٍ كَيْفَ أُطْعِمُكَ
وَأَنْتَ رَبُّ الْعَالَمِيْنَ قَالَ آَمَا عَلِّمُتَ أَنَّهُ اسْتَظْعَمَكَ عَبْدِىْ فُلَاٌ فَلَمْ تُطْعِمُهُ أَمَا عَلِمُتَ أَنَّكَ لَوْ أَطْعَمْتَهُ
لَوَجَدُتَّ ذُلِكَ عِنْدِى يَا ابْنَ أَذَهَ إِسْتَسْقَيْتُكَ فَلَمُ تَسْقِيْ قَالَ يَا رَتٍ كَيْفَ أَسْقِيْكَ وَأَنْتَ رَبُّ الْعَالَمِيْنَ قَالَ
اسْتَسْقَاكَ عَبْدِىُ فُلَانْ فَلَمْ تَسْقِهِ أَمَا عَلِمْتَ أَنَّكَ لَوْسَقَيْتَهُ وَجَدْتَّ ذَلِكَ عِنْدِىٌ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1528
said that Allah, the exalted will say on the day of resurrection. "O son of Aadam, I
was ill but you did not visit me." He will ask, "O my Lord, how could I visit you
when you are the Lord of the worlds?" Allah will say, "Where you not aware that
My certain slave was ill but you did not visit him? Were you not aware that had you
visit him you would surely have found Me with him? O son of Aadam, I asked you
for food, but you did not feed Me." He will say "O my Lord, how could I feed you
when you are the Lord of the worlds?" Allah will say, "Were you not aware that My
certain slave asked you for food but you did not feed him? Were you not aware that
had you fed him, you would have found that with Me? O son of Aadam, I asked
you for drink, but you did not give me to drink." He will ask, O my Lord, how
could I give you to drink when you are the Lord of the worlds?" Allah will say, "My
certain slave asked you for drink but you did not give him to drink. Were you not
aware that had you given him to drink, you would have found that with me?"1
COMMENTARY: Allah will say about a sick visit 'you would have found me with him.'
But about the other two things. 'you would have found the reward with me.' This shows
that a sick-visit is better than feeding and giving drink to the hungry and thirsty.
SICK VISIT TO JUNIOR
(١٥٢٩) وَعَنِ ابْنِ عَبَّاسٍ أَكَّ النَّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أَعْرَانِيٌ يَكُوْدُهُ وَكَانَ إِذَا دَخَلَ عَلَى
مَرِيْضٍ يَعُوْدُهُ قَالَ لَا بَأْسَ طَهُوْرٌ إِكْ شَآءَ اللَّهُ فَقَالَ لَهُ لَّا بَأْسَ طَهُوْرٌ إِنْ شَآءَ اللَّهُ قَالَ كَلَّا بَلُ حُتْى
تَفُورُ عَلَى شَيْخٍ كَبِيْرٍ تَزِيْرُهُ الْقُبُوْرَ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَعَمُ إِذَّا(رواه البخارى)
1529. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم paid a sick
visit to a villager. It was his habit that when he visited a sick man, he would say,
"Do not fear. It will purify you (of sins) if Allah will." So he said to the villager too,
"Do not fear, It will purify you, if Allah will." But, the villager said, "Rather, no! It
is a fever that boils in an old man. It will take him to the grave." The Prophet &
2"!said, "In that case, yes عليه وسلم
1 Muslim # 43-5569.
2 Bukhari # 5662, Musnad Ahmad # 3-350.

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COMMENTARY: The Prophet صلى الله عليه وسلم taught the ummah that they should visit a sick
junior too. The villager was foolish and found his condition unbearable.
PROPHET'S صلى الله عليه وسلم PRAYER FOR THE SICK
(١٥٣٠) وَعَنُ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَكُى مِنَّا إِنْسَاْ مَسَحَهُ بِمِيْنِهِثُمَّ
قَالَ أَذْهِبِ الْبَأُسَّ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِى لَا شِقَاءَ إِلَّ شِفَانُكَ شِفَاءٌ لَا يُغَادِرُ سَقَّهًا (متفق عليه)
1530. Sayyidah Ayshah y a>, narrated that when anyone of them had an illness,
Allah's Messenger صلى الله عليه وسلم stroked him with his right hand and prayed:
أَذُّهِبِ الْبَأْسَّ رَبَّ النَّاسِ وَاشْفٍ أَنْتَ الشَّافِ لَا شِفَاءَ إِلَّ شِفَانُكَ شِفَاءٌ لَّا يُغَادِرُ سَقَمًا
"Take away the harm, O Lord of mankind and heal. You are the Healer. There is no
cure but from you - a cure that will leave no sickness."1
(١٥٣١) وَعَنْ عَائِشَةً قَالَتْ كَاتَ إِذَا اشْتَكَى الْإِنْسَانُ الشَّيَّ مِنْهُ أَوْ كَانَتُ بِهِ فُرْحَةٌ أَوْجُرُمْ قَالَ النَِّىُّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ بِإِصْبَحِهِ بِسْمِ اللَّهِ تُرُبَةُ أَرْضِنَا بِرِيقَةٍ بَعْضِنَا لِيُشْفِى سَقِيُهُنَا بِإِذْنٍ رَبِّنَا- (متفق عليه)
1531. Sayyiduna Ayshah narrated that if anyone complained of a pain or if he had a
sore or a wound, the prophet ,Lylea Lo pointed his finger (at it) and prayed, 'In the
name of Allah, the dust of our earth with the saliva of one of us so that our sick one
may cured by the permission of our Lord."2
COMMENTARY: It is said that the prophet yle an Lo used to put his spittle on his finger
and put the finger on dust. Then he placed the dusty finger on the affected or painful
portion of the body and stroked it while making the supplication (an) (In the name of
Allah ..... to the end).
While curing sores and wounds, this method and supplication were a sign of the Divine
signs that only the Prophet ,le ao knew. Our intelligence is not capable of grasping it.
However, Qadi Baydawi att, said that saliva and dust of the native land are very effective
in retaining one's temperament to normal. Also, when one travel, one must carry with him
dust of one's native land and some water in which a little dust must be put. During the
journey, he must drink from it. This will preserve him from change in his temperament.
Other explanation are given but the correct is that our intelligence is unable to fathom it.
Ashrarf alus, has said that the validity of ruqyah (charm, talisman) is established through
this hadith provided works of disbelief are not incorporated in the incantation, like sorcery,
expression of disbelief and polytheism. The correct verdict is whatever the language of the
incantation, even Arabic, it is not correct to read it until its meaning is known. However, a
hadith gives an incantation (w,1ål_) for the sting of a scorpion though its meaning is
unknown. It is allowed to recite these words of the hadith never these.
RECITING VERSES AND BLOWING ON PATIENT
(١٥٣٢) وَعَنْهَا قَالَتُ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَكُى نَفَتَ عَلَى نَفْسِهِ بِالْمُعَوَّذَاتِ وَمَسَحَّ عَنْهُ بِيِّدِهِ
1 Bukhari # 5675, Muslim # 46-2191, Abu Dawud # 3890, Tirmidhi # 973, Ibn Majah # 1619, Musnad
Ahmad 1-76.
2 Bukhari # 5745, Muslim # 54-2194m Abu Dawud # 3895, Ibn Majah # 3521, Musnad Ahmad 6/93
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فَلَمَّا اشْتَكُ وَجَعَهُ الَّذِئْ تُوُنِّى فِيْهِ كُتْتُ أَنْفُتُ عَلَيْهِ بِالْمُعَوَّدَّاتِ الَّتِى كَانَ يَنْفُثُ وَ أَفْسَُ بِيَدِ النَّبِيِّ صَلَى اللّهُ
عَلَيْهِ وَسَلَّمَ - مُتَفَّقُ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلٍِ قَالَتُ كَانَ إِذَا مَرِضَ أَحَدْ مِنْ آَهْلِ بَيْتِهِ نَفَتَ عَلَيْهِ بِالْمُعَوَّذَاتِ.
1532. Sayyidah Ayshah رضى الله عنها narrated that when the Prophet صلى الله عليه وسلم was
unwell, he blow on himself after reciting the mu'awwidhat (last two surahs of the
Quran) and stroked himself with his hand when he was sick with the illness before
his death, she would recite the mu'awwidhat and blow on him as he had been
accustomed to do. She would take the Prophet's صلى الله عليه وسلم hand and stroke him
lightly with it.
Another version says: 'Whenever anyone of his family fell ill, he recited the
mu'awwidhat and blow on him."1
COMMENTARY: The mu'awwidhat are the surah al-falaq and an-Naas. The plural is used
(instead of the dual) because of the verses. Or, they mean three surahs including surah al-
Ikhlas. Some people include the surah al-Kafirun too.
The second version does not mention the stroking with the hand, but blowing on someone
صلى اللهعليه وسلم or on oneself) includes wiping over with the hand. Or, sometimes the Prophet)
merely blew on the patient without wiping over with the hand, though the correct position
is that blowing is inclusive of stroking with the hand.
It is sunnah (Practice of Holy Prophet), according to this hadith, that verses of the Quran may
be recited and blown over the patient.
PRAYER FOR RELIEF FROM PAIN
(١٥٣٣) وَعَنْ عُثْمَاتَ ابْنِ آَبيِ الْعَاصَ أَنَّهِ شَكُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَمَا تَجِدُهُ فِيْ جَسَدِهِ فَقَالَ لَّهُ
تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ضَعْ يَدَكَ عَلَى الَّذِى يَأْلُمُ مِنْ جَسَدِكَ وَقُلُ بِسْمِ اللَّهِ ثَلَاثًا وَقُلُ سَبْعَ مَرَّاتٍ
أَعُوذُ بِعِزَّةِ اللَّهِ وَ قُدْرَتِهِ مِنْ شَرِّمَا أَجِدُ وَ أُحَاذِرُ قَالَ فَفَعَلْتُ فَاذَهَبَ اللَّهُ مَاكَانَ بي - (رواه مسلم)
1533. Sayyiduna Uthman ibn Abu al-Aas as an+, narrated that when he complained
to the Prophet صلى الله عليه وسلم of a pain he experienced in his body, he instructed him to
put his hand where it ached on his body and recite (a)(_) (In the name of Allah)
three times, and:
أَعُوذُ بِعِزَّةِ اللَّهِ وَ قُدْرَتِهِ مِنْ شَرِّمَا آجِدُ وَأُحَاذِرُ
"I seek refuge in the might of Allah and His power fro the evil of what I am going
through and fear (last it increase)."
He said that he followed the instructions and Allah removed what he was
experiencing. 2
JIBRIL'S عليه السلام PRAYER ON PROPHET صلى الله عليه وسلم ILLNESS
(١٥٣٤) وَعَنْ آَبِئْ سَعِيْدٍٍِ الْخُدْرِيِّ آَكَّ جِبْرِيْلَ آَلَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا مُحَمَّدُ
أَشْتَكَيْتَ فَقَالَ نَعَمُ قَالَ بِسْمِ اللَّهِ أَرْقِيْكَ مِنْ كُلِّ شَيْئٍ يُؤْذِيْكَ مِنْ شَرِّكُلِّ نَفْسٍ أَوْعَيْنِ حَاسِدٍ اللّهُ
1 Bukhari # 5735, Muslim # 54-2194, Abu Dawud # 3895, Ibn Majah # 3521, Musnad Ahmad 6/93
2 Muslim # 67-2202, Abu Dawud # 3891, Tirmidhi # 2887, Ibn Majah # 3522, Musnad Ahmad 6-390
1
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يَشْفِيُّكَ بِسْمِ اللهِ أَرْقِيْكَ (رواه مسلم)
عليه narrated that (Sayyiduna) Jibril رضى الله عنه Sayyiduna Abu Sa'eed al-Khudri .1534
and asked, "O Muhammad, do you have a صلى الله عليه وسلم came to the Prophet السلام
complaint?" He said, "Yes!" He said, "In the name of Allah, I apply a charm to you
from whatever harms you, from the evil of every soul, and the eye of the envious
one. May Allah cure you. In the name of Allah I apply a charm to you."1
REFUGE IN ALLAH FROM EVIL AND CALAMITY
(١٥٣٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحَوِّذُ الْحُسَنَ وَالْحُسَيْنَ أُعِيُذُكُمَا
بِكَلِمَاتِ اللّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لََّّةٍ وَيَقُولُ إِّ آبَاكُمَا يُعَوِّدُ بِهَا إِسْمَاعِيْلَ
وَ إِسْحَاقَ رَوَاءُ الْبُخَارِىُّ وَفِيْ آَكْثَرِ نُسُخِ الْمَصَابِيُحِ بِهِمَا عَلَى لَفْظِ التَّكُنِيَّةِ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1535
prayed to Allah for protection of (Sayyidunas) Hasan and Husayn (in these words:)
أُعِيُذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لَّائمةٍ
"I seek refuge for you both in the perfect words of Allah from every devil and
reptile and from every evil eye."
And he would say, "Your father, Ibrahim palate, prayed from Allah's protection of
Isma'il عليه السلام and Ishaq عليه السلام, with them."2
Most texts of al-Masabih have with them (meaning these words) in the dual.
COMMENTARY: The words of Allah could be His knowledge, or His pure attribute, or His
Books.The evil of every devil is the evil of every transgressing one whether of mankind or
jinn, or of animals.
The reptile is every poisonous creature whose sting causes death, Sometimes insects of
the earth are also called hummah (Lu) while sammah (L) are those whose sting does
not cause death.
The word (w) (with them) towards the conclusion of the hadith are (Le) (with both) in most
texts of ai-Masabih referring to 'the evil of every devil' and 'every evil eye.' But, Allamah
Teebi atas, blames it to the scribes error.
.
HARDSHIP IS ALLAH'S MERCY
(١٥٣٦) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ تُّرِدِ اللّهُ بِهِ خَيْرًا يُصَبُ مِنْهُ(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1536
said, 'If Allah decided good for anyone then he is involved in some hardship."3
COMMENTARY: Hardship is severy such thing that the heart does not accept. It can be a
difficulty, an illness, a tragedy or sorrow. It does not imply Allah's wrath but even if Allah
decides to show favour and mercy to a person then He afflicts him with trial so that his sins
are erased and, having endured the severity, his heart and mind become receptive to good
1 Muslim # 40.2186, Ibn Majah # 3527, Musnad Ahmad 6-120.
2 Bukhari # 3371, Tirmidhi # 2067, Ibn Majah # 3525, Musnad Ahmad 1-270.
3 Bukhari # 5645.

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and its radiance if anyone bears patiently hardship and remains pleased then it shows that
the hardship will bring him Allah's pleasure and mercy.
However, if anyone does not show patience but displays violent emotion and
restlessness then the hardship is punishment to him from Allah.
SORROW REMOVES SINS
(١٥٣٧) وَعَنْهُ وَعَنْ آَنِيْ سَعِيْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ وَلَّا وَصَبٍ وَلَّا
هٍَّ وَلَا حُزْنٍ وَلَّا أَذَّى وَلَا غٍَ حَتّى الشَّوْكَةِ يُقَاكُهَا إِلَّ كَفَّرَ اللَّهُ بِهَا مِنْ خَطَايَاهُ(متفق عليه)
1537. Sayyiduna Abu Hurayrah cal», and Sayyiduna Abu Sa'eed narrated that
the Prophet صلى الله عليه وسلم said, "when a Muslim faces a difficulty, pain, anxiety,
sorrow hardship or worry, or is pierced by a thorn, Allah makes that an
atonement for his sins."1
COMMENTARY: The words used in the hadith are nearly synonymous, except that (+)
applies to an anxiety that might strike. On the other hand (+) (gumm) is a sorrow that has
struck already.
So any kind of sorrow or harm that a Muslim endures erases his minor sins.
PROPHET'S DIFFICULTY AND.ILLNESS
(١٥٣٨) وَعَنْ عَبْدِ اللّهِ ابْنِ مَسْئُوْدٍ قَالَ دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يُؤْعَكُ فَمَسَسْئُهُ بِيَدِئُ
فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ لَتُؤْعَكُ وَعْكًا شَدِيْدًا فَقَالَ النَّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَجَلُ إِنَّ أُوْعَتُ كَمَا
يُؤْعَثُ رَجُلَانٍ مِنْكُمْ قَالَ فَقُلْتُ ذَلِكَ لِآَّ لَكَ أَجْرَيْنِ فَقَالَ أَجَلُ ثَُّ قَالَ مَا مِنْ مُسْلٍِ يُصِيبُه اذِّى
مِنْ مَرَضِ فَمَا سِوَاءُ إِلََّ حَطَّ اللّهُ بِهِ سَيِّئَاتِهِ كَمَا تَحْتُ الشَّجَرَةُ وَرَقَهَا (متفق عليه)
1538. Sayyiduna Abdullah ibn Mas'ud ws a+, narrated that he visited the Prophet
(when he had fever. He touched him with his hand and said, "O صلى الله عليه وسلم
Messenger of Allah, you have high fever." He said, "Yes, I get fever twice as much
as any of you." Ibn Mas'ud we dn>, said, "That is because you will get reward twice
over." He said, "Yes!" and added, "If a Muslim is afflicted by difficulty through
illness or otherwise then Allah causes his sins to be cast away because of that just ?s
a tree casts down its leaves."2
(١٥٣٩) وَعَنُّ عَائِشَةً قَالَتُ مَا رَأَيْتُ أَحَدًّا الْوَجَعُ عَلَيْهِ أَشَدُّ مِنْ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (متفق عليه)
1539. Sayyidah Ayshah Que a+, narrated that she never found anyone suffering a
3صلى الله عليه وسلم pain more severe than Allah's Messenger
PANGS OF DEATH ARE SYMBOL OF EXALTED RANKS
(١٥٤٠) وَعَنْهَا قَالَتُ مَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَّ حَاقِنَتِيُ وَذَا قِنَّتِى فَلَا آَكُرَهُ شِدَّةَ الْمُؤْتِ لِأَحَدٍ
1 Bukhari # 5641, Muslim # 52-2573, Tirmidhi # 968.
2 Bukhari # 5648, Muslim # 45-2571, Darimi # 2771, Musnad Ahmad 1-381.
3 Bukhari # 5646, Muslim # 44-2570, Ibn Majah # 1622, Musnad Ahmad 6-173.

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أَبَدًّا بَعْدَ النَّبِيِّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ(رواه البخارى)
1540. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم died between
her breast and her coller bone. She said, "I shall never feel repulsed about anyone
experiencing terrible pangs of death after I saw the prophet L.,là Lo suffer. 1
COMMENTARY: The pangs of death are not against sins and not a sign of evil death.
Rather, they are symbols of exalted ranks.
Also, an easy death and soft pangs of death do not mean higher merits or excellence of
rank, for, if that was so then the Prophet ,4,leanLo was the most excellent of all.
EXAMPLE OF BELIEVER OF HYPOCRITE
(١٥٤١) وَعَنْ كَعْبٍ بُنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِ كَمَثَلِ الخَامَةٍ مِنَّ
الزَّرْعِ تُفِيْتُهَا الرِّيَامُ تَصْرَعُهَا مَرَّةً وَتَعْدِ لُهَا أُخْرِى حَتَّى يَاتِيَّةُ أَجَلُهُ وَمَقَلُ الْمُنَافِقِ كَمَثَلِ الْأُرُزَةِ الْمُجْذِیَةِ
الَّتِيِّ لَا يُصِيْبُهَا شَْ حَتى يَكُونَ النَّجِعَافُهَا مَرَّةً وَاحِدَةً(متفق عليه)
1541. Sayyiduna Ka'b ibn Maalik narrated that Allah's Messenger صلى الله عليه وسلم said,
"The example of the believer is like the soft plant stirred by the winds - now
banding down, now standing erect. And, thus his time comes. And, the example of
the hypocrite is like the cedar tree that stands unmoved. It is not influenced by
anything (not even the winds) till it is uprooted once for all (suddenly)."2
COMMENTARY: The believer is like a soft tree. He endures difficulties but remains steadfast
on his place till he dies, like the soft tree that away with the wind but keeps its place.
The hypocrite is like a cedar tree, stiff and unyielding. But, it is uprooted suddenly for no
apparent reason.
Both the believer and the hypocrite go through the ups and downs of life. The former
shows patience and is rewarded in the hereafter with paradise. The latter seems to be
happy but, when beset with problems, he cannot endure. He is failure in the hereafter.
(١٥٤٢) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَقَلُ الْمُؤْمِنِ كَمَقَلِ الزَّرْءِ لَا تَزَالُ الرِّئُمُ
تُمِيْلُهُ وَلَّا يَزَالُ الْمُؤْمِنُ يُصِيْبُهُ الْبَلَاءُ وَمَثَلُ الْمُنَافِقِ كَمَثَلِ شَجَرَةٍ الْآَرْزَةِ لَّا تَّهْتَزَّ حَتّى تُسْتَ حُمٍَّ منفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu ffurayrah .1542
said, "The believer is like a field with which the wind continues to play, so he too is
ceaselessly faced with trials. The hypocrite is like a pine tree that is motionless till
it is uprooted."3
COMMENTARY: The hypocrite lives an easy life in this world but will face punishment in
the next. The believer's life is hard in this world but he will find it comfortable in the next.
DO NOT CURSE ILLNESS
(١٥٤٣) وَعَنْ جَابِرٍ قَالَ دَخَّلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى أُمِّ السَّائِبِ فَقَالَ مَالَكِ تُزَفْزَ فِيْنَّ قَالَتِ
1 Bukhari # 5643, Muslim # 59-2810, Darimi # 2749, Musnad Ahmad 3-454.
2 Bukhari # 5643, Muslim # 59-2810.
3 Bukhari # 5644, Muslim # 58-2819, Tirmidhi # 2875, Musnad Ahmad # 7195.

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الُتِى لَا بَارَكَ اللَّهُ فِيْهَا فَقَالَ لَا تُسَمِى الْحُتِى فَإِنَّمَا تُذْهِبُ خَطَايَا بَنِي آدَمَ كَمَا يُذْهِبُ الْكِيْرُ خَبَثَ الْحَدِيْدِ
(رواه مسلم)
1543. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم visited
Sayyidah Umm Sa'ib us à», and asked, "What is wrong? Why do you tremble?"
She complained, I have) fever. May Allah not bless it!" He said, "Do not curse it. It
erases sins of the sons(offspring) of Aadam in the same way as bellows get rid of
the dross of iron."1
COMMENTARY: According to one tradition: Allah, the Exalted, removes the sins of a
believer because of the sickness of one night. Another tradition of Abu Dawud says that the
sickness of one night removes sins of one year.
REWARD ACCRUES FOK PIETY MISSED DURING SICKNESS
(١٥٤٤) وَعَنْ آَبِيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ كُتِبَ لَهُ بِمِثْلِ مَا
كَاتَ يَعْمَلُ مُقِيمًا صحيحًا-(رواه البخارى)
1544. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"when a person is ill or on a journey (and misses his optional pious actions), that
which he used to do during residence and sound health is recorded for him (in his
record of deeds)."2
DEATH DURING PLAGUE
(١٥٤٥) وَعَنْ أَنَسٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الطَّاعُوْكُ شَهَادَةُ كُلِّ مُسْلٍِ (متفق عليه)
1545. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"plague is martyrdom of every Muslim (who dies of it)."3
COMMENTARY: When plague spreads in a place, the Muslim who endure the hardship
and do not flee from that place but stay put relying on Allah and die there of plague, they
get the reward of martyrs.
REWARD OF MARTYRS
(١٥٤٦) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشُّهَدَاءُ خَمْسَةُ الْمَطْعُوُكُ
وَالْمَبْدُأُكُ وَالْغَرِيْقُ وَصَاحِبُ الْهَدْمِ وَالشَّهِيْدُ فِيْ سَبِيلِ اللّهِ(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1546
said "Martyrs are of five kinds: who dies of plague, who dies of stomach trouble, who
drowns, who is crushed under falling structure and who is martyred in Allah's path."4
COMMENTARY: One who drawn gets the reward of the inartyrs provided he does not
drown intentionally.
The martyr in the real sense of the word is he who gives his life in Allah's path. The other
1 Muslim # 53-4575.
2 Bukhari # 2996.
3 Bukhari # 5732, Muslim # 166-1916.
4 Bukhari # 5734.
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three kinds of martyrs are hypothetical. In fact, there are many more kinds of hypothetical
martyrs mentioned in some other well-known ahadith. Some of the ulama (Scholars) like
Suyuti aldo>, have put them together and some of them are they who die: of dhat ul janb
(pleurisy), of burning, during pregnancy. During virginity, before her child is weaned, of
tuberculosis, during a journey, on falling down from riding beast during a journey, while
guarding the Islamic frontiers, after falling into a pit, being devoured by wild beasts, while
defending or protecting own property, family, religion, life or right; through natural death
during jihad; and of natural death after longing for a martyr's death without getting an
opportunity for it.
Sayyiduna Ali us an, said that if a person is oppressed and imprisoned by the ruler and
dies of torture then he is a martyr. If any one is cruelly beaten and dies of it then he is a
martyr. If anyone dies while upholding tawhid (unity of Allah) then he is a martyr.
Sayyiduna Anas ucan », narrated that (death from) fever is martyrdom.
Sayyiduna Abu Ubayday ibn Al-Jarrah we a+, narrated that he asked, "O Messenger of
Allah, which kind of martyr is the most excellent in Allah's eyes?" He said, "He who
confronts a tyrant and enjoins him with piety and forbids evil but the tyrant kills him.'
Sayyiduna Abu Musa 4 +, narrated (the tradition) that the person on whom a horse or camel
treads and crushes and he dies, or whom a poisonous animal stings and he dies, is a martyr.
Sayyiduna Ibn Abbas wan+, narrated that if a man is in love (with a women) and he remains
chaste and righteous and keeps his love undisclosed till he dies then he is a martyr.
The Prophet صلى الله عليه وسلم said that while anyone who is sailing in a boat becomes sick and
vomits, he will earn the rank of a shahid (martyrs).
Sayyidah Ayshah Q a+, narrated in a marfu from that if anyone makes this supplication
twenty-five times a day:
اللُهُذَّ بَارِكْ لِيْ فِي الْمَوْتِ وَفِيْمَا بَعْدَ الْمَوْتِ
(O Allah, bless me in death and in what will follow after death),
and dies a natural death, then Allah will grant him reward of the death of a martyr.
Sayyiduna Ibn Umar que a +, narrated in a marfu form, "If anyone offers the salah (prayer) of
. duha (which is ishraq and chaast) and fasts for three days in a month and never misses the salah
(prayer) of witr, neither at home nor during a journey, then he will get the reward of a martyr."
Similarly, when there is a general straying of the masses in belief and deeds and someone
sticks to sunnah (Practice of Holy Prophet) and seeks knowledge and dies in that condition
then he is a martyr. One who seeks to learn is he who is occupied in acquiring knowledge
and teaching and learning or writing and editing books, or he simply joins a circle of
learning. He who spends his life in hospitality to people and serving them is a martyr.
Anyone who is wounded on the battlefield but dies after acquiring some benefit from
something of the world (he) is martyr.
If anyone consigns cereal or grain to the Muslims and if anyone earns a living for his family
and slaves, then they both are martyrs.
The sexually defiled man who is slain by an infidel on the battlefield is a martyr. So is he
who dies when water chokes his throat.
According to a hadith if a sick Muslim makes the supplication of prophet Yunus (>JiAle
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لَا إِلَهَ إِلَّ أَنْتَ سُبْحَانَكَ إِنِّ كُنْثُ مِنَ الظَّالِمِيْنَ
"and dies of that illness then he will get the reward of a martyr. And, if he recovers
from that illness then he regains health while he is forgiven.
The hadith also places a truthful, trustworthy merchant with the martyrs on the day of
resurrection.
He who dies on the night of Friday is a martyr.
According to a hadith, the mu'adhdhin who calls the adhan, without demanding a
remuneration, only for Allah's pleasure is like a martyr who is drenched in his blood and
trembles when he dies, his grave is without worms.
The Prophet صلى الله عليه وسلم said, "If anyone invokes blessing on me once. Allah showers on
him His mercy ten times. If anyone invokes blessing on me ten times, then Allah showers
His mercy on him one hundred times. If anyone invokes blessing on me one hundred
times, then Allah inscribes bara'ah between his two eyes. Bara'ah (freedom, exoneration) is
deliverance from hypocrisy and the Fire and Allah will place him with the martyrs on the
day of resurrection."
If anyone recites, in the morning, three times: (ِاغوذُ بِاللهِ السَّمِيْعِ الْعَلِيْمِ مِنَ الشَّيْطَانِ الرَّجِيم) followed by the
last three verses of surah al-Hashr, then Allah appoint seventy thousand angels who seek
forgiveness for him till evening. If he dies during that day then his death is the death of a
martyr. If anyone recites them in a evening, then he too qualifies for the same reward.
The Prophet صلى الله عليه وسلم advised a man, "when you go to your bed in the night, recite
the concluding verses of surah al-Hashr. If you die (in the night), you will earn .the
death of a martyr."
If anyone dies of epilepsy, then he is a martyr. He who dies during the pilgrimage of Hajj
(pilgrimage) or umrah is a martyr. He who dies while his ablution is intact is a martyr.
Also, one who dies in the month of Ramadan, or in the cities Bayt ul Maqdis, Makkah or
Madinah is a martyr. He who dies of consumption is a martyr.
(39:63) (مَقَالِيدُ الشّمْوَاتِ وَالأرضِ الخ) If anyone recites every morning and evening
then he will be regarded a martyr. A hadith speaks of its merit. (The verse means: {to Him
belong the keys of the heavens and the earth .... } to the end)
The martyrs also include:
-
One who dies at the age of ninety
One who dies while possessed by an evil spirit.
One whose parents are pleased with him during his lifetime.
-
A wife whose husband is pleased with her as long as she was alive.
The Muslim who is kindly to a weak old Muslim or helps him is also a martyr.
WHEN PLAGUE STRIKES
(١٥٤٧) وَعَنُ عَائِشَةَ قَالَتُ سَأَلُكُ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنِ الطَّاعُوْنٍ فَأَخْبَرَنِ أَنَّهُ عَذَابٌ
يَبْعَتُهُ اللهُ عَلى مَنْ يَشَاءُ وَإِّ اللّهَ جَعَلَهُ رَحْمَةً لِّلْمُؤْمِنِينَ لَيْسَ مِنْ أَحَدٍ يَقَّعُ الطَّاعُونُ فَيَمْكُّثُ فِيْ بَلَدِ؟
صَابِرًا مُحْتَسِبًا يَعْلَهُ أَنَّهُ لَا يُصِيْبُهُ إِلَّ مَا كَتَبَ اللّهُ لَّهُ إِلَّ كَانَ لَهُ مِثْلُ أَجْرٍ شَهِيْدٍ (رواه البخارى)
صلى الله عليه narrated that she asked Allah's Messenger رضى الله عنها Sayyidah Ayshah .1547
about plague. He said, "It is a punishment that Allah send upon whomsoever he
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wills. But, surely, Allah has made it a mercy for the believers whoever stays put in
his town when plague strikes it, patiently seek reward from Allah and knowing
that only what Allah has decreed for him shall happen to him will earn a reward
similar to that of a martyr."1
CLEAR GUIDANCE CONCERNING PLAGUE-HIT AREA
(١٥٤٨) وَعَنْ أُسَامَةً بُنِ زَيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الطَّاعُونُ رِجُزْ أُرْسِلَ عَلَى طَائِفَةٍ
◌ِنْ بَنِي إِسْرَائِيْلَ أَوْعَلَى مَنْ كَاتَ قَبْلَكُمُ فَإِذَا سَمِعْتُمْ بٍه بِأَرْضٍ فَلَا تَقْدَمُوْا عَلَيْهِ وَإِذَا وَقَةَ بِأَرْضٍ وَآَنْتُمُ
بِهَا فَلَا تَخْرُجُوْا فِرَارَّ اقِّنْهُ(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Usamah ibn Zayd .1548
said, "Plague is a punishment that has been sent down upon some of the Banu Isra'il
or upon those who had existed before you (the sub-narrator was unsure which words
were spoken). So, when you learn about it (having spread) in a land, do not go to it.
And, when it strikes the land where you are, do not leave it fleeing from it."2
COMMENTARY: These people of Banu Isra'il were they whom Allah had commanded to
enter the gate prostrating. But, they were disobedient and obstinate so Allah sent down on
them a scourge from heaven. (surah al-Baqarah verses 58, 59) As a result, twenty-four
thousand of their old people died instantly.
The two instructions given in this hadith are applied always. One must not go were an
epidemic has spread and not run away from the place if he is already there. If anyone flees
then he would commit a grave sin and be a spurned one. Apart from an epidemic, one may
seek refuge elsewhere if other kinds of trouble are likely, including after earthquake, fire or
possibility of a building tumbling down.
COPING WITH BLINDNESS
(١٥٤٩) وَعَنُ أَنَّسٍ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللّهُ سُبْحَانَهُ وَتَعَالِى إِذَا بُتَلَيْتُ عَبْدِىُ
بِحَبِيَتَيْهِ ثُمَّ صَبَرَ عَوَّضْتُه مِنْهَا الْجُنَّةَ يُرِيدُ عَيْنَيُّه(رواه البخارى)
1549. Sayyiduna Anas رضى الله عنه narrated that he heard the Prophet صلى اللهعليه وسلم say that
Allah subhanahu wa ta'ala (Glorious and Exalted) say, "When I afflict a slave of
Mine in his two dear ones he braves if calmly, I shall atone for it with paradise."3
The Prophet صلى الله عليه وسلم referred to two eyes when he quoted Allah's saying 'two
dear ones.'
COMMENTARY: A person who is deprived of his eyesight must not complain and be
depressed. Rather, he must be patient and grateful to Allah. His blindness is not because of
Allah's displeasure but to remove his sins and to raise his ranks. A saintly man was
deprived of his eyesight in old age. He used to say, "The solitude that I craved for is now
available to me."
1 Bukhari # 5734.
2 Bukhari # 6974, Muslim # 92-2218, Musnad Ahmad 1-182.
3 Bukhari # 5653, Musnad Ahmad 3-144.

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SECTION II
الفضلُ الثَّانِى
SICK VISIT & REWARD FOR IT
(١٥٥٠) عَنْ عَلِيٍّ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنُ مُسْلِمٍ يَعُوْدُ مُسْلِمًّا غُدُوَةً إِلَّ صَلَّى
عَلَيْهِ سَبْعُوْنَ اَلْفَ مَلَكٍ حَتَّى يُمْسِىَ وَإِنْ عَادَهُ عَشِيَّةً إِلَّ صَلَى عَلَيْهِ سَبْعُوْنَ أَلْفَ مَلَكٍ حَتَّى يُصْبِعَ
وَكَاتَ لَه خَرِيفٌ فِى الُنَّةِ(رواه الترمذى و ابوداؤد)
صلى الله عليه وسلم narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ali .1550
say. "If a Muslim pays a visit to a sick Muslim in the morning then seventy
thousand angels call blessing on him till the evening. If he pays the sick visit in the
evening then seventy thousand angels invoke blessing on him till morning. A
garden is set aside for him a paradise."1
SICK VISIT TO ONE WITH EYE TROUBLE
.
(١٥٥١) وَعَنْ زَيْدِ بْنِ أَرْقَوَ قَالَ عَادَنِ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ وَجَعٍ كَانَ بِعَيْنَى(رواهاحمدوابوداود)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Zayd ibn Arqam .1551
visited him when his eyes had ached. 2
COMMENTARY: It is sunnah (Practice of Holy Prophet) to visit a person who has pain in his
eyes or suffers from some other eye ailment. However, according to a tradition in Jami
Saghir patients of three kinds of illnesses must not be visited. They are:
(i)
pain in eyes,
(ii)
toothache, and
(iii)
abases of boils.
Reading the two traditions together, it means that only those people may visit these three
patients whose visit will not cause inconvenience to these patients.
This hadith (# 1551) may be said to call for the sick visit at the last stage and the hadith of
Jami Saghir applies at the first stage.
SUNNAH (PRACTICE OF HOLY PROPHET) OF MAKE ABLUTION BEFORE PAYING
SICK VISIT
(١٥٥٢) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوْءَ وَعَادَ آَخَاهُ الْمُسْلِمَّ
مُحْتسِبًّا بُؤْعِدَ مِنْ جَهَنَّمَ مَسِيْرَةَسِتِبْنَ خَرِيقًا(رواه ابوداؤد)
1552. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone performs ablution and makes it a perfect ablution and pays a sick visit to
his brother Muslim aiming for a reward then he is put away from hell a distance
of sixty years."3
COMMENTARY: The wisdom behind making ablution is that a sick visit is a worship and
with the ablution it becomes perfect.
The ulama (Scholars) say that this condition is conducive to supplication being accepted.
1 Abu Dawud # 3098, Tirmidhi # 971, Ibn Majah # 1442, Musnad Ahmed 1-91.
2 Abu Dawud # 3102, Musnad Ahmad 4-375.
3 Abu Dawud 3097.
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PRAYER FOR SICK
(١٥٥٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُسْلِوٍ يَعُوُدُ مُسْلِمًا فَيَقُوْلُ سَبْعَ
مَرَّاتٍ أَسْأَلُ اللّهُ الْعَظِيْمَ رَبَّ الْعَرْشِ الْعَظِيْمِ أَنْ يَشْفِيَّكَ إِلَّ شُفِى إِلَّ أَنْ يَكُوْنَ قَدْ حَضَّرَ أَجَلُه
(رواهابوداودوالترمذى)
1553. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If a Muslim visits another sick Muslim and prays seven times:
اسْأَّلُ اللّهُ الْعَظِيْمَ رَبَّ الْعَرْشِ الْعَظِيُمِ أَنْ يَشْفِيَّكَ
"I ask Allah, the Mighty, Lord of mighty throne, to cure you, then he will be cured
unless his term is over."1
PRAYER FOR FEVER AND PAIN
(١٥٥٤) وَعَنِ ابْنِ عَبَّاسٍ أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ مِنَ الْحُتِى وَمِنَ الْأَوْجَاءِ كُلِّهَا
أَنْ يَقُوُلُوْا بِسْمِ اللّهِ الْكَبِيْرِ أَعُوذُ بِاللهِ الْعَظِيُمِ مِنْ شَرِّ كُلِّ عِرُقٍ نَفَّارٍ وَمِنْ شَرِّحَرِّ النَّارِ - رَوَاهُ التِّزْ مِذِىُّ
وَقَالَ هُذَا حَدِيْتْ غَرِيُبْ لَا تَعْرِفُهُ إِلَّ مِنْ حَدِيْثِ إِبْرَاهِيمَ بُنِ اِسْمَاعِيلَ وَهُوَ يُضَغَفُ فِى الُدِيْثِ۔
1554. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم used to
teach them to pray when afflicted with fever and pain.
بِسْمِ اللهِ الْكَبِيْرِ أَعُوذُ بِاللّهِ الْعَظِيُمِ مِنْ شَرِّكُلِّ عِرُقٍ نَغَارٍ وَمِنْ شَرِّحَرِّ النَّارِ
'In the name of Allah, the Great (I begin to blow). I seek refuge I Allah, the Mighty,
from the evil of every bursting vein and from the evil of the heat of the Fire.'2
COMMENTARY: The bursting vein is a `rush of blood in the veins. When this happens it
causes much restlessness through fever and other diseases,
PRAYER IN ILLNESS
(١٥٥٥) وَعَنْ أَبِ الدَّرْدَاءِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنِ اشْتَكُ مِنْكُمُ شَيْئًا آوِ
اشْتَكَاهُ أَخْ لَهِ فَلْيُقُلُ رَبَّنَا اللَّهُ الَّذِىُ فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمْرُكَ فِي السَّمَاءِ وَالْأَرْضِ كَمَا رَحُمَتُكَ فِي
السّمَاءِ فَاجْعَلُ رَحُمَتَكَ فِي الْأَرْضِ إِغْفِرْ لَناَ ذُنُوبَنَا وَ خَطَايَا أَنْتَ رَبُّ الطَّيِّيْنَ آَنْزِلُ رَحْمَةً مِنْ رَحْمَيِّكَ
وَشِفَاءٍ مِنْ شِفَائِكَ عَلى مُذَا الْوَجَعِ فَيَبْرَأُ(رواه ابوداؤد)
صلى الله عليه Sayyiduna Abu Ad-Darda narrated that he heard Allah's Messenger .1555
, say, "If any of you is ill, or a brother of his is ill, let him pray:
رَّنَا اللَّهُ الَّذِىُ فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمْرُكَ فِي السَّمَاءِ وَالْأَرْضِ كَمَّا رَحْمَتُكَ فِى السَّمَاءِ فَاجْعَلُ
رَحْمَتَكَ فِي الْأَرْضِ إِغْفِرُلَنَا ذُنُوْبَنَا وَ خَطَايَا أَنْتَ رَبُّ الَّتِيْنَ آَنْزِلُ رَحْمَةً مِنْ رَحْمَتِكَ وَشِفَاءٌ مِنْ
1 Abu Dawud # 3106, Tirmidhi # 2081, Musnad Ahmad 1-239.
2 Tirmidhi # 2080, Ibn Majah # 3526.

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شِفَائِكَ عَلَى هَذَا انْوَجَعِ فَيَبْرَأُ
'O Lord who are in heaven, your name is sacred. Your command prevails in the
heaven and the earth just as your mercy is in the heaven. So cause your mercy to
prevail on earth. Forgive us our sins, minor and major. You are the Lord of the
pious. Send down from your mercy and from your healing on this pain, so that it
shall be cured."1
COMMENTARY: In the heaven, Allah's mercy is on every single one, but on earth, it is on
some specifically but not on all. It is only on the believers. Though everyone benefits from
his general mercy, as he says:
رَحُمَّتِىٌ وَسِعَتُ كُلَّ شَيٍّ
{My mercy embraces all things) (7: 156)
The pious are the believers who are free of polytheism. Or the righteous Muslim who
abstain from evil deeds and words.
PRAYER DURING SICK VISIT
(١٥٥٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاءَ الرَّجُلُ يَهُوْدُ مَرِيْضًا
فَلْقُلُ اللَّهُمَّ اخْفٍ عَبْدَكَ يَنْكُ لَكَ عَدُ وًّا أَوْ يَمْشِئْ لَكَ إِلى جَنَازَةٍ(رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .1556
said, "When a man pays a visit to a sick person, let him pray:
اللَّهَُّ اشْفِ عَبْدَكَ يَنْكَأُلَكَ عَدُ وًّا أَوْ يَمْشِى لَكَ إِلى جَنَازَةٍ
'O Allah, heal your slave so that he may tackle on enemy effectively for your sake
or walk to a funeral for your pleasure."2
EXPIATION OF SINS
(١٥٥٧) وَعَنُ عَلِيّ بْنِ زَيْدٍ عَنْ أُمْيَّةَّ أَنَّهَا سَأَلَتْ عَائِشَةً عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ إِنْ تُبْدُوْا مَا فِى أَنْفُسِكُمْ أَوْ تُخْفُوْهُ
يُحَاسِكُمْ بِهِ اللَّهُ وَعَنْ قَوْلِهِ وَمَنْ يَعْمَلُ سُوْءٍ يُجْزَّبِهِ فَقَالَتْ مَا سَأَلِيْ عَنْهَا أَحَدْ مِنْذُ سَأَلَّكُ تَسُوْلَ اللّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ فَقَالَ هذِهِ مُعَاتَّبَةُ اللّهِ الْعَبْدَ بِمَا يُصِيُّهُ مِنَّ الُتِى وَالتَّكُبَّةِ حَتَّى الْبِضَاعَةِ يَضَعُهَا فِى يَدِ قَمِْصِهِ فَيَفْقِدُهَا
فَيَقْزَءُ لَّهَا حَتَّى إِّ الْعَبْدَ لَيَخٌُ مِنْ ذُنُوبِهِ كَمَا يَخْرُ جُ الْتِّبْرُ الْأَحْمَرُ مِنَ الْكِيْرِ- رَوَاهُ التِّزْمِذِىُّ-
1557. Sayyiduna ali ibn Zayd auto-, narrated that Sayyiduna Umayyah aluz, reported
that he asked Sayyidah Ayshah que a +, about the words of Allah, Blessed and
Exalted:
إِنْ تُبْدُوْا مَافِعْ آَنْفُسِكُمْ أَوْ تُخْفُوْهُ يُحَاسِبْكُمْ بِهِ اللّهُ
{Whether you disclose whatsoever is in you mind or conceal it. Allah will call you
to account for it} (2:284)
and:
1 Abu Dawud # 3892, Musnad Ahmad 6-21.
2 Abu Dawud # 3107, Musnad Ahmad 2-172.

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مَنْ يَعْمَلُ سُوءٌ مُزّپٍه
(He who does evil shall be recompensed for it) (4:123)
She said, "No one has asked me about them since I had asked Allah's Messenger
He had said, 'This is how Allah afflicts His slaves in difficulties, like . صلى الله عليه وسلم
fever and misfortune, even loss of something that he places in his shirt pocket and
grieves for it. Thus the slave emerges out of his sins as though pure gold is drawn
from the bellows."1
COMMENTARY: The sahabah (companions) were worried that they would have to
account for what thoughts they got in their hearts and they would be punished for their
deeds minor or major, Sayyidah Ayshah Que a+, explained that Allah would not punish
them for their thoughts and every kind of sin. Rather, Allah punishes the believers in this
world for their sins through illness or grief and sorrow. These things atone for their sins. It
is like a friend being displeased because of the wrong attitude of his friend, but of heart he
continues to love him.
(١٥٥٨) وَعَنْ أَبِ مُؤْسِى أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يُصِيبُ عَبْدًّا نَكْبَةُ فَمَا فَوْقَهَا أَوْدُوْنَّمَا
إِلَّا بِذَنْبٍ وَمَا يَعْفُو اللَّهُ عَنْهُ أَكْثَرُ وَقَرَأْ وَمَا أَصَابَكُمْ مِنْ تُصِيْبَةٍ فَبِمَا كَسَبَتْ آَيْدِيْكُمْ وَ يَعْفُوْ عَنْ
گھیڕ(رواهالترمذى)
1558. Sayyiduna Abu Musa رضى الله عنه narrated that the prophet صلى الله عليه وسلم said, "A
person does not suffer a hardship, severe or soft, but for a sin. However, that which
Allah forgives is more then that." Then, he recited:
مَا أَصَابَكُمْ مِنْ مُصِيْبَةٍ فَبِمَا كَسَبَتْ آَيْدِیُكُمٌ وَيَهُفُؤْ عَنْ گَئِيْرٍ
(And whatever of misfortune befalls you, it is for what your own hands have earned
and He pardons much) (43:30)2
COMMENTARY: They addresses the sinners. They should cease and mend their ways.
Others who do not sin are tried by misfortune or hardship and their ranks are raised
thereby. But even these pious people blame their trial to their sins. For instance, a rat cut off
the shoes of a pious man and he lamented that it was a punishment for his sins.
DURING INCAPABILITY PIETY CONTINUES TO BE CREDITED
(١٥٥٩) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْعَبْدَ إِذَا كَانَ عَلَى طَرِيْقَةٍ
حَسَنَّةٍ مِنَ الْعِبَادَةِثُمَّ مَرِضَ قِيْلَ لِلْمَلَكِ الْمُؤَقَّلِ بِهِ اُكْتُبُ لَهُ مِثْلَ عَمَلِهِ إِذَا كَانَ طَلِيْقًا حَتَّى أُطْلِقَةُ أَوْاَكُفِتَهُ إِلَىَّ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr :1559
, said, "If a slave (of Allah) who has been pursuing the pious path of worship
falls ill (and is unable to continue worship), the angel who is deputed over him is
told to continue to record for him deeds like what he had been doing when he was
1 Tirmidhi # 3002, Musnad Ahmad 6-218.
2 Tirmidhi # 3263, Musnad Ahmad 6-167. (See Tirmidhi for comments of Sayyiduna Bilal san+;).

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healthy till 'I (Allah) relieve him from illness or take him to me."1
(١٥٦٠) وَعَنُ أَنَسٍ أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا بْتُلِيَ الْمُسْلِمُ بِبَلَاءٍ فِي جَسَدٍوٍ قِيْلَ
لِلْمَلَكِ أُكْتُبُ لَهُ صَالِمَ عَمَلِهِ الَّذِى كَانَ يَعْمَلُ فَإِنْ شَفَاءُ غَشَلَهُ وَ طَهَّرَهُ وَإِنْ قَبَضَهُ غَفَرَلَهُ
وَرَحِمَةَ - رَوَاهُمَا فِيْ شَرُحِ السُّنَّةِ
1560: Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If a
Muslim is physically handicapped, Allah instructs the angel to record for him his
good deeds that he had been doing. If Allah curses him, He washes and purifies
him (from sins). If he takes him away, He forgives him and shows mercy to him."2
KIND OF MARTYRDOM
(١٥٦١) وَعَنْ جَابِرِ بُنِ عَتِيْتٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشَّهَادَفُ سَبْعُ سِوَى الْقَتْلِ فِى سَبِئْلٍ
اللَّهِ الْتَطْعُوْنُ شَهِيُدْ وَالْغَرِثِقْ شَهِيْدْ وَصَاحِبُ ذَاتَ الْجُنْبِ شَهِيْدْ وَالْمَبْطُوُُ شَهِيْدْ وَصَاحِبُ الْحُرِيْقِ
شَهِيْدْ وَالَّذِىْ يَمُوْتُ تَحْتَ الْهَدَمِ شَهِيْدْ وَالْمَرْأَةُ تَمُؤْت مُجُمُعٍ شَهِيْدٌ(رواه مالك وابوداود والنساى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir ibn Atik .1561
said that there are seven kinds of martyrdom apart from the one in Allah's path.
(i)
Death in plague is martyrdom.
(ii)
Death by drowning is martyrdom.
(iii)
Death of pleurisy is martyrdom.
(iv)
Death of internal malady is martyrdom.
(v)
Death by burning is martyrdom.
(vi)
Death by being buried under crumbling debris is martyrdom And,
(vii)
Death of a woman during pregnancy is martyrdom.3
COMMENTARY: The true martyr is he who gives his life in Allah's path. Those are many
hypothetical martyrs (see hadith # 1546). Dhat ul janb is pleurisy or inflammation of the
pleurae, causing pain in breathing.
INVOLVED IN DISTRESS MOST OF ALL
(١٥٦٢) وَعَنْ سَعْدٍ قَالَ سُئِلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَىُّ النَّاسِ أَشَدُّ بَلَاءٍ قَالَ الْأَنْبِيَاءُ ثُمَّ الْأَمْعَلُ
فَالْأَمْقَلُ يُبْتَلَى الرَّجُلُ عَلَى حَسَبٍ دِيْنِهِ فَإِنْ كَانَ فِيْ دِيْنِهِ صُلْبًّا إِشْتَذَّ بَلَاؤُهُ وَإِنْ كَاتَ فِ دِئْنِهِ رِقٌَّ
هُوِّكَ عَلَيْهِ فَمَا زَالَ كَذَلِكَ حَتَّى يَمْثِىَ عَلَى أَرْضِ مَالَهُ ذَنْبٌ - رَوَاهُ التِّزْمِذِىُّ وَابْنُ مَاجَةَ وَالدَّارِمِّ وَقَالَ
التِّرْمِذُِّ هَذَا حَدِيثٌ حَسَنٌصَحِيمٌ
صلى الله عليه narrated that someone asked the prophet رضى الله عنه Sayyiduna Sa'd :1562
"which kind of people faced trial most?" He said, "The prophet, then their
1 Darimi # 2770, Musnad Ahmad 2-203, Shorh Sunnah.
2 Musnad ahmd 3-148, Sharh Sunnah.
3 Abu Dawud # 3111, Nasa'i # 1846, Ibn Majah # 2803, Muwatta Maalik 166.12-36.
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