النص المفهرس

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
481
slaves, you cannot cause Me loss and succeed in doing so, and you cannot benefit
me and succeed in doing so. O my slaves, if the first of you and the last of you, your
mankind and your jinns, all became as pious as the most pious hearted single one
among you, that would not bring any increase in My kingdom. O my slaves, if the
first of you and the last of you, your mankind and your jinns, all became as wicked
as the most wicked hearted single are among you, that would not cause the least
dent to My kingdom. O My slaves, if the first of you and the last of you, your
mankind and your jinns, stood on a plain and supplicated Me and I gave each man
what he prayed for, that would not diminish what I have, save as a needle would
reduce from the sea when immersed into it. O My slaves, it is only your deeds that I
count for you and then reimburse you in full for them. So, he who finds good, let
him praise Allah. And he who finds otherwise, let him blame none but himself."1
COMMENTARY: Everyone is said to be astray because there is none who is perfect and
without some shortcoming of religion or of the world. If people were left to themselves,
they would become like wild trees. Allah guides whom He likes. The Prophet Muhammad
yAte as described it thus, 'Allah created the creation in darkness. Then, He sprinkled
His light on them."
However, this should not cause any confusion about these words being contradictory to
the hadith (tradition): 'Every newborn is born on innate nature (of Islam)." Becaue innate
nature means tawhid or monotheism. Straying and darkness are not to know the
commands of faith and the limits of Islam, and its conditions.
"If you repent for sins which you commit all the time by day and night. I shall forgive you
all your sins. Some sins are such that the sinner must ask forgiveness for them but some
Allah forgives even without a repentance by His mercy.
Allamah Teebi alas, said that a needle does not displace any noticeable amount of water in
the sea. It cannot even be imagined. Rather, it is impossible so it has been compared
otherwise nothing at all is diminished from Allah's treasures
Ibn Maalik als, said that this could be said to be a hypothetical statement: 'If at all Allah's
treasures were diminished then it would be like that."
ALLAH'S ALL-ENCOMPASSING MERCY
(٢٣٢٧) وَعَنْ أَبٍ سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ فِيْ بَنِي إِسْرَائِيْلَ رَجُلْ قَتَلَ
تِسْعَةً وَتِسْعِيُنَّ إِنْسَانًا ثُؤَّ خَرَجَ يَسْأَلُ فَأَتُ رَاهِبًا فَسَأَلَهُ فَقَالَ آَلَّهُ تَوبَةٌ قَالَ لَا فَقَّتَلَهُ وَجَعَلَ يَسْأَلُ فَقَالَ لَّهُ
رَجُلْ إِثْتِ قَرْيَةٌ كَذَا وَكَذَا فَأَدْرَكَهُ الْمَوتُ فَنَاء بِصَدُرٍ تخٌوَهَا فَاخْتَصَمَتُ فِيْهِ مِنَئِكَةُ الرَّحْمَةِ وَمَلَائِگهُ
الْعَذَّابِ فَأَوحَى اللهُ إِى هَذِهٍ آْ تَقَرَّبٍ وَإِلَى هذِهِ آَ تَبَاعَدِىٌّ فَقَّلَ قِيْهُوا مَا بَيْنَ هُمَا فَؤُچِدَ إلى هذه
أَقُّرَبَ بَشِبْرٍ فَغُفِرَ لَه۔ (متفق عليه)
صلى اله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'ed al-Khudri .2327
uke soid. "There was a man from Banu Isra'il who had murdered ninety-nine
persons. Then he set out asking (whether his repentance would be accepted) and he
came to a monk and asked him if his repentance could be valid. The monk replied
1 Muslim # 55-2577, Musnad(book) Ahmad 5-160

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
482
in the negative. So he killed the monk. He continued to ask till someone advised
him to go to a certain village. However, death overtook him on the way (to it). As he
was about to die, he turned his chest towards that village (where he had hoped to
gain approval of his repentance). Now, the angels of mercy and the angels of
punishment disputed over him. Allah ordered the village to draw nearer to him and
the land (that he had left) to draw back, and He ordered the angels, to measure the
distances between the two (and the body). He was found to be one span closer to
the village to which he was destined. So, he was forgiven."1
COMMENTARY: Ibn Maalik al >, said that both, the angels of mercy and the angels of
punishments, sought his soul from the angel of death.
This hadith (tradition) is evidence that Allah's mercy is unlimited and embraces one who
seeks forgiveness and approval of repentance. He may have been a very great sinner.
Allamah Teebi al >, said that in case of such sinners Allah becomes pleased with the
repentant and gets even his enemies to be pleased with him.
The hadith (tradition) exhorts us to seek forgiveness for our sins and make repentance to
clear ourselves of sin. We must not despair of Allah's mercy.
(٢٣٢٨) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسِىْ بِيَّدٍٍ لَولَمْ تُذْنِبُوا لَذَهَبَ
اللهُ بِكُمْ وتَجَاء بِقَوْمٍ يُذُنِبُونَ فَيَسْتَغْفِرُونَ اللَّهَ فَيَغْفِرُ لَهُمُ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2328
said, "By him in whose hand is my soul, were you not to commit sin. Allah would
take you away and would bring (in your place) a people who would commit sin,
then seek Allah's forgiveness. And, He would forgive them."2
COMMENTARY: This hadith (tradition) describes Allah's vast mercy and forgiveness. He
demonstrates His attribute Al-Ghafur (the forgiving). Hence, people must not be slow in
asking for pardon for their sins. In no way does this hadith (tradition) exhort people to
commit sin because Allah himself has given the command to abstain from sin and He sent
His messenger صلى الله عليه وسلم to this world to bring people out of a life of sin and wrongdoing
into obedience and worship.
(٢٣٢٩) وَعَنْ آَبٍ مُوسَى قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهُ يَبْسُطُ يَدَّهُ بِاللَّيْلِ لِيَتُوبَ مُبِىُُّ
النَّهَارِ وَ يَبْسُطُ يَدَهُ بِالتَّهَارِ لِيَتُوبَ مُبِئْء اللَّيْلِ حَتّى تَطْلُغَ الشَّمْسُ مِنْ مَغْرِ بِهَا (رواه مسلم)
2329. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, Allah stretches out His hand in the night so that the wrong-doers during
the day might repent. And, He stretches out His hand in the day so that the wrong
doer during the night might repent. (This will go on) till (the time when) the sun
rises from the place of its setting."3
COMMENTARY: Stretching out the hand is to invite the sinner to repent.
Some scholars say 'stretching out hands' stands for Allah's mercy.
1 Bukhari # 3470, Muslim # 46-2766, Stories from the Hadith (tradition) PP 207, 208 (Dar ul-Isha'at,
Karachi)
2 Muslim # 11-2749, Musnad(book) Ahmad 2-309
3 Muslim # 31-2759, Musnad(book) Ahmad 4-395.

483
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
When the sun rises from the west, repentance will no longer be accepted. Thereafter, no
one's repentance will be accepted.
ALLAH ACCEPTS REPENTANCE
(٢٣٣٠) وَعَنْ عَائِشَةَ قَالَت قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ الْعَبْدَ إِذَا اعْتَرَفَ تُؤَّ تَابَ تَابَ اللَّهُ
عَلَيْهِ۔ (متفق عليه)
2330. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
'when anyone admits (his sin with remorse) and repents Allah relents to him."1
(٢٣٣١) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَابَ قَبْل أَجْ تَظْلُغَ الشَّمْسُ مِنْ
مَغْرِبِهَا تَابَ اللّهُ عَلَيْهِ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2331
said. "He who repents before (the time when) the sun rises from the place of its
setting, Allah will accept his repentance."2
COMMENTARY: Allamah Teebi als, said that it is (a general) limit for repentance to be
accepted. The individual and that is before pangs of death over take a person. His
repenting will be futile when he experience the pangs of death.
ALLAH IS PLEASED WITH ANYONE'S REPENTANCE
(٢٣٣٢) وَعَنْ أَنٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةٍ عَبْدِهِ حِيْنَ يَتُوبُ إِلَيْهِ مِنْ
أَحَدِكُمْ كَانَ رَاحِلَتُهُ بِأَرْضٍ فُلَاةٍ فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُ فَأَيِسَ مِنْهَا فَأَتُ شَجَرَةً فَاضْطَجَعَ
فِي ظِلّهَا قَدْ آَيِسَ مِنْ رَاحِلَتِهِ فَبَيْنَمَا هُوَ كَذلِكَ إِذْهُوَ بِهَا قَائِمَةٌ عِنْدَهُ فَأَخَذَ خِظَامِهَا ثُؤَّ قَالَ مِنْ شِدَّةِ الفَرَحِ
اَللَّهُؤَّ أَنْتَ عَبْدِىٌ وَأَنَا رَبُّكَ أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ- (رواه مسلم)
2332. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah is more pleased with the repentance of His slave when he repents to Him
than any of you would be on recovering his riding beast loaded with his food and
drink which had fled from him in wilderness and he had no hope of getting it back,
so went and lay down in the shade of a tree when, all of a sudden, he saw it
standing by him. So, he grabbed its bridle and, overcome with happiness, he
explained. 'O Allah, you are my slave and I am your Lord,' erring from
exuberance."3
COMMENTARY: Allah is very pleased with a person's repentance. He accepts his
repentance and his mercy on him.
ALLAH ACCEPTS REPENTANCE AGAIN AND AGAIN
(٢٣٣٣) وَعَنْ أَبِي هُرَ يْرَةَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ عَبْدًا أَذْنَبُ ذَنْبًّا فَقَالَ رَتٍّ أَذْنَبْتُ
1 Bukhari # 4141, Muslim # 56-2770
2 Muslim # 43-2703, Musnad(book) Ahmad 2-506
3 Muslim # 7-2747

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
484
فَاغْفِرُهُ فَقَالَ رَبّه أَعَلِمَ عَبْدِى أَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهٍ غَفَرْتُ لِعَبْدِى ثُوَّ مَكَثَ مَا شَاء اللّهُثُمَّ
أَذْتَبَ ذَنْبًا فَقَالَ رَتٍّ اذْنَبْتُ ذَنْبًا فَاغْفِرُهُ فَقَالَ أَعَلِمَ عَبْدِى أَّ لَه رَبّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ غَفَرْتُ
لِعَبْدِىُّ ثُمَ مَكَثَ مَاشَاء اللَّهُ ثُؤَّ أَذْنَبَ ذَنْبًا فَقَالَ رَتٍّ أَذْنَبْتُ ذَنْبًّا أَخَرَ فَاغْفِرُهُ لِيْ فَقَالَ أَعَلِمَ عَبْدِئْ آَّ
لَه رَبَّا يَغْفِرُ الذَّنُبَ وَيَاخُذُ بِهٍ غَفَرُتُ لِعَبْدِى فَلْيُفْعَلُ مَاشَاءَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2333
said that a man (of this ummah (people/followers) or of the past) committed sin and'
said, "My Lord I have committed a sin. So forgive me. "His Lord asked (to the
angels.). "Does my slave know that he had a Lord who forgives sin (when He likes)
and seizes him (when He likes)? I have forgiven my slave." Then, he remained
(sinless) till such time as Allah willed. Then he committed a sin and pleased, "My
Lord, I have sinned, so forgive me." He (Allah) asked. "Does my slave know that he
has a Lord who forgives sin and seize him for it? I have forgiven him." Then, he
remained (sinless) as long as Allah willed, but soon committed sin (again) and
prayed." My Lord. I have committed another sin. Do forgive me." He asked, "Does
My slave know that he has a Lord who forgives sin and seizes for it? I have forgiven
My slave. He may do what he likes."1
COMMENTARY: Allah says 'He may do what He likes meaning, 'as long as he makes
Istighfar after committing sin.' This emphasizes the merit of Istighfar.
DO NOT CONDEMN A SINNER TO HELL
(٢٣٣٤) وَعَنْ جُنْدُبٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَدَّثَ أَكَّ رَجُلًا قَالَ وَاللّهِ لَا يَخْفِرُ اللّهُ
لِقُلَانٍ وَإِكَّ اللهَ تَعَالِى قَالَ مَنْ ذَالَّذِى يَتَّى عَلَىَّ إِنَّ لَا أَغْفِرُ لِقُلَانٍ فَإِ قَدْ غَفَرْتُ لِقُلَانٍ
وَأَحْبَطْتُ عَمَلَكَ أَوْكَّمَا قَالَ- (رواه مسلم)
2334. Sayyiduna Jundub رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said that a
man (of this ummah (people/followers) or of a previous ummah (people/followers))
said, "By Allah, Allah will never forgive so and so" But, indeed, Allah, the Exalted,
asked, "Who is he to swear on Me that I shall not forgive so and so? Indeed, I have
forgiven that person and have wiped out your deeds." Or, as He did say.2
COMMENTARY: Some ignorant Sufis (mysties) do not hold good opinion of the sinners.
They must know that Allah's mercy is vast and embraces the sinner too.
It is not allowed to say definitely of anyone that he will be admitted to paradise or
consigned to hell. However, those categories whom the Quran and the hadith (tradition)
have clearly defined as belonging to paradise or to hell may be described as such in
unambiguous words.
PRAYER SEEKING FORGIVENESS
(٢٣٣٥) وَعَنْ شَدَّادِ بْنِ أَوْسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَيِّدُ الْإِسْتِغْفَارِ آَْ تَقُوْلَ اَللَّهُوَّ
1 Bukhari # 7507, Muslim # 29-2758, Musnad(book) Ahmad 2-405
2 Muslim # 137-2621

485
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
أَنْتَ رَّ لَا إِلَّهَ أَنْتَ خَلَقْتَنِيِ وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ
مَا صَنَّعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَأَبُوْءٌ بِذَنْيِى فَاغْفِر ◌ِيْ فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّ أَنْتَ قَالَ وَمَنْ قَالَهَا مِنَ
النَّهَارِ مُوقِنَّا بِهَا فَمَاتَ مِنْ يَوْمِهِ قَبْل أَنْ يُمْسِىَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ وَمَنْ قَالَها مِنَ اللَّيْلِ وَهُوَ مُوقِنْ پِهَا
فَمَاتَ قَبْلَ آَنْ يُصْبِحَّ فَهُوَ مِنْ آَهْلِ الْجُنَّةِ-(رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Shaddad ibn Aws .2335
, said that the Sayyidul Istighfar (the most excellent method to seek forgiveness)
is that you say:
اللَّهُوَّ أَنْتَ رَتٍِ لَا إِلهَ أَنْتَ خَلَقْتَنِيُ وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ
مَا صَنَّعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَّىَّ وَأَبُوْءُ بِذَنِِّى فَاغْفِرِ فَإِنَّهُ لَا يَغْفِرُ الذُّنُوْبَ
{O Allah, you are my Lord. There is no God but you. You have created me and I am
your slave. And I adhere to your covenant and your promise to the best of my
ability. I seek refuge in you from the evil of that which I perpetrated I confirm to
you Your favours to me and I confess my sin. So, forgive me (my sins), for none, but
you forgive sins}
He said, "If anyone says it during the day with a firm conviction in it and dies that
day before evening then he will be among the inhabitants of paradise. And it any
one says it during the night with a firm conviction on it and dies before morning
then he will be among the inhabitant of paradise."1
SECTION II
الفَصلُ الثَّانِى
ALLAH'S FORGIVENESS KNOWS NO BOUNDS
(٢٣٣٦ -٢٣٣٧) عَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللهُ تَعَالِى يَا ابْنَ أَدَمَّ إِنَّكَ مَا دَعَوْتَنِىِ
وَرَجَوْتَنِى غَفَرُتُ لَّكَ عَلَى مَا كَانَ فِيْكَ وَلَا أُبَالِيْ يَا ابْنَ أَدَمَ لَوْ بَلَغَتْ ذُنُوبُكَ عَنَانَ الشَّمَاءِ تُؤَّ اسْتَغْفَرُ
تَنِ غَفَرُتُ لَكَ وَلَّا أُبَالِ يَا ابْنَ أَدَمَ إِنَّكَ لَو لَفِيَّتَنِيْ بِقُرَابٍ الْأَرْضِ خَطَايَا تُؤَّ لَفِيْتَنِيْ لَّا تُشْرِكُ لِيٍ شَيْئًا لَاَ
تَيْتُكَ بِقُرَابِهَا مَغْفِرَةٌ- رَوَاهُ التِّرْمِذِىُّ وَرَوَاهُ أَحْمَدُ وَالدَّارِمِّ عَنْ آَبٍ ذَرٍ وَقَّالَ التِّرْمِذِىُّ هَذَا حَدِيْثْ حَسَنْ غَرِيُبُ
2336. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said that
Allah, the exalted, says, "O son of Aadam, as long as you pray to me and place hope
in Me, I will forgive you in spite of what is against you. I do not mind! O son of
Aadam, if your sin reach the borders of the sky and you seek My forgiveness, I shall
forgive you. I do not mind. O son of Aadam, were you to come to me with sins as
many as would fill the earth and you meet me without having associated any thing
with me, I shall come to you with as much forgiveness as would fill the earth."2
2337. Sayyiduna Abu Dharr رضى الله عنه narrated that it too.3
1 Bukhari # 6306, Tirmidhi # 3404
2 Tirmidhi # 3551
3 Darimi # 2788, Musnad(book) Ahmad 5-147.
:

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
486
BE CONFIDENT OF BEING FORGIVEN
(٢٣٣٨) وَعَنِ ابْنِ عَبَّاسٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ قَالَ اللهُ تَعَالِى مَنُ عَلِمَ آَنِى ذُوْقُدُرَةٍ عَلَّى
مَغْفِرَةٍ الذُّنُوْبِ غَفَرْتُ لَهُ وَلَا أُبَالِى مَا لَمْ يُشْرِكْ بٍ شَيْئًا(رواه فى شرح السنة)
2338. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
that Allah says, "He who knows that I am able to forgive sins, I will forgive him,
and I do not care about it, provided he does not associate anything with me."1
COMMENTARY: A person's knowledge that Allah has power to forgive becomes the
means of his forgiveness because he has hopes in him. If anyone places hope in the
compassionate, then He does not deprive him.
Therefore, this hadith (tradition) Qudsi is like the hadith (tradition) Qudsi:
انا عند ظن عبدی یې
"I am as My slave's expectation of Me."
It is reported that Sufyan Thawri ales, fell ill. Hammad ibn Salamah als, paid him a sick
visit. Sufyan anda>, asked Hammad, alus, "Do you expect that Allah will forgive one like
me?" Hammad ale>, said, "If I am given choice between my father and Alah to conduct my
reckoning, I would get it done by Allah because He is more merciful to me then my father."
He meant to advise sufyan alda>, to place hopes in Allah's forgiveness and mercy because
He is the Most merciful of those who show mercy.
MERIT OF ISTIGHFAR & ITS INFLUENCE
(٢٣٣٩) وَعَنِ ابْنٍ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَزِمَ الْإِسْتِغْفَارَ جَعَلَ اللَّهُ لَهُ مِنْ كُلِّ
ضَيْقٍ مَخْرَ جًا وَمِنْ كُلِّ هٍَّ فَرَجًا وَرَزَقَد مِنْ حَيْثُ لَا يَخْتَسِبُ-(رواه احمد وابوداؤد)
2339. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who binds himself to make Istighfar, Allah carves for him a way out of every
hardship, and from every anxiety a solace. And He will provide for him (provision)
from where he did not expect."2
COMMENTARY: If a sin is committed or an anxiety, distress or grief descends on anyone,
he must make Istighfar. Or, one must make Istighfar constantly, for man is dependant on it
every moment of his life. This is why the Prophet Muhammad صلى الله عليه وسلم said,
◌ُوْب ◌ِلِمَنْ وَجَدَ فِىْ صَحِيْفَتِهِ إِسْتِغْفَارً ا كَثِيْرًا
"He is fortunate who find in his record of deeds numerous Istighfar."
He who binds himself to make Istighfar, his heart place a strong reliance on Allah and his
sins are forgiven. So, he is counted among those who fear Allah and who rely on Him.
Allah says of such people:
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلُ لَّهُ مَخْرَجًا وَيَرُ زُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَنْ يَتَوَكَّلُ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
{And whosoever fears Allah, He appoints a way out for him. And he provides him
1 Sherh us-sunnah(Practice of Holy Prophet Muhammad 4191 # (صلى الله عليه وسلم, Mustadrak Hakim 4-262
2 Abu Dawud # 1518, Ibn Majah # 3819, Musand Ahmad # 1-248

487
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
sustenance from whence he expects not. And whosoever puts his trust in Allah, so
He will suffice him) (65:2-3)
This also is the root of this hadith (tradition).
The merit of Istighfar is established by this verse too:
فَقُلْتُ اسْتَغْفِرُوْا رَبَّكُمْ إِنَّهِ كَاتَ غَفَّارًا يُرْسِلٍ السَّمَآءَ عَلَيُّكُمُ قِدْرَارًا قَيُمْدِدُ كُمْ بِأَمْوَالٍ وَبَنِيْنَ وَيَجْعَلُ
لَّكُمْ جَنَّاتٍ وَيَجْعَلُ لَّكُمِ آَتْهَادًا
{So, I said, "Seek forgiveness of your Lord, surely He is ever forgiving. He will send
down upon you rain in torrents and will help you with riches and sons and will
assign to you gardens, and will assign to you rivers} (71:10-12)
Someone complained to Hasan Busri ales, about drought. He advised him to seek Allah's
forgiveness. He gave the same advice to those who complained to poverty and need, of
being childless and of poor return from fields.
People asked him why he gave the same advice to make Istighfar in all these cases. He
recited the foregoing verse in answer. This verse mentions all those things of which people
had complained to him.
(٢٣٤٠) وَعَنْ أَبٍ بَكْرٍِ الصَّدِيْقِ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أَصَرَّ مَنِ اسْتَغْفَرَ وَإٌِ عَادَ
فِي الْيَوْمِ سَبْعِيْنَ مَرًَّ- (رواه الترمذى وابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakr as-Siddiq .2340
, said, "He does not insist (on committing sin) who seeks forgiveness even if he
returns to it (sin) seventy times a day."1
COMMENTARY: 'To insist' implies to be stubborn in committing sin again and again. As it
is, to sin is itself very bad, what to say of being stubborn and defiant. Committing minor
sins again and again leads to major sins doing which repeatedly leads to disbelief.
Thus if any one is ashamed of his sin and makes Istighfar for it whether it is minor or major,
then he is out of the folds of the stubborn even if he happens to commit this sins very often.
Only he is said to insist on sin who commits it repeatedly and I neither ashamed nor repents.
MERIT OF ONE WHO REPENTS
(٢٣٤١) وَعَنْ أَنَسٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّ بَنِى أَدَمَ خَّاءْ وَخَيْرُ الْخَطَائِيْنَ
التَّوَّابُوْنَ - (رواه الترمذى وابن ماجة والدارمى)
2341. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Every son of Aadam عليه السلام is a sinner (but not the Prophets عليه السلام who are
innocent and protected). However, the best of the sinners are they who repent
(for their sins)."2
EXCESS OF SINS CAUSES HEARTS TO RUST
(٢٣٤٢) وَعَنُ آبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنّ الْمُؤْمِنَ إِذَا أَذْنَبَ كَانَتُ نُكُتَّةٌ
1 Tirmidhi # 3570, Abu Dawud # 1514
2 Tirmidhi # Ibn Majah # 4251, Musnad(book) Ahmad 3-198

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
488
سَوْدَاءُ فِيْ قَلْبِهِ فَإِ تَابَ وَاسْتَغْفَرَ صُقِلَ قَلْبُهُ وَإِنْ زَادَ زَادَتْ حَتَّى تَعْلُوَ قَلْبَهُ فَذَالِكُمُ الرَّاُ الَّذِى
ذَكَّرَ اللَّهُ تَعَالِى كُلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مّا كَانُوا يَكْسِبُونَ - رَوَاهُ أَحْمَدُ وَالِّزْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ
التُِّمِذُِّ هُذَا حَدِینُ حَسَنٌصَحِيُ۔
2342. Sayyiduna Abu Hurayrah ca+, narrated that Allah's Messenger said, "When
a believer commits a sin, there is a black spot on his heart. If he repents and makes
Istighfar, his heart becomes clean (and spotless). But if he commits more sins, the
spot spreads till it covers his heart. This is the (30) (rust) that is mentioned by Allah,
the Exalted:
كُلَّا بَلُ رَاكَ عَلَى قُلُؤُبِهِمْ قَّاكَانُوا يَكُسِبُونَ
{Certainly not! But what they have been earning has rusted upon their hearts)1 (23:14)
COMMENTARY: The black spot spreads when sin after sin is committed and finally
spreads over the whole heart. The light of the heart is obstructed so that the believer loses
sight of his heart. He cannot recognize beneficial knowledge and pious deeds and cannot
understand beneficial intelligent and wise sayings. He becomes bereft of the qualities of
compassion and mercy. Ultimately, he becomes bold and daring and commits sin
deliberately.
WHEN REPENTANCE CEASES TO BE ACCEPTED
(٢٣٤٣) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَالَهُ
يُغَرُغِرُ(رواه الترمذى وابن ماجة)
2343. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah accepts a person's repentance as long as he does not gasp for last breaths."2
COMMENTARY: This when soul and body are about to part. The life seems to be ending at
the throat and breathing becomes difficult with only a faint gasping. There is no hope of
life any more.
The hadith (tradition) means that Tawbah is accepted till death seems imminent at which
stage it is no more accepted.
The apparent meaning of the hadith (tradition) is that Tawbah is not accepted at the time of
death be it from disbelief or from sin. This is also known from the verse {(4) of surah an-
Nisa)" (وليست التوبة ... الخ). Some ulama (Scholars) say, however, that repentance of Musims
from sins is acceptable, but from disbelief will not be valid. They mean that profession of
belief at the moment of 'no hope' is not accepted, but repentance from sin at the moment of
'no hope' is approved.
Allamah Teebi alas, said that while repentance from sin is not accepted when gasping for
breath, yet one may get pardon from a right-owner whose right may have been usurped.
That is valid.
1 Tirmidhi # 3345, Ibn Majah # 4251, Musnad(book) Ahmad 3-198
2 Tirmidhi # 3548, Ibn Majah # 4253, Musnad(book) Ahmad 2-132
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
489
VASTNESS OF ALLAH'S FORGIVENESS
(٢٣٤٤) وَعَنْ أَبِي سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِّ الشَّيْطَّاَ قَالَ وَعِزَّتِكَ يَا رَبِّلَا
اَبُرَ مُ أُغْوِى عِبَادَكَ مَا دَامَتُ أَزْوَاحُهُمْ فِي أَجْسَادِ هِمْ فَقَالَ الرَّبُّ عَزَّوَجَلَّ وَعِزَّقِ وَجَلَالِ وَإِرْتِفَاءِ مَكَانِ
لَا آَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونی(رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .2344
said, "The devil boasted. 'By your Might, my Lord, I shall not cease to lead your
slaves astray as long, as their souls are in their bodies. So, the mighty and the
Glorious Lord said, 'By My Might, My Glory and My High station, I shall not cease
to forgive them time till they seek my forgiveness."1
TAWBAH
(٢٣٤٥) وَعَنْ صَفْوَانَ بُنِ عَثَالٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِنَّ اللّهُ تَعَالِى جَعَلَ بِالْمَغْرِبِ
بَابًا عَرْضُهُ مَسِيْرَةُ سَبْعِيْنَ عَامًّا لِلتَّوبَةِ لَّا يُغُلَّقُ مَالَمْ تَطْلُعِ الشَّمْسُ مِنْ قِبَلِهِ وَذُلِكَ قَولُ اللَّهِ عَزَّوَجَلَّ يَوْمً
يَاتِ بَعْضُ آيَاتٍ رَبِّكَ لَا يَنْفَُّ نَفْسًا إِنْمَانُها لَمْ تَكُنُ أُمَنَتُ مِنْ قَبْلُ- (رواه الترمذى وابن ماجة)
2345. Safwan ibn Assal رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah, the Exalted, has created a gate in the west, with a width as wide as can be
covered in seventy years, for repentance. It will be locked when the sun rises from
its side. This is as Allah Mighty and Glorious, says:
يَوْمَ يَاتِيِ بَعْضُ أَيَاتٍ رَبِّكَ لَّا يَنْفَعُ نَفْسًا إِيْمَانُها لَمْ تَكُنُ أُمَنَتُ مِنْ قَبْلُ
{On the day when certain signs of your Lord will come, to believe them shall not
profit a soul that never believed (them) before.}2 (6:158)
COMMENTARY: The gate is open for the repentant. Or, it is a sign that the repentance is
properly made and is accepted. This gate will remain open for the people as long as the sun
does not rise from the direction of the west. Anyone may repent till then from polytheism
and disbelief and sinners may seize the opportunity to repent from their sins and become
worthy of the blessings of the hereafter and its everlasting life. When the sun rises from the
west the gate of repentance will be closed. The entire verse cited is:
يَوْمَ يَاتِ بَعْضُ أَيَّاتٍ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِنْمَانُهَا لَمْ تَكُنُ أَمَنَتُ مِنْ قَبْلُ أَوْكَسَبَتُ فِى إِيْمَانِهَا خَيْرًا
{On the day when certain signs of your Lord will come, to believe them shall not
benefit a soul that never believed (them) before, or (Believe but) had not earned any
good by its belief} (6:158)
This verse also refers to the day when the sun would rise in the west. The person who had
not believed before, or was a believer but had not repented would derive no benefit from
his faith or repentance at this stage.
(٢٣٤٦) وَعَنْ مُعَاوِيَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ لَا تَنْقَطِهُ الْهِجُرَةُ حَتَّى تَنْقَطِةَ الثَّوبَةُ وَلَّا
تَنْقَطِعُ التَّوْبَةُ حَتَّى تَطْلُغَ الشَّمْسُ مِنْ مَغْرِبِهَا- (رواه احمدوابو داؤد والدرامى)
2346. Sayyidina Mu'awiyah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
1 Musnad(book) Ahmad 3-29
2 Tirmidhi # 3546/7, Ibn Majah # 4071 (Tirmidhi is a lengthier hadith (tradition))

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
490
"Emigration (meaning recourse to repentance from sin) will not cease until repentance
(itself) ceases. And repentance will not cease until the sun rises its place of setting."1
COMMENTARY: As long as repentance is approval, every reptant person will be able to
purify himself from sin. But, when the door to repentace is shut, no one will have the
burden of his sins removed from him, and this will happened when the sun rises from the
west, the place of its setting.
DO NOT DESPAIR OF ALLAH'S MERCY
(٢٣٤٧) وَعَنْ أَبِ هُرَيْرَةَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِثَّ رَجُلَيْنِ كَانَا فِيْ بَنِى إِسْرَائِيْلَ مُتَحَاتَّيْنَ
أَحَدُهُمَا مُجْتَّهِدْ فِي الْعِبَادَةِ وَالْآخَرُ يَقُولُ مُذْنِبْ فَجَعَل يَقُوْلُ أَقْصِرُ عَمَّا أَنْتَ فِيْهِ فَيَقُولُ خَلِّى وَرَةٍ حَتّى وَجَدَه
يَوْمَّا عَلَى ذَنْبٍ إِسْتَعْظَمَهُ فَقَالَ أَقْصِرُ فَقَالَ خَلِِّى وَرَتٍ أَبُمِنْتَ عَلَّ رَقِيْبًا فَقَالَ وَاللّهِ لَا يَغْفِرُ اللَّهُ لَكَ أَبَدًّا وَلَا
يُدْخِلُكَ الجِنَّةَ فَبَعَثَ اللَّهُ إِلَيْهِمَا مَلَكَا فَقَبَضَ آرَوَاحَهُمَا فَاجْتُمِعَا عِنْدَهُ فَقَالَ لِلْمُذُنِبِ ادْخُلِ الْجَنَّةَ بِرَحْمَتِى
وَقَالَ لِلْأُخَرِ أَتَسْتَطِيُُ آربٌ تَخْتُرَ عَلَى عَبْدِى رَحْمَتِى فَقَالَ لَّا يَارَبٍ قَالَ اذْهَبُوْا بِهِ إِلَى النَّارِ - (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2347
said, "Two men of Banu Israil loved one another. One of them engaged in worship
with high devotion. The other called himself a sinner. The pious one began to say.
'Stop doing what you do.' The wicked would say, 'Let me alone with my Lord! Then,
he found him one day committing a sin that he regarded as grave and said, 'Ceased.'
The wicked one again protested that he should be left alone to his Lord and asked.
'Are you sent as a supervisor over?" The pious man warned, 'By Allah, Allah will
never forgive you and never admit you to paradise. Allah sent to them an angel. He
took out their souls and they were brought together in His presence. He said to the
sinner, 'Enter paradise by My mercy. To the pious, he said, 'Are you able to block My
mercy to My slave?' He said, "No, O lord!" He said, "Take him to hell."2
COMMENTARY: The pious worshipper was arrogant and regarded the sinner with disdain.
Someone has said that the sin that causes the sinner to be considered be despised and lowly
is better than the worship that causes one to be proud.
SINNER SHOULD NOT DESPAIR OF ALLAH'S MERCY
(٢٣٤٨) وَعَنْ أَسْمَاء بِنْتِ يَزِيْدَ قَالَتْ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأْ يَا عِبَادِىَ الَّذِيْنَ أَسْرَفُؤْا
عَلَى أَنْفُسِهِمْ لَا تَقْتَهُوْا مِنْ رَّحْمَةِ اللَّهِإِثَّ اللهَ يَغْفِرُ الذُّنُوبَ جَمِيْهَا وَلَا يُبَّالِ- رَوَاءُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ
هُذَا حَدِيْنْ حَسَنْ غَرِيُبْ وَفِيْ شَرُحِ السُّنَّةِ يَقُوْلُ بَدَلَ يَقْرَأُ-
2348. Sayyidah Asma bint yazid w ån», narrated that she heard Allah's Messenger
:recite صلى اللهعليهوسلم
يَا عِبَادِىَّ الَّذِيْنَ أَسْرَفُوْا عَلَى أَنْفُسِهِمْ لَا تَقْتَطُؤْ مِنْ رَّحْمَةِ اللَّهِإِثَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيْئًا
{O My slaves who have been prodigal against themselves, despair not of Allah's
mercy, surely Allah forgives sins altogether} (3953)
And, he said, "He does not care."3
COMMENTARY: Allah forgives sins, He pardons the disbelievers when they repent
from disbelief. He forgives the believers when they repent for their sins and also by His
mercy even without their repenting.
1 Abu Dawuud # 2479, Musnad Ahmad 2/312, Darimi # 2519.
2 Musnad(book) Ahmad 3-323
3 Tirmidhi # 3248, Musnad(book) Ahmad 27640
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
491
(٢٣٤٩) وَعَنِ ابْنِ عَبَّاسٍ فِي قَوْلِ اللّهِ تَعَالِى إِلَّ اللَّهَوَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنْ تَغُفِرٍ
اللّهُؤَ تَغْفِرُ جَمَّا وَأَىُّ عَبْدٍلَكَ لَا آَلَمَّا - رَوَاءُ التِّرْمِذِىُّ وَقَّالَ هُذَا حَدِيْتْ حَسَنْ صَحِيمٌ غَرِيُبْ.
2349. Sayyiduna Ibn Abbas رضى الله عنه reported concerning Allah's words (الا اللهم) (save
ان تغفر) :referred to the poetic verse صلى الله عليه وسلم small offences) that Allah's Messenger
...... )"If you forgive, O Allah, then forgive all sins, for which of your slaves has
not committed small offences .? "1
COMMENTARY: The words (,liy) from part of this verse (53:32)
وَالَّذِيْنَ يَحْتَنِبُوْنَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّ اللَّمَوَإِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ
{They are those who avoid great sins and indecencies, save small offences. Surely,
Your lord is of vast forgiveness.}
The poetry cited by the Prophet Muhammad صلى الله عليه وسلم belonged to the poet Umayyah ibn
Sult. He was a poet of the pre-Islamic era, the jihiliyah. During those days too, umayyah
was a righteous man. He was a believer in resurrection.
He was alive when Islam was introduced and spread. However, be remained deprived of
the honour of joining its folds.2
His poetry was intelligent and full of wisdom. So, the Prophet Muhammad صلى الله عليه وسلم not
only heard it being recited but also quoted from it sometimes.
NO ME CAN ADD OR DEDUCT FROM ALLAH'S DIVINITY
(٢٣٥٠) وَعَنْ أَبٍ ذَرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ اللَّهُ تَعَالِى يَا عِبَادِى كُلُّكُمْ ضَالٌّ إِلَّ مَنْ
هَدَيْتُ فَاسْتَالُوْنِ الْهُدِى أَهْدِكُمْ وَكُلُّكُمْ فُقَرَاءِ إِلَّ مَنْ أَغْنَيْتُ فَاسْأَلُوْنِي أَرْزُقُكُمْ وَكُلُّكُمْ مُذْنِبْ إِلَّ مَنْ
◌َافَيْتُ فَمَنْ عَلِمَ مِنْكُمُ اَنِّى ذُوْقُدُرَةٍ عَلَى الْمَغْفِرَةِ فَاسْتَغْفِرْنِى غَفَرْتُ لَّهُ وَلَا أُبَاٌِ وَلَوْ آَكَّ آَوَّلَكُمُ
وَأَخِرَكُمْ وَحَيَّكُمْ وَمَبِّتَكُمْ وَرَطْبَّكُمْ وَيَابِسَكُمْ إِجْتَمَعُوا عَلَى آَتْقَى قَلْبٍ عَبْدٍ مِنْ عِبَادِى مَازَادَ ذلِكَ فِى
مُلْكِئْ جَنَاءَ بَعُوُضَّةٍ وَلَوْاََّ آؤَّلَكُمْ وَاخِرَكُمْ وَحَيَّكُمْ وَمَبِّتَكُمْ وَرَطْبَكُمُ وَيَابِسَكُمْ اجْتَمَعُوا عَلَى أَشْقُى
قَلْبٍ عَبْدٍ مِنْ عِبَادِئْ مَانَقَّصَ ذَلِكَ مِنْ مُلْكِى جَنَاءَ بَعُوْضَةٍ وَلَو آََّ آوَّلَكُمْ وَاخِرَ كُمْ وَحَيَّكُمْ وَمَيِّتَكُمُ
وَرَطْبَّكُمْ وَيَابِسَكُمُ الجُتَمَعُوا فِي صَعِيْدٍ وَاحِدٍ فَسَأَلَ كُلُّ إِنْسَانٍ مِنْكُمُ مَا بَلَغَتْ أُغْنِيَّتُهُ فَأَعْلَيْتُ كُلَّ
سَائِلٍ مِنْكُمُ مَانَقَّصَ ذلِكَ مِنْ مُلْكِى إِلَّكَمَا لَوْاَكَّ أَحَدَكُمْ مَرَّ بِالْبَحْرِ فَغَمَسَ فِيْهِ إِبْرَأُ ثُؤَّ رَفَعَهَا ذَلِكَ
بِأَنِى جَوَالْ مَاجِدْ أَفْعَلُ مَا أُرِيُدُ عَطَائِى كَلَامْ وَعَذَابٍ كَلَامْ إِنَّمَا أَهْرِى لِشَىْءٍ إِذَا أَرَدْتُ أٌَ أَقُولَ لَهُ كُنُّ
فَيَدُوُبُ- (رواه أحمد والترمذى وابن ماجة)
2350. Sayyiduna Abu Dharr رضى اله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
1 Tirmidhi # 3295
2 See Sahih Muslim Book of Poetry hadith (tradition) # 1-2255 narrated by Amr ibn ash-sharid: 'He
was about to become a Muslim.'

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
492
that Allah, the Exalted, says, 'O My slaves all of you are astray except he whom I
guide, so ask Me for guidance. I shall guide you. All of you are poor except he
whom I enrich, so ask Me and I shall give you provision. All of you are sinners
except he whom I save. So, he among you who knows that I am able to forgive and
seeks My forgiveness, I shall forgive him, and I do not care. If the first of you and
the last of you, the living among you and your dead, the fresh among you and the
hopeless (old) among you assemble together to have hearts as the heart of the most
righteous of My slave that will not increase My dominion by even so much as the
wing of a mosquito. If the first of you and the last of you, the living among you and
your dead, the fresh among you and the hopeless among you assemble together to
have hearts as the heart of the cruelest of my slaves that will not diminish from my
dominion even so much as the wing of a mosquito. And, the first of you and the last
of you, your jinns and your mankind, the living among you and the hopeless
among you assemble together in a field and each one of you prays to Me for his
need, I shall give every seeker among you and that will nc decrease from My
kingdom except like any of you who passing by a sea and immersing a needle in it,
withdraws from it to him. This, because I am Jawwad, Wajib (obligatory), Maajid
(The Bountiful, The perceiver, The Glorious). I do what I will. My grant is a ward
and My seizing is a word. My only command to anything that I intend is to say to it,
'Be' and it is."1
GLAD TIDINGS TO ONE WHO ABSTAINS FROM POLYTHEISM
(٢٣٥١) وَعَنْ أَنٍَّ عَنِ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنَّهِ فَرَأَ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ قَالَ قَالَ رَبُّكُمْ
أَنَا أَهْلُ أَدْ أُتَّقَى فَمَنِ اتَّقَانِى فَأَنَا آَهْلُ أَ اغْفِرَلَة- (رواه الترمذى وابن ماجة والدارھی)
2351. Sayyiduna Anas رضى اللهعنه narrated that the Prophet Muhammad صلى الله عليه وسلم recited:
هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ
{He alone is worthy to be feared and worthy to forgive.} (74:56)
Then he said, "Your Lord says 'I am worthy to be feared. And, to him who fears Me.
I am worthy to grant forgiveness."2
COMMENTARY: This verse resembles the next in its subject matter:
إِّ اللّهُ لَّا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُوْنَ ذَلِكَ لِمَنْ يَّشَآءُ
{Surely Allah shall not forgive that anything be associated with Him, and He shall
forgive all besides that to whom He will} (4:48)
PROPHET MUHAMMAD صلى الله عليه وسلم WORDS OF ISTIGHFAR
(٢٣٥٢) وَعَنِ ابْنِ عُمَّرَ قَالَ إِْ كُنَّا لَنَّهُدُّ لِرَسُوْلِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى الْمَجُلِسِ يَقُولُ رَبِّ الْخُفِرُلِ
وَتُبْ عَلَّىَّ إِنَّكَ أَنْتَ التَّوَّابُ الْغَفُوْرُ مِائَةَ مَرَّةٍ - (رواه أحمد والترمذى وابوداود وابن ماجة)
2352. Sayyiduna Ibn Umar us a +, narrated: We used to count that Allah's
Messenger صلى الله عليه وسلم said in a sitting
1 Tirmidhi # 2500, Ibn Majah # 4251, Musnad Ahmad 5-154. (See also hadith (tradition) # 2326)
2 Tirmidhi # 3339, Ibn Majah # 4299, Darimi # 2724.

493
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
رَبِّ اغْفِرُ لِى وَتُبُ عَلَّىَّ إِنَّكَ أَنْتَ التَّوَّابُ الْغَفُوْرُ
"My Lord, forgive me and relent to me. Surely you are the Relenting, the forgiving,"
One hundred times.1
MAKE ISTIGHFAR SINCERELY
(٢٣٥٣) وَعَنُ بِلَالٍ بْنِ يَسَارِ بُنِ زَّيْدٍ مَوْلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ حَدَّثَنِى أَلٍ عَنْ جَدِّى أَنَّهُ سَمِعَ
رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ قَالَ أَسْتَغْفِرُ اللَّهُ الَّذِى لَا إِلهَ إِلَّ هُوَ الْحُّ الْقَيُّؤُهُ وَأَتُوبُ إِلَيْهِ
غُفِرَ لَهُ وَإِنْ كَانَ قَدْ فَتَّمِنَ الزَّحَفِ رَوَاهُ التِّزْمِذِىُّ وَأَبُوْدَا ؤْدَ لَكِنَّهُ عِنْدَ آَبٍ دَاؤدَ هِلَالُ ابْنُ يَسَارٍ وَقَّالَ
التِّزْمِذِىُّ هُذَا حَدِیُثْ غَرِیُبْ
2353. Sayyiduna Bilal ibn Yasar ibn Zayd the freedman of the Prophet Muhammad
said that his father narrated to him from his grandfather that he heard صلى الله عليه وسلم
Allah's Messenger صلى الله عليه وسلم say, "If anyone says:
اسْتَغْفِرُ اللَّهُ الَّذِى لَا إِلهَ إِلَّ هُوَ الْحَىُّ الْقَيُّوُمُ وَأَتُوبُ إِلَيُّهِ
{I seek forgiveness of Allah besides whom there is no God, the ever living, the self
subsisting. And I repent to Him.}
then he is forgiven even if he has fled from the battle field."2
COMMENTARY: Whether it is a supplication, a dhikr (hallowing of Allah), a deed or a
petition, the intention prompting it should be sincere. The beat of the heart must
synchronise with the utterance of the tongue. If not, then the supplication gets no answer
and the other things are meaningless. The ulama (Scholars) say that the Istighfar should
always be made sincerely and with a true intention. It is said that if anyone repents from a
sin but does not desist from it then he is as one making fun of Allah. (We seek refuge in
Allah from such thought.
SECTION III
الْفَضْلُ الثَّالِثُ
ISTIGHFAR FOR THOSE WHO LOVE DIED
(٢٣٥٤) عَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهُ عَزَّ وَجَلَّ لَيَرْفَّهُ الدَّرَجَةَ لِلْعَبْدِ
الصَّالِحِ فِىِ الْجَنَّةِ فَيَقُولُ يَا رَتٍ آَتَّى لِ هذِهِ فَيَقُولُ بِاِسْتِخْفَارٍ وَلَدِلـ: لَكَ- (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2354
said, "surely. Allah Mighty and Glorious, raises the rank of a righteous man in
paradise. He ask, "O Lord, from whence is this?' He says, 'Because of your son's
making Istighfar for you.'3
BEST GIFT FOR THE DEAD IS ISTIGHFAR
(٢٣٥٥) وَعَرُ عَبْدِ اللّهِ بُنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا الْمَيِّتُ فِى الْقَبْرِ إِلَّ كَا لُغَرِئِقِ
1 Abu Dawud # 1516, Tirmidhi - ibn Majan # 3814, Musnad Ahmad 2-21.
2 Tirmidhi # 3588, Abu Dawud # 1517.
3 Musnad(book) Ahmad 2-519, Ibn Majah # 3660.
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
494
الْمُتَّغَوِّثِ يَنْتِظِرُ دَعْوَةً تَلْحَقُهُ مِنْ آَبٍ أَوْ أٍُ أَوْاٍَ أَوْ صَدِيْقٍ فَإِذَا لِقَتْهُ كَانَ أَحَبَّ إِلَيْهِ مِنَ الُّنْيَا وَمَا فِيْهَا
وَإِّ اللّهَ تَعَالِى لَيُدْخِلُ عَلَى أَهْلِ الْقُبُوْرِ مِنْ دُعَاء أَهْلِ الْأَرْضِ أَمْثَالَ الْجِبَالِ وَإِنَّ هَدِيَّةَ الْأَحْيَاء إِلى
الْآَهُوَاتِ الْإِسْتِغْفَارُ لَهُمْ - رَوَاهُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيمَانِ-
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Abbas .2355
jule said, "A dead person in the grave is not but like a drawing person calling for
: help. He waits for a supplication from a father or a mother, or a brother, or a friend.
When it reaches him, it is dearer to him then the world and whatever is in it. And
Allah, the Exalted causes to reach to the grave dwellers the supplication of the
people of the earth, as great as the mountains. Surely, the gift of the living to the
dead is the Istighfar for them."1
MERIT OF ISTIGHFAR
(٢٣٥٦) وَعَنُ عَبْدِ اللّهِ بِنْ بُسْرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ ◌ُوْبى لِمَنْ وَجَدَ فِي صَحِيْفَتِهِ
إِسْتِغْفَارً ا كَثِيرًا رَوَاهُ ابْنُ مَاجَةً وَرَوَى النََّائِئُّ فِى عَمَلِ یَوْمٍ وَلَيْلَةٍ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Busr .2356
duy said, "He is very fortunate who finds in his record of deeds plenty of Istighfar."2
COMMENTARY: This hadith (tradition), too, as narrated by Sayyiduna Anas ue Ano) and
transmitted by Bazzar aus, is very encouraging to make Istighfar;
"When the angels take the record of deeds of a person to Allah and He finds istighfrar at
its two ends, Allah says, 'I have forgiven this man the sins that are between the two ends of
this record.'
Anyone who makes Istighfar in the morning and in the evening will gain this benefit.
صلى الله عليه وسلم A SUPPLICATION OF THE PROPHET MUHAMMAD
(٢٣٥٧) وَعَنْ عَائِشَةَ آَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ اللَّهُوَّ اجْعَلْنِ مِنَ الَّذِيْنَ إِذَا آَحْسَنُوا
إِسْتَبْشَرُوا وَ إِذَا سَاءُوا اسْتَغُفَرُوا - رَوَاهُ ابْن مَاجَةَ وَالْبَيْهَقِىُّ فِ الدَّعْوَاتِ الْكَبِئْرِ-
صلى عليه وسلم narrated that the Prophet Muhammad رضى الله عنهاا Sayyiduna Ayshah .2357
used to make this supplication;
النُّهَّ اجْعَلْنِى مِنَ الَّذِيْنَ إِذَا أَحْسَنُوا إِسْتَبْشَرُوْا وَإِذَا سَاءُوًا اسْتَغْفَرُوا
(O Allah cause me to be among those who, when they do good, are happy, and
when they do evil, make Istighfar.) 3
ALLAH IS PLEASED WITH THE TAWBAH OF HIS CREATURES
(٢٣٥٨) وَعَنِ الْحَارِثِ بُنِ سُوَيْدٍ قَالَ حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْكُوْدٍ حَدِيْقَيْنِ أَحَدُهُمَا عَنْ رَسُوْلِ اللّهِ صَلَّى اللّهُ
1 Bayhaqi in Shu'ab Eeman # 7904.
2 Ibn Majah # 3818, Nasa'I in ' Amal Forom a Laylah.'
3 Ibn Majah # 3820, Bayhaqi in Daawat al Kabir.
1

495
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
عَلَيْهِ وَسَلَّمَ وَالْآخَرُ عَنْ نَفْسِهِ قَالَ إِّ الْمُؤْمِنَ يُرىُ ذُنُوُبَّهُ كَأَنَّهُ قَاعِدْ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَّقَّةَ عَلَيْهِ
وَإِثَّ الْفَاجِرَ يَرى ذُنُوْبَهُ كَذُّبَابٍ مَرَّ عَلَى أَنْفِهِ فَقَالَ بِهِ هُكَذَا آَىْ بِيِّدِمٍ فَذَبَّهُ عَنْهُ ثُمَّ قَالَ سَمِعْتُ رَسُوْلَ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُ أَفْرَءُ بِتَوْبَّةٍ عَبْدِهِ الْمُومِنِ مِنْ رَجُلٍ نَزَلَ فِي آَرْضٍ دَوِيَّةٍ مُهْلِگۆٍ مَعَهُ
رَاحِلَتْهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ فَوَضَعْ رَأْسَهُ فَنَامَ نَوْمَةً فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ رَاحِلَتُهُ فَطَلَبَهَا حَتَّى إِذَا اشْتَدَّ
عَلَيْهِ الْحُّ وَالْعَطَشُ وَمَاشَاءَ اللَّهُ قَالَ أَرْجِعُ إِلَى مَكَانِيَ الَّذِى كُنْتُ فِيْهِ فَأَنَامُ حَتَّى أَهُوْتَ فَوَضَّةٌ رَأْسَهُ عَلَى
سَاعِدٍهٍ لِيَمُؤْتَ فَاسْتَيْقَظَ فَإِذَا رَاحِلَتْهُ عِنْدَهُ عَلَيْهَا زَادُهُ وَشَرَابُهْ قَاللّهُ أَشَهُ فَرَحًا بِتَوْبَةِ الْعَبْدِ الُْومِنِ مِنْ
هذَا بِرَاحِلَتِهِ وَزَادِهِ- رَؤى مُسْلِمُ الْمَرْفُوْءَ إِلَى رَسُوْلِ للهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهُ فَحَسْبُ وَرَوَىُ
البُخَارِىُّ الْمَوْقُوفَ عَلَى ابْنِ مَسْعُوْدٍ آَيْضًا.
.
2358. Sayyiduna Al-Harith ibn Suwayd als, reported that Sayyiduna Abdullah ibn
Mas'ud As a +, narrated to him two hadith (tradition) one of which was from
Allah's Messenger صلى الله عليه وسلم and the other from himself.
He narrated: surely, the believer regards his sins as though he were sitting under a
mountain fearful that it might collapse on him. But, the wicked one regards his sins
as though a fly had landed on his nose and he promptly brushed it off with his hand.
Then he narrated that he had heard Allah's Messenger صلى الله عليه وسلم say that Allah is
more pleased over the repentance of His believing slave than a man who goes to a
desert that is threateningly lonely with his riding beast loaded with his food and
drink, and there he puts his head down and goes to sleep only to find, on
awakening, that his riding beast had disappeared, so he seeks it till the severe heat
and thirst and what Allah wills bear him down and he decides to return to his place
where he was and sleep till he dies, and puts his head down on his arm to die till he
awakes to see his riding beast near him with his provision intact on it - Allah is
more happy with the repentance of the believing slave than this one with his riding
beast and his provision.1
COMMENTARY: This hadith (tradition) reminds us of the verse:
إِثّ اللَّهَ يُحِبُّ التَّوَّابِينَ
{Surely Allah loves those who turn to Him in repentance) (2:222)
Imam Ghazali al, said that a great scholar Abu Ishaq Asfara'I als, prayed to Allah,
Glorious and Exalted, for thirty years to enable him to make Tawbah nasuh (a true,
sincere repentance). He was amazed that Allah, who is without blemish and is
Independent, did not grant him his prayer for thirty years together. Then he was told in
a dream. "You are amazed but do you not realize what the real objective of your prayer
is? Is it not that Allah should take you as a dear friend? Then, are you not aware of the
glad tidings of Allah in the verse:
1 Bukhari # 6308, Musim # 3-2744, Musnad(book) Ahmad 1-283, (See also in this book # 2332).
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
496
إِّ اللَّهَ يُحِبُّ التَّوَّابِيْنَ وَيُحِبُّ الْمُتَطَهِّرِيْنَ
{Surely Allah loves those who turn to Him in repentance, and He loves those who
keep themselves clean)? (2:222)
Hence, your wish can be accomplished very easily and, in fact, has been granted, already?"
(٢٣٥٩) وَعَنْ عَلِيٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّوَ إِّ اللّهَ يُحِبُّ الْعَبْدَ الْمُؤْمِنَ الْمُفَتَّنَ التَّوَّابُ-
2359. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Surely,
Allah loves the believing slave who is tried through sin but repents very often."1
COMMENTARY: This does not imply that Allah loves him because he commits sin. Rather,
He takes him as a friend because he is ashamed over his folly and makes repentance.
DO NOT DESPAIR OF ALLAH'S MERCY
(٢٣٦٠) وَعَنُ ثَوْبَانَ قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَا أُحِبُّ أَثّ لِىِّ الدُّنْيَا پِهِذِ؟
الْأَيَّةِ يَا عِبَادِىَّ الَّذِيْنَ أَسْرَ قُوْا عَلَّى اَنْفُسِهِمْ لَا تَقْتَظُوا - الْآيَة، فَقَالَ رَجُلْ فَمَنْ أَشْرَكَ فَسَكَّتَ النَّبِىُّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ثُؤَّ قَالَ أَلَّا وَمَنْ آَشْرَكَ ثَلَاثَ مَرَّاتٍ
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Thawban .2360
, say, "I would not give away this verse (39:53) for the world:
يَا عِبَادِىَّ الَّذِيْنَ اسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْتَطُوا الْآيَة
{O My servants who have acted recklessly against their own selves, despair not ... }"
A man asked, "Even those who have a associated partner (with Allah, are they
included in this verse)?" The Prophet Muhammad صلى الله عليه وسلم did not say anything
for some time and then said, "Know well! Even those who have associated partners
with Allah (and have repented)."2
COMMENTARY: The world and all it contains are nothing in comparison to the verse
mentioned because it holds out an assurance for forgiveness of all sins. The entire verse is
يُحِبَادِىَ الَّذِيْنَ أَسْرَ فُوا عَلَى أَنْفُسِهِمْ لَا تَقْتَعُوْا مِنْ رَّحْمَةِ اللَّهِإِنَّ اللّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيمُ
{O My servants who have acted recklessly against their own selves, do not despair
of Allah's mercy. Surely, Allah will forgive all sins. Surely, He is the one who in the
Most Forgiving, the Very Merciful} (39:53)
Sayyiduna Ali usa+, composed poetry on this subject and preferred some advice too.
POLYTHEISM OBSTRUCTS ALLAH'S MERCY
(٢٣٦١) وَعَنْ أَبيِ ذَرٍ قَالَ قَالَ رَسُولُ اللُّهِ صَنَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهُ تَعَالِى لَيَغْفِرُ لِعَبْدِهِ مَالَمْ يَقَعُ
الحِجَابُ قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْحِجَابُ قَالَ أَنْ تَمُوْتَ النَّفْسُ وَهِىَ مُشْرِكَةٌ- رَوَى الْأَحَادِيْثَ
الثَّلَاثَةَ أَحْمَدُ وَرَوَى الْبَيْهَقِىُّ الْآَخِيُّرَ فِيْ كِتَابِ البَعْثِ وَالُّنُؤْرِ
2361. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
1 Musnad(book) Ahmad 1-80.
2 Musnad(book) Ahmad 5-275.
-

Vol.2
..
Translation & Commentary of MISHKATUL MASAABIH
:
497
"Allah, the exalted, forgives His slave as long as the veil does not fall (between him
and mercy)." They asked, "O messenger of Allah, what is the veil?" He said, "It is
that a soul should die while associating partners with Allah"1
ALLAH FORGIVE ALL SINS OTHER THAN POLYTHEISM
(٢٣٦٢) وَعَنْ أَبِي ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ لَقِيَ اللهُ لَا يَعْدِلُ بِهِ شَيْئًا فِي الدُّنْيَا ثُمَّ
كَاكَ عَلَيْهِ مِثْلَ جِبَالٍ ذُنُوبٌ غَفَرَ اللَّهُ لَه ◌ِ رَوَاءُ الْبَيْهَقِىُّ فِي كِتَابٍ الْبَعْثِ وَالنُّنُؤْرِ
2362. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone meets Allah without having regarded anything as equal to Him in the
world then, even though he may have against him sins as many as the mountains.
Allah will forgive him."2
TO REPENT IS LIKE.NOT TO COMMIT SIN
(٢٣٦٣) وَعَنْ عَبْدِ اللّهِ بُنِ مَسْعُوْرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الثَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَّا
ذَنْبَ لَهُ - رَوَاءُ ابنُ مَاجَةَ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ وَقَالَ تَفَرَّدَ بِهِ النَّهْرَانِىُّ وَهُوَ مَجْهُوُلْ وَفِى شَرْحِ السُّنَّةِ
رَوَاهُ عَنْهُ مَوقُوفًا قَالَ النَّدَمُ تُوْبَةٌ وَالتَّائِبُ كُمَنْ لَاذَنْبَ لَه
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .2363
jule said, "One who repents for his sins is like one who has no sins against him."3
COMMENTARY: When a sinner repents sincerely, his repentance is accepted without
doubt. This is Tawbah.
As for Istighfar (seeking forgiveness of Allah may or may not forgive sins at his discretion
but gives reward in any case for making Istighfar.
CHAPTER - VI
THE VASTNESS OF ALLAH'S MERCY
بَاب
Some copies of Mishkat have no title for this chapter and1 have distinguished it from the
previous with only a chapter heading. This implies that ahadith (tradition) narrated in this
chapter are a continuation of the previous.
Some other copies have the heading (Lia .. ) (vastness of mercy of Allah).
SECTION I
الفَضلُ الآولُ
ALLAH'S MERCY OVERSHADOWS HIS ANGER
(٢٣٦٤) عَنْ آَيْ هُرَيُرَةَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَقَى اللَّهُ الْخُلُقَ كَتَبَ كِتَابًا فَهُوَ عِنْدَهُ
فَوْقَّ عَرْشِهِ إِّ رَحْمَتِيُ سَبَقَتُ غَضَسِى وَفِىْ رِوَايَةٍ غَلَبَتُ غَضَى(متفق عليه)
1 Musnad(book) Ahmad 5-174, Bayhaqi in Kitab al b'ith wa an mushir.
2 Bayhaqi in Kitabal ba'th wa an mushur.
3 Ibn Majah # 4250 Bayhaqi in Shabul Eeman.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
498
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2364
said, "When Allah decided (or began) to create the creation. He wrote (meaning
commanded the angels, or the pen, to write) a book, It is with Him, above His
throne. (It is:) 'My mercy takes precedence over My anger." According to another
version: 'prevails over my anger."1
COMMENTARY: Obviously, this writing or the book is very great, for, Allah has it with
himself above His throne.
Allah's mercy, His compassion and His blessings - their sings and demonstrations prevail
and surround the entire creation. They are unlimited. As against this , the signs and
demonstrations of His anger are few. He say about it:
إِنْ تَعُدُّوا نِعْمَتَ اللهِ لَا تُحْمُوْهَا
{If you count Allah's blessings, you cannot reckon them) (14:34)
عَذَابٍ أُصِيْبُ بِهِ مَنْ آَشَاءُ وَرَحْمَتِ وَسِعَتْ كُلَّ شَمْئٍ
{As for My chastisement, I smite with it whom I will; yet My mercy embraces all
things.} (7:156)
Allah's mercy is so vast that no one in the universe is outside its sphere blessings. Each
moment of the worldly life is a respectable of Diving mercy. But, the creature are limitlessly
careless and blameworthy in that they are not thankful to Him for His mercy. Allah says:
وَلَوْ يُوَاخِذُ اللّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَى ظَهْرِهَا مِنْ دَآبَّةٍ
{And if Allah were to take mankind to task for their evildoing, He would not leave
thereon (earth) a single creature) (16:16)
Accordingly, this too is a demonstration of Allah's mercy that, in spite of their faults and
sins, He has kept them alive in this world, gives them sustenance, showers on them
blessings and does not punish them in t his world. This concerns the world. In the
hereafter, His mercy will be demonstrated in a much larger way as we learn from the next
hadith (tradition).
ALL EMBRACING MERCY OF ALLAH
(٢٣٦٥-٢٣٦٦) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ لِلّهِمِائَةَّ رَحْمَةٍ أَنْزَلَ مِنْهَا
رَحْمَةٌ وَاحِدَةً بَيْنَ الْجِنِّ وَالْإِنْسِ وَالْتَهَائِمِ وَالْهَوَاِ فَبِهَا يَتَعَاطَفُونَ وَبِهَا يَتَّرَاحَهُوُنَ وَپِهَا تَعْطِفُ
الْوَحْتُ عَلى وَلَدِهَا وَاَخَّرَ اللهُ تِسْئًا وَتِسْعِيْنَ رَحْمَةٌ يَرْحَمُ بِهَا عِبَادَهِ يَوْمَ الْقِيَامَةِ مُتَّفَقُّ عَلَيْهِ وَفِى رِوَايَةٍ
لِمُسْلِمِ عَنْ سَلْمَانَ تَحْوَهُ وَفِيْ آخِرِهِ قَالَ وَإِذَا كَانَ يَوْمَ الْقِيَامَةِ آَكْمَلَهَا بِهَذِهِ الرَّحْمَةِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2365
said, "Surely, Allah has one hundred mercies. Of these, He has sent down one
mercy among the jinns and mankind, animals and vermins. It is by this single
mercy that they live together, have mercy on each other and by it the wild beast is
kind to its young. And Allah has retained ninety nine mercies by which he shall
1 Bukhari # 7404, Muslim # 14-2751, Ibn Majah # 4295, Musnad Ahmad 2-433.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
499
show mercy to His creatures on the day of resurrection."1
2366. Sayyiduna Salman As a +, has narrated that in similar manner and it
concludes: 'When the day of resurrection begins, He shall perfect them with this
(one) mercy."2
COMMENTARY: The version in Muslim is explicit that the one mercy of Allah that he
showered on the creatures in the world would be available with the ninety-nine in the
hereafter. This will perfect them to one hundred in the next world.
BETWEEN FEAR & HOPE
(٢٣٦٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَو يَعْلَمُ الْمُؤْمِنُ مَاعِنْدَ اللَّهِ مِنَ الْعَقُوْبَةِ مَا طَمَعَ
بِنَّتِهِ أَحَدْ وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللّهِ مِنَ الرَّحْمَةِ مَافَتَطَ مِنَ جَنَّتِهِ أَحَدْ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2367
said, "were the believer to know the punishment that Allah can give, no one would
expect (to make it to) His paradise. Were the disbeliever to know how much mercy
Allah has, no one would lose hope of being admitted to His paradise."3
COMMENTARY: The aim of this hadith (tradition) is to let not the believer take things easy
by relying on Allah's mercy easy by relying on Allah's mercy alone and become fearless of
His punishment. It is also to encourage the infidel to have hopes in Allah's mercy and to
make repentance to Allah.
A person should live between fear and hope. At the same time as he places hopes in Allah's
mercy, he may continue to fear his punishment. This is brought out succinctly in the saying
of Umar us an (+). He said, "If it is announced on the day of resurrection that only one
person will be admitted to paradise, then I shall hope that I am that person. But, if it is
proclaimed that one person will be consigned to hell, then I shall fear that I am the one.
PARADISE & HELL ARE VERY NEAR TO EVERYONE
(٢٣٦٨) وَعَنِ ابْنِ مَسْعُوْرٍ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْجِنَّةُ أَقْرَبُ إِلى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ
وَالنَّارُ مِفُلُذلِك-(رواه البخارى)
. 2368. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, .
"Paradise is nearer to each of you than the thong of his sandal, and hell is like that."
COMMENTARY: Given that, every person must do good deeds in his life and hope for
admittance to paradise. He must keep away from bad deeds and fear being sent to hell.
ALLAH'S GRANT
(٢٣٦٩) وَعَنْ آَيْ هُرَيْرَةَ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَجُلْ لَمْ يَعْمَلُ خَيْرًا قٌَ لِأَهْلِهِ وَفِي
رِوَايَةٍ آسْرَفَ رَجُلْ عَلَى نَفْسِهٍ فَلَمَّا حَضَرَهُ الْمَوْتُّ أَوْضِى بَنِيْهِ إِذَا مَاتَ فَحْرِّقُوْهُ ثُمَّ أَذْرُوا نِصْفَهُ فِى الْبَرِّ
وَنِصْفَةُ الْبَحْرِ فَوَاللَّهِ لَئِنُ قَدَرَ اللَّهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لَا يُعَذِّبُهُ أَحَدًّا مِنَّ العَالَمِيْنَ فَلَمَّا مَاتَ فَعَلُوا مَا
1 Bukhari # 0000, Muslim # 17.2752, Tirmidhi # 3609, Ibn Majah # 4293, Darimi # 2785, Musnad
Ahmad 2-514.
2 Muslim # 3753.
3 Bukhari # 6369, Muslim # 23-2755, Musnad Ahmad 2-334.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
500
آمَرِهُمْ فَأَمَرَ اللَّهُ الْبَحْرَ فَجَمْعَ مَافِيْ ثُتَّ قَالَ لَه لِمَ فَعَلْتَ هَذَا قَالَ مِنْ خَشْيَتِكَ يَا رَتٍ وَأَنْتَ أَعْلَمُ
فَخَفَرَلَئ۔(متفقعليه)
صلى الله عليه narrated that Allah's Messenger صلى الله عليه وسلم Sayyiduna Abu Hurayrah .2369
, said that a man said, "I have never done any good to my family." Another
version has that a man had committed too much sin. When he was dying, he
instructed his sons to burn him after his death and scatter his ashes equally on dry
land and in the sea, saying. "By Allah, if Allah seizes me and subjects me to a strict
reckoning. He will punish me as He will punish none else in the worlds." So, when
he died, they carried out his orders, but Allah gave command to the sea and it
collected what was (thrown) in it. He gave command to the land and it collected
what was (thrown) on it. Then, Allah asked him what had made him do it. He said,
"My Lord, out of fear for you, though you know best!" So, Allah forgave him.1
COMMENTARY: The Arabic words (anityof) are translated in the text as Allah seizing him
and punishing him. If the literal meaning is given: 'Jf Allah has power over me." It would
imply a doubt in Allah's ability. That would mean outright disbelief. The ulama (Scholars)
say that this had happened during the period when there was no Prophet and only belief in
unity of God was enough to qualify as a faithful. Hence, this kind of an expression did not
imply disbelief.
Some ulama (Scholars) explain that this man was overcome with fear. In such cases, a
person is judged with the insane or these not their senses. It is like the man in a previous
hadith (tradition) who found his lost riding-beast with his provision intact on it and he had
exclaimed. "you are my creature and I Your Lord!"
ALLAH'S MERCY EXCEEDS A MOTHER'S
(٢٣٧٠) وَعَنُ عُمَرَ بُنِ الْخُطَّابِ قَالَ قَدِمَ عَلَى الَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَبِىٌّ فَإِذَا إِمْرَأَةٌ مِنَ الشَِّى قَدْ تَحَلَّبَ
ثَدٌيُهَا تَسْطَى إِذَا وَجَدَتْ صَبِيًّا فِي السَّي أَخَذَتُهُ فَاَلْصَقَّتْهُ بِبَطْنِهَا وَأَرْضَعَتْهُ فَقَالَ لَنَا النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
آَتْرَؤُنَّ هَذِهٍ طَارِحَةً وَلَدَهَا فِي النَّارِ فَقُلْنَا لَّا وَهِيَ تَقْدِرُ عَلَى أَنْ لَا تَظْرَحَةِ فَقَالَ اللَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ
هَذِه پِوَلَدِهَا(متفق عليه)
2370. Sayyiduna Umar ibn al-Khattab us & go, narrated that some captives were
brought to the Prophet Muhammad صلى الله عليه وسلم. Among them was a woman whose.
breasts over flowed with milk. She ran (hither and thither to find a child to suckle,
not having her own) till she found a child among the captives and put it to her
breast and suckled it. The Prophet Muhammad صلى الله عليه وسلم asked t hem, "Do you
imagine that this (woman) will cast her child into the fire (when she is loving to
children of strangers)?" They said,"No, while she is able not to cast it." He said,
"Allah is more merciful to His creatures than she is to her child."2
1 Bukhari # 6481, Muslim # 24-2756.
2 Bukhari # 6463, Muslim # 78-2816.
1