النص المفهرس

681
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
Rather, all the creatures that harm are included in this command, like the rats, fleas, ticks
bed bugs, etc. If lice are killed then it is wajib (obligatory) to give sadaqah (charity) according
to one's ability.
SECTION II
الفضلُ الآَانِى
HADITH ON WHICH IMAM MAALIK &la>, & IMAM SHAFI'I &mas, RELY
(٢٧٠٠) وَعَنْ جَابِرٍ أَثّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ القَيْدِ لَكُمْ فِي الْإِحْرَامِ حَلَالٌ مَالَمُ
تَصِیدُوه اویُضَادُلَگھ۔(رواه ابوداود والترمذى والنسائى)
2700. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
meat of game is lawful for you when you are in the state of ihram (pilgrim-robe) as
iong as you have not hunted it or it had not been hunted for you."
COMMENTARY: The hadith says that if you are a muhrim and hunt an animal or anyone
also hunts it for you even if he is not muhrim then it is not proper for you to eat from it.
Imam Maalik als, and Imam Shafi'I anto>, cite this hadith in support of their contention
that a Multrim is forbidden to eat from the game that is hunted even by a non-mulrim.
However, the Hanafis interpret this hadith to mean that if you are a muhrim and a live
game is sent to you as a gift then it is forbidden to you to eat its meat. But, if its meat is sent
to you as a gift then it is not forbidden to you to consume. If the animal was hunted at your
behest then it is not proper for you to eat its flesh.
Hence, the flesh of a game is not forbidden to a multrim if a non-muhrim has slaughtered it
provided the muhrim has no hand in the hunting, like asking for it to be hunted, helping in
doing so, pointing it out or guiding to it.
HUNTING LOCUSTS
(٢٧٠١) وَعَنْ آنِيْ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْجُرَادُ مِنْ صَيْدِ الْبَحُرِ - (رواه أبوداود والترمذى)
صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurayrah .2701
dujųle said, "Locusts are like the game of the sea."1
COMMENTARY: The hanafis say that the hadith compares locusts to game of the sea
because like fish that is eaten without being slaughtered, locusts may be eaten without
being slaughtered. A multrim is not allowed to kill locusts. If he kills any, he will have to
pay sadaqah (charity) (as much as he can). It is stated in 'Hidayah' that locust attracts the
same command as the game of the desert. Ibn Hammam also said that most of the ulama
(Scholars) subscribe to this view.
Some ulama (Scholars) say that according to this hadith a muhrim is permitted to hunt
locusts because it is like a game of the sea. They cite the verse of the Quran:
وَأُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ مَاكُمْتُمُ حُرُمًا
(Lawful to you is the game of the sea .... } (5:96)
KILL THE BEAST THAT ATTACKS
(٢٧٠٢) وَعَنْ أَلٍ سَعِيْدٍ الْخُدْرِيِّ عَنِ الَّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَقْتُلُ الْمُحْرِمُ السَّبْعَ الْعَادِىّ- (رواه
1 Abu Dawud # 1853, Tirmidhi # 851, Ibn Majah # 322, Musnad Ahmad 2-306.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
682
الترمذى وابوداود وابن ماجة)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al-Khudri .2702
1".said, "The muhrim may kill a beast that attacks عليه وسلم
COMMENTARY: It is like a lion, etc. that rushes at man on seeing him to kill a main him.
(٢٧٠٣) وَعَنْ عَبْدِ الرَّحُمُنِ بْنِ آَلِيٍ عَمَّارٍ قَالَ سَأَلْتُ جَابِرَ بْنَ عَبْدِ اللّهِ عَنِ النَّبُعِ أَصَيْدْ هِيَّ فَقَالَ نَعَمْ فَقُلْتُ
أَيُؤُ كُلُّ فَقَالَ نَعَمْ فَقُلْتُ سَمِعْتَهُ مِنْ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ نَعَمْ ـ رَوَاهُ التِّرْمِذِىُّ وَالنَّسَائِىُّ
وَالشَّافِىُّ وَقَالَ النِّزْمِذِىُّ هُذَا حَدِيْثُ حَسَنْصَحِيٌْ۔
2703. Sayyiduna Abdur Rahman ibn Abu Ammar al , said that he asked
Sayyiduna Jabir ibn Abdullah as a +, whether the hyena may be hunted. He said,
"Yes!" So, he asked 'May it be eaten?" He said, "Yes!" Then he asked, "Did you
hear it from Allah's Messenger صلى الله عليه وسلم?" He said, "Yes!"2
COMMENTARY: Leaving aside the multrim there is a basic difference of opinion whether
hyena is lawful food or not. Imam Shafi'I ale>, goes by this hadith and says that the hyena is
lawful food, but Imam Maalik alas>, and Imam Abu Hanifah ales, say that the hyena is not
lawful to eat. They rely on the hadith (# 2705) of Sayyiduna Khuzaymah ibn Jazyi usa+).
(٢٧٠٤) وَعَنُ جَابِرٍ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الضَّبُعِ قَالَ هُوَ صَيْدْ وَيَجْعَلُ فِيْهِ كَبْنًا إِذَا
آصابه المُحْرِمُ-(رواه ابوداود وابن ماجة والدارمى)
صلى الله عليه وسلم narrated that he asked Allah's Messenger رضى الله عنه Sayyiduna Jabir .2704
about the hyena. He said, "It is game. If a muhrim perpetrates it then he must atone
by given a sheep."3
COMMENTARY: If a muhrim hunts it or buys it then he must atone with a sheep or ram as
a wajib (obligatory).
HYENNA IS NOT LAWFUL
(٢٧٠٥) وَعَنْ خُزَيْمَةَ بْنِ جَزِيٍ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ أَكْلِ الضَّبُعِ قَالَ أَوَ يَأْ كُلُ الضَّبُعَّ
أَحَدْ وَسَأَلْتُّهُ عَنْ أَكْلِ الذِّئْبِ قَالَ أَوَ يَأْكُلُ الذِّئْبَ أَحَدْ فِيْهِ خَيْرٌ رَوَاهُ التِّزْ مِذِىُّ وَقَالَ لَّيْسَ إِسْنَادُهُ بِالْقَوِيّ-
2705. Sayyiduan Khuzaymah ibn Jazyi رضى الله عنه narrated that he asked Allah's
Messenger صلى الله عليه وسلم about eating a hyena. He asked. "Does anyone eat hyena?"
He then asked him about eating wolf and he put the question, "Does anyone with
any good in him eat wolf .? "4
1 Abu Dawud # 1848, Tirmidhi # 839, Ibn Majah # 3089, Musnad Ahmad 3-3.
2 Tirmidhi # 1789, Nasa'i # 4323, Daraqutni # 45 (Muwaqit), Musnad Ahmad 3-318, (Abu Dawud #
3801 similar)
3 Abu Dawud # 3801, Ibn Majah # 3236, Darimi # 1941, Daraqutni # 48 (Mawaqit).
4 Tirmidhi # 1799, Ibn Majah # 3237.

683
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
الفَصلُ الثَّالِثُ
SECTION III
A MUHRIM MAY EAT MEAT OF GAME
(٢٧٠٦) وَعَنُ عَبْدِ الرَّحُمْنِ بُنِ عُقْمَانَ الثَّيِْيِّ قَالَ كُنَّا مَعَ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَتَخْنُ حُرُمٌ فَأُهْدِىَ لَهُ طَيْرٌ
وَطَّلُحَةُ رَاقِدْ فَمِنَّا مَنْ آَكَلَ وَمِنَّا مَنْ تَوَرَّعَ فَلَمَّا اسْتَيْقَظَ طَلْحَةُ وَافَقَ مَنْ آَكَلَهُ قَالَ فَأَكَلْنَاهُ مَعَ رَسُوْلِ اللّهِ
صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه مسلم)
2706. Sayyiduna Abdur Rahman ibn Uthman at Taymi Acal», narrated that they were
with Talhah ibn Ubaydullah as any+, and they were all in the state of ihram (pilgrim-
robe) (multrims). A bird (meaning its cooked flesh) was presented to him and he was
asleep. Some of them ate from it but others abstained. When Talhah usd+, woke up
he agreed with those who had eaten it. He said, "We had eaten it along with Allah's
Messenger صلى الله عليه وسلم (meaning, as multrums we ate flesh of a hunted creature)."1
COMMENTARY: This is to which Imam Abu Hanifah cd+, abides. If t he muhrim has no
part in the hunting then he may eat the meat.
As for a bird, the Arabic („ .. ) could be a collective noun, implying (flesh of) several birds, or
(of) a bird sufficiently large to satiate all the people.
CHAPTER - XIV
BEING DETAINED AND MISSING HAJJ
بَابُ الْإِحْصَارِ وفَوْتِ الْحَجّ
IHSAR: The word ihsar means 'to be detained.' 'to be prevented.' In the terminology of the
jurists, it means 'to be prevented from performing hajj or umrah after having assumed the
ilram (pilgrim-robe).'
The person who had assumed the iliram (pilgrim-robe) for hajj or umrah and it prevented
from performing it is called a muhsir.
KINDS OF IHSAR (DETENTION): According to the Hanafi school, the are many forms of
ihsar whereby the pilgrimage is detained and not permitted to perform hajj or umrah, for
whichever he had assumed the iliram (pilgrim-robe), whether practically or in terms of
Shari'ah (legally). These forms are explained in the lines following:
(1) Fear of an enemy. It is a wide meaning word and 'enemy' could refer to a human being
or a beast. For example, an enemy could be in wait for the pilgrims on their route and
pesters the pilgrims, or robs them, or beats them, preventing their progress. Or, a lion etc. is
present on the pilgrim's path.
(2) Illness. A pilgrim may fall seriously ill after assuming the ihram (pilgrim-robe) so that he
cannot proceed further, or if he attempts then his illness may become dangerously severe.
(3) A woman loses her mahram. After she assumes the ihram (pilgrim-robe), her mahram or
husband may die, or disappear, or refuse to accompany her any further.
(4) Lack of resources. For instance, after the ihram (pilgrim-robe) is assumed, the pilgrim is
deprived of money or property by thieves or robbers, or his resources are exhausted during
the pilgrimage and he cannot meet his expenses any more for the remaining journey.
1 Muslim # 65-1197, Nasa'i # 2817, Darimi # 1829, Musnad Ahmad 1-161.
,

684
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
(5) A woman might have to observe her iddah (waiting period) when, after she assumes
the ihram (pilgrim-robe), her husband dies or divorces her. Her iddah will prevent her,
meaning be her ihsar. However, if she is a muqim (resident) and her residence is not as far
away from Makkah as qualifies as a journey then it is not ihsar.
(6) The pilgrim gets lost on the way and there is no one to guide him.
(7) A woman's husband disallows her from going ahead provided she had assumed the
ihram (pilgrim-robe) for hajj without his permission. However, the husband has no authority
to prevent his wife from performing the fard(compulsory) hajj, and from the optional hajj
after he had given permission for it (the optional hajj).
(8) A slave, male or female, is disallowed by their master.
All these forms of ihsar are according to Hanafi School of thought. All the three other
imams hold that there is only one kind of ihsar which is fear of the enemy. They maintain
that ihsar is not found in the other forms, so the ihram (pilgrim-robe) remains intact.
RULING ON IHSAR: When a multrim encounters one of the foregoing forms of ihsar, and
if he is a mufrid or a qarin then, respectively he must acquire one animal of hadyi (say a
goat) or two animals of hadyi and send the hadyi to the Haram with someone with
instructions to sacrifice it there on his behalf. Or, he may send its price to buy there and
sacrifice. He must also specify the day and time when the sacrifice may be done. When the
specified time passes, he may relinquish the ihram (pilgrim-robe). It is not necessary to shave
the head or have the hair clipped, Then, he must redeem the pilgrimage in the following
year. If he had put off the ihram (pilgrim-robe) of hajj, then he will perform one hajj and one
umrah. If he had put off the ihram (pilgrim-robe) of qiran, then he will redeem it with one
hajj and two umrahs. If he had removed the ihram (pilgrim-robe) of umrah then he will
perform only one umrah.
If, after he sends the animal of hadyi, the ihsar is lifted and it is possible for him to reach
here before the hadyi is sacrificed and be able to participate in the hajj, then it is wajib
(obligatory) that he should proceed there promptly. If that is not possible, then it is not wajib
(obligatory) that he depart promptly. However, if he proceeds to perform hajj and when he
arrives there finds that the hadyi was sacrificed and the time of hajj is over then he must
perform umrah and relinquish the ihram (pilgrim-robe).
MEANING & RULING OF MISSING THE HAJJ: If someone departs for hajj having
assumed the ihram (pilgrim-robe) but for some unforeseen reason he could not make the
wuquf at Arafat between zawal (declination of the sun) on the day of Arafah and the
morning of eed ul adha for even one minute, then he has missed his hajj. (The wuquf at
Arafat begins on the day of Arafah as the sun passes its meridian and ends as down rises
on eed ul adha and the wuquf may be observed even for one minute during this period.)
One who misses his hajj is called (¿Jicsu) (fa'it ul hajj).
The person who misses the hajj must perform the umrah which is to circumambulate the
Ka'bah, make sa'I between as-Safa and al-Marwah and relinquish the iltram (pilgrim-robe). If
he is a mufrid then he must perform one umrah and if he is a qarin then two umrahs. Then
he must have or clip his hair and next year he must redeem the hajj.
A VERY COMPLEX QUESTION: If a pilgrim is likely to miss hajj, he faces a very difficult
choice. Suppose, he arrives there in the very best portion of the night (following the day of
Arafah and) preceding eed ul Adha while he still has to offer the salah (prayer) of isha and is

685
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
also apprehensive that he might miss it altogether if he goes to Arafat, and if he offers it
them wuquf of Arafat would be lost. So, what should he do? Some people say that he must
offer the isha even if he misses the wuquf of Arafat. Others say that he must defer the salah
(prayer) of isha and proceed to Arafat. This is what Hanafi fiqh book Durr Mukhtar says.
SECTION I
اَفَضْلُ الْأَوَلُ
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم DETENTION
(٢٧٠٧) عَنِ ابْنِ عَبَّاسٍ قَالَ قَدْ أُخْصِرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَحَلَقَ رَأْسَهُ وَ جَامَهَ نِسَائِه وَ أَخَرَ
هَدُيَهُ حَتّى اعْتَمَر عَامًا قَابِلًا - (رواه البخارى)
2707. Sayyiduna Ibn Abbas us a>, narrated that (in the year of al-Hudaybiyah)
Allah's Messenger u, 4,le a Lo was detained (and prevented from performing
umrah). So, he had his head shaved and (after relinquishing the ihram (pilgrim-
robe)) had intercourse with his wives, and slaughtered his (animal of) hadyi. Then,
next year he performed the umrah.1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم had assumed that ihram (pilgrim-
robe) for umrah and set out for Makkah but the idolaters of Makkah stopped him at
Hudaybiyah along with his companions and disallowed them to proceed for umrah. So, he
put off his ihram (pilgrim-robe) there.
The hadith next mentions that he had sexual intercourse with his wives. The sequence is
not followed in the report, for, shaving head, etc precedes that. Actually, he slaughtered the
animal, relinquished the ihram (pilgrim-robe) and then he was out of the sacred state (on
shaving his head) and could go to his wives.
صلى الله عليه وسلم According to another hadith in Bukhari and Muslim: The Prophet Muhammad
and his companions As a +, relinquished their ihram (pilgrim-robe) when the idolaters of
Makkah barred their way ahead. The Prophet Muhammad صلى الله عليه وسلم had assumed the
ihram (pilgrim-robe) for umrah. He sacrificed the animals of hadyi, shaved his head and
instructed his companions as a >, to get up, make the sacrifice and shave their heads.
Hidayah writes after that; 'then they relinquished the iham.'
Ibn Hammam als, said that these words of Hidayah make it clear that the muhsir cannot
put off the ihram (pilgrim-robe) before slaughtering the animal. Hence, if a muhsir sends the
hadyi to the Haram with specific instructions to slaughter it on a certain day and hour and at
that hour he comes out of the iliram (pilgrim-robe) and acts as a non-multrim only to learn that
huis instruction could not be carried out at the specified hour or at the Haram then, for
everything that he has done that a muhrim should not do, he will have to make an atonement
or a recompense (jaza).
WHERE TO SLAUGHTER HADYI OF IHSAR: The Hanafis and the Shafi'is are
unanimous all hadyi apart from that of ihsar should be slaughtered only in the Haram, no
where else. But, they differ on the hadyi of ihsar of hajj and umrah. Imam Shafi'i alas, hold
that it should be slaughtered where the ihsar was imposed. Imam Abu Hanifah al ,
contends that it should be sent to the Haram and slaughtered there and no where else
because to slaughter it on specified days and at specified place is a worship. So if it is not
1 Bukhari # 1809.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
686
slaughtered at its specified place then that is not worship and if that is so then how is it
proper to relinquish the ihram (pilgrim-robe) on that basis.
Imam Shafi'I alas, stands by the hadith under discussion. The prophet Muhammad leanLo
, and the sahabah (Prophet's companions) (ano, slaughtered the hadyi in Hudaybiyah
which is hill meaning outside the limits of the Haram. The Hanafis explain that it was not
possible at that time to send the animals of hadyi to the Haram. So out of compulsion they
slaughtered the animals at Hudaybiyah. Besides, some ulama (Scholars) maintain that part
of Hudaybiyah I shill alright but some of it is in the Haram. Hence, the Prophet Muhammad
may have slaughtered their رضى الله عنهم (and his sahabah (Prophet's companions صلى الله عليه وسلم
animals of hadyi in the portion that is within the Haram.
IT IS WAJIB (OBLIGATORY) ON THE MUHSIR TO REDEEM: We read in his hadith
that since the Prophet Muhammad ,là Lo could not complete the umrah because of the
ihsar, he redeemed it the next year in 7AH. This redeemed umrah is called umrat ul qada.
This means that if anyone is detained and is prevented from performing hajj or umrah then
he must redeem it. The Hanafis say that it is wajib (obligatory) to redeem it but Imam Shafi'l
aulas, says that it is not wajib (obligatory) to redeem it.
The Prophet Muhammad's ,lean . umrah in 7AH is called umrat ul qada and this itself
is evidence for the Hanafi point of view.
THE QUESTION OF SHAVING OR CLIPPING FOR THE MUHSIR
(٢٧٠٨) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَرَ قَالَ خَرَجُنَامَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَالَ كُفَّارُ قُرَيْشِدُون
الْبَيْتِ فَتَحَرَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَدَايَاهُ وَحَلَقَ وَقَضَّرَ أَصْحَابُه- (رواه البخارى)
2708. Sayyiduna Abdullah ibn Umar as an (+) narrated that they set out with Allah's
Messenger صلى الله عليه وسلم (for umrah) but the disbelievers of the Quraysh intercepted
them before (they could reach) the House (at Hudaybiyah). So, the Prophet
Muhammad lujule àno slaughtered the animals of his hadyi (there) and shaved his
head and his sahabah (Prophet's companions) +, shaved or clipped their heads.1
COMMENTARY: The Hidayah says that Imam Abu Hanifah als, and Imam Ahmad Als,
say that a muhsir is not bond to shave or clip his hair because it is not part of the deeds of
hajj. Since hajj is not performed at all, this cannot be counted as worship.
رضي الله (and the sahabah (Prophet's companions صلى الله عليه وسلم As for the Prophet Muhammad
they shaved or clipped their hair to make it obvious that they were determined to
return and that there was no possibility of performing umrah. Imam Yusuf, andas, however,
said that a mushir must shave or clip his hair, but if he does not, then too he shall have
come out of the ihram (pilgrim-robe), nothing will be wajib (obligatory) as atonement.
(٢٧٠٩) وَخرِ الْمُسْوَّرِ بْنِ مَخْرَمَةً قَالَ إِّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَخَرَقَبْلَ أَنْ يَحْلِقَ وَآَمَرَ
اصحابه بذلك-(رواه البخاری)
2709. Sayyiduna Al-Miswar ibn Makhramah us &, narrated that Allah's
Messenger صلى الله عليه وسلم sacrificed before having his head shaved and instructed his
1 Bukhari # 1812.

687
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
sahabah (Prophet's companions) رضى الله عنهم to do like that.1
IHSAR AND MISSING THE HAJJ
(٢٧١٠) وعن ابْنِ عُمَرَ أَنَّهُ قَالَ أَلَيْسَ حَسْبُكُمْ سُنَّهَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِ حُبِسَ آَحَدُ كُمْ
عَنِ الْحَيِّ طَافَ بِالْبَيْتِ وَ بِالقَفَا وَالْمَرْ وَةِ ثُمَّ حَلَّ مِنْ كُلِّ شَىْءٍ حَتَّى يَحَُّ ◌َامَا قَابِلًا فَيُهْدِىَ أَوْ يَصُوْمٌ إِنْ
لَمُ یَجِدُ ھدیًا۔(رواه البخاری)
2710. Sayyiduna Ibn Umar as an+) asked, "Does the sunnah(Practice of Holy Prophet
Muhammad صلى الله عليه وسلم) of Allah's Messenger صلى اله عليه وسلم not suffice you? If any of you is
precluded from performing hajj (and prevented from observing the wuquf at Arafat),
then he should make the tawaf of the house and t he Sa'I between as Safa and al-
Marwah. Then he should come out of the ihram (pilgrim-robe) and make the hajj next
year, and slaughter the hadyi or fast if he cannot find a hadyi (to slaughter)."2
COMMENTARY: Ibn Umar 4 +, warned some people who might have contravened the
sunnah(Practice of Holy Prophet Muhammad (, ,le & o) in cases of detention or ihsar. If
anyone is prevented from performing hajj then he must complete the umrah and put off the
ihram (pilgrim-robe) and redeem the hajj in the following year.
We must know that there is a slight difference in the ruling for a muhsir and fa'itul hajj
(who has missed the hajj). As for the letter if he is a mufrid (who has assumed the ihram
(pilgrim-robe) only for hajj) then he will make the tawaf and Sa'I and relinquish his ihram
(pilgrim-robe). Only the redeeming hajj next year will be wajib (obligatory) on him. Umrah
and hadyi will not be wajib (obligatory) on him.
As for the muhsir, if he is a mufrid and is prevented from proceeding even before he can
make it to the Haram, then he must send the hadyi to the Haram. When that reaches there
and is slaughtered he must relinquish the ihram (pilgrim-robe) and redeem the hajj next year
and perform an umrah too with it.
However, Imam shafi als>, said that it is wajib (obligatory) on him to perform only hajj next
year. It is not necessary to perform umrah because he was restrained from hajj only and he
had sent the hadyi and put off the ihram (pilgrim-robe), so only hajj is due from him.
If the muhsir is a qarin (meaning one who had assumed the ihram (pilgrim-robe) for hajj
and umrah, both), he must send the animal of hadyi to the Haram and after it is
slaughtered there, he may relinquish his ihram (pilgrim-robe). It will be wajib (obligatory)
on him to redeem this hajj and to perform two umrahs in the year following, the hajj
and one umrah to replace what he missed and the additional umrah as a recompense
(jaza) of what he missed.
If ihsar does not occur before arrival at the Haram, but on arrival there and the pilgrim is
unable to observe the wuquf at Arafat though he can make the tawaf and sa'I, then he must
make the tawaf and Sa'I, meaning acts of umrah, and relinquish the ihram (pilgrim-robe).
Next year, he should redeem the hajj and slaughter the animal of hadyi. If he cannot
slaughter the hadyi hen he must fast. The hadith under discussion describes this very
possibility.
1 Bukahri # 1811, Musnad Ahmad 4-327.
2 Nasa'i # 2769.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
688
If the fa'it ul hajj (one who has missed the hajj) is a qarin, then he will first make tawaf and
Sa'I for umrah and then make (another) tawaf and Sa'I in place of the hajj that he missed.
Then he must shave or cut hair and relinquish the ihram (pilgrim-robe). He will be absolved
of making the sacrifice of qiran.
If he is a mutamatta, then his tamatta is void and he will be absolved of the sacrifice of tamtta
and if he has brought an animal to sacrifice then he may do with it whatever he likes.
Just as when a mufrid misses the liajj, it becomes wajib (obligatory) on him to redeem only hajj
next year, so too the qiran and tamatta, make only hajj wajib (obligatory) on the pilgrim next year.
UMRAH IS NEVER MISSED: Umrah is never missed because it may be performed any
time during the year, except on the day of Arafah, the day of eed ul Adha and the days of
tashriq. On the other hand, hajj may be performed on the specified time and day as
determined day Shari'ah.
(٢٧١١) وَعَنْ عَائِشَةً قَالَتْ دَخَلَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى ضُبَاعَةً بِئْتِ الزُّبَيْرِ فَقَالَ لَّهَا لَعَلَّكِ
أَرَدْتِ الْحُّ وَاللَّهِمَا أَجِدُ نِي إِلَّ وَجِعَةً فَقَالَ لَّهَا حُسِّئْ وَاشْتَرِطِئْ وَقُوْلِ اَللَّهُوَّ مَحِلّى حَيْثُ حَبَسْتَنِى - (متفق عليه)
2711. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم visited
(his paternal cousin) Sayyidah Duba'ah bint Zubayr As an +) (when he was
proceeding for hajj). He asked her, 'Perhaps you intend to perform hajj (with us)?"
She submitted. By Allah, I suffer from pain." He comforted her, "Do perform hajj
but (when you assume the ihram (pilgrim-robe)) make the condition:
اللَّهُؤَّ مَحِلّى حَيْثُ حَبَسْتَنِى
{O Allah, the place where I relinquish the ihram (pilgrim-robe) is where you restrain
me (because my illness.}1
COMMENTARY: The prophet Muhammad (,,lean Lo advised her to include in her resolve
the words that she would put off the iliram (pilgrim-robe) where her illness intensified and
she found it impossible to proceed further.
The imams als, who contend that there is only one form of ihsar, fear of the enemy, cite
this hadith. If it was permitted to put off the ihram (pilgrim-robe) because of illness then
there was no point in making the stipulation, they argue.
Imam Abu Hanifah als, says that one of the forms of ihsar is illness. He cites the hadith of
Sayyiduna Hajjaj ibn Amr Ansari ALE ax+) (# 2713). He also points out that Sayyiduna Ibn
Umar ,ale an do denied that any conditional clause can be included in the resolve. He used
to say to those who made a stipulation, "Does not the Prophet Muhammad's , ale do
sunnah(Practice of Holy Prophet Muhammad , ,le au o) suffice you?" As for the Prophet
advised to Sayyidah Duba'ah wan+, (in this hadith), the Hanafis say that it was to permit her
to release herself from the restrictions of the ihram (pilgrim-robe) quickly. Without the
stipulation, she would have had to wait for the hadyi; to reach the Haram nad be slaughtered
there before putting off her ihram (pilgrim-robe). Hence, Imam Abu Hanifah ales, abides by
this procedure that unless the animal is slaughtered the ih,um (pilgrim-robe) cannot be
relinquished, but if he condition in included in the intention then the ihram (pilgrim-robe) may
1 Bukhari # 5089, Muslim # 104. 1207, Nasa'i # 2768, Musnad Ahmad 6. 164.
1
:
.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
689
be discarded simply on encountering the ihsar without the animal being scarified.
SECTION II
الفَضل الثَّانِى
HADYI OF MUHSIR SLAUGHTERED ONLY IN THE HARAM
(٢٧١٢) عَنِ ابْنِ عَبَّاسٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ أَصْحَابَةُ أَنْ يُبَدِّلُوا الْهَدْىَّ الَّذِى تَخَرُوا
عَامَ الْحُدَيْبِيَّةِ فِی عُمْرَةِ الْقَضَاءِ- رَوَاءُـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2712
commanded his sahabah (Prophet's companions) ,a>, that, at the umrat ul qada
(the redeeming umrah), they should sacrifice animals in place of the animals of
hadyi that they had slaughtered in the year of al-Hudaybiyah.1
COMMENTARY: At the Umrat ul qada, the sahabah were to sacrifice animals at the Haram
so that the hadyi may be slaughtered in the Haram. The animal of hadyi against ihsar is
slaughtered in the Haram. Imam Abu Hanifah als, abides by this ruling. This meaning will
apply if it is confirmed that during the year of Hudaybiyah the animals of h adyi were
slaughtered outside the Haram. But, if it is said that they were slaughtered in the Haram
because most of Hudaybiyah is within the Haram (see commentary to hadith # 2707, but
there it is said that some - not most - of it is part of Haram) then this command would be of
a precautionary nature and to earn more excellence. The command would be said to be of
the kind of mustalab (desirable).
Some copies of the mishkat do not have the name of the transmitter. Some do have 'Abu
Dawud.' Yet another has the word {(Lait))) - It has a story.}
[The story is: Maymun ibn Mahran a , was stopped by the people of Syria from
proceeding ahead when they had besieged Sayyiduna Ibn Zubayr us an +, at Makkah. He
sacrificed the animals at that spot and put off his ihram (pilgrim-robe) and returned. Next
year he redeemed his umrah and sought advice of Sayyiduna Ibn Abbas as an (+) who
advised him to get another animal and narrated to him the hadith.]
ILLNESS AMOUNTS TO IHSAR
(٢٧١٣) وَعَنِ الْحُجَّاجِ بْنِ عَمْرٍ والْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كُسِرَأَوُ حُرِجٌ فَقَدُ
حَلَّ وَعَلَيْهِ الْحُّ مِنْ قَابِلٍ - رَوَاهُ التِّزْ مِذِىُّ وَأَبُوْدَادَ وَالنَّسَائِىُّ وَابْنُ مَاجَهَ وَالدَّارِمِى وَزَادَابُوْدَاۈدَ في ڕِوَايَةٍ
أُخْرِى أَوْ مَرِضَ وَقَالَ التِّرْ مِذِىُّ هِذَا حَدِيثٌ حَسَنْ وَفِى الْمَصَابِئْحِ ضَعِيفٌ.
2713. Sayyiduna al-Hajjaj ibn Amr al-Ansari wan », narrated that Allah's Messenger
yale in do said, "If anyone breaks a limb or becomes lame then he comes out of the
ihram (pilgrim-robe). It is wajib (obligatory) on him to perform hajj next year."2
According to another version of Abu Dawud, he also said, "or falls ill."3
COMMENTARY: This hadith confirms that there can be other hindrances to the path of hajj
1 Abu Dawud # 1864.
2 Tirmidhi # 941, Abu Dawud # 1862, Nasa'i # 3861, Ibn Majah # 3077, Daraqutni # 19 (Muwaqit),
Musnad Ahmad 3-450.
3 Abu Dawud.
!
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
690
or umrah besides the enemy, like illness. In such cases, the pilgrim may relinquish the
ihram (pilgrim-robe). This hadith is rated hasan by Tirmidhi, so if Bagawi calls it da'if it does
not matter. Tirmidhi's rating is preferred.
STANDING AT ARAFAT IS MAIN PART OF HAJJ
(٢٧١٤) وَعَنْ عَبْدِ الرَّحُمْنِ بْنِ يَعْمُرَ الدِّيْلِيِّ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْحُجُّ عَرَفَهُ مَنْ
ادُرَكَ عَرَفَةً لَيْلَةً جَمْعٍ قَبْلَ ◌ُلُوْءِ الْفَجْرِ فَقَدْ أَدْرَكَ الْحُمَّ آَيَّامُ مِنَى ثَلَاثَةٌ فَمَنْ تَعَجَّلَ فِى يَوْمَيْنٍ فَلَا إِثْمٌ
عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ- رَوَاهُ التِّزْمِذِىُّ وَ أَبُوْدَاوُدَ وَالنََّائِىُّ وَابْنُ مَاجَةَ وَالدَّارِِيُّ وَقَالَ التِّزْمِذِىُّ
هُذَا حَدِئْتُ حَسَنْ صَحِيْهُ۔
2714. Sayyiduna Abdur Rahman ibn Ya'mar ad Dilyi ca+, narrated that he heard
the Prophet Muhammad صلى الله عليه وسلم say, "Hajj is (standing at) ARafah. If anyone
gets to Arafat on the night of Muzdalifah (10th Dhul Hijjah) before dawn (of 10th)
then he has made hajj. The days of Mina are three (11th to 13th):
فَلَا إِثُمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ
{Whosoever hastens out after his stay of two days (at Mina) there is no sin in him
and whosoever delays there is no sin on him)1 (2:203)
COMMENTARY: If anyone casts pebbles on the three pillars on the twelfth after zuhr and
returns to Makkah then he earns no sin and he will not have to stay at Mina on the night
preceding the 13th and to cast pebbles on the 13th.
Similarly, if anyone delays and stays beyond the 12th into the 13th and casts pebbles on the
night, there is no sin on him too. Both these ways are allowed but it is better to delay
because there is more chance of worship in it.
During the jahiliyah some people said that it was sin to hasten and others called delay a
sin. So, this command corrects the nation.
This chapter does not have Section III
CHAPTER - XV
THE HARAM (OR THE SACRED TERRITORY) OF
MAKKAH - MAY ALLAH, THE EXALTED,
PRESERVE ITS SANCTITY!
بَابُحَرَممَگّةَحرسها اللهتعالى
Haram is that piece of land that is around the Ka'bah. Allah has made this territory sacred
because of the sacredness of the Ka'bah. This land is called Haram because of whose
sanctity and greatness Allah has made many things haraam, forbidden, within its limits
which are not forbidden elsewhere. For instance, it is not proper to hunt, chop trees, pester
animals, etc within its limits.
Some ulama (Scholars) say that this piece of (land became Haram (sacred) when Allah sent
down Sayyiduna Aadam PX JI4,le. He was afraid of the devils lest they ruin him. So, Allah
1 Abu Dawud # 1949, Tirmidhi # 890, Ibn Majah # 3015, Darimi # 1887, Nasa'i # 3044, Musnad
Ahamad 4. 335.
1
1

691
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
sent the angels to him and they surrounded Makkah from all the sides. The area that they
surrounded became the limits of the Haram and the territory between the Ka'bah and the
positions of the angels became the Haram.
Some authorities say that when Sayyiduna Aadam ,>Jule placed the Hajr Aswad (Black
Stone) at its position while building the Ka'bah, a large tract of land around was
illuminated. The entire illuminated surrounding was made the Haram.
The limits of the Haram are:
.
towards Madinahi three miles (up to Tan'im),
towards yemen, Ta'if, Ja'ranah and Jeddah: seven miles.
Some books write that towards Jeddah, it is ten miles and towards Ja'rannah nine miles.
On all sides where the land of the Haram ends, boundary marks are erected to show the
limit. However, they are not erected on the side towards Jeddah and Ja'ranah.
SECTION I
الفَضلُ الأوَلْ
MERIT OF THE HARAM OF MAKKAH
(٢٧١٥-٢٧١٦) عَنِ ابْنِ عَبَّاسِ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمٌ فَتْحِ مَكَّةَ لَا هِجْرَةً وَلكِنُ
جِهَالْ وَنِيَّةٌ وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوْا وَقَالَ يَوْمَ فَتْحِ مَّةَ إِّ هِذَا الْبَلَدَ حَرَّمَهُ اللّهُ يَوْمَ خَلَقَ السَّمْوَاتِ
وَالْأَرْضَ فَهُوَ حَرَامْ بِحُزْمَةِ اللَّهِ إِلِى يَوْمِ القِيَامَةِ وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيْهِ لِأَحَدٍ قَبْلِيٍ وَلَمْ يَحِلَّ لِيْ إِلَّ سَاعَةٌ
مِنْ تَّمَارٍ فَهُوَ حَرَامْ بِحُزْمَةِ اللّهِ إِلَى يَوْمِ الْقِيَامَةِ لَا يُعْضَّدُ شَوْكُهُ وَلَا يُتَفَّرُ صَيْدُهُ وَلَا يَدْتَقِظْ لُقَُتَّهُ إِلَّ مَنْ
عَزَّفَهَا وَلَا يُخْتَلِى خَلَاهَا فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللّهِإِلَّ الْإِذْخِرَ فَإِنَّه ◌ِقَيْنِهِمْ وَلِيُّوْتِهِمْ فَقَالَ إِلَّ الْإِزْخِرَ.
مُتَّفَقْ عَلَيْهِ وَفِى رِوَايَةٍ أَبي هُرَيْرَةَ لَّا يُعْضَدُ شَجَرُهَا وَلَا يَلْتَقِطُ سَاقَِتَهَا إِلَّ مُنْشِدْـ
2715. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
on the day of the conquest of Makkah, "There is now no hijrah (from Makkah to
Madinah as farad). Rather, there is jihad and (in deeds, the sincerity of) intention.
So, when you are called to (join in) jihad, go forward (and participate)." And, he
also said on the day of the conquest of Makkah, "Surely, this town, Allah made it
sacred on the day He created the heavens and the earth. Hence, it is sacred by the
sacredness conferred on it by Allah till the day of resurrection. (So, it is forbidden
to mankind to violate its sancitity.) Without doubt, neither to anyone before me nor
to me was (killing and) fighting permitted in it, and it was made lawful to me only
during an hour on one day (of the conquest of Makkah). So, it is sacred by the
sacredness conferred on it by Allah till the day of resurrection (till the first trumpet
is blown on that day). Its thorns should not be cut. Its game should not be hurt, all
that is dropped should not be picked up except by one who makes a public
announcement about it, and its fresh herbage should not be plucked."
Sayyiduna Ibn Abbas usin», submitted. "But idhkar (a kind of grass), O Messenger
of Allah, for it is useful to their blacksmiths (ironsmiths and goldsmiths) and to
their houses (for their roofs)." So, he agree, "Except idhkar."1
1 Bukhari # 1834, Musilm # 445-1353, Nasa'i # 2874, Ibn Majah # 2109, Musnad Ahmad 1-259.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
692
2716. Sayyiduna Abu Hurayrah ws a +, narrated it with these words, "Its trees
should not be chopped and what is dropped may be picked up by none save one
who makes an announcement for it."1
COMMENTARY: When the Prophet Muhammad صلى الله عليه وسلم emigrated to Madinah from
Makkah, hijrah (or emigration) was fard(compulsory) on every person who was able to do
so. When Makkah was liberated, this hijrah came to an end because Makkah was no more
Darul-Harb, land of battle or enemy territory. However, jihad and good intention to do
deeds will continue to earth reward forever. So, too the hijrah that one undertakes for
Islam, and its commands and symbols, remains and will also fetch reward.
Since it is disallowed to cut thorny trees, the chopping down of trees without thorns is more
wrong. According to the Hidayah, if anyone plucks grass or cuts trees that do not belong to
anyone then it is wajib (obligatory) on him to reimburse its price, but it will not be wajib
(obligatory) if dry grass is cut off though even that is wrong. It is also disallowed to graze on
its grass, but adhkar may be cut and grazed on, and like it truffle is also exempted. Imam
Shafi'I ales, however, said that is allowed to graze animals on the land of the Haram.
'Luqtah' is anything unclaimed on the ground. Its owner is not known and is untraced.
Elsewhere, apart from the Haram, if anyone finds such a thing, he must continue to
announce the find but if the owner is not traced and he himself is poor he may take it
otherwise give it away as charity. If after that, the owner comes up he must pay him its
price. As for such property found in the Haram, the finder will have to make announcement
till the owner is traced. He can neither use it himself no give it away as charity. Imam
Shafi'I als, abides by this. But, most ulama (Scholars) and the Hanafis maintain that the
same command applies to luqtah in the Haram as elsewhere. They cite the hadith that
speaks of luqtah generally and will be narrated in the chapter of luqtah.
The ulama (Scholars) interpret the hadith to mean that the finder of luqtah of Haram must .
announce it for one year in Makkah as is done elsewhere. He must not do it only in the
days of hajj. No one should misunderstand that the luqtah of Haram should be announced
only in the days of hajj.
NOT PROPER TO CARRY WEAPONS IN MAKKAH UNNECESSARILY
(٢٧١٧) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَحِلُّ لِأَحَدِ كُمْ اْ يَجْمِلَ بِمَگَّةً
السِّلَامَ - (رواه مسلم)
صلى الله عليه وسلم narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Jabir .2717
say, "It is not permitted to any of you to carry weapon is Makkah."2
COMMENTARY: Most ulama (Scholars) hold that it is not proper to carry weapons in Makkah
unnecessarily. However, Imam Hasan we dn +, said that it is not proper even when necessary.
QUESTION OF RETALIATION & PRESCRIBED PUNISHMENT IN MAKKAH
(٢٧١٨) وَعَنْ آَنَّسٍ أَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ مَكَّةً يَوْمَ الْفَتْحِ وَعَلَى رَأْسِهِ الْمِغُفِرُ فَلَمَّا نَزَّعَه
جَاءَ رَجُلْ وَقَالَ إِثَّ ابْنَ خَطَلَ مُتَعَلِّقَّ بِأَسْتَارِ الْكُمْبَةِ فَقَالَ اقْتُلُهُ - (متفق عليه)
1 Muslim # 447-1355, Abu Dawud # 2017, Musnad Ahmad 2-288.
2 Muslim # 149-1356.

693
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Anas .2718
entered Makkah on the day of the conquest (of Makkah). He had a helmet on his
head. As he removed it, a man (Sayyiduna Fadl ibn Ubayd) «cal +, came to him and
said that Ibn Khatal (a renegade) was hanging on to the curtain of the Ka'bah. He
instructed him to kill him.1
COMMENTARY: Teebi alas, said that Imam Shafi'I als, cites the Prophet Muhammad's
example of coming to Makkah with a helmet to prove that one who has no صلى الله عليه وسلم
intention of performing hajj or umrah may enter Makkah without assuming the ihram
(pilgrim-robe). The Hanafis, however, maintain that no outsider can enter Makkah without
assuming the ihram (pilgrim-robe) at the miqat whether he comes for the pilgrimage or for
any other purpose. They rely on the Prophet Muhammad's صلى الله عليه وسلم instructions to this
effect. Moreover, the ihram (pilgrim-robe) is assumed to respect the sanctity of Makkah
whatever the purpose of arrival.
1
On the day of conquest of Makkah, on the particular hour of confrontation, the Prophet
Muhammad صلى الله عليه وسلم was permitted to enter without the ihram (pilgrim-robe). He said in
an earlier hadith (2715) that it was made lawful for him during that hour.
Allamah Teebi alas, said about Ibn Khatal that he was a Muslim but had turned apostate
and he had killed a Muslim. Who was his servant. He had also hired a singing girl who
composed satirical poem about the prophet Muhammad ,4,le auto, his sahabah (Prophet's
companions) رضى الله عنهم and Islam.
Imam Maalik als>, and Imam Shafi'I altos, deduce from this hadith that it is allowed to
seek retaliation and to impose the limits in Makkah. Imam Abu Hanifah &les, said that it is
not allowed and the Prophet Muhammad صلى الله عليه وسلم had imposed the punishment on Ibn
Khatal during the hour that was made lawful to him.
ENTERING MAKKAH WITHOUT IHRAM (PILGRIM-ROBE)
(٢٧١٩) وَعَنْ جَابِرٍ أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ يَوْمٌ فَتْحِ مَكَّةً وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ بِغَيْرٍ
إِخْرَاٍ - (رواه مسلم)
2719. Sayyiduna Jabir as a +, narrated that, on the day of the conquest of Makkah,
Allah's Messenger صلى الله عليه وسلم entered (Makkah) wearing a black turban but he had
not assumed the ihram (pilgrim-robe).2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم had a helmet on him and a turban
over it. See commentary on hadith # 2718. This hadith is evidence that a black turban may
be worn, being mustahab (desirable).
FOR WARNING ABOUT MISCHIEF AT THE KA'BAH
(٢٧٢٠) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَغْزُوْ جَيْش ◌ٍِ الكَّعْبَةَ فَإِذَا كَانُوابِبَيْدَاء
مِنَ الْأَرْضِ يُخْسَفُ بِأَقَلِهِمْ وَاخِرِ هِمْ قُلْتُ يَا رَسُولَ اللَّهِ وَكَيْفَ يُخْسَّةُ، بِأَقَِّهِمْ وَأَخِرِهِمْ وَفِيْهِمْ آَسْوَا قُهُمُ
1 Bukhari # 1836, Muslim # 450. 1357, Tirmidhi 1693, Nasa'i # 2867, Muwatta Maalik 247 (Hajj)
Musnad Ahmad 3-164.
2 Muslim # 451-1358, Nasa'i # 2869, Darimi # 2869.
.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
694
وَمَنْ لَيْسَ مِنْهُمْ قَالَ يُخْسَفُ بِأَقَلِهِمْ وَاخِرِهِمْ ثُمَّ يُبْعَفُونَ عَلَى نِيَّاتِهِمُ - (متفق عليه)
2720. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"An army will advance to attack the Ka'bah but the first of them and the last of
them will be swallowed up in a wide desert." She asked him, "O Messenger of
Allah, how will the first and the last of them be swallowed up when there would be
among them their merchants and those not belonging to them?" He repeated, "The
first of them and the last of them will be swallowed up. However, later they would
be resurrected in keeping with their intentions."1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم gave this advance warning of the
times when the world would be towards its closing days. After the coming of Imam Mahdi,
an army of the rulers of Egypt, Sufyani, will set out towards Makkah to desecrate the Ka'bah.
However, they will not achieve their vile ambition. The earth will swallow them up.
At the time of resurrection, those who were not part of the army but were compulsorily
taken along to swell numbers will be judged according to their intentions.
HE WHO WOULD DEFILE THE KA'BAH
(٢٧٢١) وَعَنْ أَبي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُخَرِّبُ الْكَعْبَةَ ذُوالشُّوَيُقَتَيْنِ مِنَ
اُبْشَةِ۔ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu hurayrah .2721
said, "Dhu as suwaqatayn (the one possessing short and thin legs) from Ethiopia
will desecrate the Ka'bah."2
COMMENTARY: It is destined that the venerated Ka'bah will be destroyed by a lowly
man. After that, the last Hour would follow and this earth would be eliminated. The
creatures in this earth are closely linked with the Ka'bah.
(٢٧٢٢) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَِّيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ كَأَنِى بِهِ أَسْوَدَ أَفْحَجٌ يَقْلَمُهَا حَجَرًا حَجَرًا - (رواه البخارى)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .2722
said, "It is as though I see the black deformed toed man demolishing it (the Ka'bah)
stone by stone."3
COMMENTARY: (¿li) is one with overlapping toes and heels are separated from shins.
(He is proud and walks with toes turned inwards and heels outward. - Arabic English
Disctionary - wortabet.)4
SECTION II
الفضلُ الثَّانِى
HOARDING IN THE HARAM TO MAKE MONEY
(٢٧٢٣) عَنْ يَعْلَى ابْنِ أُمَيَّةً قَالَ إِكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ احْتِكَارُ الَّعَامِ فِي الْخُرَمِ
إُخادْ فِيهِ۔ (رواه ابوداؤد)
1 Bukhari # 2118, Muslim # 8-2884 (with words differing).
2 Bukhari # 1591, Muslim # 57-2909, Nasa'i # 2904, Musnad Ahmad 2-310.
3 Bukhari # 1595.
4 See before & After the last hear Ibn Kathir (English tr) Darul Isha'at Karachi.
1

695
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Ya'la ibn Umayyah .2723
said, "Hoarding food in the sacred territory (of the Haram) to be able to sell at
exorbitant prices is irreverence to it."1
COMMENTARY: This kind of a thing is a social injustice as well as sin in the eyes of
Shari'ah. It is forbidden everywhere, but in the Haram it is severely detested and it to turn
away from the truth to falsehood. Allah says about such waywardness in the Haram:
وَمَنْ تُرِدُ فِيْهِ بِالْحَادٍ بِظُلْمٍ تُذِقْهُ مِنْ عَذَابٍ اَلِيُچِ
{And whose intends Profanity therein wrongfully, we shall make him taste of a
painful chastisement} (22:25)
It is makruh(unbecoming) to hoard provision of man and animals in a city whose dwellers
feel the pinch of it.
EXCELLENCE OF MAKKAH
(٢٧٢٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَكَّةَ مَا أَظْيَبَكِ مِنْ بَلَدٍ وَأَحَبَّكِ إِلَىَّ
وَلَوْ لَا آَكَّ قَوْمِى أَخْرَجُوْنِى مِنْثٍ مَاسَكَّنْتُ غَيْرَكِ- رَوَاهُ التِّرْمِذِىُّ وَقَالَ هذَا حَدِيْثُ حَسَنٌ صَحِيمٌ
غَرِيبُ إِسْنَادًا-
2724. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
to Makkah, "What an excellent town you are! How dear to me you are! Had not my
people driven me away from you, I would not live anywhere besides you."2
COMMENTARY: This hadith is evidence that Makkah is more excellent then Madinah.
This is what most ulama (Scholars) say but Imam Maalik ans, maintained that Madinahy
is more excellent then Makkah.
(٢٧٢٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عَدِيٍّ بْنِ حَمْرَاء قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاقِفًا عَلَى الْحُزْوَرَةِ فَقَال
وَاللَّهِ إِنَّكِ ◌َيْرُ أَرْضِ اللَّهِ وَأَحَبُّ أَرْضِ اللَّهِ إِلَى اللّهِ وَلَوْ لَا إِنَّ أُخْرِجْتُ مِنُكِ مَاخَرَجُتُـ
(رواه الترمذى وابن ماجة)
2725. Sayyiduna Abdullah ibn Adil ibn Hamra usano, narrated that he saw Allah's
Messenger صلى الله عليه وسلم stand at Hazwarah and say, "By Allah, the best portion of
Allah's earth and the dearest of it to Him are you. Here I not driven away from you,
I would not have gone."3
COMMENTARY: Hazwarah is a place in Makkah.
A believer must regard his residence in Makkah as a great honour. He must not surrender
this privilege unless he is compelled by a religious or worldly need to emigrate. To enter
Makkah is a honour and to gout of it is ill-luck.
It is stated in Durr Mukhtar that if anyone is certain that he will not commit sin then he
must take up residence in these two cities (Makkah and Madinah). But, if anyone is not
sure, then he must not take up residence in these places.
1 Abu Dawud # 2020.
2 Tirmidhi # 3952.
3 Tirmidhi # 3951, Ibn Majah # 3108, Musnad Ahmad 4-305, Darimi # 2510.
i

Vol.2
696
Translation & Commentary of MISHKATUL MASAABIH
SECTION III
الفَصلُ الثَّالِثُ
(٢٧٢٦) عَنْ آَبِيِ شُرَيْحِ نِ الْعَدَوِيِّ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيْدٍ وَهُوَ يَبْعَثُ الْبُهُوُثَ إِلَى مَكَّةً إِنْذَرْ لِ آَيُّهَا
الْآَمِيْرُ أُحَدِّئُكَ قَوْلًّا قَامَـ بِهِ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْغَدَمِنُ يَوْمِ الْفَتْحِ سَمِعَتْهُ أُذُنَاىَ وَوَعَاهُ قَلْبِىُ
وَأَبْصَرَتُهُ عَيْنَاىَ حِيْنَ تَكُلَّمَ بِهِ حَمِدَ اللّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ إِكَّ مَكَّةَ حَزَّمَهَا اللَّهُ وَلَمْ يُحَرِّمُهَا النَّاسُ فَلَا
يَجِلُّ لِأَمْرِهِ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَّدْفِكَ بِهَا دَمًا وَلَّا يَعْضُّدُ بِهَا شَجَرَةً فَإِنْ آَحَدْ تَرَخَّصَ بِقِتَالٍ
رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْهَا فَقُوْلُوْا لَّهِ إِكَّ اللّهُ قَدْ آَذِنَ لِرَسُوْلِهِ وَلَعْ يَأُّنْ لَكُمْ وَ أَمَا أَذِتَّ
لِ فِيْهَا سَاعَةً مِنْ تَمَارٍ وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرُ مَتِهَا بِالْأَسِ وَلْيُبِّغِ الشَّاهِدُ الْغَائِبَ فَقِيْلَ لِآٍَ
شُرَيْحٍ مَا قَالَ لَكَ عَمْرُو قَالَ قَالَ أَنَا أَعْلَمُ بِذَلِكَ مِنْكَ يَا أَبَاشُرَيْجِ إِّ الْحُرَمَ لَا يُعِيذُ عَاصِيًّا وَلَا فَارًّا
بِدَمٍ وَلَّا فَارًّا لَخِرْبَةٍ - مُتَّفَقْ عَلَيْهِ وَفِي الْبُخَارِيِّ الْخُرُّبَةُ الْمِنَايَةُ۔
2726. Sayyiduna Abu Shurayh al-Adawi as a >, narrated that he said to Amr ibn
Sa'eed when he was dispatching an army to Makkah, "Permit me, O amir, to narrate
to you what Allah's Messenger صلى الله عليه وسلم said standing on the morning after the
conquest (of Makkah). My two ears heard it and my heat remember it, and my both
eyes observed it while he spoke. He praised Allah and glorified Him. He said:
"Allah has made Makkah sacred and men have not made it sacred. It is not allowed
to a man who believes in Allah and the Last Day to shed blood here or to cut down
its trees. So, if anyone regards fighting allowed because of the fighting of Allah's
Messenger here, then tell them that Allah had permitted His Messenger and has not
permitted him. And permission was granted to me only for some time during the
day and the sanctity is restored hereafter today as its sanctity was last evening. So,
let those who are present convey it to those who are not present here."
Sayyiduna Abu Shurayh wh +, was asked, "What did amr say to you?" He said that
he boasted, "I know that better than you, O Abu Shurayh. Surely the Haram does
not give sanctuary to the disobedient and the fugitives who shed blood and the
fugitives who commit crime."1
Bukhari's version has "who commit fault."2
COMMENTARY: Amr ibn Sa'eed was governor of Madinah for the caliph Abdul Maalik
ibn Marwan. When be decided to send an army to Makkah to annihilate Sayyiduna
Abdullah ibn zubayr رضى الله عنه, Sayyiduna Abu Shurayh رضى الله عنه, a sahabi, expressed disgust
at this move. He conveyed to him the Prophet Muhammad صلى الله عليه وسلم message that even
one deserving to be killed should not be killed in Makkah, what then to say of a glorious
sahabi to kill whom he was dispatching an army. Amr argued that Makkah did not give
refuge to one who disobeyed the caliph. In other words, Amr thought that Abdul Malik
was a genuine caliph and Abdullah ibn Zubayr ws dl +, a rebel. The Marwan was not a
1 Bukhari # 1832, Muslim # 446-1354, Tirmidhi # 809, Nasa'i # 1873, Musnad Ahmad 6-385.
2 Bukhari # 104.

697
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
genuine caliph so anyone who rejected him could not be legally called a rebel. Moreover,
Amr ibn Sa'eed accused Sayyiduna Abdullah ibn Zubayr us an >> of shedding blood and
robbery and held him liable to be punished.
Indeed, they did martyr him in the Haram.
(٢٧٢٧) وَعَنُ عَيَّاشِ بُنِ آَبٍ رَبِيُعَةَ الْمَخْزُؤْمِيّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَزَالُ هَذِهِ الْأُمَّةُ
◌ِخَيْرٍ مَا عَظِّمُوا هَذِهِ الْحُرُمَةَ حَقَّ تَعْظِيْمِهَا فَإِذَا ضَيَّهُوًا ذَلِكَ مَلَكُوا - (رواه ابن ماجة)
2727. Sayyiduna Ayyash ibn Abu Rabi'ah al-Makhzumi wa+, narrated that Allah's
Messenger صلى الله عليه وسلم said, "This ummah will not cease to follow good (and
prosper) as long as they give respect to this sacredness (of Makkah and the Haram
of Makkah) the way it deserves respect. When they abandon the respect due to it,
they will perish.
CHAPTER - XVI
THE HARAM OF MADINAH - MAY ALLAH THE
EXALTED PRESERVE ITS SANCTITY
بَابُ حَرَمِ الْمَدِينَةِ حَرَسَهَا اللهُتَعَالی
There are ahadith on the sacredness of Madinah and its surrounding land, But, the ulama
(Scholars) have different opinion about it. The Hanafi ulama (Scholars) say that their
sacredness means that the city and land on all its four sides must be sanctified and
respected, but it is not the same command with as much severity as for Makkah and its
surroundings. Thus, according to the Hanafi School it is not forbidden to cut trees etc and
to hunt in Madinah and its surrounding lands.
However, the other three imams contend that the gravity of the sacredness of the Haram of
Makkah and of the Haram of Madinah are at par. Hence, their contention is that the same
things are forbidden in Madinah and its surroundings as are forbidden in Makkah and its
surroundings However, they do concede that if these things are perpetrated in the Haram
of Madinah, jaza or recompense will not be wajib (obligatory).
SECTION I
اَلْفَضْلُ الْأَوَّلُ
THE LIMIT OF THE HARAM OF MADINAH
(٢٧٢٨) عَنُ عَلِيٍّ قَالَ مَا كَتَبْنَا عَنْ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَّ الْقُرْآنَ وَمَا فِيْ هَذِهِ الصَّحِيْفَةِ قَالَ
قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَدِيْنَةُ حَرَامْ مَابَيْنَّ عَيْرٍ إِلَى ثَوْرٍ فَمَنْ أَحْدَثَ فِيْهَا حَدَثًا أَوْ أوى
مُحْدِثًّا فَعَلَيْهِ لَعْنَهُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِيْنَ لَا يُقْبَلُ مِنْهُ صَرُفْ وَلَّا عَدُلْ- ذِمَّةُ الْمُسْلِمِيْنَ وَاحِدَةٌ
يَسْغِى بِهَا أَدْنَا هُمْ فَمَنْ آَخْفَرَ مُسْلِمًّا فَعَلَيْهِ لَئِنَةُ اللَّهِ وَالْمَلَّائِكَةِ وَالنَّاسِ أَجْمَعِيْنَّ لَا يُقْبَلُ مِنْهُ صَرُفُ وَلَا
عَدُلْ وَمَنْ وَإِى قَوْمًا بِغَيْرٍ إِذْنٍ مَوَالِيْهِ فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِيْنَ لَا يُقْبَلُ مِنْهُ صَرُفْ وَلَا
عَدُلْ- مُتَّفَقْ عَلَيْهِ وَفِي رِوَايَةٍ لَّهُمَا مَنِ الَّعى إلى غَيْرٍ آَيْءٍ أَوْتَوَلَى غَيْرَ مَوَالِيْهِ فَعَلَيْهِ لَعْنَهُ اللّهِ وَالْمَلَائِكَةِ وَالنَّاسِ
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
698
أَجْمَعِيْنَّ لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدُلْ.
2728. Sayyiduna Ali ucan+, narrated, "We did not write anything on the authority of
Allah's Messenger صلى الله عليه وسلم but the Quran and that which is in this sahifah." He
also narrated that Allah's Messenger صلى الله عليه وسلم said, "Madinah is sacred between
ayr and Thawr. Hence, if anyone innovates here a bid'ah, or gives protection to an
innovator then on him is the curse of Allah, the angels and the people all together
and no (deed) obligatory and supererogatory are accepted from him. The protection
extended by the Muslims is the same for which the humblest of them may
endeavour. Hence, if anyone breaks a covenant made by a Muslim, the curse of
Allah, the angels and the people all together is on him. No obligation and
supererogatory (deeds) are accepted from him. If anyone contracts alliance with a
people without permission of his own compatriots, then the curse of Allah, the
angels and the people all together is on him. No obligatory and supererogatory
(deeds) are accepted from him."
Another version of Bukhari and Muslim also has: "If anyone ascribes his parentage
to other than his father or his service to other than his master, then the curse of
Allah, t he angels and all the people together is on him and no obligatory and
supererogatory (deeds) are accepted from him."1
COMMENTARY: Perhaps some people may have had a misconception that the Prophet
Muhammad صلى الله عليه وسلم had given Sayyiduna Ali رضى الله عنه something apart from the
Quran of which no one else knew anything. Sayyiduna Ali s &+, denied that he had
anything, saying that he had written only the Quran as he dictated it to him, or some
ahadith about the commands that he had jotted down in a sahifah (document). 'this
sahifah' means sheets of paper with written material about commands of blood wit and
of some other subjects. He kept it in the sheath of his sword. Of the other material was
the command about Madinah that Sayyiduna Ali us & +, mentioned in the hadith under
discussion. Its territory is defined and such things are forbidden therein as do not behave
its high standing and sanctity.
However, Imam Shafi'I anes, considers (al or mean (e) meaning, "Madinah is like the
Haram (+) of Makkah. Whatever is haraam (e1,-) - forbidden) in Haram Makkah are also
forbidden in Haram Madinah. He defines the limits of Haram Madinah between the two
mountains Ayr and Thawr to either side of Madinah.
'Fard(compulsory) (obligatory) and supererogatory will not be accepted from him.' The
word (3)+) stands for both. The sentence could also mean 'repentance and intercession
will not be accepted from him.' Similarly, the word (Jue) stands for both 'supererogatory'
.
and 'fard(compulsory) or obligatory.' And, as some say (Ja) could also mean intercession
and 'repentance.'
The next command that Sayyiduna Ali As an+, read from the sahifah concerned protection
extended by a Muslim to someone. It must be honoured by all other Muslims.
The next concerned forming an alliance with some people without permission of the parent
body. This refers to the word (¥;). This word also refers to a freedman. If a master sets his slave
1 Bukhari # 1870, Muslim # 467-1370, Tirmidhi # 2134, Abu Dawud # 2034, Darimi # 2529, Musnad
Ahmad 1-81.

699
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
free, and the slave has no posterity as heir then the rights of inheritance belong to his master.
SAYINGS OF SHI'AH REJECTED: The Shi'ah claim that the Prophet Muhammad le ano
, had his will written down by Sayyiduna Ali Ase an (+). 'He had dictated many things
therein. Among these things was the nomination of Sayyiduna Ali us also, as his Caliphate,
succeeding him immediately on his death. Only a few of the ahlul bayt had knowledge of this
will (Among them Sayyiduna Ali رضى الله عنه , Sayyidah Fatimah رضى اله عنه and so on.) No one else
know of that.' This saying of the Shi'ahs is simply falsehood because the hadith under
discussion rejects it, and Sayyiduna Ali usano, himself said it explicitly that he did not write
anything for the Prophet Muhammad Lylea . but the Quran and those sheets of paper.
This hadith tells us that it is mustahab (desirable) to write down what is knowledge. It is a
great service and earns much reward.
RESIDENCE IN MADINAH SPELLS PROSPERITY IN BOTH WORLDS
(٢٧٢٩) وَعَنْ سَعْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ أُحَرِّمُ مَابَيْنَ لَّا بَتَّ الْمَدِيْنَةِ أَنْ يُقْطَعَ
◌ِضَّاهُهَا أَوْ يُقْتَلَ صَيْدُهَا وَقَالَ الْمَدِيْنَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُوَ لَا يَدَعُهَا أَحَدْ رَغْبَةً عَنْهَا إِلَّ أَبْدَلَ اللّهُ
فِيْهَا مَنْ هُوَخَيْرٌ مِنْه وَلَا يَثْبُتُ أَحَدْ عَلَى لَا وَائِهَا وَجَهْدِهَا إِلَّا كُنْتُ لَهْ شَفِيْهَا أَوْ شَهِيْدًا يَوْمَ القِيَامَةِ - (رواه مسلم)
2729. Sayyiduna Sa'd رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "I
declare sacred the land between the bases of the two mountains of Madinah. Thus
its thorny trees must not be chopped nor its game be killed."
He said also, "Madinah is best for them (who reside here) only if they realize it. No
one goes away from it out of dislike of it, but Allah brings in it someone better than
he (who goes away) to replace him. No one remains here enduring hardship and
anxiety but I will intercede for him on the day of resurrection" - or, he said - "be
witness in his favour."1
COMMENTARY: This hadith gives glad tidings to those who reside in Madinah
permanently. It is necessary for a believer to be grateful to Allah for making him a citizen
of the two noble Harams (Makkah and Madinah) for it is a mighty blessing. He must
endure difficulties and must not ignore these places and be attracted by the outward glory
of other cities. Real blessing and comfort are of the next world:
اللَّهُذَ لَا عَيْشَ إِلَّاعَيْشُ الْآخِرَةِ
{O Allah, there is no comfort but the comfort of the hereafter.}
(Hadith of Bukhari # 2835, Muslim # 130-1805, Musnad Ahmad 3-172)
ONE WHO ENDURES DIFFICULTY & ANXIETY IN MADINAH
(٢٧٣٠) وَعَنْ أَبي هُرَيْرَةَ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَصْبِرُ عَلَى لَأَوَاءِ الْمَدِيْنَةِ وَشِدَّ ◌ِهَا أَحَدُّ
مِنْ أُمَّتِى إِلَّكُنْتُ لَهْ شَفِيْهَا يَوْمَ الْقِيَّامَةِ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2730
said, "None of my ummah endures the hardship of Madinah and its severity, but I
1 Muslim # 459-1363, Musnad Ahmad 1-181.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
700
shall be an intercessor for him on the day of resurrection."1
PROPHET'S PRAYER FOR MADINAH
(٢٧٣١) وَعَنْهُ قَالَ كَاَّ النَّاسُ إِذَا رَأَ وْا أَقَلَ الثَّمَرَةِ جَاءُوْا بِهِ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِذَا آَخَذَهُ قَالَ
اللَّهُذَّ بَارِكْ لَنَافِ ثَّمَرِنَا وَ بَارِكُ لَنَا فِي مَدِيْنَتِنَا وَ بَارِكُ لَنَا فِي صَاعِنَاوَ بَارِكْ لَنَا فِى هُدِّنَا اَللَّهُؤَّ إِّ
إِبْرَاهِيْمَ عَبْدُكَ وَخَلِيْلُكَ وَنَّبِيُّكَ وَإِ عَبْدُكَ وَنَّبِيُّكَ وَإِنَّهَ دَمَاكَ لِمَكَّةَ وَأَنَا أَدْعُوْكَ لِلْمَدِيْنَةِ بِمِثْلِ مَا
دَعَّاكَ لِمَكَّةَ وَمِثْلِهِ مَعَهُ ثَُّ قَالَ يَدُعُو أَصْغَرَ وَلِيْدٍ لَهُ فَ يُعْطِيْهِذَلِكَ الثَّمَرَ - (رواه مسلم)
2731. Sayyiduna Abu Hurayrah &s &>, narrated that when the people saw the first
fruit (it was their practice that) they brought the fruit to the Prophet Muhammad
:When he took it, he prayed .الله عليه وسلم
اللَّهُذَّ بَارِكْ لَنَافِ ثَّمَرِنَا وَ بَارِكُ لَنَا فِي مَدِيْنَتِنَا وَ بَارِكُ لّنَا فِي صَاعِنَاوَ بَارِكُ لَنَا فِي مُدِّنَا اَللَّهُوَّ إِّ
إِبْرَاهِيُمَ عَبْدُكَ وَخَلِيْلُكَ وَنَبِيُّكَ وَإِنِّى عَبْدُكَ وَنَبِّيُّكَ وَإِنَّهُ دَمَاكَ لِمَكَّةَ وَأَنَا أَدْعُوْكَ لِلْمَدِيْنَةِ بِمِثْلِ مَا
دَمَاكَ لِمَكَّةَ وَمِثْلِهِ مَعَهُ
[O Allah, bless us in our fruits and bless us in our city. And bless us in our Sa' and
bless us in our mudd.
O Allah, surely Ibrahim was Your slave and your friend and your prophet. And,
indeed, I am your slave and your prophet. He had prayed to you for Makkah and I
pray to you for Madinah the like of what he had prayed for Makkah, and as much
of it again]
After that, he invited the youngest child to him and he gave him that fruit.2
COMMENTARY: The words 'bless us' mean 'to increase for us.' Hence, give us more fruit,
make our city more expansive and accommodating; As a result of his prayer, the area of the
city and its population increased and its culture and civic life prospered and became
exemplary. The Masjid Nabawi (Prophet's mosque) too was expanded. People came and
settled here. Blessing in Sa' and mudd means 'more provision.'
صلى الله عليه وسلم is Allah's Khalil (friend) and the Prophet Muhammad عليه السلام Sayyiduna Ibrhim
is His habib (dear one). The rank of the habib is higher than a Khalil's, but the Prophet
Muhammad صلى الله عليه وسلم only mentioned Prophet Ibrahim's عليه السلام epithet in his prayer and
omitted his own out of humility. He sufficed to call himself Allah's slave and Prophet.
SACREDNESS OF MADINAH
(٢٧٣٢) وَعَنْ آَلٍ سَعِيْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِثَّ إِبْرَاهِيْمَ حَزَّمَ مَكَّةَ فَجَعَلَهَا حَرَامًا وَائِّى
حَرَّمْتُ الْمَدِيْنَةَ حَرَامًا مَابَيْنَّ مَا زَمَيْهَا أَنْ لَا يُهُرَاقَ فِيْهَا دَمْ وَلَّا يُحْمَلَ فِيْهَا سِلَاءٌ لِقِتَالٍ وَلَا تُخْبَطَ فِيْهَا
شَجَرَةُ إِلَّ لِعَلَفٍ - (رواه مسلم)
1 Musilm # 484-1378, Muwatta Maalik # 3 (Madinah) Musnad Ahmad 2-288.
2 Muslim # 473-1373, Tirmidhi # 3465, Ibn Majah # 3329, Darimi # 2072, Muwatta Maalik # 2
Madinah Musnad Ahmad 2-330.
·