النص المفهرس

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
240
قُلْتُ وَمَا المُغَرِّبُونَ قَالَ الَّذِيْنَ يَشْتَرِكُوْنَ فِيْهِمُ الْمِنُّ (رَوَاهُ أَبُوْدَاوُدَ- وَذُكِرَ حَدِيْثُ بُنُ عَبَّاسِ خَيْرُ
مَاتَدَاوَئْتُمْ فِی بَابِ الگَّرَجُلِ)-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها! Sayyidah Ayshah .4564,4565
asked her, "Are the mugharribun seen among you (human beings)?" She asked,
"And what are the mugharribun?" He said, "They are those with whom the jinns
(meaning, devils) associate."1
COMMENTARY: According to a hadith, if a man does not mention Allah by praying:
بِسْمِ الله اَللَّهُوَّ جَنِّئْنَا الشَّيْطَانَ وَجَنِبِ الشَّيْطَانَ مَارَزَقْتَنَا
At the time he has sexual intercourse with his wife, then the devil attaches himself to his
body and has sexual intercourse with his wife at the same time as he does. Their sperms
penetrate together and the devil has an influence on the offspring.
The Quran says about it:
وَشَارِ كُهُمُ فِي الْآَهُوَالِ وَلْاَوْلَادِ
{ .... and share with them in the possessions and children) (17: 64)
Therefore, the mugharribun are they who do not mention Allah when they have sexual
intercourse with their wives. One should not neglect to pray at the time of sexual
intercourse. The young men we see today seem to be the result of neglect of remembrance
of Allah at the time of the approach of the spouses. They are devilish and misled.
Some authorities interpret the hadith to mean that the devil leads people to adultery. He
makes it look good in their eyes, The result is the misguided offspring.
The hadith of Ibn Abbas wan+, on the best medicines ... has been reproduced at # 44732.
SECTION III
الفَصلُ الثَّالِثُ
STOMACH & VEINS
(٤٥٦٦) عَنْ آتِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَعْدَةُ حَوْضُ الْبَدْنِ وَالْعُرُوْقُ إِلَيْهَا
وَارِدَةٌ فَإِذَا صَخَّتِ الْمِعْدَةُ صَدَرَ الْعُرُوُقُ بِالصِّخَّتِ وَإِذَا فَسَدَتِ الْمِعْدَةُ صَدَرَتِ الْعُرُوُقُ بِالشَّقَمِ .
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4566
said, "The stomach is the point of the body and the veins go down into it (to quench
their thirst). When the stomach is healthy, the veins return (to the limbs) in a sound
state, but when the stomach is infected, they return with disease."3
COMMENTARY: A men's body is to his stomach as trees are to water in a pond. The trees
at the edge of a pond get water through their roots, so too veins get the required food from
the stomach. Just as pure, sweet water causes the tree to flourish, so too a healthy stomach
nourishes healthy body.
The hadith must be placed under Prophet , an medical treatment. In that case, the
Prophet صلى الله عليه وسلم saying would mean that a person's words and deeds, habits and
1 Abu Dawud # 5107.
2 This time Mishkat has given a separate number to it. This (is not been done before for such notes) references.
3 Bayhaqi Sharh us Sunnah (Holy Prophet's practice) # 5796.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
241
manners and general living will depend on his diet and intake of food. If he lies an
unlawful earnings and nutrition, then his limbs perform forbidden deeds and speech.
Unnecessary intake produces unnecessary words and deeds. If his food is lawful and pure
then his words and deeds are lawful and pure. It is as.the saying (انايترشع بمافيه) (A vessel gives
what it contains). Allah says, therefore:
كُلُوا مِنَ الطَّيِّبَتِ وَاعْمَلُوا صَالِحًا
{Eat of the good things and do righteous deeds} (23: 51)
The Prophet صلى اللهعليه وسلم said:
مَنْ نَبَتَ لَحْمَهُ مِنُ سُحُتٍ فَالنَّارُ اولیپه
(He whose flesh is nourished by the unlawful, deserves hell as more suitable to
him) - Bayhaqi in Shu'ab ul 'Eeman.
However, some scholars have questioned the soundness of this hadith (# 4566) and some
have called it mawdu (invented). But, we do not agree with them, for it has been
transmitted through many lines of transmission by Tabarani and Bayhaqi.
CURE FOR SCORPION BITE
(٤٥٦٧) وَعَنْ عَلِيٍّ قَالَ بَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ يُصَلّى فَوَضَغَ يَدَهُ عَلَى الْأَرْضِ فَلَدَ غَتُهُ
◌َقْرَبْ فَنَا وَلَّهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِنَعْلِهِ فَقَتَّلَهَا قَلَمَا انْصَرَفَ قَالَ لَعَنَ اللَّهُ الْعَقْرَبَ مَاتَدَءُ
مُصَلًّا وَلَّا غَيْرَهُ آؤُنَِّيًّا وَغَيْرَهُ ثُمَّ دَمًا بِمِلْمٌ وَمَآءٍ فَجَعَلَهُ فِ إِنَّاءٍ ثُمَّ جَعَلَ يَصْبُُّ عَلى إِصْبَعِهِ حَيْثُ لَدَ غَتُهُ وَيَمْسَحُهَا
وَيُعَوِّذُهَا بِالْمُعَوَّذَتَيْنِ (رَوَاهُمَا الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِئْمَانِ)-
4567. Sayyiduna Ali رضى الله عنه narrated that while Allah's Messenger صلى الله عليه وسلم was
offering salah (prayer) one night and as put his hand on the ground he was stung by
· a scorpion. He struck it with his sandal and killed it. When he( finished the salah
(prayer) and) turned offering the salutation (to the right and left), he said, "May
Allah curse the scorpion! It does not spare one who offers salah (prayer) and anyone
else, or a Prophet صلى الله عليه وسلم and anyone else." He then asked for salt and water.
Then he immersed them in a vessel and began to pour that (mixture) on his finger at
which it had stung him. He wiped it and sought refuge in Allah, reciting the
mu'awwidhatan (the last two surahs of the Quran, 113 and 114).1
PROPHET'S صلى الله عليه وسلم HAIR
(٤٥٦٨) وَعَنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ قَالَ أَرْسَلَنِيْ أَهْلِيُ إِلَى أُمِّ سَلَمَةَ بِقَدَحٍ مِنْ مَاءٍ وَكَاَ إِذَا
أَصَابَ الْإِنْسَانَ عَيْنْ أَوْشَىْءٍ بَعَثَ إِلَيْهَا مِنْضَبَةٌ فَأَخْرَجَتْ مِنْ شَعْرِ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَكَانَتْ تُمْسِكُهُ فِي جُلْجُلٍ مِنْ فِضَّةٍ فَخَضْخَضَتْهُ لَه فَشَرِبَ مِنْهُ قَالَ فَاتَلَمُتُ فِى الْجُلْجُلِ فَرَأَيْتُ شَعْرَاتٍ
حَمْرَآء- (رواه البخارى)
1 Bayhaqi in Sha'ab ul Eeman # 2575.

242
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
4568. Sayyiduna Uthman ibn Abdullah ibn Mawhab as a +, said that his family
members sent him to Sayyidah Umm Salamah ys à +, with a bowl of water,
whenever any one was overtaken by an evil eye or any other disease, he sent a bowl
to her and she brought out some hair of Allah's Messenger صلى الله عليه وسلم that she had
preserved in a small silver container. She (dipped the hair into the bowl and)
turned them round into it for him. Then he drank from it. (Allah cured him because
of their blessings).
(Uthman als, said: ) "I peeped into the container and saw some red hair."1
COMMENTARY: Teebi al, said that silver was used in order to respect the blessed hair.
It is like the silk curtain on the Kabah.
Perhaps the hair were red naturally or were brownish that seemed to him to be red. Or
they were dyed with henna. Or, they were placed in perfume which changed their colour
and they looked reddish.
TRUFFLES
(٤٥٦٩) وَعَنْ أَبِئْ هُرَيْرَةَ آَكَّ نَأْسَّاقِنُ أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا لِرَسُوْلِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ الْكَمْأَّةُ جُدَرِىُّ الْأَرْضِ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْكُمَّةُ مِنَ الْمَنِّ وَمَِّهَا
شِفَاءٌ لِلْعَيْنِ وَالْعَجْوَةُ مِنَّ الْجَنَّةِ وَهِىَ شِفَاءٍ مِنَ السَّةِّ قَالَ أَبُوُهُرَيْرَةَ فَأَخَذْتُ ثَلِكَةً أَكْمُوْمٍ أَوْخَمُمَّا أَوْسَبُهَا
فَعَصَرْ تُهُنَّ فَجَعَلْتُ مَاءَ هُنَّ فِي قَارُؤْرَةٍ وَكَحَلْتُ بِهِ جَارِيَّةً لِى عَمْشَاءَ فَبَرَأَتْ (رِوَاهُ التِّرْمِذِىُّ وَقَالَ هذَا
حَدِیْثُ حَسَنٌ)۔
4569. Sayyiduna Abu Hurayrah ws a +, narrated that some sahabah (Prophet's
Companions) رضى الله عنهم of Allah's Messenger صلى الله عليه وسلم said, "Kam'ah (truffles) is
the smallpox the earth." Allah's Messenger صلى الله عليه وسلم said, "Kam'ah is a kind of
mann. Its extract is a cure for the evil eye. And, ajwah dates are from paradise and
are a cure for poison.
Abu Hurayrah às+, said, "I took three, five or seven kam'ah, extracted their juice
in a phial. I applied it as an eye lotion to my female slave who was blear eyed. She
recovered."2
COMMENTARY: The Prophet صلى الله عليه وسلم praised truffles as the mann, a blessing of Allah.
it can be had without effort. It grows on earth by itself and serves as food for many people.
Some say that the Prophet yo,le ino compared it to the mann that was sent down to the
people of Prophet صلى الله عليه وسلم Musa عليه السلام because that, too, was available to them without any
effort on their part. According to a tradition, truffles is a kind of mann and is from paradise.
Nawawi alder, said that some ulama (Scholars) said that merely the juice of truffles cures
the eyes. Others said that some medicine of the eyes must be mixed with it for it to serve as
cure. But, the correct thing is the former saying. Some of the righteous men whose eye sight
was on the verge of failure, used the juice only on good faith. Allah cured them because of
their faith and blessings of the Prophet's صلى اللهعليه وسلم saying.
1 Bukhari # 5896.
2 Tirmidhi # 2075, 2076 (and 2074).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
243
MERIT OF HONEY
(٤٥٧٠) وَعَتُهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَحِقَ الْعَسَلَ ثَلْثَ غَدَوَاتٍ فِى كُلِّ شَهْرٍ لَمْ يُصِبْهُ
عَظِيُهْ مِنَ الْبَلَاءِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4570
said, "He who licks honey three mornings every month will not suffer any serious
difficulty."1.
COMMENTARY: The blessing of honey wards off great hardships like serious illness or
any other kind, what to say of minor trouble.
It is stated in Safr us Sa'dah that the Prophet صلى اللهعليه وسلم mixed honey with water in a bowl
every day and sipped it gradually. The ulama (Scholars) and the physicians say that there
are many benefits of honey. Most of all it is health giving. It is an irreplaceable blessing of
Allah Jalinus said that there is nothing better than honey for diseases. The physicians say
that it must be taken first things in the morning (on an empty stomach). It is very
efficacious for many kinds of illnesses and weaknesses. (Jalinus is the physician, Golen.)
(٤٥٧١) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمُ بِالشِّفَاتَيْنِ اَلْعَسْلَ
وَالْقُرْانَ (رَوَاهُمَا ابْنُّ مَاجَةً وَالْبَيْهَقِىُّ فِ شُعَبِ الْإِيْمَانٍ وَقَالَ الشَّحِيمُ آَتَّ الْآَخِيُرَ مَوْقُؤْ عَلى ابْنِ مَسْئُۇچٍ)۔
4571. Sayyiduna Ibn Mas'ud رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said, "It
is incumbent on you to use the two remedies: honey and the Quran." Bayhaqi said
2.رضى الله عنه that this hadith is mawquf at Ion Mas'ud
فيه شفاء للناس هدى) :COMMENTARY: The efficacy of honey is known from the Quran. Allah says
.69 :16 - (In it is healing for mankind) (وشفاء لما فى الصدور
The Quran, too, is healing and mercy for mankind:
(The Quran is guidance and healing for hearts) - 10: 57.
However, while honey is healing for outward illnesses, the quran is cure for both inward
and outward illnesses.
UNNECESSARY CUPPING CAUSE LOSS OF MEMORY
(٤٥٧٢) وَعَنْ أَبٍ كَبْشَةَ الْأَزْمَارِيِّ آثَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ احْتَجَمْ عَلَى هَامَتِهِ مِنَ الشَّاةِ
الْتَسْمُؤْ مَةِ قَالَ مَعْمَرْفَا حُتَّجَمْتُ أَنَا مِنْ غَيْرِ سٍَ كَذَلِكَ فِيْ يَا فُوْخِى فَذَهَبَ حُسْنُ الْحِفْظِ عَنِّ حَتَّى كُنْتُ
اُلَقَّنُ قَاتِحَةَ الْكِتَابٍ فى القَلوةِ۔(رواه رزین)
4572. Sayyiduna Abu Kabshah رضى الله عنه al Anmari رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم had himself cupped on the top of his head because of having
eaten) the poisoned sheep. Na'mar atus, ( sub narrator of the hadith) said, "I had
myself cupped in like manner in the middle of my head without (having eaten)
poison, so I suffered loss of good memory so that I had to learn the fatihtul kitab in
1 Bayhaqi in Sha'at ul Eeman # 5930.
2 Ibn Majah # 3452, Bayhaqi Sha'ab u 1 Eeman # 5930.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
244
the salah (prayer)."1
COMMENTARY: One must not have himself cupped for blood to be drawn out of the head
without any need for it whatsoever.
DAY TO REMEMBER
(٤٥٧٣) وَعَنْ نَافِعٍ قَالَ قَالَ ابْنُ عُمَّرَيَا نَافِعُ يَنْبَهُ بِيِّ الدَّمُ فَأْتِنِىِ بِحِجَاءٍ وَاجْعَلُهُ شَابًّا قَ لَا تَجْعَلُهُ شَيْئًا وَلَا
صَبِيًّا قَالَ وَقَالَ ابْنُ عُمَرَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ الْحِجَامَةُ عَلَى الَّيْقِ أَمْثَلُ وَهِىَ
تَزِيْدُ فِي الْعَقْلِ وَ تَزِيْدُ فِى الْمِفْظِ وَ تَزِيْدُ الْحَافِظُ حِفْظَا فَمَنْ كَانَ مُحْتَجَمَّا فَيَوْمَ الْخَمِيْسِ عَلَى إِسْمِ اللُّهِ
وَاجْتَنِبُو الْحِجَامَةَ يَوْمَ الْجُمْعَةِ وَيَوْمَ السَّبْتِ وَيَوْمَ الْأَخْدٍ فَاحْتَجِمُوا يَوْمَ الْإِثْنَيْنِ وَيَوْمَ القُلَاءِ
وَاجْتَنِبُوا الْحِجَامَةَ يَوْمَّ الْأَرْبَعَاءِ فَإِنَّهُ يَوْمَ الَّذِى أُصِيْبُ بِهِ آَيُبُ فِى الْبَلَاءِ وَمَا يَبْدُواجَذَامْ قَلَّابَرُصْ
إِلَّا فِى يَوْمِ الْأَرْبَعَآءِ أَوْ لَيْلَةِ الْأَرْبَعَآءِ - (رواه ماجة)
4573. Sayyiduna Nafi رحمه الله narrated that Sayyiduna Ibn Umar رضى الله عنه said, "O Nafi,
I am suffering from blood pressure. So bring to me a cupper. But let him be a young
man and let him not be an old man or a boy."
صلى الله عليه وسلم said, "I had heard Allah's Messenger رضى الله عنه He added that Ibn Umar
say. 'Cupping while fasting (meaning, before eating anything in the morning) is
most ideal. It raises the intelligence, makes memory stronger (if it is weak) and
increases the memory of one who has a good memory. He who has himself cupped
must call the name of Allah, the Exalted, and do it on Thursday. But, he must
refrain from cupping on Friday Saturday and Sunday. Have yourselves cupped on
Monday and Tuesday but refrain from cupping on Wednesday because it is the day
on which Ayyub ," JIAJe was overtaken by trial and hardship. Tubercular leprosy
and leprosy do not begin to afflict (anyone) but on Wednesday at day time or in the
night preceding which is of Tuesday)"2
COMMENTARY: It means perhaps that Prophet Ayyub (>JIAls had cupped himself on
Wednesday and, so a result, was afflicted with brother and trouble. The exegetes have
mentioned some more reasons for his suffering, so we may say that cupping might have
been one of the reasons.
A previous hadith narrated by Sayyidah Kabshah san>, (# 4549) disapproves cupping on
Tuesday. So, perhaps this hadith refers to a Tuesday that coincides with the 17th of the
lunar month as clear from the next hadith.
The assertion, that tubercular leprosy (Elephantiasis) and leprosy set in on Wednesday, is
on the basis of often, not always. (The Urdu text has Wednesday and night of Wednesday,
as the Arabic text, but Ibn Majah # 3487 has Tuesday. We may not that in hijrah calendar
night precedes day).
(٤٥٧٤-٤٥٧٥) وَعَنْ مَعْقَلِ ابْنِ يَسَارٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْحِجَامَةُ يَوْمَ القُّلِقَآءِ لِسَبُعِ
' Razin (faith a til KItab is sarah al Fatihah, the first surah of the Quran).
2 Ibn Majah # 3487, 3488.
-

245
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
عَشْرَةَ مِنَ الشَّهْرِ دَاوَاءٌ لِدَآءِ السَّنَةِ (رَوَاهُ حَرُبُ ابْنُ إِسْمَاعِيْلَ الْكِومَانُ صَاحِبُ أَحْمَدُ وَلَيْسَ إِسْتَادُه
بِذَالِكَ هُكِّذَا فِي الْمُنْتَّقَى - وَرَوَىَ رَزِيُنْ تَخُوَهُ عَنْ آَيْ هُرَيْرَةَ)-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Maqil ibn Yasar .4574
said, "Cupping on Tuesday (corresponding to) the 17th of the month is a cure for a
year's illnesses."1
Harb ibn Ismail al, Kirmani narrated it He was one of the companions of Imam
Ahmad al-, but his isnad is not reliable. This is how it is stated in Muntaqa.
4575. Sayyiduna Abu Hurayrah «can +, also narrated this hadith.2
RULINGS ABOUT SORCERY
This chapter dealt with spells, incantation, charms etc. We deem it necessary to conclude it
with the commands and rulings on different kinds of sorcery and magic. We choose to
reproduce from the comments of Shaykh Shah Abdul Aziz Muhaddith Dahlawi al das, on
the verses (102) of surah al Baqarah:
وَاتَّبَّهُوْامَا تَثْلُوا الشَّيَاطِيْنُ
We also include some additional comments.
There can be different forms of sorcery.
. If the sorcerer uses words or deeds that are definitely part of disbelief, then such sorcery
is without doubt infidelity. Examples are (i) calling with respect that is due only to Allah,
the names of idols, devils and evil spirits, like ascribing to them overall knowledge,
absolute power and authority, awareness of the unseen and ability to remove difficulties,
etc. Or, (ii) slaughtering and offering in the name of other than Allah, Or, (iii) making
prostration to other than Allah.
One who practices this kind of sorcery is an apostate. And, one who has it done
deliberately to achieve his ambition will also be a disbeliever and the commands of
apostasy will be applicable to him. If the person is a man, he should be allowed a respite
for three days and if he does not make the prescribed repentance after three days then he
should be killed and his corpse must be thrown away. He should not be given a Muslim
shroud and burial, not be buried in a Muslim graveyard and reward may not be consigned
to him be reciting surah al-Fatihah or durood, etc. or by giving charity.
If the person concerned is a woman, then, according to Imam Shafi'I anes,, she to may be
allowed three days to repent and killed thereafter (if she does not relent). But, Imam Abu
Hanifah & >, holds that she Must be imprisoned perpetually till she make a sincere
repentance.
. The sorcery may not have words or deeds that smack of disbelief or apostasy, but the
sorcerer may claim ability to do what Allah does, like metamorphosing a human being into
an animal, changing stick into stone or stone into stick, or ability to do what a Prophet can
do and show miracles as Prophet do, like flying into air, or covering a month's journey in a
moment. In this case, too, he may be termed an apostate and disbeliever because of his
claim, not because of sorcery. If he claims to posses a spell of magic whereby he may kill a
1 Harb ibn Ismail Kirmani.
2 Razin.

246
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
living person, or make a healthy person sick or a sick person healthy, or change minds to
good or to bad, then this sorcery of his will be termed as falsehood, false speech and .
committing sin. He will be declared a sinner and a liar. If he kills an innocent person
through his spell (of sorcery) then he will be sentenced to death like a pirate or bandit and
a murderer, and put to death. His aim was to spread mischief and to kill innocent people.
In this case, no distinction will be made between a sorcerer and a sorceress.
According to one opinion of Imam Abu Hanifah & s, if anyone is known to practice
sorcery and this knowledge is confirmed beyond doubt, then he must be killed. It is not
necessary to ask him to repent or to give him time for that. If he declares that he is giving
up sorcery and is making a repentance then his words must not be believed. But, if he
assets, "Surely, I used to practice sorcery but have given it up since some time and fed up
with it, then he must be believed and forgiven.
Imam Shafi al>, said about a man who casts a spell of sorcery and the man, on whom it
was done, dies that he should be questioned If he confirms that he had cast a spell and
mostly his spell of magic causes the subject's death, then it is wajib (obligatory) to seize
qisas (retaliation) from him. But, if he confesses that he had cast a spell and his spell takes
someone's life sometimes but not always, then this will be regarded as murder which
cannot be confirmed to be deliberate. The commands of (Last+) (quasi - deliberate intent or
Quasi - intentional killing) will apply on him.
If he confirms that he had cast a spell on another person with the same name, or he passed
by the same path as the other was expected to go and this one was afflicted accidentally,
then it is qatl Khata (accidental killing). The commands of accidental killing will be
enforced on him.
KHARQ AADAT: Some minds get perplexed at this stage at the Kharq aadat (contrary to
custom) happenings that occur at Allah's command at the hands of the awliya. They are
similar to the miracles performed by the Prophets pallade like transposing sight, changing
appearance, reviving the deeds, covering long distance in a moment. There are many other
examples and may be seen in the biographies of these men of Allah under their merits and
exceptional deeds. So, the question arises that if it is infidelity to ascribe deeds of Allah to
others then the same things must be said of these contrary to custom deeds, performed by
religious man. If it is said that such deeds are not perpetrated by them but occur at Allah's
command and power while the righteous men are merely an outward means for that, then
why call the sorcerers disbelievers" They too are an outward means of their deeds, not the
real doers. Also, why are they not called disbelievers who do mind boggling deeds through
supplication, amulets and charms like sorcerers? They are very much like the sorcerers, yet
why are they differentiated from the sorcerers?
The answer to this question is that all deeds of Kharq aadat (contrary to custom) are in the
power of Allah and done at His will. He creates them. Whatever the righteous men do (of
the exceptional) also occur at Allah's command and will. The same applies to the doings of
the sorcerers. The difference and the command of disbelief that applies on that account is
that the deeds of the righteous men and those who make pious supplication are not
ascribed to others than Allah. they are ascribed to Allah's power and His names. On the
other hand, the sorcerers relate their doings to others than Allah like the evil sprits, idols,
jinns and devils and to peculiarities of their chants. They think of their doings to be at their
commands and will and they ask for wages for what they do, and for offering to their idols
-

247
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
and evil spirits. Clearly these things are disbelief and polytheistic. It is like children,
provision, cure of illness, etc. which are at Allah's will and command, but the misled
people credit evil spirits, devils idols mentors, etc with them. They do not regard Allah as
Bestower but others than Him as the givers of their needs. These people are disbelievers. In
contrast, those who believe in Allah and who obey His commands, affirm that what they
get after supplication, lawful amulets and spells, is from Allah alone. If they get well after
medication, they believe that Allah has cured them. Of course the outward influence of the
names of Allah, the supplications, the amulet, etc is recognized as the superficial means.
This does not dater their faith in the least.
SORCERY - DEFINITION & REALITY
It is appropriate at this to define sorcery and its reality, to state what kind of it involves
disbelief, what kind is sinful and what kind is permitted (and allowed by Shariah).
Rather go into details, we must understand briefly that the reality and definition of sorcery
is that instead of seeking Allah's help with supplication, with Allah's names and with
spells, etc, one attempts to call on secret powers and to attribute unusual occurrences to
others than Allah or to oneself and not to the omnipotent Allah' since there are many kinds
of secret, concealed means in the universe, so the kinds of sorcery are also manifold. In
brief, they may origin from spiritualism or from materialism. The former may be absolute,
like the spiritualism of the stars, heavenly bodies or elements. Or they may be partial like
the spiritual effects of illnesses, jinns and devils, and the souls that depart from the human
bodies, and they are subdued and employed for one's objectives.
As for materialism, it may influence through composition and chemistry or through ecstasy
and rapture. Strange and unexplained things come to surface because of that. Or, the influence
manifests itself directly without any intervening means, as a magnet pulls iron to itself.
There are many ways to gain access to these spiritual (unseen) forces and to control their
influences. "Some people keep repeating their names and plead to them, for their desires.
Some others make offering before their pictures and do such things as can be agreeable to
them. Or, they chant in a particular manner and particular conditions some latter or words
haphazardly whereby they point out to the might of one of the spirits or to a strange doing
or action that it had perpetrated and because of which everyone of the masses and the elite
had eulogized it with an unceasing delightful tongue.
Because of the various forms of practicing sorcery and its spells, there are many kinds of
sorcery that show themselves to us. However, the very well-known kinds are few. (I) The
first and the most prominent of them is the magic of Caledonia and Babel. Sayyiduna
Ibrahim > Jiale was sent to put an end to it. It was introduced to the people by Harut and
Marut. The inhabitants of Babel (Babylonia) used the knowledge to get their desires. They
had gone deep into its study and in putting it into practice. The knowledge was thus
enlarged upon and broadened. The Caledonians who resided in Babel began to put in
much effort an study in this subject. Thereby they created new kinds of things.
Authentic books of history say that the kings of Babylon of the times of Nimrud had
created along with experts through sorcery six amazing talismans or wonders. They were
such that they stupefied people.
(1)They had built a duck of copper It gave out a peculiar voice whenever an undesirable
person, like a spy or a robber, tried to enter the city. The inhabitants became wary of
strangers and nabbed the unwanted intruders.

248
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
(2)Thy had built a drum. If one of them lost anything, he struck the drum with a stick and it
gave out a voice telling him where he might find his thing.
(3)They had made a mirror. If any person was lost, his family members came to it and
could locate their misplaced person in it wherever and howsoever he was, even if he was
travelling or was in any other city, or ill or dead.
(4)They had made a pond at whose banks they held a festival once a year. The chieftain and
nobles came to it with their refreshments which they poured out in the pond. Later when
the men responsible to serve took out pitchers from eh pond, everyone get the very same
drink that he had brought.
(5)They had set aside a pond where people's disputes were settles. If two men fought over
something and a decision was not workable, they went to it and got down into it. The man
who was just remained erect in the water which did not rise above his navel but the other
drowned into it. If he confirmed that his opponent was correct and he was unjust, then he
to was delivered safe.
(6)They had planted a tree in the palace of Nimrud. The courtiers sat down in its shade. As
their number increased, the shade expanded to cover all of them until they were one
hundred thousand. After that, even if one more man sat down, the shade vanished and all
of them were left in the sun.
Not only were the citizens crazy about such things, but also Nimrud was fanatical about it.
He kept an eye on these doing to give a boost to them.
This kind of sorcery is the most difficult kind but if anyone achieves mastery over it by
continuous effort then he is capable of doing and getting done things contrary to custom
and of preventing normal things from taking place. Thus, such maladies could also be
cured as were deemed incurable by the physicians. Examples are leprosy and so on. This
kind of sorcerer works through spirits (like jinns and devils) while the physicians work on
physical treatment. When Allah created Prophet Ibrahim (X.JI4,Is and He disclosed to him
the realities of bodies and spirits, he observed that all of them were helpless before the
Powerful Hands of the Mighty and the Supreme Creator. So, he turned away from all of
them and bowed before the One Supreme Being. Allah says in the Quran:
وَكَذُلِكَ نُرِىٌّ إِبْرَاهِيمَ مَلَكُوْتَ السَّمُوْتِ وَالْأَرْضِ ------ الى ---- وَمَا أَنَا مِنَ الْمُشْرِكِيْنَ
{And thus did we show to Ibrahim the kingdom of the heavens and the earth that
he might be of those who are convinced. So when the might outspread over him, he
saw a star. He said, "This is my Lord." But when it set he said, "I love not the
setters." Then, when he saw the moon rising, he said, "This is my Lord." But when
it set, he said, "If my Lord does not guide me, I would certainly be of the people
gone astray." Then, when he saw the sun rising, he said, "This is my Lord; this is
the greatest!" But when it set (too), he exclaimed, 'O my people, surely I am quit of
what you associate (with Allah). Surely, I have turned my face, as a man of pure
faith, to Him who originated the heavens and the earth, and I am not of the
associators"} (6: 75-79)
It must be understood that the kind of sorcery mentioned in the forgoing lines is purely
disbelief and polytheism. The reason is that learning it is dependent on those fifteen
conditions, the first of which -and the basic - is to believe that the sprits have knowledge of
the unseen and of the conditions of the heart. If this is not done, then the spirits will not do
what one requires and will not get him to his goal.

249
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
The method to get the attention of the power of the stars and planets is to first get the
spiritual power of the moon to turn to oneself by chanting these words: ( ___. SiJI !!! ).
The attention for the planet mercury is got by chanting (S ........ Js).
We may surmise the words used to get help from other planets on the pattern of these.
However, it is obvious that such belief as these words suggest and repetition of such
expressions are definitely contrary to monotheism, Islamic teachings and the upright nation.
(II)The second kind of sorcery is the one in which the jinns and the devils are subjugated.
They are called upon to help one get one's desires. This kind is easier to acquire and is
more commonly practiced. Offerings are made to them and they are approached through
particular words and a special perfume is applied for them where they are expected to
come. The disciple sits with hands clasped in submission where they are likely to sit and
weeps beseechingly and presents his need. These things are clearly disbelief.
(III)The third kind is one in which human souls are subjugated after they have departed
from the bodies. This thing too is disbelief or near disbelief. It is very likely that these souls
are of disbelievers who had died as such. They become enslaved and do what the person
subjugating them commands them to do.
(IV)The fourth kind of the manipulate someone's mind with the help of jinns. Some
exegetes say that the sorcery of pharaoh's sorcerers was of this kind (see surah TaHa, 20:
66). If it is done to change the mind of a Prophet or righteous man then it is unlawful and a
grave sin. If it is done to cheat someone then it is a grave sin. Since it is necessary to
subjugate and please jinns to achieve this objective, this exercise involves disbelief if the
changing of their names goes against monotheism.
(V)It is the use by man of his own five senses. He concentrates deeply and thereby procures
such a strength. He uses mesmerism to achieve his ends. This kind is not obsolete. It is
common in India. It necessitates a very small diet and seclusion from people. It is allowed if
used for pious purposes, but unlawful if evil is intended, like growing discord between
husband and wife, or killing an innocent person.
(VI)The sixth kind is to use unknown properties of medicine. In this way, the common
people would be deceived into believing that the men who practice it are sorcerers or
supernatural.
(VII)The seventh kind is to make use of inventions and discoveries.
(VIII)The eighth kind is stealth of the hands of jugglery.
The last three kinds are not disbelief and not forbidden. However, if they are used for
unlawful ends then they will be forbidden.
These eight kinds of sorcery and merely theoretical other wises in Arabic, Sahar (>) is
every such thing as puzzles the mind and its cause is concealed from people If we go by its
definition strictly then there are only three kinds of sorcery. (i) That sorcery which uses the
power of the stars. (ii) That sorcery which relies on the jinns, devils and souls of dead
human beings. (iii) That sorcery which uses the five senses of the mind.
WHAT SUBSTITUTES SORCERY
The pious men of the Ummah have removed the disbelief and polytheism from most of the
kinds of sorcery mentioned in the foregoing lines. They have modified them to be
compatible with Shari'ah (divine law), and so benefits can be derived from them.
(i)
The first kind is replaced by subjugating the angles of the higher world by
invoking Allah's names and verses of the Quran.

250
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
(ii)
The second is modified by determination and subjugation of the supernatural
and jins of the lower world without being involved in disbelief or polytheism
and without giving anyone more respect that, or like, Allah. Rather, devils and
jinns are subjugated by command and dominance.
(iii)
There are practices and devotions to Allah whereby a link is established with
souls of righteous and pious man. Purity and cleanliness is necessary for it, as
well as recitation of the Quran and rota of supplication and devotional
exercises. These souls are consigned reward of charities.
(iv)
The forth kind of correction is courage and resolve of the Sufis and the
righteous. They concentrate on the names of Allah, choosing one of them for
pondering. They immerse themselves it.1
(v)
The fifth kind of reformation are the spells and talismans for which verses of the
Quran and names of Allah are studied and pondered over and written down
observing certain conditions or a fixed number of writing, or, they are uses as
spells by making supplications. Their method may be seen in relative books.
In short, the evil in sorcery is because it is based on disbelief and polytheism. The stars,
plants, jinns, devils and evil sprits are thought to cause benefit. Allah's might and power
are totally ignored. Once, this evil is removed, then the criteria for lawful or unlawful will
depend on the intention behind it. If there is a pious intention that prompts it, then it is
allowed to use sorcery and spells and incantation. But, if the motive is evil then it is
disallowed to resort to sorcery and charms.
WISE TO KEEP AWAY FROM UNGAINFUL KNOWLEDGE
In his exegesis, Mawlana Shah Abdul Aziz ats, writes against the portion of the verse:
وَيَتَّعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَّهُهُمْ
{ ... yet they learned that which harmed them and profited them not.} (2: 102)
The Jews do not content themselves with learning only these two kinds of sorcery as are
very condemned and evil. Rather, they also used their time and capabilities to acquire such
learning as removed the learner far away from Shari'ah (divine law) and the revelations (or
Books) of Allah. They learnt that which harmed them though may not have harmed other
people and that which did not profit them though may have benefited other people. Hence,
it is commonsense that one must refrain from acquiring such knowledge as gives no profit
but hurts him. Knowledge is not recommended to anyone for one of three reasons:
(i)
It is likely to hurt himself or anyone else, like sorcery, astrology because such
knowledge is misleading and grows a wrong faith. People begin to imagine
that movement and conjunction of the stars dictate their lives. This hinders
them from thought of Allah.
(ii)
It may not be such as hurts the seeker, but he is not competent enough to reach
its finer points. Clearly, he will not be able to become an adept in it but will
become involved in ignorance and foolish ideas. This is why the unknowing
and unaccomplished must not discuss finer point of religion, philosophy.
Divine decree and such other things. Such discourses mislead them.
(iii)
It is not proper to analyze and probe the praiseworthy knowledge of Shari'ah
1 The fourth is omitted in the original urdu text.

251
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
(divine law). One must not go to extremes in discussing it. The mystic way of
life too must not be examined and one should not try to inject into it unIslamic
thought of Hindus and their jogis. Also, one must not introduce into prescribed
supplications and names of Allah, any thing corrected with sorcery.
Similarly, it is wrong to add Judaica to the account of the Prophets preside.
In short, the kinds of knowledge mentioned here are such as do not benefit anyone. Rather,
they cause harm to people. The Jews generally occupied themselves in this kind of
knowledge and remained aloof from beneficial knowledge.
CHAPTER - II
AUSPICIOUS & INAUSPICIOUS OMENS
بَابُ الفَالِ وَالطِّبْرَةِ
The word faal (Ju) actually stands for omens. Generally, however, it is applied to good or
auspicious omens. It is to see or to hear something good which grows hope in one of
attaining one's desire. It is like a sick person in a hopeless condition hearing someone say,
Ya Saalim (O sound One), or, a warrior who is losing hears someone call, 'O Zafar Khan'
or'O Fath ali' (O victorious one), and so on.
Some people say that the word faal is used sometimes to denote evil or in auspiciousness,
as attributing bad omen to something.
Teerah (ab) is ill omen. It is also used in the sense of omen, good or bad.
The reason for using tatayirah (tayyirah or tayyarah) for evil augury or omen is that in
ancient times when an Arabs decided to set on a journey, or do something, he shooed a
bird or a deer. If it flew or ran towards the right side, that spelt an auspicious augury and
he went ahead with his task or journey. However, if the bird flew on the left side or the
deer ran on the left side, he abandoned whatever was on his mind.
The game that is encountered from the left side going to the right is called sanuh ( ¿= ) or
saanih (¿l) - fortunate, good omen. If it goes to the left from the right side then it is baarih
(254) or (zrt) buruh - ill-boding, ominous. Accordingly, sometimes, the words sawanh
.are used to take an omen (بوارح) and bawarih (سوانح)
It is praiseworthy, rather mustahab (desirable), to take a good omen, but blameworthy and
forbidden to take a bad omen. Accordingly, the noble Prophet صلى اللهعليه وسلم very often took a
good omen, particularly with names of the people and places. The difference in the two is
that a favourable omen initially breads contentment and happiness. Then there is hope for
goodness and improvement by Allah's mercy and favour. Further, the heart only thinks of
goodness and prosperity. This hope and set of mind is better for a person at every time,
even of his wish is not fulfilled.
It is disallowed to draw an ill omen because it will grow grief unnecessarily. One loses
hope in Allah's mercy and it is contrary to wisdom. In any case only that will happen what
Allah wills.
In this chapter, ahadith are reproduced a concern omens, good and bad. These are
described in the foregoing lines. The compiler of the Mishkat has included in this chapter
ahadith about adwa (infection), hamah (owl) and such other things. All of them concern a
bad omen.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
252
SECTION I
الفضلُ الآول
TAKE NO OMENS
(٤٥٧٦) عَنْ آنِيْ هُرَيُرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا طِيْرَةً وَخَيْرُهَا الْقَالُ قَالُوا وَمَا
الْقَالُ؟ قَالَ: الكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا أَحَدُكُمُ - (متفق عليه)
4576. Sayyiduna Abu Hurayrah wsa+, narrated that he heard Allah's Messenger
ytle'n say, "There is nothing like a bad omen. The best kind is a good omen." The
sahabah (Prophet's Companions) (+sản », asked, "And what is a good omen?" He
said, "A good word that one of you hears (and gets hope thereby to get his wish)."1
COMMENTARY: If anyone takes an ill augury, it has no effect on decree and it will not
advance the good that is in store or put off the misfortune that is impending. Shari'ah
(divine law), too, does not regard it as a cause of anything. Hence, there is no point in
fretting over it. (The Arabs of old used to regard bad omen too as desirable, so taking a
good omen is better. Or, the saying simply says that it is good to take fortunate augury. The
'better' is not a comparable degree, because taking a 'bad omen' is not a good thing.)
Hearing a good word is hearing something that gives hope of getting one's desires.
FALSE BELIEFS
(٤٥٧٧) وَعَنْهُ قَالَ قَالَ تَسْوُلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّا عَدُوَى وَلَا ◌ِيْرَةً وَلَا هَامَةً وَلَاصَفَرَ وَفَرِّمِنَ
الْمَجْزُوُمِ كَمَا تُفِرُ مِنَ الْأَسَدِ- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4577
said, "There is no infection (or contagious disease), no evil augury, no hamah (owl
that sits on one's residence), no safar (a serpent, or the month of safar), but run
away from one who is afflicted with tubercular leprosy as you would run away
from a lion."2
COMMENTARY: The Arabs used to think that if anyone sat down with a sick person, then
he would get his sickness on him. The physicians say that seven kinds of ailments are
contagious. They are: (i) leprosy, (ii) itching, (iii) smallpox, (iv) blisters, (v) foul mouth, (vi)
redness of eyes and (vii) epidemics, plague or pestilence,
The Prophet ,le ano made it clear that sicknesses are not contagious. But, he made an
exception about leprosy. We shall speak on this later on (against hadith # 4581).
Hamah means 'head' but here is refers to a bird that the Arabs imagined grows from the
bones of a dead person and flies. They thought that when a person is killed, the hamah
rises out of the head of the murdered person and complains, 'water!' 'water!' Or, it tries to
seek vengeance. This goes on till the murderer dies or is killed when the bird disappears.
Some people said that the soul of the murdered person takes the form of a bird and
صلى الله عليه وسلم demands or seeks vengeance. When that is done, it disappears. The Prophet
said that there is no such thing at all.
Some people say that the hamah is an owl. If it sits on a residence, the house becomes
deserted, or someone in the house dies. The Prophet ,Ale an rejected it too. It also falls
1 Bukhari # 5754, Muslim # 110. 2223.
2 Bukhari # 5707.

253
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
under taking an omen from a bird, which too is rejected
Safar is explained in many ways. It could be the lunar month that follows Muharram. It is
regarded as inauspicious and some people associate with trials and trouble. This belief.
Too, is rejected.
Some people say that there is a serpent in everyone's belly, called safar, when he is empty
stomached, the snake bites for food. The pain that a hungry person feels is because of this
bite. Nawawi at, quoted some people as saying that the worms in a person's stomach are
safar. They bite when the person is empty stomached, leaving him pale and causing his
death sometimes. But, all these superstitions are baseless.
THERE IS NO INFECTION
(٤٥٧٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا عَدُوَى وَلَا هَامَةً وَلَّاصَفَرَ فَقَالَ أَغْرَائٌِ يَا رَسُؤُلَ
اللّهِ قَمَابَالُ الْإِبِلِ تَكُوْكُ فِ الزَّمْلِ لَكَانَّهَا الِبَّاءُ فَيُخَالِطُهَا الْبَحِيْرُ الْأَجْرَبُ فَيُجُرِ بُهَا فَقَالَ رَسُولُ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَمَنْ أَعْدَ الْأَوَلَ - (رواه البخارى)
صلى الله narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4578
jule said that there is no infection, no hamah and no safar, a villager asked, "O
Messenger of Allah, but these camels that stride in the sand like (running) deers
(they are sound) until a mangy camel joins them, it passes on the mange to them."
Allah's Messenger صلى الله عليه وسلم asked, "who gave the mange to the first camel?"1
(٤٥٧٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا عَدُوَى وَلَا هَامَةَ وَلَاتَوْءٍ وَلَا صَفَرَ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4579
said, "There is no infection, no hamah, no nawa (star that brings rain), and no
safar."2
COMMENTARY: Nawa is the setting of a star and rising of another. The Arab of old
presumed that this caused rain. They also ascribed rain to the stages of moon.
The Prophet ,lean said that their belief in this regard is false. But this does not reject
the apparent clear signs when rain is expected. Allah is Omnipotent and He may withhold
rain even when there are all indications for it.
MISLEADING PHANTOM
(٤٥٨٠) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ النَّبِىِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا عَدُوَى وَلَّا صَفَرَوَلَا غَولَ(رواه مسلم)
4580. Sayyiduna Jabir رضى الله عنه said that he heard the Prophet صلى اللهعليه وسلم say, "There
is no infection, no safer and no ghul (devi) or jinn who leads men astray in the
wilderness)."3
COMMENTARY: The plural of ghul is gaylan. It is a kind of jinns and devils who, the
Arabs presumed, let astray the travellers in the desert. They took different forms. The
Prophet صلى الله عليه وسلم assured them that there is no such thing.
Some authorities say that this saying does not reject the existence of ghul. Rather, it rejects
1 Bukhari # 5770, Musilm # 121-2220.
2 Muslim # 106. 2220.
3 Muslim # 107-2222.
1
1

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
254
that the ghul takes various forms and misleads people to destroy them. They are not
capable of doing any such thing without Allah's will.
LEPROSY AFFLICTION
(٤٥٨١) وَعَنْ عَمْرِ وبْنِ الشُّرَيْدِ عَنْ آَيْهِ قَالَ كَانَ فِى وَفْدِ ثَقِيْفٍ رَجُلْ مَجُذُوُمْ فَأَرْسَلَ إِلَيْهِ النَّبِىُّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ إِنَّاقَدْ بَايَهُنَاكَ فَارچِ﴾-(رواه مسلم)
-
4581. Sayyiduna Amr ibn Shurayd à , reported that his father said that a
deputation of the Thaqif included a man who suffered from leprosy. So the Prophet
duy ile an o sent a message to him, "Indeed, we have accepted your oath of
allegiance. You may return.". (He did not let him come to the assembly that the
people might not be repulsed).1
COMMENTARY: A hadith (# 4577) also speaks of contact with a leper. These ahadith differ
from those that assert that there is no infection. Shaykh Ibn Hajar Asqalani als, reconciled
them in this way: The assertion in those ahadith is of a general nature and does also apply
to diseases of the kind of leprosy. It is not that if anyone mingles with a leper, he will get
the disease but supposing he is destined to be afflicted with it, and gets it at a later time, he
might blame it on his mingling with a leper not believe that he would have got it even
without mingling with a leper. The Prophet صلى الله عليه وسلم disallowed them to have contact
with anyone afflicted with leprosy, only to preclude them from having polytheistic ideas if
one of them happened to catch the disease. This is why he himself did not abstain from
meeting lepers. He had trust in Allah to the highest degree. In fact once he did hold to leper
by his hand, took him along and had a meal with him (Hadith 4585). In short, the
command not to mingle with a leper is only for one who is likely to waver and falter in
belief and there is a possibility that if he is destined to suffer from the some disease then he
might lose conviction and the polytheistic ideas. This is a hidden form of polytheism to
suppose, 'If I had not mingled with him, I would not have been afflicted.' Kirmani ales,
said that the Prophet's ,la Lo words, "There is no infection excludes leprosy. Nawawi
altos, said that the odour in the leper's body is caught by one who keeps too much contact
with him and then he gets the disease. It is like eating something known to be harmful or
smelling a very bad, pungent odour that will harm. In this sense. Keeping away from such
things is a medical advice and a precautionary measure, not because they are contagious.
In reality, a disease afflicts only at Allah's commands.
.
SECTION II
الفَضلُ الثَّانِى
PROPHET صلى الله عليه وسلم TOOK GOOD OMEN
(٤٥٨٢) عَنِ ابْنِ عَبَّاسٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَفَاتَلُ وَلَّ يَتَطَيُّ وَكَانَ يُحِبُّ الْإِسْحَـ
الْحُسَنَ - (رواه فى شرح السنة)
4582. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم took
good amens. He did not take evil omens. And, he used to like good names (and take
1 Muslim # 126. 2231.

255
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
omens thereby). 1
TAKING ILL OMEN IS DEVIL'S WORK
(٤٥٨٣) وَعَنْ قَطَنِ بْنِ قَبِيْصَةً عَنْ آَيْهِ آَتَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْعِيَافَةُ وَالطَّرْقُ وَالتَّيْرَةُ مِنَ
اُتِ- (رواه ابوداؤد)
4583. Sayyiduna Qatan ibn Qabisah ala>, reported from his father that the Prophet
teÅ o said, "Taking omens from the flight of birds, omens by throwing stones,
and taking evil omens are all from the devil."2
COMMENTARY: Birds were made to fly of to draw augury from that, or that was done by
observing their natural flight and their sound. This was a regular art known as iyafah. The
names of birds had a great part in the exercise. Thus the iqab (eagle) stood for uqubah
(repercussion), ghurab (crow) for ghurbah (poverty) and hudhud (hoopoe) for hidayah
(guidance). While (8.b) (tirah or tayrah) has a general connotation to draw an ill omen,
iyafah is done from the voice of birds to draw good or bad omens. Nihayah says that a bird
is made to fly and an omen is drawn from its name, voice and flight.
Stones were thrown to draw augury. Mostly, Arab women used to hurl pebbles to take
omen Some authorities say that the Arabic word tarq also means divination or use of
geomancy by drawing lines on sand. This is as is done in raml to tell fortune on sand.
The concluding word is jibt. It stands for sorcery and sooth saying. Or, it is everything that
has no good in it, or that which is worshipped, other than Allah which means polytheism.
Or, it is the work of the devil.
The hadith means that the things enumerated are part of sorcery and soothsaying. They are
all polytheism. The more correct meaning is that they are work of the devil.
TAKING ILL OMEN IS POLYTHEISM
(٤٥٨٤) وَعَنْ عَبْدِ اللّهِ بْنِ مَسْعُوْدٍ عَنْ زَّسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الظِّيْرَةُ شِرُكْ قَالَهُ ثَلَقًّا وَمَا مِنَّا
إِلَّا وَلكِنَّ اللّهَ يُذْهِبُهُ بِالتَّوَكُّلِ- رَوَاءُ أَبُودَاؤدَ وَالتَّْمِذِىُّ وَقَالَ سَمِعْتُ مُحَمَّدَ بُنَّ إِسْمُعِيْلَ يَقُولُ كَاكَ
سُلَيْمَاُ بْنُ حَرْبٍ يَقُولُ فِي هَذَا الْحَدِيْثِ وَمَا مِنَّا إِلَّ وَلكِنَّ اللّهَ يُذْهِبُهُ بِالتَّوَكُّلِ هذَا عِنْدِىٌ قَوْلُ ابْنِ
مَسْعُودٍ- (ابوداود والترمذى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .4584
, te said, "To take ill omen is polytheism." (He said it thrice) There is none
among us who does not get it, but Allah removes it by trust in Him."
Tirmidhi alu, said that Muhammad ibn Ismail (Bukhari) alus, said that Sulayman
ibn Harb als, opined that the words "There is none ... in Him" were spoken by
3 .رضى الله عنه Abdullah ibn Mas'ud
COMMENTARY: Taking an ill-omen is what the polytheists do and it merely leads to
concealed polytheism. But, if one really believes finuly that it will transpire in that manner
1 Bayhaqi in Sharh un Sunnah (Holy Prophet's practice), Musnad Ahmad 1-257.
2 Abu Dawud # 3907.
3 Tirmidhi # 1614 (162) Abu Dawud # 3910.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
256
then certainly the omen will be bracketed with disbelief.
FOOD WITH A LEPER
(٤٥٨٥) وَعَنْ جَابِرٍ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَخَذَّ بِيَّدٍ مَجُدُوْمٍ فَوَضَعَهَا مَعَهُ فِى الْقَصْعَةِ وَقَالَ
كُلُ ثِقَةُ بِاللّهِ وَتَوَكُلَّا عَلَيْهِ- (رواه ابن جاجة)
4585. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم held a
leper afflicted by tubercular leprosy by the hand. Then, he put it in the dish with
his own hand and said, "Eat! I rely in Allah and have trust in Him."1 .
COMMENTARY: When anyone attains the degree of trust in Allah, it is no more necessary
to flee from him or keep apart from him.
ILL OMEN IN THREE THINGS
(٤٥٨٦) وَعَنْ سَعْدِبْنِ مَالِكٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَاهَامَةَ وَلَّا عَدُوَى وَلَا طِيْرَةً
وَإِنْ تَكُنِ الظِّيْرَةُ فِي شَىْءٍ فَفِى الدَّارِ وَالْفَرَسِ وَالْمَرْأَةِ-(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sa'd ibn Maalik .4586
said, "There is no hamah, no infection and no ill omen. But, if there is any thing
which ill omen touches, it is a house, a horse and a woman."2
COMMENTARY: A hadith differ on the fact of ill omen. Most of them reject the reality of ill
omen and belief in it. Some of them say that its evil is found in women, horses and houses,
mentioning it in clear words, like (Bukhari and Muslim) hadith (# 5772 and 115. 2225
respectively). Another version names the three things as a piece of land, a servant and a
horse. Some ahadith name the three things with words of reservation (condition) as in the
hadith under discussion: "If there is an ill omen ..... "
Some ahadith reject ill omen outright, even in these three things some ahadith attribute that
the belief of ill omen in these things dates from the time of the jahiliyah (ignorance period).
However, the gist of the subject is that it is absolutely disallowed to believe that an ill omen
is effective. If there are some exceptions - supposedly - then one may only make
allowances for that assigning the situations and conditions for that. It is exactly like the
hadith; there anything to outstrip decree, it would be the evil eye.
Qadi als, also said the same things. He pointed out that the mere conditional clause, 'If
there were an ill omen .. ' is enough t o prove that there is no ill omen at all, for the ill omen
is not found in the three things.
Some others say that if there is anything inauspicious, then it is a woman who is rude,
impudent, indecent, barren, disobedient to her husband or ugly and offensive to look at.
Or, it is a house that is cramped, dark dingy or with evil neighbours and unpleasant
atmosphere. Or, it is a horse that is stubborn, unyielding, gluttonous, lazy, of poor quality
but high priced and not useful to its owner. Or, it is a servant of the same description as a
horse.
Some authorities say that evil augury in anything refers to its natural and Shari'ah (divine
law) - based repulsiveness. In this sense, the rejection of a bad omen is regarded in a
1 Ibn Majah # 3542.
2 Abu Dawud # 3921.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
257
general and true sense. It means that in fact there is no such thing as an ill omen, and no
such thing as is effected by it. But, the ahadith that speak of an evil omen in some things,
they mean a repulsion or dislike which is natural or prompted by a Shari'ah (divine law)
command.
GOOD AUGURY FROM PLEASANT NAMES
(٤٥٨٧) وَعَنْ آَنَسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُمُجِبُهُ إِذَا خَرَجَّ ◌ِحَاجَةٍ آَ يَّسْمَةً يَارَاشِدُ يَا
تَجِيمُ(رواه الترمذى)
4587. Sayyiduna Anas رضى الله عنه said that the Prophet صلى الله عليه وسلم was pleased to hear
someone say, 'O Raashid' (Guided one!) or 'O Najeeh' (successful one!).1
(٤٥٨٨) وَعَنْ بُرَيْدَةً أَّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ لَا يَتَظِيَّرُ مِنْ شَىْءٍ فَإِذَا بَعَثَ عَامِلًا سَأَلَ عَنْ
إِسْمِهِ فَإِذَا أَعُجَبَهُ اسْمُهُ فَرِ ◌َ بِهِ وَرُإِىَ بِشْرُ ذُلِكَ فِى وَجُهِهِ وَإِنْ كُرِهِ إِسْمُه ◌ُإِىَ گرَاهِيَةُ ذلك فى وَجُهِه
وَإِذَا دَخَلَ قَّرْيَةً سَأَلَ عَنْ إِسْمِهَا فَإِذَا أَعْجَبَهُ إِسْمُهَا فَرِءَ بِهِ وَرُإِىَ بِشُرُ ذَلِكَ فِى وَجُهِهِ وَإِْ كَرِة
اسْمَهَارُإِى گرَاهِيُذلك فى وجهِه-(رواه ابوداؤد)
4588. Sayyiduna Buraydah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم never took
an omen from anything. However, when he sent anyone on a mission, he asked him
his, name. If his name pleased him, he was delighted on it and his delight was
visible on his face for that. But, if he was not pleased with his name, his dislike was
apparent on his face for that. And, when he entered a village, he asked about its
name and if its name pleased him, he was delighted with it and his delight for that
was visible on his face, But, if its name did not please him, his dislike for it was
apparent on his face.2
COMMENTARY: Displeasure on hearing a name was not because of an ill omen the
prophet صلى الله عليه وسلم took from it. If that has been so, then he would not have gone ahead
with whatever he had resolved to do, but would have abandoned it. The reaction apparent
· on his face was the result of a natural feeling.
Ibn Maalik al war, said that this hadith is evidence that it is a sunnah (Holy Prophet's
practice) to give a good name to one's children and one's servants. Sometimes, bad names
reflect for-reaching influences, If, for instance, a man gives his son the name Khasar (loss)
and he himself, or his son, suffers a loss by a stroke of fate, then people will presume that
he suffered loss because of the name and might regard him as ominous. They might keep
away from him.
UNPROPITIOUS HOUSE
(٤٥٨٩) وَعَنْ آَنَسٍ قَالَ رَجُلْ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّا كُنَّافِي دَارٍ كَثُرَ فِيْهَا عَدَدُنَا وَآَهُوَالُنَا
فَتَحَوَّلْنَا إِلَى دَارٍ قَلَّ فِيْهَا عَدَدُنَا وَأَمْوَلْنَا فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَرُوُهَا ذَمِيْمَةً(رواه ابوداؤد)
1 Tirmidhi # 1616.
2 Abu Dawud # 3920.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
258
4589. Sayyiduna Anas as à+, narrated that a man submitted, "O Messenger of
Allah, we used to reside in a house where we were many members and our
belongings were many. Then, we moved to a house in which we have become few
and our belongings have also dwindled. So, Allah's Messenger صلى الله عليه وسلم said,
"Leave it because it is unsuitable."1
COMMENTARY: The Prophet صلى الله عليه وسلم did not ask them to have that house because it
was affected with bad omen but because it was unsuitable to them. Its surroundings and
atmosphere were not congenial.
Khattabi alas, said that they had made up their minds that the house was the cause of their
was the cause of their downfall. So the Prophet صلى الله عليه وسلم instructed them to change their
house. This would set their minds at rest.
(٤٥٩٠) وَعَنْ يَحُى بْنِ عَبْدِ اللَّهِ بْنِ بُجَيْرٍ قَالَ آَخْبَرَنِيْ مَنْ سَمِعَ ذَرُوَةَ بْنَ مُسَيْتٍ يَقُوُلُ قُلْتُ يَا رَسُولَ اللّهِ
عِنْدَنَا أَرْضُ يُقَالُ لَهَا أُبَيْنٌّ وَهِىَ أَرْضُّ رِيْفَنَا وَمِيْرَتِنَا وَأَشَّ وَبَآءَ هَا شَدِيُدْ فَقَالَ دَعُهَا عَنَّكَ فَإَِّ مِنَ
القَرَفِ التَّلفَ۔(رواهابوداؤد)
4590. Sayyiduna Yahya ibn Abdullah ibn Buhayr & , narrated that he was
informed by one who had heard Sayyiduna Farwah ibn Musayk as an >, say that he
submitted, "O Messenger of Allah, we own a piece of land called Abyan. It is our
land of our cultivation and our crops (and fields we use it for trade and grain is
brought here from elsewhere to export to their cities). But, (the atmosphere is
unfavourable and) the place unhealthy." So, he said "Leave it. (Do not stay there
because it is a plague infested area). Being near disease spells ruin."2
COMMENTARY: Teebi ale, said that the command to move away from that land was on
medical grounds to protect health. If the surroundings and atmosphere are not healthy
then sickness and destruction will take over.
Those people who advocate that one should flee from a place that is infested with
pestilence perhaps rely on this hadith. However, it is not correct to make that deduction
from this hadith. No pestilence had spread there but that man had merely submitted that
the place was generally threatened by pestilence. In other words, the man thought that his
land was inauspicious and repulsive. So, since he was weak inwardly, the Prophet la.
, decided that it was better to let him move to another place in this, he protected him
from falling into disbelief (or concealed) or light polytheism.
As for a place where pestilence has spread, the ulama (Scholars) offer different opinions.
The most correct one which should be observed that before it begins one must refrain from
staying or going there. But, once it has begun, one must submit to practice willingly If
plague spreads in a city or a village then the people who are there already must not flee
from there. They must stay there and seek forgiveness of Allah and make repentance to
Him. They must pray to Allah to put away the trial and pestilence from them. There are
ahadith in Bukhari and Muslim that forbid one to flee from the place where pestilence has
struck.
1 Abu Dawud # 3924.
2 Abu Dawud # 3923.
..

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
259
Those who cite this hadith to insist that one should flee from a place where pestilence
begins must know that this hadith is transmitted by Abu Dawud. On the other hand, the
ahadith that forbid that one should flee from such territory are from Bukhari and Muslim
and are stronger. (Moreover, this hadith, as stated previously, does not say that pestilence
had besides, Sayyiduna Farwah ibn Musayk As an+, had not narrated many ahadith. He is
credited with only a couple of ahadith. Moreover, they are transmitted by a narrator who is
majhul, and absolutely unknown to the extent that his name is not known. Besides, there
are doubts about yahya ibn Abdullah ibn Buhayr & >, whether he was trustworthy
narrator or not.
To sum up, it is forbidden beyond any shadow of doubt to flee from pestilence out of fear,
and it is a sin. If anyone runs away imagining that if he stayed there showing patience then
he would fall a prey to the malady and die, but if he got away from there then he should be
safe, then such a person is not only guilty of disobedience by running away but, because of
his perverted opinion, he becomes a disbeliever.
If anyone runs away without this disbelief then he is a sinner nevertheless.
Those who compare running away from pestilence out of fear to running away from home
after earthquake tremors, or a fire when it erupts, actually display an absurd idea. First of
all, this surmise contradicts the text and clear words. Secondly, if the earth quakes and the
house falls down and the house is on fire, then it is surely suicidal to remain in the house.
However, if one does not run away from pestilence then it is not certain that he will die.
Rather, it is doubtful and uncertain that he will perish.
SECTION III
الفَصلُ الثَّالِثُ
DO NOT LET ILL OMEN OBSTRUCT YOU
(٤٥٩١) عَنْ عُرُوَةً بُنِ عَامِرٍ قَالَ ذُكِرَتِ الِّيْرَةُ عِنْدَرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَحْسَنُهَا الْقَالُ
وَلَّا تَرُدُّ مُسْلِمَّا فَإِذَا رَأى أَحَدُكُمْ مَايَكُرَهُ فَلْيُقُلُ اللَّهُوَّ لَايَاتِيْ بِالْحُسَنَاتِ إِلَّ أَنْتَ وَلَا يَدْ فَهُ الشَّيِّئَاتِ إِلَّا
أَنْتَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللّهِ رَوَاءُ أَبُوْدَاؤدَ مُرْسَلًا-
4591. Sayyiduna Urwah ibn Aamir us a +, narrated that taking omens was
mentioned in the presence of Allah's Messenger. ,lean. He said, "The best kind
of it is the good omen. And, let not a Muslim hesitate when he faces an omen. When
any of you sees wheat he dislikes, let him pray.
اللُّهُوَّ لَا يَاتِ بِالْحَسَّنَاتِ إِلَّ أَنْتَ وَلَّا يَدْ فَعُ السَّيِّئَاتِ إِلَّ أَنْتَ وَلَّا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللهِ
(O Allah none can bring good things but you. And none can avert bad things but
you. And, there is no might and no power save in Allah).1
1 Abu Dawud # 3919.