النص المفهرس

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
300
this man to do any thing but he merely recommended him to accept one of those things If
he had given a command the man would never have declined. He was & Muslim, after all.
This is apparent from the offer the Prophet ,ledo made to him to get a tree in paradise
for the one he had. But, he was stubborn man, nevertheless
MERIT OF TAKING INITIATIVE IN OFFERING SALAAM
(٤٦٦٦) وَعَنْ عَبْدِ اللهِ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْبَّادِىُّ بِالسَّلَّامِ بَرِئٌ مِنَ الْكِبْرِ رَوَاهُ الْبَيْهَقُّ فِي
شُعَبِ الْإِيمَانٍ - (رواه البيهقى)
صلى الله عليه وسلم ibn Mas'ud) narrated that the Prophet) رضى الله عنه Sayyiduna Abdullah .4666
said, "He who is the first to offer salaam, is free from pride."1
COMMENTARY: If two people meet and are in the same position, meaning both are
pedestrians, or riders, then the first of them to offer salaam is not proud.
As stated earliest, it is sunnah (Holy Prophet's practice) to offer salaam but fard
(compulsory) (or wajib (obligatory)) to give a response to it. If any one offers salaam a
second time to the same people then it is not fard (compulsory) but mustahab (desirable)
for them to respond.
The offering of the salaar.' and its response must be in the plural form, even if the
addressee is an individual so that the angels who are with every one may be included.
According to a hadith, a man who had donned red coloured garments offered salaam to
the prophet but he did not give him a response. This is evidence that if any one perpetrates
what is disallowed by Shri'ah then he does not deserve a response to salaam.
CHAPTER - II
SEEKING PERMISSION(TO ENTER A HOUSE)
بَابُ الْإِسْتِيْذَانِ
It is part of etiquette that one should not enter anyone's house without his permission.
Shari'ah (divine law) has declared that it is mustahab (desirable) when going to anyone's
house to stand at the door and seek permission to enter. If the owner of the house invites him
in then he may step in otherwise return from there. This is based on the verse of the Quran:
يَأَيُّهَا الَّذِيْنَ امَنُؤْا لَاتَدْ خُلُوا بُيُوتًّا غَيُّرَ بُيُوتِكُمُ حَتّى تَسْتَأْنِسُوا وَتَسَلِّمُوْ عَلَى أَهْلِهَا - (الاية)
(O you who believe, enter not houses other than your own until you have asked
permission and saluted those in them.) (24: 27)
The masnoon method is to stand at the door and address the inmates of the house and say,
'as salaamu alaykum, may 1 came in?"
SECTION I
الفضلالآولُ
SEEK PERMISSION THRICE
(٤٦٦٧) عَنْ أَبٍ سَعِيْدِنِ الْخُدْرِيِّ قَالَ آَتَانَا أَبُوهُوْسِى قَالَ إِثَّ عُمَرَ أَرْسَلَ إِلَىَّ أَنْ أَتِيَهُ فَأَتَيْتُ بَابَهُ
1 Bayhaqi in Shu'ab ul Eeman # 8787.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
301
فَسَلَّمْتُ ثَلَاثًا فَلَمْ يَرُدَّ عَلَّىَّ فَرَجَمْتُ فَقَالَ مَا مَنَّعَكَ أَنْ تَاتِيَنَا فَقُلْتُ إِنِّ أَتَيْثُ فَسَلَّمْتُ عَلَى بَابِكَ
ثَلَاثًا فَلَمْ تَرَدُّوا عَلَىَّ فَرَجَعْتُ وَقَدْ قَالَ إِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سُتَانَتَ أَحَدُكُمُ ثَلْقًا فَلَهُ
يُؤْذَ لَّهُ فَلْيَرْ جِعُ فَقَالَ عُمَّرُ أَقِمْ عَلَيْهِ الْبَيِّنَةَ قَالَ أَبُوسَعِيْدٍ فَقُمْتُ مَعَهُ فَذَّهَبْتُ إِلى مُمَّرَ فَشَهِدُتُ۔
(متفق عليه)
4667. Sayyiduna Abu Sa'eed Khudri رضى الله عنه narrated, Abu Musa رضى الله عنه came to me
and said that Umar رضى الله عنه had summoned him to him. He went to his door and
offered salaam three times, but he gave no response to him, so he returned. Then,
he asked, 'what prevented you from coming to me?' He told him that he had come
and offered salaam at his door three times but no response was given to him so he
went back, saying, 'Indeed Allah's Messenger صلى الله عليه وسلم had said to him that when
any of them sought permission three times and it was not forth coming then he
should turn back.' Umar us a >, had insisted that he give him evidence of what he
said, So, I got up and went with Abu Musa رضى الله عنه to Umar رضى الله عنه and bore witness
(to that)."1
صلى الله had heard the Prophet's رضى الله عنه COMMENTARY: Since Sayyiduna Abu Sa'eed Khudri
had heard, the latter took him to رضى الله عنه words just as Sayyiduna Abu Musa عليه وسلم
Sayyiduna Umar رضى الله عنه to support him.
Umar c àn+, had asked fo. evidence to make certain and to impress upon others that it
was necessary to be careful in narrating and accepting ahadith, otherwise there was no
reason to doubt Abu Musa's رضى الله عنه words.
The salaam three times allowed to people of the house (i) to recognize the visitor, (ii) to
decide whether to permit him entry, and (iii) to let him in (if decided).
EXCLUSIVE PERMISSION
(٤٦٦٨) وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ قَالَ لِىّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ إِذْنُكَ عَلَّىَّ آْ تَرْفَةَ الحِجَّاب
وَأَكْ تَسْتَمِعَ سِوَادِئْ حَتّى أَنْمَاكَ- (رواه مسلم)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .4668
said to him that the indication that he had permission (to come in) was that he
heard him speak softly when he raised the curtain unless he (expressly) forbade
him (to enter).2
COMM ENTARY: The curtains at the door of the Prophet's صلى اللهعليه وسلم house were of sack.
Ibn Mas'ud te ano, was honoured with an exclusive permission to come into his house. He
was not bound to stand at the door and ask for permission. All he had to as was raise the
curtain and see if the Prophet صلى الله عليه وسلم was inside, or if he knew that he was inside, then
he could come in.
However, when he did not want him to enter, he would forbid him.
1 Bukhari # 6214, Muslim # 2153.
2 Muslim # 16-2169.

302
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
This shows the standing of Abdullah ibn Mas'ud رضى الله عنه with the Prophet صلى الله عليه وسلم. The
Prophet صلى الله عليه وسلم regarded him as a member of his household. However, this exclusive
صلی الله عليه وسلم permission was only at hours when women did not come into the Prophet's
room. The restriction was more strict after the verse (24: 27) was revealed.
GIVE YOUR NAME
(٤٦٦٩) وَعَنْ جَابِرٍ قَالَ آتَيْتُ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِيْ دَيْنٍ كَاتَ عَلَى آبيٍ فَدَقَقْتُ الْبَابَ فَقَالَ مَنُ
ذَا فَتُلُتُ أَنَّا فَقَالَ أَنَا أَنَا كَأَنَّهَ كَرِمَهَا- (متفق عليه)
4669. Sayyiduna Jabir رضى الله عنه said, "I went to the Prophet صلى الله عليه وسلم about a debt
my father owed. I knocked at the door (of his house). He asked. 'Who is it?' I said,
'I' So, he repeated, 'I! I!' in a disapproving manner."1
COMMENTARY: Sayyiduna Jabir's رضى الله عنه father, Sayyiduna Abdullah Ansari رضى الله عنه was
martyred in the Battle of Uhud. He had some unpaid debt against him. The creditors
demanded their money from Jabir رضى الله عنه , so he came to the Prophet صلى الله عليه وسلم for help.
He only had a few dates but the Prophet صلى اللهعليه وسلم blessed them so that they multiplied to
such on extent that not only was his debt repaid, the dates did not dinish in quantity. This
-صلى اللهعليه وسلم was one of the miracles of the Prophet
The Prophet صلى الله عليه وسلم did not like the visitor identifying himself, 'It is I.' That does not
remove doubt. He should have given his name or kunyah even if his voice was recognized.
Also, he ought to have offered salaam, the masnun way to seek permission.
SEEK PERMISSION OF THE HOST TOO
(٤٦٧٠) وَعَنْ آَيْ هُرَيْرَةَ قَالَ دَخَلْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَوَجَدَ لَبْنَّافِي قَدَجٍ فَقَالَ آبَا هِرٍ
الْحُقْ بِأَهْلِ الشُّفَّةِ فَأَدْعُهُمْ إِلَىَّ فَأَتَيْتُهُمْ فَدْ عَوْتُهُمْ فَأَقْبَلُوا فَاسْتَأْذَنُوا فَأَذِنَ لَهُمْ فَدَخَلُوا (رواه البخارى)
4670. Sayyiduna Abu Hurayrah ws à +, narrated that, "I went in with Allah's
Messenger صلى الله عليه وسلم (to his house). He found some milk in a bowl and said, 'Go,
Abu Hirr, to the ahl-us-suffah and bring them to me.' I went to them and invited
them. When they arrived, they sought permission (at the door) and he allowed them
(to come in) and they came in."2
COMMENTARY: According to another hadith, all the visitors - the ahl us suffah - drank
milk from that bowl. This was another of the Prophet's صلى اللهعليه وسلم miracles.
The ahl us suffah comprised those men of Madinah who had no house of their own and no
source of living. They lived outside the masjid Nabawi on a plat form or bench in dire
poverty. They were constantly at the service of the Prophet صلى اللهعليه وسلم and gained blessing
of his company. They included both the ansar and the muhajirs (emigrants). The Muslim
looked after them, but most of all the Prophet صلى الله عليه وسلم served them meals very often.
If anyone is invited, he is not absolved of the need to seek permission to enter unless both
inviting and entering are at the same time or very close by. According to a hadith (# 4672)
if the person who had invited is along with the invitees, then they may go in with him, for,
1 Bukhari # 6250, Muslim # 2153.
2 Bukhari # 6246.

303
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
his presence is tantamount to permission. The ahl us suffah asked for permission to enter
though they came with Abu Hurayrah 4 ; either because they were modest to the
extreme or they had not learnt of the other hadith (# 4672). [Ahl us suffah (or ashab us
suffah) mean 'people of the bench or platform. It was to the north of the Masjid Nabawi.
Outstanding among them were: (Sayviduna Bilal وضى معه,Abu Dharr Ghifari رضى الله عنه Zayd
ibn Khattab as isso, and Abu Huravrah . The names of All of them are reproduced
below:
1.
Abu Hurayrah
2.
Abu Dharr al ghifari
3.
Wathilah bin Asqa
4.
Qays bin Tahfah al Ghifari
5.
Kab ibn Malik al Ansari
6.
Saeed ibn Aamir ibn Hazim
7.
Salman al Farsi
8.
Asma ibn Harithah ibn Saeed al Aslami
9.
Hanzalah ibn Abu Aamir al Ansari (He was the one whom the angels gave a bath
when he was martyrd at Uhud)
10. Hazim ibn Harmalah
11. Harithah ibn Numan al Ansari al Najjari
12. Huzafah ibn Usayd Abu surrayhah Al-Ansari
13. Huzayfah ibn Yaman
14. Jariyah ibn Jamil ibn Shabah ibn Qirt
15. Juayl ibn Suraqah al Dumari
16. Jurhad ibn Khuwaylid al Aslami
17. Rafaah Abu Lubabah al Ansari
18. Abdullah Dhar al Bijadayn
19. Dukayn ibn Saeed al Mozane
20. Khubayb ibn Yasaf ibn Anabah
21. Kharim ibn Aws al Tai
22. Kharim ibn Fatik al Asadi
23. Khunays ibn Hazafah al Sahami
24. Khabbab ibn al Art
25. Al Hakam ibn Umiayrat Thamali
26. Harmalah ibn Ayas
27. Zayd ibn al Khattab
28. Abdullah ibn Masood
29, Al-Tafawi al Dawsi
30. Talhah ibn Amir al Nadir
31. Safwan ibn Bayda al Fari
32. Shuayb ibn Sanan al Rumi
33. Shaddad ibn Usayd
34. Shaqram the freed slave of the Prophet
35. Al-Said ibn Khalad
:
36. Salim ibn Umayr
37. Salim ibn Ubayd al Ashjai
1

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
304
38. Safinah the freed slave of the Prophet
39. Salim the freed slave of Abu Huzayfah
40. Abu Fazin
41. Al-Agharr al Mazani
42. Bilal ibn Rabah
43. Al-Barra ibn Malik al Ansari
44. Thawban the freed slave of the Prophet
45. Thabit ibn Wadiah al Ansari
46. Thaqif ibn Amr ibn Shamit al Asadi
47. Sa'd ibn Malik Abu Saeed al Khudri
48. Al Arbad ibn Sariyah 1
Section II
الْفَضل الثَّانِىّ
SEEK PERMISSION TO ENTER A HOUSE
(٤٦٧١) عَنْ كَلْدَةً بُنِ حَنْبَلٍ آَمَّ صَفْوَانَ ابْنَّ أُمَيَّةَّ بَعْثَ بِلَبَنٍ أَوْجِدَ ايَةٍ وَضِفًّا بَيْسَ إِلَى النَّبِيِّ صَلَى اللّهُ
عَلَيْهِ وَسَلَّمَ بِأَعْلَى الوَادِىُ قَالَ فَدَخَلْتُ عَلَيْهِ وَلَمْ أُسَلِّمُ وَلَمْ آَسْتَاذِنْ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
إِرُجُ فَقُلُ السَّلَامُ عَلَيْكُمْ أَادْخُلُ-(رواه الترمذى وابوداؤد)
رضى الله narrated, "Safwan ibn Umayyah رضى الله عنه Sayyiduna Kaladah ibn Hanbal .4671
to deliver (to him) when he was in the upper صلى الله عليه وسلم sent me to the Prophet عنه
part of the wadi (called Mu'alla) some milk, a young gazelle, and some cucumbers."
Kaladah usan+, said further, "I went in to him without offering salaam and without
seeking permission. So, the Prophet صلى الله عليه وسلم said, "Go back and say as salaam u
alaykum, may I come in.""2
COMING WITH MESSENGER SUFFICES FOR PERMISSION
(٤٦٧٢) وَعَنْ أَبٍ هُرَيْرَةَ آَّ تَسُولَ اللّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا دُعِىَ أَحَدُكُمُ فَجَآءٍ مَعَ الرَّسُولِ
فَإَِّ ذَلِكَ لَّه ◌ِإِذْنْ - رَوَاءُ أَبُودَاوُدَ وَفِي رِوَايَةٍ لَهُ قَالَ رَسُولُ الرَّجُلِ إِلَى الرَّجُلِ إِذُنُه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4672
said, "When one of you is invited and he accompanies the messenger (who had
brought the invitation), that suffices for permission to enter."
According to another version:
He said, "The messenger of a man to the (invited) man is his permission."3
COMMENTARY: If the inviter sends someone to invite and the invitee comes alongwith
him that is enough for a permission.
THE PROPHET'S صلى الأ عليه وسلم MANNER OF SEEKING PERMISSION
(٤٦٧٣) وَعَنْ عَبْدُ اللَّهِ بُنِ بُسْرٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَى بَابَ قَوْمٍ لَمُ يَسْتَقْبِلٍ
1 From Treasury of Muslim Names pp 44-47 Darul Isha'at, Karachi.
2 Tirmidhi # 2710, Abu Dawud # 5176.
3 Abu Dawud # 5190.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
305
الْبَابِ مِنْ تِلْقَاءِ وَجْهِهٍ وَلَكِنُ مِنْ رُكْنِهِ الْآَيْمَنِ أو الْآَيْسَرِ فَيَقُولُ السَّلَامُ عَلَيْكُمْ وَذلِكَ إِّ الدُّوَرَ لَمْ
يَكُنُ يَوْمَئِذٍ عَلَيْهَا سَنُورٌ رَوَاهُ أَبُودَاؤدَ وَذُكِرَ حَدِيْثُ أَنَسٍ قَالَ عَلَيْهِ القَّلْوَةُ وَالسَّلَامَ السَّلَامُ عَلَيْكُمُ
وَرَحْمَةُ اللَّهِ فِ بَابِ القِيَافَةِ۔
4673. Sayyiduna Abdullah ibn Busr said, "When Allah's Messenger صلى الله عليه وسلم came
to the door of anyone, he never faced it directly. Rather, he stood to the right or left
side (of it) and would say 'as salaam u alaykum, as salaamu alaykum (thrice). That
was because the houses in those days did not have curtain on their doors."1
COMMENTARY: He offered the salaam twice to make himself heard. However, this does .
not mean that he said it only twice, for, it was his practice to offer salaam at someone's
door thrice (hadith # 4667).
The hadith of Sayyiduna Anas san+, 'as-salaamu alaykum .... ' Is at # 4249.
SECTION III
الْفَضِلُ الثَّالِثُ
SEEK PERMISSION FROM MOTHER TOO
(٤٦٧٤) عَنْ عَطَاءِ بُنِ يَسَارٍ آَّ رَجُلًا سَأَّلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَسْتَاذِبُ عَلَى أُتِى فَقَالَ
نَعَمُ فَقَالَ رَجُلْ إِّى مَعَهَا فِي الْبَيْتِ فَقَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ اسْتَاذِْ عَلَيْهَا فَقَالَ الرَّجُلُ إِنِّى
خَادِمُهَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اسْتَاذِنْ عَلَيْهَا الْحِبُّ أَكْ تَرَاهَا عُرْيَانَةً قَالَ لَا قَالَ
فَاسْتَازِنُ عَلَيْهَا- رَوَاهُ مَالِكٌ مُرْسَلًا-
4674. Sayyiduna Ata ibn Yasar usar +, narrated that a man asked Allah's Messenger
Shall I seek permission to go where my mother is?" He said, "Yes" The' ,صلىاللهعليه وسلم
man submitted, "I live with her in the house." Allah's Messenger صلى الله عليه وسلم said,
"Get her permission." The man submitted. "I am her servant (who serves her and
have to come and go often)." Allah's Messenger صلى الله عليه وسلم said, "Get her
permission. Would you like to see her naked?" He submitted, "No!" So, he asserted,
"Then, get her permission!"2
.
COMMENTARY: This edict applies to all mahram women as applies to visiting one's own
mother.
ANOTHER WAY TO SEEK PERMISSION
(٤٦٧٥) وَعَنْ عَلِيٍّ قَالَ كَانَ لِ مِنْ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَدْخَلْ بِاللَّيْلِ وَمَدْ خَلْ بِالنَّهَارِ
فَكُنْتُ إِذَا دَخَلْتُ بِاللَّيْلِ تَنَحْتَةً لِى- (رواه انسائى)
صلى الله عليه وسلم narrated that he visited Allah's Messenger رضى الله عنه Sayyiduna Ali .4675
often, by night and by day. (He said,) "When I went at night, he cleared his throat as
1 Abu Dawud # 5186.
2 Muwatta Maalik # 54. 1-1.

306
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
an indication (to me to enter)."1
COMMENTARY: Perhaps it was the other way about by day. Sayyiduna Ali sano, may
have cleared his throat himself to seek permission.
However, according to another hadith Sayyiduna Ali Ase an , said that when the Prophet
playasle an Lo cleared his throat, on his arrival at night, he went away back home. This means
that there certainly was some other sign apart from clearing the throat, which Sayyiduna
Ali aoano, obeyed and either entered or returned.
DO NOT ALLOW WHO DOES NOT OFFER SALAAM
(٤٦٧٦) وَعَنْ جَابِرٍ آثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَأْذُنُوْا لِمَنْ لَمْ يَبْدَأُ بِالسَّلَّامِ (رواه البيقى فى شعب الإيمان)
4676. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Do not
allow him who does not first offer the salaam to come to you."2
COMMENTARY: If anyone enter without offering salaam or meets you without doing it,
then ask him to go back to the door and first offer salaam.
CHAPTER - III
SHAKING HANDS & EMBRACING
بَابُ المُصَافَحَةِ وَالمُعَانَقَةِ
MUSAFAHAH: It is defined as two men shaking hands mutually.
7
MU'ANAQAH: It is two men placing their hand on one another's neck or embracing one
another (by touching the bodies at the chest).
COMMANDS OF THESE TWO PRACTICES
It is sunnah (Holy Prophet's practice) to shake hands, on meeting one another, with both
hands. To shake hands with only one hand is not masnun. It is against Shari'ah (divine
law) to presume that it is necessary to shake hands on a special occasion or a particular
ceremony or function. For instance, there is nothing like shaking hand after the salah
(prayer) of asr or Friday as some people do it in some areas. Rather, the ulama (Scholars)
hold that if anyone regards it necessary to shake hands at particular times then it is makruh
(disapproved) and bid'ah (innovation) to do so. But, if any one enters a mosque where
worshippers are engaged in salah (prayer) or about to begin and, after the salah (prayer) is
over, he shakes hands with them then certainly this is a masnun musafahah (handshaking
as per Prophet's practice), provided he had offered salaam before shaking hands.
Moreover, though it is makruh (disapproved) to shake hands at a particular time, yet if any
one extends his hand to do it, we must not withdraw our hand or show unconcern because
he will be pained and it is more important not to hurt a Muslim than to observe etiquette.
It is unlawful to shake hand with a woman, but there is no harm in shaking hands with an
old woman to whom one is not sexually inclined. Sayyiduna Abu Bakr us an +, as caliph,
used to shake hands with those old women who had suckled him. Similarly, the aged men
who has no sexual desire may shake hands with young women. It is also not allowed to
shake hands with a beautiful man. Besides, whatever one is forbidden to see, one is also
1 Nasa'i # 1211.
2 Bayhaqi in Shu'ab ul Eeman # 8516.

307
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
forbidden to touch. Rather, touching is more severely forbidden than shaking hands. This
is stated is Mutalib ul Mumineen.
It is stated in salah (prayer) Mas'udi that when a man offers salaam, he must also stretch
his hand. It is a sunnah (Holy Prophet's practice) to give one's hand to shake hands. The
palms should be placed on palms when shaking hands and one must not merely hold
fingers because that is termed a bid'ah (innovation) (an innovation).
MU'ANAQAH: Mu'anaqah or embracing one another is allowed by Shari'ah (divine law)
particularly when anyone returns from a journey as stated in the hadith of Sayyiduna Ja'far
ibn Abu Ta'lib as a +). This is allowed only when there is no likelihood of falling into
mischief or causing doubts and suspicion to arise.
Imam Abu Hanifah às , and Imam Muhammad & >, are known to have termed
mu'anaqah and taqbeel (which is to kiss hands at the mouth and the eyes) as makruh
(disapproved). They say that mua'naqah (embracing) is disallowed. This is established in
the hadith (# 4680) of Sayyiduna Anas war>). They contend that the traditions that permit
mua'naqah date prior to the disallowance of mua'naqah. Anyway, there are ahadith both
allowing and disallowing it. Sometimes it is clearly on expression of love and respect and,
in these cases, it is permitted without any doubt. Some jurists hold that mua'anaqah is
disallowed when there is no shirt on the body. There is not disagreement that when a shirt,
robe, etc is worn mua'naqah is permitted.
TAQBEEL: It is to kiss the hands or forehead, etc, and is allowed. Rather some say that it is
mustahab (desirable) to kiss the hand of religious elders and the ulama (Scholars) who
abide by the sunnah (Holy Prophet's practice). But there is no evidence of kissing one's
own hand after shaking hands with someone. Rather, it is the practice of the ignorant and
is makruh (disapproved).
It is forbidden to kiss the earth before the chiefs of the states and the ulama (Scholars) and
mushaykh. The one who does it commits sin and the one who is pleased at this being done
is also a sinner. The jurist Abu Jafar aldo>, wrote that one who kisses the earth before a king
or a ruler and prostrates himself before any of them is a disbeliever, if he does it as a form
of worship. If he does it only as a form of greeting then it is not disbelief, but a grave sin.
But, some ulama (Scholars) say that he is a disbeliever whatever his intention. Some ulama
(Scholars) say that kissing the earth is a lesser evil then putting the head or cheek on the
ground.
The ulama (Scholars) contend that if anyone kisses the hand of a scholar or a ruler because
of his knowledge and justice, then there is no harm in it. But, if it is done to acquire worldly
benefits, then it is strictly makruh (disapproved).
If anyone wishes to kiss the feet of a scholar or an elder, then he should not be allowed at
all.
It is allowed to kiss children even children of other people. It is masnun to kiss them.
The ulama (Scholars) say that the kissing that is allowed by Shari'ah (divine law) is of five
kinds:
(i)
Caress of love, like the parents do on their child's cheek.
(ii)
Kiss of reverence, as children do on their parent's forehead.
(iii)
Kiss of romance as the spouses exchange.
(iv)
Peck of greeting exchanged between two Muslims.
(v)
Peck on the forehead of a brother by a sister.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
308
Some authorities say that it is makruh (disapproved) to kiss one another's hand and face.
Some others maintain that it is wajib (obligatory) to kiss little children.
Imam Nawawi as , said that the romantic kiss may be exchanged only between the
spouses. It is forbidden and unlawful between any two people other than them, even to a
father.
SECTION I
الفَضْلُ الْأَوَّلُ
SHAKING HANDS IS PERMISSIBLE
(٤٦٧٧) عَنُ قَتَادَةً قَالَ قُلْتُ لِنَسِ اَكَانَتِ الْمُصَافَحَةُ فِي أَصْحَابٍ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ
نَعَمُ۔ (رواه البخاری)
4677. Sayyiduna Qatadah رحمه الله said, "I asked Anas رضى الله عنه, Did the companions of
Allah's Messenger صلى الله عليه وسلم shake hands (on meeting after exchanging slaam)?'
He said, "Yes,"1
CARESSING CHILDREN
(٤٦٧٨) وَعَنْ آَبٍ مُرَيْرَةَ قَالَ قَبَّلَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْحُسَنَ ابْنِ عَلِيٍ وَعِنْدَهُ الْآَقْرَءُ بُنُ حَاپِسِ
فَقَالَ الْأَقْرَءُ إِثّ لِيْ عَشْرَةً مِنَ الْوَلَدِمَا قَبَّلْتُ مِنْهُمْ أَحَدًا فَنَظَرَ إِلَيْهِ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نُؤَّ
قَالَ مَنْ لََّ يَرْحَمْ لَايُرْحَمُ (مُنَّفَقّ عَلَيْهِ) - وَسَتَذْكُرُ حَدِيْثَ آَبِي هُرَيْرَةَ آَنَزَّ لَگُُّ فِي بَابٍ مُنَاقِبِ آَهُلِ بَيْتٍ
النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِمْ أَجْمَعِيْنَّ إِنْ شَاءَ اللهُ تَعَالِى وَذُكِرَ حَدِيْثُ أُمِّ هَانِيٍ فِي بَابِ الْآمَانِ.
(البخارى ومسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4678
kissed (Sayyiduna) Hasan ibn Ali رضى الله عنه . (Sayyiduna) Aqra' ibn Habis رضى الله عنه who
was there (at the time) remarked, "I have ten children, but I have never kisses any
of them." Allah's Messenger صلى الله عليه وسلم looked at him and said, "He who does not
display kindness is not shown kindness."2
We shall present Abu Hurayrah's رضى الله عنه hadith (الملكح) at # 6143, Insha Allah And
the hadith of Sayyidah Umm Hani رضى الله عنها has been narrated that at # 3977.
SECTION II
الفَضلُ الثَّانِى
MERIT & BLESSING OF HAND-SHAKE
(٤٦٧٩) عَنِ الْبَرَاءِ بُنِ عَازِبٍ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُسْلِمِيْنَّ يَلْتَقِيَانٍ فَيَتَّصَا فَحَانٍ
1 Bukhari # 6263, Tirmidhi # 2729.
2 Bukhari # 5997, Muslim # 2318 (See also Upbringing of children in Islam (asridg) Mawlana
Habibullah Mukhtar als,, Darul Isha'at Karachi. Pp 11 etc.

309
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
إِلَّا غُفِرَ لَهُمَا قَبْلَ أَكْ يَتَفَرَّقَا (رَوَاهُ أَحْمَدُ وَ الِّزْ مِذِىُّ وَابْنُ مَاجَةً) - وَفِ رِوَايَةٍ آبىٍ دَاؤدَ قَالَ إِذَا لُتَّقَى
الْمُسْلِمَانٍ فَيَتَصَافَحَا وَحَمِدَ اللهُ وَاسْتَغْفِرَاهُ غُفِرَ لَّهُمَّا -
4679. Sayyiduna Bara ibn Aazib رضى الله عنه narrated that the Prophet صلى اللهعليهوسلم said, "when
two Muslims meet and shake hands, their sins are forgiven them before they part."
According to the version of Abu Dawud: He said, "When two Muslims meet and
shake hands, praise Allah and seek His forgiveness, they will be forgiven."1
COMMENTARY: Hakim Tirmidhi aves, and Abu Shaykh alus, have transmitted a hadith
from Sayyiduna Umar رضى الله عنه in a marfu form that the Prophet صلى اللهعليه وسلم said, "When two
Muslims meet and one of them offers salaam to the other, the Muslim of the two who is
very cordial and warm hearted is dearer to Allah. When they shake hands, Allah sends
down on them one hundred blessings, ninety of these on him who had taken the initiative
and ten on the other with whom he shook hands."
DISALLOWED TO BOW
(٤٦٨٠) وَعَنُّ أَنَسٍ قَالَ قَالَ رَجُلْ يَا رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّجُلُ مِنَّا يَلْقَى آَخَاهُ اَوْصَدِيْقَه آَيْنُحَنِى
لَهُ قَالَ لَا قَالَ آَفَيَلْتَزِمُهُ وَ يُقَتِّلُهُ قَالَ لَا قَالَ آَفْتَاخُذُّ بِيِّدِهِ وَيُصَافِحِهُ قَالَ نَعَدُ- (رواه الترمذى)
4680. Sayyiduna Anas as a +, narrated that a man submitted, "O Messenger of
Allah, if anyone among us meets his brother or his friend, may he bow to him?" He
said, "No." He asked, "May he embrace and kiss him?" He said, "No" He asked,
May he take his hand his and shake hands?" He said, "Yes!"2
COMMENTARY: It is a custom among some people to bow to others when they greet
them. This is contrary to sunnah (Holy Prophet's practice) and resembles the ruku or
bowing in salah (prayer) which is an exclusive worship of Allah.
Yahya wrote in Muhiy us sunnah (Holy Prophet's practice) that it is makruh (disapproved)
to bow the back at the time of greeting. Though some scholars do it, their doing is not
reliable and not worth emulating.
Shaykh Abu Mansur Maturidi alas, has stated in Mutalib ul Mumineen that if any one
kisses the earth before another or bows to him then he does not become a disbeliever but is
a sinner, nevertheless because reverence cannot be shown to anyone in this way. (But if it is
done as a form of worship then it is an act of disbelief and he becomes a disbeliever)
Some shaykhs say that bowing to anyone
كَادَ الْإِنْجِنَاءُ أَنْ يَكُوْتَ كُفْراً
is very near disbelief.
Imam Abu Hanifah ale, and Imam Muhammad ale>, cite this hadith when they say that
embracing and kissing hands or forehead are makruh (disapproved). Others, however,
maintain that these things are makruh (disapproved) only when done to flatter anyone and
give him undue respect, or when they are likely to cause mischief. It is allowed to do these
things otherwise, like when bidding farewell to someone or welcoming anyone who return
1 Musnad Ahmad, Tirmidhi # 2727, Abu Dawud # 5212.
2 Tirmidhi # 2728.
:
1

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
310
from a journey after a long time, or when they meet after a very long interval, or are
overcome by love for one another for Allah's sake.
SHAKING HANDS PERFECTS SALAAM
(٤٦٨١) وَعَنْ أَبيِ أُمَامَةً أَثَّ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَامُ عِيَّادَةِ الْمَرِيُضِ آَمْ يَضَعَ آَحَدُكُمُ
يَدَّهُ عَلَى جَبْهَتِهِ أَوْ عَلَى يَدِهِ فَيَسْأَلَّهُ كَيْفَ هُوَ وَتَمَامُ تَجِيَّاتِكُمُ بَيْنَكُمُ الْمَصَافَحَةِ رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَضَغَّفَه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .4681
said, "The perfect sick visit is that one of you puts his hands on the sick's forehead,
or on his hand and asks him how he feels. And the perfect form of your greetings of
one another is the handshake." (it is after giving salaam).1
(٤٦٨٢) وَعَنْ عَائِشَةَ قَالَتْ قَدِمَ زَيْدُ بُنُ حَارِثَةَ الْمَدِيْنَةَ وَرَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِى بَيْتِى فَأَتَاهُ
فَقَّرَعَ الْبَابَ فَقَامَ إِلَيْهِ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُرْيَانًا يَجُّ ثَوبَهُ وَاللَّهِ مَارَ آَيْتُه ◌ُرْيَانًّا قَبْلَّهُ وَلَّاً
بَهْدَهُ فَاعْتَنَقَد وَقَبَّلَه۔ (رواه الترمذى)
4682. Sayyidah Ayshah \ a+, narrated, "Zayd ibn Harithah arrived in Madinah.
At the time, Allah's Messenger صلى الله عليه وسلم was in my house. He came and knocked
at the door. Allah's Messenger صلى الله عليه وسلم got up for him bare-bodied (except for the
lower wrapper), trailing his garment. By Allah, I had not seen him naked (except for
the wrapper) before that and have not seen him so after that He embraced him and
kissed him."2
COMMENTARY: This hadith and the one of Ja'far ibn Abu Talib s &n +, (# 4686) affirm
that it is allowed to embrace and kiss on the hand or forehead. The jurists say that it is
allowed to embrace and kiss anyone returning from a journey.
EMBRACE IS PERMITTED
(٤٦٨٣) وَعَنْ آَيُّوُبَ بُنِ بُشَيْرٍ عَنْ رَجُلٍ مِنْ عَلََّّةَ أَنَّهُ قَالَ قُلْتُ لِآَبٍ ذَرٍ هَلْ كَانَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ يُصَافِحُكُمْ إِذَا لَقِيْتُهُوهُ قَالَ مَا لَقِيْتُهُ قٌَ إِلَّصَا فَحِيْ وَبَعَثَ إِلَىَّ ذَاتَ يَوْمٍ وَلَمْ أَكُنْ فِى أَهْلِى فَلَمَّا
جِئْتُ أُخْبِرْتُ فَأَتَيْتُه وَهُوَ عَلى سَرِ ئٍ فَالْتَزَمَنِى فَكَانَتْ تِلُكَ آجُوَدَ وَاجٌوَدَ-(رواهابوداود)
4683. Sayyiduna Ayyub ibn Bushayr aus, reported that from a man of Banu 'Anzah
صلى الله عليه وسلم Did Allah's Messenger" رضى الله عنه ,that he asked Sayyiduna Abu Dharr
shake hands with you when you people met him?' He affirmed, "I never met him
without his shaking hands with me. And, he sent for me one day but I was not at
home. When I arrived, I was informed of it, so I went to him and he was on a couch.
He embraced me and that was better - much better - (then a handshake)."3
COMMENTARY: This hadith is evidence that embracing is allowed even with one who has
not returned from a journey.
1 Tirmidhi # 2731.
2 Tirmidhi # 2732.
3 Abu Dawud # 5214.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
311
WELCOME TO ISLAM
(٤٦٨٤) وَعَنُ عِكُرَمَةَ بْنِ آَيْ جَهْلٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ جِئْتُهُ مَرْحَبًّا بِالرَّاكِبِ
المُهَاجِرِ- (رواه الترمذى)
4684. Sayyiduna Ikrimah -s a+, son of Abu Jahl narrated that on the day he came to
him, Allah's Messenger صلى الله عليه وسلم welcomed him, "welcome to the emigrating rider!"1
COMMENTARY: Suyuti al >, has stated in Jama ul Jawami that Sayyiduna Mus'ab ibn
Abdullah رضى الله عنه narrated: "when Allah's Messenger صلى الله عليه وسلم saw Ikrikah رضى الله عنه come
toward him, he stood up and walked up to him, embraced him and spoke the words of
welcome.
Before embracing Islam, Ikrimah was, like his father Abu Jahl, a sworn enemy of the
Prophet صلى الله عليه وسلم and he was in the forefront in every battle against Islam. He was an
adept cavalier, and was very brave. On the day of the conquest of Makkah when the
enemies of Islam were routed thoroughly and Muslims gained perfect authority, Ikrimah
fled from Makkah with some others and went to Yemen. His wife, Umm Hakim bint
Harith went to him and brought him to the Prophet صلى الله عليه وسلم and he regretted his past
.صلى الله عليه وسلم conduct and sought pardon. He accepted Islam at the hands of the Prophet
Then he was such a good Muslim that he was worth envying and he fought bravely for
Islam till he gained martyrdom in the battle of Yarmuk.
This hadith has been placed in this chapter of handshake because of its application with a
returnee from a journey.
KISSED THE PROPHET صلى الله عليه وسلم ON THE PLEA OF SEEKING RETALIATION
(٤٦٨٥) وَعَنْ أُسَيْدِ بْنِ حُضَيٍْ رَجُلٍ مِنَّ الْآَنِّصَارِ قَالَ بَيْتَمَا هُوَ يُحَدِّثُ الْقَوْمِ وَكَاتَ فِيْهِمِزَاءُ بَيْئًا ◌ُصْحِگُهُمْ
فَطَعَنَّهُ الَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي خَاصِرَتِهِ بِعُوْدٍ فَقَالَ أَصْبِرُ نِىِ قَالَ أَصْطَيِرُ قَالَ إِّ عَلَيْكَ قَمِيْمًا وَلَيْسَ
عَلَّ قَمِيُصْ فَرَفَعَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَمِيْصَهُ فَاخْتَضَنَهُ وَجَعَلَ يُقَبِّلُ كَشُحَدٍ قَالَ إِنَّمَا أَرَدْتُ هُذَايَا
تَسُولَ اللهِ(رواه ابوداؤد)
4685. Sayyiduna Usayd'ibn Khudayr us à+, was a man of the Ansars who used to
jest often with others. He was talking to them and making them laugh. The Prophet
poked him under the ribs with a stick. He exclaimed, "I want to take صلى الله عليه وسلم
retaliation (for it)." He said, "Take it!" But, he said, "You have a shirt on while I do
not." The Prophet صلى الله عليه وسلم raised his shirt, and he began to embrace him and kiss
his side, saying afterwards, "This is what I wished to have, O Messenger of Allah."2
(The urdu text explains that there could be a man other than Usayd xem +, who was
a narrator see (commentary).
COMMENTARY: The translation is based on the text of the Masabih, but the Jami' al Usul
is clear that the jester was another man and usayd usd +, is the narrator.
1 Tirmidhi # 2735.
2 Abu Dawud # 5224.
1

312
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
Teebi als, points out that Usayd wano, was a great, high ranking sahabi and he could not
have made people laugh.
Anyway, whoever was the one jesting, the Prophet صلى الله عليه وسلم joined with him in good
humour and poked the stick in his side. This means that it is allowed to engage in good
natured conversation and light humour, provided one does not perpetrate what is
disallowed by Shari'ah (divine law).
رضى الله عنه EMBRACE FOR JA'FAR IBN ABU TALIB
(٤٦٨٦) وَعَنِ الشَّعُيِّ أَثَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَلَقّى جَعْفَرَ بْنَ أَبٍ طَالِبٍ فَالْتَزَمَهُ وَقَبَّلَ مَابَيْنَ
عَيْنَيْهِ- (رَوَاهُ أَبُودَاؤدَ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ مُرْسَلًا) - وَفِى بَعْضِ نُسَخُ الْمَصَابِيْحِ وَفِي شَرُحِ السُّنَّةِ عَنِ
الْیَاضِيِّ مُتَّصِلًا.
4686. Sayyiduna shabi رحمه الله narrated that the Prophet صلى الله عليه وسلم met (Sayyiduna)
Ja'far ibn Abu Talib wca+, and embraced him and kissed his forehead.1
COMMENTARY: This is about Ja'far's As a +, return from Ethiopia as mentioned in the
hadith # 4682.
Bayadi (see footnote) was Abdullah ibn Jabir Ansari usd+), the sahabi.
(٤٦٨٧) وَعَنْ جَعْفَرِ بْنِ آنىٍ طَالِبٍ فِ قِشَّةِ رَجُوعِهِ مِنْ أَرْضِ الْحُبْشَةِ قَالَ فَخَرَجُنَا حَتَّى أَتَيْنَا الْمَدِيْنَةَ
فَتَلَقَّانِيِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاعْتَنَقَنِى ثُمَّ قَالَ مَا آدْرِئْ آَنَا بِفَتْحِ خَيْبَرَ أَفْرَ مُ آَمْ بِقُدُؤْمِ جَعْفٍَ
وَوَافَقَ ذَلِكَ فَتْحَ خَيْبَرَ- (رواه فى شرح السنة)
4687. Sayyiduna Ja'far ibn Abu Talib usa +, recounted the story of his return from
the land of Ethiopia, saying, "We set out (from Habshah, Ethiopia) and came to
Madinah where Allah's Messenger صلى الله عليه وسلم met me and embraced me. He
remarked, 'I cannot say whether I am more happy at the conquest of Khaybar or at
Ja'far's arrival. This (my arrival) coincided with the conquest of Khaybar."2
COMMENTARY: The teacher of Imam Shafi'I altas, shaykh sufyan ibn Uyaynah am >, went
to meet Imam Maalik als, who shook hands with him and pleaded, 'If embracing was not
a bid'ah (innovation), I would have embraced you." Shaykh Sufyan ats, pointed out the
people better that them had embraced one another. He narrated that tradition of the arrival
رحمه الله embracing him. Imam Malik صلى الله عليه وسلم and the Prophet رضى الله عنه of Sayyiduna Ja'far
said, "That was exclusive for Ja'far we dn>)." Shaykh Sufyan alter, said, 'No. That is general
practice. If we are among the righteous then we and Jafar usan>, are on the same platform
concerning this issue. If you permit me, I may narrate this hadith to your gathering." He
said, "Yes, you may narrate it." He then narrated that hadith with his line of transmission
and Imam Maalik att, observed silence.
1 Abu Dawud # 5220, Bayhaqi in Shu'ab ul Eeman # 3227, Both in mursal form. Some text of Musabih
and the Sharh us sunnah (Holy Prophet's practice) have it from Bayudi with a sound isnad.
2 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) # 3327.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
313
FEET MAY NOT BE KISSED
(٤٦٨٨) وَعَنُ زَرْعٍ وَكَانَ فيِ وَفَدٍ عَبْدِ الْقَيْسِ قَالَ لَمَّا قَدِمْنَا الْمَدِيْنَةَ فَجَعَلْنَا نَتَبَادَرُ مِنْ رَوَاحِلِنَا فَنُقَبِّلُ يَدَ
رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرِجُلَه- (رواه ابوداؤد)
4688. Sayyiduna Zari war»),who was a member of the deputation of Abd al Qays,
said, "When we came to Madinah, we began to alight from our riding beasts rapidly
and (raced to the Prophet صلى اللهعليه وسلم and) vied with each other to be the first to kiss
the hand of Allah's Messenger صلى الله عليه وسلم and his foot.'1
COMMENTARY: The jurists say that it is disallowed to kiss anyone's foot. They explain
this hadith thus:
(i)
It was exclusively allowed to kiss the Prophet's صلى اللهعليه وسلم foot; or,
(ii)
It was permitted in the beginning but the permission was withdrawn later; or,
(iii)
Those people were unaware of the disallowance; or,
(iv)
They were overtaken by their love and did this thing in their excitement or
elation.
KISSING CHILDREN
(٤٦٨٩) وَعَنْ عَائِشَةً قَالَتْ مَارَ أَيْتُ أَحَدًّا كَانَ أَشْبَهُ سَمْتًا وَهَدُيًّا وَدَلَّا وَفِي رِوَايَةٍ حَدِيْئًا وَكَلَامًا بِرَسُولِ
اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِنْ فَاطِمَةً كَانَتْ إِذَا دَخَلَتُ عَلَيْهِ قَامَ إِلَيْهَا فَأَخَذَ بِيَدِهَا فَقَبَّلَهَا وَاَجُلَسَهَا فِيْ مَجُلِسِم
وَكَانَ إِذَا دَخَلَ عَلَيْهَا قَامَتْ إِلَيْهِ فَأَخَذَتْ بِيَدِهِ فَقَبَّلَتُه وَاجْلَسَتُه فِى مَجُلِسِهَا۔(رواه ابوداود)
4689. Sayyidah Ayshah رضى الله عنهاا narrated, "I did not see anyone resembling Allah's
Messenger صلى الله عليه وسلم in seriousness, calmness and pleasant disposition" -
according to a version that includes: - "in talk and speech - more than Fatimah àl +,
4. whenever she came to visit him, he got up and welcomed her, took her by her
hand, kissed her (on her forehead) and offered her his seat. And, whenever he
visited her, she got up welcomed him, took him by his hand, kissed him (on his h
and, and offered him her seat where she had been sitting.2
(٤٦٩٠) وَعَنِ الْبَرَآءِ قَالَ دَخَلْتُ مَعَ آَيْ بَكْرٍ أَوَّلَ مَاقَدِمَ الْمَدِيْنَةَ فَإِذَا عَائِشَةُ ابْنَتُهُ مُصْطَجِعَةٌ قَدْآَصَابَهَا مُتُی
فَأَتَاهَا أَبُوبَكُرٍ فَقَالَ کَیُفَ انْتِ یَابُنَّهُ وَقَبَّلَخَذَّھا۔(رواهابوداود)
4690. Sayyiduna Bara رضى الله عنه narrated that, "I came with Abu Bakr رضى الله عنه to
Madinah (from an expedition) and we came first of all (into his house, directly).
Behold! Ayshah, y a +, his daughter, was lying down suffering from fever. Abu
Bakr us a +, came to her and asked, 'How are you, my daughter?' and, he kissed her
on her cheek."3
1 Abu Dawud # 5225.
2 Abu Dawud # 5217.
3 Abu Dawud # 5222.
:

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
314
FOR THE SAKE OF THE CHILDREN
(٤٦٩١) وَعَنُ تَائِشَةَ آَكَّ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنِ بِصِيٍّ فَقَبَّلَهُ فَقَالَ أَمَا إِنَّهُ مَبْخَلَهْ مَجْبَنَةٌ وَإِنَّهُمْ لَمِنْ
رِيجَانِ اللهِ- (رواه فى شرح السنة)
صلى narrated that a child was brought to the Prophet رضى الله عنها! Sayyidah Ayshah .4691
ale an. He kissed the child and said, "Know! They are a cause of miserliness and
cowardice, but they are bestowed as Allah's bounty and provision."1
COMMENTARY: It is the love of the children that drives parents to do things that may not
be proper. They become niggardly and avaricious as also cowards who keep away from
jihad.
But the children are also a fragrance. Without children, parents are barren and restless like
a hungry person seeking provision.
They are like flowers. Parents are delighted on seeing them, loving them and caressing
them in the same way as anyone is delighted with a sweet smelling flower.
SECTION III
الفَصلُ الثَّالِثُ
MAN & HIS CHILDREN
(٤٦٩٢) عَنْ يَعْلَى قَالَ إِّ حَسَنًا وَ حُسَيْنًا إِسْتَبْقَا إِلَى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَضَمَّهُمَا إِلَيْهِ وَقَالَ
إِّ الْوَلَدَ مَبْخَلَةٌ مَجْبَنَةٌ-(رواه احمد)
4692. Sayyiduna Ya'la usano, said, "Hasan and Husayn raced one another to Allah's
Messenger صلى الله عليه وسلم. He held them in his arms affectionately and said, 'Surely,
children are a cause of niggardliness and cowardice.""2
COMMENTARY: This hadith expresses love and compassion for the children. But, the
previous hadith has brought out their drawbacks using these very words.
HANDSHAKE & GIFTS
(٤٦٩٣) وَعَنْ عَطَاءِ نِ الْخُرَاسَانِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَصَافَحُوا يَذْهَبِ الْخُلُّ
وَتَهَادُوا تَحَابُّوا وَتَذْهَبِ الشَّحْنَاءُ (رَوَاهُ مَالِكْ مُرْسَلًا).
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ata Khurasani .4693
said, "Shake hands with each other, Hatred and animosity will be removed. Present
gifts to each other, for, it removes malice (and grows love)."3.
(٤٦٩٤) وَعَنِ الْبَرَآءِ بْنِ عَازِبٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى أَرْبَهَا قَبْلَ الْهَاجِرَةِ فَكَنَّمَا
صَلَّاهُنَّ فِي لَيْلَةِ الْقَدْرِ وَالْمُسْلِمَانِ إِذَا تَصَافَحَا لَمْ يَبْقَ بَيْنَهُمَا ذَنْبُ إِلََّ سَقَطَ (دَوَاءُ الْبَيْهَقِيُ فِ شُعَبِ الْإِنْتَانِ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Bara ibn Aazib .4694
said, "He who offers four raka'at salah (prayer) before noon is as though he has
1 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) 3448.
2 Ibn Majah # 3666, Musnad Ahma d4-172.
3 Muwatta Maalik # 16, in mursal form.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
315
offered them in the night of power (laylat ul qadr). When two Muslims shake
hands, there remains no sin between them, but is shed away."1
COMMENTARY: Teebi at, said that sin's refer to malice, hatred and enmity. It is as in the
hadith # 4693.
CHAPTER - IV
STANDING OF (FOR SOMEONE)
بَابُ الْقِيَّام
This chapter is about standing up out of respect for someone. Some ulama (Scholars) say
that it is masnun to stand up for someone coming to a meeting or to anyone, as a mark of
respect and reverence for the visitor.
They cite the saying of the Prophet ,edo (Stand up to your leader). See hadith # 4695.
Some authorities, however, say that it is makruh (disapproved) and a bid'ah (innovation).
And the disallowance for it is established. The Prophet ,le ant. said, "Do not get up as
the ajamis (non Arabs) do." He said, "This is the custom of the ajamis."
SECTION I
الفضلالآولُ
STANDING UP TO RESPECT THE MERITORIOUS
(٤٦٩٥) عَنْ أَلٍ سَعِيْدِنِ الْخُدْرِيِّ قَالَ لَمَّا نَزَّلَتْ بَنُوْقُرَيْظَّةَ عَلى حُكُمٍ سَعْدٍ بَعَثَ رَسُوْلُ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ إِلَيْهِ وَكَانَ قَرِيْبًا مِنْهُ فَجَآءٍ عَلَى حِمَارٍ فَلَمَّا دَنَا مِنَ الْمَسْجِدِ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ
لِلْأَنْصَارِ قُؤْمُوْا إِلى سَيِّدِكُمُ - مُتَّفَقْ عَلَيْهِ وَمَقَى الْحَدِيْثُ بِطُوْلِهِ فِي بَابٍ حُكُّمِ الْأُسَرَآءِ.
4695. Sayyiduna Abu Sa'eed Khudri us à +, narrated that when Banu Qarayzah
submitted and agreed to (have Sa'd) «sal +, as an arbitrator and to) abide by Sa'd's
judgment, Allah's Messenger صلى الله عليه وسلم sent a messenger to him (to bring him to
pass judgment). He was residing near his house, and came riding a donkey. When
he approached the mosque, Allah's Messenger صلى الله عليه وسلم said to the Ansar, "Stand
up out of respect for your chief."2
[This hadith is narrated at length earlier (# 3963)]
COMMENTARY: Banu Qurayzah were a tribe of the Jews of Madinah. In 5 AH, they
betrayed the Muslim in the Battle of the Trenches and changed sides to support the infidels
of Makkah. So, after victory at the Battle of Trenches, the Prophet ,le al . declared war
against them. They were compelled to lock themselves up in their forts, the Muslims
besieged them for twenty five days when they submitted and agreed to accept the decision
of Sayyiduna Sa'd رضى اللهعنه ibn Mu'adh رضى الله عنه who was the chief of the tribe Aws, the allies
of Banu Qurayzah. Though he was living near to the house of the Prophet , à . yet
he was wounded seriously in the Battle of Trenches, so he came riding an ass. He decided
that their fighting men should be put to death and women and children should be enslaved
and their properties should be divided. This resulted in some peace.
1 Bayhaqi in Sha'b ul Eeman # 8955.
2 Bukhari # 4121, Muslim # 1768.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
316
Most ulama (Scholars) go by this hadith and say that if an honourable man comes then
people must stand up as a mark of respect for him. But, some ulama (Scholars) contend
that the Prophet صلى الله عليهوسلم did not mean by:
قُؤْمُؤْا إِلى سَنِدِكُمْ
that they should stand up to honour Sa'd As a >> as was the custom to stand up for a
prominent man, for that is clearly disallowed. The prophet , Ale ano said, "It is the
practice of the ajamis." He did not approve of it all his life. Yahya alos, said that if it was
for Sa'd's honour, the Prophet صلى الله عليه وسلم would not have said: (صلى الله عليه وسلم), but he would
صلى الله عليه وسلم stand up for your leader!). They say that the prophet - (قوموا السيدكم) have said
rather instructed them to get up and help their leader dismount because he was
incapacitated.
These ulama (Scholars) also say about (i) the tradition that the Prophet (,,sano stood up
for Ikrimah رضى الله عنه (son of Abu Jahl) or (ii) the tradition of Adi رضى الله عنه ibn Hatim that
whenever he went the Prophet صلى الله عليه وسلم stood up for him or moved from his place -
these traditions are weak and it is not proper to deduce evidence from them.
However, the former ulama (Scholars) point out to the tradition that the Prophet 4,is an
, stood up for Sayyidah Fatimah we al», and she for him. They maintain that it is far-
fetched to say that they stood up for love for one another and to show affection and to
receive the visitor. Moreover, Teebi as ano, has stated in Muhiyus sunnah (Holy Prophet's
practice) that the majority of the ulama (Scholars) agree that in the light of this hadith, it is
allowed to stand up to honour the ulama (Scholars), righteous and religious elders.
Nawawi al >, said the standing up for the respected men is mustahab (desirable).
"Besides," he said "the disallowance to do so is not established from any sahih hadith."
Mutalib ul Mu'mineen quoted Qaniyah that it is not makruh (disapproved) to stand up to
honour a visitor. The standing up by itself is not makruh (disapproved) but desiring it and
being pleased with it is makruh (disapproved).
Qadi Iyad ales, said the prohibition to stand up is for one who is sitting and people keep
standing before him still he sits. It is as a hadith says.
The gist of this discussion is
-
that it is allowed to stand up for a person who is learned and of outstanding
ability. There is no harm in it,
-
that it is makruh (disapproved) to stand up for one who does not deserve the
honour yet craves that people should stand up for him,
-
that it is makruh (disapproved) to stand up in order to flatter someone,
-
that it is extremely makruh (disapproved) to stand up to honour world - oriented
people and, in fact, a strict warning is given for this.
DISAPPROVED TO OCCUPY SOMEONE'S PLACE
(٤٦٩٦) وَعْنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يُقِيْمُ الرَّجُلُ الرَّجُلَ مِنْ مَجْلِسِهِ ثُمَّ يَجْلِسُ فِيْهِ
وَلَكِنْ نَفَسَحُوا وَتَوَسَعُوْا - (متفق عليه)
4696. Sayyiduna Ibn Umar رضى الله عنه narrated that the prophet صلى الله عليه وسلم said, "No
man must get another to vacate his place and then occupy it himself. Rather, you

317
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
should spread out and make room (for others voluntarily).1
COMMENTARY: Some people say that the tacit meaning is 'No man must get another to
vacate his place then occupy it himself. Rather, he should say 'you may spread out ... '
Imam Nawawi ales, said that this prohibition is nahi tahrimi. Whoever occupies a place
has a right to it. No one else must dislodge him from there. It is unlawful for anyone else to
forcibly occupy his place.
LEAVING ONE'S PLACE FOR A WHILE
(٤٦٩٧) وَعَنْ أَبي هُرَيْرَةَ آَثَّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ قَامَ مِنْ مَجْلِسِهِ ثُمَّ رَجَعَ اَلَيْهِ فَهُوَ
آحُّپې۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4697
said, "If anyone gets up from his place where he was sitting and returns then he is
more rightful to it."2
COMMENTARY: The ulama (Scholars) say that it applies to one who has left his place with
intention to return there soon. The Prophet ,le ano used to leave behind his sandals at
his place if he had to go out for a little time.
However, if anyone goes far off or for a longtime then he has no right to his place even
though he may have left behind some sign.
SECTION II
الفضلُ الثانى.
PROPHET صلى الله عليه وسلم DID NOT LIKE ANYONE TO STAND UP FOR HIM
(٤٦٩٨) عَنْ آَنَّسٍ قَالَ لَمْ يَكُنُ شَخْصْ أَحَبَّ إِلَيْهِمْ مِنْ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانُوْا إِذَا رَأَوْهُ لَهُ
يَقُومُوالِمَا يَعْلَمُونَ مِنْ كَرَامِيَّتِه لِذَالِكَ (رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ حَسَنْ صَحِيمٌ)۔
4698. Sayyiduna Anas us a +, narrated that there was not anyone dearer to them
than Allah's Messenger , Ale an Lo, yet when they saw him they did not stand up
because they knew that he did not like that.3
COMMENTARY: The Prophet ,,le a . did not like to put on airs and affected manners
in anything, walking, sitting, eating, drinking, etc. He said:
أَنَا وَآَتْقِيَاءُ أُتَّتِىْ بُرَاءِ مِنَّ التَّكَلُّفِ
(I and the members of my ummah are fed up with pretensions)
Teebi alldas, said that reflected perfect love, a clean inner self and unity at heart.
In short, to stand up or not to stand up out of respect depends on individual situation and
conditions and on the people concerned. In some cases, it is proper not to stand up
particularly when the person coming does not approved it, or when mutual relations are
not subject to formalities. Also it is not allowed to stand up for one who possesses no
religious merit but holds a worldly position.
1 Bukhari # 6269, Muslim # 2177.
2 Muslim # 2179.
3 Tirmidhi # 2754.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
318
BEING PLEASED WHEN MEN STAND UP LIKE STATUES
(٤٦٩٩) وَعَنْ مُعَاوِيَّةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَرَّهِ أَْ يَتَمَثَّلَ لَهُ الرِّجَالُ قِيَامًا
فَلْقَبَوَأُ مَفْعَدَهُ مِنَ النَّارِ-(رواه الترمذى وابوداؤد)
4699. Sayyiduna Mu'awiyah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He to whom it pleases that people should stand up like statues for him must
prepare his seat in hell."1
.
COMMENTARY: The words 'he must prepare his seat in hell' actually tell him that he has
made'himself deserving of hell. This applies to the arrogant one who cherishes that people
must stand up to honour him. But, if anyone has no such desire, yet people stand up on
their own to honour him, or to earn a reward, or out of humbleness, then there is no harm
in it for him. Khattabi alas, has pointed out the hadith of Sayyiduna Sa'd ans, (# 4695) that
it is mustahab (desirable) to stand up for a chief, a just ruler like a student stands before a
teacher; and it is not makruh (disapproved) to do so. Bayhaqi has said that this kind of
standing up is to earn reward and to honour. It is like the standing up for Sa'd usano, (at
the command of the Prophet صلى الله عليه وسلم or like the standing up of Talhah رضى الله عنه for Ka'b
ibn Maalik ws à »). However, even a person who deserves that people stand up for him,
should not crave it and should not be displeased if anyone does not stand up for him.
DISALLOWED TO STAND UP
(٤٧٠٠) وَعَنْ أَبي أُمَامَةً قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُتِكًَّا عَلَى عَمَّا فَقُمْنَالَهُ فَقَالَ لَا تَقُؤْمُوْا
كَمَا يَقُومُ الْأَعَاجِمُ يُعَظِّمُ بَعْضُهَا بَعْضًّا-(رواه ابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .4700
came out (one day) learning on a staff. So, they stood up for him, but he said, "Do
not stand up in the manner of the standing of the ajamis, some of whom show
respect for some others."2
COMMENTARY: This hadith does not forbid standing up for others by itself, for, this is
know to be permitted through other ahadith. Rather, it is disallowed if done to boast and
be ostentatious. Also, the Prophet صلى اللهعليه وسلم forbade the sahabah (Prophet's Companions)
pisano, to stand up for him out of humility as also mentioned in the hadith (# 4698).
DO NOT OCCUPY ANOTHER'S PLACE
(٤٧٠١) وَعَنُ سَعِيدٍ بُنِ آبيِ الْحُسَنِ قَالَ جَاءَ نَا أَبُوْ بَكْرَةَ فِيْ شَهَادَةٍ فَقَامَ لَهُ رَجُلْ مِنْ مَجْلِهِ فَأَنِ آٌَ تَجْلِس
فِيْهِ وَقَالَ إِّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تََّى عَنْ ذَاوَفَهَى النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَيْسَحَ الرَّجُلُ يَدَه
پِقَوْپٍ مَنْ لَمْ يَكْسُه(رواه ابوداؤد)
4701. Sayyiduna Sa'eed ibn Abu Hasan Àluz, (a glorious tabi'ee and brother of
Hasan Basri) رحمه الله said, "Abu Bakrah رضى الله عنه came to us in connection with a
1 Tirmidhi # 2755 (2764), Abu Dawud # 5229, Musnad Ahmad 4-100.
2 Abu Dawud # 5240.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
319
testimony (he had to give). A man stood up from his place for him (to sit on) but, he
declined to sit in it and said, "The Prophet صلى الله عليه وسلم has forbidden it, And, the
prophet صلى الله عليه وسلم also forbade that one should wipe his hand on the garment of
another person to whom he had not provided clothing."1
COMMENTARY: One may wipe one's hand on the clothing of one's children, slave,
servant, etc. whom one has clothed. It is more correct that there is not harm in wiping
hands on the clothing of a stranger too if he does not object to it.
As for sitting in the place of another, if he gives it happily then there is not harm in taking
it. The man who had offered his place to Abu Bakr Aus ano, may have been prompted to do
it or may have done it to observe formality. Or, Sayyiduna Abu Bakrah may have
construed the Prophet's صلى اللهعليه وسلم saying to be of a general absolute application.
LEAVE SOMETHING ON YOUR PLACE IF YOU HAVE TO GO FOR A SHORT
WHILE
(٤٧٠٢) وَعَنْ أَبيِ الدَّرُدَآءِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا جَلَسَ وَجَلَهْنَا حَوْلَهُ فَقَامَ فَأَرَادٌ
الرَّجُوْءَ نَزَءَ نَعْلَهُ أَوْ بَعْضَ مَا يَكُوبُ عَلَيْهِ فَيَعْرِفُ ذَلِكَ أَصْحَابُهُ فَيَقْبُتُونَ- (رواه ابوداؤد)
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Darda .4702
was seated and they were seated around him and he got up, intending to return,
he would take of his sandals (and put them in his place, going home barefooted) or
something else from his person (like a sheet of cloth on his shoulder or a kerchief).
His sahabah (Prophet's Companions) رضى الله عنهم would understand that he would
return, so they remained seated at their places.2
COMMENTARY: The sahabah (Prophet's Companions) ( dn >, were seated around him.
This means that they were to his right and left, and in front of him but it would not be right
to say 'on all four sides' because it is not permitted to sit in the centre of a circle.
PROHIBITION TO SQUEEZE ONESELF BETWEEN TWO
(٤٧٠٣) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وعَنُ رَسُوْلِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَحِلُّ لِرَجُلٍ آْ يُفَرِّفَ بَيْنَّ
اثْنَبْنِ إِلَّا پِإِذْنِمَا-(رواه الترمذى وابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4703
y said, "It is not lawful for a man that he separate two men (and squeeze himself
between them) without their permission."3
COMMENTARY: This is applicable when those two men are friends and could converse .
with one another.
(٤٧٠٤) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ أَثَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَجْلِسُ بَيِّنَّ
رَجُلَيْنِ إِلَّا بِإِذْهِمَا-(رواه ابوداؤد)
1 Abu Dawud # 4828.
2 Abu Dawud # 4854.
3 Tirmidhi # 2752 (2761), Musnad Ahmad # 7078, Abu Dawud # 4845.