النص المفهرس

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
320
4704. Sayyiduna Amr ibn Shu'ayb & , narrated from his father from his
grandfather that Allah's Messenger صلى الله عليه وسلم said, "Do not sit between two men
(who are already seated) without their permission."1
SECTION III
الفَصلُ الثَّالِثُ
THE SAHABAH (PROPHET'S COMPANIONS) رضى الله عنهم DISPERSED AS THE
PROPHET صلى الله عليه وسلم STOOD UP
(٤٧٠٥) عَنُّ أَبِي هُرَيْرَةً قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْلِسٌ مَعَنَا فِي الْمَسْجِدِ يُحَدِّثُنَا فَإِذَا قَامٌ
.
قُمْنَا قِيَامًا حَتّى نَرَاهُ فَدَ دَخَلَ بَعْضَ بُيُوتٍ اَزْوَاچه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurahrah .4705
would sit with them in the mosque and converse. When he rose, they too stood up and
remained standing till they saw him go into the house or one of his wives 2 .cần+,
COMMENTARY: The sahabah (Prophet's Companions) رضى الله عنهم did not arise to show
respect, but because the meeting had concluded. They kept standing lest he remembered
something or returned when they saw him go, they dispersed.
MAKE ROOM FOR THE NEW COMER
(٤٧٠٦) وَعَنْ وَاثِلَةَ بْنِ الْخُتّابِ قَالَ دَخَلَ رَجُلْ إِلَى رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَفِى الْمَسْجِدِ قَاعِدْ
فَتَزَحْزََ لَهُ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ الرَّجُلُ يَا رَسُولَ اللُّهِثَ فِى الْمَكَانْ سَعَةٌّ فَقَالَ النَّبِىُّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّوَإِّ لِلْمُسْلِمِ لَّا إِذَا رَاءُ آَخُوْهُ أَنْ يَتَزَّحُزَعَ لَّهْ (رَوَاهُمَا الْبَيْهَقِيُّ فِ شُعَبِ الْإِئْتَانٍ).
4706. Sayyiduna Wathilah ibn Khattab us &», narrated that a man came to Allah's
صلى when he was sitting in the mosque. So Allah's Messenger صلى الله عليه وسلم Messenger
Jule à shifted a bit to make room for him. The man submitted, "O Messenger of
Allah, there is enough space!" And, the Prophet صلى الله عليه وسلم said, "Indeed, a Muslim
has the right that when his brother sees him, he should shift somewhat to make
some space for him."3
1 Abu Dawud # 4844.
2 Bayhaqi in Shu'ab ul Eeman # 8930.
3 Bayhaqi in Shab ul Eeman # 8933.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
321
CHAPTER - V
SITTING, SLEEPING, WALKING
SECTION I
◌َابُ الْجُلُوسِ وَالثَّوْمِ وَالْمَشْى
. الفضل الأول
SITTING WITH KNEES UP
(٤٧٠٧) عَنِ ابْنِ عُمَرَ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِفِنَاءِ الْكُمْبَةِمُحْتَبِيًّا بِيَدَيْهِ(رواه البخارى)
4707. Sayyiduna Ibni Umar رضى الله عنه narrated "I saw Allah's Messenger صلى الله عليه وسلم in
the courtyard of the Ka'bah sitting in the manner of ihtiba (which is knees drawn
up, legs drawn against the belly) supporting his legs with his hands.1
COMMENTARY: Ihtiba is to sit with knees drawn up, feet & heels resting on the ground
and hands griping the shins. The buttocks either rest on the ground or remain suspended.
Sometimes, a garment or a piece of cloth confines the legs, instead of the hands griping
them.
The Arabs were accustomed to sit in this manner. It is allowed to sit so. Rather it is
mustahab (desirable).
(see also Manners in Islam, Bukhari, hadith # 1178 and 1182. the forms are qurtasa in
which hands grip the legs and hawah or ihtiba in which a garment or piece of cloth
enwraps them. - Darul Isha'at, Karachi)
LYING DOWN WITH FOOT ON FOOT
(٤٧٠٨) وَعَنُ عَبَّادِ بْنِ تَمِيٍُ عَنْ عَهِّهٍ قَالَ رَآَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْمَسْجِدِ مُسْتَلْقِيًّا وَاضِعًا
إِحْدَىْ قَدْمَيْهِ عَلَى الْأُخْرى - (متفق عليه)
4708. Sayyiduna Abbad ibn Tamim al , narrated that on the authority of his
paternal uncle (Sayyiduna Abdullah ibn Zayd Ansari) As À+, that he said, "I saw
Allah's Messenger , the à Lo lying on his back in the mosque having placed on
foot over the other." 2
COMMENTARY: When a foot is put on another, the lower wrapper will not be displaced,
but if a leg is put on another the body might be uncovered.
The Prophet صلى الله عليه وسلم lied down as described in the hadith, sometimes. He did this to
show that it is allowed, or to take a short rest. It was his custom, otherwise, where people
were around to observe humility to the utmost. He set cross legged in a dignified and
humble manner.
(٤٧٠٩) وَعَنُ جَابِرٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَنْ يَّرْفَةَ الرَّجُلُ إِحْدَى رِجْلَيْهِ عَلَى الْأُخْرِى
وَهُوَ مُسْتَلْقٍ عَلى ظَهْرِه- (رواه مسلم)
4709. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم disallowed
that a man should raise one leg and place the other on it while he lies on his back3
1 Bukhari # 6272.
2 Bukhari # 6287, Muslim # 2100.
3 Muslim # 2099.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
322
(٤٧١٠) وَعَنَّهُ أَّ النَّبِيَّ صَلَّى اللَّهُ قَلَيْهِ وَسَلَّمَ قَالَ لَا يَسْتَلْقِيَنَّ أَحَدُكُمْ ثُتَّ يَضَعُ إِحْدِى رِجُلَيْهِ عَلَى الْأُخْرِى.
(رواه مسلم)
4710. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "Let no one
among you lie down on his back raising one leg and placing the other on it."1
COMMENTARY: When lying down on one's back, one may have a leg on another in two
ways.
(i)
Both legs may be stretched with one leg on, another. There is no harm in lying
down in this way. The body cannot be uncovered in this way. This is what is
meant by the hadith (# 4708); 'having one foot on another.'
(ii)
One leg is raised with the knee up and the other leg is on the raised knee of the
first leg. This method is disallowed, if there is likelihood of the body being
uncovered at the thighs. This can happen with a waste wrapper that is short. If
a pajama is worn, or the waste wrapper is long enough and the body will not
be uncovered, then this form of lying down is also allowed. The point is that
the thighs and private parts should not be bared.
SWAGGERING
(٤٧١١) وَعَثُ أَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَمَا رَجُلْ يَتَبَخْتَرُ فِيْ بُرْدَيْنٍ وَقَدْ
أعُجَبَتُهُ نَفْسُهُ خُسِفَ بِهِ الْأَرْضَ فَهُوَ يَتَجَلْجَلُ فِيُّهَا إِلَى يَوْمِ الْقِيَّامَةِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4711
said, "while a man was swaggering in two striped cloaks feeling pleased with
himself (and regarding others with disdain); he was swallowed up (and consumed)
by the earth. He will continue to sink down into it till the day of resurrection."2
COMMENTARY: It is said that this hadith refers to Quran.3
Nawawi al,, however, said that he might be one of this ummah or may have been of any
of the past ummahs. Nevertheless, swaggering or strutting which is to walk boastfully,
holding the other people in contempt, is very bad and its consequences are frightening. We
seek refuge in Allah from that!
BEST WAY TO WALK: A man's walk gives out his nature and temperament. There are ten
kinds of walk and each from is given a name by the Arabs. The ideal form is called (3+)
(hawn) which means 'peace' 'consistency.' While the movement is perfect, short and
deliberate steps are taken somewhat quickly, not aimlessly ambling like a weary one and
not rushing about impatiently flouncing. Both these kinds are bad. They disclose the
morose and foolish nature of the walker. Allah has described hawn as the walk of His dear
slaves:
وَعِبَادُ الرَّحْمِنِ الَّذِيْنَ يَمْشُونَ عَلَى الْآَرْضِ مَوْنًّا
{And the slaves of the compassionate are those who walk on the earth in humility} (25: 63)
1 Muslim # 2099 (ibid).
2 Bukhari # 5789; Muslim # 2088.
3 See Quran 28: 26-29, 29: 39, 40: 24.
.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
323
SECTION II
الفضلُ الثَّانِى
MUSTAHAB (DESIRABLE) TO RECLINE ON PILLOW
(٤٧١٢) عَنْ جَابِرٍ بُنِ سُمْرَةً قَالَ رَآَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُتَّكِئًا عَلَى وِسَادَةٍ عَلَى يَسَارِهِ (رواه الترمذى)
4712. Sayyiduna Jabir ibn Samurah wan+) narrated that he saw Allah's Messenger
1.reclining on a pillow at his left side صلى الله عليه وسلم
صلی الله عليه وسلم COMMENTARY: It is mustahab (desirable) to recline on a pillow. The Prophet
had said that if any one presents a pillow, it must be accepted just as he had said about scent.
IHTIBA SITTING
(٤٧١٣) وَعَنْ أَبٍ سَعِيْدِنِ الْخُدْرِيِّ قَالَ كَاتَ تَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَلَسَ فِىِ الْمَسُجِدِ
احْتَبی پِيَدَيْهِ۔(رواهرزین)
4713. Sayyiduna Abu Sa'eed Khudri us & +, narrated that when Allah's Messenger
sat in the mosque, he drew up his knees and griped them with his صلى الله عليه وسلم
hands.2 (This is ihtiba)
A HUMBLE SITTING
(٤٧١٤) وَعَنْ قَيْلَةً بِئْتِ مَخْرَمَةَ أَنََّا رَأَتْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْتَسْجِدٍ وَهُوَ قَاعِدْ اَلْقُرفُضَآءَ
قَالَتْ فَلَمَّا رَأَيْكُ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُتَخَشِّعَ أُرُ عِدْتُ مِنَ الْفَرَقِ-(رواه ابوداؤد)
4714. Sayyiduna Qaylah bint Makhramah رضى الله عنها said, "I saw Allah's Messenger
".sitting in the mosque in the qurfusa manner صلى الله عليه وسلم
She said, "When I saw Allah's Messenger صلى الله عليه وسلم in this humble manner, I was
overcome with fear and trembled."3
COMMENTARY: Qurfusa is to sit with knees errect and gripped by the hands. It is also to
keep them on the ground with thighs touching the belly and the palms in the armpits of the
opposite side. This posture was adopted by the desert Arabs. The Prophet صلى اللهعليه وسلم often
sat in this manner (see hadith # 4707)
PROPHET'S SITTING AFTER FAJR
(٤٧١٥) وَعَنْ جَابِرِ بْنِ سَمُرَةً قَالَ كَانَ النَّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى الْفَجْرَ تَرَبََّ فِي مَجَلُسِهٍ حَتُى
تَطْلُعَ الشَّمْسُ حَسَنَاءً- (رواه ابوداؤد)
صلى اللهعليهوسلم narrated that after the Prophet رضى الله عنه Sayyiduna Jabir ibn Samurah .4715
had offered the salah (prayer) of fajr, he sat crossed legged in his place till the sun
had risen high.4
1 Tirmidhi # 2770.
2 Razin, (Abu Dawud # 4846 But does not mention the mosque).
3 Abu Dawud # 4847.
4 Abu Dawud # 4850.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
324
LYING DOWN ON RIGHT SIDE
(٤٧١٦) وَعَنُّ أَبٍ فَتَادَةً أَثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا عَّسَ بِلَيْلٍ اضْطَجَةَ عَلَى شَقِّهِ الْآَيْمَنِ وَإِذَا
عَزَّسَ قُبَيْلَ الصُبْحِ نَصَبَ ذِرَاعَهُ وَوَضَعَ رَأُسَهُ عَلَى كَفِّهِ-(رواه فى شرح السنة)
صلى الله عليه وسلم said that when the Prophet رضى الله عنه Sayyiduna Abu Qatadah .4716
alighted (at any place) during the night for a rest, he lay on his right side. And,
when he alighted just before down to rest, he kept his arm erect on the elbow
resting on the ground and placed his head in the palm of his hand.1
COMMENTARY: In the morning before dawn, he did not lie down properly because he
had to remain alert and resume the journey after the salah (prayer) of fajr.
Sleeping on the right side is good because one does not become negligent and ford is also
digested well. Physicians recommend that one should lie on one's right side.
صلى الله عليه وسلم According to some traditions, when much of the night remained, the Prophet
, placed a brick under his head. If dawn was approaching then he put his head in his palm
described in the hadith.
PROPHET صلى الله عليه وسلم SLEPT WITH HEAD TOWARD MOSQUE
(٤٧١٧) وَعَنْ بَعْضِ أَلِ أُمِ سَلَمَةَ قَالَ كَاتَ فَرَاشُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَخُوَّا مِمَّا يَوْضَهُ فِيْ قَبْرِهِ
?
وَكَاتَ الْمَسْچِدُ عِنْدَرَاسِه-(رواه ابوداؤد)
4717. One of the sons of Sayyidah Umm Salamah ye al>, said that the bedding of
Allah's Messenger صلى الله عليه وسلم was similar to the piece of cloth that was put in his
grave. And (he slept such that) the mosque was towards his head.2
COMMENTARY: The measurement of the Prophet's صلى الله عليه وسلم bedding was
approximately equal to the piece of cloth placed in his grave. It was not much in length or
breath. In fact, it was a red cloak on which he lay during his illness. When he died,
Sayyiduna Shaqran us àn +, his slave, put it in the grave without consulting the sahabah
صلى الله His idea was that no one should use the Prophet's.رضى الله عنهم (Prophet's Companions)
removed رضى الله عنهم (cloth after him. However, the sahabah (Prophet's Companions عليه وسلم
this cloth before the grave was covered.
Whenever the Prophet صلى الله عليه وسلم lied down, he made it sure that his head was towards the
mosque. His room was to the left of the mosque and he lied down in the direction of the
qiblah.
According to one copy of the Mishkat, the word is masjad (not masjid) meaning prayer rug.
This means that he kept it by his head when he lied down to sleep.
DISAPPROVED TO LIE ON STOMACH
(٤٧١٨) وَعَنْ أَبٍ هُرَيْرَةً قَالَ رَأَى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا مُصْطَجِهَا عَلَى بَطْنِهِ فَقَالَ إِّ
هذِهِ ضِجْعَةٌ لَا يُحِبُّهَا اللهُ- (رواه الترمذى)
1 Bayhaqi in Sharah us Sunnah (Holy Prophet's practice) # 3359, Muslim # 313-687:
2 Abu Dawud # 5044,

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
325
4718. Sayyiduna Abu Hurayrah &s &+, narrated that Allah's Messenger saw a man
stretched out on his stomach (on the ground). He said, "Surely this way of lying
down is what Allah does not like."1
COMMENTARY: The ulama (Scholars) say that lying down can be in one of four ways.
(i)
Lying on one's back. This is how those who reflect on the creation lie and they
strengthen their faith in this way. They observe the heavenly bodies.
(ii)
Lying on one's right side. The worshipers lie down this way. They can awake
in the night and negligence may not overtake them. They get up on time to
offer salah (prayer).
(iii)
Lying down on one's left side. This is how the lethargic lie down. They get a
sound sleep in this way and they rest their body well.
(iv)
Lying face down on one's belly. This is how the negligent and foolish lie. This
is also very disgraceful and evil.
(٤٧١٩) وَعَنْ يَحِيُشَ بُنِ ◌ِخْفَةَ بُنِ قَيْسِ الْغَفَّارِيِّ عَنْ آَيْهِ وَكَاَ مِنْ أَصْحَابِ الشُفَّةِ قَالَ بَيْنَمَا أَنَّا
مُضْطَجٌِ مِنَّ الشَّحَرِ عَلى بَطْنِى إِذَا رَجُلْ تُحَرِّكُنِىٍ بِرِجْلِهٍ فَقَالَ إِنَّ هُذِهِ ضِجْعَةٌ يُخِضُهَا اللهُ فَتَظَرُتُ فَإِذَا
هُوَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه ابوداؤد)
4719. Sayyiduna Ya'ish ibn Tikhfah Ghafari am>, narrated that his father who was
among the ahl us Suffah usd +, said, "While I was lying on my stomach because of
pain in my chest, someone shook me with his foot and said, 'this kind of lying
2". صلى الله عليه وسلم down Allah dislikes.' I looked and saw that he was Allah's Messenger
COMMENTARY: Pain in chest could have been alleviated in other ways than by lying face
down.
SLEEPING ON ROOF WITHOUT PALISADE IS INVITING TROUBLE
(٤٧٢٠) وَعَنْ عَلِيِّ بُنِ شَيْبَانَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ بَاتَ عَلَى ظَهْرٍ بَيْتٍ لَّيْسَ عَلَيْهِ
حِجَابٌ وَفِيْ رِوَايَةٍ حِجَارٌ فَقَدُ بَرِئَتُ مِنْهُ الذِّمَّةُ - رَوَاهُ أَبُودَا ؤدَ وَفِى مُعَالَمِ السُّنَنِ لِلْخَطَائِ حِبّی۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ali ibn Shayban .4720
said, "If anyone sleeps in the night on the roof a house that has no protective wall,
'or according to a version, "no stone palisade, then no responsibility exists
concerning him."3
COMMENTARY: This hadith has three versions and each uses a different word:
(i)
(+) (hijab) meaning 'screen'. It refers to the wall that serves as a screen on
the roof and also preserves anyone from falling down.
(ii)
(to) (hijar) plural of (~) (hijr). It surrounds the roof so that no one may
overstep it and fall down. It may also be a fence.
(iii)
(50) haja or hija and it means a curtain. In the latter case, it also means
'intelligence' which bars a person from what harms. Haja also means edge or
1 Tirmidhi # 2768.
2 Abu Dawud # 5040, Ibn Majah.
3 Abu Dawud # 5041, Abu Muslim as sun an by Khattabi has a place of protection.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
326
corner where the fence of the roof is. (The word is pronounced hajan or hijan
.(حجّى)
The hadith says that Allah has taken responsibility to protect every person. It is His mercy
and compassion that He has appointed angels and created such means as a person may use
and preserve himself. But, if anyone cares not to adopt precautionary measures, then Allah
absolves Himself of responsibility.
(٤٧٢١) وَعَنْ جَابِرٍ قَالَ ◌َّى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَّنَامَ الرَّجُلُ عَلَى سَطْچٍ لَيْسَ بِمَحُجُودٍ
عَلَيْهِ۔(رواه الترمذى)
4721. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم forbade
that any man should sleep on a roof that has no enclosures.1
DO NOT SIT WITHIN A CIRCLE OF MEN
(٤٧٢٢) وَعَنْ حُذَيْفَةً قَالَ مَلْعُوْرٌ عَلَى لِسَانٍ مُحَتَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَعَدَ وَسْطَ الُلَقَةِ- (رواه
الترمذى وابوداود)
4722. Sayyiduna Hudhayfah said that he who sits in the middle of a circle is cursed
2. صلى الله عليه وسلم by the tongue of Muhammad
COMMENTARY: The ulama (Scholars) differ on the application this curse:
(i)
A man comes to some people and instead of sitting at the extremes, he hops
over shoulders to get to the centre.
(ii)
Someone sits in the middle of a group of people in such a way that he obstructs
some of them from the view of some others and they find it difficult to carry on
their discussion.
(iii)
A jester leaps over the assembled men into the middle to make people laugh
with his jokes.
ASSEMBLE AT SPACIOUS PLACE
(٤٧٢٣) وَعَنْ أَبٍِ سَعِيْدِنْ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَيْرُ الْمَجَالِسِ أَوْسَمُهَا.
(رواه أبوداود)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4723
, said, "The best places to sit together are the most spacious ones."3
SIT TOGETHER, NOT SEPARATELY
(٤٧٢٤) وَعَنْ جَابِرٍ بُنِ سَمْرَةً قَالَ جَاءَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ جُلُوسْ فَقَالَ مَالِيْ آَرَاكُمُ
عِزِینَ۔(رواهابوداؤد)
4724. Sayyiduna Jabir ibn Samurah ws à+, narrated that when Allah's Messenger
1 Tirmidhi # 2854.
2 Tirmidhi # 2753, Abu Dawud # 4826.
3 Abu Dawud # 4820. .

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
327
came (into the mosque from his home), the sahabah (Prophet's صلى الله عليه وسلم"
Companions) رضى الله عنهم were seated (in groups, hither and thither). He said, "Why is
it that I see you is separate groups?"1
COMMENTARY: The Arabic word at the conclusion is (se) the plural of (oje) izzah
meaning; 'party.' Band, 'company' (of people). To sit in separate bands creates separation.
So, the prophet صلى الله عليه وسلم exhorted the sahabah (Prophet's Companions) رضى الله عنهم to sit
together. That is a sign of unity and togetherness.
Muslims must sit in a single group or row when they are at one place.
DO NOT LIE PART IN SHADE PART IN SUN
(٤٧٢٦٤٧٢٥) وَعَنْ آَبٍ مُرَيْرَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَّا كَانَ أَحَدُكُمْ فِى الْفَىءٍ فَقَلَصَ
عَنْهُ الظِّلُّ فَصَارَ بَعْضُهُ فِ الشَّمْسِ وَبَعْضُهُ فِي الظِّلُّ فَلْيُهُمُ - رَوَاهُ أَبُودَاوُدَ وَفِيْ شَرْجِ السُّنَّةِ عَنْهُ قَالَ إِذَا كَانَ
أَحَدُكُمْ فِي الْقَوِ فَقَلَصَ عَنْهُ فَلْيَهُمْ فَإِنَّهُ مَجُلِسُ الشَّيْطِنِ هِكَذَا رَوَاهُ مَعْمَرْ مَوْقُوْقًا
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4725
said, "When any of you is (sitting or lying down) in the shade and the shadow
withdraws from him leaving some of him in the sun and some of him in the shade,
let him get up."2
4726. (According to Sharh us sunnah (Holy Prophet's practice)) he (Abu Hurayrah) (+)
uc àn said, "When any of you is (sitting or lying down) in the shade and it falls back
from him, let him get up from there), because it is like the sitting of the devil."3
Ma'mar transmitted in this way from Abu Hurayrah «så», (in a mursal form).
COMMENTARY: The second part is a mawquf hadith, but clearly a sahabi s an (+) will
-صلى اللهعليه وسلم narrate it only if he had heard it from the Prophet
Some people say that the words 'sitting of the devil' represent a true expression. The devil
really sits there. Only he will choose to sit part in the shade and part in sunlight.
Some others say that the devil compels a person to remain in such a position. The devil
means to harm him. So, just as he is man's enemy in religion, he also is his enemy in his body.
As for sitting or lying down in the sun wholly, it is disallowed or makruh (disapproved)
for another reason which is that it is bad for health. However, if one sit in the sun in winter
to get the heat, then it is allowed.
WOMEN SHOULD KEEP TO THE SIDES
(٤٧٢٧) وَعَنْ أَني أُسَيُّدِ نِ الْآَنْصَارِيِّ أَنَّهُ سِمَعَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ وَهُوَخَارِ جْ مِنَ
الْمَسْجِدِ فَاخْتَلَطَ الرِّجَالُ مَعَ النِّسَاءِ فِى الَّرِيْقِ فَقَالَ لِلِنِّسَاءِ إِسْتَأْخِرُتَ فَإِنَّه لَيْسَ لَكُنَّ آْ تَحْتُفُنَّ
الطَّرِئْقَ عَلَيْكُنَّ خَافَّاتِ الطَّرِئْقِ فَكَانَتِ الْمَرْائُ تَلْصَقُ پالمِدَارِ حَتَّى آرگ ثَوْتَهَا لَيَتَعَلَّقُ پالمُچِدَارِ- (رواه
ابوداؤد والبهقی فیشعب الايمان)
1 uslim # 119-430, Abu Dawud # 4823. (See also Munner in Islam - Darul Isha'at Karachi)
2 Abu Dawud # 4821.
3 Sharh us Sunnah (Holy Prophet's practice) # 3335.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
328
4727. Sayyiduna Abu Usayd Ansari narrated that he heard Allah's Messenger ano
joke while he was emerging from the mosque (and speaking of religious issues)
and men and women were mingled in the road. (He heard him that) he said to the
women, "keep back (from men). Because it is not proper for you to walk in the
middle of the road. You must stay to the sides of the road." After that, the women
kept extremely close to the wall so much so that their garments clung to the wall
(sometimes)."1
WALK APART FROM WOMEN
(٤٧٢٨) وَعَنِ ابْنِ عُمَرَاََّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّم ◌َهَى اَنْ يَمْشِىَ يَحْنِى الرَّجُلُ بَيْنَ الْمَرْأَتَيْنِ(رواهابودائد)
4728. Sayyiduna Ibn Umar رضى الله عنه said that the Prophet صلى اللهعليه وسلم forbade that one
should walk between two women - meaning, he forbade (any) man.2
COMMENTARY: It is the narrator who put in the word 'meaning' to explain the hadith,
otherwise 'man' is not a word of the hadith.
Not only between two women, men are disallowed also to walk with women, if there is
fear of mischief or temptation.
SIT WHERE A PLACE IS VACANT
(٤٧٢٩) وَعَنْ جَابِرٍ بُنِ سَمُّرَةَ قَالَ كُنَّا إِذَا أَتَيْنَا النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَلَسَ أَحَدُنَا حَيْثُ يَنْتَهِى- رَوَاهُ
أَبُو دَاؤدَ وَذُكِرَ حَدِيْئًا عَبْدِ اللّهِ بْنِ عَمْرٍ وَفِي بَابِ القِيَامِ وَسَتَذْكُرُ حَدِيْثَى عَلِيٍّ وَآٍَ هُرَيْرَةً فِى بَابٍ أَسْمَآءِ
النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَصِفَاتِهِ إِنْ شَآءَ اللّهُ تَعَالى-
4729. Sayyiduna Jabir ibn Samurah wcàl+, said, "When we came to (a gathering of)
the Prophet, everyone of us sat down at the extreme and (where a place was
vacant)."3
COMMENTARY: The etiquette of the assembly were observed by the sahabah (Prophet's
Companions) رضى الله عنهم when they went to the Prophet صلى اله عليه وسلم None of them sought a
better and a more conspicuous place. Only he who thinks too highly of himself looks for a
prominent places but the sahabah (Prophet's Companions) ,sàn ~>, were free from egoism.
They set down wherever they got a seat.
The two hadith of Abdullah ibn Amr رضى الله عنه have been narrated at # 4703(لا يحل للرجل) and
.in the chapter on Standing up (وَلا يجلس بين رجلين)4704
And the two hadith of Ali رضى الله عنه and Abu Hurayrah رضى الله عنه will be narrated insha Allah,
.(مَارَ أَيْتُ شَيْنَا احسن من تَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ) 5795 and (كات تَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا مفى تكفا)5790 # at
SECTION III
الفَصلُ الثَّالِثُ
DISALLOWED FORM OF SITTING
(٤٧٣٠) عَنْ عَمْرِوبْنِ الشُّرَيْدِ عَنْ أَبِهِ قَالَ مَرَّبٍ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا جَالِسْ هِكَذَا وَقَدُ
1 Abu Dawud # 5272, Bayhaqi in Shu'ab ul Eeman.
2 Abu Dawud # 5273.
3 Abu Dawud # 4825.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
329
وَضِعْتُ يَدِىَ الْيُسْرِى خَلْفَ ظَهْرِىٌ وَأَتَكَّأْتُ عَلى أَلْيَّةِ يَدِىُ فَقَّالَ اتَفْهُدُ قِعْدَةَ الْمَغْضُوُبِ عَلَيْهِمْ(رواه ابوداؤد)
4730. Sayyiduna Amr ibn Shurayd alus, narrated that on the authority of his father
(Shurayd Thaqafi) رضى الله عنه who said, "Allah's Messenger صلى الله عليه وسلم passed by me
while I was sitting in this manner; my left hand was behind my back and I was
leaning on the flesh of my hand. He said, 'Will you sit in the manner of these with
whom Allah is angry?"1
COMMENTARY: Those with whom Allah is angry are the Jews according to the Quran,
Surah al-Fatihah. But, it could also mean all disbelievers.
Muslim must not emulate them.
LYING DOWN ON ONE'S STOMACH
(٤٧٣١) وَعَنْ آَبٍ ذَرٍقَالَ مَرَّ بِي النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مُفْطَجِعٌ عَلَى بَطْنِى فَرَكَضَنٍِ پِرِجُلِهِ وَقَالَ يَا
جُنْدُبُ إِنَّمَاهِىَ ضِجْعَةُ أَهْلِ النَّارِ- (رواه ابن ماجة)
4731. Sayyiduna Abu Dharr رضى الله عنه narrated, "The Prophet صلى اللهعليه وسلم passed by me
while I was lying down on my stomach. He jerked me with his foot, saying
'Jundub! This is how they who will go to hell lie down.'2 (Jundub was his name)
COMMENTARY: The Prophet صلى الله عليه وسلم did not call him by his kunyah, but used his
name, Jundub.
He said that only the disbelievers lie down on their stomach. Or he may have meant that
the dwellers of hell would lie in this manner.
CHAPTER - VI
SNEEZING & YAWNING
بَابُ الْعُطَاسِ وَالتَّقَاؤُب
اَلْفَضْلُ الأوَّلُ
SECTION I
YAWNING IS FROM THE DEVIL
(٤٧٣٢) عَنْ أَبِي هُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ اللّهَ يُحِبُّ الْعَطَاسَ وَيَكْرَهُ التََّاُبُ فَإِذَا
عَطِسَ أَحَدُكُمُ وَحَمِدَ اللّهَ كَانَ حَقًّاعَلَى كُلِّ مُسْلِيٍ سَمِعَهُ أَنْ يَُّوُلُ لَّهُ يَرُكِمُتَ اللَّهُ فَأَمَّا التََّاؤُبُ فَإِنَّمَا
هُوَمِنَّ الشَّيْطَانٍ فَإِذَا تَقَآؤَّبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَظَاءَ فَإِنَّ أَحَدُكُمْ إِذَا تَقَاؤَّبَ ضَحِكَ مِنْهُ
الشَّيْطَاُ (رَوَاهُ البُخَارِىُّ وَفِيْ رِوَايَةٍ لِمُسْلٍِ فَإَِّ أَحَدُكُمُ إِذَا قَالَ هَاضَحِكَ الشَّيْطَاُ مِنْد)۔
4732. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Surely, Allah likes sneezing but dislikes yawning. Thus, when any of you sneezes
and praises Allah, it becomes incumbent on every Muslim who hears him to say,
'May Allah have mercy on you! As for yawning, it is from the devil, so, when one of
1 Abu Dawud # 4848.
2 Ibn Majah # 3724.

330
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
you gets the urge to y awn, he should suppress it to the best of his ability, for when
any of you y awns, the devil laughs at him."1
According to another version in Bukhari, additional words are: "And, if any of you
say 'Ha,' the devil laughs at him."2
1
COMMENTARY: Sneeze relieves the mind and improves understanding. This results in
better obedience. Yawning causes lethargy and hampers proper understanding.
Thus, the words that Allah likes sneezing and dislikes yawning are in terms of their results.
To praise Allah is to say (4)JI) (Praise belongs to Allah) and it is better to add (i)
Lord of the worlds). However, it is best to say:
اَلْحَمْدُ لِلّهِ عَلَى ◌ُلِّ حَالٍ
(Praise belongs to Allah in all circumstances).
Ibn Abu Shaybah ama, reported that in Musannaf that Sayyiduna Ali edno, narrated in a
muwquf form that if any one sneezes and says: (الحمد لله رب العلمين على كل حال) (Praise belongs to
Allah, Lord of the worlds, in all circumstances), then he will never be afflicted with pain in
molar teeth and in ear.
The ulama (Scholars) say that the wisdom in praising Allah on sneezing is that sneeze is
assign of mental health and alert temperament. This is a great blessing of Allah. Obviously
it is most appropriate that one should praise Allah on being bestowed His blessing.
IT IS FARD (COMPULSORY) OR WAJIB (OBLIGATORY) TO SAY MAY ALLAH
HAVE MERCY ON YOU
The hadith say that every Muslim who hears the sneezer praise Allah must say 'May Allah
have mercy on you!' (al ). Does it mean that it is fard (compulsory) to say these words?
The Hanafis say that it is wajib kifayah (adiquate obligation) on those who hear the
sneezer's praise to say 'May Allah have mercy on you!' This means that if one of those who
hear him says (iny.), the rest are absolved of the wajib (obligatory duty). But, according
to one opinion it is mustahab (desirable) to respond.3
However, it is written in Safar us Sa'adah that the apparent meaning of the saheeh
(correct/perfect) ahadith is that it is fard (compulsory) on every Muslim (who hears the
sneezer's praise) to say (a) {}). The response of any of them will not absolve the others of
the fard (compulsory). Some ulama (Scholars) follow this opinion.
The Shafi's al dos, say that the response to the sneezer's praise of Allah is sunnah (Holy
Prophet's practice) kifayah but it is better that every one who is present should respond.
with (يرحمك الله) May Allah have mercy on you!
Imam Maalik's ale>, opinion is not clear whether the response is wajib (obligatory) or sunnah
(Holy Prophet's practice), if the sneezer says (aJt) Praise belongs to Allah and is heard by
those present. If he does not say (a Ja Ji) then he does not deserve a response. Also, if he
speaks so softly that no one hears him them he does not deserve a response. The key word is
( ** ) 'hears it' The same command applies to salaam and all affair's that are fard kifayah
1 Bukhari # 6226 (and # 3289)
2 Bukhari # 5223 (and # 3289) - not Muslim as the Urdu/ Arabic text say.
3 It is not clear if the response is mustahab (desirable) instead of Wajib (obligatory) kifayah on all who
hear, or it is mustahab (desirable) on the rest of the people who are said to be absolved because of one
person responding (Translator) RAR.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
331
(adequate duty), like sick visits, burial preparations, funeral salah (prayer) and so on.
. It is stated in Sharh us sunnah (Holy Prophet's practice) that this hadith is evidence that the
sneezer must say (Ji) in an audible voice for others who are present to hear it and he
may deserve a response.
RESPONSE TO FIRST RESPONSE
(٤٧٣٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا عَطَسَ أَحَدُكُمْ فَلْيُقُلُ الْحَمْدُ للَّهِ وَلُيَقُلُ لَهْ آَخُوُهُ
أَوْصَاحِبُهُ يَرُ حَمْتَ اللَّهُ وَ إِذَا قَالَ لَهِ يَرْ حَمُتَ اللَّهُ فَلْيُقُلْ يَهْدِيْكُمُ اللَّهُ وَيُصْلِمُ بَالَكُمْ- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4733
said, "When one of you sneezes, he must say (4.JI) 'Praise belongs to Allah.' Then,
his brother (Muslim) - or his companion - should say to him (Any.) 'May Allah
have mercy on you!' when he says (aly), he (the sneezer) must say:
يَهْدِيْكُمُ اللَّهُ وَيُصْلِمُ بَالَكُمْ
'May Allah guide you and may He put your affairs right!""1
NO RESPONSE IF SNEEZER FAILS TO PRAISE ALLAH
(٤٧٣٤) وَعَنْ آَنَسٍ قَالَ عَطَسَ رَجُلَانٍ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَقَّتَ أَحَدُهُمَا وَلَمُ يُشَهِّتِ
الْأُخَرُ فَقَالَ الرَّجُلُ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَمَّتَ هذَا وَلَمْ تُشَيِّتُنِى قَالَ إِثَّ هُذَا حَمِدَ اللّهُ
وَلَمْ تَحْمِدِ اللَّهُ (متفق عليه)
4734. Sayyiduna Anas رضى الله عنه narrated that two man sneezed while they were sitting
- (يرحمك الله) He gave response to one of them (Saying . صلى الله عليه وسلم near the Prophet
may Allah have mercy on you!) but not to the other. This man said, "O Messenger
of Allah, you prayed for him but not for me." He said, "Surely, this one had praise
Allah, but you did not praise Allah." (So, you do not deserve a response.)2
COMMENTARY: If anyone who sneezes does not say (at tuJi) then he does not deserve an
.(يرحمك الله) invocation of mercy
Mukhul رحمه الله said that he was sitting with Ibn Umar رضى الله عنه in a mosque when someone
یرحمک) responded, "May Allah have mercy on you رضى الله عنه sneezed from a corner. Ibn Umar
at) if you have praised Allah."
Shabi als, said, "If you hear someone from behind a wall sneeze and say (almost) praise
belongs to Allah then you should give a response to him, saying (als) May Allah have
mercy on you!"
(٤٧٣٥) وَعَنْ أَبٍ مُؤْسى قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِذَا عَطَسَ أَحَدُكُمْ فَحَهِدَ اللَّهُ
فَشَهِّتُوهُ وَإِنْ لَمْ يَحْمَدِ اللَّهَ فَلَا تُشَيِّئُوهُ- (رواه مسلم)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .4735
1 Bukhari # 6224.
2 Bukhari # 6225, Muslim # 2991.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
332
, say, "If anyone among you sneezes and praise Allah (saying (J) then pray
for him (it ) Allah have mercy on you). But, if he does not praise Allah, then do
not pray for mercy on him."1
ABOUT OF SNEEZES
(٤٧٣٦) وَعَنْ سَلْمَةَ بْنِ الْأَكُوَعِ أَنَّهُ سَمِعَ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعَطَسَ رَجُلْ عِنْدَهُ فَقَالَ لَهُ يَرُحَمُكَ اللَّهُ
ثُمَّ عَطَسَ أُخْرِى فَقَالَ الرَّجُلُ مَزْكُوهٌ (رَوَاهُ مُسْلِمْ) - وَفِيْ رِوَايَةٍ لِلِّزْ مِذِيِّ أَنَّهُ قَالَ لَهُ فِي القَّالِئَةِ اَنَّهُ مَزْگُوْمُـ
صلى الله narrated that he heard the Prophet رضى الله عنه Sayyiduna Salamah ibn Akwa .4736
May Allah have mercy on (يرحمك الله) ,say when a man sitting near him sneezed عليه وسلم
you.' The man sneezed again and he said, "The man has cold."2
·
According to another version, when he sneezed a third time, he said about him, "He
has a cold."3
COMMENTARY: Since the man had a bout of sneezes and though he may say 'Praise
belongs to Allah' every time, yet it was not necessary to repeat 'May Allah have mercy on
you' each time.
According to another hadith of Abu Dawud and Tirmidhi (respectively # 5036, 2753 or
2742); If anyone sneezes repeatedly and praises Allah, a response must be given three times
where after one may or may not give a response at one's direction.
It is wajib (obligatory) or sunnah (Holy Prophet's practice) mu'akkadah to respond to a
sneezer who say (aJi) three times. After that, if no response is given then it is not wrong
but if a response is given, it is mustahab (desirable) not wajib (obligatory) or sunnah (Holy
Prophet's practice) muwakkadah.
KEEP HAND OVER MOUTH WHEN YAWNING
(٤٧٣٧) وَعَنْ آبيٍ سَعِيْدِ نِ الْخُدُرِيِّ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا تَقَاؤَّبَ آَحْدُكُمُ
فَلْيُمْسِكَ بِيَّدٍهٍ عَلَى فَمِهِ فَيِّ الشَّيْطَانَ يَدُخُلُ- (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4737
, said, "When any of you has the urge to yawn, let him put his hand over his
mouth, for the devil enters (if he has a gaping mouth)."4
COMMENTARY: The devil really enters the mouth or influences the man and tempts him.
SECTION II
الفضلُ القَّانِى
KEEP HAND ON FACE WHEN SNEEZING
(٤٧٣٨) وَعَنْ أَيْ هُرَيْرَةَ آَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاَ إِذَا عَطَسَ غَتْلِى وَجُهَهُ بِدِهِ آَوْ ثَوْبِهِ وَغَضِّ
بِهَا صَوْتَهُ رَوَاهُ التِّرْمِذِىُّ وَأَبُوْدَاؤدَ قَالَ النِّزْمِذِئُّ هَذَا حَدِيْثُ حَسَنٌ صَحِمُ۔
صلى الله عليه وسلم said that when the Prophet رضى الله عنه Sayyiduna Abu Hurayrah .4738
1 Muslim # 54-2992.
2 Muslim # 55-2993.
3 Tirmidhi # 2743 (2752).
4 Muslim # 57-2995.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
333
sneezed he covered his face with his hand or his garment suppressing the sound
thereby.1
COMMENTARY: It is good manners to cover the face when sneezing and to soften the
sound. Shari'ah (divine law) also demands it. The ulama (Scholars) say that it is mustahab
(desirable) to suppress the sound of sneeze but to say ( Ji) in a loud voice. .
PRAYER FOR ONE WHO SAY MAY ALLAH HAVE MERCY ON YOU!
(٤٧٣٩) وَعَنْ أَبيِ آَيُّوُبَ آثَّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا عَطَّسَ آَحَدُكُمْ فَلْيَقُلُ الْمْدُلِلْهِ
عَلَى كُلِّ حَالٍ وَلْيُقُلِ الَّذِى يَرُدُّ عَلَيْهِ يَرْ حَمُتَ اللَّهُ وَلْيُقُلُ هُوَ يَهْدِيْكُمُ اللَّهُ وَيُصْلِمُ بَالَكُمْـ
(رواه الترمذى والدارمى)
4739. Sayyiduna Abu Ayyub رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said,
"When one of you sneezes, let him say: (الحمدلله على كل حال) Praise belongs to Allah in all
circumstances; He who responds must say (a) <>y) 'May Allah have mercy on you!
Then, he to whom the response was given (meaning the sneezer) should say:
يَهْدِيْكُمُ اللهُ وَيُصْلِمُ بَالَكُمْ
'May Allah guide you and set your affairs right."2 .
THE JEWS FAKED SNEEZE
(٤٧٤٠) وَعَنْ آبيٍ مُؤْسِى قَالَ كَاَ التَّهُوْهُ يَتَّعَاطَسُوْنَ عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَيَرْ جُوْنَ آَنْ
يَّقُوْلَ لَهُمْ يَرْحَمُتَ اللّهُ فَيَقُوْلُ يَهْدِيْكُمُ اللهُ وَيُصْلِمُ بَالَكُمُ- (رواه الترمذى وابوداود)
4740. Sayyiduna Abu Musa رضى الله عنه said that the Jews pretended to sneeze in the
presence of the Prophet صلى الله عليه وسلم in the hope that he might (be deceived and) say .
(يهديكم الله ويصلح بالكم) ;(May Allah have mercy on you! But, he would say (only' (يرحمك الله)
'May Allah guide you and set your affairs right!'3
SALAAM ON SNEEZING
(٤٧٤١) وَعَنْ هِلَالٍ بُنِ يَسَافٍ قَالَ كُنَّا مَعَ سَالِمْ بُنِ عُبَيْدٍ فَعَطَسَ رَجُلْ مِنَ الْقَوْمِ فَقَالَ التَّلَامُ عَلَيْكُمُ
فَقَالَ لَهِ سَالِهٌ وَعَلَيْكَ وَعَلَى أُقِّكَ فَكََّ الرَّجَلَ وَجَدَ فِي نَفْسِهِ فَقَالَ آَمَّ إِّ لَمْ أَقُلُ إِلَّ مَا قَالَ النَّيُ عَلَى
اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكَ وَعَلَى أُقِّكَ إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلُ الْخَمْدُ لِلُّهِ رَبِّ الْعُلَمِيْنَّ وَلْيَقُلُ لَهُ مَنْ يَّرُدُّ عَلَيْهِ
يَرْكَمْكَ اللَّهُ وَلْيُقُلْ يَغْفِرُ اللهُ ◌ِى وَلَكُمُ- (رواه الترمذى وابوداود)
4741. Sayyiduna Hilal ibn Yasaf al-, narrated: we were with Saalim ibn Ubayd ~,
(as Salaamu alaykum) (السلام عليكم) when a man among them sneezed and said الله عنه
'peace be on you.' Saalim s a+, said to him, "And on you and on your mother!"
1 Tirmidhi # 2754. Abu Dawud # 5029.
2 Tirmidhi # 2741, Darimi.
3 Tirmidhi # 2739, Abu Dawud # 5038, Bukhari # 6224, Musnad Ahmad.

334
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
The man seemed to have felt bad about it, so he said to him, "Mind You! I did not
say anything other than what the Prophet صلى الله عليه وسلم has said when a man had
sneezed and called out, 'Peace be on you!' So, the Prophet صلى الله عليه وسلم had said, 'On
you and on your mother!' Then, he explained, 'when any of you sneezes, he should
praise Allah" (الحمد للهرب العلمين) - praise belongs to Allah, the Lord of the worlds! The
one who responds to him should say. (a .) - may Allah have mercy on you!
And, he should respond with (يغفر الله ولكم) - may Allah forgive me and you!"1
COMMENTARY: There is no point in offering salaam when one sneezes. As for the resonse
2(يغفر الله ولكم) the sneezer may add to ,(يرحمك الله) to one who prays
يَهْدِيْكُمُ اللهُ وَيُصْلِمُ بَالَكُمْ 3
It is better.
If the sneezer says something other (.to Ji) then he does not deserve a response.
REPEATED SNEEZING
(٤٧٤٢) وَعَنْ عُبَيْدِبْنِ رِفَاعَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ شَهِّتِ الْعَاطِسَ ثَلَاثًا فَمَا زَادَ فَإِنْ شِئْتَ
فَشَقِّتُهُ وَإِنْ شِئْتَ فَلَا (رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبْ)-
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Ubayd ibn Rifa'ah .4742
said, "Respond (with an Sy) to one who sneezes three times (in succession). If he
sneezer more than that, you may if you like give a response to him, or you may
not."4 (See hadith # 4736 and 4643)
(٤٧٤٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ شَهِّتُ أَخَاكَ ثَلْقًّا فَإِجْ زَادَ فَهُوزُّكَاْ رَوَاهُ أَبُودَاوُدَ وَقَالَ لَا أَعْلَمَهُ إِلَّ أَنَّهُ
رَفَعَ الْحَدِيْثَ إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
4743. Sayyiduna Abu Hurayrah رضى الله عنه said, "Give a response (with يرحمك الله) to your
(Muslim) brother when he sneezes three times. If he sneezes more than that then he
has cold in the head."5
صلى الله traced this hadith to the Prophet رضى الله عنه COMMENTARY: Sayyiduna Abu Hurayrah
.صلى اللهعليه وسلم Even otherwise he had heard it from the Prophet . عليه وسلم
SECTION III
اُلَّفَضْلُ القَّالِثُ
DO NOT ADD TO PRAISE OF ALLAH ANY WORDS ON SNEEZING
(٤٧٤٤) عَنُ نَافِعٍ آَّ رَجُلًا عَطَسَ إِلى جَنْبٍ ابْنٍ عُمَرَ فَقَالَ الْحَمْدُ لِلُّهِ وَالسَّلَامُ عَلَى تَسُولِ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُوْلُ الْحَمْدُ لِلّهِ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هُكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صَلَى
1 Tirmidhi # 2740, Abu Dawud # 5031.
2 May Allah forgive me and you.
3 May Allah guide you and set your affairs right.
4 Abu Dawud # 5036, Tirmidhi # 2744.
5 Abu Dawud # 3035.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
335
اللَّهُ عَلَيْهِ وَسَلَّمَ اَنْ نَقُولَ الْحَمْدُ لِلّهِ عَلَى كُلِّ حَالٍ (رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبٌ).
رضى الله عنه narrated that a man sitting next to Ibn Umar رحمه الله Sayyiduna Nafi .4744
sneezed and said:
الحمدلله والسلام على رسول الله
'Praise belongs to Allah and peace be on Allah's Messenger صلى الله عليه وسلم Ibn Umar
us ino, said, "I too say; 'Praise belongs to Allah and peace be on Allah's Messenger
but it is not in this way. (It is neither as taught nor is it mustahab ,صلى الله عليه وسلم
(desirable).) Allah's Messenger صلى الله عليه وسلم has taught us that we should say (On
sneezing): (الحمدللهعلى كل حال) 'Praise belongs to Allah in all circumstances.''1
CHAPTER - VII
LAUGHING
بابالضِحک
SECTION I
الفَضل الآوَلْ
PROPHET صلى الله عليه وسلم ONLY SMILED
(٤٧٤٥) عَنْ عَائِشَةَ قَالَتُ مَارَ أَيْتُ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مُسْتَجُمِعًا ضَاحِدًا حَتَّى ارى مِنْهُ لَّهَوَاتِهِ إِنَّمَا
كَاتَ يَتَبَشَّمُ- (رواه البخارى)
4745. Sayyidah Ayshah !رضى الله عنها said, "I never saw the Prophet صلى الله عليه وسلم laugh so
much that I might see his uvula. He only smiled."2
(٤٧٤٦) وَعَنُّ جَرِيٍِ قَالَ مَا حَجَبَنِىِ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُنْذَ أَسْلَمْتُ وَلَارَانِ إِلََّ تَبَشَّمَ - (متفق عليه)
4746. Sayyiduna Jarir رضى الله عنه narrated: Ever since I became a Muslim, the Prophet
did not deny me permission (to meet him). Besides he never looked at صلى الله عليه وسلم
me without smiling.3
COMMENTARY: It could also mean that the Prophet صلى الله عليه وسلم never denied to give him
what he wished to have.
SMILED AT ACCOUNTS OF THE JAHILIYAH (IGNORANCE PERIOD)
(٤٧٤٧) وَعَنْ جَابِرٍ بُنِ سَمُرَةً قَالَ كَاتَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَقَوْمُ مِنْ مُصَلَّهُ الَّذِىُ يُصَلِى فِيُهِ
الشُّبْحَ حَتَّى تَطْلُوَ الشَّمْسُ فَإِذَا طَلَعَتِ الشَّمْسُ قَامَ وَكَأَنُوْا يَتَحَدَّثُوْجٌ فَيَخُذُوْنَ فِيْ آَمْرِ الْجَاهِلِيَّةِ
فَيَشْكَكُوتَ وَيَتَبَشَمُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - رَوَاهُ مُسْلِمْ وَفِيْ رِوَايَةٍ لِلْيِّزْ مِذِيٌّ يَتَنَاشَدُوْنَّ الشِّعُرّ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir ibn Samurah .4747
did not arise from the place where he had offered the salah (prayer) of fajr till
1 Tirmidhi # 2738.
2 Bukhari # 6092.
3 Bukhari # 6689 - Muslim # 4-1925.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
336
the sun had risen. When it rose, he got up (and offered the salah (prayer) of ishraq,
or went home. Meanwhile,) they (the sahabah) رضى الله عنهم conversed with each other
and recalled accounts of the jahiliyah (ignorance period), and laughed. But, Allah's
Messenger صلى الله عليه وسلم (merely) smiled.1 According to a version: (Meanwhile,) they
recited poetry to each other.2
COMMENTARY: Poetry concerned monotheism and other Islamic aspects.
It is allowed to recall events of the jahiliyah (ignorance period) and laugh at them.
SECTION II
الفضلُ الثانى
THE PROPHET صلى الله عليه وسلم SMILED OFTEN
(٤٧٤٨) وَعَنْ عَبْدِ اللَّهِ ابْنِ الْحَارِثِ بْنِ جَزْءٍ قَالَ مَارَ أَيْتُ أَحَدًّا أَكْثَرَ تَبَهُمَّا مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ - (رواه الترمذى)
4748. Sayyiduna Abdullah ibn Harith ibn Ja'I wan->), 'I have not seen anyone smile
as much as Allah's Messenger."3
SECTION IIĮ
الفَضلُ الثَّالِثُ
رضى الله عنهم (THE LAUGHING OF THE SAHABAH (PROPHET'S COMPANIONS
(٤٧٤٩) وَعَنُ قَتَادَةً قَالَ سُئِلَ ابْنَ عُمَرَ هَلْ كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُضْحَگُۇَ
قَالَ نَعَمُ وَالْإِيْمَانُ فِي قُلُوُ بِهِمْ أَعْظَمُ مِنَ الْجَبَلِ وَقَالَ بِلَالُ بنُّ سَعْدٍ أَذْرَ كُتَهُمْ يَشْتَدُّوْنَ بَيْنَّ الْآَغْرَاضِ
وُ يَضْحَكُ بَعْضُهُمْ إِلَى بَعْضٍ فَإِذَا كَانَ اللَّيْلُ كَانُوا رُهُبَانًا - (رواه فى شرح السنة)
4749. Sayyiduna Qatadah رضى الله عنه said that Ibn Umar رضى الله عنه was asked whether the
sahabah (Prophet's Companions) رضى الله عنهم of Allah's Messenger صلى الله عليه وسلم laughed
often. He said, "Yes, but faith was heavier in their hearts than a mountain.
Sayyiduna Bilal ibn Sa'd al-, said, 'I found them running between the mounds of
earth at the targets (of the arrows) and laughing to each other. But, when night
spread, they were (devoted worshippers) fearful of Allah."4
COMMENTARY: The sahabah (Prophet's Companions) رضى الله عنهم laughed when the
occasion called for its but they were not carried off. They did not laugh as the negligent do
and the worldly do. They did not forsake the etiquettes of Shari'ah (divine law) when
laughing.
At night, they abandoned all worldly affairs and worshipped Allah with fearful hearts.
1 Muslim # 2322.
2 Tirmidhi # 2850.
3 Tirmidhi # 3641 (3661)
4 Sharh us Sunnah (Holy Prophet's practice) # 3351.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
337
CHAPTER - VIII
NAMES1
بَابُ الْأَسَامِئُ
This chapter is about rules for names, what names to give children and the recommended
and disliked names.
SECTION I
الفضلالآول
PROPHET'S صلى الله عليه وسلم KUNYAH
(٤٧٥٠) عَنْ آَنَسٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِى الشُّوْقِ فَقَالَ رَجُلْ يَا أَبَا القَاسِمِ فَالْتَفَتِ إِلَيْهِ
النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إَِّمَا دَعَوْتُ هذَا فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَنُّوْ بٍإِسْمِىٌ وَلَّا تَكْتَنُوا
پگنیتی۔ (متفق عليه)
4750. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم was in the market
when a man called. "O Abul Qasim!" So, the Prophet صلى الله عليه وسلم turned to him, but
he submitted, 'I was (Not calling you but) just calling this man." So, the Prophet.
„jteà said 'You may give yourselves my name but do not give my kunyah."2
(٤٧٥١) وَعَنْ جَابِرٍ آَكَّ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ سَنُوا بِسْمِىٌ وَلَّا تَكْتَنُوْا بِكُنْيَتِى فَإِنِِّ إِنَّمَا
جُمِلُتُ قَاسِمًا آَقْسِمُ بَيْنَكُمُ - (متفق عليه)
4751. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said "You may
call yourselves by my name, but do not give yourselves my kunyah, because I have
been made one to distribute. I distribute among you."3
COMMENTARY: Kunyah is an honorific name used with Abu or Umm, or Ibn, etc.
The Prophet صلى الله عليه وسلم as Qasim, distributed the knowledge and wisdom, religious
commands and rulings as also worldly possessions, like booty, etc among the Muslims. It
also means that he gave glad tidings of paradise and other blessings to the pious, and
waved the evil people of punishment in hell. The other people do not possess this
qualification, so they should not have the kunyah Qasim for themselves. However, they
may give their children his name. He was not Abu al Qasim because of a son named Qasim
but he was Qasim as a distributor to the people of knowledge, etc. and tidings, etc, and
booty and worldly goods. Here Abu does not mean 'father' but 'possessor' or 'owner' of.
Mulla Ali Qari ales, and some others say that this disallowance was only in the times of the
.صلى الله عليه وسلم Prophet
Shaykh Abdul Haq Muhaddith Dahlawi ale>, said that these two hadith make clear that
the name 'Muhammad' may be given to children but it is not proper to use the kunyah Abu
al Qasim (Abu Qasim) whether the person's name is Muhammad or not. This is the opinion
1 See also 'Treasury of Muslim Names; published by Dar ul Isha'at Karachi.
2 Bukhari # 2128, Muslim # 3-1683.
3 Bukhari # 3114, Muslim # 4083.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
338
of Imam Shafi & de, and Zawahir Muhammad Shaybani als, however, holds that the .
Prophet's صلى الله عليه وسلم name and kunyah should not be combined in any one man. If anyone
is named Muhammad, then he should not use the kunyah Abu al Qasim for himself. But, if
a man is not named Muhammad then it is allowed to him to be called Abu al Qasim. He
interpret these two hadith to mean this.
According to a third opinion, one who is named Muhammad, may also use the kunyah
Abu al Qasim, This opinion is attributed to Imam Maalik alles,. He holds that the ahadith
disallowing it are abrogated.
Some people say that the disallowance was valid during the lifetime of the Prophet lea.
, and a man is allowed to have his name and kunyah after his death. They cite the hadith
of Sayyiduna Ali رضى الله عنه that he asked the Prophet صلى الله عليه وسلم if he might name any son
born to him after the Prophet's صلى الله عليه وسلم death as Muhammad and also give him the
kunyah Abu Qasim. The Prophet صلى الله عليه وسلم gave him his permission to do so. Thus,
Muhammad ibn Hanifah رحمه الله who was born after the death of the Prophet صلى اللهعليه وسلم was
.رضى الله عنه given the kunyah Abu al-Qasim by Sayyiduna Ali
Another opinion is that no one is permitted to have the name 'Muhammad' too. But, this
opinion is not deserving of consideration. (It is unreliable.)
The most correct opinion is that of the Hanafis. It is:
(i)
One may keep the name of the Prophet صلى الله عليه وسلم . In fact, it is mustahab
(desirable) to do so,
(ii)
صلى الله عليه وسلم But, even after his death, it is disallowed to have the Prophet's
kunyah as one's own. In this sense, the disallowance was more accentuated
during his life time.
(iii)
In the same way, it is more severely disallowed to keep both his name and his
kunyah.
As for the hadith of Sayyiduna Ali usan +, that was an exclusive case with him. It is implicit
in the context of the hadith. Hence, it is not allowed to anyone else besides him to use the
Prophet's صلى الله عليه وسلم kunyah. This is confirmed by the tradition of Ibn Asakir رحمه الله in Jama
رضى الله عنه One day he and Sayyiduna Talhah . رضى الله عنه ul Jawami as narrated by Sayyiduna Ali
were conversing during which the latter asked him why he had given his son both the
name and kunyah of the Prophet صلى الله عليه وسلم though he had forbidden anyone to combine
رضى الله (sent for the Quraysh sahabah (Prophet's Companions رضى الله عنه both. So, Sayyiduna Ali
had given exclusive permission to صلى اللهعليه وسلم and they bore testimony that the Prophet عنهم
Ali رضى الله عنه that, after his death, Ali رضى الله عنه may give his name and kunyah to his son.1
(See also hadith 4769 and 4770)
THE BEST NAMES ARE ABDULLAH & ABDUR RAHMAN
(٤٧٥٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَحَبَّ أَسْمَآءَ كُمْ إِلَى اللَّهِ عَبْدُ اللَّهِ
وَعَبْدُالرَّحمنِ-(رواه مسلم)
1 According to Ibn Kathir in Vol 16 p 261 of Al Bidayah wa an-NIhayah, the name Muhamamd was
given to father, son, Son for fourteen generations. According to the Urdu Ba Muhamad Ba Waqar of
Mawlana Muhammad Zahid al-Husayni this happened in Madinah and the man was of Ayman Abu
al Barakat (p 19) Muktabah Bukhari Karachi.
.

339
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
4752. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The dearest of your names to Allah are Abdullah and Abdur Rahman.1
COMMENTARY: Some people interpret the hadith to mean that both these names are
dearest to Allah after the names of the Prophet (>.Jule. This means that both names
Abdullah and Abdur Rahman are not dearer to Allah than the name Muhammad. They are
less dear'then, or as dear as, the name Muhammad.
Few disallowed names
(٤٧٥٣) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَاتُسَقِّيْنَّ كُلَامَكَ يَسارًا
وَلَارَبَاحًا وَلَّا نَحِيْئًا وَلَّا أَفْلَمٌ فَإِنَّكَ تَقُولُ أَثَوَّ هُوَفَلَا يَكُوُنَ فَيَقُولُ لَا رَوَاهُ مُسْلِهُ وَفِيْ رِوَايَةٍ لَهْ قَالَ
لَاتُسَمِّ غُلَامَكَ رَبَاحًا وَلَّا يَسَارًا وَلَا أَفْلَحَ وَلَّا نَافِعَا-
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah ibn Jundub .4753
jule said, "Do not give the name Yasar, Rabah, Najih or Aflah to your son lest you
may ask 'Is he (say Yasar) here, while he is not there and you will get a reply,
'(Yasar is) not here!""
According to another version from him: "Do not call your son Rabah, Yasar, Aflah
or Nafi.""2
(The names mean; Yasar is abundance, wealth. Rabah is profit , gain. Najih is
successful, prosperous, victorious. Aflah is successful, delivered (from
predicament). Nafi is beneficial, profitable.
COMMENTARY: The hadith forbids these and similar names because if anyone by such a
name is called and he is not there then the answer 'Not here' could be taken in its literal
meaning; 'there is no wealth here!'
Not only these but other such names as can be misinterpreted are forbidden, too.
Nawawi aldas, said that it is makruh tanzihi (disapproved nearer to lawful) to keep such
names.
(٤٧٥٤) وَعَنْ جَابِرٍ قَالَ آَرَادَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَ يَنْفِى أٌَ يُسَتَى بِبَعْلَى وَبِبَرَكَةَ وَپِاَ فُلَّمَ
وَبِيَسَارٍ وَبِنَا فِعٍ وَبِنَحْوِ ذلِكَ ثُمَّ رَأَيْتُهُ سَكَّتَ بَعْدُ عَنْهَا ثُؤَّ قُبِضَ وَلَمْيَنْهَ عَنْ ذَلِكَ - (رواه مسلم)
4754. Sayyiduna Jabir رضى الله عنه narrated, "The Prophet صلى الله عليه وسلم had intended to
forbid keeping names: Ya'la, Barakah, Aflah, Yasar, Nafi and similar to them.
However, I observed that he said nothing afterwards about it. Finally, he died
without disallowing them."3
COMMENTARY: Yahya al-, points out that Jabir usando, ad seen signs of disallowance of
such names but had not heard the ahadith that have been narrated disallowing them. So,
he spoke as he did, but such names as mentioned have been disallowed.
Mulla Ali Qari رحمه الله said that the Prophet صلى الله عليه وسلم intention was to disallow it as nahi
tahrimi but he decided against it because that might have become difficult for the people to
1 Muslim # 12. 2132.
2 Musiim # 10-2136.
3 Muslim # 13-2138.