النص المفهرس

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
440
.
mercy to you.' Of course, they are the angels. Their manner of showing mercy to you is to
protect you from your enemies and those who hurt you, like the jinns, devils and the
mischievous human beings. And, they will pray for you to Allah and seek His forgiveness
for you as well as for His mercy.
HE IS NOT THE FOLLOWER OF PROPHET'S صلى الله عليه وسلم WHO IS NOT MERCIFUL TO
THE YOUNG & RESPECTFUL TO HIS ELDERS
(٤٩٧٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ مِنَّمَنُ لَمْ يَرْحَمْ صَغِيُرَنَّا وَلَمْ يُؤُقِّرُ
كَبِيْرَنَا وَيَأُمُرْ بِالْمَعْرُوفِ وَيَنْهَ عَنِ الْمُنْكِّرِ - رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ.
4970. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He is not one of us who does not show mercy to our young and respect to our old
(whether his age but older than him), and enjoin piety and forbid evil."1
RESPECT ELDERS & YOU WILL BE RESPECTED
(٤٩٧١) وَعَنْ آَنٍَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أَكْرَمَ شَابٌ شَيْئًا مِنْ آَجُلٍ سِنِّهِ إِلَّا قَيَّضَ اللّهُ
لَهُ عِنْدَ سِنِّهِ مَنْ يُحُرِمُه۔(رواه الترمذى)
4971. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If a
young man respects an elderly man because of his old age than Allah appoints for
him one who will venerate him during his old age."2
COMMENTARY: Those who venerate their elders live long. An elderly mentor resided in
Cairo. One of his disciples who resided in Khurasan decided to pay him a visit and serve
him, so he walked up to there and served him for a long period of time. Meanwhile, some
other sages visited the shaykh who instructed this disciple to care for their riding beasts.
He obeyed and looked after the animals but felt bad about it. 'I have walked all the way for
this ...! ' when the honourable visitors departed, the shaykh said to him, "You had a bad
feeling when I asked you to attend to their beasts, but remember that you will get a great
reward for it. Soon, Allah will raise you to a rank and great sages will visit and serve you.
Such people will be assigned to you who will look after these honourable guests." Indeed,
that proved to be true. Many righteous man poured in to pay homage to him and always a
large number of mules and horses were found at his doorstep.
In fact, the narrator of this hadith (tradition), Sayyiduna Anas (ibn Maalik) As an +, was
showered large rewards and bounties for his service to Allah's Messenger ,lào. He
was ten years old when he began to serve the Prophet ,Lylea Lo and since then all his time
was spent serving him till the Prophet , do died. Allah granted him a long life after
that. He lived peacefully in good circumstances a pure life for about one hundred and three
years. Allah also blessed him with much wealth and with many children. It is said that he
had one hundred sons.
SERVICE TO SCHOLAR & JUST KING
(٤٩٧٢) وَعَنْ أَبِيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ إِجْلَالِ اللَّهِ إِكْرَامُ ذِى الشَّيْبَةِ
1 Tirmidhi # 1921, Musnad Ahmad # 2329.
2 Tirmidhi # 2022 (2029)
:

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
441
الْمُسْلِمِ وَحَامِلِ الْقُرْآنٍ غَيْرَ الْغَالِيُ فِيْهِ وَلَا الْجَانِي عَنْهُ وَإِكْرَامُ السُّلْطَانِ الْمُقْسِطِ- (رواه ابوداؤد
والبيهقى فى شعب الايمان)
4972. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely to extol Allah calls for honouring an old grey-haired Muslim, and to a
bearer of the Quran (who has committed it to memory or who expounds it or keeps
to it and advances in that but) who does not abandon it, and for honouring a just
king (or ruler)."1
COMMENTARY: If anyone is disrespectful to any of these people then it is like being
disrespectful to Allah.
The bearer of the Quran may be one who has memorized it, or one who expounds it, or,
one who recites it much.
However, honouring them is subject to a condition that they should not exaggerate in that
field and should not give up what they have acquired of the Quran. Rather, they should
continue with it in a moderate manner. It is as the practice of the Prophet a . in all
forms of worship. The implication of not exaggerating is to not overdo in pronouncing the
word, and in delivery, as ostentatious people do. They should not hurry through the recital
to make it difficult to follow. Also, the Quran should not be given a wrong meaning and
interpretation to accommodate one's false beliefs. Doubts should not be created in its
commands. Further, one should not neglect to recite it or ignore rulers of its recital. And, its
commands and guidance must be obeyed.
Some authorities have said that exaggeration in this field is to neglect the study of the
Quran, learning, propagating and reforming, dhikr and worship completely and to merely
recite the Quran. They say that to abandon the Quran is to occupy in the other things
without reciting the Quran.
A just king or ruler does not tolerate injustice to his subjects and his decisions are always
based on justice. This is highest form of a just ruler. Its lowest form is of a ruler whose
justice overwhelms his injustice. If his injustice dominates his justice then he is not a just
ruler. It is better to keep away from him. As for the rulers of today and their
administration, it is difficult to call most of them as even of the lowest form of just rulers.
They and their henchmen have let loose a wave of terror and oppressions over their
subjects. This is why the ulama (Scholars) say that if anyone calls them just then he would be
on the brink of the domain of disbelief, though not all rulers can be said to be devoid of
justice totally. Actually, there is a fine distraction between 'the dispenser of justice' and 'the
just person.' If we say of anyone that he dispenses justice then it certainly does not mean
that he is just, because even such a person is said to dispense justice who does it
occasionally, once in a while. On the other hand, a person is said to be just if he perpetually
dispenses justice. This may be explained by the example of Zayd as regular at salah (prayer)
It would mean that he does not miss his salah (prayer) but offers it promptly at its hour. On
the other hand, if we say that zayd offers salah (prayer) then it would not necessarily mean
that he never misses his salah (prayer), but does offer it now and then.
Therefore, the word just in its real and extensive significance cannot be applied to the kings
and rulers of the present times. It is not permitted to call any of the present day kings or
1 Abu Dawud # 3843, Bayhaqi in Shu'ab ul Eeman # 10986.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
1
442
ruler just.
This hadith (tradition) mentions three kinds of people who should be venerated. Sayyiduna
Tawus us in+, has narrated - as cited by Sharh us sunnah (Holy Prophet's practice) - that it is
masnun for you to honour and respect four people.
(i)
A scholar (of religion).
(ii)
An old man.
(iii)
A king.
(iv)
The father.
Mulla Ali Qari ales, has written that the mother is included when the father is mentioned
here. As for the scholar, he is one who puts into practice his learning. We may compare it to
the condition attached to the bearer of the Quran in this hadith (tradition).
The reason why this hadith (tradition) does not mention the father that it is very clear and
everyone knows that the father should be honoured. Besides, only strangers. are more
deserving of being respected because relations are naturally worthy of respect and honour
because of their nearness. Hence, if anyone's father is old and also a bearer of the Quran
(having memorized it) and a practicing scholar and also a king or ruler in the sense of his
real office or of his implicit position and spiritual merit, then this person must honour and
respect his father very much more because he holds many qualities that make it wajib
(obligatory) to honour him.
While this hadith (tradition) compares veneration of the mentioned people to honouring
Allah another tradition cites the words of The Prophet's صلى الله عليه وسلم comparing that to his
own honour and veneration. Khatib als, has included in his Jami the hadith (tradition) of
Sayyiduna Anas رضى الله عنه that the Prophet صلى اللهعليه وسلم said:
إِثّ مِنْ إِجْلَالِيْ تَوْقِيْرُ الشَّيْخُ مِنْ أُمَّتِىْ
"Surely honouring me calls for venerating an aged man of my umah."
KIND TREATMENT OF ORPHANS
(٤٩٧٣) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْرُبَيْتٍ فِي الْمُسْلِمِيْنَ بَيْتُ فِيْهِ يَتِيْدٌ
يُحْسَنُ إِلَيْهِ وَشَرُّبِيْتٍ فِي الْمُسْلِمِيْنَ بَيْتْ فِيْهِ يَتِيْهْ يُسَاءُ إِلَيْهِ- (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4973
said, The best of the houses of the Muslim is where an orphan resides and is treated
kindly. And the worst of the houses of the Muslims is where an orphan resides and
is treated in a bad way."1
COMMENTARY: Treating an orphan badly is to neglect his needs and upbringing so that
he has an inferiority complex. He is beaten and put to inconvenience unnecessarily. It is not
improper, however, to beat him for his poor studies and discipline. Rather, it is kindness to
him do so.
(٤٩٧٤) وَعَنْ أَبِيٍ أُمَامَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ مَسَمَ رَأُسُ يَتِيْمَ لَمْ يَّمْسَحُهُ إِلَّ ◌ِلُهِ
كَانَ لَهُ بِكُلِّ شَعْرَةٍ تَمُرُّ عَلَيْهَا يَدَهُ حَسَنَاتٌ وَمَنْ أَحْسَنَ إِلَى يَتِيْمَةٍ أَوْيَتِيٍُّ عِنْدَهُ كُنْتُ أَنَا وَهُوَّفِي الْجَنَّةِ
1 Ibn Majah # 3679.

443
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
كَهَاتَيْنِ وَقَرَنَ بَيْنَ إِصْبَعَيْهِ - رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ لهَذَا حَدِيْتُ غَرِيُبْـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .4974
said, "He who strokes an orphan's head only for Allah's sake will get blessing for
every hair over which his hand passes (as many pieties will be recorded for him).
And, he who treats well an orphan girl or boy who is under his care (whether his
relative or stranger) will be with me in paradise like this," and he put two of his
fingers (the middle and index) together.1
COMMENTARY: The ulama (Scholars) say that the blessings and pieties can be of varying
degrees and number. The difference depends on the kind and strength of intention.
Treating the orphan well includes raising him or her in a good way. The hadith (tradition)
also indicates that the guardian will find an easy death, on faith and painless.
BRINGING UP SISTER OR DAUGHTER
(٤٩٧٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَذى يَتِيْمًا إِلِى طَعَامِهِ وَشَرَابِهٍ أَوْجَبَ
اللَّهُ لَهُ الْجُنَّةَ الْبَثَّةَ إِلَّ أَكْ يَعْمَلَ ذَنْبًّا لَا يُغْفَرُ وَمَنْ عَالَ ثَلْثَ بَنَاتٍ أَوْ مِثْلَهُنَّ مِنَ الْآَخْوَاتٍ فَأَذَّبَهُنَّ وَ
رَحَمَهُنَّ حَتَّى يُغْنِيُّهُنَّ اللّهُ أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ فَقَالَ رَجُلْ يَا رَسُولَ اللَّهِ أَوِتْتَتَيْنِ قَالَ أَوِ تْنَتَيْنِ حَتَّى لَوْ
قَالُوا أَوْ وَاحِدَةٌ لَقَالَ وَاحِدَةٌ وَمَنْ أَذْهَبَ اللّهُ بِكَرِيُّمَتِهِ وَجَبَتْ لَّهُ الْجِنَّةَ قِيْلَ يَا رَسُولَ اللَّهِوَمَا كَرِيْمَتَاهُ قَالَ
عَيْنَاهُ- (رواه فى شرح السنة)
4975. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who shares with an orphan his food and dink, Allah makes it binding without
fails to admit him to paradise unless he commits a sin that is unforgivable. He who
brings up three daughters, or as many sisters, training them and treating them
kindly till Allah makes them independent, Allah will assure him entry into
paradise." A man asked, "O Messenger of Allah, or (if there are) only two?" He
confirmed, 'Or two, "So much so that if they had asked, "Or, one?" he would have
said, "Or one!" "and" (he said) "If Allah takes away his two dear. things, then
paradise will be assured t o him.' It was asked, "O Messenger of Allah, what are the
two dear things?" He said, "His two eyes."2
COMMENTARY: The meaning of the 'sin that is unforgivable' is the sin of associating
anything with Allah and of violating the rights of fellowmen, In other words, if a man
commits a sin that will not be pardoned without seeking forgiveness and making a
repentance then he will not be recognized as deserving of paradise. All those sins that
violate rights of Allah are forgiven except polytheism.
As for the words that he would have agreed. "Yes one!" if he had been asked, of that, it is
part of the stronger and preferred opinion. It recognizes the Prophet's gate and practice
of enforcing the commands of Shari'ah (divine law) at his own discretion. He implemented
and exempted as he decided.
However, those scholars who do not recognize this opinion, interpret this portion of the
1 Tirmidhi # 1917, Musnad Ahmad 5. 265.
2 Bayhaqi Shu'ab ul eeman # 3457, (Tirmidhi # 1917).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
444
hadith (tradition) to mean that the Prophet صلى الله عليه وسلم had given the affirmative answer
after receiving a revelation from Allah. This kind of thing is clear from other ahadith
(tradition) too.
DISCIPLINING CHILDREN
(٤٩٧٦) وَعَنْ جَابِرِ بُنِ سَمُرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَأَنْ يُؤَِّّبَ الرَّجُلُ وَلَدَهُ خَيْرٌ لَّهُ
مِنْ آَنْ يَتَصَدَّقَ بِصَاعٍ - رَوَاهُ التِزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبٌ وَنَّاصِمُ الرَّاوِى لَيْسَ عِنْدَ آَصْحَابٍ
الْحُدِيْثِ بِالْقَوِيّ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir ibn Samurah .4976
, said, "That a man should teach his son good manners is better than his giving a
sa' (of grain) as sadaqah (charity)."1
COMMENTARY: [Tirmidhi has termed this hadith (tradition) as gharib and named one of
the sub-narrators, Nasih as not (of a) strong (memory).]
The Arabic word (s) - adab) good manners truly means teaching manners as prescribed
by Shari'ah (divine law).
It is very necessary to teach and up bring children in a proper way and Shari'ah (divine
law) lays great importance on it. The parents are responsible for it and the correct approach
is to touching religion, manners and conduct.
In spite to Tirmidhi's classification, the scholars of hadith (tradition) say that in teaching
and exhorting to good deeds even weak ahadith (tradition) are cited.
(٤٩٧٧) وَعَنْ أَيُّوُبَ بُنِ مُؤْمِى عَنْ آَبِيُّهِ عَنْ جَدِّهِ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَاتَحَلَ وَالِدْ وَلَدَه
مِنْ تَخْلٍ أَفْضَلَ مِنْ أَدَبٍ حَسَنٍ - رَوَاهُ التِّرْمِذِىُّ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيْمَانٍ وَقَالَ التِّزْمِذِىُّ لهُذَا عِنْدِى
حَدِیْنُمُرْسَلٌ۔
4977. Sayyiduna Ayyub رضى الله عنه reported from his father (Musa) رحمه الله who from his
صلى الله عليه وسلم that Allah's Messenger رضى الله عنه (grandfather (Ibn Sa'eed رحمه الله (Ayyub's)
said, There is no gift that a father presents to his son better than the gift of teaching
good manners."2
COMMENTARY: Tirmidhi has termed this hadith (tradition) as mursal.
MERIT OF WIDOW WHO RAISES UP HER CHILDREN
(٤٩٧٨) وَعَنْ عَوْفٍ بُنِ مَالِكِ الْأَشْجَعِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّا وَاهْرَ أَفْ سَفْعَاءُ الُدَّيْنِ
كَهَاتَيْنِ يَوْمَ الْقِيمَةِ وَأَوْ مَأَيَزِيدُ بْنُّ ذُوَيُعٍ إِلَى الْوُسْطِى وَالسَّبَابَةِ إِهْرَأَةٌ أُمَثُ مِنْ زَوْجِهَاذَاتُ مَنْصٍَ وَجَمَالٍ
حَبَسَتْ نَفْسَهَا عَلَى يَتَامَاهَا حَتَى بَانُوا آؤْ مَاتُؤْا- (رواه ابوداود)
4978. Sayyiduna Awf ibn Maalik Al Ashja'I usan+, narrated that Allah's Messenger
said, "I and the woman whose cheeks have turned black (because of صلى الله عليه وسلم
1 Tirmidhi # 1951.
2 Tirmidhi # 1952, Bayhaqi in Shu'a ul eeman, Musnad Ahmad.

445
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
looking after her children) will be like these two on the day of resurrection." (One
of the sub-narrator) yazid ibn Zarai alves, pointed out his middle and forefinger. (He
described the woman as a)" woman of rank and beauty who has lost her husband
(through death or divorce) and devotes herself to her orphan children till they
separate (on becoming adult and independent) or die."1
COMMENTARY: If a woman is widowed or divorced and she does not remarry for the
sake of her children, the Prophet ,ledo assures her that, on the day of resurrection, she
will be as near to him as two fingers are to one another. This means that it is a great virtue
for such a woman to show patience and observe chastity to bring up her young children.
DO NOT PREFER SON OVER DAUGHTER
(٤٩٧٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَتْ لَهُ أُنْفِى فَلَمْ يَئِدُهَا وَلَمْ يُهِنُهَا
وَلَمْ يُؤْثِرُ وَلَدَهُ عَلَيْهَا يَضْنِى الذُّكُوْرَ آَدْخَلَهُ اللَّهُ الْجَنَّةَ - (رواه ابوداؤد)
4979. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who has a daughter or a sister and he does not bury her alive (as was done
during the jahliyah) and does not treat her poorly, and prefer not his walad,
meaning son to her (in giving anything or in general treatment), Allah will admit
him to paradise (with he initial batches and the righteous)."2
COMMENTARY: Walad is used for both male and female child. So, Ibn Abbas us an+,
made it clear by saying 'meaning, son.'
DO NOT LET ANYONE BACKBITE YOUR MUSLIM BROTHER
(٤٩٨٠) وَعَنْ آَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ اغْتِيْبَ عِنْدَهُ أَخُوُهُ الْمُسْلِمُ وَهُوَ يَقْدِرُ عَلَّى نَضُرٍ؟
فَنَصَرَةِ نَّصْرَهُ اللَّهُ فِي الدُّنْيَّا وَالْآخِرَةِ فَإِنْ لَّمْ يَنْصُرُهُ وَهُوَ يَقْدِرُ عَلى نَصْرِهِ أَدْرَكَهُ اللّهُ بِهِ فِي الدُّنْيَا وَالآخِرِّ-
(رواه فى شرح السنة)
4980. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اله عليه وسلم said, 'If a Muslim
brother of anyone is backbited in his presence and he is able to help him and does
help him, then Allah will help in this world and the next. But, if he does not help
him though he is able to help him, then Allah will take him to account for that in
this world and the next."3
COMMENTARY: It is a Muslim's responsibility to prevent anyone from backbiting another
Muslim but if he does not fulfil his responsibility in spite of ability to do it then Allah will
call him to reckon for it.
(٤٩٨١) وَعَنْ أَسْمَاءَ بِئْتٍ يَزِيْدَ قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَبَّ عَنْ لَثْمِ آَخِيْهِ بِالْمَغِيُّبَةِ
كَاتَ حَقَّ عَلَى اللَّهِ أَنْ تُعْتِقَّهُ مِنَّ النَّارِ - رَوَاءُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيمَان-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Asma bint Yazid .4981
1 Abu Dawud # 5119.
2 Abu Dawud # 5146.
3 Bayhaqi in Sharh us Sunah # 3530.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
446
said, "If any one prevents another from eating the flesh of his Muslim brother
behind his back (Meaning, not letting another backbite him), then he has a right
that Allah should free him from hell."1
COMMENTARY: To backbite someone is compared to eating the flesh of that person. The
Quran says:
ايُحِبُّ أَحَدُكُمْ أَنْ يَّاكُلَ لَثُمَ آَخِيُهِ مَيْئًّا
{would anyone of you like to eat the flesh of his dead brother) (49: 12)
To backbite a person is worse than killing him, because backbiting is dishonouring him.
The man will either not go to hell at all or if he is consigned to it for his sins, he will be
freed before completing his term.
(٤٩٨٢) وَعَنْ أَبِيِ الدَّرْدَاءِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ مَا مِنْ مُسْلِمٍ يُرَّدُّ مِنْ عِرْضِ
أَخِيْهِ إِلَّكَاتَ حَقًّا عَلَى اللَّهِ أَنْ يُرُدَّ عَنَّهُ ذَارَ حَبَثَّمَ تَوْمَ الْقِيْمَةِ ثُؤَّ تَلَا هُذِهِ الْآيَةَّ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ
الْمُؤْمِنِينَ - (رواه فى شرح السنة)
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Darda .4982
jule say, "If any Muslim defends the honour of his (Muslim) brother (preventing
anyone to backbite him) then it is upon Allah to defend him from the fire of hell on
the day of resurrection." Then he recited this verse:
وَكَاتَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ
{And to help the believers is ever incumbent upon us)2 (30: 47)
(٤٩٨٣) وَعَنْ جَابِرٍ أَثّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ إِمْرِءٍ مُسْلِمٍ يَخْذُلُ امْرَءُ المُسْلِمَّا فِى مَوُضِعٍ
يُنْتَهَكُ فِيْهِ حُرُمَتُهُ وَيُنْتَقْصُ فِيْهِ مِنْ عِرْضِهِ إِلََّ خَذَلَهُ اللهُ تَعَالِى فِى مَوْطِنٍ يُحِبُّ فِيْهِ نُهُرَتَهُ وَمَا مِنْ ◌ِمُرِعٍ
مُسْلِيٍ يَنْصُرُ مُسْلِمًا فِيْ مَوْضِعٍ يُنْتَّقَصُ فِيْهِ مِنْ عِرْضِهِ وَيُنْتَّهَكُ فِيْهِ مِنْ حُرُ مَتِهِ إِلَّا نَصَرَهُ اللهُ تَعَالِى فِيْ مَوْطِنٍ
◌ُحِبُّ فِيْهِنُصْرَتَه۔(رواهابوداؤد)
4983. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "Never will
a Muslim man abandon another Muslim man at a place where he is being
disrespected and he is being defamed, but Allah, the Exalted will abandon him at a
place where he needs His help. And, never will a Muslim man at a place where he
is being defamed and is being disrespected (by being backbited), but Allah the
exalted will help him at a place where he needs His help."3
CONCEAL DEFECTS OF OTHERS
(٤٩٨٤) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ لِلْهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ رَأَى عَوْرَةُ فَسَتَرَهَا كَانَ كَمَنُ
اخى مَوْنُوْدَةَ- رَوَاهُ أَحْمَدُ وَالِزْمِذِىُّ وصَخَحَه۔
1 Bayhaqi in Shu ab ul eeman, Musnad Ahmad 6-461.
2 Bayhaqi Sharh us sunnah (Holy Prophet's practice) # 3528, Tirmidhi # 1931, Musnad Ahmad 60450.
3 Abu Dawud # 4883, Musnad Ahmad 4-30.

447
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .4984
said, "He who sees a defect (or evil as ought to be hidden) and conceais it is like
him who sees a girl who is buried alive."1
COMMENTARY: If anyone's defect is disclosed then he becomes like a dead man because
of shame. He wishes, 'were I dead! So, he who conceals his fault is like one who revives
him or saves him from his grave.
BELIEVERS ARE MIRRORS OF EACH OTHER
(٤٩٨٥) وَعَنْ آَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَكَّ أَحَدَكُمُ مِرَاةُ أَخِيْهِ فَإِسْ رَأی پِه
أَذِّى فَلْيَّمُطُ عَنْهُ - رَوَاهُ التِّرُمِذِىُّ وَضَغَفَهُ وَفِىِ رِوَايَةٍ لَهُ وَلِآَني دَاؤدَ الْمُؤْمِنُ مِرُءَةُ الْمُؤْمِنِ وَالْمُؤْمِنُ آَخُوا
الْمُؤْمِنِ يَكُنَّ عَنْهُ ضَيْعَتَهُ وَيَخُوُظُهُ مِنْ قَّرَائِه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4985
said, "Each of you is (like) the mirror of his (Muslim) brother. Hence, if he sees in
him something wrong, he should remove it from him." (Bring him to the right path
by preaching mildly or warning or pointing out his fault but by pursuing the rules
of admonition). Tirmidhi termed this narration weak. But, according to another
version: (The Prophet صلى الله عليه وسلم said:) 'A believer is the mirror of another believer,
and a believer is the brother of another believer. He protects him from loss (through
evil or defect by removing) and cares for him in his absence (concerning his rights
and interests)."2
COMMENTARY: When a Muslim obverses some shortcomings in another, he must caution
him secretly. Other people should not know of it and he should not be disgraced. The other
person should pay heed and correct himself. This is the demand of the spiritual link
between two Muslims. This is well wishing and cooperation between two Muslims as
advocated by Islam. It is sympathy with the community and a means of its prosperity.
Perhaps. This is why Mawlana Roomi anes, said, "the Sufis are on the path of goodness and
virtue as long as they are engaged in correcting each other's condition. But, when they
become negligent on this account they will perish."
It is the call of religious fraternity that each Muslim must take it as his responsibility to
protect the honour, life and property of other Muslims even in their absence.
PREVENT MUSLIMS FROM SLANDERING OTHERS ALLAH WILL PUT OFF THE
FIRE FROM YOU
(٤٩٨٦) وَعَنُ مُعَاذِبْنِ آَنَّسٍ قَالَ قَالَ رَسُولُ !! أُرِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ حَمى مُؤْمِنَّا مِنُ مُنَافِقٍ بَعَثَّ اللّهُ
مَلَكَّا يَحْمِى لَحَمَّهُ يَوْمِّ الْقِيْمَةِ مِنْ ثَّارٍ جَهَنَّمَ وَمَنْ رَفى مُسْلِمَّا بِشَىْءٍ يُرِيدُ بِهِ شَيْتَهُ حَبَسَهُ اللّهُ عَلَى جَسْرِ جَهَنَّمْ
حَتَّى يَخْرْ جَ مِمَا قَالَ-(رواه ابوداود)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Anas .4986
, said, "He who protects a believer from (the mischief against his honour of) a
1 Musnad ahmad 4-147, Tirmidhi # 1930.
2 Tirmidhi # 1929 (1936), Abu Dawud # 4918.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
448
hypocrite, Allah will send an angel who will protect his flesh from the fire of hell
on the day of resurrection. But, if anyone casts on a Muslim something whereby he
intends to cast aspersion on his character, then he will be confined by Allah on the
bridge over hell till he comes out of what he has said (by serving the punishment
for it)."1
COMMENTARY: The hypocrite is he who backbites. Anyone in his hearing but speaks well
of him on his face. Backbiting and slandering are traits of the hypocrite.
The concluding portion of the hadith (tradition) 'till he comes out of what he has said'
means:
Till he pleases the one whom he had accused, or
Till he is cleared of his sin through intercession or serving the prescribed punishment.
WELL WISHERS
(٤٩٨٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَيْرُ الْأَصْحَانِ عِنْدَ اللَّهِ خَيْرُهُمْ
لِصَاحِبٍ وَخَيْرُ الْحِيْرَانِ عِنْدَ اللَّهِ خَيْرُ هُمْ لِجَارِهِ- رَوَاهُ التِّزْ مِذِىُّ وَالدَّارِمِيُّ وَقَالَ النِّزْمِذِىُّ هُذَا حَدِيثُ
حَسَنْ غَرِيُبْـ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4987
, said, 'The best of the companions in he sight of Allah is the who is best for his
companion and the best of the neighbours in the sight of Allah is he who is best for
his neighbour."2
COMMENTARY: Such a person is not only the best of all companions and of all neighbour
but he also qualifies for high reward from Allah.
ALLAH'S JUDGEMENT IS AT THE CREATURES TONGUE
(٤٩٨٨) وَعَنِ ابْنِ مَسْعُوُدٍ قَالَ قَالَ رَجُلْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا رَسُولَ اللَّهِ كَيْفَ لِى أَنْ أَعْلَمَ إِذَا
أَحْسَنْتُ أَوْ إِذَا أَسَأْتِ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعْتَ جِيْرَانَكَ يَقُوْلُوُنَّ قَدْ أَحْسَنْتَ فَقَّدُ
أَحْسَنْتَ وَ إِذَا سَمِعْتُمْ يَقُوْلُوَ قَدْ آَسَأْتَ فَقَدْ آَسَأْتَ- (رواه ابن ماجة)
صلى الله عليه narrated that a man asked the Prophet رضى الله عنه Sayyiduna Ibn Mas'ud .4988
, "O Messenger of Allah, how may I know when I have done good and when I
have done wrong?" (He meant how he could find out what he did was approved by
Shari'ah (divine law), or not?) The Prophet صلى الله عليه وسلم said, "when you hear
neighbours say that you have done good, you have indeed done the approved but
when you hear them say that you have done bad, you have done bad."3
COMMENTARY: This is the general consensus of the neighbour not just a few, for a few
may join hands to give a wrong decision. Shaykh Abdul Haq Dahlawi als, said, clearly
that the neighbour must be truthful and just and intelligent. They should not be very close
to this man and not even his adversaries.
1 Abu Dawud # 4883.
2 Tirmidhi # 1944, Darimi.
3 Ibn Majah # 4222.
:

449
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
السنة الخلق) رضى الله عنه This hadith (tradition) is summed up in the terse words of Sayyiduna Ali
".The tongue of the creatures is the pen of the Creator" (افلام الخلق
Or, it is as a poet has said in Urdu:
زبانٍ خلق كو نقارۀخدا سمجھو
برا کیہے جسے عالم اسے برا سمجھو
PAY RESPECT TO RANK
(٤٩٨٩) وَعَنْ عَائِشَةَ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَنْزِلُوا النَّاسَ مَنَازٍ لُهُمُ- (رواه ابوداؤد)
4989. Sayyidah Ayshash رضى الله عنها narrated that the Prophet صلى الله عليه وسلم said, "Deal
with people according to their ranks.1
COMMENTARY: In dealing with people, distinguish between the honourable and the
defamed. This means that a servant should not be treated at par with the master but their
respective stations should be borne in mind and this is as the Quran says:
فَضَّلُنَا بَعْضَهُمُ عَلی بَعْضٍ
{We have preferred some of them about others ... } (2: 253)
It is reported in Ahya ul Uloom that Sayyidah Ayshah "que an>, was having her meal. She
observed a beggar going on the street and sent him a piece of bread. Later, a rider passed
by and she sent him a message that if he wished he could have a meal. When asked about it
she said that Allah's Messenger صلى الله عليه وسلم had said, "Treat everyone according to his
station. So, she could not have given a piece of bread to the rider.
This hadith (tradition) is evidence that the ulama (Scholars) who contend that the Prophet
JIale and the caliphs are of different degrees are correct. But the contention of the rich
and the ruler is false when they claim distinction on the basis of this hadith (tradition). It is
tantamount to being astray because the ulama (Scholars) are learned man and are
distinguished on the basis of their learning and none of them is degraded because any of
the more learned of them is given higher respect. On the other hand, the people of the
world look down upon the poor and needy even if a poor person may be more learned,
and they raise in honour the rich and the rulers, even if they are sinful.
If the worldly-minded begin to cite this hadith (tradition) to prove their ends, then what
may we say but on the side are the ualma whom Allah has raised high and on the other are
the unfortunate worldly people whom He let go astray.
قَدْ عَلِمَ كُلُّ أُنَاسِ مَشْرَبَهُمْ
{Each group know its own place for water} (2: 60)
SECTION III
الفَصلُ الثَّالِثُ
SPEAK THE TRUTH & BE HONEST
(٤٩٩٠) عَنْ عَبْدِ الرَّحُمْنِ بْنِ آَبيْ قُرَادٍ أَكَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ يَوْمًّا وَجَعَلَ أَصْحَابُهُ
يَتَمَشَّحُوَ بِوَضُوْنِهِ فَقَالَ لَّهُمُ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا تَحْمِلُكُمْ عَلَى هَذَا قَالُوا حُتُّ اللَّهِ وَرَسُوُلِهِ
فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ سَرَّهُ آْ تُحِبَّ اللهَ وَرَسُوْلَةُ أَوْ يُحِتُّهُ اللَّهُ وَرَسُوْلُهُ فَلْضُدُقُ حَدِيْقَهُ إِذَا
1 Abu Dawud # 4842.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
450
حَدَّثَ وَلُيُؤَّدٍ آَمَانَتَه إِذَوْ تُمِنَ وَلْيُحُسِنُچِوَارَ مَنْ جَاوَرَه۔
4990. Sayyiduna Abdur Rahman ibn Abu Qurad we à+, narrated that one day the
Prophet صلى الله عليه وسلم performed ablution. His companions began to wipe themselves
with the water with which he made ablution. So, the Prophet صلى الله عليه وسلم asked
them, 'what made you do it? They said, 'Love of Allah and His Messenger, And, the
Prophet صلى الله عليه وسلم said, "He to him it pleases to love Allah and His Messenger - or,
that Allah and His Messenger should love him - must speak the truth whenever he
speaks out, and must honour his trust whenever he is trusted with anything, and
must be a good neighbour of his neighbours."1
COMMENTARY: Most ulama (Scholars) say that it was the water remaining in the vessel
after the Prophet صلى الله عليه وسلم had performed his ablution. But, some say that it was what
dropped from his limbs as he performed ablution.
To love Allah and His Messenger is a means to get their love. This second degree is much
higher than the first, but both degrees are interrelated.
However, the Prophet صلى الله عليه وسلم made it clear that the claim to love Allah and His
messenger must be substantiated by obeying their commands -doing what they have asked
should be done and abstaining from what they have forbidden. Such things as concern
rights of fellow men are more important to observe.
IGNORING A HUNGRY NEIGHBOUR SHOWS LACK OF FAITH
(٤٩٩١) وَعَنَ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَيْسَ الْمُؤْمِنُ بِالَّذِى يَشْبَعُ
وَجَارُهُ جَائِةٌ إِلى جَنُبِهِ رَوَاهُمَا الْبَيْهَقِىُّ فِى شُعَبِ الْإِيمَان.
صلى الله عليه وسلم Sayyiduna Ibn Abbas narrated that he heard Allah's Messenger .4991
say, "He is not a perfect believer who satiates himself while his neighbour next to
him is hungry."2
COMMENTARY: It can never be excepted of a perfect Muslim that he knows about a
hungry neighbour but fails to feed him. Who can be more negligent?
WARNING TO A RUDE WOMAN
(٤.٩٢) وَعَنْ آنِي هُرَيْرَةٍ قَالَ قَالَ رَجُلْ يَا رَسُولَ اللَّهِ إِّ فَلَائَةٌ تُذُكَرُ مِنْ كَفْرَةٍ صَلَاتِهَا وَ صِيَّامِهَا
وَصَدَقَتِهَ ا غَيْرَ أَتَّمَا تُؤْذِىٌ جِيْرَاتُهَا بِلِسَائِهَا قَالَ هِىَ فِ النَّارِ قَالَ يَا رَسُولَ اللَّهِ فَاتَّ قُلَانَةً تُذْكَرُ قِلَّهُ صِيَامِهَا
وَصَدَقَّتِهَا أَوْ صَلَاتِهَا وَإِنَّهَا تَصَدَّقُ بِالْإِثْوَارِ مِنَ الْأَقِطِ وَلَّا تُؤْذِئْ بِلِسَائِهَا جِئْرَاتَمَا قَالَ هِىَ فِى الُنَّةِ۔ (رواه
احمد والبيهقى فى شعب الإيمان)
4992. Sayyiduna Abu Hurayrah رضى الله عنه narrated that a man submitted, "0
Messenger صلى الله عليه وسلم of Allah, a certain woman is remembered for offering very
much salah (prayer), fasting very often and giving plenty of charity but she is a
nuisance to her neighbour because of her nasty tongue." He said, "She will go to
1 Bayhaqi # 1533.
2 Bayhaqi in Shu'ab ul eeman # 506, Musnad Ahmad 1-55.

451
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
hell." The man submitted about another woman as being known for some
(occasional) fasting, little charity and not very much salah (prayer) but for giving
pieces of curd as charity and for not bothering her neighbours with her tongue. He
said, "She will be admitted to paradise."1
COMMENTARY: Religion depends on discharging the prescribed duties and abstaining
from sin and disobedience. Nothing will be achieved by pursuing the supererogatory and
neglecting the essential, meaning the obligatory. Many ulama (Scholars) and the righteous
are prone to this weakness. The ulama (Scholars) abandon such things as it is wajib
(obligatory) to act on and the righteous fail to acquire the knowledge that it is wajib
(obligatory) to obtain. Both are involved in neglecting the wajib (obligatory).
As for the shaykhs (leading religious scholars) and Sufis who are known for both learning
and putting to practice, they give the same importance to observing the wajib (obligatory) as
they do to the keeping away from the sin of abstaining from the wajib (obligatory). In a
sense, they give more importance to giving up and so pursue the principles of the wise
physicians that prevention is preferred to medicine. They ask the patient to first take
precautionary measure and they prevent him from certain things. Then they give him
medicine. So, too, the shaykhs (leading religious scholars) and Sufis first get their disciples
to make repentance.
Just as a patient who does not abstain from the harmful cannot get better with whatever
costly medicine he takes, so too a Muslim who does not abstain from sin and does not keep
away from neglecting the wajib (obligatory) duties will not gain from worship and the
supererogatory. It is to this very fact that the kalimah tawhid point out. It begins with a
negative word - a denial - and then makes a confirmation. The attributes of seizure
predominate the attributes of confirmation because the latter are essential and expected but
the former are not guaranteed.
(٤٩٩٣) وَعَنْهُ قَالَ إِثَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَفَ عَلَى نَاسِ جَلُوْسٍ فَقَالَ أَلَّا أُخْبِرُكُمْ مِخَيْرِكُمْ
مِنْ شَرِّكُمْ قَالَ فَسَكُتُوْا فَقَالَ ذلِكَ ثَلْثَ مَرَّاتٍ فَقَالَ رَجُلْ بَلَى يَا رَسُولَ اللَّهِ آَخْبِرْنَا بِخَيْرِنَا مِنْ شَرِّنَا فَقَالَ
خَيْرُكُمْ مَنْ يُرُجِى خَيْرُهُ وَيُؤْ مِنُ شَرُّهُ وَشَرُّكُمْ مَنْ لَا يُرْجِى خَيْرُهُ وَلَا يُؤْمِنْ شَرُّهِ - رَوَاءُ التِّزْمِذِىُّ وَالْبَيْهِقِىُّ فِىْ
شُعَبٍ الْإِئْمَانِ وَقَالَ الِّزْمِذِىُّ هَذَا حَدِيثٌ حَسَنْ صَحِيُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4993
stood by certain people who were seated and asked,, "shall I inform you of the best
of you and the worst of you?" They observed silence (fearing that he would name
each of them and disclose whether he was pious or wicked). So, he repeated his
question three times, and a man then submitted, "Of course, O Messenger of Allah,
do inform us of the best of us and the worst of us." He said "The best of you is he
from whom his good is expected and his evil is not apprehended while the worst of
you is he from whom his good is not anticipated and his evil is feared."2
COMMENTARY: Apart from the best and the worst mentioned in the hadith (tradition),
there also are a person from whom people might expect good but do not feel safe from his
1 Musnad Ahmad 2-440, Bayhaqi in Shu'ab ul eeman # 5946.
2 Tirmidhi # 2263 (2230), Bayhaqi in Shu'ab ul eeman Musnad Ahmad # 3808.

452
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
.
mischief, and a person from whose evil they are safe but do not hope for any good from
him. Such kinds are neither the best nor the worst.
PERFECT MUSLIM & PERFECT BELIEVER
(٤٩٩٤) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ تَعَالِى قَسَوَ بَيْتَكُمْ آَخْلَاقَكُمُ
كَمَا قَسَوَ بَيْنَكُمْ أَزْزَاقَكُمُ إِثَّ اللَّهَ يُعْطِئِ الدُّنْيَا مَنْ لُحِبُّ وَمَنْ لَّايُحِبُّ وَلَّا يُعْطِى الدِّيْنَ إِلَّ مَنْ أَحَبَّ
فَمَنْ أَخْطَاءُ اللّهُ الدِّيْنَ فَقَدْ أَحَبَّهُ وَالَّذِى نَفْسِئٍ بِبَدَةُ لَّا يُسْلِمَ عَبْدْ حَتَّى يُسْلِمَ قَلْبُهُ وَلِسَانُهُ وَلَّا يُؤْمِنُ حَتییَا
مَنُ جَارە پِوَائِقئ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .4994
said, "Surely, Allah, the Exalted, has divided among you your manners just as He
has divided among you your provision. Indeed, Allah, the Exalted, grants (the
things of) the world to those whom He loves (like, Sayyiduna Sulayman (> Jingle, the
Prophet, and Uthman a+, the sahabi, and so on), and to those whom He does not
love (like, the pharaoh, and so on). But, He does not give religion except to those
whom He loves. Hence, he whom Allah has given religion is, indeed, loved by Him.
By him in whose hand is my soul, a man is not a Muslim till his heart and his
tongue (too) submit. And, he does not believe (meaning, is not a believer) till his
neighbour is safe from his mischief."1
COMMENTARY: The submission of the heart is to purge it of false beliefs and ideologies.
The Islam of t he tongue is to preserve it of meaningless talk. Moreover, their Islam is that
confirmation and declaration on which faith is based. It means that when the outer and
inner beliefs and concepts of a person and identical then that is evidence of his faith and his
Islam being perfect. This is why only the heart and the tongue are mentioned. They are the
axis on which faith and Islam depend.
MUTUAL LOVE LEADS TO UNITY
(٤٩٩٥) وَعَنْ آَنِيٍ مُرَيْرَةَ آَّ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُؤْمِنُ مَأْلَفْ وَلَا خَيْرَ فِيُمَنُ لَا يَأْ لَفُ وَلَّا
يُؤْلِفُ- رَوَاهُمَا أَحْمَدُ وَالْبَيْهِقِيُّ فِيْ شُعَبِ الْإِيمَانِ-
4995. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said 'A
believer is friendly (and intimate). And, there is no good in him who is not friendly
and is not loved (as a friend by others)."2
COMMENTARY: A believer loves others and they love him. This is what one version of the
hadith (tradition) says.
Teebi am >, says that perhaps the word is used to emphasise that a believer is one who
loves. As it stands in the translation it means that Muslims are cordial to each other. It is
through mutual affection that they unite together. If they lose the spirit of mutual affinity
then they will be divided and disperse. Accordingly. Allah says;
1 Musnad Ahmad 1-387, Bayhaqi in Shu'ab ul eeman # 5524.
2 Musnad Ahmad 2-400 Bayhaqi # 8119.

453
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
كُنْتُمْ أَعْدَاءٌ فَلَّفَ بَيْنَّ قُلُوْبِكُم الاية
{ ... you were enemies and He joined your hearts together.} (3: 109)
In this way, He made clear that the mutual love and intimacy of the Muslims is a great
blessing for them. This subject is treated in the Quran at many places.
FULFILLING NEED OF A MUSLIM
(٤٩٩٦) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَفْى ◌ِأَحَدٍ مِنْ أُقَّتِيْ حَاجَةً يُّرِيْدُ آَنْ
يَّسْرَّهُ بِهَا فَقَدْ سَزَّنِيٍ وَمَنْ سَرَّنِيٍ فَقَدْ سَرَّاللّهَ وَمَنُّ سَرَّ اللَّهَ ادْخَلَهُ اللَّهُ الْجَنَّةُ -
4996. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger said, He who
provides to anyone of my ummah his need aiming thereby to please him, indeed
pleased me. And, he who pleases me has indeed pleased Allah. And he who has
pleased Allah, Allah will admit him to paradise."1
COMMENTARY: Khatib رحمه الله has cited the hadith (tradition) of Anas رضى الله عنه in Jami'
Saghir in these words "He who provides the need of his brother Muslim will earn
performing Hajj (pilgrimage) and umrah."
REMOVING A MUSLIM'S DIFFICULTY
(٤٩٩٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ آَغَاثَ مَلْهُوْفًا كَتَبَ اللَّهُ لَهُ ثَلْقًّا وَسَبُعِيْنَّ مَغُفِرَةً
وَاحِدَةً فِيْهَا صَلَاءُ أَهْرِهِ كُلِّهِ وَثِنْتَانٍ وَسَبُعُوْنَ لَهُ دَرَجَاتٌ يَوْمَ الْقِيْمَةِ.
4997. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who helps an oppressed, will have Allah record for him seventy three (blessings of)
forgiveness, one of which is enough to (improve and) set right all his affairs (of the
world and the hereafter). The (remaining) seventy two will serve to raise the ranks
for him on the day of resurrection."2
COMMENTARY: Only the Prophet صلى الله عليه وسلم knows the exact meaning of seventy three
blessings of forgivness. This number could signify numerous. Or, one forgiveness in
enough for all sins while the remaining will raise his rank (in paradise).
CREATURES ARE DEPENDANTS OF ALLAH
(٤٩٩٨-٤٩٩٩) وَعَنْهُ وَعَنْ عَبْدِ اللهِ قَالَا قَالَ رَسُولُ اللهِ صلى الله عليه وسلم الْخُلْقُ عَيَالُ اللَّهِ فَأَحَبُّ الْخُلْقِ
إِلَى اللَّهِ مَنْ أَحْسَنَ إلى عَيَّالِهِ رَوَى الْبَيْهِقِيُّ اَلَّأَ حَادِيْثُ القَلَائِة فِي شُعَبِ الْإِيمَانِ.
4998 & 4999. Sayyiduna Anas رضى الله عنه and Sayyiduna Abdullah رضى الله عنه narrated that
Allah's Messenger صلى الله عليه وسلم said, "All creatures are dependents of Allah. The
dearest of His creatures to Allah is he who treats His dependents kindly."3
COMMENTARY: The Arabic word is (Jue) (ayaal). It means 'dependents. Allah is
responsible to raise them, provide them food and drink and their needs. He says:
1 Bayhaqi # 8635.
2 Bayhaqi # 8670.
3 Bayhaqi in Shu'ab ul eeman # 8170, 8447, 8448.

454
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّ عَلَى اللّهِرِزُقُهَا
{And there is not creature on the earth but upon Allah rests its sustenance.} (11: 6)
QUARRELLING NEIGHBOURS
(٥٠٠٠) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللّه عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اقَلُ خَصْمَيْنِ يَوْمَ الْقِيمَةِ جَارَانٍ.
(رواه احمد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .5000
duy said, "On the day of resurrection, the first two disputants will be the quarrelling
neighbours."1
COMMENTARY: The first case that will come up for reckoning on the day of resurrection
after the fate of the inmates of hell is sealed will be of two neihbours complaining against
one another of violation of rights and harassment.
However, according to another tradition, the first thing about which reckoning will be
called will be salah (prayer). And, yet another says that it will be about blood. The ulama
(Scholars) say that the first case about right of Allah will be concerning salah (prayer), about
rights of fellowmen will be blood and about disputants will be the two quarrelling
neighbours.
CURE OF HARDHEARTEDNESS
(٥٠٠١) وَعَنْ آَيْ هُرَيْرَةَ أَثَّ رَجُلًا شَكُى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَسْوَةَ قَلْبِهِ قَالَ امْسَعُ رَأْسَ الْيَّتِيْمِ
وَأَطْحِمِ الْمِسُكِيْنِ- (رواه احمد)
5001. Sayyiduna Abu Hurayrah us a >, narrated that a man complained to the
Prophet صلى الله عليه وسلم about being hard-hearted. He said, "Stroke the head of orphans
and feed the poor."
CARE FOR WIDOWED DAUGHTER
(٥٠٠٢) وَعَنْ سُرَاقَةَ بْنِ مَالِكٍ أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَلَا آَدُلُّكُمْ عَلَى أَفْضَلَ القَّدَقَّةِ إِبْنَتُكَ
مَرُدُوْدَةٌ إِلَيْكَ لَيْسَ لَھَا كَاسِبٌ غَيْرَك- (رواه ابن ماجه)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Suraqah ibn Maalik .5002
asked, "Shall I not tell you of the most excellent sadaqah (charity)? It is to care (and
provide sustenance) for your daughter who is sent back to you, there being no on to
provide for her, but you."2
1 Musnad Ahmad 4-151.
2 Ibn Majah # 3667, Musnad Ahmad 4-175.

455
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
CHAPTER - XVI
LOVE OF ALLAH & FOR ALLAH
بَاب الْحُبُّ فِى اللهِوَمِنَّاللَّهِ
The relationship of servitude with the worshipped Being and the love of Him should be
free of ostentation and base desires. Rather, the love should be merely for Allah's pleasure.
As for love for Allah, any kind of relationship with a creature and loves for him should be
only for the sake of Allah and only in His path without any worldly aim or profit. It should
be merely to please Allah.
SECTION I
الفضل الأول
UNITY OR DIVERGENCE HERE WILL BE REFLECTED IN THE NEXT WORLD
(٥٠٠٣ .٥٠٠٤) عَنُ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَرْوَاُ جُنُوْلْ مُجَنَّدَةٌ فَمَا تَعَارَفَ
مِنْهِالْتَلَفَ وَمَا تَتَاكَّرَ مِنْهَا اخْتَلَفَ - رَوَاهُ البُخَارِىُّ رَوَاهُ مُسْلِمْ عَنْ آنٍ هُرَيْرَةَ-
5003. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said,
"Souls were as hosts gathered at a place (before being assigned to bodies). They
who know each other (because of familiarity) are friendly (in this world too). But,
they who did not know each other will remain aloof."1
5004. Sayyiduna Abu Hurayrah ca +, narrated it too.2
COMMENTARY: The ulama (Scholars) say that the souls of all the bodies created so far in
this world or which will be created till the Last Hour, were brought into existence much
earlier than their respective bodies. They exist in the world of souls and when the body of
anyone is created it is moved to its body.
Therefore, is the beginning of the creation from infinity, Allah gathered the souls together
in the form of ants to get from them their affirmation of His divinity (and being Lord), their
pledge. The souls that became familiar to each other at that time and the souls that did not
become familiar to each other retained the acquaintance and intimacy or the lack of it after
moving into their bodies. We may express this idea in different words. The pious people
who love each other, or the evil people who gang up together in this world were friends or
colleagues even as souls. And the pious who keep away from the wicked here, unfamiliar
with them as souls.
The familiarly persists in this world only because of Divine inspiration. Allah puts their
emotion into their hearts in this world when they move into their bodies.
CREATURES BE FRIEND WHOM ALLAH ENDEARS
(٥٠٠٥) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّ اللّهُ عَلَيْهِ وَسَلَّمَ إِرّ اللّهَ إِذَا أَحَبَّ عَبْدًّادَعَا جِبْرَنِيُلَ
فَقَالَ إِنْ أُحِبُّ فُلَانًا فَأَحِبَّهُ قَالَ فَيُحِبُّهُ جِبْرَئِيُلُ ثُؤَّ يُنَادِىُ فِي السَّمَآءِ فَيَقُولُ إِنَّ اللَّهُ يُحِبُّ فُلَانًا فَأَحِبُوُهُ
1 Bukhari # 3336.
2 Muslim # 159. 2638.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
456
فَيُحِبُّهُ أَهْلُ الشَّمَآءِ ثُمَّ يُؤْضَعُ لَهُ الْقُبُوُلُ فِى الْأَرْضِ وَإِذَا أَبْغَضَ عَبْدًا دَمَا جِبْرَئِيْلَ فَيَقُولُ إِّى أُبُغِضُ
قُلَانَا فَابُفِضْهُ قَالَ فَيُبْغِضُهُ جِبْرَئِيْلُ ثُنَّ يُنَادِى فِى أَهْلِ السَّمَآءِ إِّ اللّهُ يُبْغِضُ فُلَانًا فَأَبْخِضُوْهُ قَالَ
فَيُبْخِضُوْنَهُ ثُؤَّ يُؤْضَهُ لَهُ الْبَخْضَاءِ فِي الْأَرْضِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5005
said, 'When Allah loves a person. He calls Jibril (> Jule and says, 'I love so and so.
Hence, you too must love him.'
He said further, Jibril (>_JI Ale begins to love him and announces in the heaven,
saying, 'Allah loves so and so. Hence, you too must love him. The dwellers of
heaven then begin to love him. Thereafter, love (and approval) for him is places in
the earth. (So, all mankind and jinn begin to love him)."
"When Allah does not like a person. He calls Jibril (> Jule and says, 'I do not like so
and so. Hence, you too must dislike him.' Accordingly, Jibril ,>Jule begins not to
like him and announces to the dwellers of heaven, 'Surely, Allah does not like so-
and-so. Hence, you should not like him too."
He said further, "They begin not to like him. Thereafter, dislike for him is placed in
the earth."1
COMMENTARY: Allah's love of a creature is manifest in His blessings on him, guiding
him and showing mercy to him. His dislike takes the form of punishment. The angels make
istighfar for him, praise him and pray for him to Allah. Love for the person could also be in
its general sense: to be inclined to him and crave to meet him.
Mulla Ali Qari atu, said that it is more proper to go by its general and original sense. The
reason is that if the original meaning of anything is suitable then the implied meaning must
not be adopted. Moreover, when the original meaning is applied, it stands to reason that
the angels will make istighfar and pray for him.
LOVE OF EACH OTHER FOR ALLAH'S SAKE
(٥٠٠٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ اللَّهُ تَعَالِى يَقُولُ يَوْمَ الْقِيْمَةِ آَيْنَ
الْمُتَحَابُونَ بِّلَالِ الْيَوْمَّ أُظِلُّهُمْ فِي ظِلّئْ يَوْمٌ لَا ظِلَّ إِلَّا ظِلّى- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5006
said, "On the day of resurrection, Allah the Exalted will ask, 'where are they who
love each other for my glory's sake? (meaning, for the sake of my pleasure to earn
more reward). Indeed I shall bring them, today under my shade - the day when
there is no shade but My shade."2
COMMENTARY: Allah's shade means the shade of the throne as stated explicitly in some
ahadith (tradition). It could also refer to Allah's mercy and protection as the king is said to
be Allah's shade on the earth. Or, it could mean the comforts and blessings that Allah will
shower on them on the day of resurrection, for this word (Jb) (Zill) is used in Arabic in the
sense of comfort. A life of happiness and comfort is (J.lbs).
1 Muslim # 157-2637, Bukhari # 3209, Musnad Ahmad 2-247, Muwatta Maalik # 51. 5-15.
2 Muslim # 37. 2566.

.
Vol.4
Translation & Commentary of MISHKATUL MASAABIH
457
LOVE FOR ALLAH'S SAKE
(٥٠٠٧) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَكَّ رَجُلًّا زَارَ آَخَّا لَهُ فِيْ قَرْيَةٍ أُخْرِى فَارٌ صَدَ اللَّهُ لَهُ عَلى مَدُزَ
جَتِهِ مَلَكَّا قَالَ أَيْنَ تُرِيْدُ قَالَ أُرِيْدُ آَخَّا لِيُ فِيْ هَذِهِ الْقَرْيَةِ قَالَ هَلْ لَكَ عَلَيْهِ مِنْ نِعْمَةٍ تَرُبُّهَا قَالَ لَّا غَيْرَ آئِِّ
أَحْبَبْتُهُ فِي اللَّهِ قَالَ فَإِِّ رَسُولُ اللَّهِ إِلَيْكَ بِأَّ اللَّهُ قَدْ أَحَبَّكَ كَمَا أَحُبَبْتَهُ فِيُّهِ- (رواه مسلم)
5007. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "A
man set out to visit one of his brothers in another village. Allah appointed an angel
to wait for him on his path. He asked him (when he arrived), 'where are you
headed?' He said, 'I intend to visit a brother of mine in this village.' He asked, 'Do
you against him some bounty to reclaim?' He said, 'No. I only (visit him because I)
Love him for the sake of Allah.' He said, 'I am Allah's messenger sent to you give
you glad tidings that Allah loves you just as you love him (your brother) for His
sake,1
COMMENTARY: Loving anyone for the sake of Allah fetches one Allah's love for oneself.
This hadith (tradition) also stresses the virtue of meeting the righteous.
Sometimes Allah sends angels to the righteous and His dear ones and they also speak to
them. However, this was exclusive to the past ummahs because now no prophet will be sent
and the coming of the angels has ceased.
THOSE WHO LOVE THE RIGHTEOUS WILL BE WITH THEM IN THE HEREAFTER
(٥٠٠٨) وَعَنِ ابْنِ مَسْعُوٍْ قَالَ جَاءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ تَقُوْلُ فِى
رَجُلٍ أَحَبُّ قَوْمًا وَلَمُ يَلْحَقُ بِهِمْ فَقَالَ الْمَرُءُ مَعَ مَنْ أَحَبَّ - (متفق عليه)
صلى الله عليه narrated that man came to the Prophet رضى الله عنه Sayyiduna Ibn Mas'ud .5008
, and asked him, "O Messenger of Allah, what do you say about a man who loves
a people (like the ulama (Scholars), the righteous, etc) but he does not keep pace
with them (by acquiring their knowledge)?" He said, "The man will be with those
whom he loves."2
COMMENTARY: He who loves a scholar will be with him on the day of resurrection.
However, perfect love is one that takes one to the same level of learning and practice But
simple conviction and love too is a means to being together. They will be resurrected with
them and will keep their company in the hereafter.
Mulla Ali Qari ale>, said that the hadith (tradition) conveys a general application that a
person will be with those whom he loves whether they are pious or wicked. His view is
upheld by another hadith (tradition):
الْمَرُهُ عَلی دِیْنِ خَلِيْلِه
"A man pursues the religion of his friend." (# 5019, following)
This means that those people who are attached to the ulama (Scholars), the righteous and the
elders have glad tidings in this hadith (tradition) of an auspicious death (on faith) and
1 Muslim # 38-2567.
2 Bukhari # 6169, Muslim # 165-2640.

458
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
success in the hereafter. As for those who keep company of the evil and of Allah's enemies,
they should take heed from this hadith (tradition).
(٥٠٠٩) وَعَنْ آَنَسٍ أَبَّ رَجُلًا قَالَ يَا رَسُولَ اللُّهِ مَتَّى السَّاعَةُ قَالَ وَيُلَكَ وَمَا أَعْدَدْتَ لَهَا قَالَ مَا أَعْدَدْتُ لَهَا
إِلَّا إِّْ أُحِبُّ اللّهُ وَرَسُوْلَهُ قَالَ أَنْتَ مَعَّ مَنْ أَحْبَبْتَ قَالَ أَنَسْ فَمَارَ أُيَتُ الْمُسْلِمِيْنَ فَرِحُوْا بِقَىْءٍ بَعْدَ الَِّ
سُلَامِ فَرَحَهُمْ بِهَا - (متفق عليه)
5009. Sayyiduna Anas us in», narrated that a man asked, "O Messenger of Allah,
when will the Last Hour come?" He asked (in response), "woe to you! How are you
ready for it?" He submitted, "I have made no preparation for it, but I do love Allah
and His Messenger." He said, "You will be with whom you love." Anas que an (+)
added "I had not observed the Muslims as happy about anything after their Islam
as they were on hearing this."1
COMMENTARY: Certainly this man was not without actual worship but he did not
mention it out of humility. He concealed his servitude. This is what a sincere believer does.
Besides, love of Allah and His Messenger صلى الله عليه وسلم are the essential things of religion.
Different forms of worship follow because of the love spontaneously. He mentioned only
love of Allah and His Messenger ,la . because by itself it is the highest degree in the
Allah loves him who loves Allah as, indeed, He says:
◌ُحِبُّهُمُ وَيُحِبُّونَه
{ ... Whom He loves and who love Him.} (5: 54)
and
إِنْ كُنْتُمْ تُحِبُّونَ اللَّهُ قَاتَُّوْنِ يُحْيِبُكُمُ اللَّهُ
{If you love Allah then follow me, Allah will love you.} (3: 31)
Once a person is blessed with love of Allah, there is no doubt whatever of his success in the
hereafter.
If anyone loves another to the extent hat his love overrides all other things including his
wealth, family and his own life then he keep attached to whom he loves. He is counted
among the associates of his beloved and he does only what his beloved commands him to
do or what pleases his beloved and abstains from every thing the beloved does not like.
Hence if you love Allah then establish your claim by your belief, words and deeds.
Discharge the fard (compulsory) and wajib (obligatory) duties. Adopt every such thing as
pleases Allah and do not approach whatever He forbids. The famous Sufi woman Rabi'ah
Busri ales, said:
هُذَا لَعُمْرِى فِى الْقِيَاسِ بَدِيُهْ
تَعْصِ الْإِلَةَ وَأَنْتَ تُظْهِرُ حُبَّه
إِنَّ الْمُحِبُّ لِمَنْ يُحِبُّ مُطِيْهُ
لَوْ كَانَ حُبُّكَ صَادِقًّا لَا طَعْتَّهُ
{You disobey the Creator yet claim to love him
By my life, this cannot be imagined! Were your love true, you would VC obeyed
Him
1 Bukhari # 6167, Muslim # 161-2639.

459
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
1
The lover is ever faithful to the beloved!]
The words of the Prophet صلى الله عليه وسلم that the love of the Prophet صلى الله عليه وسلم would be
enough to get them his company in paradise pleased the Muslims tremendously.
Previously they were under the impression that they would have to work for it very much.
Allamah Imad us din Isma'il ibn Umar ibn Kathir ata>, has mentioned in his tafsir that
رضى الله (narrated that one of the sahabah (Prophet's Companions رضى الله عنهاا Sayyidah Ayshah
and submitted, "O Messenger of Allah, you are dearer صلى الله عليه وسلم came to the Prophet عنهم
to me then my life, my family and children. At home, I am lost in thinking of you and when
I become restless without you. I come to you quickly. Then I get peace on seeing you. When
I think of death, you will go to paradise and to its highest rank with the prophets and if
Allah admits me to paradise, I might not meet you." The Prophet صلى الله عليه وسلم did not
enlighten him till he got a revelation:
وَمَنْ يُطِعِ اللَّهَ وَرَسُوْلَهُ فَأُولَئِتَ مَعَ الَّذِيْنَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِّيْنَ وَالشَّدِّيْقِيْنَ وَالشُّهَدَآءِ وَالصُّلِحِينَ
{All who obey Allah and the Messenger are in the company of those on whom is the
grace of Allah - of the prophets, the sincere, the witnesses and the Righteous ... } (4: 69)
Being togather does not mean that the lover and the beloved will be in the same rank and
degree of paradise. Rather according to a hadith (tradition), those of the higher ranks will
visit the lower ranks and they will all assemble in the gardens of paradise and meet each
other, Those of the higher ranks will recall the blessings of Allah on them, and these others
will be hospitable to them serving them what they desire.
Degrees of following anyone and the necessary commands are different. Hence, love will
be counted of the same rank as that of the compulsory commands. The degree of
companionship will be compatible to the degree of love and kind treatment.
PIOUS & EVIL COMPANIONS
(٥٠١٠) وَعَنْ أَبيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْجُلِيْسِِ الشَّالِحِ وَالسَّوْءِ كَحَامِلٍ
الْمِسْكِ وَنَافِعُ الْكِيْرِ فَكَامِلُ الْمِسْكِ ◌َِّّا أَنْ تُحُذِيَكَ وَآَمَّا أَنْ تَبْتَاءٌ مِنْهُ وَإِمَّا أَنْ تَجِدٌ مِنْهُ رِيحًّا طَيِّبَةٌ
وَنَافِعُ الْكِيْرِ إِمَّا أَنْ تُحُرِقَ ثِيَابَكَ وَإَِّا أَنْ تَجِدٌ مِنْهُ رِيحًا خَبِيْئَةً - (متفق عليه)
5010. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The example of a pious and an evil companion is like the seller of musk and the
blower of the bellows. The seller of musk may give you some gratis, or you may
buy some from him, Or, (if you do not get either way) you will surely sense a
fragrance of it. (In this way, if you get nothing from a pious companion, then it is
not unworthy that you benefit from some moments if his companionship) But, the
blower of bellows may burn you clothing. Or you will get from him a pungent
odour (that upsets your mind from the smoke). In the same way, an evil companion
will cause you to lose both in the world and in the religion or, in the least cause you
loss of your previous time)"1
COMMENTARY: Mulla Ali Qari ala, said that there is advantage in the world and the
hereafter in keeping company of the pious people but total loss in the companionship of
the evil people.
1 Bukhari # 5534, Muslim # 146. 428.