النص المفهرس

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
520
الْمُنْجِيَّاتُ فَتَقْوَى اللَّهِ فِى السِّرِّ وَالْعَلَانِيَةِ وَالْقَوْلُ بِالْحُقِّ فِي الرِّضَى وَالسَّخَطِ وَالْقَصْدُفِى الْغِنَا وَالْفَقْرِ وَآَّا
الْمُهْلِكَاتُ فَهَوَّى مُتْبَهُ وَشُعُ مُطَاءٌ وَاعْجَابُ الْمَرْءِ بِنَفْسِهٍ وَهِىَ أَشَدُّ هُنَّ- رَوَى الْبَيْهَقِيُّ الْأَحَادِيْتُ الْخُمْسَةُ
في شُعَبِ الإِمَانِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5122
said, "There things there are that will give deliverance and three there are that will
destroy. Those that will deliver are:
.
(i) fear of Allah in private and in public,
(ii) speaking the truth when pleased and when displeased (in all
circumstances), and
(iii) being moderate both when wealthy and when poor.
Those that will destroy are:
(i) passion that is pursued,
(ii) greed and miserliness of which one becomes a slave, and,
(iii) regarding oneself highly (and praising oneself very much). This last is the
worst of all."1
COMMENTARY: To speak the truth in all circumstances is not to allow any of one's desires
to interfere in declaring what is true. Whether the circumstances and to whomsoever one
speaks, truth must not be forsaken, whichever side one stands to gain or lose. One must not
flatter an oppressor or a sinner, or blame a pious man with whom one is displeased. Never
must truth be cast overboard.
To exercise moderation is to strike a mean in spending, neither to be exorbitant nor miserly.
Also, a middle path should be followed between poverty and abundance. The ulama
(Scholars) say that one must suffice in earning a livelihood when the necessities of life are
procured and survival is assured. This is better than richness and poverty.
Pursuing passion is condemned because one succumbs to the base desires blindly. This is
such a trait that destroys one. As against this, perfect faith is to submit oneself to Divine
command and the Prophet's صلى الله عليه وسلم Shari'ah (divine law).
While greed and miserliness are innate to man and he cannot be entirely free of them, yet
to surrender to these qualities outright and not be able to do without them leads one to
destruction.
Of the three destructive things, the worst is the last mentioned in the hadith (tradition). It is
to laud oneself and regard oneself as exceptional. Man takes pride in himself. While it is
not very difficult to give up the first two evils and to repent from them, it is nearly
impossible to get rid of the third evil: self praise or self conceit, Man becomes arrogant and
conceited to such an extent that he cannot see his bad deeds as bad. So, he is never
repentant. It is like a bid'ati (or innovator) who repents rarely and he cannot easily come
out of his sin.
1 Bayhaqi # 8252 in Shu'ab ul eeman.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
521
CHAPTER - XXI
OPPRESSION
◌َابُ الظَّلُم
The word (Ab) Zulm is 'to put something at a wrong place, not where it belongs and where
it is used, but at a different place.
This meaning applies to every thing that exceeds its limits. Instead of happening as it
should, it occurs with excess or loss at an unsuitable time and unnecessarily.
This also applies to the common usage of oppression, tyranny, cruelty. Shari'ah (divine
law) also uses this word with the same meaning. However, we must assume 'place' and
'use' to apply to a place and use sanctioned by Shari'ah (divine law). Thus (b) oppression
etc. in the eye of Shari'ah (divine law) will constitute misplacing anything, and exceeding
any thing, beyond the limits set by Shari'ah (divine law).
SECTION I
الفضل الأول
OPPRESSOR WILL BE IN THE DARK
(٥١٢٣) عَنِ ابْنِ عُمَرَ أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الظُّلُمُ ثُلُمَاتْ يَّوْمَ الْقِيَامَةِ - (متفق عليه)
5123. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Oppression (b) (Zulm) will cause excessive darkness (Sub) (zulumaat) on the day
of resurrection."1
(Zulm and Zulumaat are oppressing and oppression and darkness.)
COMMENTARY: On the day of resurrection, the oppressor will be surrounded by darkness
in the gathering place. He will be deprived of the nur (light) that will be deprived of the
nur (light) that will be available to a believer of which Allah says:
يَسْغِى بَيْنَ آَيْدِئُهِمْ وَبِأَيْمَانِهِمْ
{(On the day of resurrection, the light of the believers) will be running before them
and on their right hands (whereby they will get to their destinations)} (66: 8)
Some scholars say that (elulb) darkness refer to the severe (hardships) and chastisement of
the hereafter that will be inflicted on the inmates of hell. Indeed, the word (Sub) Zulumaat
is used in this sense too (severity) in the Quran as in:
قُلْ مَنْ يُتَجِّيُّكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحُرِ
(Say, "who delivers you from the darkness of the land and the sea) (6: 63) (Here, it
asks about losing the path on land and facing a stormy sea. - the Meanings of the
Noble Quran, by Mufti Muhammad Taqi Usmani, note # 17 vi p 248)
OPPRESSOR GETS RESPITE
- (٥١٢٤) وَعَنْ أَبِيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِثَّ اللّهُ لَّيُهْلِىِ الظَّالِمَ حَتَّى إِذَا آَخَذَّهُ لَمْ
يُقْلِهِ ثُمَّ قَرَأَوَ كَذَلِكَ أَخْذُّ رَبِّكَ إِذَا أَخَذَ الْقُرِى وَهِىَ ظَالِمَةٌ الْأَيَّةَ - (متفق عليه)
5124. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger طلى الله عليه وسلم said,
1 Bukhari # 2447 Muslim 57. 2579.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
522
"Surely, Allah grants respite to the oppressor. (He gives him a long life in this
world but will punish him in the next.) But, when He seizes him, after all, He will
not spare him (and he will not avert punishment)." Then, he recited;
وَكَذَلِكَ أَخْذُّ رَبِّكَ إِذَا أَخَذَ الْقُرِى وَهِيَ ظَالِمَةٌ الآية
{And such is the seizing of your Lord When He seizes the townships while they are
doing evil. Surely His seizing in painful, severe.}1 (11: 102)
COMMENTARY: This hadith (tradition) assures the oppressed that they would be avenged
and the oppressor would be punished. Allah says:
وَلَا تَحْتَبَنَّ اللّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ الاية
{Think not that Allah is unaware of what the evildoers work, He only respites them
He to a day when eyes will stare (in terror)} (14: 42)
PASSING THROUGH RUINS OF THE THAMUD & ADVICE TO SAHABAH
رضى الله عنهمم (PROPHET'S COMPANIONS)
(٥١٢٥) وَعَنِ ابْنِ عُمَرَ أَثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا مَرَّ بِالْحِجُرِ قَالَ لَا تَدْخُلُوا مَسَاكِنَ الَّذِيْنَ
ظَلَهُوْا أَنْفُسَهُمْ إِلََّ آَنْ تَكُوْنُوْا بَاكِيْنَ أَنْ يُصِيْبَكُمُ ◌َّ أَصَابَهُمْ ثُوَّ قَنََّ رَأْسَهُ وَأَسْرَءَ الشَّيْرَ حَتَّى
اجْتَازَ الْوَادِىَ - (متفق عليه)
5125. Sayyiduna Ibn Umar رضى الله عنه narrated that when the Prophet صلى اللهعليهوسلم passed
Hijr, he said (to his shabah) (sản>), "Do not enter the (ruins of the) dwellings of
those who (had belied their Messengers , JI ale and had) wronged themselves,
unless you weep (while going in), lest you suffer the same (chastisement) as they
did, suffer." (To go to such places without taking heed and being negligent is to
invite Divine Punishment) Then he covered his head (with a cloak) and went out
rapidly beyond the wadi (valley).2
COMMENTARY: Hijr is the place where the Thammud people of Prophet Salih (JI 4,le
resided. In Madyan to the north of Hijaz is a historical valley, Wadi al Qura. Here, Hijr is
situated about four miles from Tabuk. There were, in this place, dwellings of the Thamud,
They transgressed beyond limit and persecuted their Messenger Salih > Juuls and refused to
obey the command of Allah. Divine punishment was, therefore, awarded to them. Their
dwellings and habitation were destroyed, but their ruins are present to this day. They serve
as a lesson to those who see them, showing how people rise and fall. This hadith (tradition)
refers to the Prophet's ,,leando passage through these ruins during the Battle of Tabuk.
The Prophet , Ale and put a cover on his head and hurried past this place so as not a
glance on the ruins. He did it is that the Muslims might emulate e him. So he followed his
words by a practical example. Perhaps, he hurried through that place also because he was
always overcome by fear of Allah and he was constantly afraid of signs of divine
punishment. This is as one of his sayings:
1 Bukhari # 4686, Muslim # 61. 2583.
2 Bukhari # 4419, Muslim # 39. 2980, Musnad Ahmad 2-66.

523
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
أَنَّا أَعْلَمُكُمُ بِاللَّهِ وَأَخْشَاكُمْ
"I am more aware of Allah and fear him more than you do."1
We learn from this hadith (tradition) that we must neither take up residence in the house of
the rebellious slaves of Allah nor make their regions our native land.
OPPRESSOR WILL HAVE TO REPAY THE OPPRESSED IN THE NEXT WORLD
(٥١٢٦) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَتُ لَهُ مَظْلِمَةٌ لَِّخِيْهِ مِنْ عِرُضِهِ
أَوْشَىْءٍ فَلْيَتَكَلَّلُهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لَّ يَكُوُكَ دِيْنَارْ وَّلَا بِرُهَوْ إِنْ كَاتَ لَهُ عَمَلْ صَالِعْ أُخِذَ مِنْهُ
بِقَدْرٍ مَظْلِمَتِّهِ وَإِ لَّمْ تَكُنُ لَّهَ حَسَنَاتْ أُخِذَ مِنْ سَيِّئَّاتٍ صَاحِبٍٍ فَحُمِلَ عَلَيْهِ- (رواه البخاری)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5126
said, "If any one has been unjust to his brother concerning his honour (by having
backbited him or hurt him physically), or concerning something else (like an
unpaid financial demand or shedding blood etc.), then he must get his forgiveness
today (in this world) before (it is too late and) he has neither dinar nor dirham (to
reimburse him). If (he fails to do it than if) he has any good deeds, then so much
will be taken out of them as offsets his wrong doings (and credited to the
oppressed), But, if he has no good deeds, then the evil deeds of he wronged one
will be taken and laid upon him (enough to compensate the other)."2
COMMENTARY: In the hereafter, the wrongdoer wil be made to pay for his wrongdoing
by surrendering his good deeds enough to write off his oppression or injustice. But, if he
has not sufficient good deeds, or none at all, then the sins of the oppressed person will be
taken away from him and put on the shoulders of the wrong doer, so he will undergo
punishment for his own sin as well as the sins of the other man who will not have to suffer
punishment for such of his own sins as have been laid on the oppressor.
The hadith (tradition) makes clear by its words 'when he has no dirham or dinar' that one
must get one's wrong done to anyone pardoned in this world even if one has to spend
money to get that done. This is much better and easy in this world than having to
surrender one's pities or bear the burden of the other's sins.
As for the words 'as much as will offset his wrongdoing (or injustice), the correct thing is
that the amount and the nature of the pieties and sins will be decided by Allah. Only He
knows how this would be executed and on what basis. However, Ibn Maalik alder, said that
perhaps the pieties and sins that will be exchanged might be 'deeds' offered in kind (like
units). Or, perhaps, blessing and punishment, may be given to one or the other, as are
reward able or punishable against good and bad deeds by Allah, the Most High.
WHO IS A PAUPER
(٥١٢٧) وَعَنْهُ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدُرُونَ مَا الْمُفْلِسُ قَالُوا الْمُفْلِسُ فِيْنَا مَنْ
لَادِرْهَوَّ لَهُ وَلَّا مَتَاءَ فَقَالَ إِنَّ الْمُفْلِسَ مِنْ أُمَّتِيْ مَنْ يَأْتِ يَوْمَ الْقِيمَةِ بِصَلوٍ وَ صِيَامٍ وَ زَكُوةٍ قَدْ شَتَمَ هذَا
1 See Bukhari, hadith (tradition) # 5083.
2 Bukhari # 2449.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
524
وَقَذَفَ هُذَا وَاَكَلَ مَالَ هُذَا وَسَفَكَ دَمَ لهُذَا وَضَرَبَ هُذَا فَيُعْظِى هَذَا مِنْ حَسَنَاتِهِ وَهُذَا مِنْ حَسَنَاتِهِ فَإِبْ
فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْفِى مَا عَلَيْهِ أُخِذَمِنُ خَطَايَا هُمْ فَظُرِ حَتْ عَلَيْهِ ثُقَّ طُرَِّ فيِ النَّارِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5127
asked (his sahabah) (,sans+), "Do you know who a pauper (muflis, of my ummah)
is?" They submitted, "The pauper among us is he who has no dirham and no
.
possessions (with him)." He said, "The pauper among my ummah is he who comes
on the day of resurrection with salah (prayer), fasting zakah (Annual due charity)
(and other good deeds) but also comes having abused this one, accused that one,
devoured property of someone, shed blood of someone, beaten someone (so that he
owns pieties but had claims against him). So, he sits and gives up this pity to this
one and that piety to that one till his good deeds are drained even before he has
paid off what is against him of wrongdoings. Then, he carries their sins hurled at
him till he himself is cast into the fire."1
COMMENTARY: Those who deprive others of their rights will neither be forgiven in the
hereafter nor will intercession be accepted for them. However, Allah might please the
wronged one by showering bounties on him and get him to forgive the oppressor.
Nawawi als, said that a poor man by worldly standards cannot be called a real poor man
because poverty in this sense is ephemeral and ends with death or, in fact, in one's lifetime
occasionally. But, the poverty mentioned in the hadith (tradition) is eternal. One who is
involved in such a poverty suffers overall destruction.
RIGHTS OF FELLOW-MEN WILL HAVE TO BE PAID
(٥١٢٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَتُؤْذَّكَّ الْحُقُوْقَ إِلَى أَهْلِهَا يَوْمّ الْقِيمَةِ حَتَّى يُقَادَ
لِلشَّاةِ الْجُدُجَاءَ مِنَ الشَّاةِ الْقَرْنَاءِ- رَوَاهُ مُسْلِمْ وَذُكِرَ حَدِيْثُ جَابِرٍ ◌ِتَّقُوا الظُّلُمِ فِي بَابِ الْإِنْفَاقِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5128
said, "On the day of resurrection, rights will be paid to the right holders so much so
that retaliation will be seized from the horned sheep for the hornless sheep."2
COMMENTARY: On the day of resurrection like men animals too will have to pay for the
rights of other animals though they are not responsible. The ulama (Scholars) say that it
will not be a retaliation seized from someone responsible but a retaliation of completion.
However, Mulla Ali Qari ats, said that it is not correct to call it so. Rather, it is the normal
kind of retaliation that is seized from someone responsible. This gives rise to a doubt that
since animals are not answerable, how will retaliation be seized from them? The answer is:
(i)
Allah is (JJwi) (Doer of what He intends to do). So, he may do whatever He
wishes and is Able to do it. And (ْوَمَايَسْأَلْ كَمَا يَفْعَل) (And He is not asked about what
He does).
(ii)
Here, sheep is mentioned only to emphasize that every usurper of rights will
be made to pay the person whose rights he has usurped his due. No one will
be spared, and not even the meanest will be denied his due. This second
1 Muslim # 59. 2581, Tirmidhi # 2418, Musnad Ahmad 2-303.
2 Muslim # 60. 2582, Tirmidhi # 2420.

525
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
-
interpretation is more sound.
And the hadith (tradition) of Jabir una +, has been mentioned previously. (see # 1865)
SECTION II
الفضلُ الثَّانِى
EVIL IS NOT REPAID WITH EVIL
(٥١٢٩) عَنْ خُذَيْفَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَكُوْنُوْا إِقَّعَةً تَقُوْلُوْنَّ إِكْ أَحْسَنَّ
النَّاسُ أَحْسَنَّا وَإِنْ تَظَلَمُوْا ظَلَهُنَا وَلكِنْ وَيِّنُوْا أَنْفُسَكُمْ إِنْ أَحْسَنَ النَّاسُ أَنْ تُحُمِنُوْا وَإِنْ أَسَاءُ
وا فَلَاتَظْلِمُوا۔ (رواه الترمذى)
5129. Sayyiduna Hudhayfah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not be immaa'h saying, "If people favour us, we shall favoaur them and if they
are unjust to us, we shall be unjust to them. Rather, condition yourself such that if
they favour you, you too show them favour. If they hurt you, do not do them
wrong."1
COMMENTARY: Imma'ah is one who has no sense. He follows the others doing what they
say. The hadith (tradition) uses it for one who insists that he would treat people as they
treat him. The Prophet ,ale ano said, : Do not be like him for, that is contradictory to
religion and intelligence. While good is returned with good, evil too is repaid with good. In
this way it is favour. Besides, retaliation, too, is zulm (oppression, wrong-doing)."
However, the hadith (tradition) could also mean:
(i)
If people do you wrong, do not oppress them. You should not commit excess
against them, but seek retaliation within limits of justice." This is what is legal.
(ii)
Or, do not bind yourself to seek revenge, but also be kind and forgiving to
them.
(iii)
Or, regard good as a return of evil and treat the wrongdoer and unjust with
favour.
Of these three possibilities, the first applies to the common Muslim.
The second applies to the eminent Muslims, meaning those who are the exclusive class of
Muslims.
The third is the best kind concerns the best among the best.
Shaykh Ali Muttaqi at 44>, has spoken of it in a very learned manner that touches on the
mystic. The standard of distinguishing the love of the world and the hereafter is based on
four things.
(1)He who is overcome by love of this world, hurts other people unnecessarily. He does
wrong to them without any reason at all.
(2)He who does not involve in love of the world to such a degree does not take the
initiative in hurting another person. But, if anyone hurts him, he retaliates by hurting this
other only to the extent Shari'ah (divine law) has permitted as retaliation. He does not
exceed the limits.
(3)He whose love of the hereafter is strong and love of this world weak, forgives and
overlooks the wrongdoing of the oppressor against him.
(4)He whose love of the hereafter is too strong, returns injustice and oppression with too
1 Tirmidhi # 2007 (2014).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
526
much favour. This is the rank that is earned by the siddiq (truthful ones) and by the
muqarrabin (the ones who have attained nearness to Allah).
EARN ALLAH'S PLEASURE TO PLEASE THE PEOPLE
(٥١٣٠) وَعَنُ مُعَاوِيَةً أَنَّهُ كَتَبَ إِلى عَائِشَةَ انِ اكْتُّبِىٌ إِلَىَّ كِتَابًا تُوُصِيْنِى فِيْهِ وَلَّا تُكْثِرِىٌ فَكَتَبَتُ
سَلَامْ عَلَيْكَ آَمَّا بَعْدُ فَإِّ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنِ الْتَمَسَ رَضَى اللهُ بِسَخَطِ
النَّاسِ كَفَّاهُ اللهُ مُؤْنَةَ النَّاسِ وَمَنِ الْتَّمَسَ رَضَى النَّاسَ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى النَّاسِ وَالسَّلَامُ
عَلَيك۔ (رواه الترمذى)
رضى الله narrated that he wrote to Sayyidah Ayshah رضى الله عنه Sayyiduna Mu'awiyah .5130
","Write to me a letter giving me instructions, but do not make that very lengthy."
صلى الله عليه وسلم She wrote, "Peace be on you! To proceed! I had heard Allah's Messenger
say, "He who seeks Allah's pleasure though that might bring people's anger Allah
suffices him against their confrontation. But, he who seeks the pleasure of the
people though that might displease Allah, will be entrusted by Allah to the people,'
And, peace be on you."1
COMMENTARY: If anyone does not care whether Allah becomes displeased or not than
Allah does not care for him and leaves his affairs to the people. He does not help him in his
affairs and does not protect him from the mischief of the people. Moreover, He lets them
subdue him and they hurt him and persecute him.
So, the real thing for men to seek in Allah's pleasure. If he is pleased then His creatures will
be pleased too. He who does not seek Allah's pleasure, neither gets Allah's pleasure not the
pleasure of His creatures.
This hadith (tradition) teaches us that salaam should be written on beginning a letter as
well as on concluding it. The first stands for the greeting on meeting and the last for bidden
farewell.
SECTION III
الفَصلُ الثَّالِثُ
EXPLANATION OF ZULM IN THE VERSE 6: 82
(٥١٣١) عَنِ ابْنِ مَسْمُوُدٍ قَالَ لَنَّا نَزَلَكُ الَّذِيْنَ أُمَنُوا وَلَمْ يَلْبِسُؤْآ إِيْمَانَهُمْ بِظُلْبٍ شَقَّ ذَلِكَ عَلَّى اَصْحَابٍ
رَسُوْلِ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ وَقَالُوا يَارَسُولَ اللَّهِ آَيْنَا لَمْ يَظْلِمُ نَفْسَهُ فَقَالَ تَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ لَيْسَ ذَاكَ إِنَّمَا هُوَا الشِّرْكُ اَلَمْ تَسْمَعُوا قَوْلَ لُقْمَانَ لِ بْنِهِ يُبْنَىَّ لَا تُشْرِكُ بِاللُّهِثَّ الشِّرْكَ
لَظُلُمْ عَظِيمٌ - وَفِيْ رِوَايَةٍ لَّيْسَ هُوَكَمَا تَطُونَ إِنَّمَا هُوَكَمَا قَالَ لُقْمَانُ لِإِبْنِه۔ (متفق عليه)
5131. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that when the verse:
.. الخ
الَّذِيْنَ امَنُوا وَلَمْ يَلْبِسُوْآ إِيُمَا تَهُمُ بِظُلُهٍ
{Those who believe and have not confounded their faith with zulm (evildoing) ... }
(6: 82)
1 Tirmidhi # 2414 (2422).

:. 527
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
was revealed, that seemed very difficult to the sahabah (Prophet's Companions) (+)
,They submitted, "O Messenger of Allah . صلى الله عليه وسلم of Allah's Messenger الله عنهم
which of us has not wronged his self?" So, Allah's Messenger صلى الله عليه وسلم said, "That
is not so. It refers only to polytheism. Have you not heard the saying of Luqman to
his son (exhorting him):
لِابْنِه يُسْتَ لَّا تُشْرِكْ بِاللّهِإِنَّ الشِّرُكَ لَظُلُمْ عَظِيُهُ
{O my son! Associate not others with Allah. Surely associating others (with Him) is
a mighty zulm (evil).)
According to another version:
"That is not as you imagine but that is only as Luqman instructed his son."1
COMMENTARY: The sahabah (Prophet's Companions) >, thought that zulm stood
for 'sin.' But, they were convinced that zulm in this verse referred to polytheism.
The question may arise that 'faith and polytheism are contradictory, so how can they be
together? But, a faithful may commit sin. The answer is that in reality faith and polytheism
may be together as they were in Makkah. The idolaters believed in Allah but also
worshipped idols. Polytheism is of two kinds: (ِشِرْكُ فِي الزَّنُوبِيَّة) which is in worship and
reverence and regarding others as good, and these polytheists are few.
And, (ِشِرَكْ فِى الألْوهِيَّة) which is polytheism in worship and reverence and in Allah's main
attributes like creation sustaining, providing needs, etc. There are many polytheists of this
kind who profess to be Muslims. The hadith (tradition) condemns this second kind of
(وَمَايُؤْ مِنْ أَكْفَرْهُمْ ...... مُشْرِ كُونَ) :polytheism. This is as the Quran says
(And most of them believe not in Allah but they are associators (polytheists)} (12:
106)
It may be said also that combining polytheism with faith if to profess belief by the tongue
but harbour polytheism in the heart. The hypocrites are the examples of this. They mix up
outward faith with concealed polytheism in that they affirms faith by their tongue but
inwardly they reject it and are averse to Islam.
Mulla Ali Qari رحمهالله said that the words {(ْإِقَ الشِّرُكَ لَظُلُوْ عَليُو) - associating others is a mighty
zulm (evil)) is to make clear that polytheism is an evil that eliminates faith completely from
(وَمَنُ بَّكفر بالايمان فقدحيط عمله) its roots. Faith and polytheism are never compatible as Allah says
{And whosoever rejects faith, his work has indeed failed.} (5: 5)
In contrast, all other sins are not such as may be incompatible with faith. Accordingly, the
ahlus sunnah (Holy Prophet's practice) wa al-jama'h hold this opinion that no sin apart
from disbelief and polytheism, wipes out faith from its roots. However, the mu'tazillah, the
khawarij and other innovators say that every major sin is contrary to faith. Hence, when
the verse (6: 82), under discussion, was revealed, the sahabah (Prophet's Companions) à>
thought that the verse means by believers and the guided only those who have not
mixed up their faith with sin. Because they could not imagine that polytheism would
confound with faith. So, the Prophet صلى الله عليه وسلم explained to them that in some cases
polytheism may adulterate faith as when a person believes in Allah but associates others in
His worship. So, faith in Allah is accomplished at that very time and this is in terms of its
1 Bukhari # 4629, Muslim # 197-124, Musnad Ahamd 1-424.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
528
dictionary meaning, not from the point of view of Shari'ah (divine law). Because it defines
faith in all Allah's perfect attributes as only for him, and in believing that He is free of all
shortcomings and defects. If not, then it will follow (if we take the word faith in its
dictionary meaning in this verse) that in reality all polytheists and disbelievers possess
faith. It is as Allah says.
وَلَئِنْ سَأَلْتُهُمْ مَنْ خَلَقَهُمْ لَيَقُوْلَنَّ اللّهُ ....
{And if you were to ask them who created them, they would say 'Allah.'] (43: 87)
But, Shari'ah (divine law) does not accept this kind of faith. True faith is that one should
confirms Allah's Being and declare it and, at the same time should not associate anyone in
His chief attributes and in His worship. In fact, Allah has not permitted any such deed as
smacks of polytheism perpetrated openly or in appearance. According to one hadith
(tradition) Qudsi, Allah says:
أَنَا أَخْنَى الشُّرَكَءِ عَنِ الشِّرْكِ
(I am independent of partners associating with Me.)1
DO NOT THROW AWAY HEREAFTER FOR THIS LIFE
(٥١٣٢) وَعَنْ آبيْ أُمَامَةَ آَكَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مِنْ شَرِّ النَّاسِ مَنْزِلَةٌ يَوْمَ الْقِيمَة عَبْدْ
أَذْهَبَ اخِرَتَهُ بِدُنْيًا غَيْرٍهـ (رواه ابن ماجة)
5132. Sayyiduna Abu Umamah -s à+, narrated that Allah's Messenger said, "On
the day of resurrection, the worst of man rank wise, in the sight of Allah, will be a
person who throws away his (prospects of the) hereafter for the sake of (the
interests of) the world of someone else."2
COMMENTARY: As it is, wasting one's prospects in the next for one's own good in this
world is very bad. It is accentuated when one does it for the sake of someone else at the
cost of one's own next life. This is what some selfish people do by helping the cruel and
evil men.
POLYTHEISM & OPPRESSION ARE UNFORGIVABLE
(٥١٣٣) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الدَّوَاوِيِنُ ثَلِقَةُ دِيْوَابٌ لَّ يَغْفِرُ اللّهُ الَّ
شُرَاكُ بِاللَّهِ يَقُولُ اللهُ عَزَّ وَجَلَّ إِكَّ اللّهُ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَدِيْوَاجْ لَا يَتُكُهُ اللهُ تُكُلُمُ الْعِبَادِ
فِيْمَا بَيْنَهُمُ حَتَّى يَقْتَضَّ بَعْضُهُمْ إِنْ بَعْضٍ وَدِيُوَاتْ لَا يَعْبَأُ اللهُ بِهِ كُلُمُ الْعِبَادِ فِيْمَا بَيْنَهُمُ وَبَيْنَّ اللَّهِ
فَذَاكَ إِلَى اللّهِإِنْ شَآءَ عَذَّبَهُ وَإِنْ شَآءَ تَجَاوَزَ عَنْهُ.
5133. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said,
"There are three registers.
(i) There is a register for what Allah shall not forgive and it is ascribing
partners to Allah. Allah, Mighty and Glorious says:
. 1 '400 Ahadith (tradition) Qudsiyah', hadith (tradition) # 289, p 170. (Dar ul Isha'at, Karachi)
2 Ibn Majah # 3966.

529 ·
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
إِركّ اللّهُ لَّا يَغْفِرُ أَنْ تُشْرَكَ بِهِ
{Surely Allah shall not forgive that anything should be associated with Him} (4: 48)
(i) There is a register that Allah shall not leave unconsidered. It is about
people's excesses against each other and they will take requital among
themselves. (Allah will get the persecuted compensated, or will bestow
favours on him induce him to forgive the oppressor)
(ii) There is a register about which Allah does not care. It is about men's
wrongdoing with Allah and is a matter between them and Allah. It is
Allah's concern. If He wishes He may punish for it. If He wishes He may
disregard and condone it (and give no punishment at all). 1
COMMENTARY: The hadith (tradition) makes it clear that if anyone commits evil by
usurping rights of fellow men or hurting any of them, then in the hereafter there will be
escape from reckoning and punishment. Similarly, the sin of polytheism will not be
forgiven. Every sin other than polytheism will depend on Allah's will. He may punish the
perpetrator of a sin or forgive him by his mercy and favour.
PRESERVE YOURSELF FROM CRY OF THE OPPRESSED
(٥١٣٤) وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِيَّاكَ وَدَعْوَةَ الْمَظْلُوْمِ فَإِنَّمَا يَسْأَلُ اللَّهُ حَقَّهُ
وَإِّ اللّهُ لَا يَمْنَّهُ ذَاحَقٍ حَقَّهُ
5134. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Beware of the curse of the oppressed. He asks Allah, the Most High, only for his
right. And, Allah shall not prevent a right-holder from receiving his rights. (He lets
every right-holder get his due)."
HELPING A TYRANT IS FAITHLESSNESS
(٥١٣٥) وَعَنْ أَوْسِ بْنِ شُرَحْيِيْلَ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ تَتَى مَعَ ظَالٍِ لَيُقَوِّيَهُ
هُوَ يَعْلَمُ أَنَّهِ ظَائِمٌ فَقَدُ خَرَجٌ مِنَ الْإِسْلَامِ.
5135. Sayyiduna Aws ibn Shurahbil us a +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "He who walks with an oppressor (meaning supports
and concurs with him) to strengthen him, knowing that he is an oppressor, indeed,
goes out of the folds of Islam (meaning, deprives himself of perfect faith)."2
EVIL OF OPPRESSION
(٥١٣٦) وَعَنْ أَبِيْ هُرَيْرَةَ أَنَّهُ سَمِعَ رَجُلًا يَقُوْلُ إِثَّ الظَّالِمَ لَا يَضُرُّ إِلََّ نَفْسَدْ فَقَالَ أَبُوْ هُرَيْرَةَ بَلَى وَاللّهِ
حَتَّى الْخُبَارَى لَتَهُوُثُ فِى وَكْرِهَا هُزُلَّا بِظُلْمِ الظَّالِمِ - (رَوَى الْبَيْمَقِيُّ الْآَحَادِيْثَ الْأَرْبَعَةَ فِى شُعَبِ الْإِثْمَانٍ)
5136. Sayyiduna Abu Hurayrah « as », narrated that he heard a man say, "The
oppressor harms none but himself." So Abu Hurayrah e a +, said, "Of course, (he
hurts himself but others too are hurt by his ill-omen) and, by Allah, even the
1 Musnad Ahmad 6-240, Bayhaqi in Shu'ab ul eeman # 7473.
2 Bayhaqi in Shu'ab ul eeman # 7675.

530
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
bustard dies in its nest from starvation because of the oppression of the
oppressor."1
COMMENTARY: It is said that the bustard travels long distances to search for its food and
drink. Its nest is generally far off from watering places by many days' journey. It travels
that for, drink water and returns to its nest. Sometimes, a herb has been detected in the
bellies of bustards in Busrah though that particular herd is found in only one region that is
many days journey from Busrah.
A tyrant is so inauspicious that Allah causes rain fall to stop and draught replaces fertility.
The result is provision becomes scarce, and men and animals die in large numbers. Even
the bustard dies in its nest because of thirst. This is why its example is given in this hadith
(tradition). The plight of the bustard is a sign of draught and a dry period.
The oppressor really hurts himself because the harm to the oppressed will be offset when
Allah rewards him for his patience. But, the fate of the oppressor is loss and destruction.
Abu Hurayrah ws a +, confirmed this fact but also said that his tyranny is adverse and
inopportune to others too in some way or other.
It is most probable that these are not the words of Abu Hurayrah & +, himself. Rather,
this topic belongs to some hadith (tradition) that he might have heard from the Prophet
Juleà, Or, he may have deduced this conclusion from a hadith (tradition) that rain ceases
to fall when oppression is rife. Clearly, the animals are the most disturbed because of
scanty rainfall and draught
[The bustard (s)) is mentioned in both Abu Dawud and Tirmidhi in the Book on Food
[.(الطعام)
·
.CHAPTER - XXII
ENJOINING WHAT IS REPUTABLE
بَابُ الْأَمْرِ بِالْمَعْرُوُفِ
The word (معروف) in (امر بالمعروف) enjoining what is reputable is derived from (معرفت) which
means 'to know,' to recognize,' 'to arrive at reality.' These are what we know through
Shari'ah (divine law) and are commanded by Shari'ah (divine law) to follow.
The word opposite to (3)}) is (+). They have no concern with Shari'ah (divine law) and
Shari'ah (divine law) has disallowed them.
The phrases
امر بالمعروف و نہی عن المنکر
are exclusive terminology of the Islamic teachings. They mean to command people to do
what is righteous and to disallow them to do evil - or, enjoin what is reputable and forbid
what is disreputable. This chapter reproduced ahadith (tradition) on this subject.
SECTION I
الْفَضْلُ الأوَلْ
CHANGE WHAT IS AGAINST SHARI'AH (DIVINE LAW)
(٥١٣٧) عَنْ آَبٍ سَعِيْدِنِ الْخُدْرِيِّ عَنْ زَّسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ رَأى مِنْكُمُ تُنُكِّرًا فَلْيُغَيُِّهُ
1 Bayhaqi in Shu'ab ul eeman 7679.

531
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
بِيِّدِمٍ فَإِنْ لَّمْ يَسْتَطِهُ فَإِلِسَانِهِ فَإِنْ لَّمْ يَسْتَطِعُ فَ مِقَلْبِهٍ وَذُلِكَ أَضْعَفُ الْإِيمَانِ - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Sa'eed Khudri .5137
said, "He among you who sees something disapproved (by Shari'ah (divine
law)) must change it with his hand (which implies by using force). But, if he is
unable (do it with force), then he must do it with his tongue (by citing verses of the
Quran and ahadith (tradition) and by reprimanding the door. But, if he is unable (to
use his tongue), then he must do it in his heart (by regarding it as evil and resolving
to use force or tongue whenever he gains ability to do so, and by keeping away
from the doer). And, that (last course) is the weakest form of faith."1
COMMENTARY: This hadith (tradition) mention three options, one after the other, to put
an end to evil, of which the weakest is to regard it had in one's own mind, not being able to
condemn it outwardly. So, when the believers become very weak and are unable to curb
evil by force or by reprimanding the perpetrators, then consider that to be the weakest and
most frail age of faith. If the believers were strong, they would not have sufficed to merely
think of an evil as reprehensible but would have used strong words and physical strength
to put an end to it.
If anyone regards something as evil and exerts himself to curb it then it is what another
hadith (tradition) tells us; "The best form of jihad (crusade) is to speak the truth before a
cruel king. Allah says:
وَلَا آخَافُؤْتَ لَوْمَةً لَّائِچٍ
{and fearing not the reproach of any reproached .... ] (5: 54)
WHO SHOULD DO IT: Some ulama (Scholars) say that the first option to stop evil by
force is to be exercised by those believers whom Allah has vested with authority. They
include a king, ruler, etc. It is their responsibility to put an.end to evil in their domain and
try to reform the perpetrators of evil.
The second option to admonish and enjoin orally is the responsibility of the ulama
(Scholars). They must urge the people to stay away from evil.
The third option concerns the general body of the Muslims. It is wajib (obligatory) on them
when they see something that is disapproved by Shari'ah (divine law) that they must not
merely turn away from it but, in their hearts, they must consider that as evil and must look
down on the perpetrators with disdain.
Some authorities say of the last phrase that it is the weakest form of faith because if a
Muslim sees something that is evil and does not even think of it as bad but seems to be
satisfied with it and considers it good then he will not remain a Muslim but become a
disbeliever.
DEGREE OF ENJOINING & FORBIDDING: We must know that the degrees of enjoining
the reputable and forbidding the disreputable are comensurate with the degrees of piety
and evil. Thus if it is wajib (obligatory) to do or follow something, then it is also wajib
(obligatory) to enjoin it. So, if it is mustahab (desirable), the need to enjoin is also mustahab
(desirable). In the same way, if anything contrary to Shari'ah (divine law) is of the degree
of haram (unlawful) then to disallow it, meaning to forbid the disreputable, too is wajib
1 Muslim # 78. 49.

532
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
(obligatory). It that is makruh (disapproved) (reprehensible, disapproved, disliked), then to
forbid it is mustahab (desirable).
IF TROUBLE COULD ARISE: The duty to enjoin the reputable and to forbid the
disreputable may be discharged only if there is no fear of trouble arising because of it, or of
the evil becoming intense. If that is likely to happen then it is absolutely not necessary to
discharge this duty.
Similarly, it is also necessary to have hope of acceptance of the enjoining of the
disreputable. Thus is one fears that the person whom he enjoins piety or forbids evil not
heed, then it is not wajib (obligatory) to undertake this duty. However, it certainty is
recommended to do it so that the symbols of Islam are, at feast, demonstrated. However,
Imam Nawawi ata, disagrees with it as we shall see further down in this discussion.
EVEN A SINNER MUST PREACH: The initial words of the hadith (tradition); 'he among
you who sees something disapproved are addressed to every member of the Muslim
ummah. So, this duty of enjoining piety and forbidding evil must be discharge by every
Muslim man or woman, free or slave, and, in fact, even a confirmed sinner.
Thus it is not a condition that only one who abides by piety can enjoin piety otherwise it
would not be proper for him to discharge this duty. The reason is that it is not wajib
(obligatory) to merely enjoin oneself to do a pious work but one must enjoin others to do it,
and if any person neglects or misses one wajib (obligatory), it is absolutely disallowed to
ignore the other wajib (obligatory) for that reason. Of course, sin will accrue on neglecting a
wajib (obligatory). As for the words of the Quran:
لِمَ تَقُوْلُوُنَّ مَا لَا تَفْعَلُنَ
{Why do you say that what you do not} (61: 2)
they do not apply to the duty of enjoining the reputable and forbidding the disreputable.
This verse aims to prevent people from forsaking deeds. It does not disallow anyone to
encourage people to do good. If a person urges others to do good deeds and encourage
them to do pious work but does not do that himself, this verse cautions such a person that
while he is commendable when he enjoins piety of others, yet it is most improper for him
to not abide by what he says. Indeed, this verse does not at all prove that one who fails to
perform righteous deeds should not preach to others. Never thess, there is no doubt in it
that there is nothing better if one who enjoins piety himself follows it, because the advice of
one who does not set an example himself has no effect at all.
NAWAWI'S VIEWS: In Sharh Muslim, Imam Nawawi a des, has explained this hadith
(tradition). He writes that it is wajib (obligatory) to observe the sequence of enjoining piety
and forbidding evil as outlined in the hadith (tradition). The Quran, the sunnah (Holy
Prophet's practice) and the consensus of the ummah make it wajib (obligatory). There is no
second opinion about it. However, some Rawafid disagree, but their opinion is not tenable.
Hence, if anyone discharges this duty in accordance with the aforementioned sequence and
the addressee accepts his preaching, then not accept then that person's duty is discharged
in any case and nothing else is wajib (obligatory) on him.
Besides, the ulama (Scholars) hold that this duty to enjoin piety and to forbid evil is of the
kind kifayah (which means that if one or some people discharge it, the rest are absolved of
the duty). If anyone who is capable of discharging this duty does not do it, then he will be
a sinner unless there is a valid excuse for it. In some cases, this duty is of the form fard

533
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
·
(compulsory)ayn (which means that everyone who knows it, is bound to perform it), For
instance, if evil is taking place where only one person knows of it, or no one else is capable
of nipping it in the bud, like when a man's wife or daughter commits evil, only he is
particularly responsible to eradicate it.
Imam Nawawi als, also writes that possibility of rejection, does not waive the obligation
of enjoining piety and forbidding evil. If anyone imagines that a certain person will not
agree to his enjoining piety and forbidding evil then even in this case it will be wajib
(obligatory) on him to enjoin piety and forbid evil.
The preacher should not worry whether his preaching will be heeded or not. For one,
admonition and exhortation by themselves are very beneficial and do have an effect in
some way or the other at some time for certain. The Quran says:
{ ..... for admonition benefits the believers.} (51: 55)
Secondly, simply on the assumption that one's preaching will have no effect, one cannot
give up one's responsibility. Rather, one must bear in mind that one has to propagate and
spread goodness and check evil so one must be occupied in this effort ceaselessly, for
people went so far as to belie the Messenger (\ Jiule too and refused to heed their advice
and admonition. But the Messengers pallade did not give up the duty of propagating the
truth. What the Quran has said about the Messenger (> Jinde is true for everyone who has
been entrusted the responsibility of enjoining the reputable and forbidding the
disreputable:
وَمَا عَلَى الرَّسُوْلِ إِلَّ الْبَلَاءُ الْمُبِيُّنُ
{The duty of the Messengers is only to convey (the message).} (5: 99)
(To obey or not is the responsibility of the others.)
NOT RULES ONLY: The duty to enjoin piety and forbid evil is not binding on the rulers
alone or the leaders of the Muslims only, nor is it necessary for the ruler to issue a
command to enforce this duty. Rather, it is the duty of the common Muslims too to
discharge this obligation of enjoining piety and forbidding evil. In fact, in current times
when Muslims who hold power and reign of government lag behind in discharging this
duty, it rests on the shoulders of the general body of Muslims to discharge this duty. More
than them it is the ulama (Scholars) and the mashaikh who should bear this responsibility.
Moreover, they must not restrict their field to the common Muslims alone but they must
address the elites too, like the rulers, etc, in a reasonable manner. They must exhort them to
piety and stop them from the evils in which they are involved. The religious elders of the
previous time admonished not merely the masses but they exhorted the kings, rulers and
leaders of the Muslims too, enjoining the reputable and forbidding the disreputable.
QUALIFICATION: This duty must be discharged only by the Qualified who knows what
Shari'ah (divine law) say about what he enjoins or forbids. As for such things as are fard
(compulsory) or wajib (obligatory) or forbidden and are known to all Muslims, like salah
(prayer), fasting, etc. or fornication, wine etc, all Muslims may engage in enjoining piety
and forbidding evil. However, such things verbal or actions, of which the common
Muslims know nothing and as are concern with ijtihad (independent judgement), they
must choose to forbid only such things whose prohibition is agreed by all the ulama
(Scholars). They must not forbid such things about which the ulama (Scholars) disagree,

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
534
particularly according to the school of those scholars who say that every mujtahid1 is
correct.
CHARACTER: Those who engage in enjoining piety and forbidding evil should be careful
to have good manners, They must be cheerful, mild and gentle. They should do this task
only to seek Allah's pleasure, not to earn worldly gains or for personal benefits or ego. If
this is observed, their effort will bear fruit and Allah also grants them reward. If an advice
is to be preferred to anyone, they should not do it in the presence of other people, but do it
secretly. To advise or admonish anyone in the presence of people is to disgrace him.
EXAMPLE OF THE FACILE
(٥١٣٨) وَعَنِ النُّعْمَانِ بُنِ بَشِيُرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَقَلُ الْمُدَاهِنِ فِي حُدُوْدِ اللّهِ
وَأُوَاقِعْ فِيْهَا مَثَلُ قَوْمِ اسْتَهَمُوا سَفِيْنَةً فَصَارَ بَعْضُهُمُ فِيْ آَسْفَلِهَا وَصَارَ بَعْضُهُمْ فِى أَعْلَاهَا فَكَاتَ الَّذِئ ◌ِ
اسَفَلِهَا يَمُرُّ بِالْتَّآءِ عَلَى الَّذِيْنَ فِى أَعْلَاهَا فَتَذَّوْابِهِ فَأَخَذَّ فَأًّْا فَجَعَلَ يَنْقُرُ أَسْفَلَ السَّفِيْنَةِ فَأَتَوْهُ فَقَالُوا مَالَكَ
قَالَ تَأَذَّيْتُمُ بِي وَلَّا بُدَّلِيْ مِنَّ الْمَّآءِ فَإِنْ آَخَذُوا عَلَى يَدَيْهِ الْجُوُهُ وَنَجَوْا أَنْفُسَهُمْ وَإِنْ تَرَكُوُهُ أَهْلَكُوُهُ
وَآَهْلَگُؤْا انْفُسَهُمْ- (رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Nu'man ibn Bashir .5138
said, "The example of one who is not careful of the limits set by Allah and the
one who does not observe them is like that of people who cast lots to sit in a ship
some get below decks and some above. Those above decks get upset by anyone of
those below decks passing them to collect water. So (seeing their inconvenience)
one of those below decks picked up an axe and set out to bore a hole in the bottom
of the ship. They came to him and asked him, what is wrong with you?' He said,
"you are upset because of one (when I come up to fetch water), but water I must
have.' (That left them with two options: ) If they stop him, they will both, save him
and preserve themselves. If they leave him (to himself). They will destroy not only
him but also themselves."2
COMMENTARY: The Arabic word (su) 'not careful' is actually one who is spite of
capability to prevent an act reprehensible in the eyes of Shari'ah (divine law) does not
discharge his obligation of enjoining piety and forbidding evil for whatever reason:
shyness, easy-going, partiality, selfishness, etc.
Being not careful in observing the limits set by Allah is not imposing them in spite of ability
to impose them. Or, it is to be slack in preventing sinners from perpetrating grave sins that
call for the hadd for the prescribed punishment).
The prophet صلى الله عليه وسلم said that if other travelers prevent the man to make a hole in the
ship, they will all be safe with him otherwise all of them will perish. So, too, if people deter
a sinner from his evil, they will save him and protect themselves too from punishment. If
they leave him to himself, not only will be perish but also punishment will descent for evil
1 Mujtahid in he who gives independent judgement based on Quran, sunnah (Holy Prophet's
practice). Etc.
2 Bukhari # 2686, Tirmidhi # 2173 (2180), Musnad Ahmad 4. 273.

535
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
doing and all people will suffer in one or other way. It is as Allah's saying:
وَاتَّقُوْا فِئْنَةً لَّا تُصِيْبَنَّ الَّذِيْنَ ظَلَهُوْا مِنْكُمُ خَاصَّةٌ
{And fear the trial which shall not afflict in particular the evil doers alone among
you.} (8: 25)
(Those who do not resist evil are as liable to be punished as the sinners,)
.
The travellers get their seats in the ship by drawing lots. In the ship by drawing lots. In this
way, some get their seats in the upper decks and some in the lower. Of course, this is stated
only as an example, others seats are not allotted in a ship in this way, but they are given on
the basis of fares. If there are multiple owners of the ship, then perhaps they would cast lots
for seats.
As for the words 'one of them below decks decided to bore a hole.' It is in relation to 'some
of them.' The point is that if only one of all those people decided to do such a thing then the
same command applies as for all.
As for water, most exponents say that the passengers of the lower decks fetches drinking
water. But, some say that these passengers went to decks above to throw into the sea from
the upper decks their urine and stool that they had passed into commodes or vessels in
their own decks. In any case their movements caused inconvenience to the passengers of
the decks above.
One of the exponents has offered this explanation of the hadith (tradition). The prophet
ytle un has compared one who is slack in enforcing the limits of Allah with a passenger of
the upper deck of the ship and one who attracts the limits by committing sin with a
passenger of the lower deck. And his commission of sin and not giving up sin is compared
to the attempt to bore a hole in the ship. The act of preventing the perpetrators of sin from
sinning is compared to holding the hand of one who decides to break the ship.
The benefit of preventing sin is compared to the deliverance and safety of all those
passengers who disallow those who climb up to fetch water or present them from coming up.
And those who do not forbid commission of sin are compared to those who do not
interfere with one who intends to damage the ship.
And the sin of those who do not stop people from committing sin and the fate of those who
perpetrate sin compared to the possibility of the passenger of the upper deck consigning
themselves destruction alongwith those who bear a hole in the ship if they do not prevent
them from boring the hole.
Islam is represented by the ship that carries people of both kinds.
In conclusion, it must be observed that those who forbid are mentioned in the plural
number. This is to emphasise that all Muslims must help, in the best way they can, the man
who discharges the duty of preventing people from committing sin and evil deeds.
The perpetrator of sin is mentioned in singular number to point out that they who commit
sin may be very many in number but in form they defective and incomplete.
FATE OF ONE WHO PRACTICES NOT WHAT HE PREACHES
(٥١٣٩) وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقی فِى
النَّارِ فَتَنْدَ لِقُّ أَقْتَابُهُ فِي النَّارِ فَيَطْحَنُ فِيْهَا كَطَحُنِ الْحِمَارِ بِرَحَاهُ فَيَجْتَمِعُ أَهْلُ النَّارِ عَلَيْهِ فَيَقُوْلُونَ أَىُ

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
536
قُلَاكُ مَا شَانُكَ أَلَّيْسَ كُنْتَ تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَانَا عَنِ الْمُنْكَّرِ قَالَ كُنْتُ أُمُرُكُمْ بِالْمَعْرُوْفِ وَلَّا أَتِيْهِ
وَأَتُّهَاكُمْ عَنِ الْمُنْكِّرِ وَاتِيْهِ- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Usamah ibn Zayd .5139
, said, "On the day of resurrection, a man will be brought and thrown into hell.
His intestines will come out (promptly) in hell and he will go round grinding them
just as a donkey goes round (grinding flour) with its millstone (meaning, he will
move round trampling his intestines under his feet). The inmates of hell (being the
wicked of his time whom he had preached) will close in around him and ask "O
: you! What's wrong with you? Had you not enjoined us to do pious work and forbid
us to do evil? He will agree Yes, I did enjoin you to do pious work, but did not do it
myself. And I did forbid you to do evil, but I did not abstain from it myself."1
COMMENTARY: AS stated previously this man will be punished for not performing
deeds, but he will not be punished for preached and abandoned this duty too, then he
would have been liable for a more severe punishment because he would have neglected
two wajib (obligatory) duties.
SECTION II
الفضلالثانى
PUNISHMENT FOR NOT PREACHING
(٥١٤٠) عَنْ حُذَيْفَةً أَّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَالَّذِى نَفْسِ بِيَدِهِ لَتَأْ مُرُكَ بِالْمَعْرُؤُفِ وَ
لَتَنْهَؤُكَّ عَنِ الْمُنْكَّرِ أَوْ لَيُؤْ شِكِّنَّ اللّهُ أَْ يَّبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ عِنَدِهِ ثُذَّ لَتَدْ عُنَّهُ وَلَا يُسْتَجَابُ
لگھ۔(رواه الترمذى)
5140. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "By
Him who has my soul in His hand, you should enjoin that is pious and forbid what
is evil, or surely, Allah will soon send down on you punishment from Himself.
Then, you will supplicate Him, but you will not get it answered."2
COMMENTARY: The punishment will descent on you in the form of difficulties and
hardships. You will pray for redress but your prayer will go unanswered. In other words,
while prayer may remove other forms of punishment, but the punishments for neglecting
to enjoin piety and forbid evil are not likely to be mitigated by prayer.
Bazzar alus, and Tabarani altos, in his Awsat, have transmitted the hadith (tradition) of
Abu Hurayrah رضى الله عنه that the Prophet صلى الله عليه وسلم said, "There will certainly be one of two
things: you will certainly enjoin piety and forbid evil, or, (in case of neglect of these things)
surely Allah will empower over you your bad people and your righteous will make
supplication but their supplication will not be granted."
BE DISGUSTED WITH SIN
(٥١٤١) وَعَنِ الْعُرْسِ ابْنِ عَمِيْرَةٍ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا حُمِلَتِ الْخُطِيْئَةُ فِي الْأَرْضِ مَنْ شَهِدَ
1 Bukhari # 3267, Muslim # 51-2989, Musnad Ahmad 5-205.
2 Tirmidhi # 2169.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
537
مَا فَكَّرِهَهَا كَانَ كَمَنْ غَابَ عَنْهَا وَمَنْ غَابَ عَنْهَا فَرَضِيَهَا كَات گَمَنْشَهِدَها-(رواه ابوداؤد)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Al- Urs bin Amirah .5141
said, "When sin is committed in the earth and he who sees it is repulsed with it, he
will be like one who was not present (at the site and knows nothing about it). But,
he who is not present when it is committed and (no knowing of its commission)
does not feel repulsed (but approved of it), will be like one who sees it (and
approves of it)."1
COMMENTARY: The hadith (tradition) means that sin must not be taken lightly. A sin is a
sin always. If you see it being done, prevent it physically or by your tongue. If you cannot
do it, then at least think of it as bad. You will be counted among those who did not witness
it being committed. So, it is the heart that decides, not physical body.
EXERT YOURSELF TO CURB EVIL OR FACE DIVINE WRATH
(٥١٤٢) وَعَنْ آَبِيْ بَكْرِنِ الشَّدِّيْقِ قَالَ يَأَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَنُوَْ هذِهِ الْآيَةَ يَأَيُّهَا الَّذِيْنَ أَمَنُوا عَلَيْكُمُ
أَنْفُسَكُمْ لَا يُضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ فَإِّ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِنَّ النَّاسَ
إِذَا رَأَوْا مُنْكَّرًا فَلَمْ يُغَتِرُؤُهُ يُؤْشِكُ أَنْ يَّمْتَّهُمُ اللهُ بِعِقَابِهٍ- رَوَاهُ ابْنُّ مَاجَةً وَالتِّزْمِذِىُّ وَصَخَّحَه وَفِى
رِوَايَةٍ أَبِيْ دَاوُدَ إِذَا رَآؤًا الظَّالِمَ فَلَمْ يَأْخُذُوْا عَلَى يَدَيْهِ أَوْشَكَ آَنْ يَّهُتَّهُمُ اللَّهُ بِعِقَابِهٍ وَفِى أُخْرِى لَهُ مَا مِنْ
قَوْمٍ يُّعْمَلُ فِيهِمْ بِالْمَعَاصِ تُؤَّ يَقْدِرُونَ عَلَّى أَنْ يُغَيِّرُوْا تُؤَّ لَا يُغَيِّرُونَ إِلَّ يُؤْشِكُ آْ ◌َّكُنَّهُمُ اللهُ
بِقَّابٍ وَفِى أُخْرَى لَهُ مَا مِنْ قَوْمٍ يُعْمَلُ فِيْهِمُ بِالْمَعَاصِئْ هُمْ أَكْثَرُ مِمَّنُ يَعْمَلُه۔
5142. Sayyiduna Abu Bakr as-Siddiq al +, said, "O People! Recite the verse:
يَأَيُّهَا الَّذِيْنَ امَنُوا عَلَيْكُمُ أَنْفُسَكُمُ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمُ
{O you who believe, guard your own souls. He who has gone astray cannot harm
you, if you are rightly guided.} (5: 105)
And, I had heard Allah's Messenger صلى الله عليه وسلم say, 'Indeed, when people see
wrong being committed, but do not change it, surely, Allah will soon punish them
too.' (But, you take the verse in a general sense and do not believe that it is wajib
(obligatory) to enjoin piety and forbid evil.)"2
According to another version: "When they see an oppressor but do not check him
by his hand, soon Allah will punish all of them too."
Another version is: "No people among whom sin is committed while they have
power to stop it yet they do not change it, but Allah will soon punish them."
According to another version: 'No people among whom sin is committed and they
are more numerous than the perpetrators ... "3
(the rest is as the previous version).
COMMENTARY: The last version says explicitly that the good people would outnumber
1 Abu Dawud # 4345.
2 Tirmichi E 2168, Ibn Majah # 4005, Musnad Ahmad 1-2.
3 Abu Dawud # 4338.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
538
the wicked yet, in spite of ability, they would falter and not prevent wickedness. So they
would qualify for punishment.
As for the verse of the Quran, its application is not general. It is specific about people and
time. AS for the specific people, they are those who are not receptive to enjoining piety and
forbidding evil, being egoist and arrogant. So, this verse refers to them in order to curb
mischief. As for specific times, it is what will occur before the last Day. There will be such
people who will pay no heed to preaching. So, their evil will not harm those whom Allah
has guided and they keep away from evil. Indeed, Sayyiduna Ibn Mas'ud s &t>, said
about this verse, "It is not about our time or yours. Because you do heed and are receptive
.to preaching. It is about the people to come who will pay no heed to admonition." Also,
Sayyiduna Abu Thalabah Aus ano, narrated a hadith (tradition) (to follow) and it supports
this view.
Mulla Ali Qari ales, explained its meaning: "O Muslims! Keep yourselves safe from sins. If
you do that and receive guidance but, for some reason, are unable and forbid the
disreputable, then you will not suffer because of the sins of the misled people who persist
in sin."
(٥١٤٣) وَعَنُّ جَرِيْرٍ بُنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ رَجُلٍ يَّگُُبُ
فِي قَوْمٍ يَعْمَلُ فِيْهِمْ بِالْمَعَاصِئْ يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوْا عَلَيْهِ وَلَّا يُغَيِّرُونَ إِلَّ أَصَابَهُمُ اللهُ مِنَّهُ
پِعِقَابٍ قَبْلَ آَن ◌َّمُؤْتُوا۔(رواهابوداود وابن ماجه)
5143. Sayyiduna Jarir ibn Abdullah رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "If a man who is among a people commits sin in their
midst and in spite of their ability to change him (or his doings), they do not do it,
Allah will cause them to suffer punishment before they die."1
COMMENTARY: Those who do not discharge their duty of enjoining piety and forbidding
evil will be punished in both the worlds. But, those who commit other sins need not be
punished in this world.
MERIT OF PIETY DURING LAST DAYS
(٥١٤٤) وَعَنُّ أَبٍ ثَعْلَبَةَ فِيْ قَوْلِهِ تَعَالِى عَلَيْكُمْ أَنْفُسَكُمْ لَا يُفُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَ يْتُمْ فَقَالَ أَمَا وَاللَّهِ لَقَدْ
سَأَلْتُ عَنْهَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ بَلِ انْتَمِرُوْا بِالْمَعْرُوفِ وَتَنَا هَوْا عَنِ الْمُنْكِّرِ حَتَّى إِذَا
رَأَيْتَ شُكَّا تُطَاءًا وَهَوَّى مُتَّبَهَا وَدُنْيَّا مُؤْثَرَةً وَإِعْجَابُ كُلِّ ذِئْ رَأْيٍ بِرَأْبِهِ وَرَأَيْتَ آَمْرًّا لَا بُدَّ لَكَ مِنْهُ
فَعَلَيْكَ نَفْسَكَ وَدَعْ آَمْرَ الْعَوَاِ فَإِّ وَرَآءَ كُمْ آَيَّامَ الشَّبْرٍ فَمَنْ صَبَرَ فِيْهِنَّ قَبَضَ عَلَى الْجُمْرِ لِلْعَامِلِ فِيْهِنَّ
اجْرُ خَمْسِيْنَ رَجُلًا يَّعْمَلُونَ مِثْلَ عَمَلِهِ قَالُوا يَا رَسُولَ اللَّهِ أَجْرُ خَمْسِيْنَّ مِنْهُمُ قَالَ أَجْرُ خَمْسِيْنَ مِنْكُمُ۔
(رواه الترمذى وابن ماجه)
5144. Sayyiduna Abu Tha'labah رضى الله عنه narrated about Allah's words:
1 Abu Dawud # 4339, Ibn Majah.

539
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمُ
{Guard your own souls. He who has gone astray cannot harm you, if you are rightly
guided) (5: 105)
that he had, by Allah, asked Allah's Messenger صلى الله عليه وسلم about these words of
Allah, the Most High. So, he had said, "Rather, continue to enjoin piety to each
other and forbid each other that which is evil till you see that niggardliness is
obeyed, base desires are followed, worldly life is preferred to the hereafter,
everyone goes by his own opinion and you see something apart from which you
have no option. Then, it is binding on you to care for yourself (keeping the affairs
of the others alone (withdrawing from them), for such days await you that will call
for patience in which being patient would be like handling live (burning) coals.
During those days, he who abides by the Shari'ah (divine law) will earn the reward
of fifty men who do as you1 do (today)." The sahabah (Prophet's Companions) also,
was asked, "O Messenger of Allah, reward of fifty of them?" He said, "Reward of
fifty of you."2
COMMENTARY: The words about seeing something besides which there is no option'
imply a time when such evil will be rampant that passion dominates one's mind and there
is fear of falling prey to it if one is in the midst of the people. It is incumbent in such times
to withdraw from then and take up seclusion.
Some exponents say that these words imply that one becomes unable to (enjoin piety and )
forbid evil. At such times, withdraw from people who are involved in sin. This complies
with the version that has ( "Jitý) instead of (Quy) or (you are unable ... to) instead of (you
have no option ... ). Besides, this sentence may also mean; if you are engaged in something
that is very necessary and extremely important so that you cannot discharge your duty of
forbidding evil, then you must keep apart from those people who do evil and whom you.
are unable to prevent from evil-doing.
To leave the affairs of others alone is when people commit sin and perpetrate evil but you
are unable to enjoin piety and forbid evil and think that this is the only course open for
you. Then, you must concentrate on yourself and preserve yourself from sin doing pious
deeds. Leave people's affairs to Allah. If he wills He will guide them, or He will give them
a severe punishment. This direction is based on the fact that Allah makes anyone
responsible only to the extent he is capable of bearing it.
As for the words 'grasping live coal,' they refer to enduring difficulty and hardship. It will
not be easy in those days to abide by religion and keep away from the world.
The hadith (tradition) concludes with mention of the merit of the religious minded during
the last era. It is correct that partial merit is not contrary to perfect merit. Abu Amr ibn
Abdul Barr alus, a well known scholar of hadith (tradition) has expounded this issue at
length in his book al-Isti'ab. He writes: "It is possible that someone may arise in this
ummah after the sahabah (Prophet's Companions) ,sàn »,who possesses merit like one of
the sahabah (Prophet's Companions) ,is dn >). Rather, he may have more merit than a
sahabi As an (+)! He has presented some ahadith (tradition) that seem to suggest this
1 This is as Tirmidhi but Mishkat has also as his deed.
2 Tirmidhi # 3058, Ibn Majah # 4015, Abu Dawud # 4341.