Indexed OCR Text

20
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
943. The Prophet's Salah Of Istisqa
881
957. Section I
887
944. The Prophet Raised Hand Very High
882
958. Mercy Or Punishment
887
945. Condition Of Hands
882
959. The Prophet Condition When Cloudy
887
946. Prophet's Supplication
882
And Windy
947. What He Did When It Rained
882
948. Section II
883
961. Five Unseen Treasures
888
949. Turning The Cloak
883
962. Famine In Real Sense
889
950. Humility When Praying
884
963. Section II
889
951. Supplication For Rain
884
964. Do Not Revile Wind
889
952. Section III
884
965. The Prophet's Prayer
890
953. Wasilh
886
966. Prayer When Clouldy
891
967. On Hearing Sound Of Thunder
891
954. The Case Of One Of The Prophets
886
955. Chapter LIV
887
968. Section III
891
956. Winds
887
969. Glossary
893
970 INDEX
900
960. Prayer When Winds Blew
888

21
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
FOREWORD
Mawlana Muhammad Salim Qasmi
Teacher of Hadith, Dar ul Uloom, Deoband
It is a historical fact that the science of Hadith was not recorded during the times of the
Prophet at &t . In contrast the Holy Quran was meticulously recorded and written
down in pursuance of the Prophet , & instructions. There is no other reason for
that except that the Quran is revealed by Allah both as for as its words and meanings are
concerned. It is not in human power to offer a substitute or synonyms for its words.
Allah has said:
نَزّلَ بِهِ الرُّوْءُ الْآَمِيْنُ عَلَى قَلْبِكَ لِتَكُوْنَ مِنَ الْمُنْذِرِينَ (الشعراء ٢٢: ١٩٣، ١٩٣)
The faithful spirit (jibril) has brought it down, upon your heart (O Prophet) that you
may be one of the warners (Ash-Shu'ara, 26:193-194)
Also:
إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَدْ فَإِذَا قَرَأْتُهُ قَاتَّبِعُ قُرْآنَدْ تُؤَّإِنَّ عَلَيْنَا بَيَّأنَة (القيامة :٤اتا١٩)
Surely upon Us rests the collecting there of, and the reciting thereof. And surely
upon us then rests the explaining thereof (al-Qiyamalı, 75: 17-19)
As for Hadith, it is the speech of the Prophet y though in terms of meaning it too is
revealed by Allah. This is clear from the categorical statement of Quran:
وَمَا يَنْطِقُ عَنِ الْهَوْىُ إِنْ هُوَ إِلَّ وَحُ يُوخى (النجم ٣،٢٢:٥٣)
Nor does he say (aught) of (his own) desire. It is no less then inspiration sent down
to him 1 (al Najm, 53:3-4)
Sayyidina Abdullah ibn Amr Acall so, said, "Whatever I heard from the lips of the Prophet
yalea I wrote down. The writing down was only to read but some of the Quraysh stopped
me from doing it saying, The Messenger of Allah is a human being and speaks while he is
pleased and also while angry. All that would come to be regarded as religion, tomorrow,
hence, it is not proper to write down all he says. So, I ceased to write down and told the
Prophet صلى الله عليه وسلم about it. The Prophet صلى الله عليه وسلم pointed out to his mouth and said, 'By
Him who holds my life, nothing comes out of this mouth against Truth no matter what the
circumstances."
Besides no other people could even claim to match the intelligence and mental capabilities
of the arabs. They had developed extra ordinary memory eloquence and intelligence and
they were known for generations together to retain in memory what they had heard exactly
as they had heard it. Accordingly, it is not proper to imagine their memory retention ability
to be like our ability to retain in memory.
Therefore, it had come naturally to the first generation to investigate and search to the
extreme degree the sayings and doir gs to the Prophet , and they did it all of them.
In the times of the Sahabah (companions) and Tabi'ee (epigones), the position of the
' English translation Abdullah Yusuf Ali but elsewhere Lal Muhammad Chawla.

22
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
narrators of AHadith was best known to the people of their cities and other people did not
have the means to know that much. The narrators were from different lands, the Hijaz,
Syria.1
However, in the eyes of the Muhadditheen2 (scholars of Hadith), the Hijazi source enjoys
greater importance and reliabilities than the other sources. Indeed Imam Maalik atlar, in his
compilation of the AHadith on the regulations of Shari'ah regarded the Hijazi source as the
most important. His collection is well-known as Muwatta Imam Maalik.
We next have the chief of the Muhadditheen, Muhammad ibn Isma'il Bukhari &l 47). His
conditions, were very strict and he selected from the authorities (isnad sanad) of the Hijaz,
Iraq and Syria to give a greater field to the science of Hadith. He classified the narrations in
his Jam'e into different headings which included Prophet's , biography history
ethics, belief, worship, mutual dealings, retribution, interpreting dreams, Tafseer (exegesis),
qira'at (Quran recital), etc. He created a proper chapter for each heading in his Jam'e so that
this book is regarded as the most authoritative book after the book of Allah.
Imam Muslim atlar, followed in the footsteps of Imam Bukhari Atlar>. However, he did away
with repetition of Hadith and collection together the different isnad or sources of the
AHadith. This arrangement found universal approval so that some quarters preferred
Muslim to Bukhari. The fact, however, is that Bukhari is superior to Muslim because of
greater reliability of his selection of chains of narrators (sources, authorities) and division
into headings and comprehensiveness.
The third stage had front rank distinguished scholars of Hadith like Abu Dawood Sajistani 4?
atl, Abu Isa Tirmidhi all ar, and Abdur Rahman Nasa'i. However these people have not
matched Bukhari and Muslim in examining the sources ( or chains of narrators) in as great a
detail. In spite of that none of them has given place to any forsaken or rejected Hadith.
These are the six books; Bukhari Muslim. Tirmidhi, Abu Dawood, Muwaita Imam Maalik and
Nasa'i. They are regarded as the basic and original books on the science of Hadith and the
scholars call them the Silah sittah (the six correct ones).
In 737 AH, the author of Mislikat, Allamah wali uddin Abu Abdullah Muhammad ibn Abdullah
al Khateeb al-Tabrayzee, collected the AHadith in Sihah Sittah and other well-known books of
AHadith with had a strong isnad (chain of transmittors) and a reliable text. This indeed is a
great boon for the Muslim Ummah. The fact that the Mishkat al Masabeeh continues to enjoy
recognition to this day speaks volumes for the sincere intention of the author. For a long
time, the Mislikat and Mashriq al Anwar were the base round which the science of Hadith
revolved in India. It was when Mawlana Shah Waliullah Dehlavi il Ar, concentrated on
teaching the science of Hadith and introduced the other books of Hadith to the scholars that
the Mishkat stepped down to second position after the Sihah sittah but even then it was
never overlooked as an important educational tool. Today, while the Sihah sittah and
innumerable other books of Hadith are in wide circulation in our country, the usefulness of
Mishkat cannot be denied. It is this general usefulness that motivated the Islamic Scholars of
every age to work on different aspects of this book. Among such works are. Mulla Ali Qari's
Mirgat al Mafateeh Sharah Mishkat al Masabeeh, Shaykh Abdul Haq's (Dahlavi) Sharah Mishkat
" These nomenclatures refer to boundaries at that time Iraq, Egypt but that did not preclude
anyone from placing them among the persons of distinction.
2 Plural of Muhaddith

23
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
(Persion) and Lama'aat Sharah Mishkat (Arabic), Allamah Husayn ibn Muhammad ibn Abdullah
al-Taybi's Taybi Sharah Mishkat and Nawab Qutubuddin Khan's (Dehlavi) Mazahir Haq Sharah
Mishkat (Urdu). The last is a summary of Shaykh Abdul Haq Sharah Mislikat, and it caters to
the Urdu knowing people since then The style of language plays a great part in the
usefulness or otherwise of a work. In this age when people are less interested in religion
and knowledge of religion, the Islamic Scholars seize every opportunity to help religion
and propagate it.
Accordingly, it is very pleasing that the young Mawlana, Abdullah Jawaid Ghazipuri, a
graduate of Deoband has presented Mazahir Haq in a very clear and lucid Urdu. May Allah
bless his effort and accept his service in this regard.
Muhammad Saalim
Teacher Dar ul Uloom
Administrator: Idarah taj al
Ma'arif, Deoband
Thursday
8th Rabi ul Awwal 1380 AH
1st September 1960

24
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
Preface by the first author
الْحَمْدُ لِلْهِ الَّذِىْ أَرْسَلَ رَسُوْلَهُ الْكَرِيمُ لِيَهْدِيْنَا إِى صِرَاطِ الْمُسْتَقِيْمِ
وَصَلَى اللّه تَعَالِى عَلَيْهِ وَعَلى أَلِهِ وَأَصْحُبِهِ أَجْمَعِيْنَ
Mishkat is indeed an extremely beneficial book of Hadith. It includes AHadith on every subject.
It was translate by my respected teacher Haji Muhammad Ishaq, the grandson of Shaykh Abdul
Aziz AU1 4>, but the scribes made many mistakes in writing it down. And, he expressed a
desire that a commentary should be added to it. Therefore, I undertook to write down the
translation afresh and the explanatory notes on the pattern of mirqat of Mulla Ali Qari and
translation of Shaykh Abdul Haq and marginal notes of Jamaluddin 4tl 47, and others. The
Mawlana also added some explanatory notes. The book is named Mazahir Haq.
O Allah! Accept it. And cause us to benefit from it in the two worlds.
As for the chain of transmission of this book, I Muhammad Qutubuddin ibn Muhyuddin, the
weakest of men, have it from Mawlvi Muhammad Ishaq alar, who read it from Shaykh Abdul
Aziz il ar), who had the permission of Shah Waliullah Dahalvi al Ar, who received its
permission from Shaykh Abu Tahir Madani (atlar) and he was given the permission of Shaykh
Ibrahim Kurdi ail 47), who had the permission of Shaykh Ahmad Qashashi att ar, who from
Shaykh Ahmad ibn Abdul Quddos Shanadi cular, who from Sayyid Ghaznafar ibn Sayyid Ja'far
Naharwani 40l 4F) who received permission from Shaykh Muhammad Sa'eed known as Meer
Kallan dla>> who was the Shaykh of Makkah. He was given permission by Sayyid Naseemuddin
Meerak Shah Ail 47> who had the permission of his father Sayyid Jamaluddin Ata ullah ibn
Sayyid Ghaysuddin Fadlullah ibn Sayyid Abdur Rahman. He was given permission by his
paternal uncle Sayyid Asseluddin Abdullah ibn Abdur Rahman ibn Abdul Latif ibn Jalaluddin
Yahya Sheerazi al Hasni who had the permission of the authority and Muhaddith (scholar of
Hadith) of the time Sharafuddin Abdur Raheem al-Jurhani al Saddiq all ar, who was given
permission by Allamah Imam ud din Mubarak Shah Saadji Siddiqi Atlar, and he had it from the
author waliuddin Muhammad Abdullah al Khateeb al Tabrayzee atlas,
O Allah! Forgive me and all of them and pardon all our sins.
The Religious and Legislative Aspect of Hadith
Allah sent Muhammad Lylea as His last Prophet and Messenger and in pursuance of the
command of Allah, he taught mankind the worship of One God, faith the belief. He was
sent at a time when men had given up worship of God and taken up idol worship. Instead
of Allah. The One, who has no partner the sacred forehead of man bowed down before
perishable idols carved out of stones. Men had forsaken the approved ways and toed along
immodest and indecent behavior. Good manners and kind treatment had given way to
oppression, violence and corruption. Mutual goodwill was replaced by barbarity.
These were the conditions when Allah sent His Prophet ,yano with the Quran to guide
mankind and he showed them the right path with the ever glittering light of the Quran. He
got the stubborn necks of disbelief and polytheism to bow down before Allah, the one,
through Quran's perpetual teachings. He made the immodest and indecent men to wake
up to good manners and kind treatment. He brought the savage tyrant into the garden of

25
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
peace and mutual love.
The world experienced a grand revolution. It was a revolution that rained mercy and
comfort and spread a religion all over the world. The religion was one that accounted for
human nature and temperament.
What was the religion? It was the noble Quran and its supreme guidance! That was the
grand revolution it was the Prophet's,, a clear teachings and his sacred example -
what we call Hadith!
All the ummah known that the Quran is a complete and perfect Book which has in it the
principles and basic outlines of Islamic injunctions, guidance and way of life. At the same
time as the Quran is a guidance for Islam and a basic code of religion, it is also a miracle -
apparently and in essence. In other words, the apparent miracle is its eloquence and
language and the construction of its words, phrases and sentences which is reflected in its
invitation ◌ِقُلُ فَأَتُوا بِسُؤْرَةٍ مِنْ مِثْلِه (Bring a Surah like thereof - 2:23] The intelligence of men all
over the world and the eloquence of the Arabs remained helpless against the challenge and
neither has anyone been able to present an example of its surah or a small phrase nor will
anyone be able to do it in future. In the same way, human mind is helpless against Qur'an's
comprehensive meaning and deep philosophy. No one has been able to bring forth
anything like it in its all embracing sciences, and laws and principles, or even a section of it;
and no one will ever be able to give the like of it.
It is the miracle of the Quran that there is tremendous knowledge and the sciences in each
of its verses, nay each of its words. These treasures are as yet unexhausted and continue to
quench the thirsty even after more than fourteen centuries, and we do not know how much
more is there. In every age innumerable rulings and injunctions have been drawn from
every word of it and there is yet scope to research and investigate.
Obviously, it was beyond man's limited intellect to comprehend the meaning and interpret
the Quran. For that it was necessary to study its words, to examine its brief verses, to
specify its general address, to explain its meaning, to remove doubts, to elucidate its
commands and reasoning, to determine its unlimited messages, to detail the absolute
obligations (fard and wajib and sunnah and mustahab) and enumerate the injunctions.
If all men have been unable to respond to قُلْ فَأَتُوا بِسُورَةٍ مِنْ مِّثْلِه (bring a surah like there of} or
present a speech like the Quran, their intellect is limited. If that is so then they cannot probe
deep into the meaning of the miraculous words of the Quran, and they cannot be expected
to extract its facts and knowledge and they cannot distinguish between the real meaning
and the imaginary meaning.
In that case, it became necessary to have the Messenger explain the Quran by his conduct
and speech, and to accept him as a guide in understanding the Quran. The Quran is not
such that all and sundry may understand its meaning and purpose without a teacher, if
that were so, the Quran would have been delivered as guidance directly to the earthlings
and those seeking guidance would have used it themselves.
The fact is that it was necessary to send a Messenger to guide mankind, for, without his
guidance and a means it was impossible that the Book of Allah may be understood. Hence,
before the Book is revealed to His Messenger, Allah explains its purpose and meaning to
him through His angel and exposes to him its secrets through revelation. The Messenger is
then required to teach it to Allah's creatures and explain it to them that he may make
guidance universal. Imam Awza'ee atlar, has quoted Hasan ibn Atiyah as saying:

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
26
كَانَ الْوَعِى يَنْزِلُ عَلَى رَسُولِ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمُ وَيَخْشُرُهُ جِبْرِيْلِ بِالسُّنَّةِ الَّتِىْ تَفْسِرُ ذَلِك
(ترجمان السنة ١/١٣٣)
"The Prophet صلى الله عليه وسلم used to receive revelation and Jibril عليه السلام brought to Him
the sunnah which was an explanation of the revelation." (Tarjuman as sunnah V1p23)
The Quran itself emphasizes that the main aim of sending the Messenger (,, and was
that he should recite the Quran and then impart its teachings to the people and explain to
them its meanings. Allah has said:
لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤْمِنِينَ إِذْبَعَثَ فِيْهِمُ رَّسُوْلًا مِنْ آَنْفُسِهِمْ يَتْلُوا عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِشْبَ
وَالْحِكْمَةَ - (آل عمران آيت ١٩٣)
Certainly Allah has conferred a favor on the Believers when Me sent among them a
Messenger from themselves, who recites to them His revelations, and purifies them,
and teaches them the Book and the Wisdom ... (Al Imran 3:164)
In other words, the main purpose of his mission is to recite the Quran and to teach it. Not
only is that the purpose but also the essence of Prophet hood, for, a Prophet can guide his
people only in the light of the teachings of the Book. It is his duty to convey to the ummah
the revelations he receives from Allah and to put them into practice himself and then get
other people to do the same. It is essential for a reformer and guide to first practice what he
preaches before inviting his people to righteousness. This is what Allah has said, "It is
conduct of the Prophet that he first reads our commands, understands it, comprehends the
diving aims, acts upon them and then presents them to the ummah. He not only conveys the
divine commands but also explains them and sets an example by conducting himself
according to Divine dictates acting upon them and speaking accordingly so that his people
find it easy to put them into practice."
If a Messenger had not explained the Quran, expounded its meaning and determined its
aim but let every man understand it according to his restricted intellect then surely the
people for whose guidance the Quran is sent down would never have fathomed its
meaning or realised its aims and objectives. Then, the Quran would have been no more
than a pursuit of mental exercise and mankind would have been deprived of the heights
and progress that they were to attain through Quranic guidance.
We learn, therefore, from the foregoing verse that at the same ties as He bestowed favour
on mankind through faith and through guidance of the Quran. Allah also favoured them
by not leaving them to search their goal themselves but sent one of them as their
messenger. This Messenger guided them to their goal and expounded the meaning of the
Quran to the weak intellect of man, and the Messenger was the greatest teacher in the
world. The Quran clearly mentions that Hadith expounds the Quran. Allah says:
وَأَنْزَّلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَّكَّرُ ونَ (النحل)؟١٢:٣)
And we have revealed to you (O Prophet) the Admonition that You may make clear
to mankind what has been revealed unto them, and that they may reflect.
(al-Nahl 16:44)
This verse means to say, "O Muhammad! صلى الله عليه وسلم This book that we have sent to you is
not only a concise reminder of the scriptures of the earlier prophets but also the basic code
of the Divine Islamic law. It compresses within its words the laws, answers to day-to-day

27
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
problems sciences and vast knowledge with miraculous preciseness. Because, everyone
cannot grasp its mysteries, we have deputed you to recite and explain it. These mysteries
have been revealed to you and we have enabled you to fulfil this task. We have trained you
and empowered your intellect and, so, it is on you to explain its intricacies, expound its
teachings, determine its objectives and declares injunctions, and thus, open the path to
practical conduct."
While it is true that the Quran was revealed in Arabia and the mother tongue of its people
was Arabic, but it is wrong to argue that there was no need for anyone to interpret it to
those who were eloquent in Arabic. It is just like arguing that if the constitution is drafted
and presented, there is no need for the assemblies to pass laws there under, or, for the
president to proclaim decrees, which are complimentary to the constitution and not a
separate set of legislation. Only one who has no sense and is unfamiliar with the working
of legislatures can argue in this manner. Further, this is about man-made laws but the
Quran is sent down by Allah as a code of life and a set of laws. It words and its meanings
are miracle. Each of its words has deep meaning concealed in it and the human mind
cannot grasp it by itself.
It is concerning this aspect of Hadith that Imam Awza'ee warshas quoted Imam Makhool cular).
He has said:
اَلْكِتَابُ أَحْوَجُ إِلَى السُّنَّةِ مِنَ السُّنَّةِ إِلَى الْكِتَابِ (ترجمان السنة ١/١٣٢)
"The Book of Allah is more dependant on the sunnah than the sunnah is on Allah's
Book." (Tarjuman as Sunnalı, v1 p122)
Hafiz Abu Umar allar> has explained this saying thus:
يُرِيدُ أَنَّمَا تَقْفِى عَلَيْهِ وَتُبَيِّنُّ الْمُرَادُ مِنْهُ
"It means that the sunnah interprets the Quran."
Imam Shatbi dla>> has concluded his explanation of these words thus:
فَكَان السُّنَّهُ بِمَنْزِلَةِ التَّفْسِيْرِ وَالشَّرْحِ لِمَعَانِ أَحْكَامِ الْكِتَابِ (ترجمان السنة ١/١٣٣)
"So, the sunnalı is just like an explanation of and a commentary on, the Book of
Allah." (Tarjuman us Sunnah , v1 p124)
It is clear from this that the explanation of the Quran that is derived from the Hadith and
Sunnah is an obligation imposed by Allah on the Prophet ,, and he fulfilled that
responsibility faithfully. Accordingly, the explanation and expounding by the Prophet at
whether spoken in deed through silence (on another's conduct) is called Bayaan by
the Quran. We find it in the words:
لُِبَّيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمُ
that you may elucidate to mankind that which has been revealed to them (16:44)
This same thing in the words of the Prophet ,ya is Hadith and sunnah which we find
in his sayings حدِّثُوا عَّى الخ and عَلَيْكُمْ بِسُنَّتِى الخ ("Narrate from me" ... and "It is on you to fellow
my sunnalı,,,").
It is clear from the Qur'an and the foregoing quotations that Hadith is the exegesis of the
Qur'an. The Quran is the text and Hadith its commentary. The Quran is the outline and
Hadith its detail. Hence, we may say that for the mysteries of the Quran, Hadith is an

28
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
elucidation; for its synopsis, an elaboration; for its intricasies, an explanation; and for its
understatements, a manifestation.
In other words, without Hadith, it is impossible for an ordinary mind to understand the
secrets of the Quran and its objectives, metaphors and meaning Hence, it is our belief that;
"Just as the person of the Prophet , a Lo is a source of light for all the world
and his life a source of mercy for them in the same way his Hadith, his sunnah
and his sacred example are the light for the ummah, to act according to his
sayings and doings and to follow his example are means to bliss and well-being
and key to paradise.
THE AUTHORITY OF HADITH. Belief in Allah and belief in the Rasool (Messenger) are two
pillars of the shariah of Islam. Just as it is essential to believe in the unity of Allah, His
divinity and His attributes, so too it is necessary to believe in the Messenger and his
mission with a true heart and firm conviction.
Belief in the Messenger implies a firm conviction that he is the chosen and beloved servant
of Allah who has sent him to the world with His Book to guide mankind. Besides belief is
perfected only when the Messenger is obeyed unflinchingly. All his commands should be
followed without the least demur and his judgment should be accepted without hesitation
and his teachings and example must be put into practice with the understanding that
salvation depends on that.
مَآ أَتَاكُمُ الرَّسُوْلُ فَخُذُوْهُ وَمَا تَاكُمْ عَنْهُ فَانْتَهُوُا (الحشر :٥٩)
And Whatsoever the Messenger gives you, take it, and whatsoever he forbids,
abstain (there from) (al Hashr, 59:7)
It is with the Quran that every where it calls for belief in Allah, it also makes it necessary to
believe in the Messenger's mission.
يَأَيُّهَا الَّذِيْنَ امَنُوْا أَمِنُوا بِاللّهِ وَرَسُوْلِهِ وَالْكِتَابِ الَّذِى تَزَّلَ عَلَى رَسُوْلِهِ وَالْكِتَّابِ الَّذِىَّ أُنْزِلَ مِنْ قَبْلُ ،
وَمَنْ تَكْفُرْ بِاللهِ وَمَلَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلِلًا بَعِيدًا ) (النساء؟٣٠١٣)
O you who! believe! Believe Truly in Allah and His Messenger and the Book which
He had revealed to His Messenger and the Book which he revealed aforetime. And
whosoever disbelieves in Allah and His angels, and His books and His Messengers,
and the Last Day, he indeed has gone astray. (an-Nisa, 4:136)
وَالَّذِيْنَ أُمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَئِكَ سَوْفَ يُؤْتِهِمْ أُجُوْرَ هُمُ طِ (النساء ٣:١٥٣)
And those who believe in Allah His Messengers, and differentiate not between any
of them, unto them He shall soon give their rewards. And Allah is ever forgiving,
Merciful. (An-Nisa, 4:152)
إِنَّمَا الْمُؤْمِنُوْنَ الَّذِيْنَ امَنُوا بِاللّهِ وَرَسُوْلِهِ (الحجرات ٣٩:١٥)
The believers are only those who believe in Allah His Messenger. (Al Hajarat, 49:15)
وَمَنْ لَمْ يُؤْمِنُ بِاللهِ وَرَسُوْلِهِ فَإِنَّا أَعْتَدُنَا لِلْكَافِرِ يْنَ سَعِيْرًا (الفتح ٣٨:١٣)
And whosoever believes not in Allah and His Messenger, then surely we have
prepared a blazing Fire for the disbelievers. (al-Fath, 48:13) .

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
29
فَأَيُّهَا النَّاسُ قَدْجَآءَكُمُ الرَّسُولُ بِالْحُقِّ مِنْ رَّبِّكُمْ فَامِنُوْا خَيْرًّا لَّكُمُ (النساء ،٣:١)
O mankind! The Messenger has indeed come to you with the truth from your Lord,
So believe (in him), it is better for you. (An-Nisa 4:170)
There verses tell us that just as it is essential to believe in Allah and His angels, so too it
is necessary to believe in His Messenger and in His Book to confirm them. Those
people who do not believe in Allah and Messenger or do not confirm His Messenger,
they are disbelievers and rejectors. Allah has warned such people of severe punishment
and heavy loss.
Besides calling people to confirm and believe the messengership and prophethood of
Sayyidina Muhammad ,le ao, the Quran also stresses upon them to obey and follow
him. It has said that it is part of belief to agree with every decision of the Prophet ,tas
Allah has said:
يَّأَيُّهَا الَّذِيْنَ امَنُؤْآ أَطِيعُوا اللّهَ وَأَطِيعُوا الرَّسُوْلَ وَلَا تُبْطِلُؤْآَ أَعْمَا لَكُمُ (محمد ٣٤٠٣٣)
O you who believe, obey Allah and obey the Messenger, and do not make your
deeds vain. (Muhammad 47:33)
وَأَطِيْعُوا اللهَ وَرَسُوْلَةٌ إِنْ كُنْتُمْ مُؤْمِنِينَ ) (الأنفال /:٨)
And obey Allah and His Messenger, if you are (true) believers. (al Anfal, 8:1)
يَأَيُّهَا الَّذِيْنَ أُمَنُوًا أَطِيْعُوا اللهَ وَرَسُوْلَه وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَكُونَ (الانفال ٨:٣٠)
O you who believe! Obey Allah and His Messenger, and turn not away from him,
while you hear him speak to you. (al Anfal, 8:20)
مَنْ يُّطِعِ الرَّسُوْلَ فَقَدْ أَطَاءَ اللَّهُ (النساء ٣:٨٠)
Whosoever obeys the Messenger, he indeed obeys Allah. (an Nisa, 4:80)
يَّأَيُّهَا الَّذِيْنَ امَنُوًا أَطِيعُوا اللَّهَ وَاَطِيعُوا الرَّسُوْلَ وَأُوْلِ الْأَهْرِ مِنْكُمُ فَإِْ تَنَازَ عْتُمُ فِى شَيْ فَرُدُوُهُ إِلَى اللهِ
وَالرَّسُوْلِ (النساء ٣:٥٩)
O You who believe! Obey Allah, and obey the Messenger and those in authority
among you; then if you quarrel on anything, refer it to Allah and the Messenger.
(an-Nisa, 4:59)
فَلَا وَرَبِّكَ لَّا يُؤْمِنُونَ حَتَّى يُحِكْمُوْكَ فِيْمَا شَجَرَ بَيْنَهُمْ ثُوَّ لَا يَجِدُوْا فِىّ أَنْفُسِهِمُ خَرَجَّاقِمَّا قَضَيْتَ
وَيُسَلِّمُوا تَسْلِيْمًا (النساء ٢٥: ٣)
But no, by your Lord! They will not believe until they make you (O Prophet) the
judge of what is in dispute between them, then find no vexation in their hearts over
what you decide and submit with full submission. (an Nisa 4:65)
وَمَا كَانَ لِمُؤْمِنٍ وَلَّا مُؤْمِنَةٍ إِذَا قَقَّى اللَّهُ وَرَسُوْلُه أَمْرًّا أَنْ يَّكُوْتَ لَّهُمُ الْخِيَرَةُ مِنْ آَمْرِهِمْ ،وَمَنُ يَّعُصِ
اللهَ وَرَسُوْلَه فَقَدُ ضَلَّ ضَلَالًا تُمِيْنًا (الاحزاب ٣٣:٣٧)
And it is not for a believing man or a believing woman, when Allah and His
Messenger have decreed a matter, to have choice in their matter. And whose

30
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
disobeys Allah and His Messenger has surely gone astray into manifest a straying.
(al-Alızab, 33:36)
These verses tell us that Allah has declared three things as requisite for belief. They are:
1. At the same time as believing in Allah His angels and His Book, it is also necessary to
believe in the messenger ship and Prophethood of Messenger. If any one does not believe
in the Porphet ye a or confirm his messengership then he is not a Believer.
2. While obeying Allah and fulfilling His commands, it is also imperative to obey and
follow the Messenger of Allah ,, do. If any one obeys the commands of the Prophet
Lytte à o follows in his footsteps then he is, in fact, obeying and being faithful to Allah.
And, if anyone does not obey the Prophet ,, and disregards his commands then
he does not obey Allah and the disregards the commands of Allah. Obviously, anyone
who disregards the commands of Allah and disobeys Him is indeed in the labyrinth of
the misled path.
3. If a dispute crops up among Muslims and they quarrel then they are commanded to turn
to Allah and His Messenger. To turn to Allah is to decide their dispute in the light of the
Quran and to turn to His Messenger is to have him as judge and accept his judgment. No
one will have right to vex at the Prophet's decision, for, it is a sign of faith that his
judgment should never be doubted or questioned.
Therefore, we learn from this that belief is perfected with belief in Allah, His angels, His
Book and the mission of His Messenger. It is also clear from this that the Book of Allah
that is revealed to the Messenger for guidance of His slaves and the revelation that the
angels convey to the Messengers from Allah are arguments in Shari'alı(Divine law), and,
in the same way, the saying of the noble Prophets hull onde are also argument. That
which one is asked to believe in becomes an authority, therefore, the Prophet's ,
judgement and commands from on authority. Indeed, the repeated order of Allah that we
should obey commands and the judgement of the Messenger our disputes are evidence
of their authority.
If the Prophet's (,, ale words, deeds and orders were not authoritative argument then it
would not have been necessary to believe in his messenger ship or to obey his commands
as part of belief. As we have stated already one believes only on what is perfect evidence
and one is faithful only to what is bound to be accepted. If any thing is not perfect evidence
and bound to be accepted then it is meaningless to believe in it or obey it.
Besides, if we were to presume that the words and deeds of the Prophet , are not
evidence or authority then we must not call those or authority then we must not call those
who do not believe in the Prophet or follow his saying and deeds as believers. This is
because of anything is not an authority and it is not necessary to accept it then how can we
term denial thereof disbelief. But the verses of the Quran clearly call those people
disbelievers and misled as do not follow the commands of the prophet and do not accept
his oral judgement.
Therefore, Shariah recognizes Hadith (which includes the commands, teachings, guidance
and sayings of the Prophet , ano as perfect evidence at per with the Quran. Thus, it is
part of belief to believe in it and accept it. To refuse to do so or to reject it is tantamount to
disbelief. hypocrisy and astraying. Allah says about it:
فَإِنَّا أَعْتَدُنَا لِلْكَافِرِ يْنَ سَعِيْرًا

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
31
Then surely we have prepared a blazing fire for the disbelievers. (al-Fatlı, 48:13)
RECORDING TO WRITING OF HADITH: If we study history we will find that the writing
down, recording and documentation of Hadith had begun in the times of the Prophet &
and صلى اللهعليه وسلم used to pen down the sayings of the Prophet رضى الله عنه The companions . عليه وسلم
preserve the writings with them selves. Sayyidina Abu Hurayrah As aul so, was afront rank
student of the Prophet's , a school and his constant companion. He has narrated
innumerable AHadith of the Prophet ,lean and he had a vast treasure of them with him
and he did confirm it that none of the companions, apart from Sayyidina Abdullah ibn Amr
inb al-Aas aus atl (so), had more of the Prophet's AHadith with him. He gave the reason for
that, saying.
فَإِجْ كَان يَكُتُبُ وَلَّا أَكْتُبْ - (بخارى جلدا صفحه ٢٢)
"He wrote down (the AHadith) while I did not." (Bukhari v1 p22)
He has also said about Sayyidina Abdullah ibn Amr assail so),
فَإِنی گُنتُ آعی پقلیی وَ كَاتَ تَعِى بِقَلْپه وَيَگُتُبُ بِيدِه(طحاوى جلد ٢صفحه ٣٨٣)
"Indeed, I would memorise (and not write) while he would memorise and write
them down with his hands." (Talitawi, v2 p384)
Further, it is proved by the AHadith that the companions aus ul so, did not undertake to
write down the AHadith on their own but they had obtained a proper permission to do that
from the Prophet ,ale is do with the receipt of the permission and his consent, the
companions رضى الله عنه began to write down the saying of the Prophet صلى الله عليه وسلم . Thus the
concluding words of the foregoing narration of Sayyidina Abu Hurayra acall go, are:
إِسْتَأْذَنَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ فِي ذَلِكَ فَأَذِنَ لَهُ
"He (Abdullah ibn Amr) sought the Prophets صلى الله عليه وسلم permission and he gave him
the permission."
Sayyidina Abdullah ibn Amr assail so, has said,
قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ قِيْدُ الْعِلْمِ قُلْتُ وَمَا تَقْبِيُّدُهُ؟ قَالَ الْكِتَابَةُ (مجمع الزوائد جلدا صفحه٢٠)
"The Messenger of Allah صلى الله عليه وسلم said, 'Preserve knowledge.' I asked him how
that may be done and he said that it should be written down." (Majma Zawaid, v1 p60)
Sayyidina Abdullah ibr. Amr acall so) has narrated his own case regarding the writing down
(of Hadithi).
كُنْتُ أَكْتُبُ كُلَّ شَهِىٍ أَسْمَعُهُ مِنْ زَّسُولِ اللّه صَلَّى اللّهُ عَلَيْهِ وَسَلَّمْ أُرِيدُ حَفِظَهُ فَتَهَتُنِيْ قُرَيْشٌ وَقَالُوْا
أَتَّكُتُبُ كُلَّ شَىءٍ تَسْمَعَهُ وَرَسُولُ اللّه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ بَشَرْ يَتَكُلَّمُ فَى الْغَضَّبِ وَالرِّضَاءِ فَأَمْسَكُتُ مِنَ
الْكِتَابَةِ - فَذَكَّرُثُ ذُلِكَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ فَأَوْنِى بِصْبِحِهِ إِلَى فِيْهِ فَقَالَ أُكْتُبْ فَوَالَّذِى
نَفْسِى بِيَدِهِ مَا يَخْرُ جُ مِنْهُ إِلَّ احُقُّ- (ابوداؤد جلدا صفحه]١۵)
"Whatever I heard from the Prophet صلى الله عليه وسلم. I wrote down to remember it, when
the Quraysh learnt of my action, they forcade me to do it, saying 'you write down

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
32
whatever you hear the Prophet , a & say although he is human being who
experiences anger and happiness.' So, I ceased to write and mentioned that to the
Prophet ,4,le às .. He said, 'Write down!' and, pointing out to his mouth with his
finger, said, "By Allah, under no condition can this utter false and wrong words."
(Abu Dawood v1 p 157)
Companions, other than Sayyidina Abdullah ibn Amr caul go, also asked the Prophet 4
, to be allowed to write the Hadith and he let them do it. One of them, Sayyidina Rafi ibn
Khadeej atat so, has said, "We requested the Prophet y,le as Messenger of Allah, we hear
many things from you and we write it down what do you say about our conduct? Shall we
go on waiting down your sayings, or not? So, he said,
اكْتُبُوْا وَلَا خَرَجَ - (كنز العمال جلده صفحه ٢٣٣)
"Write down, There is no harm in that" (Kanz ul Ummal v5 p223)
It is reported by Sayyidina Anas A also) that a man came to the Prophet yle ano and said,
"Messenger of Allah. I am unable to remember your AHadith." The Prophet a
instructed him (إِسْتَعِنْ بِيَمِينِكَ- (مجمع الزوائد جلدا صفحه٢٠ "Take help from your hand." (meaning;
write it down!)
Anyway, it is clear from these AHadith that even in the lifetime of the Prophet to the
aHadith were written down. Many companions had taken it upon themselves to write
down the Prophet's yle m saying and command.
صلى اله عليه وسلم did. It is stated about the Prophet himself رضى الله عنه This is what the companions
that he had got rulings and injunctions compiled and delivered to his assistants and to
some places. Sayyidina Abdullah ibn Amr as all go, is reported in Tirmizi to have said, "The
Prophet Lyst à got a book on Sadaqah written down in his last days. It contained
AHadith on Zakat payable on livestock and was to be dispatched to his officers but even
before it could be delivered to them, he died. Sayyidina Abu Bakr Que abl so, when he became
Khalifah, acted on the orders of the Prophet plusale as she." (Tirmizi v1 p39)
It is narrated by Sayyidina Abdullah ibn Ukaym
آثَانًا كِتَابُ رُسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ أَنْ لَّا تَنْتَفَهُوْا مِنَ الْمَيْئَةِ بِهَابٍ وَلَّا عَقَبٍ-
(ترمزى جلدا صفحة٢٠٦)
"A letter of the Messenger of Allah 1 reached us instructing us not to make use of
the skin of sinew of an animal that had died a natural death." (Tirmzi, v1 p206)
There is another Hadith which says:
إِثّ رَسُولَ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمْ كَتَبَ إِلى أَهْلِ الْيَمَنِ بِكِتَابٍ فِيْهِ الْفَرَائِضِ وَالسُّنَنِ وَالدِّيَّاتِ
وَبَعَثَ بِهِ مَعَ عَمُرِو بْنِ حَزْمٍ - (٣١٤/٢)
"The Prophet ,la Lo got a letter written and sent it through Amr ibn Hazm to the
people of Yaman. The letter mentioned the fara'id (absolute obligations) and sunan,
and rulings on bloodshed." (Tahtawi v2 p417)
After the death of the Prophet صلى الله عليه وسلم the companions رضى الله عنه dutifully took up the
recording of the AHadith and they collected his sayings and proved themselves worthv in
preserving them. We have seen that Sayyidina Abu Hurayrah Au ail so, had not undertaken

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
33
the writing of AHadith while the Prophet yla was alive, but, after his death, he wrote
down all the sayings and AHadith of the Prophet yle ando or got someone to write them
for him so that they could be preserved. Sayyidina Abdullah ibn Amr accabl so, has said:
تُحَدِّثُ عِنْدَانٍ هُرَيْرَةً بِحَدِيْتٍ فَأَخَذَ بِيَدِىٌ إِلى بَيْتِهِ فَآرَانَا كِثْبًّا مِنْ حَدِيْثٍ لِلِنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ وَقَالَ
هُذَا هُوَ مَكِّتُوبُ عِنْدِئُ - (فتح البارى جلدا صفحه ١٣٨)
"The topic of Hadith came up with Abu Hurayrah and he took me by my hand to
his home. He showed me many books of Hadith and said that he had them with
him duly written." (Fath al Bari, v1 p148)
Basheer ibn Nuhayk has said about Sayidina Abu Hurayrah's aucall so, books:
كُنْتُ أَخِذُّ الْكِتْب مِنْ آَيْ هُرَيُرَةَ فَأَكْتُبُهَا فَإِذَا فَرِغْتُ قَرَأُمَا عَلَيْهِ فَأَقُولُ الَّذِىُ قَرَأْتُّهُ عَلَيْكَ أَسَمِعْتَّهُ مِنْ
رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ فَيَقُوْلُ نَعَمُ - (طحاوى جدد ٢صفحه٣٨٥)
"I would borrow books of AHadith from Abu Hurayrah and copy them out. Then, I
would read them out to him and ask him if he had heard all that I recited from the
Messenger of Allah and he would say, Yes." (Tahtawi v2 P385)
It is also said about Sayyidina Ibn Abbas de atl (0) that he had some books in which the
Prophet's , a . AHadith were written down. Tirmizi has transmitted a narration of
رضى الله عنه Sayyidina Ikrimah
إِثَّ نَفَرًّا قَدٍ مُوْا عَلَى إِبْنِ عَبَّاسِ مِنْ آَهُلِ الطَّائِفِ بِكِتَابٍ مِنْ كُتُّبِهٍ فَجَعَل يَقْرَأُعَلَيْهِمْ فَيَقُدِمُ وَ يُؤَخِّرُ
فَقَالَ إِّ بَلَّيَّتُ لِهِذِهِ الْمُصِيْبَةِ فَأَقْرَ أُوا عَلَىَّ فَإِرَّ قِرَاء ◌ِ بِهِ کَقِرَ أَفْ عَلَيْكُ مُ - (طحاوى جلد ٢صفحه٣٣٨)
"Some people of Ta'if brought to Ibn Abbas his books (in which the AHadith were
written down and asked him to read the AHadith to them). Ibn Abbas began to read
but (his eyesight had become too weak and) he could not read them. So, he asked
them to read the books to him, for their recital and his own were of the same status
(on the question of transmission)." (Talitawi v2 P238)
Sayyiduna Abdullah ibn Muhammad ibn Aqeel has narrated:
كُنَا نَأْتِيُ جَابِرَ بِنْ عَبْدِ اللهِ فَتْأَلُّهُ عَنْ سُنَنِ رَسُولِ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمْ فَتَكُتُبُهَا - (طحاوى٣٨٣/٢)
"We would go to Jabir ibn Abdullah and would write down the Prophet's aHadith
after asking him." (Tahtawi v2 p 384)
There are many other reports of the companions au ail so, writing down the Ahadih of the
Prophet صلى اله عليه وسلم .Whatever they had received from the Prophet صلى الله عليه وسلم of knowledge and
sciences and preserved in their hearts, they committed those pearls to writing after his death.
The Tabi'ee atlar, (epigones. second generation after the Prophet , when they came,
were more meticulous in recording the AHadith. They discharaged their responsibility with
a greater zeal and sense of responsibility Abu al-Zinaad has stated in Tazkiyah al-Haffaz.
كُنَّا نَظُوْفُ مََ الزُّهْرِيِّ عَلَى الْعُلَمَاءِ وَمَعَهُ الْأَلْوَاءُ وَالشُّحَّفُ يَكُتُبُ كُلَّمَا سَمِعَ - (جلدا صفحه١٥٣)
"We used to accompany al-Zuhri to the Islamic Scholars to listen to the AHadith.
Zuhri kept slates and paper with him. He wrote down whatever he heard." (v1 p103)

Vol.1
Translation & Commentary of MISHKATUL MASAABIH.
34
Salih ibn Kaysam atlar, has said about Imam al-Zuhri:
إِجْتَمَعَتْ أَنَا وَالزُّهْرِىُّ وَتَحْنُ نَظُلُبُ الْعِلْمَ فَقَالَ لِيْ تَعَالِ حَتَّى تَكْتُبَ الشُّنَنِ فَكَتَبْنَا مَاجَاءَ عَنِ النَّبِيِّ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمْ - (كنز العمال جلده صفحه ٢٣٨)
"We were companions, Zuhri and I during our student days. He said to me, 'Come,
we will write down the AHadith. So we wrote down the Prophet's AHadith."
(kanz ul Ummal v5 p238)
A Hadith in Trimidhi discloses:
قَالَ رَجُلٌ لِلْحَسَنِ عِنْدِى بَعْضَ حَدِيْئِكَ أَرُوِيُهِ عَنْكَ فَقَالَ نَعَمُ - (جلد ٢صفحه٣٣٩)
"Someone asked Hasan Busri if he could narrated the AHadith transmitted by
Hasan which he had with in writing. Hasan said to him Yes!" (Tirmzi, v2 P238)
Umar ibn Abdul Aziz atlar, is credited with having documented the AHadith and prepared a
proper strategy to have them written down. He wrote to all his governors and judges
instructing them to collect and record all AHadith. A report in fath al Bari tells us:
كَتَبَ عُمَرُ بْنُّ عَبْدِ الْعَزِيزِ إِلى الْافَاقِ أُنْظُرُ وا حَدِيْثَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ فَاجْمَعُوْهُ - (جلداصفحه)،(١٣)
"Umar ibn Abdul Aziz issued a proclamation throughout his dominion that all the
AHadith of the Prophet Lyan . should be found out and collected together."
(v1 p 140)
Abu Bakr ibn Hazm atlar, was the Ameer and Qadi for the Khalifah and when he received the
proclamation, he collected the AHadith Soon, he had many volumes of the AHadith, but
before he could send them to Umer ibn Abdul Aziz atlar, the Khalifah died.
After the Tabi'ee, the Taba Tabieen (their successors) brought the writing down of the
AHadith to its peak. Scholars of Hadiths, in large numbers, were occupied in writing down
the AHadith and they soon had a large treasure of the AHadith with them.
Abdur Razzaq said:
كَتَبْتُ مِنْ مَعْمَرٍ عَشَرَةَ الافٍ حَدِيثٍ۔ (تذكرة الحفاظ جندا صفحهها)
Mu'maraud wrote "I heard ten thousand AHadith from them down."
(Tazkirah al Huffaz, v1 p175)
It is said about Ibn al Mubarak 4blar,
وَكَانَتْ كَتَبَهُ الَّتِىْ حَدَّثَ بِهَا نَحُواً مِنْ عِشْرِ يْنِ اَلْفَ حَدُپٍثٍ - (جلدا صفحه(٢٥)
The number of the aHadith written down with him which he narrated and read out
to the people are twenty thousand." (Tazkirah al Huffaz, V1 p 251)
Abu Hatim Razi has said about Abdus Salaam ibn Harb:
كَتَبَ عَنْهُ أَبُونُعَيْرٍ اُلُوَفَا مِنَ الْحُدُيِثِ - (تذكرة الحفاظ جلدا صفحه٢٣٦)
"Abu Nu'aym wrote down many thousand AHadith after hearing them from him."
(Tazkarahı al-Huffaz, v1 p246)
The following narrated throws light on the amount of significance attached to writing
down AHadith:
قَالَ إِبْرَاهِيْمُ بْنُ مُوسى قَدِمَ القَوْرِىُّ إِلَى الْيَمَنِ فَقَالَ أُطْلُبُوْنِ كِتَا بَّاسَرِ يُعُ الخُطّ (تذكرة الحفاظ جلد صفحه،٣١)
1

35
Vol.1
Translation & Commentary of MISHKATUL MASAABIH,
"Ibrahim ibn Musa has narrated that when Imam Thauri Ail ar, went to Yaman (he
required a scribe to write down Hadith, so) he said there, "Look out for a quick
intelligent scribe for me"
Hisham ibn Yusuf was a quick, intelligent scribe of the times and people recommended him
to Imam Thauri atlar, and he wrote down the AHadith collected by Thauri atlar).
Tazkarah al Huffaz has quoted a narrative in Abu Dawood:
لَمْ يَكُنْ ◌ِقَّادِ بْنِ سَلَّمَةً كِتَابٌ إِلََّ كِتَابُ قَيْسٍ بُنِ سَعْدٍ- (جلدا صفحه ١٨٣)
"Hammad ibn Salamah did not have but the book of Qays ibn Sa'd (in which he had
written down his collection of AHadith)" (v1 p183)
From the foregoing account, we may conclude, therefore, that the writing down of AHadith
which had begun in the times of the Prophet yla was perfected in the time of the Taba
Tabi'een (the generation succeeding the successors of the companions). Many Islamic Scholars
and scholars of Hadith had devoted themselves to this task. It was in this era that a Scholars
compilation and writing of books of Hadith was undertaken and many Islamic Scholars
composed books on various aspects of the seerah (the life of the Prophet ,,,caso).
It is reported that Musa ibn Uqbah and Ibn Ishaq were men of this era who wrote books on
Ghazwaat (battles) and seerah of the Prophet iyle ano. They were followed between 157
AH and 188 AH by Imam Awza'ee, Ibn al Mubarak, Sufyan Thauri, Hammad ibn Salamah and
Jarir ibn Abdul Hamid who composed great books on AHadith.
It was about this time that Imam Maalik ablar, presented his well-known work Muwatta. We
known again from Tazkurah al Huffaz that in this very era Ma'ani ibn Imran Moosli wrote his
great works, kitab al Sunan, Kitab al Zuhd, Kitab al Adab, Kitab al Fitn, etc.
To this period belong too Imam Abu Yusuf's atlar, works, Kitab al Aathar, Kitab al Hajj, Kitab
al Khiraj, and Imam Muhammad atlar, Kitab al Aathar, Muwatta, Kitab al Hajj, etc.
Even after that, books of Hadith came to be written and the muhadditheen continued to
devote themselves dutifully and faithfully to compile the AHadith of the Prophet a.
These books provide to us today light of knowledge and awareness. Seekers of Hadith
derive tremendous benefit from them and add to thir knowledge immensely valuable
pearls from the Prophet's صلى الله عليه وسلم AHadith.
:

36
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
MISHKAT: SINGULARITY AND SIGNIFICANCE
Mishkat al Masabeeh is a collection of the AHadith of the Prophet , that was
compiled centuries ago. However there has been no change in its utility and freshness.
Hadith itself is a sacred skill and it is derived from an eternal personality in the sense that as
long as there is sensible, understanding life on earth this skill will continue to thrive ever
radiantly. Besides, the muhaddith have arranged their books of Hadith according to their
individual judgement of the subject heading, etc, Imam Bukhari atl 4>> for instance
demonstrates his juristic mind in every Hadith that he transmits. Imam Muslim atl 47)
assimilates into one the many lines of transmission a single Hadith may have. In his musnad,
Imam Ahmad groups together all the AHadith of a companion in a single chapter. Every
book of Hadith thus has its peculiarity and distinctiveness.
Mishkat al Masabeel, nevertheless, is a collection with the singularity that it not only has the
AHadith of the Sihah sittah but also other reliable books, like Sha'bal Iman of Bayhaqi, Musnad
ahmad Musnad Razeen, etc.
Another peculiarity of Mishkat that strikes the eye is that it does include those AHadith that
an ordinary reader finds difficult to understand. In fact, some people suggest this collection
is an introduction to the subject of AHadith, or that it was compiled with the objective of
bringing busy people to known and act on the AHadith of the Prophet , le at .
Accordingly, even today, the Arabic madrassahs begin studies with this book before they
take up the sahah Sittah. The reason for that is that the first stage of education should not be
so elaborate a burden that only the higher level can cope with or so brief that an ordinary
mind becomes confused.
Let us look at it from another angle. If Bukhari has the distinction that the book is read from
cover to cover in times of difficulty then Mishkat too has a distinction for it has been a
course of study for the Sufis. The distinguished Sufis have chosen this collection in their life
of Zikr (remembrance and supplications to Allah) because this book is neither elaborate nor
brief like the other books of Hadith.
We need not go far. Initial endeavours for freedom are in the offing in northern parts of
India and Sayyid Alımad Barelvi was leading the movement. It was his practice with his
mujahids (warriors) that lessons in Mishkat was a compulsory subject. Although Shah Isma'il
Shaheed was responsible for the studies yet the late Sayyid himself explained the salient
features and wisdom.
The Hajjatullah al Baligah is a peerless book on divine secrets and mysteries and wisdom
and philosophy of Shariah(divine law). Discerning men have contended that it really is an
exposition of Mislikat. Those people, who have studied the book not in its sequential
order but from the point of view of extraction of AHadith, know that Shah Waliullah
always had the AHadith of Mishkat before him when he scattered pearls of knowledge
among the Ummah.
Next to Bukhari and Muslim, this book has had a highest number of marginal notes written
on it. Some of the exegetes opted for Mishkat because of its comprehensiveness, the which
we have referred above.
It is also the peculiarity of Mishkat that even those people hold it dear, who seem to follow
a school of thought contrary to the one of its compiler and writer. This is not a recent
phenomena but it was found ever since this book has come to light.

37
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
The section Kitab al Fitan of Mishkat has always drawn the attention of learned men to it
those who write on this particular subject do not fail to keep the Kitab al Fitan of Mishkat
before them. This section contains plenty of Aathar of the Sahabah and Tabi'een.
The chapters in Mishkat that have much to do with every day practical life are very detailed
and replete with AHadith. One does need to refer to them day and night. These include
chapters on du'a (supplication), istighfar, adherence to the Book and Sunnah, al Asma al
Husna (The beautiful names of Allah), and such others.
Mishkat is indeed a complete and arranged form of Masabeeh as sunnah in which imam mahy
ussunnah, Qami al Bid'ah, Abu Muhammad Husayn ibn Mas'ood al Fara. Al Baghawi atlar, has
collected a large treasure of AHadith of figh.
Imam Baghawi atlar> has compiled the Masabeeh in two sections. In the first, he has placed
the AHadith from Bukhari and Muslim and in the second from other books, like Abu Dawood,
Tirmizi, etc. Further, he sufficed to narrate the AHadith only and neither cited the books nor
named the narrators.
The great scholar and grant muhaddith of the eight century Hijri, Waliuddin Abu Abdullah
Muhammad ibn Abdullah al Khateeb al Umar al Tabrayzee atlar, re-arranged the book.
He added a third section to the book in which he not only recorded the AHadith
transmitted by other Islamic Scholars and muhadditheen but also those of bukhari and
Muslim which Imam Muhy us Sunnah cilar, had omitted to record in the original Masabeeh.
Secondly, he did not fail to name the sources, either the book or the Muhaddith, whose
Hadith was quoted.
Thirdly, he mentioned the name of the narrator from whom the Hadith was transmitted.
In this way, the book gained tremendous importance and value.
We can gauge the importance attached to Mishkat from the fact that ever since it was
compiled it continues to be part of the syllabus of Arabic Madrassahs and religious
institutions. Even today it is the first book taught to students before the Sihah sittah.
In the original book Masabeeh as sunnah, there are four thousand four hundred and thirty
four (4434) AHadith. Allamah Khateeb Tabrayzee alar> added one thousand five hundred and
eleven (1511) AHadith to that later on. In this way, the number of AHadith in Mishkat al
Masabeeh is five thousand nine hundred and forty five (5945).

38
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
The Author of Mazahir Haq and His Teachers
The Waliullah family symbolise that historical gateway to India which introduced the
science of Hadith to this county. Its members shone brightly on the horizon of knowledge
and intimate awareness. Prominent among them in promoting knowledge and awarness
were Shah Waliulllah atlar, who is the first in the line of transmission for the Muhadditheen
of India, and his worthy descendants Shah Abdul Aziz atlar, (son) and Shah Ishaq alar > (great
grand son). They are those members of this great family who are known for their service to
Hadith in India. The author of Mazahir Haq, Maulana Nawab Muhammad Qutb ud Din Khan
Dehlavi has these men as his respected, noble teachers. In view of that, we present a brief
account of the lives of these great people.
Shah Waliullah Dehlavi Atlas ,(1114AH-1176AH)
He was born on Wednesday, 4th Shawwal, 1114 AH around Subh Sadiq (dawn). His father
Shaykh Abdur Rahim Atlar, a great scholar and Sufi, brought him up in his own individual
manner. He was admitted to the Maktab (Prelimanary School) at the age of five where his
study of the Quran commenced. He was naturally inclined to learning and this apparent
from his young days. So, he finished learning the Quran at the age of seven. His
upbringing by his father enabled him to attain heights in etiquette and manners at a very
young age which grown ups could not attain. He had learnt, in his early childhood,
manners of living, sitting, speaking etc. and he kept his gaze lowered when he spoke to
another whatever his status. He answered questions very politely and he never exceeded
the limits of decorum even when speaking to his equals.
In the seventh year of his life, he was given lessons in Persian and in a few days he finished
all the prescribed books. In a year's time, he had accomplished knowledge in Persian. The
surf and nahwa (syntax and grammer) were then mastered by him and at the age of ten he
began to study sharah Mulla.
His biographers assert that when ten years old he had such mastery over sarf and nahwa
that great scholars who were acknowledged in this field were hesitant to discuss with him
the finer points of this subject He then studied philosophy and logic and, like other
subjects, he got over this stage too in a very short time.
He married at the age of fourteen but continued his pursuit of knowledge with the same zeal.
The very year he had married, he studied Tafseer Baydawi at his father's hands. At the same
time he gained perfection in the sciences which were studied in India in those days and
taught by the Scholars of Delhi. That same year he pledged bayat (allegiance) to his father and
became occupied in the rota of Naqshbandi School. He also studied ilm tasawwuf (Sufism) and
qualified with distinction so that he grew in him mystic power and understood the finer
points and wisdom which learned Shaykhs and Islamic Scholars recognized.
When he had thus obtained proficiency in different fields at the age of fourteen, his father,
Shaykh Abdur Rahim atl 4>>, invited fellow citizens particularly the Islamic Scholars and
learned and qualified men. In the presence of that gathering, his father tied a turban round
his head which is tantamount to giving the robes on qualifying and gave him permission
to impart teaching.
When his father died, he took over his seat of teaching and commenced imparting religious
and philosophical education. He soon proved his ability and earned renown. Students
1

39
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
came to him from far and wide to quench their thirst for knowledge.
Although Abdul Haq Dehlavi lar> is the one who laid the foundation of science of Hadith
in India and historians credit him for that yet true credit goes to the Waliullah family for
promotion of science of Hadith in the India subcontinent. History reveals that ignorance
had overshadowed India at that time. Muslim had quit the Prophetic sciences so much so
that Islam had remained with them in name merely. There is no doubt that Shaykh Abdul
Haq alar> gave currency to Hadith and Quran learning in these sad times but things were
so bad that he could not succeed in removing the darkness and evil that had made home
in the hearts of the Muslim for centuries together. But, India was destined to get the light
of the science of Hadith, so, after his death, Allah caused another support to rise for the
edifice founded by Shaykh Abdul Haq allar>. The father of Shah Waliullah alla>, Shah Abdur
Rahim atl 47 established a madrasah in old Delhi, the Madrasah Rahimiyah, at the place
presently known as Mehndiyun. The science of Hadith began to be taught here. A good
number of students took admission and people displayed sufficient interest in the
learning. However, Shah Abdur Rahim allar, did not gain as much success as he should
have considering the effort he had put in.
On the death of his father, Shah Waliullah took up teaching the subject at the madrasah. For
twelve years he taught and students not only from India itself but Arab and other non Arab
countries reaped advantage from the teaching.
Although he had attained exceptional perfection in religious and other sciences
overshadowing other Islamic Scholars yet his thirst for knowledge took him to the sacred
lands and Makkah.
In 1143 AH, he visited Makkah and Madinah and for a year he remained in the precints of
the Haram at Makkah and the Haram at Madinah. He sought to learn thereafter and turned to
the scholars for that purpose. He went first to Shaykh Muhammad Wafdullah ibn Shaykh
Muhammad ibn Muhammad ibn Sulayman at Maghrabi who was a great scholar of Hadith and
regarded in the holy lands as teacher of the Islamic Scholars. He welcomed this student
warmly who studied (read over) the entire Muwatta Yahya ibn Yahya from cover to cover
and got permission from his Shaykh to further the Mawatta and the narrations of Shaykh
Muhammad ibn Muhammad ibn Sulayman.
.
He then became a disciple of Shaykh Abu Tahir Muhammad ibn Ibrahim Kurdi al Madani who
was recognized by the Arabs for his learning, piety, eloquence and mastery of language.
He held a recognized position in the science of Hadith. Shah Waliullah atlar> not only learnt
Hadith from him but also gained further expertise in religions discourse and debate and
tasawwuf and sulook (Sufism). When he had qualified and about to depart, the honourable
teacher gave him permission to narrated Hadith and tied the turban on his head with his
own hands. With watery eyes, he preferred some advise.
Continuing his quest, he also visited Shaykh Tajuddin Qal'ee Hanafi. He got from him
permission to narrate Bukhari and other authentic books.
After receiving knowledge from, and blessings of the great muhadditheen and scholars of
the Harmayn (Makkah and Mudinah), he performed Hajj again in 1144 AH and in the early
1145 AH returned home. He arrived at Delhi on Friday. 14th Rajab 1145 AH.
He recommenced teaching Hadith at Delhi and a new spirit was visible in his teachings. The
light that had brightened him from the science of Hadith cast its rays on the Madrasah
rahimiyah in Delhi and enlightened its precincts. In this way, Shah Waliullah spread the