Indexed OCR Text

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be called Saheeh li zatihi. However, if a narrator is deficient or defective in any one of these
aspects and that shortcoming is overshadowed by a large number of channels then the said
Hadith is called Saheeh lighairihi.
HADITH HASAN (>): If the entire line of transmission from the writer of the book to the
Holy Prophet , a one of the narrators lacks something of the aforementioned
characteristics or there is some defect in him and that is not overshadowed by excessive
lines of transmission then the Hadith thus narrated is called Hadith Hasan.
HADITH DA'EEF (AD): It is a da'eef Hadith when of the conditions of Saheeh and Hasan
one or more lack. For instance, the narrator may lack integrity or not qualify as a man of
intelligence or sound memory.
In terms of transmission upto the listener, a Hadith may fall is one of these four categories:
mutawatir, mashoor, aziz, gharib.
MUTAWATIR (*): It is a Hadith that is narrated from beginning to end equally by a
large number of distinct chains of narrators. It is not possible for all of them to join together
to tell a lie or to tell a lie by a co-incidence.
MASHHOOR (3+++): It is Hadith nor mutawatir but which is handed down by at least three
distinct lines of narrators. This kind is also called MUSTAFEED (JA_).
AZIZ (pje): A Hadith that has a minimum of two lines of narrator at every stage.
GHARIB (+): This is the class of Hadith in whose line of transmission there is only one
· narrator at some stage and he has no co-narrator. Such a Hadith is also called fard (>3).
In terms of contradiction, Hadith may be of one of four kinds:
(1) Shaaz (2) Mahfooz (3) Munkar and (4) Ma'roof.
SHAADH or SHADH (sla): The narrator of such a Hadith is trustworthy but it contradicts
a Hadith whose narrator is more intellectual and reliable for his memory, etc.
MAHFOOZ (b)>.): It is a Hadith whose narrator is trustworthy but it is contradictory to a
Hadith whose transmitter is less stronger in memory and intellect.
MUNKAR (S+): This is a Hadith whose weak narrator contradicts a Hadith which is
narrated by a trusted narrator
MA'ROOF (-))): In this kind of Hadith a strong, trustworthy narrator denies the Hadith
of a weak narrator.
This is a brief list of definitions of technical terms of Hadith. However the list is much
longer and different divisions of Hadith warrant different terms. It would not have been
possible to mention all of them here. The terms presented here should suffice in the
understanding of this book and to known the facts of Hadith. Besides, it is very difficult for
the layman to understand all the technical terms. Hence, we have restricted the list to these
(صحاح سته) few terms SIHAH SITTAH
The Sihah sittah are the six books of Hadith which are of a highly reliable degree. The
muhadditheen have certified the Hadith transmitted by them as most sound (za). The
books of Sihah sittah are Bukhari, Muslim, Tirmizi, Abu Dawood, Nasa'i and Ibn Majah.
Some authorities include Muwatta Imam Maalik in the Sihah sittah instead of Ibn Majah. In
the books of Hadith other than Bukhari and Muslim, all three kinds of Hadith, Saheeh, Hasan
and Da'eef and found and explained as such.

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61
PREFACE OF MISHKAT
بسم الله الرحمن الرحيم
اْبُدُ لِلْهِ تَحْمَدُه وَنَسْتَعِيْنُه وَنَسْتَغُفِرُه
"In the name of Allah the compassionate, the Merciful
All praise belong to Allah. We praise Him and we seek His help and we seek His
forgiveness."
Explanation: Praise of Allah and His description as behaves him and is worthy of Him
cannot truly be made by a slave. Hence, the author beseeches Allah the Exalted, to give
strength to his tongue that it might praise and describe Allah as indeed in His due Besides,
if he, as a human being, fails to do justice to the praise of Allah, he seeks His forgiveness.
وَنَّهُؤْذُ بِاللّهِ مِنْ شُرُؤْرِ آَنْفُسِنَا وَمِنُ سَيِّئَاتٍ أَعْمَالِنَا
"And we seek refuge in Allah from evil within us and from our wicked deeds."
Explanation: We seek refuge in Allah lest the praise that should be sincerely for Allah
alone turn out to be an ostentatious display because of the evil in us and we seek refuge we
go on performing wicked deeds on the plea of human nature and speak indecently
neglecting mention of Allah and obedience and worship of Him and perpetrating the
unlawful deeds.
مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُقْلِلُهُ فَلَاهَادِىَ لَّه
"We whom Allah guides to the right path, there is no one to mislead him and he
whom Allah leaves astray, there is none to guide him."
وَأَشْهَدُأَنْ لَآ إِلهَ إِلَّ اللّهُ شَهَادَةً تَكُوْكُ لِلنَّجَاةِ وَسِيْلَةٌ وَلِرَ فْعِ الذَّرَجَاتِ كَفِيْلَةً وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُه
وَرَسُوْلُهُ الَّذِىُ بَعَقَةٍ وَطُرُقُ الْإِيْمَانِ قَدْعَفَتُ أَثَارُهَا وَخَبَتْ أَنْوَارُهَا وَوَهَنَتْ آَرْ كَاهُمَا وَجُهِلَ مَكَهُمَا
"And I testify that there is no god but Allah, a testimony that is a means to gaining
salvation and an assurance that ranks will be exalted. And, I testify that Muhammad
se ane is His slave and His messenger whom he sent as His messenger when
traces of the paths of faith had been ,wiped out, their lights blown out, their
strength disabled and their goai lost to eyes."
Explanation: The paths of faith are the Prophets and their successors, the Islamic Scholars
and the righteous Their lights were blown out and their strength disabled. This means that
the teachings of the Prophets which served as a beacon and the scholars who disbursed
them were eliminated. If any remained at all, society disregarded him. No one paid heed to
his preaching Thus, there was a turning away from religion and darkness had enveloped
all mankind through widespread sin and disobedience, oppression and ignorance. This had
screened from sight the goal of mankind in which lay worldly bliss and salvation in the
hereafter which is the objective of man's creation and of religion and faith.
فَشَيَّدَ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ مِنْ مَعَالِمِهَا مَا عِفًا وَشَفَى مِنَّ الْعَلِيْلِ فِىْ تَابِدِ كَلِمَةِ التَّوْجِيْدِ مَنْ كَانَ عَلَى شَفَا
"Then he on whom be blessings of Allah and peace remarked the traces that had
been wiped out, and by teaching the Kalimah tawheed (expression of unity of
:

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'Allah) healed the sick who was on the point of destruction."
Explanation: All mankind had fallen into the sin of disbelief and polytheism and
perpetrated wicked deeds. They were thus spiritually sick and were on the brink of falling
down into the pit of destruction (Hell). Al this point, the Prophet , ano, the one on
whom be blessings of Allah and peace, taught them faith and preached the unity of Allah.
In this way, he saved them from total destruction and brought them on the path of success
and salvation.
وَأَوْضَعَّ سُبُلَ الْهِدَايَةِ لِمَنْ آَرَادَاَنْ يَسْلُكَهَا وَأَظْهَرَ كُنُوْزَ الشَّعَادَةِ لِمَنْ قَصَدَ اَن ◌َّمُلِكَهَا
"And he made the paths of guidance clear for those who wish to walk on them. And
he disclosed the treasures of inner joy and happiness to those who resolve to
possess them."
Explanation: Treasures of inner joy and happiness are faith, good deeds, worship and
awareness. They are valuable possessions of the next world and the means to perpetual
happiness. The Lord is pleased thereby and paradise is the destination.
أَمَّا بَعُدُ فَإَِّ التَّمَنُّكَ بِهَدْيِهِ لَا يَسْتَتِبُّ إِلَّ بِالْإِقْتِفَاءِ لِمَا صَدَرَ مِنْ مِشْكُوتِهِ وَالْإِعْتِصَامَ بِحَبْلِ اللُّهِ لَا
بَِؤُ إِلََّ بِنَّاتٍ گَهُفِهِ
"To proceed: Indeed, holding fast to the guidance of the Prophet Lyse a is not strong
until one abides by what had been disclosed by his chest (meaning, his sayings and
commands). Also, the holding fast to the rope of Allah (the Quran) and abiding by it is
possible only if it is explained by what he disclosed through his Hadith."
Explanation: It is not possible to tread the path of the Prophet , an unless one
follows his guidance and obeys his commands. His AHadith must be observed dutifully. It
is clear that if one does not obey his commands. One cannot abide by his sayings. If one
does not follow in his footsteps, how can he hope to walk on his path. And if anyone does
not tread his path, he will not be obedient to the sunnah of the Prophet , d and
enculate the example of the Prophet , ao. In the same way one can only follow the
Quran if one understands the explanation of the Quran found in the sayings and deeds of
the Prophet y do. The commands and directives of the Quran are brief and only the
Prophet y & can elaborate upon them. Hence, it is necessary to first study the Hadit !.
and then through the knowledge desired there from one may gain from the Quran and
observe its teachings.
وَكَانَ كِتَابُ الْمَصَائِحِ الَّذِىُ صَنَّقَهُ الْإِمَامُ مُحْيِ السُّنَّةِ قَامِهُ الْبِدْعَةِ أَبُوْ مُحَتَّدٍ الْحُسَيْنُ ابْنُ مَسْعُوْدِ الْفَرَّاءُ
الْبَغْوِىُّ رَفَعَ اللَّهُ دَرَجَتَهُ أَجْمَةٌ كِتَابٍ صُنِّفَ فِيْ بَابِهٍ وَأَضْبَطَ لِشَوَارِدِ الْأَحَادِيثِ وَآَوَابِدِهَا
"The Kitab us Sunah which the Imam, Muhy us Sunnah (the reviver of Sunnah) and
Qami al Bida (the suppressor of innovation), Abu Muhammad al Husayn ibn Masud
al Farra al Baghawi, may Allah raise him in rank, composed is the most
comprehensive book on the subject. The Imam has collected herein the assorted in
remote AHadith."
Explanation: The words in the Arabic text Shawarid (-) (plural of Sharid) and Awrbid
(+),1) (plural of Aabidah) respectively mean 'a runaway camel and monster, wild beast."

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They are used here figuratively. Thus, shawrid (s) refers to the AHadith that were
written down in books of figh and every seeker of Hadith could not trace it out because
these books were out of his reach. In other words, the Hadith were like a runaway camel
from his eyes, concealed from him, hence, shawarid. Similarly awabid (+),!) refers to the
AHadith whose meaning is not easily comprehended by the seeker and student; hence, they
are likened to awabid.
These difficulties were very annoying to the seeker of Hadith and it was not possible for
everyone to find out the Hadith. Therefore Imam Muhayus Sunnah collected such
unfamiliar and assorted AHadith and placed them in his book al Masabeeh, under the
relevant chapter. In this way a student will not have to scan through volumnous books of
fiqh for a Hadith, and he will also find it easy to understand the meaning.
وَلَنَّا سَلَكَ رَضِىَ اللهُ عَنْهُ طَرِيْقَ الْإِخْتِصَارِ وَحَذَفَ الْآَسَانِيْدَ تَكُلَّمَ فِيْهِ بَعْضُ الثُّقَادِ
"But when the composer atlar> chose to abridge and omit the Isnad, certain critics
objected to that."
Explanation: Isnad represents the name of the Sahabi who narrated the Hadith and is
called out before narrating or writing down the Hadith. Also, the names of all the narrators
of the Hadith from the sahabi down to the writer of the book are known as Sanad of Isnad.
The composer of Masabeeh had practiced brevity in compiling the AHadith in his book and
sufficed with writing down the text alone omitting the sanad. Therefore, the muhadditheen
did not approve it because a Hadith is recognized only through its sanad which names the
narrators and only by looking at that can one classify'a Hadith as Sahee, Hasan or Da'eef.
وَإِْ كَانَ تَقُلُهُ وَإِنَّهُ مِنَ الشِّقَاتِ كَالْأَسْنَادِ لَكِنْ لَيْسَ مَافِيْهِ إِعْلَامٌ كَالْأَغْفَالِ فَاسْتَخَرُتُ اللهُ تَعَالى
وَاسْتَوْفَقْتُ مِنْهُ فَأَؤُدَعْتُ كُلَّ حَدِيْثٍ مِنْهُ فِيْ مَقٍَّهٍ فَأَعْلَمْتُ مَا أَغْفَلَهُ كَمَا رَوَاءُ الْأَئِمَّةُ الْمُتْقِّنُوْنَ
وَالِقِّقَّاتُ الرَّاسِخُوُنَ مِثْلُ أَبِيِ عَبْدِ اللَّهِ مُحَتَّدِ بْنِ إِسْمَاعِيْلَ الْبُخَارِيِّ وَآَبِ الْحُسَيْنِ مُسْلِمِ بْنِ الْخَجَّاجِ
الْقُشَيْرِيِّ وَآَيٍ عَبْدِ اللّهِ مَالِكِ بْنِ آَنَّسِ الْأَصْبَحِيِ وَآَيِ عَبْدِ اللّهِ مُحَتَّدِ بْنِ إِذْرِئْسِ الشَّافِيِّ وَأَبِ عَبْدِاللهِ
أَحْمَدَ بُنِ حَنْبُلِ الشَّيْبَانِيِّ وَأَبٍ عِيْنِى مُحَمَّدٍ بُنِ عِيْنِى النِّزْمِذِيِّ وَأَيْ دَاوُدَ سُلَيْمَاد ◌َ بْنِ الْأَشْعَثِ
السَّجِسْتَانِّ وَأَبِ عَبْدِ الرَّحُمْنِ أَحْمَدَ بْنِ شُعَيْبٍ النَّائِ، وَأَبِ عَبْدِ اللّهِمُ تَقَّدِ بْنِ يَزِيْدَ ابْنِ مَاجَةَ الْقَزْوِئْنِيّ
وَآَبِ مُحَتَّدٍ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمنِ الدَّارِيّ وَآَبِ الْحُسَنِ عَلِيٍّ بْنِ عُمَرَ الدَّارْ قُظُنِيٍّ وَآٍَ بَكْرِ آَحْمَدَ بُنِ
الْحُسَيْنِ الْبَيْهَقِيّ وَآَبِ الْحُسَنِ رَزِيْنَ بْنِ مُعَاوِيَةَ الْعَبْدَرِيِّ وَغَيْرِهِمْ وَقَلِلْ مَّاهُوَ
"Nevertheless, his narration without a sanad is like a transmission with sanad
because he is a trustworthy authority in matters of transmission, but anything
without bearings is not like one with bearings. Hence, I sought the help of Allah
and asked him to enable me. I placed every Hadith in the chapter to which it
belonged and I transmitted it just as the Islamic Scholars and muhadditheen had
transmitted it alongwith its sanad and reference to the respective book. The
books for instance, are, Abu Abdullah Muhammad ibn Isma'il at Bukhari Abu al
Husayn Muslim ibn Hajjaj al Qushayri, Abu Abdullah Maalik ibn Anas al

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Asbahi Abu Abdullah Muhammad ibn Idrees al-Shafa'ee, Abu Abdullah Ahmad
ibn Hanbal al Shaybani, Abu Isa Muhammad ibn Isa al-Tirmzi, Abu Dawood
Sulayman ibn al-Ash'ath al Sijistani, Abu Abdur Rahman Ahmad ibn Shu'ayb
al Nasa'i Abu Abdullah ibn Yazi ibn Majah al Qazweeni Abu Muhammad
Abdullah ibn Abdur Rahman al Darami Abu al Hasan Ali ibn Umar al
Daraqutni, Abu Bakr Ahmad ibn al Husayn al Bayhaqi, Abu al Hasan Razeen
ibn Mu'awiyah al Abdari and some others from whose books AHadith have
been narrated but they are few."
Explanation: We have stated earlier that the compiler of Masabih had omitted the sanad
and references when he collected the AHadith in his book. Some authorities found fault
with it. Therefore, when the compiler of the Mishkat wrote down more AHadith in the
Masabeel, he took care to include sanad against every Hadith as well as reference to the Book
from which it was drawn. Also, he followed the same procedure that the compilers of those
books (for example, Bukhari, Muslim etc) had observed. In this way, the book come to light
in a fresh arrangement which is the current Mishkat ..
وَإٍِ إِذَا نَسَبْتُ الْحَدِيْثَ إِلَيْهِمْ كَانٍِّ اسْتَدْتُ إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِأَنَّهُمْ قَدْ فَرَ غُوْا مِنْهُ وَاخْتَوْنَا عَنْهُ
"And indeed, when I related the AHadith to them, it is as though I have traced the
line of transmission upto the Prophet ,, a because these righteous men have
mentioned the sanad (in their books) and thus absolved us of repetition."
Explanation: A question does arise here that the critics had objected that the compiler of
Masabeeh had not mentioned the sanad against every Hadith he recorded and the compiler
of Mishkat was doing the same thing by only mentioning the name of the companion and
reference to the book omitting the rest of the sanad. The compiler of Mislikat has clarified
the point by asserting that the compilers of the source books had already mentioned the
complete line of transmission, thus doing away with the need of duplication.
وَسَرَدُتُ الْكُتُبَ وَالْأَبْوَابَ كَمَا سَرَدَهَا وَاقْتَفَيْتُ أَثْرَهِفِيْهَا
"And, I have retained the sequence of the books and chapters which the complex of
Masabeeh had observed and I followed in his footsteps in this regards."
Explanation: It is a general practice to divide a work into different books (part of sections)
and chapters if it deals with different subjects. Thus, the division that is entitled Book is sub-
divided into chapters whose contents, though they pertain to a single subject differ in detail
an angle. For instance, Taharalı (purification) is a subject which is sub-divided into chapters
dealing with related topics carrying their own injunctions and rulings, like the chapters on
Wudu (ablution), ghusl (bath), tayammum (dry ablution), and so on.
The arrangement that the compiler of Masabeeh had observed in creating 'books' and
'chapters' was retained by the compiler of Mishkat.
وَقَسَمْتُ كُلَّ بَابٍ غَالِبًا عَلَى فُصُوُلٍ ثَلَاثَةٍ آوَّ لُهَا مَا آَخْرَجَهُ الشَّيْخَانٍ أَوْ أَحَدُ هُمَا وَاكْتَفَيْتُ بِهِمَا وَإِنْ
اشْتَّرَكَ فِيْهِ الْغَيْرُ، لِكُلُقِ دَرَجَتِهِمَا فِى الرِّوَايَةِ
"And I have further divided every chapter into three sections. In the first section,
I have placed the AHadith transmitted by the two Shaykhs (Bukhari and Muslim),
or by one of them. Even if there are some AHadith here which others have
transmitted, I have contented myself with their names because their rank in
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narration is higher than others."
Explanation: The Mishkat uses the terminology mutafiq alayhi (le guis) for a Hadith that is
reported by the same Sahabi in both Bukhari and Muslim. If the text of the Hadith is
identical but Bukhari has reported it from a sahabi and Muslim by another Sahabi then this
terminology mustafiq alayhi is not applied to the Hadith.
وَثَانِيُّهَا مَا أَوْرَدَهُ غَيْرُهُمَا مِنَ الْأَئِيَّةِ الْمَذْكُوْرِيْنَ وَثَالِفُهُمَا مَا اشْتَمَلَ عَلَى مَعْنَى الْتَّابِ مِنْ مُلْحَقَاتٍ مُنَاسِبَةٍ
مَعَّ مُحَافَظَةٍ عَلَى الشَّرِيْطَةِ وَإِنْ كَانَ مَا تُوْرًّا عَنِ السَّلَفِ وَالْخُلَفِ
"In the second section are reported AHadith that are transmitted by imams other
than Bukhari and Muslim. In the third section, are collected apart from aHadith,
sayings and Aathar of Sahaba (pl of Sahabi) and Tabi'een which are relevant to the
subject of the chapter, conditions of the AHadith being respected."
Explanation: The Masabeeh had only two sections (to each Chapter) but the compiler of
Mishkat added a third to Mishkat. The compiler of Masabeeh had paid regard to the
arrangement whereby he recorded the AHadith of Sihah in the first section. He called the
AHadith of Bukhari and Muslim as Sihah. In the second section he recorded Hasan AHadith.
In his terminology Hasan are the AHadith transmitted by reliable trustworthy and well-
grounded imams other than Bukhari and Muslim. They include Tirmizi. Abu Dawood
Nasa'i etc. This Hadith terminology is coined by the campiler of Masabeeh alone, not used by
other authorities.
The compiler of Mishkat has appended a third section. He has not bound himself to record
in this section the Hadith marfoo to the Prophet ,yano. Rather, he had also collected here
relevant sayings, deeds and tagreer (silence on another's behaviour) of the Sahabah and
Tabi'een. However, he has been careful to name in the beginning the narrator whether a
Sahabi or a Tabi'ee and to name the source book at the end.
تُؤَّ إِنَّكَ إِنْ فَقَدُتَّ حَدِيْقًا فِيْ بَابٍ فَذْلِكَ عَنْ تَكْرِ يُرٍ أُسْقِطُه
"Then, if you do not find a Hadith in a chapter, you must know that it is dropped to
avoid repetition."
Explanation: If a Hadith is found in a chapter of Masabeeh but not in the same chapter of
· Mishkat then you should understand that the compiler of Mishkat has not recorded it there
because it appears in some other chapter.
وَإِكْ وَجَدُتَّ أَخَّرَ بَعْضَهُ مَتْرُوْكًا عَلَى اخْتِصَارِهٍ أَوْ مَضْمُوْمًا إِلَيْهِ تَمَاهُهُ فَعَنُ دَاعِ إِهْتِمَامٍ أَتْرُكُهُ وَاُلِقُّد
"And if you find a Hadith part of which is suppressed for the sake of bravely, or the
remaining portion is added to it then the suppression or addition is not without reason."
Explanation: If there was an important reason for an addition or omission then that was
done. For instance, if a lengthy Hadith is selected then the portion of it that is relevant to the
chapter is recorded in it and in irrelevant portion is left out. Or, a portion of the Hadith
concerns one chapter while another portion has relevance to another chapter than the
Hadith is recorded accordingly. Even in this case, the Masubeeh is followed. However, if
both these situations do not apply then the full Hadith is recorded even though the
Masabeeh has opted for brevity.
وَإِكْ عَثَرُتَ عَلَى اخْتِلَافٍ فِي الْفَضْلَيْنِ مِنْ ذِكْرٍ غَيْرِ الشَّيْخَيْنِ فِي الْأَوَلِ وَذِكْرِ هِمَا فِي الثَّانِ فَاعْلَمْ آَنِعْ بَعْدَ

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تَتَّبُِّيْ كِتَابِيِ الْجُمُعِ بَيْنَ الضَّحِيُحَيْنِ لِلْحُمَيْدِيِّ وَجَامِعِ الْأُصُوْلِ اعْتَمَدْتُّ عَلَى صَحِيْحَي الشَّيْخَيْنِ وَمَتْنَيْهِمَا
"And, if you find a discrepancy in the two sections in that the AHadith of books
other than Shay .: hn (Bukhari and muslim) are mentioned in the first section and the
Hadith of Bukhari and Muslim in the second then (do not suppose that there has
been a mistake or negligence but) know that I have studied carefully the book by
Humaydi al-Jami bayn as-sahihayn and Jami'al usool. Then, I relied on the original
copies of Bukhari and Muslim and their texts."
Explanation: The compiler of Masabeeh had placed the AHadith of Bukhari and Muslim
in the first section and the AHadith transmitted by other sources in the second section.
However, there are cases in Mishkat where the AHadith placed by Masabeeh in section one
are attributed by Mishkat to Imams other than Bukhari or Muslim. Examples are found in
the chapter on Sunnah of ablution, section one, or in the chapter on excellences of the
Quran. In the same way, in some cases AHadith of section two are attributed to Bukhai or
Muslim, for example in the chapter on what is recited after the Takbeer. The compiler of
Mishkat assures us that this did not happened because of his oversight but he had
examined throught the book Jama bayn as Sahiayn, Jami al Usool and Bukhari's and
Muslim's original copies and their texts. Hence, when he found a Hadith placed in section
one in the Masabeeh but not in Bukhari or Muslim, he gave the correct source there
against, naming the narrator and recording book. Also, the AHadith of Bukhari and
Muslim placed in section two by Masabeeh were correctly attributed to them in Mishkat.
He says that he was confident of his action and corrected the Masabeh because he
thought its compiler had erred.
وَإِكْ رَأَيْتَ إِخْتِلَافًا فِيْ نَفْسِ الْحَدِيْثِ فَذْلِكَ مِن تَشَغُّبِ طُرُقِ الْأَحَادِيْثِ
"And if you find a discrepancy in the Hadith itself then that is because of the
different Isnad of the Hadith."
Explanation: The text of the Hadith in Masabeeh and the same Hadith in Mishkat may
differ. The compiler of Mishkat attributes the difference in text to the difference is Isnad. The
former may have recorded the Hadith according to the line of transmission available to him
while the latter may have found a transmission of the Hadith in which the text may have
been slightly at variance.
وَلَعَلّى مَا اطَلَعْتُ عَلَى تِلْكَ الرِّوَايَةِ الَّتِىِ سَلَكَهَا الشَّيْخُ رَضِىَ اللهُ عَنْهُ وَقَّلِيْلًا مَا تَجِدُ أَقُولُ مَا وَجَدْتُ هذِهِ
الرِّوَايَةَ فِي كُتُبِ الْأُصُوْلِ أَوْ وَجَدْتُ خِلَافَهَا فَإِذَا وَقَفْتَ عَلَيْهِ فَانْسِبِ الْقُصُورَ إِلَىَّ ◌ِقِلَّةِ الدِّرَايَةِ لََّ إلى
جَنَابِ الشَّيْخِ رَفَّعَ اللّهُ قَدْرَهُ فِي الدَّارَيْنِ حَاثًا لِلُهِمِنْذَلِكَ
"And, it is possible that I may not have found the version narrated by the
Shaykh ail 4>>. And, sometimes you will find me say that I have not found this
version in the aforementioned books or have found a different version. Hence
when you come upon that, attribute the blame on me for my poor learning and
not on the Shaykh may Allah raise his rank in the two worlds. Allah is without
blemish for that."
Explanation: The Arabic text has the words (Jyay! "s) kutub ul usool and it refers to
the aforementioned books, Bukhari and Muslim. "If the compiler of Masabeeh has recorded
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a Hadith and I could not trace that Hadith or there is a difference in my narration and his
then the mistake and blame should rest on me." The compiler of Masabeeh should not be
blamed for any mistake. This reflects the sincere intention of the compiler of Mishkat and
his confession of facts. There is no pretense in that as indicated by the words s & dulat
رَحِمَ اللَّهُ مَنُّ إِذَا وَقَفَ عَلَى ذَلِكَ نَبَّهَنَا عَلَيْهِ وَاَرْشَدَنَا طَرِيْقَ الشَّوَابِ
"May Allah have mercy on him who, when he comes upon that (version), informs
me and guides me to the right path."
Explanation: If anyone known of that version which the compiler of Masabeeh has
recorded but the compiler of Mislikat has not then he should let the latter know of it as long
as he is alive. After his death, he must add it into the book.
وَلَمْ أَلُّ جُهْدًا فِيْ التَّنْقِيْرِ والتَّقْتِيْشِ بِقَدْرِ الْوُسْعِ وَالطّاقَّةِ وَنَقَلْتُ ذَلِكَ الْإِخْتِلَافَ كَمَا وَجَدْتُ
"And, I have not spared any effort in investigating and searching of the best of my
ability and power and I have recorded the discrepancy exactly as I found it."
Explanation: The compiler of Mishkat says that he recorded the version as he found he
recorded the version as he found in the original books deflecting from the Shaykh
(compiler of Masabeeh). He has also forestalled criticism that he could have traced the
version by asserting that he did all in his power to look out for it and left no stone
unturned in that search.
وَمَا أَشَارَ إِلَيْهِ رَضِىَ اللَّهُ عَنْهُ مِنْ غَرِيْبٍ أَوْضَحِيْفٍ أَوْغَيْرِهِمَا بَيَّنْتُ وَجْهَهُ غَالِبًّا وَمَا لَمْ يُشِرُ إِلَيْهِ مِمَّا فِي
الْأُصُوْلِ فَقَدْ قَقَّيْتُهُ فِيْ تَرْكِهِ إِلَّ فِيْ مَوَاضِةَ لِغَرْضٍ
"And, wherever the Shaykh atlar, has indicated (the standing of the Hadith) Gharib
or da'eef, I have explained the reason for that And, wherever he has not indicated
(the standing), I have followed him in omitting such indications, except at some
placed out of necessity."
Explanation: The compiler of Masabeeh had indicated aspects of AHadith re ded by
him whether they were gharib or Da'eef, shaaz or munkar. The compilex of Mushkat has
explained that in Mishkat and said why a Hadith is classified gharib, da'eef etc. However the
compiler of Masabeeh omitted such mention against some AHadith and the compiler of
Mishkat followed suit except in few cases were he could nut help giving the classification.
For instance, some people had objected about some AHadith, So he refuted them by giving
a proper classification of the Hadith on the authority of Tirmizi, etc, saying the Hadith is
Saheeh, Hasan , da'eef or gharrib.
وَرُبَمَا تَّجِدُ مَوَاضِعَ مُهْمَلَةً وَذْلِكَ حَيْثُ لَمْ أَطَِّعُ عَلَى رَاوِيُهِ فَتَرَكْتُ الْبَيَّاضَ فَإِنْ عَثَرُتَ عَلَيْهِ ذَاَلُِقُهُ بِهِ
أَحْسَنَ اللَّهُ جَزَائُكَ
"And, you will also find places where I have not mentioned the sources book
because I could not trace out the transmitter. I left the space blank. If you learn of
the transmitter, do place his name there. May Allah reward you well for that."
وَسَقَّيْتُ الْكِتْبَ بِمِشْكِوَةِ الْمَصَابِيْحِ
"And, I have named the book, Mishkat al Masabeeh."

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Explanation: Masabeeh is the plural of the word misbah which means lamp. The word
mishqat means niche. Hence, the book Masabeeh is placed in Mishkat in the some manner as
a lamp is placed in a niche.
وَأَسْأَلُ اللَّهَ التَّوْفِيْقَ وَالْإِعَانَةَ وَالْهِدَايَةَ وَالقِيَانَةَ وَتَيْسِيُرَ مَا أَقْصِدُه
"And I pray to Allah to enable me, help me guide me, protect me (from mistakes )
and make easy my purpose (writing the book, and all difficulties)."
وَأْ يَّنْفَمَنِيْ فِى الْحُيُوةِ وَ بَعْدَ الْمَمَاتِ وَ جَمِيُعِ الْمُسْلِمِيْنَ وَالْمُسْلِمَاتِ حَسِْىَّ اللَّهُ وَنِعْمَ الْوَكِيْلُ وَلَّا حَوْلَ
وَلَا قُؤَّةَ إِلَّا بِاللّهِ الْعَزِيْزِ الْحُكِيُمِ
"And, (I pray to Allah) that he bestow on me blessings in this life and after death
and on all Muslim men and Muslim women. Allah suffices me and He is an
excellent guardian. And there is no power (to keep away from evil) or strength (to
do pious deeds) except with Allah, the Mighty the wise."
Explanation: The blessing in this life is that Allay may enable us to study the book and
benefit from it, and to abide the teachings in the AHadith. The blessing after death is that
Allah may forgive and pardon because of the book and bestow paradise and open the
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The first Hadith of Mishkat of Masabih
Intention:
(١) عَنْ حُمَرَ بْنِ الْخُطَّابِ رَضِىَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا الْأَعْمَالُ بِالنَِّاتِ
وَإِنَّمَا لِامْرِى مَانَوَى فَمَنْ كَانَتْ هِجُرَتُهُ إِلَى اللّهِ وَرَسُوْلِهِ فَهِجْرَتُهُ إِلَى اللّهِ وَرَسُوْلِهِ وَمَنْ كَانَتْ حِجُرَتُهُ إِلى
دُنِيًّا يُصِيْبُهَا أَوِ امْرَأَةٍ يَتَزَّوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ (متفق عليه)
صلى اله عليه وسلم narrated that Allah's Messenger 1 رضى الله عنه Sayyiduna Umar ibn Khattab .1
said, "Deeds are judged according to the intentions that prompt them. A man will
have only what he intended. So, if any one emigrates for the sake of Allah and His
. صلى الله عليه وسلم then his emigration is for Allah and His Messenger صلى اله عليه وسلم Messenger
But, if anyone emigrates for a worldly good that he seeks, or to a woman whom he
marries then his emigration is to what he emigrated."2
COMMENTARY: The compiler of the Mishkat has placed this Hadith ahead of the chapters.
In that he aims at suggesting to the seeker of this knowledge (of Hadith) to first from his
intention purely for Allah. Some Islamic Scholars rank this Hadith as half of all learning
when they confirm its excellence.
Hijrah or emigration calls for giving up one's residence in the land of the disbelievers
merely for Allah's pleasure and to take up residence Darul Islam territory of Islam) and
settle there if one is sincere in that then one earns a reward but if one's aim is to further
worldly ends then no reward may be expected. If one seeks a worldly objective and also
forms an intention to please Allah then reward will accrue.
This Hadith alludes to a man who, as narrated by Ibn Mas'ud das atl so, sent proposal of
marriage to Umm Qays. She accepted the proposal on condition that he emigrate to
Madinah. So, he emigrated to Madinah and married her. Since then he came to be known as
Muhajir Umm Qays (emigrant of Umm Qays)
There are versions of this Hadith with variation in words but the meaning is the same.
A person will earn reward recording to his intention and as many intentions as he forms.
(i)
A man may intend to help a poor relative and at the same time to join ties
of relationship with him. This will entitle him to two rewards for two things done
for Allah's sake.
(ii)
A man may go to the mosque for Allah's sake forming many intentions; to
visit Allah and hope for His hospitality, to join the congregational salah and wait
for it, to preserve his sight and hearing from evil, to observe the I'tkaf, to make the
recommended prayers on entering and on going out of the mosque and to invoke
blessing on the Prophet , ancho. He may form intention to gain from the peace
" His Kunyah was Abu Hafs and title Faruq Azam. He was a Qurayshi from the tribe of Abi. His line
of descent joins the Prophets alugacall to at Kab ibn uayy. He was the second caliph and was killed
at the time of the Fajr Salah in Masjid Nabawi by a Christian Abu Lulu with a dagger on Wednesday,
23rd Dhul Hijah 23 AH. He was 63 Years old.
2
Bukhari # 54, Muslim # 155-1907, Tirmidhi # 1653, Abu Dawud # 2201, Nasa'i # 75, Ibn Majah #
4227, Musnad Ahmad 1/25.

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and quiet in the mosque to be able to make dhikr, recite the Quran listen to the
sermon. The angels cover those who engage in remembering Allah or sermonizing
in the mosque. He may form an intention to make ablution and go to the mosque
to earn the promised reward of Hajj and umrah. He may intend also:
To benefit from others in the mosque to be able to enjoin piety and forbid evil,
to meet his brothers and greet them, to scrutinize himself and ponder on the
hereafter and seek forgiveness for sins.
In short, the visit to the mosque is just one deed but many intentions prompt it. So, the
visitor earns multiple rewards for each intention.
Moreover, if a man forms a pious intention to adorn himself while visiting the mosque then
though these things pertain to physical or worldly get up, yet Allah's boundless mercy
encompasses them with reward. For example, if he applies perfume on Fridays he may
from innumerable intentions for that beginning with emulating the Prophet ,, an and
earn reward for all those intentions.
This can be said of many other deeds. However, if anyone does a deed only for his personal
desires then not only will he not get a reward but also he will be liable to blame.
Miscellaneous rulings
(i) The deeds for which intention is to be formed are those that are prescribed by Shari'ah,
as the real objective, like salah, etc. They will not be reliable without forming an intention
for them, nor will they be approved by Allah. Thus, it is necessary to form an intention for
the sanctioned deeds.
In contrast are deeds that are not the real objective. They are necessitated as auxiliary to the
prescribed, like the purifying bath or ablution for the salah. The Islamic Scholars differ on
whether it is necessary to from an intention for the deeds that are not the real objective.
Imam Shafi'I adar, held that it is necessary to form an intention to perform ablution and
have a bath because he regarded them as fard. Imam Abu Hanifah war, held that both bath
and ablution are valid without forming an intention because he contended that it is not
fard to form an intention for making ablution and having bath but merely a sunnah and
mustahab, so they would be valid without making an intention.
Shari'ah regards 'intention' as an aim to draw near Allah, to do any thing only for Allah's
sake and to obey His command and seek His Pleasure.
Intention is to resolve in the heart (mind). It is enough to make a resolve at heart. It may
not be repeated by the tongue. As for worship, if anyone declares his intention orally
without making a resolve at heart then that worship will not be valid as stated in Kitab
Majma. The Islamic Scholars differ on whether after a resolve at heart, is it sunnah, mustahab
or makruh to declare the intention orally.
There are three opinions. According to fath ul qadeer, an oral intention is known neither
from the Prophet صلى الله عليه وسلم nor from the sahabah رضى الله عنه. This is not sanctioned any sahih
Hadith or any none of the four imams ever subscribed to it.
The Kitab Mufid cites some scholars as saying that it is makruh. Some said that is
Mustahab. Those who classify it as Mustahab, say that only these words may be uttered.
اللهُتَّ إِّي أُرِيْدُ صَلوَةٌ كَذَا فَيَسِّرُ هَاِیٌ وَتَقَبَّلَهَا مِنِی
(O Allah, I intend to offer the Salah(of-) so make it easy for me and accept it from me.)
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Hajj, not for any other kind of worship.
The Kitabul Ashbah has the discourse on intention in a complete and perfect way. So, the
best course is to refrain from doing such a thing about which the Islamic Scholars disagree
whether it is a sunnah or mustahab or bid'ah. This is borne out in the Fatawa Alamgiri.
Shaykh Abdul Haq Muhaddith Dahlawi has stated in his translation of the Mishkah that the
Islamic Scholars are agreed that it is not legal to call out the intention to offer the salah
aloud. He added that none of the aHadith establishes that the Prophet , had
spoken out the words of the intention. Hence, abiding by the sunnah lies in forming the
intention in worldly at heart, and sufficing at that. Just as emulating him in whatever he
had done is obedience to him, so too refraining from doing that which he never did is also
obedience to him. We must not insist on doing that which is not proved from him.
(ii) The intention is reflected in the worship. It is not worldly in doing unlawful things, but
if anyone forms on intention to do that which is permissible or a means to worship then he
gets a rewards for the intention.
(iii) To form an intention to make ablution is a sunnah, but opinions differ on when to form
the intention. Some Islamic Scholars say that it should be formed while washing the face
but it is better to form the intention before commencing the ablution. To form an intention
to have a bath is also a sunnah and it is proper to form it while beginning the ablution in the
bath. As for tayammum (dry ablution). It is fard to form the intention, and it should be done
when one puts one's hands on the dust.
(iv) There are many conditions for an intention to be correct:
(a)
The person should be a Muslim,
(b)
Must able to distinguish between worship and non-worship,
(c)
Must be aware of the importance of what he does,
(d)
Must not do anything contrary to the intention he forms so if he apostates
then his worships will become void. Similarly, if one interrupts his salah or
breaks his fast then these things will be invalidated because it is against his
intention that he had formed.
(v) For a fard salah, the intention is farmed for four things; to offer the salah, to offer the
fard salah, to specify the salah that is offered and to define oneself, it one is following an
imam, as his follower. These four things must be borne in mind when the intention is
formed otherwise the salah will be invalid even if one is overlooked.
(vi) The intention to perform wajib worship is to be formed as for the fard worship except
that instead of fard, wajib is defined.
(vii) The sunnah salah is validly offered if the intention is formed merely to offer a salah or
a supererogatory salah whether the sunnah is muwakkadah or ghayr muwakkadah.
(viii) As for fasting in Ramadan, whatever kind of intention is formed (for Wajib, optional,
etc) or simply not formed at al, the fast will be counted as of Ramadan.
(ix) The intention to fast in Ramadan may be formed in the night up to afternoon before half
of the day. In Shari'ah, the day begins with Subh sadiq (down) and ends with sunset. The
same applies to supererogatory fasts or fasts against specified vows but intentions for
redeeming fasts of Ramadan and unspecified vows and expiation must be made only during
the preceding night because intention for these kinds of fasts is not valid during the day.
(x) The intention to pay zakah may be formed in two ways: either at the time of paying it or
at the time of calculating zakah payable from one's wealth and setting it aside to be paid at
different times. In the latter case, the intention will not have to be repeated every time a

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sum is paid from it.
(xi) If any one has paid zakah to a deserving person but failed to form the intention at the
time of paying until later then it will be valid only if the payee has not used that money
and possesses it intake. If he has used it then the intention is void and zakah will be
deemed not to have been paid.
(xii) As for as spending and intention are concernd, sadaqat ul fitr is like zakah. The
difference, however, is that it may be paid to a dhimimi or a disbeliever too while zakah
cannot be paid to them.
(xiii) It is proper to form an intention for another worship while engaged in one worship.
Thus one who is offering a fard or an optional salah may form intention to fast during the
salah. The intention will be proper and the salah will not be invalidated.
(xiv) For a worship like salah, intention may be formed only at the commencement. It is not
necessary to repeat it for every part of it because that may cause an interruption or a flaw.
(xv) If anyone began a fard salah but changes his intention while offering it to make it a
supererogatory salah, then his salah would continue to be regarded as fard because doubts
during a salah are ignored and are not valid.
(xvi) For some kinds of worship it is not enough to make a resolve at heart but on oral
declaration of the intention is necessary, like in the case of a vow against which someone
offers the salah, or fasts when he must declare with his tongue that he will offer a certain
raka'at of salah or fast for a number of days, or feed some worshippers. The same applies to
an endowment. If any one makes a waqf (endowment) of his property in Allah's path then
he must make an oral declaration of it otherwise it will not be valid.
In some cases apart from worship, a mental resolve is in valid unless an oral declaration is
made. Examples are divorce and emancipating a slave.
(xvii) If anyone buys something for his own use but also says to himself that he would sell
it if he fetches a better price then it is not wajib for him to pay zakah on that.
(xviii) If a person is not sure of the first day of Ramadan and he forms an intention, 'if it
is the 1st of Ramadan then I am fasting but if it is the last day of Sha'ban then I am not
fasting,' then this kind of a resolve is invalid. He may, however, qualify his fast, 'If it is
the last day of Sha'ban then I intend to observe an optional fast but if it is the 1st of
Ramadan then may fast is fard.' This second kind of an intention is proper and if
Ramadan has begun, his fast would be fard.
(xix) If anyone does a thing that is permissible forming an intention of obedience - like
eating, earning etc - then even these permissible things earn him a reward. If he makes no
such intention then he earns no reward for doing the permissible things.
(xx) If a man divorces his wife in words of a metaphor then his intention will be
considered. If he had intended to divorce her then divorce will be effective otherwise not.
However, if he uses clear and unambiguous terms to divorce her then his intention is
immaterial, divorce will be effective.
(xxi) To read the Quran in a sexually defiled state without a resolve to recite it but merely
with in intention to make dhikr is correct. However, to read it in a sexually defiled state with
an intention to recite without making a dhikr is not only not correct but is also unlawful.
(xxii) If one intends to engage in business in the produce of land which maybe ushri,

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kharaji, on rent or an aariyah,1 then zakah is not payable on that merchandise.
(xxiii) If a man engages in business of a merchandise that he had received gratis without
exchange or payment against it of anything then zakalı is not wajib on him even if one year
elapsed with it in his possession. However, when it is sold and he gets something against
it, in cash or kind, zakalı will be payable, on completion of one year, on that.
(xxiv) If anyone possesses some animals that graze in the wild for most of the year and
his intention is to get their milk or their young ones then zakah on the animals will be wajib
and payable by him. If his intention is to engage in their business then the zakah of trade in
them will be payable, provided he had formed that intention at the time of purchasing
them. If at the time of buying his intention was to use them for riding or carrying things
then zakah is not wajib on them.
(xxv) If anyone does not pay the zakah willingly then the collector of zakah appointed by the
ruling authority (imam of the times) cannot collect it from him forcibly. If he seizes it
forcibly then zakah will not be deemed to have been paid because voluntary payment is a
condition. However, the zakah-dodger may be arrested by the collector of zakal to persuade
him to voluntarily pay the dues. Though there are some narration permitting the ruler to
collect zakah compulsorily yet these versions are weak and untenable.
(xxvi) It is necessary to form an intention before beginning the Friday sermon. If a preacher
stands on the pulpit to deliver the sermon and happens to sneeze on which he say (das J)
(alhamdulillah, praise belongs to Allah) then this al-hamdulillah will not be regarded as the
beginning of the someone because he had not formed an intention to deliver the sermon
and his words were on the sneeze.
Similarly, it is also necessary to form an intention for the sermons for the salah of eed. If he
begins it on the pulpit with praise of Allah but without forming an intention then the
sermon will not be valid.
(xxvii) If sermon trades in grapes and his intention is merely to trade without design to
have wine prepared from it then his trading is correct. However, if the objective of his trade
in grapes is to produce wine then his trading is unlawful. So, too, if anyone plants a tree of
grapes to trade in them or let other eat them then it is correct but if he intends that the end
use be the production of wine then it is unlawful.
Similarly, if juice is extracted from grapes with intention to make vinegar then that is
correct but if the intention is to prepare wine then that is unlawful.
If a Muslim does not meet another Muslim because of a dispute or displeasure then it is
unlawful, but if this is not the reason then there is no harm if they do not meet for a long
period of time too.
(xxviii) If a woman abandons to adorn herself on the death of a man other than her
husband to mourn him then it is unlawful, but if she gives up adornment out of constraint
then there is no harm.
(xxix) To refrain from pursuing the permissible things when someone dies is unlawful,
. examples are not cooking some kinds of eatables, not sleeping on a bed, postponing a
marriage or a wedding or the ceremony of aqiqah or circumcision of a child. However, if
they are abandoned for some other reason or are merely given up then there is no harm in
it, but it is never proper to delay a wedding or marriage because it is a sunnah. The more
1 Ushri are lands whose owners become Muslims or the state divides them among the army. Kharaj is
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early a sunnah is discharged, the better and more rewarding.
(xxx) The intention to offer the funeral salah is formed in these words; 'I offer the funeral
salah for Allah's sake and make the supplication for this dead person.'
(xxxi) It is not necessary to specify the prostration against recital of the Quran when
making the prostration.
(xxxii) The salah of the followers of an imam in a congregation will not be valid if they do
not form an intention of following him. On the other hand, if the imam does not form an
intention of heading the congregation then too his salah is sound. However, if he knows
that there are women in his congregation then he must form an intention of leading them
otherwise the salah of the women will be invalid. Some Islamic Scholars exempt the salah
of Friday and eed from this rule and hold that even if an imam fails to form an intention of
leading the woman in the congregation, then the salah of the women will be sound.
(xxxiii) If someone binds himself on oath not to lead anyone in the salah yet when he offers
his own salah, someone comes and follows him, then that person's salah is sound and
valid. As for his oath, it broke in law but not intentionally which means that the judge will
declare it to be perjury but the man will not be sinful in Allah's sight. Further, if he had
made someone a witness to his oath, then it will not break even in law.
If this man leads the Friday congregation then the salah will be valid but his oath will break
in law. If he leads a funeral salah then his vow will not break at all. In the same way, it will
not break when making a prostration against recital of the Quran.
If someone vows not to lead a particular person in his salah but when he was leading a
congregation and his intention was not to lead that person, that person joined the
congregation and followed him without his knowledge, then the imam's oath broke even if
he was unaware of the man in his congregation.
(xxxiv) To form an intention is not a condition when making a gift. Thus, if anyone grants
something to another jokingly, then it becomes his property. However, if anyone teaches
the words of 'grant' to an unlearned man who knows not that by uttering them he presents
a gift then the gift is not valid. It is so not because of the absence of the intention but
because a condition of gifts to be legally given was missing, so the gift is invalid. The
condition is willingness and pleasure.
If anyone compells another and takes a gift from him forcibly then the gift is not valid. This
is not so for a divorce or an emancipation both of which can be obtained by force.
(xxxv) If a follower of the imam recites surah al-fatihah in a funeral salah behind the imam
with the intention of making dhikr then it is not unlawful though according to Imam Abu
Hanifah it is unlawful for a follower to recite the Quran behind an imam. Here, however,
his intention is not recital but, dhikr. On the same basis, a defiled man or woman or a
menstruating or post-natal-bleeding woman may recite the verses of the Qur'an with an
intention to make dhikr or a supplication. If they recite them with the intention of a recital
of the Quran then it is not allowed.
(xxxvi) If a seller displays his merchandise and, in order to persuade the buyer, says
subhan Allah (Allah is without blemish) or invocates blessing on the Prophet ,, an
then it is makruh (undesirable).
(xxxvii) If someone overeats to satisfy his gorgeous appetite then it is not proper. However,
if his intention is to feed himself prior to fasting on the next day, or to give company to his
guests who may be encourage to eat more then, it is mustahab.
(xxxviii) An infidel takes cover behind a Muslim when another Muslim aims at him with
:
1

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an arrow. If he intends to kill the Muslim, then it is unlawful but if he aims the arrow at the
disbeliever then it is not unlawful.
(xxxix) If anyone finds something stray on his path and picks it up with intention to trace
its owner and hand it over to him then it is allowed. If he picks it up to keep it himself then
it is disallowed and he is an usurper and a sinner.
(XL) If anyone uses a book as a pillow in order to keep it safe then it is not makruh but
otherwise it is undesirable.
(XLI) If someone sits on a packsaddle which encloses a copy of the Quran to be able to
preserve it then it is not undesirable, otherwise it is makruh.
(XLII) If a person abstains from eating because he is on a diet or for health reasons or
because he had no appetite then he is not entitled to a reward. If he abstains in order to fast
then he will earn a reward.
(XLIII) If anyone sits in a mosque to have a rest then he deserves no reward, but if he waits
for the next salah or observes on I'tikaf then he is entitled to a reward.
(XLIV) If an animal is slaughtered to eat its meat then it is a permissible act. If it is
slaughtered to make a sacrifice as a worship then it is a means of reward. If it is
slaughtered to make an offering to a dead or a living person then it is unlawful or even
an act of disbelief.
(XLV) When forming an intention to offer the salah, it is not necessary to specify the
number of raka'at or prostrations and this sort of an intention is not worthwhile. Thus, if
anyone forms an intention to offer three raka'at of zuhr, then his salah of zuhr will be valid
and the three raka'at will be ignored (because zuhr is a four raka'at salah).
(XLVI) If anyone names an imam while he joins the congregation but other then the
named man led the salah as an imam, then too his salah will be valid.
(XLVII) A man saw the imam and formed an intention to follow him saying. "I follow this
imam zayd." Later, he learnt that he was not zayd. However, his salah would be valid. This
is true even if the follower is for from the imam and names him wrongly. Similarly, if a
man forms an intention to offer the salah behind the young man but it turns out that he
was an old man then his salah will not be valid. Conversely, if he made an intention to
follow a Shaykh (an old man) but he was a young man, then his salah would be valid. The
reason is that even a young man may be called a Shayklı because of his learning but a
Shaykh cannot be called a young man.
(XLVIII) If anyone began his salah sincerely for Allah's sake but midway he turned
ostentatious then his first intention will be reliable. He will earn a reward for the salah but
not for a good rendering.
(XLIX) If anyone is uncertain whether he had offered the salah or not then he must offer it
again within its prescribed time. If while offering the salah he is uncertain whether he
made the bowing or not, or the prostration, then he must make another bowing, or
prostration, if he gets the doubt after finishing the salah then it is not necessary to do
anything again.
Similarly, if a worshipper gets doubts whether he had called the first takbir, made the
ablution, etc, then if that is the first time he got a doubt then he will repeat the salah. But, if
he is in the habit of getting such doubt then he need not repeat the salah.
(L)
As for temptations in the heart to commit a sin, there are five ranks of it:
(i)
Haajis or a disturbing thought.
(ii)
Khatir or inviting an evil thought to the mind.

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(iii)
Hadith nafs or a hesitancy between doing or not doing a wrong.
(iv)
Humm or including to one of the two options.
(v)
Azam or resolve to commit the sin.
Shari'ah does not take a task the first three kinds. The first one is overlooked because it is
not in a man's hand to check it. The next two are forgiven because Allah has condoned
صلى الله عليه وسلم them for the ummah of Prophet Muhammad
As for humm, the fourth, if the learning is towards piety, then one piety is recorded for the
worshipper. If the inclination is towards evil, the there will be no chiding and this too is a
favour of Allah for this ummah.
As for Azam or resolve, the Islamic Scholars say that it will be punished.

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BOOK I
BOOK OF FAITH
كتاب الإيمان
Gates to Faith
Meaning: 'Faith' mean: to believe, to confirm to accept or concede. In the terminology of
Shari'ah 'faith' is to admit and to believe that Allah is One and there is no deity besides
Him and all His real and descriptive excellences are true. Muhammad (,, and is His last
messenger and Prophet whose being is the truthful and the confirmed. The last religion
and code of law that he brought to the world from Allah in the form of a Book and the
sunnah is true beyond an iota of doubt.
Perfection: The scholars of Hadith say that there are three parts of faith. 'Confirmation at
heart' of Allah's unity, the Messenger's , a messenger ship and the truth of the
religion. The heart and mind should be at peace with this confirmation and belief.
'Acknowledgement by the tongue' which is to declare that confirmation with the tongue
and confess and admit it. 'Performance by the limbs' which is to put into action the
commands of religion and Shari'ah as also their guidance. This is a physical demonstration.
These three parts together perfect 'faith'. Whose holds this faith is called a mu'min
(believer) and Musalman (Muslim).
Faith and Islam: The question about the difference between faith and Islam requires a
lengthy discussion. In a nutshell, apparently both these words are nearly synonymous.
However, faith is generally used for an inward confirmation by the heart while Islam
generally signifies an open and outward obedience. We may say that to believe in Allah's
unity, the messenger ship and the Shari'ah inwardly at heart and mind is eeman or faith.
The demonstration of this inward condition by the limbs is Islam. A scholar said that when
the confirmation by the heart bursts our and sparkles on the limbs it is called Islam. When
Islam descends into the heart it is eeman or faith. In short, the reality is one. Depending on
the receptacle, the same thing is called faith at times, and Islam at times. They are
inseparable. For example, if any one abides by the duties imposed by Islam of Salah, zakah,
fasting, Høj but lacks inward faith or eeman then his deeds are meaningless. And, if a
person has inward conviction of faith but instead of demonstrating Islam, his conduct is .
rebellious and smacks of infidelity and polytheism then his faith is meaningless.
Some discerning people have compared faith and Islam to the two testimonies. The
kalimah Shahadah has a testimony for the unity of God and a testimony for the messenger
ship, but both are interlinked so that neither is valid without the other. It is the same with
faith and Islam and one without the other is hypocrisy or disbelief. Both together, faith and
Islam are called Deen or religion."
Faith is to believe: The important truth must be borne in mind that confirmation or to
believe is faith, not merely to know or to be aware. A man may know that Allah is one that
Muhammad yla . is His true creature and Messenger who has brought the true religion,
but if he does not believe in these things at heart, then he will be said to lack faith. He will
not be called a believer or a mumin. When the Prophet ya + brought Islam, the Arabs
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Prophet Lyl & Muhamad was true and had brought a true religion but their jealousy
and abstinance prevented them from believing, so 'knowing' did not benefit them.
When oral confirmation is necessary: The facts described as faith the necessarily
compounded with an oral confirmation. But, the oral declaration is not necessary always,
for instance, a dumb person is exempt from making an oral declaration and his faith at
heart is reliable. The same applies to one who cannot make the oral declaration because of
risk to his life or some kind of a real impediment.
Place of deeds: Deeds are also essential for faith to be perfect. Indeed only deeds can
prove the existence and truthfulness of confirmation at heart and oral declaration. If
anyone who professes belief continues to perpetrate deeds that are symbolic of disbelief,
and contradictory to faith and Islam or whose doer is clearly a disbeliever then he will be
counted as such and his profession of faith and Islam will not be authentic.
SECTION I
. الفصل الاول
عليه السلام HADITH JIBRIL
(٢) عَنْ عُمَرَ بُنِ الْخُطَابِ رَضِىَ اللَّهُ عَنْهُ قَالَ بَيْنَمَا تَخْنُ عِنْدَ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمِإِذُ
طَلَعَ عَلَيْنَا رَجُلْ شَدِيْدُ بَيَاضِ الثَّابِ شَدِيْدُ سَوَادِ الشَّعْرِ لَا يُرِى عَلَيْهِ أَثْرُ الشَّفَرِ وَلَا يَعْرِفُهُ مِنَّا أَحَدْ حَتَّى
جَلَسَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَسْنَدَ رُكْبَتَيْهِ إِلِى رُكْبَتَيْهِ وَوَضَّةَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ يا مُحَمَّدُ
آَخْبِرُفِى عَنِ الْإِسْلَامِ قَالَ الْإِسْلَامُ أَنْ تَشْهَدَ اْ لَّا إِلهَ إِلَّ اللَّهُ وَلَّ مُحَتَّدًا أَّسُولُ اللَّهِ وَتُقِيِّمَ
الشَّلَاةَ وَتُؤْقِ الزَّكَاةَ وَتَّهُوْمَ رَمَضَانَ وَتَحُمَّ الْبَيْثَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيْلًا قَالَ صَدَقْتَ فَعَجِبْنَا لَهُ
يَسْأَلُهُ وَيُصَدِّقُهُ قَالَ فَأَخْبِرُنِيْ عَنِ الْإِيْمَانٍ قَالَ أْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُّبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ
وَتُؤُّمِنَ بِالْقَدْرِ خَيْرِهِ وَشَرِّهٍ قَالَ صَدَقْتَ قَالَ فَأَخْبِرُنِيُ عَنِ الْإِحْسَانِ قَالَ أَكْ تَعْبُدَ اللَّهُ كَأَنَّكَ تَرَاهُ
فَإِرْ لَّمْ تَكُنُ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فَأَخْبِرُنِي عَنِ السَّاعَةِ قَالَ مَا الْمَسْئُوُلُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ قَالَ
فَأَخْبِرْنِيْ عَنْ أَمَارَ اِهَا قَالَ أَنْ تَلِدَ الْآَمَةُّ رَبَّتَهَا وَاَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِقَاءَ الشَّاءِ يَتَظَا وَلُونَ
فِى ◌ُّتَانٍ قَالَ تُؤَّ انْطَلَقَ فَلَبِئْتُ مَلِيًّا ثُمَّ قَالَ لِيْ يَاعُمَرُ أَتَدُرِئٌ مَنِ السَّائِلُ قُلْتُ اللَّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ
فَإِنَّهُ جِبْرِيْلُ أَتَّا دُرْ مُعَلِّمُكُمْ دِيْنَكُمْ رَوَاهُ مُسْلِمٌ (متفق عليه)
2. Sayyiduna Umar ibn al Khattab au ail so, narrated: One day we were sitting with
Allah's Messenger ya when a man suddenly came there. He was (clean and
tidy) in a very white dress and his hair was very black. No mark of travel could be
detected on him and none of us know him. He come and sat so near the Prophet
knees. He placed both his صلى اله عليه وسلم that his knees touched the Prophet's الله عليه وسلم
hands on his two things. He said, "O Muhammad, tell me about Islam." He said,
"Islam is that you testify that no one is worthy of worship besides Allah and that
Muhammad is Allah's Messenger. You should establish salah, pay the zakah, fast ir
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(pilgrimage) to the house." He said, "You have spoken the truth!" (Umar aus cul (so)
said;) we were surprised at him asking and (at the same time) asserting that he
spoke the truth. The man asked (again), "Tell me about eeman (faith)." The Prophet
ståle said, "That you believe in Allah, His angels, His books, His messengers
and the last Day ands that you believe in fate that good or bad both are decreed."
The man said, "You have spoken the truth!" And he asked "Now, tell me about
ihsan." The Prophet ,y,le au said, "It is that you worship Allah as though you see
Him and if that is not possible then He sees you." He then asked, "Tell me about
the Hour." The Prophet ,, ' said, "The one who is asked about it knows not
more than the one who asks." He said, "So, let me know some of its signs." He said,
"The female slave would beget her master and you would see bare footed, naked
bodied, poor mendicants and shepherds living arrogantly in large luxurious
mansions." (Sayyiduna Umar mail so) said:) The man went away and I waited some
time before the Prophet , the al + said to me, "O Umar, do you know who the
questioner was?" I submitted, "Allah and His Messenger know best." He said, "He
was Jibril Lull we come to teach you your religion."1
(٣) وَرَوَاهُ أَبُوُ هُرَيْرَةَ مَعَ إِخْتِلَافٍ وَفِيْهِ وَ إِذَا رَأَيْتَ الْحُفَاةَ الْعُرَاةَ الشُّوَّ الْبُدُمَ مُلُوْكَ الْأَرْضِ فِ خَمْسٍ لَا
يَعْلَمُهُنَّ إِلَّ اللَّهُ ثَُّ قَرَأَإِّ اللّهُ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ الاية - (متفق عليه)
3. Sayyiduna Abu Hurayrah aus also, also difference in words. It quotes the Prophet
ska in the end as saying. "When you see the barefooted, naked bodied, deaf
and dumb people rule on earth, (it will be the Last Hour) one of the five things that
no one but Allah knows." Then he recited:
إِثَّ اللَّهُ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ
Surely the knowledge of the Hour is with Allah alone, and He sends down the rain,
and He knows what is in the wombs. And no person knows what he will earn
tomorrow. And no person knows in what land he will die. Surely Allah is knower,
Aware. 2 (Luqman 34)
COMMENTARY: This Hadith is known as Hadith Jibril .Jagle. Through questions and answers,
the people of the world are taught the facts of Islam and faith and the basics of religion.
The first teaching brings out the difference between eeman (faith) and Islam. The former is
an inward confirmation and belief or conviction. The latter concerns the outward
demonstration by deeds and physical obedience.
Belief in Allah is to be convinced that His being and His attributes are true. Only He is
worthy of worship and there is no God besides Him and He had no associate.
Belief in the angels is to be sure that Allah has a creation known as angels. They are elegant
with a radiant body of light. They are engaged constantly in Allah's worship and in
carrying out His commands.
Belief in the Books is a conviction that Allah has truly revealed to His Messengers Books at
different times. Their number is one hundred and four. They are His words and
1
Bukhari # 4773, Muslim # 1-8, Abu Dawud # 4695, Ibn Majah # 63, Musnad Ahmad 1-51
2
Bukhari # 50, Muslim # 5-9, Trimidhi # 2419, Abu Muslim # 2-10