Indexed OCR Text

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
140
transgressors, They two draw from the Quran and the Hadith but interpret according to their
doctrine and keep themselves out of the sphere of disbelief. Therefore, this Hadith is said to
consun these two sects and to make clear their false beliefs. Their opinions are rejected in
very strong terms. However. Some Islamic Scholars question the soundness of this Hadith.
The scholar Shah Ishaq war, ruled against the foregoing conclusion and called these two
sects disbelievers and out of the folds of Islam. However, it is disputed whether their
disbelief is in interpretation or of the kind of apostasy.
(١٠٦) وَعَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ يَكُوْنُ فِى أُقَّتِيْ خَيْفٌ ؤَّمَسٌُ
وَذُلِكَ فِي الْمُكَذِّبِيْنَ بِالْقَدْرِ - رَوَاهُ أَبُوُدَا ؤدَ وَرَوَى الِّرْمِذِىُّ نَحْوَهُ.
106. Sayyiduna Ibn Umar ate il (so) narrated that he heard Allah's Messenger say,
"My people will face swallowing up and metamorphosis. This will happen to those
who reject Divine decree."1
COMMENTARY: These are very severe punishment from Allah. The previous ummahs
had been punished in these ways. Towards the last days, this ummah, too will undergo
these punishments because of their transgression and rebellion. However, some scholars
hold that the Prophet , a meant, "If the punishment of swallowing and
metamorphosis were awarded to my ummah, they would be to these two sects, Murjiah
and Qadariyah.
(١٠٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْقَدَرِيَّةُ مَجُوْسُ هذِهِ الْأُمّةِ إِنْ مَرِضُوْا فَلَاتَعُوْدُوْ
هُمْ وَإِنْ مَاتُوْا فَلَا تَشْهَدُوُهُمُ - (روه احمد وابوداؤد)
107. He also narrated that Allah's Messenger , said, "The qadariyah are
the magians of this umah. If they fall ill, do not visit them and if they die do not
attend their funerals."2
COMMENTARY: The Magians (or Majusis) are fire worshippers who believe in two gods;
Yazdan, creator of good and Aharman, creator of evil. The Qadariyahs also say that Allah
creates good and the devil creates evil. Besides, the human beings create may deeds and
evil too. Muslims must not share moment of happiness and sorrow with them. Some
scholars bracket them with disbelievers and disallow Muslims to mingle with them. Others
say that they are not disbelievers but transgressors who have gone astray.
(١٠٨) وَعَنْ عُمَرَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُجَمالُِوْا أَهْلَ الْقَدْرِ وَلَّا تُفَاتِحُوُهُمُ - (رواه ابوداؤد)
108. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Do
not sit with the Qadariyah and do not make them your arbitrators."3
COMMENTARY: Some people have translated the concluding words as 'do not be the first
to greet them or do not initiate conversation with them' 'instead of 'do not make them
arbitrators. Allah knows best.
Abu Dawud # 4613, Tirmidhi ( the like of it) # 2159, 214, Musnad Ahmad 2-108
2 Abu Dawud # 4691, Musnad Ahmad 2-86, Ibn Majah (from Jabir) # 92
3
Abu Dawud # 4710, Musnad Ahmad 1-30

141
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
(١٠٩) وَعَنُ عَائِشَةً قَالَتُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلََّ سِتَّةٌ لَعَنْتُهُمْ وَلَعَنَهُمُ اللهُ وَكُلُّ نَبِيٍّ يُجَابُ
الزَّائِدُ فِي كِتَابِ اللّهِ وَالْمُكَّذِّبُ بِقَدَرِ اللَّهِ وَالْمُتَسَلِّطُ بِالْجَبِرُوْتِ لِيُعِزَّ مَنْ آَذَلَّهُ اللّهُ وَيُذِلَّ مَنْ أَعَزَّهُ اللهُ
وَالْمُسْتَحِلُّ ◌ِرُمِ اللّهِ وَالْمُسْتَحِلُّ مِنْ عِتُرِ مَا حَرَّمَ اللّهُ وَالتَّارِكُ لِسُنَّتِيْ رَوَاهُ الْبَيْهَقِيُّ فِي الْمَدْخَلِ
وَرَزِئُنْ فِێکِتاپ۔۔ (بہقی. رزین)
109. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"There are six (people) whom I have cursed and Allah has cursed them - and every
Prophet is given an answer (to his supplication). (1) One who makes additions to
Allah's Book. (2) One who rejects Divine decree. (3) One who is ruthless in
authority and there by exalts whom Allah has humbled and thereby disgraces
whom Allah has exalted. (4) One who declares as lawful that which Allah has
forbidden. (5) One who considers lawful (to do) with my children what Allah has
forbidden (killing them). And, (6) One who abandons my sunnah."1
COMMENTARY: These people are criminals in the eyes of Shari'ah(Divine law) to the
extent that the Prophet y & has cursed them. Moreover, they are outcast from the
court of Allah too. When someone asked the Prophet ya about it, he said, "Allah has
cursed them for their deeds, so they deserve that His Messenger too curse them." It is
obvious that every prayer or curse from the Prophet's do tongue receives a positive
answer promptly. Hence, one whom he curses is ruined in this world and in the next.
علیهالسلام Every Prophet's prayer is accepted
The first person is one who makes additions to the quran whether adding words or
meanings to it.
As for things forbidden by Allah about the Prophet's , descendants, they could be
failing to respect them or may hurt them in some way and may regard that as lawful.
This could also apply to the Prophet's , a + descendants who might perpetrate the
unlawful considering that to be lawful for them. This sounds a warning to the Sayyids so
that, being his offspring they might save themselves from committing sin. Relative to
others, they are more required to keep away from sin.
As for those who abandon the sunnah of the Prophet , & if anyone does it out of .
slackness then he is a sinner. If anyone abandons it regarding it unworthy of following -
we seek refuge in Allah from that - then he is a disbeliever. But, Both kinds are liable to the
curse. If anyone neglects a sunnah sometimes for some reason then sin does not fall on him
though his conduct is not reasonable. Mawlana Shah Muhammad Ishaq Dahlawi Alar> said
that it refers to sunnah muwakkadah.
(١١٠) وَعَنُ مَطَرِ بْنِ عُكَامٍِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَقَى اللَّهُ لِعَبْدٍ اَْ بَّهُؤْتَ
بِأَرْضِ، جَعَلَ نَه إِلَيْهَا حَاجَةً - (رواه أحمد والترمذى)
صلى الله عليه narrated that Allah's Messenger 2 رضى الله عنه Sayyiduna Motar ibn Ukamis .110
Tirmidhi # 2161, Bayhaqi in al-Madkhil and Razin in his book.
2 He was as-Sulami from Kufah. Only this single Hadith was narrated by him. It is not certain that he
was a sahabi.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
142
said, "When Allah decrees that a person should die in a land, He creates a need
for him (to go) there."1
(١١١) وَعَنْ عَائِشَةً قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ ذَرَارِىُّ الْمُؤْمِنِيْنَ؟ قَالَ مِنْ أَبَائِهِمْ فَقُلْتُ يَا رَسُولَ اللّهِبِلَا
عَمَلٍ قَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوْا عَامِلِيْنَ قُلْتُ فَذَارَارِىُ الْمُشْرِكِيْنَ؟ قَالَ مِنْ ابَآئِهُمِ قُلْتُ بِلَا عَمَلٍ قَالَ اللّهُ
أَعْلَمُ بِمَا كَانُوا عَامِلِینَ-(رواه ابوداؤد)
111. Sayyidah Ayshah رضى الله عنها narrated that she asked, "O Messenger of Allah,
what will happen to the children of the believers?" He said, "They are with their
fathers." She asked, "O Messenger of Allah without (having performed) deeds?" He
said, "Allah knows best what they would have done." She asked next about the
children of the polytheists, and he said, "with their farthers." She asked, "without
deeds,"" He said, "Allah knows best what they would have done."2
COMMENTARY: The Prophet la said about the children who died without having
performed any kind of deeds, 'Allah knows best what they would have done" it they had
grown up. In this way, he referred to predestination. It is already recorded though they did
nothing before death yet Allah knows how they would have behaved. Hence, she was
advised not to wonder at their being sent to paradise.
صلى الله عليه وسلم said about the polytheists children that the Prophet's رحمه اثه Allamah Turpushti
words meant, "There fate in the hereafter is in Allah's hands. We cannot say definitely
about them how they would fare."
(١١٢) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْوَائِدَةُ وَالْمُؤْنُوْدَةُ فِي النَّارِ - (رواه ابوداؤد)
112. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"She who buries her daughter alive and she who is buried alive will both go to hell."3
COMMENTARY: During the days of ignorance, before Islam, infants were buried alive,
particularly daughters, under tons of earth. Islam put an end to this savage practice, she
who buries is the inhuman woman who inters the newborn and could be a guardian, a
midwife or a servant. She who is buried is the mother who connives at the savagery, but
could also be the newborn girl who, in the light of the previous Hadith, follows her father.
SECTION III
اَلْفَصلُ الثَّالِثُ
(١١٣) عَنْ آي الدَّرْدَآءِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهُ عَزْوَجَلَّ فَرَءَ إِلَى كُلِّ عَبْدٍ مِنْ
خَلْقِهٍ مِنْ خَمْسٍ مِن أَجْلِهِ وَعَمَلِهِ وَمَضْجَعِهِ وَانَرِهِ وَرِزْقِه-(رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger 4 رضى الله عنه Sayyiduna Abu ad-Darda .113
said, "Surely, Allah, the Mighty, the Glorious, has ordained five things for every
1 Tirmidhi # 2153, Musnad Ahmad 5-227
2
Abu Dawud # 4712
3 Abu Dawud # 4717
4 His name was Umaymir but opinions differ about it. Some say he was Aamir ibn Maalik while
Uwaymir was a title. He was known by his kunyah Abu Darda. He died in Damascus two years prior
to Uthman رضى الله عنه martyrdom.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
143
one of His creatures. (they are)
(1)
His term of life.
(2) His deeds.
(3)
The place where he will live.
(4) The place to which he will return.
(5)
His provision."1
COMMENTARY: Even before their birth, these five things are recorded for every person
and they are final and unchangeable.
(١١٤) وَعَنُ عَائِشَةً قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ تَكُلَّمَ فِيْ شَيْئٍ مِنَ الْقَدَرِ يُسْئَلُ
عَنُّهُ يَوْمَ الْقَيَّامَةِ وَمَنْ لَّمْ يَتَكُلَّمْ فِيْهِ لَمُ يُسْئَلُ عَنُ (رواه ابن ماجه)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنها Sayyidah Ayshah .114
say, "He who argues about an aspect of the Divine decree will be questioned
about it on the day of resurrection. But, he who refrains from arguing on any aspect
of the Divine decree will not be subjected to questioning about it."2
COMMENTARY: This Hadith means to forbid pondering and probing the details of Divine
decree. This is Allah's secret and certainly there is wisdom in not disclosing its mysteries.
There is no gain in delving into it. Rather, there is a loss in the hereafter, success lies in only
believing in destiny and observing silence while performing deeds.
(١١٥) وَعَنِ ابْنِ الدِّيْلَمِيِّ قَالَ آتَيْتُ أُنَّ بْنَ كَعْبٍ فَقُلْتُ لَهُ قَدْ وَقََّ فِيْ نَفْسِئْ شَْ مِنَ الْقَدَرِ فَحَدِّثُنِيْ لَعَلَّ اللّهُ
أَنْ يُذْهِبَهُ مِنْ قَلْبِئِ فَقَالَ لَوْاَثَّ اللّهَ عَذَّبَ أَهْلَ سَمْوَاتِهِ وَأَهْلَ أَرْضِهِ عَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِبٍ لَّهُمْ وَلَوْ
رَحِمَهُمْ كَانَتْ رَحْمَتُهُ خَيْرًّا أَّهُمْ مِنْ أَعْمَالِهِمْ وَلَوْ آَنْفَقْتَ مِثْلَ أُحُدٍ ذَهَبًّا فِي سَبِيْلِ اللَّهِ مَا قَبِلَهُ اللَّهُ مِنْكَ
حَتَّى تُؤْمِنَ بِالْقَدْرِ وَتَعْلَّمَ آَّ مَا أَصَابَكَ لَمْ يَكُنُ لِيُخِْئَكَ وَآَرِّ مَأَخْتَكَ لَمْ يَكُنُّ لُِصِيْبَكَ وَلَوْ
مُثَّ عَلَى غَيْرٍ هُذَا لَدَخَلْتَ النَّارَ قَالَ تُؤَّ أَتَيْتُ عَبْدَ اللُّهِ بْنَ مَسْمُؤْدٍ فَقَالَ مِثْلَ ذُلِكْ قَالَ تُؤَّ أَتَيْتُ حُذَيْفَةَ
بُنَ الْيَمَانِ فَقَالَ مِثْلَ ذَلِكَ ثُمَّ أَيْتُ زَيْدَ بْنَّ ثَابِتٍ فَحَدَّثَنِيْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِثْلَ ذَلِكَ.
(رواه احمد وابوداود وابن ماجة)
115. Sayyiduna Ibn Daylami 3all 47) a tabi'I narrated that he went to Sayyiduna
Ubayy ibn Ka'b 4au atl (so) and said to him, "I get some disturbing thoughts about
Divine decree (for, it everything is pre-destined, then why reward or punish
anyone?), so narrate to me (a Hadith) that Allah may set my heart at rest." He said,
"were Allah to punish the dwellers of the heavens and the earth, He would punish
them yet He would not be unjust to them. And were He to show mercy to them, His
mercy would be better for them then their deeds. And, were you to spend gold
1
Musnad Ahmad 5-97
-NM+
Ibn Majah # 84
His name was Dahhak ibn Firoz Daylami &l'as y from Yemen.
4 He was an ansar and a Khazriji. His Kunyah was Abu Mundhir given to him by the Prophet Al gha
.He died during the khalifah of Uthman .عليه وسلم

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
144
equal to the Uhud in Allah's path, Allah will not accept from you till you believe in
Divine decree. And know! That which has afflicted you could not have been
averted and what has missed you was not destined to afflict you, and if you were to
die on a belief other than this, you would certainly go to hell." Then he (Ibn
Daylami) رحمه الله went to Abdullah ibn Mas'ud رضى الله عنه and he (too) said something
similar to that. Next, he went to Hudhayfah ibn al Yaman aus atl so). He too said
similar to ibn al Yaman catl so). He too said similar to all that. Afterwards, he went
to Zayd ibn Thabit ate atl so, who narrated to him a Hadith of a similar nature, from
1 صلى الله عليه وسلم the Prophet
COMMENTARY: One must never claim to have gained through his effort. It has nothing to
do with gain or loss. Everything is pre-ordained.
(١١٦) وَعَنْ تَّافِعْ آَّ رَجُلًا أَتَّ ابْنَ عُمَرَ فَقَالَ إِثَّ فُلَانًا يَقْرَأُ عَلَيْكَ السَّلَامَ فَقَالَ إِنَّهُ بَلَغَنِىْ أَنَّهُ قَدْ
أَحْدَثَ فَإِنْ كَاتَ قَدْ أَحْدَثَ فَلَا تُقْرِئُهُ مِنِّى السَّلَامَ فَإِِّ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ
يَقُوْلُ يَكُونُ فِي أُتَّتِىْ أَوْفِي هَذِهِ الْأُتَمَّةِ خَسْفٌ وَمَسْمٌ أَوْ قَذْفْ فِىّ أَهْلِ الْقَدْرِ رٌوَاءُ التِّزْ مِذِىُّ وَأَبُوُدَاوُدَ وَابْنُ
مَاجَةَ وَقَالَ التِّزْمِذِىُّ هَذَا حَدِيْتُ حَسَنْ صَحِيْمٌ غَرِيُبْ-
116. Sayyiduna Nafi' atlar, 2 narrated that a man came to Sayyiduna Ibn Umar atilio,
44 and said, "So and so sends his salaam to you." He said, "I have learnt that he has
innovated in religion. If he has truly innovated, then do not convey to him my
salaam. Indeed, I had heard Allah's Messenger , say, 'There will be in my
ummah,' or he said, 'in this ummah - believers in free will who be swallowed up
(by the earth) metamorphosed or pelted (with pebbles),""3
COMMENTARY: Ibn Umar de atl so, acted on the command not to exchange greetings or
converse with those who introduce new things in the religion and transgress the limits of
- صلى الله عليه وسلم Allah and His Messenger
The Islamic Scholars cite this Hadith for their ruling that it is not wajib - may not even sunnah
- to give a response to the salaam of the sinners and the bid'atis (innovators). Since this
conduct is to warn them, therefore, it is allowed also to severties of relationship with them.
(١١٧) وَعَنْ عَلِيٍّ قَالَ سَأَلَتُ خَدِيْجُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ وَلَدَيْنِ مَاتَالَّهَا فِ الْجَاهِلِيَّةِ فَقَالَ رَسُولُ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِهَ سَلَّمْ هُمَا فِي النَّارِ قَالَ فَلَنَا رَأَّى الْكِرَامَةَ فِى وَجْهِهَا قَالَ لَوْرَ أَيْتِ مَكَانَهُمَا لَاَ بُغَضْتِهِمَا قَالَتْ
يَا رَسُولَ اللَّهِ فَوَلَدِىُّ مِنْكَ قَالَ فِى الْجَنَّةِ ثُؤَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْمُؤْمِنِيْنَّ وَاَوْلَادَهُمُ
فِي الْجَنَّةِ وَإِثَّ الْمُشْرِكِيْنَّ وَأَوْلَادَ هُمْ فِى الثَّارِ ثُؤَّ قَرَأَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِيْنَ امَنُوْا
وَاتَّبَعَتْهُمْ ذُرِّ يَّتَّهُمْ - (رواه احمد)
1
Abu Dawud # 4699, Ibn Majah # 77, Musnad Ahmad 5-189
2
He was prominent tabi'i. He died in 110 AH.
3
Tirmidhi # 2159, Ibn Majah # 4061, Abu Dawud # 4613, Musnad Ahmad 2-136.

:
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
145
117. Sayyiduna Ali رضى الله عنه narrated that (Sayyidah) Khadijah "رضى الله عنها asked the
Prophet about her two children who had died during the jahiliyah. Allah's
Messenger yla said, "They are in hell." Ali said that when he saw gloom on
her face, he said, "If you see their place, you would hate them." She asked "O
Messenger of Allah, what about my son from you" He said, "In paradise." Then,
Allah's Messenger , algo also said, "Surely the believers and their children are
in paradise and the idolaters (and polytheists) and their children are in hell." He
recited (the verse 21 of the Surah at-toor):
وَالَّذِينَ أُمَنُوا وَاتَّبَعَتْهُمُ ذُرِّيَّتَهُمُ بِالْمَانٍ اَلُقَنَا بِهِمْ ذُرِّيَّتَهُمُ
(And those who believe and their offspring follow them in faith - we shall join
with them their offspring (in paradise)}2
COMMENTARY: The Prophet صلى الله عليه وسلم had two sons from her: Qasim رضى الله عنه and
.رضى الله عنه Abdullah
(١١٨) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا خَلَقَ اللَّهُ أُدَمَ مَسَحَ ظَهْرَهُ فَسَقَطَ مِنْ
ظَهْرِهِ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا مِنْ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَّامَةِ وَجَعَلَ بَيْنَ عَيْنَى كُلِّ ◌ِنْسَانٍ مِنْهُمُ وَبِهَامِنُ نُّوْرِ ثُمَّ
عَرَضَهُمْ عَلَى أَدَمَ فَقَالَ أَىْ رَتٍ مَنْ هَؤُلَاءِ فَقَالَ ذُرِّ يَّنُكَ فَرَأَى رَجُلًا مِنْهُمُ فَأَعْجَبَهُ وَبِيْصُ مَابَيْنَ عَيْنَيْهِ قَالَ
أَىْ رَتٍّ مَنْ هُذَا قَالَ دَاؤدُ فَقَالَ أَىْ رَتٍ كَمْ جَعَلْتَ عُمْرَهُ قَالَ سِتِّيْنَ سَنَّةً قَالَ رَتٍّ زِدْهُ مِنْ عُمُرِىٌ اَرْبَعِيْنَ
سَنَّةً قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ فَلَمَّا إِنْقَفى عُمْرُ أَدَمَّ إِلَّ أَرْ بَجِيْنَ جَاءَهُ مَلَّكُ الْمُؤْتِ فَقَّالَ أَدَهُ
أَوَلَمْ يَبْقَّ مِنْ عُمُرِئْ آَرْبَهُوْنَ سَنَةً قَالَ أَوَلَمْ تُعْطِهَا ابْنَكَ دَاؤدَ فَجَحَدَ ادَمْ فَجَحَدَتْ ذُرِّيَّتُهُ وَنَسِىَ ادَهُ
فَأَكَّلَ مِنَ الشَّجَرَةِ فَنَسِيَتْ ذُرِّيَّتُهُ وَخَطَّأَ ادَمُ وَخَتَأَتْ ذُرِّيَّتُه (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .118
said, "When Allah created Aadam, ull Ne He wiped his back and there issued from
it the soul of every offspring whom Allah was to create up to the day of resurrection.
And He put between the eyes of each one of them a glean of light and then presented
them to Aadam ul . He asked, 'O Lord, who are they?' He said, 'Your offspring.'
He spotted among them a man with whose brilliance between the eyes he was
charmed and he asked, 'O Lord, who is he?' He said, "Dawud' Aadam ull dle next
asked, 'My Lord, what term of life have you given him?' Allah said, 'sixty years,' So,
he pleaded, 'My Lord, increase it by forty years from my life." Allah's Messenger
Lytle continued, "When Aadam's ull dle life, except the forty years. Came to an end,
the angel of death came to him but Aadam . Ne protested, Is it not that forty years
remain in my life?" The angel reminded him, 'Did you not give them to our son
1
The mother of the believer Khadijah ul Kubra Lie al way was the daughter of Khuwaylid. She was
Qurayshiyah, Asadiyah, the first wife of the Prophet صلى الله عليه وسلم and the first person to believe in
Islam. She died at the age of 65 in Makkah three years before the hijrah.
2
Musnad Anmad 1-134

146
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
عليه denied and his offspring deny, and Aadam عليه السلام So, Aadam '? عليه السلام Dawud
عليه السلام forgot and ate from the tree and his offspring forget. And, Aadam السلام
committed a wrong and his offspring commit wrong."1
(١١٩) وَعَنْ أَبيِ الدَّرْدَآءِ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَلَقَ اللَّهُ ادَمَ حِيْنَ خَلَقَةٍ فَضَرَبَ كَتِفَهُ الْيُمْنى
فَأَخْرَ بَ زُرِّيَّةً يَنْضَآءَ كَنَّهُ الذُّرُ وَضَرَبَ كَتِفَهُ الْيُسْرِى فَأَخْرَبَ ذُرِّيَّةَّ سَوْدَاءَ كَأَنَّهُمُ الْحُمَمُ فَقَالَ لِلَّذِىُ فِى ◌ِيُنِه
إِلَى الْجُنَّةِ وَلَا أُبَالِ وَقَالَ لِلَّذِى فِيْ كَتِفِهِ الْيُسْرِى إِلَى التَّارِ وَلَا أُبَالِيُ - (رواه احمد)
119. Sayyiduna Abu Ad-Darda رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Allah created Aadam (Null dle when He created. Then He stuck his right shoulder
and brought out his white offspring as though they were ants. Again, He struck his
left shoulder and brought out his black offspring like charcoal. He said, to those on
his right side, 'To paradise, and I care not.' And, to those on his left shoulder, He
said, 'To hell and I care not.'2
(١٢٠) وَعَنُّ أَبِ نَضْرَةَ آَكَّ رَجُلًا مِنْ أَصْحَابِ النَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَالُ لَهُ أَبُوْ عَبْدِ اللَّهِ دَخَلَ عَلَيْهِ
أَصْحَابُهُ يَعُوْدُوْنَهُ وَهُوَ يَبْكِيْ فَقَالُوا لَهُ مَا يُبْكِيْكَ اَلَمْ يَقُلُ لَّكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خُذْ مِنُ
شَارِبِكَ ثُؤَّ آقِرَّهُ حَتَّى تَلْقَانِيْ قَالَ بَلَى وَلَكِنْ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللّهُ
عَزَّوَجَلَّ قَبَضَ بِيَمِيْنِهِ قَبْضَةً وَأُخْرِى بِالْيَدِ الْأُخْرِى وَقَالَ هذِهِ لِهُذُ وَهْذِهِ إِهذِهِ وَلَا أُبَالِيٌ وَلَا آدْرِئٌ فِىّ آَيِّ
الْقَبْضَتَيْنِ آَنَا - (رواه احمد)
120. Sayyiduna Abu Nadrah | 47) 3 narrated that the colleagues of one of the
رضى who was called Abu Abdullah - صلى الله عليه وسلم sahabah(Companions) of the Prophet
Aus abl - paid him a sick visit. (They saw that) he was weeping. They asked him,
"What makes you weep? Did not Allah's Messenger y a instruct you clip your
moustache and to persists on that till you meet him?" He said, "Yes, But I had heard
Allah's Messenger , an say, 'Surely, Allah, the Mighty, the Glorious, took a
fistful in his right hand and another in His left hand and said; This is for this, and
this is for this, and I care not.' And, I do not know in which fistful I am."4
COMMENTARY: When the Prophet صلى الله عليه وسلم instructed Abu Abdullah رضى الله عنه that he
should clip his moustaches and go on doing that 'till he met him,' that, indeed, was a glad
tidings for him that he would enter paradise. However, be fore death, he wept because the
Prophet yle an had also told him that Allah would send some people to paradise and
some to hell and would say, 'I care not.' Hence, Abu Abdullah Aus add (so) was fearful for
himself perhaps his fear for the hereafter made him forget the Prophet's , glad
Tirmidhi # 3087
2
Musnad Ahamd 2-441
3
Abu Nudrah ibn Mundhir ibn Maalik al-Abdi &l y was tabi'l of Busrah. He died a few days
before Hasan Busri's رحمه الله death.
4 Musnad Ahmad 5-68

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
147
tidings for him. Allamah Teebi alar> has cited this Hadith for his ruling that it is sunnah
muwakkadah to clip the moustaches. If anyone grows them then he deprives himself of the
great blessing of abiding by the sunnah.
(١٢١) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ آَخَذَّ اللَّهُ الْمِيْثَاقَ مِنْ ظَهْرِ أَدَمَ بِنَعْمَانَ يَعْنِىُ
عَرَفَةَ فَأَخْرٌَ مِنْ صُلْبِهِ كُلَّ ذُرِّيَّةٍ ذَرَأَهَا فَنَّقَرَهُمْ بَيْنَ يَدَيْهِ كَالذَّرِّتُؤَّ كَلَّمَهُمْ قُبُلًا قَالَ أَلَسْتُ بِرَبِّكُمْ قَالُوْا
بَلَى شَهِدُنَا آَنْ تَقُوْلُوْا يَوْمَ الْقِيَّامَةِ إِنَّا كُنَّا عَنْ هُذَا غَافِلِيْنَ أَوْ تَقُوْلُوْا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً
مِنْ بَعْدِهِمْ آَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ - (رواه احمد، الاعراف ١٤٢)
121. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Allah
took the covenant from Aadam's back in Na'man, meaning Arafah, when He
brought out fro his loins all his offspring whom he was to create and scattered them
before Him like ants. Then He spoke to them face to face asking:
الَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُوْلُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِيْنَّ أَوْ تَقُوْلُوا إِنَّمَا أَشْرَكَ
أُبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ
{'Am I not your Lord?' they said, 'yea we bear witness' (That was) lest you should
say on the day of resurrection 'Indeed, we were unaware of this.' Or, hest you
should say. 'Only it is our forefathers who associated other gods with Allah
aforetime and we were their descendants after them. Will you then destroy us
because of what the followers of Falsehood did?'}"1 (Surah al A'raf 172-173)
COMMENTARY: The words of Allah tell them that they will have no excuse on the day of
resurrection. They will not be able to put the blame on their forefathers, having themselves
made to covenant. Moreover, Allah's Prophet's JA,le were sent to remind them of their
covenant and to guide them on the straight path.
(١٢٢) وَعَنْ أُنتَيّ بْنِ كَعْبٍ فِيْ قَوْلِ اللَّهِ عَزَّوَجَلَّ وَإِذْ آَخَذَ رَبُّكَ مِنْ بَنِىِّ أَدَمَ مِنْ ظُهُوُرِهِمْ ذُرِّيَّتَّهُمُ قَالَ
جَمَعَهُمْ فَجَعَلَهُمْ أَزْوَاجًا تُؤَّ صَوَّرَهُمْ فَاسْتَنْظَقَهُمْ فَتَكَّهُوْا ثُؤَّ أَخَذَ عَلَيْهِمُ الْعَهْدَ وَالْمِيْفَاقَ وَأَشْهَدَ هُمْ عَلَى
أَنْفُسِهِمْ (أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى)(قَالَ فَإٌِّ أُشْهِدُ عَلَيْكُمُ السَّمْوَاتِ السَّبْعَ وَالْأَرْضِيْنَ التَّبْعَ وَأُشْهِدُ .
عَلَيْكُمُ أَبَاكُمُ ادَمَ أَنْ تَقُوْلُوا يَوْمَ الْقِيَامَةِ لَمْ نَعْلَمُ بِهِذَا إِعْلَّمُوْآ أَنَّهُ لَا إِلَّهَ غَيْرِئْ وَلَّا رَبَّ غَيْرِئْ وَلَّا
تُشْرِكُوْا بِي شَيْئًا إِّ سَأُرْسِلُ إِلَيْكُمْ رُسُلِيُ يُذَكِّرُوْنَّكُمْ عَهْدِىٌ وَمِيْقَاتِيٍ وَأُنْزِلُ عَلَيْكُمْ كُتُّبِئْ قَالُوا شَهِدُنَا
بِأَنَّكَ رَبّنَا وَإِهْنَا لَّا رَبَّ لَنَا غَيْرُكَ وَلَّا إِلَّهَ لَنَا غَيْرُكَ فَأَقَرُّوْا بِذُلِكَ وَرُفَِ عَلَيْهِمْ ادَمُ يَنْظُرُ إِلَّيْهِمْ فَرَأَى
الْغَنِىِّ وَالْفَقِيْرَ وَحَسَنَ القُوْرَةِ وَدُوْنَ ذُلِكَ فَقَالَ رَبٍ لَوْلَا سَوَّيْتَ بَيْنَ عِبَادِكَ قَالَ إِّ أَحْبَبُتُ آَنْ
أُشْكِّرَ وَرَأَى الْأَنْبِيَّءَ فِيْهِمْ مِثْلَ الشُّرُجِ عَلَيْهِمُ النُّوْرُ خُتُوا بِمِيْقَاقٍ أُخَرَ فِي الرِّسَ الَّهِ وَالنَّبُوَّةِ وَهُوَ قَوْلُه
1 Musnad Ahjmad 1-272

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
148
تَبَارَكَ وَتَعَالِى وَإِذْ آَخَذُنَا مِنَ النَّبِيِّنَ مِيْقَاقَهُمْ إِلى قَوْلِهِ عِيْتَى بْنِ مَرْيَمَ كَانَ فِيْ تِلْكَ الْأَرُوَاحِ فَأَرْسَلَه إِلى
مَرْيَمَ عَلَيْهَا السَّلَامُ فَحُدِّثَ عَنْ أُتَّ أَنَّهُ دَخَلَ مِنْ فِيهَا.(رواهاحمد)
122. Sayyiduna Ubayy ibn Ka'b &we also, spoke about the words of Allah, Mighty
and Glorious (7:172):
وَإِذْ آَخَذَ رَبُّكَ مِنْ بَنِىٌّ آدَمَ مِنْ ظُهُوْرِهِمْ ذُرِّيَّتَهُمُ
{And (recall) when our Lord drew forth from the children of Aadam - from their
loins - their descendants.}
He explained that He gathered them and made them pairs. Then He fashioned them
and gave them the power of speech. So they spoke. Therefore, he took from them a
promise and a covenant (7:172)
وَأَشْهَدَ هُمْ عَلَّى أَنْفُسِهِمْ (اَلَسْتُ بِرَبِّكُمْ
{ .... and made them bear witness about themselves (asking), 'Am I not your Lord?'}
They confirmed, "Of course!" He said, "I call the seven heavens and the seven
earths to bear witness about you. And, I call your father Aadam to bear witness
about you lest you should say on the day of resurrection, 'We did not know of this.'
Know that there is no God besides Me and no Lord other than me. Do not associate
with me anything, I shall send to you My Messengers. They will remind you of my
promise and My covenant and I shall send to you My books." They affirmed, "We
testify that you are our Lord and our God, we have no Lord other than you and we
have no God other than you." They affirmed that and Aadam all ye was raised
above them and he looked at them. He saw the rich and the poor, the beautiful
faced and the otherwise, so he asked, "My Lord, why did you not make your
servants equal?" He said, "I love that I should be thanked," "I love that I should be
thanked," And he saw among them the Prophets like lamps with light. They had
been selected with another covenant relative to their mission as messengers and
Prophets, reflected in the words of the Blessed and the Exalted (in the surah al
Ahzab verse 7):
وَإِذْ آَخَذُنَا مِنَ النَّبِيِّنَ مِيْقَاقَهُمْ إِلى قَوْلِهِعِيْسَى بُنِ مَرْيَمْ
{And (recall) when we took a covenant from the Prophets and from you (o
Muhammad), and from Nuh and ibrahim and Musa and Easa son of Maryam.}
He (Sayyiduna Easa) Pull male was among those souls. Allah sent him to (sayyidah)
عليه السلام .Maryam
It is reported as from Ubayy that he entered by her mouth.1
COMMENTARY: With these differences among the creature, anyone with a blessing that
others do not possess would be prompted to show gratitude to Allah.
(١٢٣) وَعَنْ أَبيِ الدَّرْدَآءِ قَالَ بَيْتَمَا نَحْنُ عِنْدَ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَتَذَا كَرُمَا يَكُوُجُ إِذْقَالَ
رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَمِعْتُمُ بِجِبَلٍ زَالَ عَنْ مَكَانِهٍ فَصَدِّقُوْهُ وَإِذَا سَمِعْتُمْ بِرَجُلٍ تَغَيَّرَ عَنْ
' Musnad Ahmad 5-135

149
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
خُلُقِهِ فَلا تُصَدِّقُوا بِهِ فَإِنَّه يَصِيْرُ إِلى مَاجُبِلَ عَلَيْهِ۔ (رواه احمد)
123. Sayyiduna Abu Darda narrated that while they were with Allah's Messenger
صلى الله عليه talking about whatever happens or will happen, Allah's Messenger صلى الله عليه وسلم
said, "When you hear that a mountain has moved from its place believe it. But,
when you hear that a man has changed his nature, do not believe it, for, he
continues to be on his innate nature."1
COMMENTARY: A man who is given intelligence will display it but a foolish person will
remain foolish. Of course, there are some who do undergo a change for the better because
of their effort. However, this change, too, is prerecorded for them in their destiny.
(١٢٤) وَعَنْ أُمِّ سَلَمَةً قَالَتْ يَارَسُولَ اللَّهِ لَا يَزَالُ يُصِيْبُكَ فِيْ كُلِّ عَامٍ وَجَهْ مِنَ الشَّاةِ الْمَسْمُوْمَةِ الَّتِىِ اَكَلْتَ
قَالَ مَا أَصَابَنِى شَعْ قِنْهَا إِلَّا وَهُوَ مَكْتُوُبٌ عَلَىَّ وَادَمُ فِيْ طِيْنَتِهِ- (رواه ابن ماجة)
124. Sayyidah Umm Salamah &sail so, narrated that she remarked, "O Messenger of
Allah, the pain from the poisoned sheep you ate does not cease to afflict you every
year." He said, "Nothing afflicts me from it but what was written down for me
while Aadam (ull ale was yet a lump of clay."2
COMMENTARY: A poisoned sheep was served to the Prophet , at khaybar by a
Jewess. The Prophet yle ano said that only what is preordained happens.
CHAPTER - IV
CONFIRMATION OF PUNISHMENT IN THE GRAVE
بَابُ إِتُّبَاتِ عَذَابِ الْقَهْرِ
The Qur'an and the aHadith confirm that those who deserve the punishment will be
punished the grave. The word 'grave' is used in its widest sense to refer to the barzakh or
the period intervening between this world and the next, a world in itself. It can be
anywhere. Even those who drown or are burnt down. Allah may punish them too as those
who are buried are liable to punishment.
The correct and preferable degree of confirmation of punishment in the grave is the belief
and conviction that after burial, the pious slaves of Allah are rewarded many times while
the sinners are punished severely. If any one adopts a different method of disposal of the
body, even then he cannot escape punishment in the barzakh. The Munkar and nakir who
are the two angels will visit the deed (to question him) and punish him as will the snakes,
scorpions, etc. Their existence is known through the aHadith. We must believe in them.
It is not necessary to see and witness something to believe in that. The things of the higher
world cannot be seen by our eyes. The sight of reality alone can witness them though it is
not impossible for our eyesight to see them if Allah will - to see the world of the angels.
Moreover, even in this world we do not always see everything though we do perceive
them, and we confirm their existence. For instance, a person dreams of so many things and
feels joy or sorrow at that but another person is unaware of. the first one's experiences
Musnad Ahmad 6-443
2 Ibn Majah # 3546

150
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
similarly, if anyone goes through pain or joy, another person sitting next to him knows
nothing of that dreamer's feelings.
Furthermore, during the prophethood, the Prophet , received wahy (revelation)
رضى الله عنه brought the message to him from Allah. However, the sahabh عليه السلام and Jibril
who sat with him at that time did not perceive nort could their eyes see Jibril ALJI4,de. In
spite of that, they believed in him.
The punishment in the grave is exactly like that. Whatever happens there cannot be sensed
or seen in this world by our eyes. Hence, we must believe that whatever Allah and His
Messenger ,y,le i have said about punishment in the grave is true and a fact.
SECTION I
الفضل الأول
(١٢٥) عَنِ الْبَرَآءِ بْنِ عَازِبٍ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ إِذَا سُئِلَ فِي الْقَبْرِ يَشْهَدُ أَنْ لَا إِلهَ
إِلَّ اللّهُ وَأَثَّ مُحَتَّدًا زَّسُولُ اللَّهِ قَذُرِكَ قَوْلُهُ تَعَالِى يُثَبِّتُ اللّهُ الَّذِيْنَ امَنُوْا بِالْقَوْلِ القَّابِتِ فِي الْخُيُورةِ
الدُّنْيَا وَفِي الْآخِرَةِ وَفِيْ رِوَايَةٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يُثَّبِّتُ اللَّهُ الَّذِيْنَ امَنُوْا بِالْقَوْلِ الثَّابِتِ
نَزَّلَتْ فيْ عَذَابِ الْقَبْرِ يُقَالُ لَهُ مَنْ رَّبُّتَ فَيَقُولُ رَتّ اللّهُ وَنَبِِّ مُحَمَّدْ- (متفق عليه)
125. Sayyiduna Bara ibn Aazib 1 رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The Muslim, when he is asked in the grave, testifies that there is no God but Allah
and that Muhammad is Allah's Messenger. And this is as Allah's words assert:
◌ُثَبِّثُ اللهُ الَّذِيْنَ أَمَنُوا بِالْقَوْلِ الثَّابِتِ فِى الْحُوّةِ الدُّنْيَا وَفِي الْآخِرَةِ
{Allah confirms those who believe with the firm word in the life of this world and
in the hereafter} (14:27)
يثبت الله) he said about, صلى الله عليه وسلم And in another version as reported from the Prophet
Allah confirms ... ] (as in foregoing lines). "It is revealed concerning} (الَّذِيْنَ أمَنُوا بِالْقَوْلِ الثَّابِتِ
punishment in the grave. The deed is asked, 'who is your Lord?' He say, 'My Lord is
Allah. And my Prophet is Muhamamd."2
COMMENTARY: The firm word in the verse means the kalimah shahadah. It has the
answers to the three questions that are put to a believer in his grave. 'who is your Lord?'
Who is the Messenger?' 'What is your religion?'
The verse means that if anyone has faith and Islam in his heart then Allah opens the doors
to His mercy for them in this world and the next. He makes from stead fast in this world
even in the face of stiff trials. In the next, they will be showered with blessings and in the
barzakh, they give correct answers.
(١٢٦) وَعَنْ أَنّسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِّ الْعَبْدَ إِذَا وُضِعَ فِيْ قَبْرِهِ وَتَوَلَّى عَنْهُ أَصْحَابُهُ إِنَّه
لَيَسْمَعُ قَرُعَ نِعَالِهِمْ أَتَّاهُ مَلَكَانٍ فَيُقْعِدَانِهِ فَيَقُوْلَانٍ مَا كُنْتَ تَقُولُ فِيْ هِذَا الرَّجُلِ؟ لِمُحَمَّدٍ فَأَمَّا الْمُؤْمِنُ
-
His Kunya was Abu Umarah: He was an ansar resident of Madinah. He could not participate in the
battle of Badr because the Prophet صلى الله عليه وسلم disallowed him because of young age. He took part
in the battle of uhud.
2 Bukhari # 1369, Muslim # 7374-2871, Tirmidhi # 3131, Abu Dawud # 4750, Nasa'i # 2057, Ibn Majah
# 4269, Musnad Ahmad 4-282

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
151
فَيَقُوْلُ أَشْهَدُ أَنَّه عَبْدُ اللَّهِ وَرَسُوْلُهُ فَيُقَالُ لَهُ أُنْظُرُ إِلى مَفْعَدِكَ مِنَ الثَّارِ قَدْ أَبْدَلَكَ اللَّهُ بِهِ مَفْعَدًا مِنَ الْجَنَّةِ فَيَرَا
هُمَّا جَمِيْهَا وَأَمَّا الْمُتَافِقُ وَالْكَافِرُ فَيُقَالُ لَهُ مَا كُنْتَ تَقُولُ فِى هَذَا الرَّجُلِ فِيَقُولُ لَا أَدْرِئُ كُنْتُ أَقُوُلُ مَا يَقُوْلُ
النَّاسُ فَيُقَالُ لَهُ لَّا دَرَيْتَ وَلَا تَلَيْتَ وَيُضْرَبُ بِمَطَارِقَ مِنْ حَدِيْدٍ ضَرْبَةً فَيَصِيْمُ صَيْحَةً يَسْمَعُهَا مَنْ يَلِيْهِ غَيْرُ
القَّقَلَيْنِ - (متفق عليه ولفظه للبخارى)
126. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When someone is put in his grave and his people turn away from him, he hears the
sound of their (retreating) sandals two angels come to him and make him sit up and
ask him what was it that you thought of this man - of Muhammad?' AS for the
believer, he says, 'I bear witness that he is Allah's servant and His Messenger." So,
it is said to him, 'Look at your dwelling in hell that Allah has replaced for you with
a dwelling in paradise.' So, he sees them both at once. And as for the hypocrite and
the disbeliever, he is hypocrite and the disbelieve, he is asked, 'What was it that
you said about this man?' He says, 'I do not know. I used to say what the (other)
people said.' He is told, 'Neither did you recognize nor did you read the Quran, and
he is beaten with iron hammers. So he shrieks a shriek that is heard by whoever is
near to him, except human beings and jinn."1
COMMENTARY: When the relatives and friends of the dead person return after burying
him, Allah gives him the faculty of hearing and he hears their retreating footsteps. The
Munkar and Nakir visit him in the grave. Among the questions that they ask him, is one
about the Prophet ,, a . A perfect believer gives a correct answer but an unbeliever
cannot give an answer and their respective destinations are shown to them.
As for the question about Prophet صلى الله عليه وسلم Muhammad صلى الله عليه وسلم , it could be a simple
reference to him because of his fame, or a picture of him could have been shown in which
case a believer's longing for death would be a great good fortune when he sees the Prophet
. صلى الله عليه وسلم There is a mighty glad tidings in this for the lovers of the Prophet. صلى الله عليه وسلم
The Hadith speaks of the shrieks of the disbelievers that man and jinn cannot hear.
Actually, they are required to believe in the unseen. If they heard it then that would no
longer be the unseen. Besides, if they could observe the conditions in the grave then they
would be overcome with fear to such an extent that they would cease to attend to their
worldly pursuits.
The Hadith says nothing about the believers who commit sin. Such a believer gives an
answer similar to the answer of the perfect believer but he does not receive similar tidings
and has a lower rank. The Islamic Scholars say that he also gets some punishment though
Allah may forgive him altogether.
(١٢٧) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِثَّ أَحَدَكُمُ إِذَا مَاتَ عُرِضَ عَلَيْهِ
مَفْعَدُهُ بِالْغَدَاةِ وَالْعَثِيِّ إِنْ كَانَ مِنْ أَهْلِ الُْنَّةِ فَمِنْ أَهْلِ الْجَنَّةِ وَإِنْ كَانَ مِنْ أَهْلِ الثَّارِ فَمِنْ آَهُلٍ
النَّارِ فَيُقَالُ هُذَا مَفْعَدُكَ حَتَّى يَبْعَقَكَ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ - (متفق عليه)
1
Bukhari # 1338, Muslim # 70-2870, Nasa'i # 2051, Abu Dawud # 3231, Tirmidhi # 1073 (similar)

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
152
127. Sayyiduna Abdullah ibn Umar deadlyo> narrated that Allah's Messenger al.
," said, "Surely, when one of you dies, his abode is shown to him every
morning and evening. If he is among the inmates of paradise, then (his abode) in
paradise (is shown). If he is among the inmates of hell, then (his abode) in hell is
shown to him. It is said, "This is your abode. (wait for it) till Allah raises you to
Him on the day of resurrection."1
(١٢٨) وَعَنُ عَائِشَةَ آَّ يَهُوْدِيَّةٌ دَخَلَتُ عَلَيْهَا فَذَكَّرَتُ عَذَابَ الْقَبْرِ فَقَالَكُ لَّهَا آَعَاذَكِ اللّهُ مِنْ عَذَابٍ الْقَبْرِ
فَسَأَلَتْ عَائِشَةُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ عَذَابِ الْقَبْرِ فَقَالَ نَعَمْ عَذَّابُ الْقَبْرِ حَقِّ قَالَتْ عَائِشَةُ فَمَا
رَأَيْثُ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدُ صَلَى صَلاَةً إِلَّ تَعَوَّذَ بِاللُّهِ مِنْ عَذَابِ الْقَبْرِ- (متفق عليه)
128. Sayyidah Ayshah (solo) narrated that a jewess visited her. She mentioned
the punishment in the grave and said to her "May Allah preserve you from the
punishment in the grave." Then Sayyidah Ayshah رضى الله عنها asked Allah's
Messenger , a about the punishment in the grave. He said, "Yes,
punishment in the grave is a fact." She narrated further that thereafter she never
-observed Allah's messenger ,lean to offer a salah without seeking in Allah from
the punishment in the grave."2
COMMENTARY: Sayyidah Ayshah (eable) did not know about the condition in the grave.
The Prophet ,la thereafter sought refuge from it to teach his people. Perhaps, he too
was informed of it by wahy when she asked him.
(١٢٩) وَعَنْ زَّيْدِ بْنِ ثَابِتٍ قَالَ بَيْنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ حَائِطٍ لِبَنِ النَّجَّارِ عَلَى بَغْلَةٍ لَهُ وَتَحُنُ
مَعَهُ إِذْ حَادَتْ بِه وَكَادَتْ تُلْقِيْهِ وَإِذَا آقْبُرْ سِنَّةٌ أَوْخَمْسَةٌ فَقَالَ مَنْ يَّعْرِفُ أَصْحَابَ هذِهِ الْآَقْبُرِ قَالَ رَجُلْ آَنَا
قَالَ فَمَثَى مَاتُوْا قَالَ فِى الْشِّرْكِ فَقَالَ إِثَّ هُذِهِ الْأُتَمَّةَّ تُبْتَلَى فِيْ قُبُوْرِهَا فَلَوْ لَا أَنْ لََّ تَدَا فَنُوْا لَدَعَوْتُ
اللّهُ أَنْ يُسْمِعَكُمْ مِنْ عَذَّابِ الْقَبْرِ الَّذِىْ أَسْمَعُ مِنَّهُ ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ تَعَوَُّوا بِاللُّهِ مِنْ عَذَّابٍ
الثَّارِ قَالُوا تَعُوذُ بِاللَّهِ مِنْ عَذَّابِ النَّارِ قَالَ تَعَوَُّوا بِاللّهِ مِنْ عَذَّابِ الْقَبْرِ قَالُوا تَعُوذُ بِ اللّهِ مِنْ عَذَابِ الْقَبْرِ
قَالَ تَعَوَّدُوا بِاللّهِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ قَالُوا تَعُوذُ بِاللُّهِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَّنَ قَالَ
تَعَوَّدُوْا بِاللّهِ مِنْ فِتْنَةِ الدَّجَّالِ قَالُوا تَعُوذُ بِاللّهِ مِنْ فِتْنَةِ الذَّجَّالِ - (رواه مسلم)
129. Sayyiduna Zayd ibn Thabit Que atl (0) 3 narrated that while Allah's Messenger
tt à was riding a female mule in the garden of Banu Najjar and they were
with him, the animal shied and almost dropped him. Behold! There were six or five
graves and he asked, "Does anyone'of you know the occupiers of these graves?"
1
Bukhari # 1379, Muslim # 65-2776, Tirmidhi # 1074, Nasa'i # # 2070, Ibn Majah # 4270, Muwatta
Imam Malik # 47, Kitab ul Juna'iz, Musnad Ahmad 2-16.
2
Bukhari # 1372, Muslim # 125-586, Nasa'i # 2067, Musnad Ahmad 6-174
He was Ansari, Khazraji. He was the scribe who recorded the wahy. He died in 42AH or 45 AH.

153
Vol.1.
Translation & Commentary of MISHKATUL MASAABIH
One of them knew them and the Prophet , & asked him, "When did they
die?" He said, "During polytheism (meaning, in the pre-Islamic period)." He said,
"These people are being tried in their graves. Were is not that you would stop
burying our dead, I would have prayed to Allah to let you hear their punishment in
the grave that I hear." Then he faced them and said, "Seek refuge in Allah from the
punishment of the fire." They played, "We seek refuge in Allah from the
punishment of the fire." He said, "Seek refuge in Allah from the punishment in the
grave." They prayed, We seek refuge in Allah from the punishment in the grave."
He said, "Seek refuge in Allah from the trials, the apparent and the hidden." They
prayed, "Seek refuge in Allah from the trial of the dajjal." They prayed, "We seek
refuge in Allah from the mischief of the dajjal."1
COMMENTARY: A Prophet's sense of perception is superior to that of other people. Allah
lets him see with his mind's eyes too. He perceived some dead people being punished in
their graves. He impressed on his sahabah is &l hay how terrible the punishment could be.
SECTION II
الفَضلُ الثَّانِى
(١٣٠) وَعَنُ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أُقْبِرَ الْمَيِّتُ آتَاهُ مَلَكَانٍ أَسْوَدَانٍ أَزْدَ
قَاكَ يُقَالُ لِأَحَدِ هِمَا الْمُنْكِّرُ وَلِلْأُخَرِ التَّكِيْرُ فَيَقُؤْلَانٍ مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ؟ فَإِنْ كَاَ
مُؤْمِنًا فَيَقُولُ هُوَ عَبْدُ اللَّهِ وَرَسُوْلُهُ، أَشْهَدُ أَنْ لَا إِلهَإِلَّ اللَّهُ وَآَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ فَيَقُوْلَانٍ قَدْكُنَّا
تَعْلَمُ أَنَّكَ تَقُولُ هُذَا تُؤَّ يُفْسَخُ لَهُ فِيْ قَبْرِهِ سَبْعُوْنَ ذِرَاءًا فِيْ سَبُحِيْنَ ثُقَّ يُتَوَّرُ لَهُ فِيْهِ ثُمَّ يُقَالُ لَّهُ نَهُ فَيَقُوْلُ
ارْجِعُ إِلَى أَهْلِى ذَأُخْبِرُهُمْ فَيَقُوْلَانٍ نَمْ كَتَوْمَةِ الْعَرُؤْسِ الَّذِى لَا يُؤْقِظُهُ إِلَّ أَحَبُّ أَهْلِهِ إِلَيْهِ حَتَّى يَبْعَقَهُ اللهُ
مِنْ مَضْجَعِهِ ذَلِكَ وَإِنْ كَانَ مُنَافِقًا قَالَ سَمِعْتُ النَّاسَ يَقُولُونَ قَوْلَّا فَقُلْتُ مِثْلَهُ لَا آدْرِئْ فَيَقُوْلَانٍ
قَدْ كُنَّا نَعْلَمُ أَنَّكَ تَقُولُ ذُلِكَ فَيُقَالُ لِلْأَرْضِ الْتَّنِى عَلَيْهِ فَتَلْتَئِمُ عَلَيْهِ فَتَخْتَلِفُ أَصْلَاتُهُ فَلَا يَزَالُ فِيْهَا مُعَذَّبًا
حَتَّى يَبْعَقَهُ اللَّهُ مِنْ مَضْجَحِهِ ذَلِكَ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayiduna Abu Hurayrah .130
said, "When the dead is buried two angels who are black and blue come to him. ..
One of them is called Munkar and the other Nakir. They ask him, 'What did you
say about this man?' He say, 'He is Allah's slave and His Messenger. I bear witness
that there is no God except Allah and that Muhammad is His slave and His
Messenger.' They say, 'We knew, indeed, that you would say so.' Then the place is
widened for him in his grave seventy feet in length and seventy feet in breadth and
it is illuminated for him and he is told, 'sleep!' But, he says, 'I wish to return to my
family and tell them (about how I fare).' They tell him, 'sleep like the sleep of a
newly wed, who is not awakened but by the dearest to him of his family, till Allah
resurrects him from that place.' But, if he is a hypocrite, he says, 'I had heard people
say a word, so I say like that, but I do not know.' They say 'we knew, indeed, that
you would' say so,' and the earth is told to press in on him. So, it will squeeze him
1
Muslim # 67-2867, Musnad Ahmad 5-190

154
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
and his ribs will come together He will not cease to be punished till Allah
resurrects him from that, his place."1
COMMENTARY: When the angels say that they knew he would say so, it is either that they
are pre informed by Allah or that they read from his forehead what kind he had been. The
believer is rewarded promptly. The believer's case is like a travellers who wishes to inform
his folk of his welfare.
(١٣١) وَعَنِ الْبَرَآءِ بْنِ عَازِبٍ عَنْ تَّسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَأْتِيْهِ مَلَكَانٍ فَيُجْلِسَانِهِ فَيَقُولَانِ
لَهُ مَنْ رَّبُّكَ فَيَقُولُ رَقٍ لِلّهُ فَيَقُوْلَانٍ لَهُ مَادِيِنُكَ فَيَقُولُ دِيْنِىَ الْإِسْلَامُ فَيَقُوْلَانٍ لَهُ مَاهُذَا الرَّجُلُ
الَّذِى بُعِثَ فِيْكُمُ فَيَقُولُ هُوَ رَسُوْلُ اللَّهِ فَيَقُوْلَانٍ لَهُ وَمَا يُدْرِيْتَ فَيَقُوُلُ قَرَأْتُ كِتَابَ اللَّهِ قَامَنْتُ پِهِ
وَصَدَّقْتُ قَذَلِكَ قَوْلُهُ يُثَّتِّثُ اللّهُ الَّذِيْنَ أَمَنُوْا بِالْقَوْلِ الثَّابِتِ الْأَيَّةَّ قَالَ فَيُنَادِىْ مُنَادٍ مِّنَ السَّمَآءِ آَنْ
صَدَقَ عَبْدِىٌ فَأَفْرِشُوْهُ مِنَ الْجُنّةِ وَاَلْبِسُوْهُ مِنَ الْجَنَّةِ وَافْتَحُوا لَه بَابًّا إِلَى الْجَنَّةِ فَيُقْتَمُ لَهُ قَالَ فَيَأْتِيْهِ مِنْ
رُوُجِهَا وَطِيْبِهَا وَيُفْسَمُ لَهُ فِيْهَا مَذَّ بَصَرِهِ وَأَمَّا الْكَافِرُ فَذَكَّرَ مَوْتَهُ قَالَ وَيُمَادُ رُؤُهُهِفِى جَسَدِهِ وَيَأْتِْهِمَلَكَانٍ
فَيُجْلِسَانِهِ فَيَقُوْلَانٍ لَهُ مَنْ رَّبُّتَ فَيَقُولُ هَاهُ هَاهُ لَا آدْرِىٌ فَيَقُوْلَالٍ لَهُ مَادِيْنُكَ فَيَقُوْلُ هَاهُ هَاهُ لَا آدْرِئُ
فَيَقُوْلَانٍ لَه مَالهِذَا الرَّجُلُ الَّذِى بُمِثَ فِيُكُمُ فَيَقُولُ هَاهُ هَاهُ لَّا أَدْرِىٌ فَيُنَادِىُ مُنَارٍ مِنَ السَّمَآءِ آَُ
كَذَّبَ فَأَفْرِشُوْهُ مِنَ النَّارِ وَاَلْبِسُوْهُ مِنَ النَّارِ وَاقْتَحُوْا لَهُ بَابًا إِلَى النَّارِ قَالَ فَيَاتِيْهِ مِنْ حَرِّهَا وَسَمُؤْمِهَا قَالَ
وَيُفَيَّقُ عَلَيْهِ قَبْرُهُ حَتَّى تَخْتَلِفَ فِيْهِ أَصْلَاعُ ثُمَّ يُقَّضُ لَهُ أَعْنِى أَصَؤُّ مَعَهُ مِرْزَبَةٌ مِنْ حَدِيْدٍ لَوْضُرِبَ بِهَا جَبَلْ
لَصَارَ تُرَابًا فَيَضْرِيُهُ بِهَا ضَرْبَةً يَسْمَعُهَا مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ إِلَّ القَّقَلَيْنِ فَيَصِيْرُ تُرَابًا ثُّ يُعَادُ فِيْهِ
الُّۇُ(رواهاحمد وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Bara ibn Aazib .131
said, "Two angels come (to the dead in his grave). They make him sit up and ask
him, 'who is your Lord?' he say, 'My Lord is Allah.' They ask him, 'What is your
religion?' He says, 'My religion is Islam.' Then they ask 'what do you know of this
man who was sent to you?' He says, 'He is Allah's Messenger.' They ask, 'How do
you know that?' He say, 'I have recited Allah's book and believe in it and confirmed
it.' That is like Allah's saying (in surah Ibrahim, verse 27):
يُثَبِّتُ اللّهُ الَّذِيْنَ امَنُوْا بِالْقَوْلِ الثَّابِتِ
{Allah confirm those who believe with the firm word ... } (till the end of the verse)
A caller will call from the heaven, 'My slave has spoken out a bed for him from
paradise, clothe him in the garments of paradise and open for him a door into
parasdise.' So, it is opened and its breeze and its sweet scent come to him through it
and it is broadened for him to the limit of sight."
As for the disbeliever, the Prophet , a mentioned his death and said, "His
soul is returned to his body and two angels come to him and make him sit up. They
ask him, 'who is your Lord?' He say 'Hah hah! I do not know!' And they ask him,
1
Tirmidhi # 1073

155
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
'what is your religion?' He says again, 'Hah, hah! I know not!' They ask him, 'what
do you say of this man who was sent to you?' He burts out, 'Hah hah! I do not
know." A voice will call from the heaven, 'He is a liar. Lay down for him a bed of
fire and make him wear garments of fire, and open for him a door to the fire.' So, he
gets its heat and its bad odour. His grave is narrowed down on him so that his ribs
overlap on one another. A blind and deaf (angel) is placed over him holding an iron
hammer. If a mountain were hit with it, then it would turn into dust. He strikes him
with it once and his shriek is heard by all between east and the west but not by
mankind and jinn. He becomes dust. Then his soul is returned to him."1
COMMENTARY: In Arabic, 'hah hah' is uttered by a terrified person. He lies when he say,
'I know not!' because the word of Islam has spread all over the world from the east to west.
The angels who are deputed in the grave to award punishment to the dweller are blind and
deaf so they can neither hear him shriek nor see his plight lest they pity him.
The Hadith also discloses that the punished grave dweller is revived again and again to
make his punishment most severe. In the world, he used to reject the reality of
punishment in the grave.
(١٣٢) وَعَنْ عُثْمَانَ رَضِىَ اللَّهُ عَنْهَ إِنَّهِ كَاتَ إِذَا وَقَفَ عَلى قَبْرٍ بَكَى حَتَّى يَبْلَّ ◌ِحْيَتُهُ فَقِيْلَ لَهُ تَذْكُرُ الْجِنَّةَّ
وَالنَّارَ فَلَا تَبْكِيْ وَتَبْكِيْ مِنْ هَذَا فَقَالَ إِّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الْقَبْرَ أَقَّلُ مَنْزِلٍ مِنْ
مَنَازِلِ الْأُخِرَةِ فَإِنْ تَجَامِنْهُ فَمَا بَعْدَهُ أَيْسَرُ مِنْهُ وَإِنْ أَّمْ يَنْجُ مِنْهُ فَمَا بَعْدَهُ أَشَدُّ مِنْهُ قَالَ وَقَالَ رَسُولُ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَارَ أَيْتُ مَنْظَرًّا قَتٌ إِلَّ وَالْقَبْرُ أَفْتَهُ مِنْهُ رَوَاءُ التِّرْ مِذِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّرْ مِذِىُّ
لهُذَا حَدِيثٌ غَرِيُبُ-
132. It is reported about Sayyiduna Uthman Aus also, that whenever he stood by a
grave, he wept profusely till this beard was moistened. He was asked, "How it is
that you do not weep when paradise and hell are mentioned yet you weep because
of this (standing by the grave)?" He narrated that, indeed, Allah's Messenger la
, had said, "surely the grave is the first stage of the stages to the hereafter. It any
one gets deliverance from here then the stages after it are easier then it." He also
narrated that Allah's Messenger ,, & said, "I have never at all seen a sight
more terrifying than the grave."2
COMMENTARY: When a man stands at a grave he forgets the luxuries of this life and
becomes strong in faith. His heart shudders with fear of Allah and he thinks of the
hereafter and occupies himself in the remembrance of Allah.
(١٣٣) وَعَنْهُ قَالَ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا فَرَةَ مِنْ دَفْنِ الْمَيِّتِ وَقَفَ عَلَيْهِ فَقَالَ اسْتَغْفِرُوا
لِأَخِيْكُمْ ثُؤَ سَلُوا لَهُ بِالتَّعْبِيْتِ فَإِنَّهُ الْآَ يُسْأَلُ - (رواه ابوداؤد)
صلى الله عليه وسلم also narrated that when the Prophet رضى الله عنه Sayyiduna Uthman .133
finished buying the dead, he stood by the grave and said (to the people around),
1
Musnad Ahmad 4.287, Abu Dawud # 4753
2
Musnad Ahmad 1-63, Tirmidhi # 2315, Ibn Majah # 4267

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
156
"Seek forgiveness for your brother. And pray for him to be firm and steadfast
because he is being questioned now."1
COMMENTARY: Clearly, the living should make istighfar for the dead. The prayers should
be made after burying the dead. The question of prompting the dead is not established
among the hanafis. Though it is mustahab among most of the Shafi'is and Hanafis. There is
a Hadith narrated by Sayyiduna Abu Umamah we also, transmitted by Suyuti atlar, in Jama
ul Jawami from Tabarani and also by Ibn Najjar, Ibn Asakir and Daylami. It is that the
Prophet yle a said, "When one of you dies and you have buried him, let a man among
you stand at the side of his head and say, 'O So and so son of so and so.' The dead person
hears him but gives no answer. The man must say again, 'O so and so Son of so and so.'
This time the dead say, 'May Allah have mercy on you, speak what you wish to tell me.'
But you do not hear him. This man must now say, 'O so and so! Remember the Kalimah on
which you departed from this world. It is (لا اله الا الله وأن محمدًا عبده ورسوله) (la ilaha illAllahu wa anna
Muhammad Abdahu wa rasuluh) - there is no God but Allah and Muhammad is His
servant and Messenger. You were pleased that Allah is your Lord, Muhammad la is
your Messenger and the Qur'an is your guide and leader.' When these words are spoken
(the angels) Munkar and Nakir say to one and another, after holding their hands, 'Let us go
from this person. What have we to do with him because he is being prompted on behalf of
Allah?"" Someone asked Allah's Messenger ,, ano, "O Messenger of Allah, what if we
do not know the name of the dead person's mother? To whom should we ascribe him?" He
said, "Ascribe him to (Sayyidah) Hawwa >>Ja, who is the mother of all of us."
Moreover to prompt the dead, stand at the side of the head of the grave and recite surah al-
Baqarah up to (مفلحون) (verse:5) and from (آمن الرسول) to the end of this surah (verses: 285-
286). If the entire Qur'an is recited then that is the best of all (prompting). Some Islamic
Scholars go to the extent of saying that if any religious issue is mentioned there, then that
too is a means of excellence and Divine mercy descending.
(١٣٣) وَعَنْ أَبِيْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُسَلَّطَ عَلَى الْكَافِرِ فِى قَبْرِهِ تِسْعَةٌ وَتِسُهُوُنَ
تَنِيُنَّا تَنْهَمُ، وَتَلْدَغُهُ حَتَّى تَقُوْمَ السَّاعَةُ لَوْ اَكَّ تَنِيْنَا مِنْهَا نَفََّ فِي الْأَرْضِ مَا أَنْبَتَتُ خَضِرًا - رَوَاهُ الدَّارِمِيُّ
وَرَوَى الِّرْمِذِىُّ تَخُوَّهُ وَقَالَ سَبْعُوُنَ بَدَلَ تِسْعَةٌ وَتِشْعُوُ-
134. Sayyidun Abu Sa'eed & all (so) narrated that Allah's Messenger said "Ninety-
nine scorpions are set out against a disbeliever is his grave. They bite and sting him
till the last hour. Were one of these scorpions to exhale over the earth, it would not
grow any vegetation."2
SECTION III
اَلْفَضْلُ الثَّالِثُ
(١٣٥) عَنْ جَابِرٍ قَالَ خَرَجُنَا مَعَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَى سَعْدِ بْنِ مُعَاذٍ حِيْنَّ تُوُنٌ فَلَمَّا صَلَّىصَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ وَوُضِعَ فِيْ قَبْرِهِ وَسُوِىَ عَلَيْهِ سَبَّحَّ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَسَبَّحْنَا طَوِيْلًا ثُمَّ كَبَّرَ
-
Abu Dawud # 3221
2 Darami # 2815, Musnad Ahmad 3-38, and Tirmidhi # 2448 part of a lengthy Hadith with 'seventy'
scorpions instead of 'ninety nine'

157
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
فَكَبَّرْنَا فَقِيْلَ يَا رَسُوْلَ اللَّهِ لِوَ سَبَّحْتَ تُؤَّ كَبَّرْتَ فَقَالَ لَقَدُ تَضَايَقَ عَلَى هذَا الْعَبْدِ الصَّالِحِ قَبْرُهُ حَتَّى فَرَّجَهُ
اللَّهُ عَنْهُ - (رواه احمد)
135. Sayyiduna Jabir &sailyo, narrated that they went with Allah's Messenger a
صلى الله عليه وسلم when he died. When Allah's Messenger رضى الله عنه to Su'd ibn Mu'adh عليه وسلم
had offered the funeral salah over him and he was placed in his grave and it was
levelled over him, Allah's Messenger glorified Allah (saying, Subhan Allah) and
they too glorified Allah for long. (This was the tasbih). Then, he extolled Allah
(saying, AllahuAkbar) and they also extolled Allah. (This was the takbir) They
asked him, "O Messenger of Allah, why did you glorify Allah and extol him?" He
said, "The grave had closed in on this righteous slave till Allah made it spacious for
him (because of our tasbih and takbir)."1
COMMENTARY: Tasbih and takbir are a means of turning Allah's wrath into mercy and
compassion. He opens the doors to His mercy and blessings because of these sacred words.
Therefore, it is mustahab to call the takbir when facing fear and terror or on observing
something fearful. The more tasbih and takbir are recited, the more one attains nearness to
Allah keeps away from worldly trials and tribulations as also from Divine wrath.
(١٣٦) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُذَا الَّذِىُ تَحَرَّكَ لَّهُ الْعَرْشُ وَفُتِحَتُ لَه
أَبُوَابُ السَّمَآءِ وَشَهِدَهُ سَبْعُوْنَ اَلْفًّا مِنَّ الْمَلَائِكَةِ لَقَدْ ضُوَّ ضَمَّةً ثُمَّ فُرِّجَ عَنْهُ - (رواه النائى)
136. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He is one for whom the throne shook, for whom the gates of heaven were opened
and seventy thousand angels attended his funeral. The grave was cramped on him
(in spite of that)m but soon it was expanded (and made spacious) for him."2
(رضى الله عنه .He was sa'd ibn Mu'adh)
(١٣٧) وَعَنْ أَسْمَاءَ بِئْتِ آَتِي بَكْرٍ قَالَتْ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطِيْبًا فَذَّكَرَ فِتْنَةَ الْقَبْرِ الَّتِيْ يُقْتَنُ
فِيْهَا الْمَرْءُ فَلَمَّا ذَكَّرَ ذَلِكَ ضَمَّ الْمُسْلِمُوْنَ ضَبَّةٌ رَوَاءُ الْبُخَارِىُّ هُكِّذَا وَزَادَ النَّسَائِىُّ حَالَتُ بَيْنِ وَبَيْنَ آ
أَفْهَمَ كَلَامَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَهَّا سَكِّنَتْ ضَبَتُهُمْ قُلْكُ لِرَجُلٍ قَرِيْبٍ مِنْىَ أَىْ بَارَكَ اللّهُ
فِيْتَ مَاذَا قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فىّ اخِرٍ قَوْلِهِ قَالَ قَالَ قْدُ أُوْجِىَ إِلَىَّ أَنَّكُمْ تُفْتَنُونَ فِى الْقُبُوُرِ
قَرِئْبًّامِّنُ فِتْنَةِ الدَّجَالِ۔
صلى الله narrated that Allah's Messenger 3 رضى الله عنه Sayyidah Asma bint Abu Bakr .137
yahe stood up to deliver a sermon. He mentioned the trial in the grave which one
would face. When he spoke of it, the Muslims began to cry loudly. (Titis much is
1
Musnad # 3-360
2 Nasa'i # 2055
رضى wife of Zubayr ibn Awwam رضى الله عنه She was the glorious daughter of Sayyiduna Abu bakr 3
She was ten years the elder of her sister, Ayshah .رضى الله عنه and mother of Abdullah ibn Zubayr الله عنه
.She had embraced Islam in Makkah and died there at the age of 110 Years .رضى الله عنها

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
158
what Bukhari transmitted but Nasa'i has more;) Their crying made her unable to
follow the words of Allah's Messenger ,y . So, when they calmed down, she
asked a man near to her, "May Allah be merciful to you, what did Allah's
Messenger , and say at the conclusion of his address?" The man narrated that
he said, "It is revealed to me, indeed, that you will be tried in the grave nearly in
the same way as the fitnah of the dajjal."1
COMMENTARY: Both kinds of trials are equally serious and difficult. May Allah show us
mercy and preserve us from these trials.
(١٣٨) وَعَنْ جَابِرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا أُدْخِلَ الْمَيِّتُ الْقَبْرَ مُقِلّتُ لَهُ الشَّمْسُ عِنْدَ غُرُوُبِهَا
فَيَجُلِسُ يَمُسَمُ عَيْنَيْهِ ويَقُولُ دَعُونِ أُصَلِئ- (رواه ابن ماجه)
138. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "when the
dead person is placed in the grave (and it is covered over him), he is shown the sun
at its time of setting. He sits up, rubs his eyes and says, 'Let me offer the salah.""2
COMMENTARY: A righteous believer will remember the salah even in his grave. When the
Munkar and Nakir come to him to put their questions, he asks to be allowed to offer the
salah before that. Or, he speaks those words after the questioning session presuming that
he is with his family. Thus, anyone who is regular at the salah which he has never missed
will behave according to his habit and remember his salah even in the grave.
The representation of sunset in the grave is in keeping with his resemblance to a traveller
who is alone and ends up at an alien place in the evening. It is like the evening of a stranger.
(١٣٩) وَعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ الْمَّيِّتَ يَصِيْرُ إِلَى الْقَبْرِ فَيُجُلَسُ الرَّجُلُ
فِيْ قَبْرِهِ مِنْ غَيْرِ فَزَعٍ وَلَا مَشْغُوْبٍ ثُمَّ يُقَالُ لَهُ فِيْمَ كُنْتَ فَيَقُوْلُ كُنْتُ فِى الْإِسْلَامِ فَيُقَالُ مَا هَذَا الزَّجُلُ
فِيَقُولُ مُحَتَّدْ رَسُولُ اللَّهِ جَاءَنَا بِالْبَيِّنَاتٍ مِنْ عِنْدِ اللَّهِ فَصَدَّقْنَاهُ فَيُقَالُ لَّهُ هَلْ رَأيْتَ اللَّهَ فَيَقُوْلُ مَا
يَنْتَغِىِ لِأَحَدٍ أَنْ يَّرَى اللّهَ فَيُفَزَُّ لَهْ فُرْجَةٌ قِبَلَ النَّارِ فَيَنْظُرُ إِلَيْهَا يَحِْمُ بَعْضُهَا بَعْضًّا فَيُقَالُ لَهُ أُنْظُرْ
إِلى مَا وَقَاكَ اللَّهُ ثُؤَّ يُفَرَُّ لَهُ فُرْجَةٌ قِبَلَ الْجُنَّةِ فَيَنْظُرُ إِلَى زَهُرَتِهَا وَمَا فِيْهَا فَيُقَالُ لَه هُذَا مَفْعِدُكَ عَلَى
الْيَقِيْنِ كُنْتَ وَعَلَيْهِ مُثَ وَعَلَيْهِ تُبْعَثُ إِنْ شَآءَ اللّهُ تَعَالِى وَتُجْلَسُ الرَّجُلُ الشُّوِّءُ فِيْ قَبْرِهِ فَزِعًا مَشْغُوْبًا
فَيُقَالُ لَهُ فِيْمَ كُنْتَ فِيَقُولُ لَا أَدْرِئُ فَيُقَالُ لَهُ مَاهُذَا الرَّجُلُ فِيَقُوْلُ سَمِعْتُ النَّاسَ يَقُوْلُوْنَ قَوْلًا
فَقُلْتُهُ فَيُفَرَّبُ لَهُ فُرْجَةٌ قِبَلَ الْجُنَّةِ فَيَنْظُرُ إِلى زَهْرَتِهَا وَمَا فِيْهَا فَيُقَالُ لَهُ أُنْظُرُ إِلى مَا صَرَفَ اللهُ عَنْكَ ثُذَّ
يُفَرَُّ لَهُ فُرْجَةٌ إِلَى النَّارِ فَيَنْظُرُ إِلَيْهَا يَخْطِمُ بَعْضُهَا بَعْضًّا فَيُقَالُ هِذَا مَفْعَدُكَ عَلَى الشَّتِّ كُنْتَ وَعَلَيْهِمُتَّ
وَعَلَيْهِ تُبْعَثُ إِنْ شَآءَ اللَّهُ تَعَالى - (رواه ابن ماجة)
139. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
1
Bukhari # 1373, Nasai, with the addition # 2062.
2
Ibn Majah # 4272.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
159
"The dead person comes to his grave where he is made to sit up. He is neither
terrified nor disturbed. He is asked about the religion that he had followed. He
says, 'I followed Islam.' He is asked, 'who is this man?' He says, 'Muhammad!
Allah's Messenger. He came to us with clear signs from Allah and we confirmed
him. Then he is asked, 'Have you seen Allah?' He says 'No one can see Allah.' An
opening is carved out for him towards hell. He looks at it, some of its portions
overlapping its other portions and he is told, 'Look at what Allah has saved you
from.' Another opening is made for him towards paradise and he looks at its
freshness and its contents. It is said to him, 'This is your resting place, for, you had
faith on which you died and on which you will be resurrected, insha Allah, ta'ala.
And, the wicked person is made to sit up in his grave, terrified and disturbed. He is
asked, 'What religion did you follow?' He say, 'I do not know.' Next he is asked,
'who is this man?' He say, 'I had heard people say something which I repeated.' An
opening is made for him towards paradise and he looks at its freshness and its
contents. He is told, 'Look at what Allah has turned away from you.' Another
opening is made for him towards hell and he looks at it, parts of it crushing each
other. He is told, 'This is your abode for t he doubt you harboured in your mind and
on which you died and on which you will be resurrected, Insha Allah, ta'ala.' "1
CHAPTER - V
DEPENDENCE ON THE BOOK AND THE SUNNAH
بَابُ الْإِعْتِصَامِالْكِتَابِوَ السُّنَّةِ
Kitab or the Book is Allah's Book, the Quran. Sunnah means the Prophet il a .
saying, deeds and circumstances. These together are Hadith and are called Shari'ah,
Tariqah and Haqiqah.
SECTION I
الفَضل الآول
(١٤٠) عَنْ عَائِشَةَ رَضِىَ اللهُ تَعَالِى عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحدَثَ فِ آمْرِنَا لهذا
مَالَیُسَ مِنْهُ فَهُوْرٌَ۔ (متفقعلیه)
140. Sayvidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said, "If .
anyone introduced in this our religion something that is not there then it is rejected."2
COMMENTARY: The belief and faith of a believer and a Muslim is firm and strong. It is to
pursue the path shown by the Quran and the sunnah with full conviction and to remain
within the limits prescribed by Shari'ah. This is a true path of success and good fortune. If
anyone introduced ways that are contradictory to the objectives of Shari'ah or are
incompatible with the Quran and sunnah then his faith and belief are very weak and this
thing opposes the call of Islam.
The Hadith calls these people rejected.3 They bring new things to Islam. The words of the
Hadith indicate that there is no censure for introducing such things as are not against the
1
Ibn Majah # 4268.
2 Bukhari # 2697, Muslim # 17-1718, Abu Dawud # 4606, ibn Majah # 14, Musnad Ahmad 6-270.
3 Thus, the text of the Hadith accommodates both meanings for the word (~). The pronoun could be
'it' or 'he' meaning that the innovation is rejected or the innovator is rejected.