Indexed OCR Text

60
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
said, "If a fly drop in food, put it in (completely), for, one of its wings has poison
and the other an antidote. It lands on poison first and defers the antidote."1
FOUR CREATURES MUST NOT BE KILLED
(٤١٤٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ قَتْلِ أَرْبَعْ مِنَ الدَّوَاتِ الثَّمْلَةِ
وَالنَّخْلَةِ وَالْهُدُهُدِ وَالسُّرَدِ-(رواه ابوداؤد والدارمى)
4145. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
the killing of four creatures: Ants, bees, hoopoes sparrow hawks.2
COMMENTARY: The ants should be killed only when they sting. That is allowed. Some
people say that the disallowance is to kill the ants that have long legs because they do not
cause harm.
The bees or honey bees are beneficial to man. They provide honey and wax.
The hoopoe and the sparrow hawks are forbidden to be killed because their meat is
forbidden to eat, anyway. Besides, the former is bad-smelling and comes under the
category of jalalah.
صلى الله عليه وسلم The Arabs used to attach bad omen to the cry of these two birds. The Prophet
disallowed that these two creatures should be killed so that the people may give up their
superstion about them.
SECTION III
الفَصلُ الثَّالِثُ
PERSONAL WHIMS DO NOT DICTATE WHAT IS LAWFUL & UNLAWFUL
(٤١٤٦) عَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يَأْكُلُونَ أَشْيَاءَ وَيَتْرُكُوْتَ أَشْيَاءَ تَفَّذُّرًا فَبَعَثَ اللّهُ نَبِيَّهُ
وَأَنْزَلَ كِتَابَهُ وَأَحَلَّ حَلَالَهُ وَحَرَّمَ حَرَامَةٍ فَمَا أَحَلَّ فَهُوَ حَلَالْ وَمَا حَرَّمَ فَهُوَ حَرّاءٌ وَمَا سَكِّتَ عَنْهُ فَهُوَ عَفُوْ
وَتَلَاقُلُ لَّا أَجِدُ فِيْمَا أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَّطْعَمُهُ إِلََّ آَنْ يَكُونَ مَيْتَنَّا أَوْدَمًّا الْآيَة (رواه ابوداؤد)
4146. Sayyiduna Ibn Abbas As a >, narrated that the people of the jahiliyah
(ignorance period) ate some things and gave up some other things (going by their
personal likes and dislikes). Then Allah sent His prophet صلى الله عليه وسلم and revealed
His Book (to His Prophet صلى الله عليه وسلم for his ummah) declaring His lawful as lawful
and His unlawful as unlawful. So that He declared as lawful and what He declared
unlawful is unlawful is unlawful and when He said nothing about something, it is
permitted. And, Ibn Abbas رضى الله عنه recited:
قُلْ لَّا آجِدُ فِيْمَا أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلى طَاعِمٍ يَطْعَمُهُ إِلَّ أَكْ يَّكُوْنَ مَيْتَتَّا أَوْدَمًّا أَلْآيَة
{Say: 'I find not in the Message received by me by inspiration any (meat) forbidden
to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured
forth ... }3 (6: 145)
COMMENTARY: Through His Prophet whom He sent and His Book that He revealed,
1 Sharh us Sunnah (Holy Prophet's practice) # 2815, Ibn Majah # 3504.
2 Abu Dawud # 5267, Darimi.
3 Abu Dawud # 3800.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
61
Allah made clear what is lawful.
The entire verse that Ibn Abbas can», had recited is:
قُلْ لَّا أَجِدُ فِيْمَ أُوْجِىَ إِلَىَّ مُحَتَّمًا عَلَى طَاعٍِ يَتْعَمَةٌ إِلَّ أَنْ يَّكُوْنَ مَيْتَةً أَوْ دَمَّا قَسْفُوْحًا أَوْلَخْمَ خِنْزِئْرٍ
فَإِنَّهُ رِجُسْ آَوْ فِسْقًّا أُهِلَّ لِغَيْرِ اللَّهِ يِه - (الانعام ٢: ١٣٥)
{Say, I find not in the Message received by me by inspiration any (meat) forbidden
to be eaten by one who wishes to eat it, unless it be dead meat or blood poured
forth, or the flesh of swine for it is an abomination - or what is impious (meat) on
which a name has been invoked other than Allah's But (even so), if a person is
forced by necessity, without willful disobedience, nor transgressing due limits -
Your Lord is Oft for giving, Most Merciful} (6: 145)
Ibn Abbas us ano, recited this verse to refute those people who make something lawful or
unlawful at their personal whim. Only the animals named in this verse are unlawful. Other
things that are known through the Prophet's صلى الله عليه وسلم sunnal (Holy Prophet's practice) to
be unlawful are not mentioned by him because they are numerous.
FLESH OF ASS FORBIDDEN
(٤١٤٧) وَعَنْ زَاهِرِ الْأَسْلَمِيِّ قَالَ إِّئْ لَأُ وقِدُ تَحْتَ الْقُدُوْرِ بِلُحُؤْمِ الُْمُرِ إِذْ نَاذِى مُنَادِى رَسُولِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ آَثَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتْهَاكُمْ عَنْ أُوْمِ الْحُمُرِ - (رواه البخارى)
4147. Sayyiduna Zahir al Aslamiy wca +, said, "I was kindling fire under the vessel
containing flesh of ass (to cook it) when the crier from Allah's Messenger la.
forbids you (to eat) the flesh صلى الله عليه وسلم announced, "Surely Allah's Messenger وسلم
of asses."1
KINDS OF JINNS
(٤١٤٨) وَعَنْ أَبِي ثَعَلُّبَةَ الُْشَنِيِّ يَرْفَعُهُ الْجِنُّ ثَلاثَةُ أَصْنَافٍ صِنَّفْ لَهُمْ أَجْنِحَةٌ يَطِيُرُونَ فِي الْهَوَاءِ وَصِنْفُ
حَيَّاتٌ وَ كِلَابٌ وَصِنْ يَحُلُّونَ وَيَظْعَنُوْنَ - (رواه فى شرح السنة)
4148. Sayyiduna Abu Tha'labah Khushaniy asa », narrated in a marfu manner (that
Allah's Messenger said: ) "The jinns of three kinds.
1. a kind that have wings and fly in the air,
2. another that take the form of snakes and dogs, and,
3. another that halt at places and travel ahead."2
1 Bukhari # 4173.
2 Sharh us sunnah (Holy Prophet's practice).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
62
CHAPTER - IV
THE 'AQIQAH'
بَابُ الْعَقِيْقَةِ
The word 'aqiqah (w,ae) is derived from 'aqq (s) which means 'to rip,' 'to tear' In the
terminology of Shari'ah (divine law), aqiqah means the hair on the head of the new-born.
These hair are shaved off on the seventh day. Accordingly, this word, aqiqah, is also
applied to the sheep or goat that is sacrificed on the day when the hair is shaved off.
SHARI'AH (DIVINE LAW) POSITION: According to Imam Ahmad al4.2), Imam Maalik
als, and Imam Shafi'I dus, aqiqah is a sunnah (Holy Prophet's practice). Most ahadith also .
say so. Imam Ahmad atus, is also known to have called it wajib (obligatory). Imam Abu
Hanifah a , is said to have termed it mustahab (desirable), not a sunnah (Holy Prophet's
practice) and he said that his verdict is based on the Prophet's صلى اللهعليه وسلم traditions.
The well known mujtahid of the Hanafis, Imam Muhammad a 4), has stated in his
muwatta:
"As for the aqiqah, it has reached us that it used to be done in the jahiliyah (ignorance
period) and was done in the beginning of Islam, but that later the adha (sacrifice of the Hajj
(pilgrimage)) abrogated every sacrifice that had been before it, and fasting the month of
Ramadan abrogated every fast which there had been before it, and the ghusl (bath) after
sexual activity abrogated every ghusl which used to be done before it, and zakah (Annual
due charity) abrogates every sadaqah (charity) that was done before it. That is how it has
reached us."1
COMMENTARY: The same commands and conditions apply to aqiqah as the commands
and conditions. that apply to sacrifice.
SECTION I
الفضل الأول
COMMAND TO OBSERVE AQIQAH
(٤١٤٩) عَنُّ سَلْمَانٍ بُنِ عَامِرِ الضَّتِيِّ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللّهِ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَعَ الْغُلَامِ عَقِيْفَةٌ
فَاهْرٍ يُقُوْا عَنْهُ دَمَّا وَاَ مِيْظُوا عَنْهُ الْآذى-(رواه البخارى)
4149. Sayyiduna Salman ibn Aamir Dabbiy ac al», narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "There is along with a son an aqiqah. So, shed blood on
his behalf (by slaughtering an animal for him) and remove from him the harm
(meaning, the hair on the head and the impurities)."2,
TAHNEEK IS MASNUN (HOLY PROPHET'S PRACTICE)
. (٤١٥٠) وَعَنُ عَائِشَةَ أَكَّ رَسُولَ اللَّهُ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ كَاتَ يُؤثّى بِالصِّبْيَانٍ فَيُبَرِّكُ عَلَّيْهِمُ
وَيُحْتِكَهُمْ - (رواه مسلم)
Sayyidah Ayshah was a >, narrated that new born were brought to Allah's
4150.
1 The Muwatta of Imam Muhammad, p 285, Darul Isha'at Karachi.
2 Bukhari # 5469, Tirmidhi # 1515.
.

63
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
1
Messenger and he invoked blessings on them (by praying (بارك الله عليك)،- may Allah
shower blessing and mercy on you). And he performed their tahneek (by chewing
and softening some dates and rubbing their palates with their juice).1
COMMENTARY: Dates or anything sweet is chewed and applied to the child's palate. It is
musnun and it is preferable if a pious and righteous man does it.
(٤١٥١) وَعَنْ أَسْمَاءَ بِئْتٍ آَنُ بَكْرٍ أَّمَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِبِمَكَّةَ قَالَتْ قَوَلَدْتُّ بِقُبَاءِ ثُمَّ اَتَيْتُ پِه
رَسُولَ اللهِ صَلَى اللَّهِ عَلَيْهِ وَسَلَّمَ فَوَضَّعَتْهُ فِي حَجْرِهِ ثُمَّ دَمَا بِتَمْرَةٍ فَمَضَّغَهَا ثُؤَّ تَفَلَ فِى فِيْهِ ثُؤَّ حَتَّكَهُ ثُؤَّ دَهَا
"لَهُ وَبَرَّكَ عَلَيْهِ وَكَانَ آَقَلُ مَوْلُوْدٍ وُلِدَ فِى الْإِسْلَامِ) - (متفق عليه)
4151. Sayyidah Asma bint Abu Bakr quà+, narrated that she conceived Abdullah
ibn Zubayr us a +, in Makkah. She said that she gave birth to him in Quba. She
took him to Allah's Messenger صلى الله عليه وسلم and put him in his lap. Then he asked for
a date, chewed it and inserted his saliva in his mouth (after it was moist with his
saliva). Then he rubbed his palate (with it). After that, he made supplication for
him and prayed for blessing on him. He (Abdullah) was the first child born in (the
time of) Islam.2
COMMENTARY: Quba is about 1. 5 miles to the south west of Madinah. The Prophet la.
) had made his final stop here before proceeding to Madinah when he emigrated from
Makkah. He stayed here for three or four days and built the mosque, Masjid Quba; where he
had stayed. Though it is outside the limits of Madinah, yet it is regarded as part of it. It is a
fertile place producing much fruit. The well, Bir Aris, is situated her. It is at this place that the
Prophet صلى الله عليه وسلم had given glad tidings of paradise to some sahabah (Prophet's
Companions) رضى الله عنهم .the Prophet صلى الله عليه وسلم ring that he and the caliphs after him used as a
seal had dropped in this well in the time of Sayyiduna Uthman usan +). Its water was very
brackish but after the Prophet ,leal Lo put his saliva into it, the water become very sweet.
. Now a days, however, it is dry.
The first child born to a muhajir (emigration) from Makkah was Abdullah ibn Zubair d+,
ue, But, even before his birth, the first Muslim child, after hijrah, was to an ansar. The child
.رضى الله عنه was Nu'man ibn Bashir
SECTION II
الفضلالثانی
NUMBER OF ANIMALS FOR AQIQAH _
(٤١٥٢) عَنْ أُقِ كُرٍُ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَقِرُّ والتّيْرَ عَلَى مَكِنَاتِهَا قَالَّتُ
وَسَمِعْتُّهُ يَقُوُلُ عَنِ الْغُلَامِ شَاتَّانٍ وَعَنِ الْجَازِيَةِ شَاءٌ وَلَا يَضُرُّكُمْ ذُكْرَانًّا كُنَّا أَوْ إِنَاثًّا رَوَاهُ أَبُوْدَاؤْدَ
وَالتِّرْ مِذِىُّ وَالنَّسَائِىُّ مِنْ قَوْلِهِ يَقُولُ عَنِ الْغُلَامِ إِلَى آخِرِهِ وَقَالَ التِّزْمِذِىُّ هَذَا حَدِيثُ صَحِيٌ۔
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنها Sayyidah Umm Karz .4152
say, "Let the birds be peaceful in their nests." She said that she heard him say
1 Muslim # 101-286, Abu Dawud # 5106.
2 Bukhari # 5469, Muslm # 26. 2146, Musnad Ahmad 6-347,

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
64
also, "Two sheep may be sacrificed on behalf of a male child (in aqiqah), and one on
behalf of a female child. But, it does not harm you if the sheep are male or female."
Tirmidhi and Nasa'i transmitted it from "two sheep" to the end.1
COMMENTARY: Birds must not be disturbed in their nests, nor when they are hatching
their eggs. It could also mean, 'do not take ill omen from them.' The Arabs used to come to
a nest and disturb it. If the bird inside took flight to the right side that was a good omen
and the man went ahead with the work in his mind. If it flew to the left side, he abandoned
his plans. This is called tatayyur (تطير) .The Prophet صلى الله عليه وسلم said that the bird must be
left to itself and not made to fly away.
IMPORTANCE OF AQIQAH
(٤١٥٣) وَعَنْ الْحُسَنِ عَنْ سَمُرَةَ قَالَ قَالَ رَسُولُ اللّهُ صَلَى اللَّهِ عَلَيْهِ وَسَلَّمَ الْغُلَامُ مُرْتَنْ بِعَقِيْقَتِهِ يُذْبَعُ عَنْهُ
يَوْمَّ الشَّابِعِ وَيُسَتِى وَيُحْلَقُ رَأْسُدْ رَوَاهُ أَحْمَدُ وَالتِزْ مِذِىُّ وَأَبُوْدَاوُدَ وَالنَّسَائِىُّ لَكِنَّ فِى رِوَايَتِهِمَا رَهِيْنَةٌ بَدَلَ
مُرْتَنْ وَفِيْ رِوَايَةٍ لِأَحْمَدَ وَآتٍ دَاوُدَ وَيُدَتَّى مَكَانَ وَيُسَتَى وَقَالَ ابُوْدَاودَوَيُسَتْی اَصُّْ-
رضى الله عنه Busri) reported that (Sayyiduna) Samurah) رحمه الله Sayyiduna Hasan .4153
narrated that Allah's Messenger ,, le a . said, 'Every child is in pledge for its
aqiqah. On the seventh day a sacrifice is made for it (for its aqiqah), a name is given
to it and its head is shaved."
A version is: "Every child is a pledge" (\ ?; ) instead of 'in pledge' (s)). Another
version is: "is smeared with blood" (s) instead of 'a name is given' (+). Abu
Dawud, however, says that ( ___ ) is correct.2
COMMENTARY: The new born is not responsible in any way. So, if his aqiqah is not
performed he cannot be blamed on punished. As for being pledged, Imam Ahmad al ,
said that if his aqiqah is not performed and he dies in infancy, then he will not be allowed
to intercede for his parents unless they perform his aqiqah.
Some others say that if they do not perform his aqiqah, he is precluded from everything
good, peace and ideal growth. The evil consequences are borne by the parents.
Yet others say that the child will continue to remain in filth and injury or harm.
According to a hadith:
فَأَ مِيْظُوْا عَنْهُ الْآَتِى
(Remove from him the impurity, meaning hair, dirt, blood, etc.)
When a child's aqiqa is performed, he is relieved from harm and injury.
The child is also given a name. Some versions say the child is smeared with blood. Abu
Dawud ales, says that the former version is correct. But Qatadah ales, said that some hair
of the child may be soaked in the blood of the animal when it is slaughtered. Then the hair
must be placed on the crown of the child's head so that the blood forms a streak on the
crown of its head. Then the child's hair must be shaved off. However, the compiler of safar
us Sa'adah writes that this practice should not be followed and the word (4) in the
1 Abu Dawud # 2835, Tirmidhi # 1516, Nasa'i # 4217, Ibn Majah # 3162, Darimi # 1966, Musnad
Ahmad 6. 381.
2 Musnad Ahmad 5-7, Abu Dawud # 2837, Tirmidhi # 1522, Nasa'i # 4220.

65
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
version is a narrator's slip. It is not known at all from the Prophet ,le ando and he never
did it too. He performed the aqiqah of Imam Hasan als, and Imam Husayn al-, but he
did not do this thing. This practice pertains to the jahiliyah (ignorance period) and was
abrogated as is evident from the hadith # 4158 (to follow).
Khattabi als, said that filth and injury must be removed from the child, then how will he
condone smearing of blood on his head? Some ulama (Scholars) say that, instead fragrance
like saffron (or Khuluq) should e applied to the child.
ONE SHEEP/GOAT ON BEHALF OF MALE CHILD
(٤١٥٤) وَعَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حُسَيْنٍ عَنْ عَلِيِّ بْنِ آَيْ طَالِبٍ قَالَ عَقَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ
الْحُسَنِ بِشَاةٍ وَقَالَ يَا فَاطِمَةُ أَخْلِقِ رَأْسَهُ وَ تَصَدَّقٍ بِزِنَةٍ شَعْرِهِ فِضَّةٌ فَوَزِنَّاهُ فَكَانَ وَزْنُهُ دِرُهَمَّا أَوْبَعْضَ
دِرُهٍَ رَوَاءُ التِِّ مِذِىُّ وَقَالَ هُذَا حَدِيثٌ حَسَنْ غَرِيُبْ وَإِسْنَادُهُ لَيْسَ بِمُتَّصِلٍ لِأَرَّ مُحَمَّدَ بْنِ عَلِيِّ بُنِ حُسَيْنٍ
لَمْ يُدُرِكْ عَلِىِّ بُنِ آٍ طَالِبٍ۔
4154. Sayyiduna Muhammad ibn Husayn àluz, reported that (Sayyiduna) Ali ibn
Abu Talib رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم sacrificed one sheep for
the aqiqah of Hasan رضى الله عنه (his grandson and Ali's رضى الله عنه son). He said (at the
time), "O Fatimah shave his head and give silver of the weight of his hair as
sadaqah (charity)." They weighed it and it came to a dirham or part of a dirham.1
COMMENTARY: This hadith confirms that one sheep or goat may be slaughtered for a
boy's aqiqah. The next hadith upholds this point, but Nasa'i mentions two vams in its
version of the next hadith. However, the compiler of Safar us Sa'adah says that while one
animal is allowed, the stronger opinion, and more correct, is about the Prophet's directive
to slaughter two sheep on behalf of a male child. So, what is known as his saying is
stronger and preferable than what he is said to have done, for, it may have been an
exceptional case. Oral directive means both permissibility and a preferred course while an
action is mere evidence of permissibility. Tirmidhi à , states that in this case the
رضى الله Ayshah رضى الله عنه ,Sayyiduna) Ali) رضى الله عنه :traditions are narrated that by these sahabah
,رضى الله عنه Abu Hurayrah ,رضى الله عنه Samurah , رضى الله عنه Buraydah رضى الله عنه ,Umm Kurz عنها
.رضى الله عنه and ibn Abbas رضى اللهعنه Salman ibn Aamir , رضى الله عنه Anas ,رضى الله عنه Abdullah ibn Umar
Mulla Ali Qari us au », said that perhaps the mustahab (desirable) course for a male child may
be one sheep and the perfectly mustahab (desirable) two goats. Besides, it is not necessary
that both the sheep or goats must be sacrificed on the same day. Hence, the Prophet la.
, may have sacrificed one sheep or ram on the birth of his grandson and the second on
the seventh day. Or, he may have sacrificed only one and may have instructed his son-in-
law (Ali) we do, or his daughter to sacrifice the second sheep or ram. Hence, the traditions
that mention that he sacrificed sheep or one ram state the facts and those that say that he
sacrificed two. State the legal position figuratively (one by himself and the other by his son-
in-law or daughter).
Then he instructed his daughter to have child's hair shaved off and weighed against silver.
1 Tirmidhi # 1519.
---

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
66
(٤١٥٥) وَعَنِ ابْنِ عَبَّاسِ آَّ رَسُولَ اللّهُ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ عَقَّ عَنِ الْحُسَنِ وَالْحُسَيْنِ كَبْشًا كَبْشًا رَوَاهُ
ابُوْدَاودَ وَعِنْدَ النَّسَائِكَبْشَيْنِ گبُشَيْنِ.
4155. Sayyiduna Ibn Abbas رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم sacrificed
for the aqiqah of (his grandsons) Hasan رضى اللهعنه and Husayn رضى اللهعنه one ram, each.1
Accordingly to the other version of Nasa'i: (he sacrificed) two rams, each.2
AQIQAH TO PREVENT UQUQ
(٤١٥٦) وَعَنْ عَمْرِوبْنِ شُعَيْبٍ عَنْ آَبِيْهِ عَنْ جَدِّه قَالَ سُئِلَ رَسُولُ اللّهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْعَقِيْفَةِ فَقَالَ
لَا يُحِبُّ اللهُ الْعَقُوْقَ كَأَنَّهُ كَّرِهَ اْاسْمَ وَقَالَ مَنُ وُلِدَ لَهُ وَلَدْ فَأَحَبُّ آٌ يَنْشُكَ عَنْهُ فَلْيُنُسُكُ عَنِ الْغُلَامِ
شَاتَیْنٍ وَعَنِ الْجَارِيَةِشَاقً-(رواه ابوداود والنسائى)
4156. Sayyiduna Amr ibn Shu'ayb asus, reported on the authority of his father that
his grandfather narrated: Allah's Messenger صلى الله عليه وسلم was asked about the
صلى الله عليه وسلم aqiqah. He said Allah does not like Uquq. Perhaps, Allah's Messenger
did not like this deed to be ascribed to the noun (or name) aqiqah. Then, he said,
"He who has a child born to him, it is desirable that he must offer a sacrifice on its
behalf. He must offer two sheep for a boy and one for a girl."3
(uquq is breaking ties of kinship.)
COMMENTARY: Allah does not like uquq because if anyone does not perform the aqiqah
of his child then he is severing ties of kinship with his child (making uquq with him) and
then the child will grow up and be disobedient to his parents and keep away from them.
That will be his uquq. Hence, the first portion of the hadith is a warning.
The words 'perhaps Allah's Messenger صلى الله عليه وسلم did not like this deed to be ascribed to
aqiqah' are the sub narrator's. He meant that the Prophet صلى الله عليه وسلم did not like the word
aqiqah lest anyone be confused with its being derived from uquq (and aq) (se), which
means being rebellious to parents. He preferred to call it by the name (3) (dhabihah) or
.nasikah) - Nihayah) (نسيكة)
Toorpushti at do, however, said that it is not proper to attribute these words to Allah's
Messenger صلى الله عليه وسلم because he has mentioned aqiqah in many of his sayings. He said
that it is possible that the man who had put the question was concerned about the root
word of both aqiqah and uquq being common. He may have been confused that, in this
case. Aqiqah was not much important. The Prophet صلى اللهعليه وسلم set his confusion at rest.
Shaykh Abdul Haq Muhaddith Dahlawi. at , has explained the foregoing words of
Nihayah that the Prophet صلى الله عليه وسلم may have used the word aqiqah in certain ahadith
before he disliked its connexion with uquq.
1 Abu Dawud # 2841.
2 Nasa'i # 4219.
3 Abu Dawud # 2842, Nasa'i # 4212, Musnad Ahmad 2-182.
٠٠

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
67
MASNUN TO CALL THE ADHAN IN CHILD'S EAR
(٤١٥٧) وَعَنْ آنٍ رَافِعٍ قَالَ رَأَيْتُ رَسُولَ اللّهُ صَلَّى اللّهِ عَلَيْهِ وَسَلَّمَ أَّنَ فِي أُذِتَ الْحُسَنِ بْنِ عَلِيٍ حِيْنَ
وَلَدَتُهُ فَاطِمَةُ بِالقَّلوةِ رَوَاءُ التِّزْمِذِىُّ وَأَبُوْدَاؤْدَ وَقَالَ النِّزْمِذِىُّ هَذَا حَدِيثٌ حَسَنْ صَچِيْهُ۔
4157. Sayyiduna Abu Rafi رضى اله عنه said that he saw Allah's Messenger صلى الله عليه وسلم call
the adhan in the ear of Hasan ibn Ali رضى الله عنه when Sayyidah Fatimah رضى الله عنه gave
birth to him. It was the adhan (that is called) for the salah (prayer).1
COMMENTARY: It is sunnah (Holy Prophet's practice) to call the adhan in the ear of the new-
born. Sayyiduna Husayn us al+, narrated that in a marfu form (the words of the Prophet)
as transmitted by Musnad Abu Yala that if the adhan is pronounced in the right صلى الله عليه وسلم
ear of a new born and the iqamah in its left ear then umm Sibyan will not cause it harm.
(Umm sibyan is a kind of epilepsy. The child gets nocturnal fright.)
Imam Nawawi aldes, wrote in Kitab-ur Rawdah that it is mustahab (desirable) to utter these
words in the child's ear:
إِّ أُعِيُذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْظِنِ الرَّحِيمِ
(I seek protection for her and for her progeny with you from the accursed satan) -
These are words of supplication for Sayyidah Maryam (X Jule by her mother, the
wife of Imran (maternal grandfather of Prophet Easa ,> Jule. (Aal Imran, 3: 36)
SECTION III
الفَصلُ الثَّالِثُ
THE DAY OF AQIQAH
(٤١٥٨) عَنْ بُرَيْدَةَ قَالَ كُنَّا فِي الْجَاهِلِيَّةِ إِذَاوُلِدَ لِأَحِدِنَا غُلَامْ ذَبَعَّ شَاءً وَأَطَخَّ رَاسَهُ بِدَمِهَا فَلَمَّا جَاءَ الْإِسْلَامُ
كُنَّا نَذْبَعُ الشَّاةَّ يَوْمَ السَّابِعِ وَتَخْلِقُ رَأْسَهُ وَنَلْطَخُهُ بِزَغْفِرَانٍ رَوَاهُ أَبُوْدَاؤدَ وَزَادَ رَزِئْنْ وَنُسَمِّئْهِ۔
4158. Sayyidah Buraydah y a +, narrated: when a boy was born to any of us
during the `jahiliyan, he slaughtered a sheep and daubed his head with its blood.
When Islam was here, we slaughtered a sheep on the seventh day, shaved his head
and spread saffron on it.
Razin added: And we named him (on the seventh day).2
COMMENTARY: According to most ahadith, a new born's aqiqah must be preformed on
the seventh day of its birth.
Imam Shafi'I ata, and Imam Ahmad ales, say that if it is not possible on the seventh day
then it may be performed on the fourteenth day and so on in weekly additions: 21st, 28th,
35th ....
According to a tradition, the Prophet صلى الله عليه وسلم performed his own aqiqah after he was
commissioned as Prophet because he could not know if his aqiqah had been performed on
the day of his birth, or not. However, the sanad (line of transmission) of this tradition is
. .
1 Tirmidhi # 1514, Abu Dawud # 5105.
2 Abu Dawud # 2843.

68
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
weak. Besides, it seems for fetched.
According to Imam Maalik, it is not proper to break the bones of the aqiqah. Rather, the
flesh must be separated and the bones must be buried.
Imam Shafi'I als, said that it is proper to break the bones. It is written in the books of the
Shafi'is that if the meat of aqiqah is cooked and given away as sadaqah (charity) then it is
better. If something sweet is prepared with it and given in charity that is best. It augurs
well for the child's good character.1
1
.
1 See Bringing up children in Islam abridge by Mawlana Doctor Habibullah Mukhtar, pp 22 following
Dar ul Isha'at, Karachi.

69
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
بسم اللهالرحمن الرحيم
BOOK - XX
"FOODS"
کتابالاطعمة
In these chapter, such ahadith are narrated as disclose the things that the Prophet le and
y ate and those that he did not eat.
These ahadith also speak of manners of eating and drinking.
SECTION I
الفضل الآژل
THREE THINGS TO REMEMBER WHEN EATING
(٤١٥٩) عَنْ حُمَرَ بُنِ آَبٍ سَلَمَةَ قَالَ كُنْتُ غُلَامَا فِي حَجُرٍ رَسُولِ اللَّهِصَلَى اللّهِ عَلَيْهِ وَسَلَّمَ وَكَانَتُ يَدِئْ تَطِيُُ
فِي الصَّحْفَةِ فَقَالَ لِيْ رَسُولُ اللَّهِ صَلَى اللّهِ عَلَيْهِ وَسَلَّمَ سَيِّ اللّهَ وَجُلُّ بِسَمِيْنِكَ وَكُلُ مِنَّا يَلِيُكَ - (متفق عليه)
4159. Sayyiduna Umar ibn Abu Salamah we à +, narrated that he was a boy under
the care and guardianship of Allah's Messenger ,Lytica . (While eating with him,)
his hand stretched all around the dish (one day). So, he said to him, "Say bismillah
(meaning, begin with Allah's name), eat with right hand. Eating from what is
nearest to you."1
COMMENTARY: Three basic manners of eating are mentioned in this hadith. The ulama
(Scholars) say that they are of the kind of mustahab (desirable). Other ahadith say that after
eating are must say al-hamdulillah (praise belongs of Allah).
Imam Shafi'I atus, and others say that if one says bismillah when many are seated then it is
enough for all. Bismillah is also recited when drinking water and taking medicine. Some
ulama (Scholars) say that the command to eat with the right hand is wajib (obligatory).
SIGNIFICANCE OF SAYING BISMILLAH
(٤١٦٠) وَعَنْ حُذَيْفَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الشَّيْطَاتَ يَسْتَحِلُّ الَّعَامَ آَنْ
لَا يُذُكِرَ اسْمُ اللَّهِ عَلَيْهِ- (رواه مسلم)
4160. Sayyiduna Hudhayfah رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said,
"Surely, the devil regards such food lawful for him on which the name of Allah is
not mentioned."2
COMMENTARY: When bismillah is not recited the devil becomes capable of eating that
food. Or, it is as if the devil devoured it. Or, the food was wasted against Allah's will.
1 Bukhari # 5376, Muslim # 108-2022, Tirmidhi # 1857, Abu Dawud # 3777, Ibn Majah # 3267, Darimi
# 2019, Muwatta Maalik 32 (Sifatun Nabi).
2 Muslim # 102-2017.
--

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
70
(٤١٦١) وَعَنُ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الرَّجُلُ بَيْتَّهُ فَذَكَرَ اللَّهُ عِنْدَ دُخُوْلِهٍ
وَعِنْدَ طَعَامِهِ قَالَ الشَّيْطَاُ لَا مَبِيْتَ لَكُمْ وَلَا عَشَاءَ وَإِذَا دَخَلَ قَلَمْ يَذْكُرِ اللَّهُ عِنْدَ دُخُوْلِهٍ قَالَ
الشَّيْطَانُ أَدْرَكْتُمُ الْمَّبِيْتَ وَإِذَا لَمْ يَذْكُرِ اللّهَ عِنْدَ طَعَامِهِ قَالَ أَدْرَكْتُمُ الْمَبِيْتَ وَالْعَشَاءَ - (رواه مسلم)
4161. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When a man enters his house (meaning, his bedroom) and mentions Allah's name
and so when he eat s his food, the devil says (to his associates), 'There is no place
for you (in this house) for the night and no dinner.' But, when he enters and fails to
mention Allah, the devil says (to them). 'You have found a place here to spend the
night.' When he does not mention Allah at his meal, the devil says (to them), 'you
have found here a place for the night and food too for dinner."1
USING THE RIGHT HAND TO EAT & DRINK
(٤١٦٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكَلَ أَحَدُكُمْ فَلْيَاكُلُ بِيِّمِيْنِهِ وَإِذَا شَرِبَ
فَلْيَشُرَبُ بِيَمِينِه-(رواه مسلم) .
4162. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you eats, he must eat with his right hand. When he drinks, he must
drink with his right hand."2
COMMENTARY: The command in the hadith seems to be of the nature of wajib (obligatory).
A tradition in Muslim supports it. Sayyiduna Salamah ibn Akwa we à +, narrated that
Allah's Messenger Lyttean Lo saw a man partaking food with his left hand, so he instructed
him to eat with his right hand. The man pleaded that he was unable to use his right hand to
eat. (The narrator said that his right hand was unimpaired and strong. He merely boasted
and was haughty.) so, the Prophet yle aLo said, "May you never be able to use your
right hand." Thereafter this man could not use his right hand at all.
Tabarani has a tradition that the Prophet صلى الله عليه وسلم saw salbiyah Aslamiyah eating with his
left land. So he prayed for his downfall. As a result, he fell a victim to plague and died of it.
In spite of that, the majority of the ulama (Scholars) say that the command to eat and drink
with the right hand is of the nature of mustahab (desirable), not wajib (obligatory). They say of
these traditions that they are to encourage and to warn.
DO NOT USE LEFT HAND FOR FOOD & DRINK
(٤١٦٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّاَ يَأْكُلَنَّ أَحَدُكُمُ بِشِمَالِهٍ وَلَّا يَشْرَبَنَّ بِهَا فَإَِّ
الشَّيْطَانَ يَأْكُلُ بِشِمَالِهٍ وَيَشْرَبُ بِهَا- (رواه مسلم)
4163. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Let not any of you eat with his left hand, nor drink with it, for surely the devil eats
with his left hand and drinks with it."3
1 Muslim # 103-2018.
2 Muslim # 105. 2020, Tirmidhi # 1800.
3 Muslim # 105-2020, Tirmidhi # 1799.

71
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
COMMENTARY: Toorpushti ales, said that the hadith means that those who eat and drink
with the left hand are influenced by the devil and follow him. He entices them to eat and
drink with their left hand.
Teebi alas, however, said that the meaning is exactly as the hadith says.
Hasan ibn Sufyan رحمه الله reported from Abu Hurayrah رضى الله عنه this tradition "When any of
you eats, he must eat with his right hand and he must drink with his right hand. He must
take something from another with his right hand and give with his right hand, because the
devil eats and drinks and takes and gives with his left hand."
USING THREE FINGERS TO EAT
(٤١٦٤) وَعَنْ كَعُبٍ بُنِ مَالِكٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُّ بِقَلَاقَةٍ أَصَابِعٌ وَيَلْعَقُ يَدَه
قَبْلَ آَنْ يَّمْسَحَهَا- (رواه مسلم)
4164. Sayyiduna Ka'b ibn Maalik رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم ate with
three fingers and (after eating, he) licked his hand before wiping it (or washing it).1
COMMENTARY: Nawawi al, said that it is sunnah (Holy Prophet's practice) to eat with
these three fingers. So one must not use the remaining two fingers.
The fingers that must be used to eat are: the thumb, the index finger and the middle finger.
The other two fingers must be used only when necessary.
To lick the hand is to lick the fingers that were used to eat beginning with the middle finger
and ending with the thumb.
صلی اللهعليه وسلم that the Prophet رضى الله عنه has transmitted from Aamir ibn Rabi'ah رحمه الله Tabarani
used to eat with three fingers but also joined the fourth finger to support them.
According to a mursal hadith, the Prophet صلى الله عليه وسلم ate with all five fingers. Perhaps he
did it to show admissibility. However, he often ate with only three fingers.
Some versions have 'wiped it (his hand) with something.' And also: 'then he washed it.'
(٤١٦٥) وَعَنْ جَابِرٍ آثَّ النَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَمَرَ بِلَعْقِ الْأَصَابِعِ وَالشَّحْفَةِ وَقَالَ إِنَّكُمُ لَا تَدْرُوْنَ
فی آيَّهِ البرگە۔(رواه مسلم)
4165. Sayyiduna Jabir رحمه الله said that the Prophet صلى الله عليه وسلم commanded them to
lick their fingers and the plate (after eating). He said, "You cannot say in which
portion blessing lies."2
You cannot say where blessing lies and in what food, the one you have eaten or that which
you will lick. So, the sunnah (Holy Prophet's practice) is to lick the fingers and clean up what
lies on them, not merely to put the fingers in the mouth.
(٤١٦٦) وَعَنِ ابْنِ عَبَّاسِ آَتَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا اَكَلَ أَحَدُكُمْ فَلَا يَمْسَمُ يَدَهُ حَتَّى يَلْعَقَّهَا آَوْ
يُلُمِقَھا۔ (متفقعليه)
4166. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said. "When
any of you has eaten (his food), let him not wipe his hand (or wash it) till he licked
1 Muslim # 131-2032, Musnad Ahmad 3-454.
2 Muslim # 133-2033.
1

72
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
it (meaning its fingers), or has someone else lick them."1
COMMENTARY: If he does not himself lick his fingers then he must get one who is not
repulsed by it to do it. Examples are family members and slaves who will not repulsed but will
be happy to do it. Student and those who deem it to be an honour will also be happy to do it.
IF ANY FOOD YOU DROP, CLEAN & EAT IT
(٤١٦٧) وَعَنْ جَابٍِ قَالَ سَمِعْتُ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقُوْلُ إِنَّ الشَّيْطَانَ يَحْشُرُ أَحَدُكُمْ عِنْدَ كُلِّ شَىْءٍ
مِنْ شَأْنِهِ حَتّى يَحْشُرَهُ عِنْدَ طَعَامِهِ فَإِذَا سَقَطَتْ مِنْ أَحَدِكُمُ اللُّقُمَةُ فَلْيُمِظُ مَا كَانَ بِهَا مِنْ أَذَّى تُؤَّ لِيَا كُلُهَا وَلَّا
يَدَعُهَا لِلشَّيْطَانِ فَإِذَا فَرََّ فَلْتُلُّعَقُّ أَصَابِعَهُ فَإِنَّهِلَا يَدُرِئٌ فِي آَيِّ طَعَامِهِ يَكُوُُ الْبَرَگُ-(رواه مسلم)
4167. Sayyiduna Jabir رضى الله عنه narrated that he heard the Prophet صلى الله عليه وسلم say,
"Surely, the devil remains with one of you in whatever he does; even when he eats,
the devil is (with him) there. Thus, if one of you drops a morsel, he must dust off
anything harmful that has come on it and then eat it. But, he must not leave it for
the devil. When he finishes (eating), he must lick his fingers, for, he cannot know in
what portion of the food blessing rests."2
COMMENTARY: He must wipe clean and eat that which he had dropped. If it has dropped
on an impurity then he must wash it and eat it, if it is possible to wash it and one is inclined
to eat it, otherwise he must feed it to a dog or cat.
To leave the food that one has dropped is to waste that food and to regard it as poor. It is a
sign of arrogance. Proud people will not pick up what has fallen down to eat because that
will be below their standing and dignity.
Similarly, to lick fingers after eating is a symbol of humbleness and contrary to arrogance.
It is also an admission of one's dependence on Allah's blessing and bounty.
DO NOT RECLINE WHILE EATING
(٤١٦٨) وَعَنْ أَلٍ جُحَيْفَةً قَالَ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا أَكُلُ مُتَّكِئًا - (رواه البخارى)
4168. Sayyiduna Abu Juhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When I eat (my meals), I do recline."3
COMMENTARY: The writer of Safar us Sa'adat writes that there are three kinds of
reclining while having one's meals. The side may be rest ed on the floor. One may squat
down. Sit, with one hand resting, and eat with the other hand. All these three kinds are
condemned. The fourth kinds, described by some, is to sit leaning on a pillow, a wall or
some such support.
The masnun method is to sit bowing towards the food and turned to it.
Most people define 'reclining' as bowing to one of one's two sides and supporting oneself on
it. This is not sunnah (Holy Prophet's practice) because eating in this way is harmful. The food is
not digested well.
Suyuti has written in Amal alyawn wal layl that one must not eat reclining, lying face
down or in a standing posture. Rather one must sit on the hams or squat or sit on his
1 Bukhari # 5456, Muslim # 129-2031.
2 Muslim # 135. 2033 .-
3 Bukhari # 5399.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
73
bottom with legs raised, or sit on his legs in an erect posture, or sit on his left leg (side) with
the right leg erect.
EATING AT TABLES
(٤١٦٩) وَعَنُ قَتَادَةً عَنْ آَنَسٍ قَالَ مَا أَكَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى خِوَانٍ وَلَا فِ سُكُُّجَةٍ وَلَّا خُبِزَلَهُ .
مُرَقَّقْ قِيْلَ لِقَتَادَةَ عَلَى مَا يَأْكُوْنَ قَالَ عَلَى الشُّفَرِ - (رواه البخارى)
4169. Sayyiduna Qatadah ales, narrated that (Sayyiduna) Anas us às +, said that the
Prophet yolcu . did not ever eat at a low table (khawan), and he never ate from a
small bowl (sukurrujah). And never was fine bread baked for him.
Qatadah ål , was asked, "At what did they eat?" He said, "At dining mats (as
saufar, as leather cloth spread out on the floor)."1
COMMENTARY: Here Khawan means a low table at which one may dine. Actually, it is a
mat or cloth spread on the ground on which food is laid.
The (low) table is a symbol of the arrogant and luxurious people. It is an un Islamic practice.
Sukurrujah is a small dish or plate in which appetisers (like sauce, pickles, etc) are kept.
The Prophet صلى الله عليه وسلم did not have any such thing at his meals.
The Prophet صلى الله عليه وسلم never had fine bread baked for him and he never ate it. But,
Shaykh Abdul Haq a>, has written that when it was baked for someone else and he
presented it to the Prophet صلى الله عليه وسلم he ate from it and did not decline. However, .this
opinion is not supported by evidence and the next hadith (# 4170) states categorically that
the Prophet صلى اللهعليه وسلم never ate fine bread.
The masnun method of having meals is to spread out a piece of cloth or leather mat at
which one may eat.
To eat at a table is bid'ah (innovation) and a non Islamic practice. However, if one is not
arrogant then he may eat at it out of compulsion.
NEVER ATE FINE BREAD
(٤١٧٠) وَعَنْ أَنَسٍ قَالَ مَا أَعْلَمُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأْى رَغِيْفًا مُرَقَّقًا حَتَّى لَحَقَ بِاللّهِ وَلَّا رَأَى شَاءًا
سَمِيْظًا بِعَيْنِه فط۔(رواه البخارى)
صلى الله عليه وسلم said, "I do not know whether the Prophet رضى الله عنه Sayyiduna Anas .4170
had ever seen a fine loaf till he met Allah. And he never saw with his eyes a sheep
roasted in its skin."2
COMMENTARY: Samit (h)a) is a sheep, or its kid, that is roasted on steam after shaving
off its hair. Those days, it was a Chinese relish.
The words 'with his eyes' are used for emphasis. The meaning is that he never saw these
things all his life.
NOTHING PREPARED WITH FINE FLOUR
(٤١٧١) وَعَنْ سَهْلِ بْنِ سَعْدٍ قَالَ مَا رَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الثَّقِيَّ مِنْ حِيْنَ انْبَعَتَهُ اللّهُ حَتَّى قَبْقَهُ
;
1 Bukhari # 5386, Tirmidhi # 1788 (1792), Ibn Majah # 3292.
2 Bukhari # 4385.

74
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
اللهُ وَقَالَ مَارَاى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُنْخُلًا مِنْ حِيْنَ أَنْبَعَتَهُ اللَّهُ حَتَّى قَبْضَهُ اللَّهُ قَيْلَ كَيْفَ كُنْتُهُ
تَاكُلُوْنَ الشَّحِيْرَ غَيْرَ مَنْخُوْلٍ قَالَ كُنَّا نَطْحَنُهُ وَنَنْفُخُهُ فَيَطِيْرُ مَا طَا رَوَمَا بَقِىَ ثَرَّيْنَا ذَاكَلْنَاهُ۔ (رواه البخارى)
4171. Sayyiduna Sahl ibn Sa'd us &n +) said that from the time Allah commissioned
him till Allah took him away, Allah's Messenger صلى الله عليه وسلم did not see superfine
flour (or white bread). He added that from the time Allah commissioned him till
Allah took him away, Allah's Messenger صلى الله عليه وسلم did not see a sieve. Someone
asked him, "How could you eat barley without sifting it?" He said, "We ground it
and blew on it. Some of (what should be blown away from) it flew off. Then we
moistened (and kneaded) and ate what remained."1
COMMENTARY: Asqalani said that perhaps the narrator did not mean to include the
period of the Prophet's صلى الله عليه وسلم life before he was commissioned. The reason is that
before he was made Prophet he travelled with trade caravans twice to Syria. During the
journey, he was invited to a meal by the monk Bahirah. The Prophet صلى الله عليه وسلم may have
seen these things there. But, his life from the time he was made a prophet till he died was
not an easy life. He went through a very difficult time.
He did not live a life of comfort, not even so much as a man of ordinary means lives. His
life is a message to us that it is foolish to keep food and drink on one's mind constantly. It is
the pursuit of the negligent.
PROPHET صلى الله عليه وسلم NEVER FOUND FAULT WITH ANY FOOD
(٤١٧٢) وَعَنْ أَبِئْ هُرَيْرَةَ قَالَ مَا عَابَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ طَعَامًا قَتٌ إِنِ اشْتَهَاهُ أَكَلَهُ وَإِنْ كَرِهَه
تَرَگه۔ (متفق عليه)
4172. Sayyiduna Abu Hurayrah رضى الله عنه said that the Prophet صلى الله عليه وسلم never
found fault with any food. If he had an appetite for it, he ate it. If he did not like
it, he did not eat it.2
COMMENTARY: The Prophet صلى الله عليه وسلم did not criticize or say of any food that it was not
good. If it was to his liking he ate it, otherwise not.
UN BELIEVER EATS VORACIOUSLY
(٤١٧٣-٤١٧٤-٤١٧٥-٤١٧٦) وَعَنْهُ أَبَّ رَجُلًا كَانَ يَأْكُلُ أَكْلًّا كَثِيْرَ فَأَسْلَمَ وَكَانَ يَأْكُلُ قَلِيْلًا فَذُكِرَ ذَلِكَ
لِلَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِثَّ الْمُؤْمِنَ يَأْكُلُ فِي مِمَّا وَاحِدٍ وَإِّ الْكَافِرَ يَأْكُلُ فِى سَبْعَةٍ آَمْعَاءٍ رَوَاءُ
الْبُخَارِىُّ وَرَوَى مُسْلِمْ عَنْ آَبٍ مُؤْسِى وَابْنِ عُمَرَ الْمُسْنَدَ مِنْهُ فَقَطْ وَفِىْ أُخْرِى لَهُ عَنْ آَبٍ هُرَيْرَةَ آَّ رَسُوْلَ
اللهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ ضَافَةُ ضَيْ وَهُوَ كَافِرْ فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَاءٍ فَحُلِبَتُ
فَشَرِبَ حِلَابَهَا ثُمَّ أُخْرِى فَشَرِبَةُ ثُمَّ أُخْرِى فَشَرِبَهُ حَتَّى شَرِبَ حِلَابَ سَبْعِ شِيَّاهٍ تُقَّ إِنَّهُ أَصْبَحَ فَأَسْلَمَ فَأَمَرَ
1 Bukhari # 5413.
2 Bukhari # 5409, Muslim # 187-2064.

75
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَاةٍ فَحُلِبَتْ فَشَرِبَ حِلَابَهَا ثُمَّ آمَرَ بِأُخْرِى فَلَمْ يَسْتَتِمَّهَا فَقَالَ
رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْمُؤْمِنُ يَشْرَبُ فِي مِعَّا وَاحِدٍ وَالْكَافِرُ يَشْرَبُ فِيْ سَبْعَةٍ أَمْعَاءٍ-
4173. Sayyiduna Abu Hurayrah usd+, narrated that a man ate too much (as long as
he disbelieved. Then, he embraced Islam and began to eat little. The Prophet a.
de, Ale was told of this and he said, "The believer eats in one intestine but the
unbeliever in seven."1
4174. Sayyiduna Abu Musa uck+, (also) narrated the same hadith.2
4175. Sayyiduna Ibn Umar c àn, (also) narrated (it but) only the saying of Allah's
3 . صلى الله عليه وسلم Messenger
4176. According to another version: Sayyiduna Abu Hurayrah àl +, narrated that
a disbelieving man was the guest of Allah's Messenger ,lean . He had a sheep
milked (for him) and he drank all that was milked. Then a second sheep was
milked at his (the Prophet) صلى الله عليه وسلم command and he drank all of it. Again, he
commanded and a third was milked. and he drank all of it. In all, he drank milk
drawn from seven sheep. In the morning, the man embraced Islam, and when
Allah's Messenger صلى الله عليه وسلم had a sheep milked for him, he dank all of that but
صلى الله عليه وسلم could not finish all the milk from the second sheep Allah's Messenger
had commanded for him. So, he said, "The believer drink in one intestine but the
disbeliever drink in seven."4
COMMENTARY: The seven intestines against one signify the greed of the infidel. This
statement applies to a majority of them, or it described the particular man only. Or, it refers to
a perfect Muslim who is engaged in remembering Allah constantly. Because of blessing and
an awareness of faith, he is satiated all the time so he has no craving for food and drink.
In fact, this hadith prepares a believer to be patient and content. He must pursue the path
of piety and abstinence. In food and drink, he must stop at what is enough to survive. He
must keep his intestine empty enough to permit radiance of heart, a clean inside quality,
vigil in the right and other devotional exercises.
A bagger came to Sayyiduna Umar usan+, and when he gave him food, he ate very heavily
before departing. Umar us à », said, "Do not let him come to me again." The ulama
(Scholars) explain that the beggar resembled the infidels in his eating habits. Anyone who
emulates then must be kept at a distance.
The intelligent, the brave and the realistic people regard eating little as a good and
praiseworthy habit. The opposite of it is condemned.
However, such hunger and deprival as reaches the extremes and causes exhaustion and
prevents proper working of the affairs of religion and the world is disallowed. It is contrary
to the wise course.
..
1 Bukhari # 5396.
2 Muslim # 184. 2061.
3 Muslim # 185. 2062.
4 Muslim # 186. 2063.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
76
SHARE FOOD WITH OTHERS EVEN IF LITTLE
(٤١٧٧) وَعَنُّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَعَامُ الْإِثْتَيْنِ كَافِ الثَّلَاثَةِ وَطَعَامُ الثَّلَاثَةِ كَافِى
الْأَرْبَعَةِ ۔ (متفق عليه)
صلى الله عليه وسلم reported that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4177
said, "Food of two is enough for three and food of three is enough for four people.1
COMMENTARY: When two people can eat some food to satisfaction, that should be
enough to remove the hunger of three people; They would get strength to worship and
obey Allah's commands. The message of the hadith is that if you have sufficient food,
observe contentment and feed something of it to one who is in need.
(٤١٧٨) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ طَعَامُ الْوَاحِدٍ يَكُفِى الْإِثْنَيْنِ
وَطَعَامُ الْإِثْتَيْنِ يَكُفِى الْأَرْبَعَةَّ وَطَعَامُ الْأَرْبَعَةِ يَكُفِىِ الثَّمَانِيَّةَ- (رواه مسلم)
صلى الله عليه وسلم narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Jabir .4178
say, "Food of one person is enough for two. Food of two is enough for four. And,
food of four is enough for eight."2
COMMENTARY: The same interpretation applies to this hadith as to the previous. This
hadith has double the numbers to show that natures differ. All people do not need the
same amount and also some can offer a greater sacrifice.
During drought conditions and scarcity once, Sayyiduna Umar we à », declared that he
intended to bind every family to feed as many poor and needy people as their own
numbers because leaving half the stomach empty will not kill anyone.
Anyway, these ahadith teach us to look after the poor and to practice contentment. Of
course, the evil in man might lead him to be gluttonous, but humanity expects him to share
blessings with the deprived.
TALBINAH IS EXCELLENT FOR THE SICK
(٤١٧٩) وَعَنُ عَائِشَةَ قَالَتْ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ التَّلْبِيْنَةُ مُجِئَةٌ لِفَوَادِ الْمَرِيْضِ
تَذْهَبُ بِبَعْضِ الْحُزْنِ - (متفق عليه)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .4179
, say, "At-Tabinah gives comfort and strength to the heart of the sick and
removes some for the grief."3
COMMENTARY: Talbinah is meal prepared from flour and milk. (According to the
Advanced Learner's Arabic English Dictionary, it is a dish of meal, milk and honey.) It gets
its name from milk (laban) which is its chief ingredient.
(٤١٨٠) وعن آَنَّسِ آَنَّ خَيَّاطًا دَعًا النَِّيَّ صَلَّى اللّهِ عَلَيْهِ وَسَلَّمَ لِطَّعَامٍ صَنَعَهُ فَذَهَبْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَقَّرَّبَ خُبْزَ شَمِيْرٍ وَمَرَقًّا فِيْهِدُبَّاءِ وَقَدِيْدْ فَرَأَيْتُ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَتَّبَّهُ الدُّبَّءَ مِنْ حَوَالِ
1 Bukhari # 5392, Muslim # 178-2058, Tirmidhi # 1820.
2 Muslim # 179-2057.
3 Bukhari # 5417, Muslim # 90. 2216.

77
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
الْقَصْعَتِهِ فَلَمْ أَزَّلْ أُحِبُّ الدُّكَآءَ بَعْدُ يَوْمَئِذٍ : - (متفق عليه)
4180. Sayyiduna Anas رضى الله عنه narrated: "A tailor invited, the Prophet صلى اللهعليه وسلم to a
meal that he had prepared. I went along with the Prophet صلى الله عليه وسلم. He placed
barley bread and stew containing pumpkin and dried sliced meat. I saw the Prophet
4 à to pick up the pumpkin from around the dish. Since that day, I have not
ceased to like pumpkin."1
رضى الله عنه Sayyiduna Anas . صلى الله عليه وسلم COMMENTARY: As the person servant of the Prophet
went along with the Prophet صلى الله عليه وسلم. An invitee is permitted to bring him along. We
learn from this hadith:
(i)
If a bowl or dish contains miscellaneous items, it is not necessary to take only
what is nearest to the eater. He may stretch his hand to pick up what he desires
from the other end, provided other guests are not irritated by this conduct.
(ii)
The invitation of the poor and skilled workers must be accepted and whatever
is presented by them must be eaten.
(iii)
If a servant accompanies, he must be made to sit along with oneself.
(iv)
Pumpkin should be taken as one's favourite food as also every thing else that
the prophet صلى الله عليه وسلم liked. This is masnun to like everything he liked.
USING KNIFE AND FORK
(٤١٨١) وَعَنُ عَمْرٍ وبْنِ أُمَّيَّةَّ أَنَّهُ رَأَى النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَخْتَُّّ مِنْ كَتِفِ شَاةٍ فِي يَدِهِ فَدُعِىَ إِلَى الصَّلوةِ
فَاَلْقَاهَا وَالسِّكِّيْنِ الَّتِ يَجْثَرُّ بِهَا ثُؤَّ قَامَ فَصَلّى وَلَمْ يَتَوَضَّاء - (متفق عليه)
صلى الله عليه narrated that he saw the prophet رضى الله عنه Sayyiduna Amr ibn Umayyah .4181
cut slices from shoulder of mutton that he had in his hand. Suddenly, he was
called for the salah (prayer), So, he dropped the shoulder and the knife with which
he was cutting it and stood up and offered the salah (prayer). He did not perform (a
fresh) ablution (because he was in a state of ablution).2
COMMENTARY: While eating, it is allowed to cut meat or anything into slices with a
knife, if that is necessary. But if the meat, etc. is soft or malleable, then it is makruh
(disapproved) to use a knife because of its resemblance to non Muslims. We shall read
about it in a hadith in the next section.
When one is called for salah (prayer) and one is eating, one may suspend eating and go for
the salah (prayer) unless there is possibility of food being wasted or one is more covetous to
eat, and hungry. Otherwise he will not concentrate on the salah (prayer).
The hadith clarifies that ablution does not nullify on eating anything cooked on fire. Some
people have a wrong conception of this and say that ablution breaks in this case.
THE PROPHET" صلى الله عليه وسلم LIKED SWEETMEAT
(٤١٨٢) وَعَنُ عَائِشَةَ قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ الْخُلْوَاءَ وَالْعَسَلَ - (رواه البخارى)
4182. Sayyiduna Ayshah رضى الله عنهاا said that Allah's Messenger صلى الله عليه وسلم loved
1 Bukhari # 5379, Muslim # 144-2041.
2 Bukhari # 5363, Muslim # 93-355.

78
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
sweetmeats and honey (considerably).1
COMMENTARY: The word in the text halwa (<11>) means sweetmeat, as also any sweet food.
Khattabi als, said that it does not mean that he craved for sweet dish. Rather when it was
there with other food, he liked to eat it.
· VINEGAR IS GOOD CONDIMENT
(٤١٨٣) وَعَنْ جَابِرٍ آثَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَأَلَ أَهْلَهُ الْأُرُمَ فَقَالُوْا مَا عِنْدَنَا إِلَّ خَلُّ فَدَعَابِهِ فَجَعَلَ
يَأْكُلُ بِهِ وَيَقُوْلُ نِعْمَ الْإِدَامُ الْخُلُّ نِعْمَ الْإِدَامُ الْخُلُّ - (رواه مسلم)
4183. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم asked his family
for condiments. They said, "we do not have anything but vinegar." So, he asked for
that. Then, he began to eat it with his food, saying the while, "Vinegar is a good
condiment vinegar is a good condiment."2
COMMENTARY: The Prophet صلى الله عليه وسلم meant to praise vinegar. This hadith emphasizes
that one must exercise moderation in eating habits and check oneself from rich food.
If anyone vows not to eat bread with condiments and then eats with vinegar then he will be
guilty of breaking his vow.
Before him the Prophets (>Jule used vinegar, all of them, always. Also, there are many
benefits of vinegar even medically. The physicians confirm it in their books.
:
EXCELLENCE OF TRUFFLES (MASHROOMS)
(٤١٨٤) وَعَنْ سَعِيْدِ بْنِ زَيْدٍ قَالَ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْكَّمَأَّةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ مُتَّفَقُ
عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلٍِ مِنَ الْمَنِّ الَّذِى أَنْزَّلَ اللهُ تَعَالِى عَلى مُؤْسِى عَلَيْهِ السَّلَّامُـ
4184. Sayyiduna Sa'eed ibn Zayd رضى الله عنه said that the Prophet صلى الله عليه وسلم said,
"Truffles are a kind of manna. Their juice is an elixir for the eye."
Another version is: "It is from the manna that Allah, the exalted, had sent down to
3"عليه السلام .Musa
COMMENTARY: Truffles are a kind of vegetables. They are like fat and grow in rain by
themselves. They are also called shahmul-ard besides kamah (fis). It is lawful food,
but at many places it is thought to be makruh (disapproved).
It is like the manna that Allah had sent to the Banu Isra'il the people of Prophet ,,en
Musa عليه السلام. The verse about it is:
وَأَنْزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلُوُى
{and we sent down to you manna and quails} (2: 57)
Manna came down from the heaven while truffles grows on the earth and is a kind of
manna. Manna was a blessing of Allah which they got without effort and so is truffle had
without any kind of work from the earth. It resembles manna because of its advantages too.
It is good for eyes when its juice is applied to them. It make poor eye sight better.
Sayyiduna Abu Hurayrah we an », said that he had kept some of its juice in a phial. One girl
put it in her eyes and she recovered.
1 Muslim # 11-1474.
2 Muslim # 166. 2052.
3 Bukhari # 5708, Muslim # 157. 2049, (2nd version also Muslim)

79
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
We shall discuss it in the chapter on at-tabb (medicine), insha Allah.
EATING DATES & CUCUMBER
(٤١٨٥) وَعَنْ عَبْدِ اللهِ بْنِ جَمْفَرٍ قَالَ رَآَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ الرُّطَبْ بِالْفِقَّاءِ(متفق عليه)
4185. Sayyiduna Abdullah ibn Jafar aca +, narrated that he saw Allah's Messenger
1.eat fresh dates with cucumber صلى الله عليهوسلم
COMMENTARY: He ate them together so that cucumber could offset the heat of dates. The
mixture produces moderation and is very beneficial.
The hadith shows that it is allowed to prepared and eat more than one thing for one meal.
However, some ulama (Scholars) say that it is makruh (disapproved) to have many kinds of
food at one time as a habit and that not being motivated by a religions exigency, but merely
to enjoy delicious meals.
RIPE FRUIT OF THE ARAK TREE
(٤١٨٦) وَعَنْ جَابِرٍ قَالَ كُتَّامَعَ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَرِّ الظَّهْرَانِ تَجْنِى الْكِبَاثَ فَقَالَ عَلَيْكُمُ
بِالْأَسْوَدِ مِنْهُ فَإِنَّهِ أَظْيَبُ فَقِيْلَ أَكْثُتَ تَرُعِى الْغَنَمَ قَالَ نَعَمُ وَهَلُ مِنْ نَبِيّ إِلَّ رَعَاهَا - (متفق عليه)
4186. Sayyiduna Jabir as a >, said that they were at Murr az zuahran with
Allah's Messenger صلى الله عليه وسلم. They were plucking the ripe fruit of the arak tree.
He said (to them), "collect its black fruit. They are the best." Someone asked
him, "Had you shepherded sheep?" He said, "Yes, And, he there a Prophet who
has not shepherded them?"2
COMMENTARY: The fruit of the arak tree is the diet of those people who live in the desert
or herd sheep. So they know its worth.
The prophet صلى الله عليه وسلم made clear that every Prophet عليهالسلام has been shepherd. Allah has
never commissioned as a Prophet anyone associated with the world, a king or an arrogant
man. He has handed down this responsibility to one who has looked after sheep, the poor
and the humble, and who did handiwork, Prophet Ayyub ,>Jule was a tailor. Prophet
Zakariya عليه السلام was a carpenter. Prophet Musa عليه السلام worked on wages for Prophet
Shu'ayb عليه السلام looking after his sheep.
Allah choosen this section of the people for His Prophet because they live on the lawful
sustenance. This is not achieved without strong effort. There are many opportunities to do
righteous work. A shepherd is able to concentrate and gets more time to be alone with
Allah. He learns how to deal with people and be kind and compassionate with the weak.
According to a tradition, Allah asked Prophet Musa ,>.JI Ale, "Do you know why have I
granted you prophethood?" He said, "My Lords, only you know it." Allah reminded him
of the day he was shepherding sheep in the valley Al-Ayman and one of his sheep
disappeared. He chased it and was fatigued beyond endurance. Finally, he found it but he
did not beat it or show displeasure over it. Rather, he treated it with kindness and
addressed it, "O poor one! You put yourself to unnecessary trouble and caused me fatigue
Allah then commissioned him as a Prophet and His chosen slave.
-
1 Bukhari # 5440, Muslim # 147. 2043.
2 Bukhari # 5453, Muslim # 163-1605.