Indexed OCR Text

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Translation & Commentary of MISHKATUL MASAABIH
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الفَضل الثَّانِىِ
SECTION II
VIRTUE OF JOINING MUTUAL TIES TO PLEASE ALLAH
(٥٠١١) عَنُ مُعَاذِ بُنِ حَبَلٍ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ قَالَ اللّهُ تَعَالِى وَجَبَتُ مَحَبَّتِى
لِلْمُتَحَابِيْنَ فِيَّ وَالْمُتَّجَالِيْنَ فِيَّ وَالْمُتَزَاوِرِيْنَ فِيَّ وَالْمُتَبَّازِلِيْنَّ فِيَّ رَوَاهُ مَالِكْ وَفِيْ رِوَايَةِ التِّرْمِذِىُّ قَالَ
يَقُولُ اللهُ تَعَالِى الْمُتَحَابُونَ فِيْ جَلَالِىٌ لَّهُمْ مَنَابِرُ مِنْ تُوْرٍ يَخْبِظُهُمُ النَِّتُّونَ وَالشُّهَدَآء.
5011. Sayyiduna Mu'adh ibn Jabal As an+, narrated that he heard Allah's Messenger
say that Allah, the glorified, says, 'My love is assured to those who love صلى الله عليه وسلم
each other for my sake, who sit together for my sake (to praise me), who visit each
other for My sake and who spend their wealth for My sake (on each other)."1
According to the version of Tirmidhi, he said, "Allah, The Glorified, say, 'For those
who love each other for my Glory, there will be pulpits of light which he prophets
and the martyrs will cherish."2
COMMENTARY: The ulama (Scholars) say that the Prophet a> JI Ale and the martyrs will
cherish the reward of those people because of happiness over their distinction. But they
will not be jealous of them.
Besides, the words of the hadith (tradition) imply that if the Prophets (Jule and the
martyrs could ever envy anyone anytime, they would wish to be as those people (on the
pulpits).
Sometimes one who is more excellent locks a quality that is found in one whom he excels is
found in one whom he excels and though this quality is not very significant yet he wishes
that he possessed it too.
(٥٠١٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ تَسْوُلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ عِبَادِى اللَّهِ لَأُنَاسًا مَاهُمْ بِأَنْبِيَآء
وَلَا شُهَدَآءَ يَغْبِظُهُمُ الْأَنْبِيَّاءُ وَالشُّهَدَآءِ يَوْمَ الْقِيمَةِ بِمَكَانِهِمْ مِنَ اللَّهِ قَالُوايَا رَسُولَ اللَّهِ تُخْبِرُنَا مَنْ هُمْ قَالَ
هُمْ قَوْمٌ تَحَابُوا بِرُوْجِ اللّهِ عَلَى غَيْرٍ آزْحَامٍ بَيْنَهُمُ وَلَا أَمْوَالٍ يَتَعَاطُوْنَّمَا فَوَ اللَّهِثَّ وُجُوْهَهُمْ لَنُؤْ وَ إِنَّهُ
لَعَلَى نُورٍ لَا يَخَافُوْنَ إِذَا خَافَ النَّاسُ وَلَّا يَجْزَنُوْنَ إِذَا حَزِنَ النَّاسُ وَقَرَأَ هُذِهِ الْآيَةَّ أَلَّ إِّ أَوْلِيَّءُ
اللَّهِ لَّا خَوْفٌ عَلَيْهِمْ وَلَّا هُمْ يَحْزَ نُونَ - رَوَاهُ أَبُودَاوُدَ وَرَوَاءُ فِيْ شَرْحِ السُّنَّةِ عَنْ آَبِيْ مَالِكٍ بِلَفْظِ الْمَصَابِيح
مَعَ زَوَائِدَ وَكَذَافِ شُعَبِ الْإِئْمَان-
5012. Sayyiduna Umar us &>, narrated that Allah's Messenger said, "Surely, there
are among the slaves of Allah such as are not prophets or martyrs yet their rank
with Allah will be what the Prophets and martyrs will cherish on the day of
resurrection." They (the sahabalt) (sun +, asked, 'O Messenger of Allah, do tell us
who they are?" He said, "They are a people who love each other because of the
spirit of Allah (meaning, the Quran) without being related or possessing property
1 Muwatta Maalik # 51. 5-16.
2 Tirmidhi # 2390, Musnad Ahmad 5-343.

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(or exchanging it mutually) so, by Allah! their faces will be light (or their bodies
will be light) and they will be standing on light (or, on pulpits of light or on light
itself). They will not fear when others are fearful and will not grieve when others
grieve." Then he recited this verse (to substantiate his statement):
اَلَّا إِثَّ أَوْلَيَّءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَّا هُمْ يَحْزَنُوْنَ
{Behold, verily on the friends of Allah there is no fear, nor shall they grieve)1 (10: 62)
COMMENTARY: We have explained what the words that the Prophets and martyrs would
envy them mean. Another thing that must be borne in mind is that this hadith (tradition)
refers to those Prophet عليه السلام and Messenger عليه السلام who may not have had an
opportunity during their life-time to meet each other for some reason. Apart from that,
there never has been a prophet or Messenger who has not loved his ummah for the sake of
Allah and not given them company.
The word (¿))) rooh - spirit is applied to what give s life. It is also the sense that keeps life
going. Here, it means the Quran. Indeed, the Quran has also used this word in the sense of
the Quran:
وَكَذَ الِكَ آَوْ حَيْنَآ إِلَيْكَ رُوُحًا مِنْ آَمُرِنَا
{In this manner we have revealed to you a spirit (the Quran) of Our command) (42: 52)
The Quran is also rooh in the sense that the life of a human heart depends on the Quran.
The Quran is the chief means of bringing together human beings. It creates unity and
mutual love between them. It is also the base of the laws of the mode of life and of abiding
by it and so promotes mutual get together and unity. Its teachings direct men to this goal.
Some authorities interpret rooh to mean love, not Quran, because love is the means of
reviving and nourishing the human heart. This is why a beloved is called (t) 'My life'.
RAWH NOT ROOH: In some copies of Mishkat, the word is (cs) rawh, not (ci) rooh. It
means mercy and provision. However, as far as the result is concerned, there is no
difference in the meaning; 'to love each other for the pleasure of Allah.'
THE HADITH (TRADITION) AS IN THE MASBIH: This tradition as found in al-
Masabih is in these words:
(٥٠١٣) عَنْ أَبِ الْمَالِكِ الْأَشْعَرِيِّ أَنَّهُ قَالَ كُنْتُ عِنَدَا لِنَِّّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ قَالَ إِنَّ اللّهَ عَزَّ وَجَلَّ
عِبَادَاً لَيْسُوا بِأَنْبِيَاءَ وَلَّا شُهَدَاءَ يَغْبِظُهُمُ النَّبِيُّونَ وَالشُّهَدَاءَ بِقُرْ بِهِمْ وَمَفْعَدِهِمْ مِنَ اللَّهِ يَوْمَ الْقِيَّامَةِ
فَقَالَ حَدَّثَنَا مَنْ هُمْ فَقَالَ هُمْ عِبَادْمِنُ عِبَادِ اللّهِ مِنْ بُلْدَانٍ شَتَّى وَقَبَائِلٍ شَتَّى لَمْ يَكُنْ تَيْنَهُمُ اُزُحَام
يَتَوَاصَلُونَ وَلَّا دنيا يَتَّبَاذِلُونَ بِهَا يَتَحَابُونَ بِرُوْجِ اللَّهِ يَجْعَلُ وُجُوْهَهُمْ نُوْراً وَيَجْعَلُ لَهُمْ مَنَّابِرٌ مِنْ
تُوُرِ قَدَامٌ عَرُشُ الرَّحْمنِ-
5013. Sayyiduna Abu Maalik Ash'ary al-, said that he was sitting with the Prophet
one day) when he said, "Surely, Allah, Mighty and Glorious, has certain) صلى الله عليه وسلم
slaves who are neither Prophets nor martyrs yet the Prophet and the martyrs will
wish to be in their places because of their nearness to, and their rank with, Allah."
1 Abu Dawud # 3527, Musnad Ahmad 5-343, Bayhaqi in Shu'ab ul eeman # 8998.

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One of the villagers asked, "Do tell us, who are they?" He said, "they are Allah's
slaves from different cities and different tribes and are unrelated by blood ties that
might call upon them to join bonds of kinship, neither do the spend money on each
other. But, they love each other only because of Allah's spirit - the Quran. ON the
day of resurrection, their faces will be light, and pulpits of light shall be erected for
them under the throne of Ar Rahman (the compassionate)."
VIRTUE OF LOVE FOR ALLAH'S SAKE & HATRED FOR HIS SAKE
(٥٠١٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِأَبيْ ذَرٍ يَا أَبَاذَرٍ أَىُّ عُرىَ الْإِيْمَانِ أَوْثَّقُّ
قَالَ اللَّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ الْمَوَالَاءُ فِي اللّهِ وَالْحُبُّ فِي اللّهِ وَ الْبُغْضُ فِيِ اللَّهِ- رَوَاءُ الْبَيَْقِيُ فِيْ شُعَبِ الْإِئْتَانِ.
5014. Sayyiduna Ibn Abbas رضى الله عنه narrated: Allah's Messenger صلى الله عليه وسلم asked
Abu Dharr us &(+), 'O Abu Dharr, which of the branches of faith is the strongest?"
He said, "Allah and His Messenger know best." He said, "To be friends for Allah's
sake (and to help each other for His sake). To love for Allah's sake and to detest for
Allah's sake."1
PAYING SICK VISIT TO A MUSLIM
(٥٠١٥) وَعَنْ أَبِيْ مُرَيْرَةً أَثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا عَادَ المُسْلِمُ آَخَاهُ أَوْزَارَهُ قَالَ اللهُ تَعَالى
طِبْتَ وَطَابَ مَمْشَاكَ وَتَبَوَّاتَ مِنَ الُجُنَّةِ مَنْزِلَّا - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ.
5015. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When a Muslim pays a sick visit to his brother, or just visits him, Allah, the
Glorified, says, "You are happy (in this life and the next). Your waling is auspicious
(for, you earned reward at every step you took). You have earned a great and high-
ranked place in paradise."2
COMMENTARY: The worldly life can be pleasant and happy for one: who is content and
relies on Allah,
who is fortunate to have Allah pleased with him,
-
who gets good provision,
-
who has a large heart,
-
who has good habits and is civilized, and
who possesses knowledge and performs good deeds.
The words in the hadith (tradition): 'you are happy, 'your walking is auspicious and 'you
have earned a great and high-ranked place' are predicates conveying what has accrued.
However, they could also be construed as words of prayer to mean:
'May you be happy all life! May your walk (to the sick) be blessed! and, may you earn a
high place in paradise!'
LET HIM KNOW WHOM YOU LOVE
(٥٠١٦) وَعَنِ الْمِقْدَامِ بْنِ مَعْدِ يُكَّرَبَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا أَحَبَّ الرَّجُلُ آَخَاهُ فَلْيُخْبِرُهُ
اُنَّه ◌ُحِبُّه۔(رواهابوداود والترمذى)
1 Bayhaqi in Shu'ab ul eeman # 9514.
2 Tirmidhi # 2008.

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صلى الله عليه narrated that the Prophet رضى الله عنه Sayyiduna Miqdam ibn Ma'dikarib .5016
du, said, "When a man loves his brother (Muslim), he should let him know that he
loves him."1
COMMENTARY: When he informs him, he will reciprocate the gesture and pray for him.
(٥٠١٧) وَعَنْ آَنَسٍ قَالَ مَرَّ رَجُلْ بِالنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعِنْدَهُ نَاسْ فَقَالَ رَجُلْ مِمَّنُ عِنْدَهُ إِ لَأُحِبُّ
هُذّ الِلّهِ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْلَمْتَّهُ قَالَ لَّا قَالَ قُمْ إِلَيْهِ فَأَعْلِمُهُ فَقَامَ إِلَيْهِ فَأَ عْلَمَهُ فَقَالَ أَحَبَّكَ
الَّذِى أَخْبَبْتَنِيْ لَهُ قَالَ تُكَّ رَجَةَ فَقَالَهُ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ بِمَا قَالَ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ أَنْتَ مَعَ مَنْ أَحْبَبْتَ وَلَكَ مَا أَحْتَسَبْتَ - رَوَاءُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانِ وَفِيْ رِوَايَةِ التِّزْمِذِيِّ
الْمَرْءُ مَعَ مَنْ آَحَبَّ وَلَهُ مَا اكْتَسَبَ۔
صلی الله عليه وسلم narrated that a man passed the Prophet رضى الله عنه Sayyiduna Anas .5017
while many people were with him. A man among those who were with the Prophet
صلى الله said, 'Surely I love this man for the sake of Allah." So, the Prophet صلى الله عليه وسلم
, Ale asked, "Have you informed him of it .? " He said, "No" And, he instructed
him, "Get up! Go to him and inform him." So, he arose (from the assembly of the
prophet صلى الله عليه وسلم and went up to him, and informed him. The man said (by way
of prayer), "May he love you for whose sake you love me!" The man then returned
and the Prophet صلى الله عليه وسلم asked him (how he reacted), and he told him what the
man's answer was. The Prophet صلى الله عليه وسلم said, "You shall be (in the hereafter)
with the man whom you love and you shall have reward (for it and every deed) you
sought from Allah."2
Another version (in Tirmidhi) is that he said, "A man shall be with him whom he
loves and shall receive what he has earned."3
COMMENTARY: The words 'you sought from Allah' mean 'you hoped for reward on it by
pleasing Allah.'
DO NOT KEEP COMPANY OF THE EVIL
(٥٠١٨) وَعَنْ آَبِيٍ سَعِيدٍ أَنَّهُ سَمِعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا تُصَاحِبُ إِلَّ مُؤْمِنًا وَلَا يَأْكُلُ طَعَامَكَ
إلَّا تَقئ- (رواه الترمذى وابوداؤد والدارمى)
صلى الله عليه وسلم narrated that he heard the Prophet رضى الله عنه Sayyiduna Abu Sa'eed .5018
say, "Do not associate with anyone but a believer. (Or, do not befriend any sinner or
evil person but make friendship with only a believer. This is deduced from the next
words: ) And, no one but the righteous may partake of your food."4
COMMENTARY: You must earn a lawful livelihood through lawful means so that your
food is worthy for a pious Muslim to eat. Also you must invite only pious Muslim to your
1 Abu Dawud # 5124, Tirmidhi # 2392.
2 Bayhaqi in Shu'ab ul eeman # 9011, Abu Dawud # 5125.
.3 Tirmidhi # 2386.
4 Tirmidhi # 2386, Abu Dawud # 4832, Darimi.

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meal so that they may get strength to worship Allah. You must not feed your food to the
evil and to those who are not pious lest they get strength to commit sin.
The Prophet ,le ano disallowed Muslims to befriend the enemies of Islam and the evil
people lest the friendship grows into intimacy. Also, that might saw the seeds of disbelief
and polytheism.
However, the ulama (Scholars) stipulate that this command applies only to inviting pious
people to meals and to parties of functions. However, necessities and emergencies are
excepted because anyone who is hungry must be fed food without distinction. This is
established by the verse:
وَيُطْعِمُوْنَ الطَّعَامَ عَلَى حُبِّهٍ مِسْكِيْنًّا وَيَتِيْمَّا قَّ أَسِيْرًا
{And they feed, for the love of Allah, the indigent, the orphan, and the captive} (76: 8)
This verse mentions also the captives. They were the infidels. Hence, it is allowed to feed
an unbeliever to remove his hunger.
MAKE SURE WHO YOU BEFRIEND
(٥٠١٩) وَعَنْ آنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْمَرْءُ عَلَى دِيْنٍ خَلِيْلِهِ فَلْيَنْظُرْ آَحَدُكُمْ مَنْ
يُخَالِلُ رَوَاهُ أَحْمَدُ وَالتِّرْمِذِىُّ وَأَبُوُدَاوُدَ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِثْمَانٍ وَ قَالَ التِّزْمِذِىُّ هُذَا حَدِيْثُ حَسَنْ
غَرِيُبٌ وَقَالَ النَّوَوِىُّ إِسْنَاءُ، صَحِيٌْ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5019
said, "A man (generally) follows the religion (habits and customs) of his friend.
Hence each one of you must ensure who he takes for his friend."1
COMMENTARY: The hadith (tradition) speaks of intimate friendship, not of mere
acquaintance. A passing association may be for some need. It can be a contact with anyone.
But, an intimate friendship must be made with those who is convictions and beliefs are
sound and whose deeds are righteous. The Quran guides us in this regard:
يَآ أَيُّهَا الَّذِيْنَ امَنُوا اتَّقُو اللّهَ وَكُوْنُوا مَعَ التُّدِقِيْنَ
{O you who believe! Fear Allah and be with those who are true.) (9: 119)
Imam Ghazali als>, said that the company of a greedy person makes one greedy. The
company of an ascetic creates a disinterest (in worldly things). It is natural to man to adopt
his friend's habits and beliefs.
The compiler of Mishkat discloses through his concluding references to Tirmidhi (that this
hadith (tradition) is hasan gharib) and to Nawawi (that its isnad is sahih) to prove that the
hadith (tradition) is not invented.
BEFORE ASSUMING FRATERNAL BONDS GET THE OTHER'S ANTECEDENTS
(٥٠٢٠) وَعَنْ يَزِيْدِ بُنِ نُعَامَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَى الرَّجُلُ الرَّجُلَ فَلْيَسْئَلُهُ عَنْ
إِسْمِهِ وَاسْمِ آَبِيْهِ وَهِمَّنْ هُوَ فَإِنَّهِ أَوْ صَلُ لِلْمُوَدَّةِ - (رواه الترمذى)
5020. Sayyiduna Yazid ibn Na'amah (or, Nu'amah) narrated that Allah's Messenger
plugale in do said, "When a man assumes fraternal ties with another, he must ask him
1 Abu Dawud # 4833, Tirmidhi, Musnad Ahmad.

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his name and the name of his father and of the tribe to which he belongs, for it
strengthens the fraternity firmly."1
SECTION III
الْفَضْلُ الثَّالِثُ
MERIT OF LOVING OR DISLIKING FOR THE SAKE OF ALLAH
(٥٠٢١) عَنْ آَبٍ ذَرِّقَالَ خَرَجَ عَلَيْنَا رَسُولُ اللُّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدُرُوْنَ آَىُّ الْأَعْمَالِ أَحَبُّ إِلَى
اللَّهِ تَعَالِى قَالَ قَائِلْ السَّلْوةُ وَالزَّكُوَةُ وَقَالَ قَائِلْ الْجِهَادُ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَحَبَّ
الْأَعْمَالِ إِلَى اللهِ تَعَالى الحبُّ فِي اللّهِ وَالْبُخْضُّ فِيِ اللهِ- رَوَاءُ أَحْمَدُ وَرَوِى أَبُوْدَاوُدَ اَلْفَضْلُ الْآَخِيُر-
صلى الله عليه وسلم narrated that, 'Allah's Messenger رضى الله عنه Sayyiduna Abu Dhar .5021
came out to us (from his room and into the Masjid (mosque) (mosque) Nabawi). He
asked, 'Do you know which deed is dearest to Allah, the Glorified?" someone said
'Salah (prayer) or zakah (Annual due charity)! Another said, 'jihad (crusade)! But,
the Prophet صلى الله عليه وسلم said, 'Surely, the deed dearest to Allah, the Glorified, is to
love anyone for Allah's sake and to dislike anyone for Allah's sake."2
COMMENTARY: the words (;) wa after salah (prayer) meaning 'and,' is used in the sense of
'or' (ji) - aw), to mean salah (prayer) or zakah (Annual due charity).' Or, the words are
implicit in the text after "somone said, 'Salah (prayer)' "another person said, 'Zakah (Annual
due charity).
While one may get the impression from the hadith (tradition) that love for Allah's sake and
dislike for Allah's sake and dislike for Allah's sake' is more important than salah (prayer),
zakah (Annual due charity) and jihad (crusade), it is not really so. These three are deeds
that are more excellent than all other deeds without any semblance of doubt.
The reason is that a person who loves anyone for Allah's sake will surely love the Prophets
PX Jinde, the ulama (Scholars) and the righteous men (friends of Allah). So, naturally, he will
emulate them and establish salah (prayer) and zakah (Annual due charity). And, he who
dislikes anyone for Allah's sake will hate the enemies of religion and wage jihad (crusade)
against them. So, all these three things are covered by love for Allah's sake and dislike for
Allah's sake. All kinds of obedience will come under love and dislike for Allah. Hence, the
words of the Prophet ,,clean Lo mean that the base of religion and the scope of obedience
is within love for Allah and dislike for Him. He who attains this rank will not find it'
difficult to abide by all forms of worship and obedience.
ALTERNATIVE MEANING: This saying of the Prophet صلى الله عليه وسلم could also mean that
the best deed of the spiritual deeds is love for Allah's sake and dislike for Allah's sake.
And the best of physical deeds are salah (prayer), fasting, zakah (Annual due charity) and
jihad (crusade). This leaves no doubt about the meaning of the hadith (tradition)
Yet another interpretation is that after following the commands of Shari'ah (divine law) 'to
do' and abstaining from its commands 'not to do' (which is after abiding by the fard
(compulsory) and wajib (obligatory) obligations), love for Allah's sake and dislike for His sake
is the most superior form of worship and the most perfect obedience. This is as in the
1 Tirmidhi # 2392.
2 Musnad Ahmad 5-146, Abu Dawud # 4599.

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رضى الله عنه radition of Ibn Abbas
أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ بَعْدَ الْفَرَائِضِ إِدْخَالُ السُّرُورِ فِي قَلْبِ الْمُؤْمِنِ
"The deed dearest of all deeds to Allah after the obligatory duties is to fill the heart
of a believer with happiness."
(٥٠٢٢) وَعَنْ أَبِيْ أُمَامَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أَحَبَّ عَبْدْ عَبْدًا لِلَّهِ إِلَّ اكْرَمَ رَبَّهُ
عَزَّوَجَلَّ- (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .5022
said, "No person loves another for the sake of Allah but he truly glorifies and extols
his Lord, Mighty And Glorious."1
THE BEST PEOPLE
(٥٠٢٣) وَعَنْ أَسْمَآءَ بِئْتِ يَزِيْدَ أَّهَا سَمِعَتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَلَا أُنَبِّئُكُمُ بِخِيَارِ كُمْ
. .
قَالُوا بَلَى يَا رَسُوْلَ اللّهِ قَالَ خِيَارُ كُمُ الَّذِيْنَّ إِذَا رُنُوْا ذُكِرَ اللّهُ- (رواه ابن ماجة)
5023. Sayyidah Asma bint Yazid رضى الله عنها narrated that she heard Allah's Messenger
say, "Shall I not inform you who the best among you are?" They صلى الله عليه وسلم
(sahabah) رضى الله عنهم said, "Of course, O Messenger of Allah!" He said, "The best
among you are they on seeing whom Allah is remembered."2
COMMENTARY: This hadith (tradition) has been narrated at # 4871/2 with comments.
MERIT OF LOVING EACH OTHER FOR ALLAH'S SAKE
(٥٠٢٤) وَعَنْ أَبِيٍ مُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ آَرَّ عَبْدَيْنٍ تَحَابًا فِ اللَّهِ عَزَّوَجَلَّ
وَاحِدْ فِي الْمَشْرِقِ وَاخِرُ فِي الْمَغْرِبِ تَجَمَعَ اللَّهُ بَيْنَهُمَا يَوْمَ الْقِيْمَةِ يَقُوْلُ هُذَا الَّذِئُ كُنْتُ مُحُّهفِّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5024
said, "If two men loved one another for the sake of Allah, Mighty and Glorious, one
of them being in the East and the other in the west, surely Allah would bring them
together on the day of resurrection, and say, 'This is he whom you loved for my
sake."3
HOW TO GAIN BLESSINGS IN BOTH WORLDS
(٥٠٢٥) وَعَنْ آَيْ رَزِيْنَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلََّ ادُلُّتَ عَلَى مِلَاكَ هُذَّ الْأَمْرِ الَّذِى
تُصِيْبُ بِهِ خَيْرَ الدُّنْيَا وَالْآخِرَةِ عَلَيْكَ بِمَجَالِسٍ أَهْلِ الذِّكْرِوَ إِذَا خَلَوْتَ فَحَرِّكْ لِسَانَكَ مَا اسْتَطَهُتَ بِذِكُرِ
اللهِ وَأَحِبَّ فِي اللّهِ وَاِبْغِضْ فِ اللَّهِيَا أَبَارَ زِيْنَّ هَلْ شَعِرْتَ آَثَّ الرَّجُلَ إِذَا خَرَجَ مِنْ بَيْتِهِ زَائِرًا آخَاهُ شَيَّعَهُ
سَبْعُوْنَ اَلْفَ مَالِكٍ كُلُّهُمْ يُصَلُّونَ عَلَيْهِ وَيَقُوْلُونَ رَبَّنَا إِنَّهُ وَصَلَ فِيْتَ فَصِلُهُ فَإِنٍ اسْتَطَعْتَ آنُ
Musnad Ahmad 5-259. It is the man who extols his Lord, not his Lord who honor him because the
ords is (Arabic) rabbahu no (Arabic) (rabbuhu).
Ibn Majah # 4119.
Bayhaqi in Shu'ab ul eeman # 9022.
1

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تُعْمِلَ جَسَدَكَ فِي ذَالِكَ فَافْعَلُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Razin .5025
asked, 'Shall I not guide you through this affair (which is the root of religion)
whereby you may earn the good of this world and he next? (Listen!) Bind yourself
to (these things) attend the gatherings of those who make dhikr (remember Allah
often),
when you are by yourself let your tongue remember Allah as much as possible for
you, and love for the sake of Allah and hate for the sake of Allah.
O Abu Razin! Know that when a man goes out of his house to visit his (Muslim)
brother, seventy thousand angels follow him. All of them make istighfar for him,
praying, 'Our Lord, he joins bonds of relationship for your sake. Bring him nearer
to yourself (with you mercy and forgiveness)!' Hence, if you can (O Abu Razin) put
your life to that end, (and bind yourself to these things, go ahead!) Do, it"1
REWARD FOR JOINING TIES OF KINSHIP
(٥٠٢٦) وَعَنْ أَبٍ هُرَيْرَةً قَالَ كُنْتُ مَعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ إِكَّ فِىِ الْجُنَّةِ لَهُمُدًّا مِنْ يَاقُوْتٍ عَلَيْهَا غُرَفْ مِنْ زَبَرُ جَدٍ لَهَا أَبْوَابٌ مُفَتَّحَةٌ قُفِى كَمَا تَفِقُ الْكُّوُگِبُ
الدُّرِىُّ فَقَالُوا يَارَسُولَ اللَّهِ مَنْ يَسْكِّنْهَا قَالَ الْمُتَكَابُوَ فِ اللَّهِ وَ الْمُتَّجَالِسُوْنَ فِيِ اللَّهِ وَالْمُتَّلَاقُوْنَ
فِيِ اللَّهِ- رَوَى الْبَيْمَقِيُّ الْآَحَادِيْثَ القَلَاثَةَ فِى شُعَبِ الْإِئْمَانٍ-
5026. Sayyiduna Abu Hurayrah way », narrated that he was with Allah's Messenger
y tle à (one day) when he said, "In paradise are pillars of rubies supporting
rooms of emerald. Their doors are open. They (rooms and doors) shine as the bright
stars (shine)." They asked, "O Messenger of Allah who will reside in them?" He
said, They who love one another for Allah's sake. They who sit together for Allah's
sake. And, they who visit each other for Allah's sake."2
-
Sayyiduna Ali ibn Abu Talib ca+, said: "He who has a thousand friends has not
friend spare,
And he who has one enemy will meet him everywhere.'3
.
1 Bayhaqi # 90221 in Shu'ab ul eeman.
2 Bayhaqi # 9002 in Shu'ab ul eeman.
3 Oxford Dictionary of Phrases, Saying, Questions p 378

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CHAPTER - XVII
WHAT IS PROHIBITED ABOUT: KEEPING
بَابُ مَا يُنُّهَى عَنْهُ مِنَ الثَّهَاجُرِ والتَّقَاطْعِ وَإِنَّمَاعِ
APART SEVERING TIES OF FRIENDSHIP
SEARCHING FOR FAULTS
العوراتِ
The Arabic word in the caption (e) tahajur means to abandon. And, (ablar) (taqatu) also
means the same thing. In this sense, the letter explains the former. Both these words mean
that a Muslim refrains for more than three day s to greet and speak to another Muslim, to
meet him and to keep company: He overlooks the need of Islamic fraternity.
These things are not forbidden absolutely. Rather, in some cases and some exceptions,
there is no sin to do these things. This is why the captions says: 'what is prohibited about
keeping apart ... '
The words (Sl)je) awrat is the plural or (a)) awrah. The dictionary meaning of awrah is
what makes shameful and no one likes that it should be seen or known. It should be
concealed. Examples are short-comings, Hence (,,Jie u) is to search for faults.
SECTION I
اَلْفَضْلُ الْأَوَلُ
NOT ALLOWED TO KEEP APART FROM ANOTHER FOR OVER THREE DAYS
(٥٠٢٧) وَعَنْ آَتِيٍ أَيُّوُبَ الْأَنْصَارِيِّ قَالَ قَالَ رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَحِلُّ لِلرَّجُلِ أَنْ يَهْجُرَ
أَخَاهُ فَوْقَ ثَلَثَ لَيَالٍ يَلْتَقِيَانٍ فَيُعْرِضُ هُذَا أَوْ يُعْرِضُ هُذَا وَخَيْرُهُمَا الَّذِى يَبْدَأَ بِالسَّلَامِ - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ayyub Ansari .5027
, said, "It is not lawful for a man to alienate from his (Muslim) brother more than
three days. (The things came to such a pass that) when they came across one
another. One turns his face to a aside and the other to another side. (Both cease to
speak to one another) And, the better of the two is he who takes precedence in
offering salaam (to the other)."1
COMMENTARY: This means that it is not forbidden to keep apart for three days because
anger. Prejudice and impatience and natural to man. These feelings do crop up now and
then, so this much time of three days is forgiven to him. This period is enough to ward off
the evil feelings or to become milder and compromising.
The hadith (tradition) concedes that people who live together tend is disagree and become
angry at each other. If that leads a alienation then they must not let that go beyond three
days. However, if there is a religious reason behind it then it is allowed to keep apart from
the defaulter till he repents and reverts to religion perfectly.
Suyuti als, has cited Ibn Abdul Barr alus, in the marginal notes of Muwatta that the ulama
(Scholars) say that if a man is apprehensive of suffering on account of religion or wasting
his precious time on meaningless pursuit if he kept company of a certain man and offered
him salaam, then he must stay away from him politely without backbiting him or
slandering him. He must not display animosity towards him.
We do find examples during the life of the Prophet ,,lean and the sahabah (Prophet's
1 Bukhari # 6077, Muslim # 25-2560.

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Companions) ( ano, of Muslims keeping apart from each other for more than three days
for religious exigencies. It is reported in Ihya ul Uloom about the sahabah (Prophet's
Companions) ( a+, and others that some of them were at odds with each other till they
died and they did not meet each other. The case of the three sahabah (Prophet's
Companions) ( ano) is very well known who did not participate in the battle of Tabuk
and the Prophet صلى الله عليه وسلم separated them from all Muslims because of likelihood of
hypocrisy on their part. He commanded all the sahabah (Prophet's Companions) pean>),
the wives of these three men and the relatives and friends not to meet them, not to
exchange greeting with them. This command remained in force for fifty days.
It is also known about the Prophet صلى الله عليه وسلم that he kept apart from him noble wives for
one month.
رضى الله had distanced herself from Sayyiduna Abdullah ibn zubayr رضى الله عنها: Sayyidah Ayshah
As for a period of time.
It is known of Sayyiduna Abdullah ibn Umar us a+, that he stopped speaking to his son
Sayyiduna bilal alta>, because of his misdeed in a religious matter.
In short, there are examples to show that one may keep apart for more than three days
when a religious issue is involved and the man is accused of committing a wrong.
However, it is a condition that the intention is sincere, there being no selfish ends or
worldly motive behind it.
To conclude, the person who intends to remove the discord and precedes in offering
salaam to the other, will have a rank higher than the second person. To be the first to offer
salaam also offsets the sin of giving up relationship. So, at least, they must cease to
abandon greeting to one another so that the basic right of Islamic brotherhood is not lost.1
AVOID SUSPICION
(٥٠٢٨) وَعَنْ أَبٍ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِيَّاكُمْ وَالظَّنَّ فِكَّ الَّنَّ اكْذَّبُ
الْحَدِيْثِ وَلَّا تَحْتَُّوا وَلَّا تَجَنَّهُوْا وَلَّا تَنَاجَئُوا وَلَا تَحَاسَدُوْا وَلَا تَبَاغَقُوْا وَلَا تَدَابَرُوْا وَكُوْنُوْا عِبَادَ اللّهِ
إِخْوَانًا وَفِيْ رِوَايَةٍ وَلَا تَنَا فَسُوْا - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5028
said, "Shun suspicion, for suspicion is the worst kind of false conversation. Do not
pry into affairs of others. Do not spy on each other. Do not bid against each other to
raise the price. Do not be jealous each other. Do not despise each other. Do not
backbite each other. Live as slaves of Allah and brothers of each other."
According to a version: (He said) "Do not be greedy."2
COMMENTARY: If these things are avoided, society will be rid of many evils.
Suspicion makes one decide without considering the facts. So it is called the worst lie. The
conversation is imagine by oneself and the devil prompts then. The Quran says:
إِكَّ بَعْضَ الظَّنِّ إِنْهُ
1 The story of the three men is recounted by Ibn Kathir ata, in the Life of Prophet Muhammad and.
.p 577 etc عليه وسلم
2 Bukhari # 6066, Muslim # 28. 2563.

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{For suspicion in some cases is a sin} (49: 12)
It is having an evil opinion of others. The ulama (Scholars) say that it makes home in a
person's mind, and he begins to believe it as true. But, what merely passes off as a thought
is not suspicion. Some ulama (Scholars) say that it makes one asinner when the person
mentions it to someone else and it is brought to the tongue. Moreover, it is a sin if there is
no plausible excuse to retain the suspicion, and also as in if there is an excuse and evidence
to retain it and there also is a plausible excuse and evidence to dismiss it, and both
evidences are mutually contradictory.
However, if a suspicion is strong and proved beyond doubt then no sin accrues on
harbouring it and, in fact, it will no more by called a suspicion.
Praying and spying are nearly similar in meaning. Both are disallowed though some ulama
(Scholars) say that the (J) tajassus is for good things but might create jealously.
The next word (tewy)) and, 'do not bid against another are also translated 'do not covet
honour and greatness to downgrade others. The meaning suggested in the text is to outbid
others in order to induce them to buy the merchandise. Or it is to under quote to show that
the merchandise is sub-standard and buyers may be scared away. Some authorities take the
literal meaning: 'do spur others to evil and quarrel.'
The next words (1), buy;) mean do not be jealous of others hope for their blessings to come
to you.
And do not hate each other. Like love, hatred is impulsive and comes to one naturally: But,
man is capable of keeping away from such things as create hate some authorities give the
meaning to the words: 'Do not create mutual differences in interpreting commands of
Shari'ah (divine law) to suit your personal whims. Do not impose your invented opinions
because innovation creates distrust and hatred among Muslims. However, the correct
opinion is that the prohibitions to hate each other actually emphasizes the need to create
mutual love. This applies to all aspects of a Muslim's life. But such love as impedes
religious duties is not lawful. Such a person who harms religion should be despised. The
Prophet Lylea . has guided the Muslims to unite in love to raise aloft the word of Allah.
It is as found in the Quran:
وَاعْتَصِمُوْا بِحِبْلِ اللُّهِ جَمِيْهَا وَلَا تَفَرَّقُوا
{And hold fast, all together, by the Rope which Allah (stretches out for you), and be
not divided among yourselves.} (3: 103)
There is no doubt that love creates unity while hatred causes dissension.
Some scholars say that (new y) means 'do not create differences and animosity among
Muslims. This would mean; do not indulge in take bearing.
And (+) y,) is do not backbite. Teebi al , said that it means; 'do not sever ties of
friendship.'
You are all slaves of Allah and are equal in your duties of servitude. So do not indulge in
these evils against each other. Rather, be united and brother of each other.
The concluding words according to another version are (1-Juy)) - 'do not be greedy against
each other.' Literally, the word (JJw) is 'to be jealous of each other.' But, it is more
probably, 'to be inclined to and greedy for, worldly things.' This is supported by another
tradition; 'I fear that the doors to the world may be opened to you and you begin to be
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EVIL OF HATRED
(٥٠٢٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تُفْتَعُ أَجْوَابُ الْجَنَّةِ يَوْمَ الْإِثْنَيْنِ وَيَوْمَ الْحُمِيُسِ
فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًّا إِلَّ رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ آَخِيْهِ شَحْتَاءُ فَيُقَالُ اَنْظُرُوا هُذَيْنٍ حَتُى
يَصْطَّلِحًا-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5029
said, "The gates of paradise are opened on (every) Monday and Thursday and every
such person is forgiven who does not associate anything with Allah, but not a man
between whom and his (Muslim) brother is rencour. Command is given(to the
angels) that they should be left out till they reconcile."1
COMMENTARY: On these two days, Allah's mercy descends heavily. It is a means to
forgive the slaves of Allah. (Mulla Ali Qari)
Shaykh Abdul Haq (RH said that on these two days the slaves of Allah are giver
forgiveness to a very great degree. Their sins are written off and they are blessed with
plenty of reward with high ranks.
However, the correct thing is to read the hadith (tradition) in its apparent meaning because
it is wajib (obligatory) to act on the apparent meaning of the Quran and hadith (tradition
unless there is a clear evidence to read another meaning of the command and not the
apparent.
The word 'til they reconcile' make it clear that their mutual reconciliation is the basis o
their being forgiven. They must revert from their rancour whether both of them ar
adversaries of each other, or only one of them bears malice and the other is free of that.
(٥٠٣٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْرَضُ أَعْمَالُ النَّاسِ فِى كُلِّ ◌ُمُعَةٍ مَرَّتَيْنِ يَوْمٌ
الْإِثْنَيْنِ وَيَوْمَ الْحُمِيْسِ فَيُغْفَرُ لِكُلِّ عَبْدٍ تُؤْمِنٍ إِلَّ عَبْدًا بَيْنَهُ وَبَيْنَ آَخِيْهِ شَحْنَاءُ فَيُقَالُ اتُرُكُوْا هُذَيْنٍ حَتّى
يَفِئًا- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5030
said, "The deeds of the people are presented (to Allah) twice every week, on
Monday and Thursday. Every believer is forgiven, except he between whom and his
(Muslim) brother is rancour. Command is issued that they should be left out till
they give up (their rancour)."2
LYING FOR GOOD CAUSE
(٥٠٣١) وَعَنْ أُمِّ كَلْتُؤْمٍ بِنْتِ عُقْبَةَ بْنِ مُعَيْطٍ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَيْسَ
الْكَذَّابُ الَّذِىُ يُصْلِحُ بَيْنَ النَّاسِ وَيَقُولُ خَيْرًا وَيَنْمِيْ خَيْرًا - مُتَّفَقٌّ عَلَيْهِ وَزَادَ مُسْلِمْ قَالَتْ وَلَمُ أَسْمَعُهُ تَعْنِى النَّبِيَّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُرَخِّصُ فِي شَىْءٍ قِمَّا يَقُولُ النَّاسُ كَذِبُ إِلَّا فِي قَلْثِ الْحُرُبُ وَالْإِصْلَاءُ بَيْنَ النَّاسِ وَحَدِيْثُ
1 Muslim # 35-2565.
2 Muslim # 36. 2565.

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الرَّجُلِ امْرَأَتَهُ وَحَدِيْثُ الْمَرْأَةِ زَوْجَهَا وَذُكِرَ حَدِيْثُ جَابِرٍإِّ الشَّيْطَانَ قَدْ آَيِسَ فِي بَابٍ الْوَسُوّسَةِ-
5031. Sayyidah Umm kulthem bint Uqbah Abu Mu'ayt Q a+, narrated that she
heard Allah's Messenger صلى الله عليه وسلم say, "He is not a liar who reconciles people
(through his lies). He tells (each of the two who bear malice) what is good and
increases the good (as from the other)."
According to another version (of Muslim), she narrated that she had not heard him,
meaning the Prophet Lylea do, give permission of any kind to say what the people
call lies, except in three cases: (during) war, put things right between people (who
are in disagreement), and - when a husband talks to his wife and a wife talks to her
husband.1
COMMENTARY: The man who tries to reconcile the two persons who are at loggerheads
conveys to each of them from the other what he has not said such a thing as helps bring
them together.
As for war, it is permitted to circulate such lies as speak of the strength of the Muslim, raise
their spirits, make them resolute and dampan the spirits of the enemy.
As for husband and wife, they may lie to one another about their love. In this way, they
will get closer to one another.
(٥٠٣٢) وَذُكِرَ حَدِيْثُ جَابِرٍإِّ الشَّيْطَانَ قَدْ آَيِسَ فِي بَابِ الْوَسْوَسَةِ۔
5032.2 And, the hadith (tradition) of Sayyiduna Jabir as a >, "the devil has
despaired ... " had been narrated previously, # 72.
SECTION II
الفضلُ القَّانِى
LIES MAY BE SPOKEN ON THREE OCCASIONS
(٥٠٣٣) عَنْ أَسْمَاءَ بِنْتِ يَزِيْدَ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَحِلُّ الْكَذِبُ إِلََّ فِي قَلْثٍ كَذِبُ
الرَّجُلِ امْرَ أَتَّهُ لِيُرْضِيَّهَا وَالْكَذِبُ فِيالْحُرُبٍ وَالْكَذِبُ لِيُصْلِحِ بَيْنَ النَّاسِ- (رواه أحمد والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Asma bint Yazid .5033
said, : "Lying is disallowed except on three occasion:
- a man lying to his wife to please her,
- lying in war, and
- lying to reconcile people (who are at adds with each other)3
COMMENTARY: This hadith (tradition) does not mention a wife lying to her husband. It is
for brevity's sake.
DO NOT KEEP APART MORE THAN THREE DAYS
(٥٠٣٤) وَعَنْ عَائِشَةً أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَكُوُجُ لِمُسْلِمٍ أَنْ يَّهُجُرَ مُسْلِمَّا فَوْقَ
ثَالْقَةٍ فَإِذَا لَقِيَهُ سَلَّمَ عَلَيْهِ ثَلِكَ مَزَّاتٍ كُلُّ ذَالِكَ لَا يَرُدُّ عَلَيْهِ فَقَدْ بَآپاڤیه- (رواه ابوداود)
1 Bukhari # 2692, Muslim # 101. 2605.
2 The Arabic text has given a separate number for this note.
3 Musnad Ahmad 6. 461, Tirmidhi # 1939.

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5034. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said, "It
is not proper for a Muslim to part ways from another Muslim for more than three
days. So, when he meets him, he must offer him salaam three times. If he does not
respond even once then he (who fails to give response) shoulders his sin."
COMMENTARY: If he does not reciprocate the gesture then he will shoulder the sin of
keeping apart. This will be either his own sin or of both. The one who greets will be
absolved of sin of alienating.
HE WHO DIES AFTER ALIENATING FROM A MUSLIM BROTHER
(٥٠٣٥) وَعَنْ أَبٍ هُرَيْرَةَ آَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَّهُجُرَ آَخَاهُ فَوْقَ
ثَلْثٍ فَمَنْ هَجَرَ فَوْقَ ثَلْثٍ فَمَاتَ دَخَلَ النَّارَ- (رواه احمد وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5035
said, "It is not lawful for a Muslim to keep apart from his (Muslim) brother for
more than three days. He who keep apart for more than three days (even by a
moment and dies will go to hell."1
KEEPING APART FOR A YEAR
(٥٠٣٦) وَعَنْ آنٍ خِرَاشِ السَّلَمِىَّ سَمِعَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ هَجَرَ آَخَاهُ سَنَّةٌ فَهُوَّ
گسفٹدمه۔(رواهابوداود)
5036. Sayyiduna Abu Khirash Salami رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم says. 'He who alienates from his (Muslim) brother for a year
has sort of shed his blood."2
PATCH UP IN THREE DAYS
(٥٠٣٧) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَحِلُّ لِمُؤْمِنٍ أَنْ يَهْجُرَ مُؤْمِنَّا فَوْقَ
ثَلِبٍ فَإِْ مَدَّثْ بِهِ ثَلْتْ فَلْيَلْقِئٍ فَلْيُسَلِّمُ عَلَيْهِ فَإِنْ رَدَّعَلَيْهِ السَّلَامَ فَقَدِ اشْتَرَ كَافِى الْآَجْرِوَإِْ لَمُ
يَرُدُّعَلَيْهِ فَقَدْ بَآءَ بِالْإِثْمِ وَخَرَبَ الْمُسْلِمُ مِنَ الْهِجْرَةِ- (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5037
said, "It is not lawful for a believer to distance himself from a believer for over
three days. If three days end, he should meet him and offer him salaam. If he gives
a response to the salaam, then both of them share in the reward. But, if he does not
give a response, then he shoulders the sin while he who offers the salaam returns
absolved of sin."3
VIRTUE OF WORKING A RAPPROCHEMENT
(٥٠٣٨) وَعَنْ أَبيِ الدَّرُدَآءِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلَّا أُخْبِرُكُمْ بِأَفْضَلٍ مِنْ دَرَجَةِ الصِّيَّامِ
1 Musnad Ahmad 4-200, Abu Dawud # 4915.
2 Abu Dawud # 4915, Musnad Ahmad 4. 220.
3 Abu Dawud # 4912.

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وَالشَّدَقَّةِ وَالقَّلَوةِ قَالَ قُلْنَا بَلِى قَالَ إِصْلَامُ ذَاتِ الْبَيْنِ وَفَسَادُ ذَاتِ الْبَيْنِ هِىَ الْحَالِقَةُ - رَوَاهُ أَبُوْدَاؤدَ
وَالُِّمِذِىُّ وَقَالَ هذَا حَدِيْثُ صَحِيُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Darda .5038
asked, "Shall I not tell you of something better in degree than fasting, sadaqah
(charity) and salah (prayer)?" He (Abu Darda) said that they submitted, "Of
course!" He said, "It is to reconcile people (who are apart). But, to create mischief
(between them) is the shaver (because it damages the relationship between
Muslims)."1
COMMENTARY: Mulla Ali Qari ales, said that to bring quarrelling people together is
better than supererogatory fasting, sadaqah (charity) and salah (prayer), not prescribed
forms. But, if their differenced might lad to hostilities and bloodshed then it is better than
even the prescribed fasting, sadaqah (charity) and salah (prayer). These forms of worship
can always be redeemed if they are missed but loss to life and property cannot be repaired
Besides, these forms of worship concern rights of Allah while the aforementioned
destruction is violation of rights of creatures of Allah. There is no doubt that from certain
angels, rights of fellow men are more important than rights of Allah in Allah's sight.
Hence, it is more proper to say, on this basis, that this kind of deed has some excellence
over worship in any case, The argument for it is lent support by the saying:
اَلْبَشَرُ خَيْرٌ مِنْ الْمَلِكَ وَالرَّ جُلَ خَيْرٌ مِنَ الْمَرْآَةِ
[The human beings are better than the angels and men are better than women.]
The words ()=)1 GB) mean the circumstances in which people are involved together, like
malice, animosity, war, etc. The word (z.1) means to put these things aright. So, (Slizol
¿. J1) means that if some people are involved in evil circumstances, like hatred, etc, and have
brought themselves on the brink of destruction then their hostility must be hanged to
mutual love. They should be brought out of trial and mischief into peace and harmony.
As against this, the words (L.) mean to create mischief and trouble. It is described as
(ww) that which shaves (the hair). It is feminine gender. Here it means to destroy and to
uproot. In other words it is a quality that ruins someone's religion and leaves no room to
earn reward just as a razor removes hair from the roots.
Hence, this saying encourages us to bring disputants together and to make peace between
them and to eradicate mischief and distrust, and to keep away from creating disunity and
dissension.
JEALOUSY & HATRED CONDEMNED
(٥٠٣٩) وَعَنَ الزُّبَيْرَ قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَبَّ إِلَيْكُمْ دَاءُ الْأُمَمِ قَبْلَّكُمُ الْحُسَدُ
وَالْبَغْضَاءُ هِىَ الْحَالِقَةُ لَا أَقُوْلُ تَخْلِقُ الشَّعْرَ وَلَكِنْ تَخْلِقُ الَّذِيْنَ- (رواه أحمد والترمذى)
5039. Sayyiduna Zubayr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The disease of the people preceding you has infested you. It is jealousy and
hatred. It shaves off. I do not say that it shaves off the hair but it shaves off the
1 Tirmidhi # 2509, Abu Dawud # 4919.

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religion."1
JEALOUSY DEVOURS PIETY
(٥٠٤٠) وَعَنْ آتِيْ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحْسَدَ يَأْكُلُ الْحْسَنَاتِ
كَمَا تَأْكُ النَّارُ الخطب-(رواه ابوداود)
5040. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Keep away from jealousy. Indeed, jealousy devours piety just as fire devours
wood."2
COMMENTARY: Jealousy is to pious deeds what fire is to wood.
The Mu'tazalah cite this hadith (tradition) to say that committing sin makes righteous
deeds null and void. Evil erases piety. They say that if a Muslim perpetrates a sin then his
god deeds are wiped off merely because of that sin, and it is the property of evil that it
erases all past pious deeds.
However, we - the ahl us sunnah (Holy Prophet's practice) wa al jam'ah - contend that the
correct things is that piety erases evil It is as the Quranic words:
إِنَّ الْحُسَنَاتِ يُذُّهِبْنَ السَّاتِ
{Those things that are good remove those that are evil} (11: 114)
As for this hadith (tradition), the ahl us sunnah (Holy Prophet's practice) wa al-jama'ah say
that the meaning of jealousy devouring piety is that it eats away the beauty and perfection
of pity. This is as a hadith (tradition) says.
اْسَدُ يَفْسُدُ الْإِيْمَانَ كَمَا يَفْسُدُ الْمُصَبِّرُ الْعَسْلَ
'Jealousy detracts from faith just as alves spoil (the taste of) honey."
Some other interpret these words to mean that jealousy makes the jealous man seek to
confiscate the property of the man of whom he is jealous, to ruin his life and to dishonour
him. If he cannot do it, he does intends to do it and destroys himself in the process. He
backbite him and plays with the honour of that person. So, he will be punished in the
hereafter and his pieties will be given away to the person of whom he is jealous to
compensate him for his night that the jealous person has violated. It is as in a hadith
(tradition):
"The pauper of my ummah is he who will have in his record of deeds credit for every kinc
of worship. But, he would have abused someone in the world, accused someone of
indecency, snatched property of someone, killed someone, and so on. So, his pieties will be
given away to those people in compensation."
Hence in this hadith (tradition), order discussion, we may take the same meaning of his
pieties being lost.' He will be deprived of his good deeds in this way.
Even otherwise according to a hadith (tradition) everyone will come on the day o
resurrection with the deeds he had done. So, if they are erased, then what will he bring?
Also, everyone adds to his pious deeds commensurate with his ability. The amount o:
reward goes on increasing in his record of deeds. If anyone commits misdeeds then he
stands deprived of pious deeds. It is in this sense that jealously erases the good deeds of the
1 Musnad Ahmad 1-67, Tirmidhi # 2510.
2 Abu Dawud # 4903.

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jealous and makes him lose his (fresh) pious deeds which he would have earned if he had
refrained from evil doing.
DO NOT CAUSE ILL WILL BETWEEN TWO PEOPLE
(٥٠٤١) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِيَّاكُمُ وَسُوْءَ ذَّاتَ الْبَيْنِ فَإِنَّهَا الْخَالِقَةُ- (رواه الترمذى)
5041. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Beware of creating it will between two people because it is what shaves off
(meaning, destroys)."1
(٥٠٤٢) وَعَنْ أَبِيْ صِرُمَةٍ آثَّ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ ضَارَّ ضَارًا آَللَّهُ بِهِ وَمَنْ شَاقَّ شَاقَّ اللّهُ
عَلَيْهِ- رَوَاءُ ابْنُ مَاجَةً وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ-
5042. Sayyiduna Sirmah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He who
causes harm (to a Muslim) will be harmed (with punishment) at Allah. And he who
puts (a Muslim) to difficulty, will be subjected to difficulty by Allah."2
COMMENTARY: Another meaning of (31) - difficulty - is to despise, oppose. So, if anyone
despises a Muslim, Allah will punish him.
DO NOT HARM A MUSLIM
(٥٠٤٣) وَعَنْ آَتِيٍ بَكْرِنِ الشِّدِّيْقِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَلْعُوْهُ مَنْ ضَارَّ مُؤْمِنًا أَوْ
مَكَّرَ بِهِ- رَوَاهُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيُثْ غَرِيبٌ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakr as-Siddiq .5043
, said, "He is accursed who harms a believer, or deceives him."3
COMMENTARY: If anyone harms a Muslim openly or secretly then he is distanced from
the mercy of Allah.
DO NOT DEGRADE A MUSLIM
(٥٠٤٤) وَعَنَ ابْنِ عُمَرَ قَالَ صَعِدَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْمِنْبَرَ فَنَادِى بِصَوْتٍ رَفِيْعٍ فَقَالَ يَا مَعْثَرَ مَنْ
أَسْلَمَ بِلِسَانِهٍ وَلَمْ يَفْصِ الْإِيْمَانُ إِلَى قَلْبِهِ لَا تُؤْذُو الْمُسْلِمِيْنَّ وَلَّا تُعَتِرُ ؤُهُمْ وَلَّا تَتَّبِعُوْا عَوْرَ اتِهِمْ فَإِنَّهَ مَنْ
يَتَّبِعُ عَوْرَةَ آَخِيْهِ الْمُسْلِمِ يَتَّبِعُ اللَّهُ عَوْرَتَهُ وَمَنْ يَتَّبِعُ اللَّهُ عَوْرَتَهِ يَفْضَحْد وَلَوْفِى جَوْفٍ رَحْلِهِ-(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .5044
climbed up the pulpit (one day) and said in a loud voice, "O you people assembled
here who profess Islam by their tongue but faith has not narrated whose hearts, do
not hurt the Muslim (who are perfect in faith). Do not shame them And, do not
search for their faults. And, he who searches for the faults of his brother (Muslim),
will find that Allah looks for his faults. And he whose faults Allah seeks ends up
disgraced even if he is in the depths of his home."4
1 Tirmidhi # 2508.
2 Ibn Majah # 2342, Tirmidhi # 1940, Abu Dawud # 3635.
3 Tirmidhi # 1941.
4 Tirmidhi # 2032 (2039), Musnad Ahmad 4-421, Abu Dawud # 4980.

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COMMENTARY: This address is to the believers as well as the hypocrites. The sinners are
. also included. This is apparent from the words 'he who looks out for the faults of his
Muslim brothers.' Teebi als, is wrong when he says that the hypocrites are addressed in
this hadith (tradition).
Do not taunt a Muslim over a sin that he had committed earlier. You may not know
whether he has repented for it. However, if anyone is committing a sin or has committed it
but not yet repented over it, then it is wajib (obligatory) on a person to reprimand him if he is
able to do so. If the sin is punishable under a prescribed punishment or discretionary
punishment, then it is wajib (obligatory) to punish him (on the judgement of a Qadi). This
will not amount to shaming him. Rather, it falls under the purview of enjoining the
reputable and forbidding the disreputable.
The next command is that faults of a Muslim must not be searched. If any of his faults are
known then they must not be publicized. It is wajib (obligatory) to abstain from both these
things. If anyone does not abstain then he must be kept away. It is wajib (obligatory) to avoid
him. Moreover, in the next world, the same thing will happen to this person and his faults
will be made known, one by one. Instead of being forgiven. He will be disgraced just as he
had disgraced his Muslim brother in this world. Besides, to search for faults of others is
itself a great fault.
Imam Ghazali ales, said that the tendency to find faults results from suspicion. If anyone is
suspicious of a Muslim then he tries to pick out his failures. (So we must avoid suspicion).
Shari'ah (divine law) has laid great emphasis on respecting a Muslim's private life, his
character and his social conduct. This is why it says that a. Muslim's faults must be
concealed. This can be gauged from the guidance to a neighbour to shut his door to a next
door house where wine is drunk, music is played, and evil is bring perpetrated so that he
might not witness such things as Shari'ah (divine law) has disallowed and not learn of their
evil doings. A neighbour must not try to eavesdrop on the other. He must not make
enquires or try to smell wine. If they are noisy when drunk and when singing then it is a
different thing. He cannot avoid hearing them.
The hadith (tradition) also means to say that unless faith brightens the heart with its light,
' Divine awareness cannot be had. Rights of Allah are not fulfilled till then. The cure of all
ills pertaining to the heart lies in acquiring Divine awareness and in gives rights of Allah.
He who gains Divine awareness and gives rights of Allah, never bothers other people and
does not harm them, shame them or search for their faults.
DO NOT PLAY WITH A MUSLIM'S HONOUR
(٥٠٤٥) وَعَنْ سَعِيْدٍ بُنِ زَيْدٍ عَنِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ مِنْ أَرْتَ الرِّبُو الْإِسْتَظَالَةُ فِي عِرْض
الْمُسْلِمِ بِغَيْرٍ حَقٍ - رَوَاءُ أَبُوُدَا ؤَدَ وَالْبَيْهَقِيُّ فِى شُعَبِ الْإِئْمَان-
5045. Sayyiduna Sa'eed ibn Zayd رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The most exorbitant usury is to talk too much to harm a Muslim's honour
unjustly.1
COMMENTARY: It is forbidden to use one's tongue to disgrace a Muslim, use foul
1 Musnad Ahmad 1-190, Abu Dawud # 4876, (Bayhaqi in Shu'ab ul eeman # 5521 from Abu
.رضى الله عنه and Anas رضى الله عنه Hurayrah

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language against him, backbite him, be haughty before him, and insult him. It is a
characteristic that is like usury of the severest kind. The word (2) means to increase, to
grow and in the terminology of Shari'ah (divine law) it is to take more than one's right in
buying and selling and in receiving amounts loaned, more than the principal amount.
The word 'unjustly' is use because in some cases it is allowed to reveal a Muslim's faults.
Examples are when a debtor defaults, a person fails to give rights of others to examine a
witness, to criticize narrators of hadith (tradition) and to disclose facts about someone who
proposes marriage.
DEFAMING SOMEONE'S HONOUR IS LIKE EATING HUMAN FLESH
(٥٠٤٦) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَّا عُرَبَ بِيْ رَتٍ مَرَرْتُ بِقَوْمٍ لَّهُمْ أَظْفَارْ مِنْ
◌ُاسْ تَخْمِشُوْنَ وَجُوْهَهُمْ وَصُدُوْرَهُمْ فَقُلْتُ مَنْ هُوَّلَاءِ يَا جِبْرَائِيْلُ قَالَ هُؤُلَاءِ الَّذِيْنَ يَأْكُنْ تُؤْمَـ
النَّاسِ وَيَقَكُوْنَ فِىْ اعْرَاضِهِمْ- (رواه ابوداؤد)
5046. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When my Lord took me up (on the right of mi'raj), I passed by a people (in the
higher world) who had nails of copper. They scratched their faces and chests (with
them). I asked (Jibril) (> Jule, 'who are they, O Jibril?' He said, "They are those who
consumed human flesh (meaning who backbited people), and who defamed
people.'1
COMMENTARY: Those people backbited and disparaged others. They thus hurt the faces
and hearts of their victims. So, in punishment, they were made to wound their own faces
and chests.
DISPARAGING SOMEONE IS BAD
(٥٠٤٧) وَعَنَ الْمُسْتَوْرَدِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ اَكَلَ بِرَجُلٍ مُسْلِيٍ أُكْلَةٌّ فَإِنَّ اللَّهُ يُطْعِمُه
مِثْلَهَا مِنْ جَهَنَّمَ وَمَنْ كَنِى ثَوْبًّا بِرَجُلٍ مُسْلِمٍ فَإِّ اللّهَ يَكْسُوُهُ مِثْلَهُ مِنْ جَهَنَّمَ وَمَنْ قَامَ پِرَجُلٍ مَقَام
سُمُعَةٍ وَرِيَاءٍ فَإِّ اللهَ يَقُوْمُ لَهُ مَقَامَ سُمْعَةٍ وَرِيَاءٍ يَوْمَ الْقِيَامَةِ-(رواه ابوداؤد)
5047. Sayyiduna Mustawrid رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He
who backbites a Muslim (accusing him of wrongdoing) and eats a morsel thereafter,
surely Allah will make him eat as much of hell-fire. He who clothes someone to
disgrace a Muslim, Allah will clothe him as much of hell-fire. He who gets up to
brag and show off, Allah will stand on the day of resurrection to make him hear
and see."2
(This is somewhat different from the English translation of Abu Dawud # 4863 -
vol 3 p 160 of Sh. Muhammad Ashraf. Our translation follows the Urdu text. See
also the commentary)
COMMENTARY: The word translated as 'a morsel' is (usi) with a dammah is found as (461)
with fathah in one edition to mean 'to eat to the point of satiation.
i Abu Dawud # 4878.
2 Abu Dawud # 4881, Musnad Ahmad 4. 229.

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The words mean; to criticize and disparage a Muslim on the face of someone to flatter him
and thus earn something to eat in return. In other words, this man makes it a source of his
livelihood to disgrace a Muslim, so in the hereafter he will be made to eat as much of the
fire of hell.
In the same way the word ( ~~ 5) is as translated above, a subject but in one edition it is as an
object to mean 'is clothed.' 'If anyone is given clothes to wear in return for disgracing a
Muslim.' This meaning will be more apt relative to the preceding text. Some scholars
maintain that if the word is a subject, the preceding text would be translated: 'if anyone
gets himself clothed in return for disgracing a Muslim ... '
In the concluding portion 'he who get up,' it could be that very person or someone else
whom he causes to get up. It would mean 'if he himself gets up to show off and brag about
himself ... ' or 'he deputes another' to do it for him. Allah will re veal his evils on the day of
resurrection and disgrace him.
Some people translate the last portion; 'he who gets another to praise and speak highly to
him as an ascetic to get people to follow him and join his circle and serve him, earning
name and property thereby ... ' This is as some disciples and servants of some mentors do. It
is this kind of man who will be disgraced by Allah on the day of resurrection. He will
command the angels, to announce, 'He is a liar ... Then he will be punished with what is
reserved for the liar.
The alternative reading would mean that the man stands up himself to speak ostentatiously
and to boast. He might attract wealthy people to follow him and dole out money to him.
Allah will command the angels on the day of resurrection to disgrace him. Then He will
subject him to the punishment reserved for the ostentatious people.
HAVE GOOD OPINION
(٥٠٤٨) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حُسْنُ الَّنِّ مِنْ حُسْنِ الْعِبَادَةِ - (رواه
احمد وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5048.
said, "To hold a good opinion is part of excellent worship.'1
COMMENTARY: Those things that are counted as good worship include holding a worthy
opinion about Allah, expecting the best from Him. Hence, worship must not be neglected.
It is very misleading to expect mercy and forgiveness from Allah and as part of this
expectation to forgo worship and obedience on the assumption that He is compassionate
and Forgiving so will overlook dereliction of duty. The ulama (Scholars) say that a person
who gives up worship and claims to hold a good opinion of and expectation from, Allah, is
actually arrogant and rejected.
It is also possible that the hadith (tradition) calls for harbouring good opinion and
expectation concerning the Muslims, as part of excellent worship. Or, that holding a good
opinion of them creates beauty in worship and increases reward.
He who is dutiful to Allah always harbours a good opinion about others. But, only the
wicked is suspicious and doubts other people.
1 Musnad Ahmad, Abu Dawud # 4993.