Indexed OCR Text

460
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
لَوْ كُنْتُمَا مِنْ أَهْلِ المَدِيْنَةِ لََّ وُجَمْتُكُمَا تَرْفَعَانٍ أَصْوَاتُكُمَا فِيْ مَسْجِدٍ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ-
(رواه البخارى)
744. Sayyiduna As-Saib ibn yazid war> narrated that when he was sleeping in the
mosque (one day), someone hit him with a pebble. He was Sayyiduna Umar ibn
Khattab 4mail so, who instructed him to bring to him those two men (who conversed
loudly in the mosque). He brought them to him. He asked them who they were, or,
to which place they belonged. They disclosed that they were from Taif. He said, "If
you were Madinans, I would have punished you by beating you for speaking
loudly in the mosque."1
COMMENTARY: The 'or' in Umar's aus wil , question is the doubt expressed by the sub
narrator about what Umar aus wul so) asked. It is makruli (unbecoming) to speak loudly in the
mosques whatever the subject, even learning.
(٧٤٥) وَعَنْ مَالِكٍ قَالَ بَنِى عُمَرُ رَحْبَةٌ فِيْ نَاحِيَةِ المَسْجِدِ تُسَمْى البُطَيُحَاءَ وَقَالَ مَنْ كَانَ يُرِيدُ أَبُ
يَلْفَظَ أَوْ يُنْشِدَ شِعْرًا أَوْ يَرْفََ صَوْتَهُ فَلْيُخْرُجُ إِلَى هذِهِ الرَّحْبَةِ - (رواه فى الموطأ)
745. Sayyiduna Maalik wilar, narrated that Sayyiduna Umar due dil go, set aside an
open area, called al-Butayha in the vicinity of the masque. He then said, "whose
ever (of you) intends to gossip, recite poetry or talk loudly must come out (of the
mosque) to this open area."2
(٧٤٦) وَعَنْ آَنَّسٍ قَالَ رَأَى النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُخَامَةً فِى الْقِبْلَةِ فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُنْىَ فِى وَجُهِهِ فَقَامَ
فَحَلَّهُ بِيَدِمٍ فَقَالَ إِنَّ أَحَدَكُمْ إِذَا قَامَ فِي الصَّلَاةِ فَإِنَّمَا يُنَاجِ رَبَّهُ وَأَرَّ رَبَّهُ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ فَلَا يَبْذَقَنَّ
أَحَدُكُمْ قِبَلَ قِبْلَتِهِ وَلْكِنْ عَنْ يَسَارِهِ أَوْتَحْتَ قَدَمِهِ ثُمَّ أَخَذَ طَرَفَ رِدَائِهِ فَبَصَقَ فِيْهِ ثُؤَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ فَقَالَ آَوْ
يَفْعَلُ هُكَذَا-(رواه البخارى)
746. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم saw mucus
lying in the direction of the qiblah. He found it very repulsive and this was visible
on his face. He got up, scraped it with his hand, and said, "When any of you stands
in salah, he is engaged in private conversation with his lord. His lord is between
him and the qiblah. So, none of you must spit to wards the qiblah, but to his left or
under his fort. "Then he took the hem of his cloak, spat in it, folded it up and
rubbed the folds to gether. He said, "Or do like this."3
COMMENTARY: When anyone offers the salah, he is turned to his lord and faces the
qiblah. Hence, he must refrain from spitting in that direction.
The instruction to spit to his left or under his foot is when he is not engaged in salah in the
mosque. If he is in the mosque and offers the salah, then he is not allowed to spit to the left
1 Bukhari # 470.
2 Mowatta Maalik # 9.24-96.
3 Bukhari # 405.

461
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
and under his foot because that shows disrespect to the mosque. But, if one cannot
withhold it then me may spit in a piece of cloth and rub its folds together.
(٧٤٧) وَعَنِ السَّائِبِ بُنِ خَلَّامٍ وَهُوَ رَجُلْ مِنْ أَصْحَابِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ رَجُلًّا أَمَّ قَوْمًّا
فَبَصَقَ فِي الْقِبْلَةِ وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْظُرُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِقَوْمِهِ حِيْنَ
فَرَةَ لِأَ يُصَلِّيَّ لَكُمْ فَأَرَادَ بَعْدَ ذْلِكَ آَنْ يُصَلِى لَهُمْ فَمَنَعُوْهُ فَاخْبَرُؤُهُ بِقَوْلٍ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَذَكَرَ ذلِكَ لِرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ نَّعَمٌ، وَحَسِبْتُ أَنَّهُ قَالَ إِنَّكَ قَدْ اذَيْتَ اللَّهُ وَرَسُوْلَة۔
(رواهابوداؤد)
رضى الله عنه who was one of the sahabah رضى الله عنه Sayyiduna As-Saib Ibn Khallad .747
of the Prophet صلى الله عليه وسلم said that a man acted as imam of some people. He spat
towards the qiblah. Allah's Messenger صلى الله عليه وسلم was looking at him and said to
his followers when they had finished (the salah), "Let him not lead you in salah."
After that, he intended to lead them again but they prevented him and informed
him of what Allah's Messenger صلى الله عليه وسلم had said. He mentioned that to Allah's
Messenger صلى الله عليه وسلم and he said, yes (I had told them so) The narrator said that
he believed that the Prophet also said "you have hurt Allah and His Messenger.1
(٧٤٨) وَعَنْ مُعَاذٍ بُنِ جَبَلٍ قَالَ احْتَبَسَ عَنَّا رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ غَدَاةٍ عَنْ صَلَاةِ الشُّبْحِ حَتّى
كِدُنَا نَتَرَأَى عَيْنَ الشَّمْسِ فَخَرَبَ سَرِيْهًا قَتْوِّبَ بِالصَّلَاةِ فَعَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَجُوَّزَ فِي صَلَاتِهِ
فَلَمَّا سَلَّمَ دَمَا بِضَواتِهِ فَقَالَ لَنَا عَلى مَصَافِكُمْ كَمَا أَنْتُمْ تُؤَّ انْفَتَلَ إِلَيْنَا تُؤَّ قَالَ أَمَا إِنِّى سَأُحَدِّئُكُمُ مَا حَبَسَنِى
عَنْكُمُ الْغَدَاةَ إِّى قُمْتُ مِنَّ اللَّيْلِ فَتَوَضَّأْتُ وَصَلَّيْتُ مَا قُدِّرَ إِيْ فَتَعَسْتُ فِي صَلَاقٍ حَتَّى اسْتَفْقَلْتُ فَإِذَا آَنَا
◌ِرَنٍ تَبَارَكَ وَتَعَالِى فِىْ أَحْسَنِ صُوْرَةٍ فَقَالَ يَا مُحَتَّدُ قُلْتُ لَبَيْكَ رَتٍ قَالَ فِيْمَ يَخْتَصِمُ المَلْأُ الْأَعْلِى قُلْتُ لَا
اَدْرِىُ قَالَهَا ثَلاثًا قَالَ فَرَأَيْتُهُ وَضََّ كَفَّهُ بَيْنَ كَتِفَّىَّ حَتّى وَجَدْتُ بَرُدَ آَنَا مِلِهِ بَيْنَ تَدْنَّ فَتَجَلَّى لِ كَأَ ثَنْيٍ وَرَفُتُ
فَقَالَ يَا مُحَتَّدُ قُلْتُ لَبَيْكَ رَتٍّ قَالَ فِيْمَ يَخْتَصِمُ الْمَلْأُ الْأَعْلَى قُلْتُ فِي الْكَ تََّرَاتِ قَالَ مَاهُنَّ قُلْتُ مَشْخُى.
الْآَقْدَامِ إلَى الْجُمَاعَاتِ وَالْجُلُسُ فِي الْمَسَاجِدِ بَعْدَ القَّلَوَاتِ وَإِسْبَاءُ الْوُضُوءِ حِيْنَ الكَّرِيْهَاتِ قَالَ ثُؤَّ فِيْءَ
قُلْتُ فِي الدَّرَجَاتِ قَالَ وَمَا هُنَّ قُلْتُ إِطْعَامُ الطَّعَامِ وَلِيْنُ الكَلَامِ وَالصَّلْوةُ بِاللَّيْلِ وَالنَّاسُ نَيَّامْ قَالَ سَلْ
قُلْتُ اَللَّهَ إِّ أَسْأَلَّكَ فِعْلَ الْخُيْرَاتِ وَتَرْكَ الْمُنْكِّرَاتِ وَحُبَّ المَسَاكِيْنَّ وَأَنْ تَغْفِرَلِ وَتَرُحَمَنِيْ وَإِذَا
أَرَدْتَّ فِتْنَةٌ فِي قَوْمٍ فَتَوَقَّتِيْ غَيْرَ مَفْنُوٍْ وَأَسْأَلَّكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُنِيْ إِلَى حُبِّكَ
فَقَالَ رَسُولُ اللَّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا حَقٌّ فَادْرُ سُوْهَا ثُقَّ تَعَلَّمُوْهَا رَوَاهُ أَحْمَدُ وَالتِّرِمِذِىُّ وَقَالَ لهُذَا
حَدِيْثْ حَسَنْ صَحِيمٌ وَسَأَلْتُ مُحَتَّدَ ابْنَ إِسْمُعِيْلَ عَنْ هُذَا الْحَدِيْثِ فَقَالَ هذَا حَدِيثُ صَحِيُ۔
1 Abu Dawod # 481.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
462
748. Sayyiduna Muradh ibn Jabal due au > narrated that one morning (contrary to
his normal practice), Allah's Messenger alugado al o was held back from them for
the salah of fajr till nearly they saw the sun peeping out. He came out in a hurry,
the iqamah was pronounced for the salah and he led the salah. He made it brief.
When he finished he announced to them in a loud voice, "In your rows as you are!"
Then facing them, he said, "Indeed, let me tell you now what held me back from
you this morning. I got up during the night, performed ablution and offered salah
as much as I was enabled to offer, but during the course of it, I dosed off and was
overtaken by sleep. Suddenly, I saw my lord, the Blessed and the Exalted in the best
of forms. He said, 'O Muhammad! I said, 'Here am I, my lord! He asked, 'what do
these angels nearer to me argue about? I said, 'I do not know.' He put the question
three times and I saw him put the palm of His hand between my shoulder blades
and I sensed the coolness of his fingers between my breasts and, suddenly,
everything became clear to me. I gained knowledge. Again, he asked, 'O
Muhammad! I said, 'Here am I, my lord! He asked, 'About what do the angels
nearer to me argue?' I answered, 'About al-Kaffarat. He asked, 'what are they?' I
said, "Taking footsteps to the mosques (for the congregational salah), sitting in the
mosques even after the salah and performing ablution well even when it is
difficult. He asked, about what else (do they argue)? I said, Ad-darajat. He asked,
and what are they? I said, feeding food, gentle speech and observing salah in the
night while people are fast asleep. He said ask (what you wish for)' I supplicated.
اللُهُؤَّ إِّى أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَّرَاتِ وَحُتَّ الْمَسَاكِيْنَ وَأَنْ تَغْفِرَ لِىْ وَتَرُحَمَنِىْ وَإِذَا آَرَدْتَّ
فِتْنَةً فِيْ قَوْمٍ فَتَوَفَّنِيْ غَيْرَ مَفْتُوْنٍ وَأَسْأَلُّكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُنِى إِلَى حُبِّكَ
O Allah, I ask you for (ability to do) good deeds and to shun the disapproved, and
for love of the poor, and that you should forgive me and have mercy on me, and
when you decide to put a people to trial, take me away without a trial. And I ask
you for your love and love of those who love you, and a love of deeds that bring
(me) near to your love."
Then Allah's Messenger ,Aleatl Jo said (to them), this dream is true. Study it well
and teach it to others."1
COMMENTARY: This hadith has been explained against hadith # 325, 326. it is clear from
this hadith that the Prophet صلى الله عليه وسلم saw Allah in his dream and the questions and
answers took place in that dream.
(٧٤٩) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍر بُنِ الْعَاصِ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا دَخَلَ
المَسْجِدَ أَعُوذُ بِاللّهِ الْعَظِيمِ وَبِوَجُهِهِ الْكَرِيْمِ وَسُلْطَانِهِ الْقَدِيْمِ مِنَ الشَّيْطَانِ الرَّجِيُمِ قَالَ فَإِذَا قَالَ
ذُلِكَ قَالَ الشَّيْطَانُ حُفِظَ مِتِى سَائِرَ اليَوْمِ - (رواه ابوداود)
749. Sayyiduna Abdullah ibn amr ibn al-Aas due dil go, narrated that when Allah's
Messenger Alua, labido entered the mosque, he prayed.
1 Tirmidhi # 3246, Musnad Ahmad 5-243.

463
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
أَعُوذُ بِاللّهِ الْعَظِيْمِ وَبِوَجُهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيُمِ مِنَ الشَّيْطَانِ الرَّحِيمِ
(I seek refuge in Allah the Mighty, in his noble being, and in his power which is
everlasting from the accursed devil).
He said, "If anyone prays so, the devil concedes, 'He is safe from me all day."1
(٧٥٠) وَعَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ اللَّهُؤَ لَا تَجْعَلُ قَبْرِئٌ وَثَنَّا يُعْبَّدُ إِشْتَدَّ
غَشَبُ اللّهِ عَلى قَوْمٍ إِنَّخَذُوا قُبُوْرَ أَنْبِيَائِهِمْ مَسَاجِدَ- (رواه مالك مرسلا)
صلى اللهعليهوسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ata ibn yasar .750
made this supplication:
اللَّهُؤَّ لَا تَجْعَلُ قَبْرِئْ وَثَنَّا يُعُبَّدُ
(O Allah, do not make my grave an idol that is worshipped).
(He said), "Those who took the graves of their Prophets ALJ Ale as places of
prostration faced severe wrath of Allah."2
COMMENTARY: The meaning of the Prophet's ,4,labi prayer is: O lord, do not make
my grave like the idols lest my people give it a respect not sanctioned by shariah and come
to it again and again as thought a fair or make it a place of prostration putting their
foreheads down though they should be bowed only before you and none else.
Read and read again this hadith and this prayer. You will realise that his supplication
foresaw the coming times. Not only his grave, the graves of righteous and saintly men are
venerated beyond description. Fairs and anniversaries are held there. Flowers are placed.
Everything that the idol worshippers do is done there, they lay claim to love of the Prophet
.and do all that in the name of religion صلى اللهعليه وسلم
The sentence beginning with the words (s) is not part of the prayer, but when he
was asked why he made that prayer, he spoke those words. "I am very kind to my ummah
lest they involve themselves in this accursed deed, as the jews and others involved into it
and invited Allah's wrath on themselves.
(٧٥١) وَعَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَحِبُّ الصَّلاَةَ فِىِ الْحِيْطَابِ قَالَ بَعْضُ
رَوَاتِهُ يَعْنِى الْبَسَّاتِيْنَ رَوَاهُ الْقِّرِمِذِىُّ وَقَالَ هُذَا حَدِيْتُ غَرِيُبْ لَا نَعْرِفُهُ إِلَّ مِنْ حَدِيْثِ الْحُسَنِ بُنِ آبٍ
جَعْفَرٍ قَدْ ضَغَفَهُ يَحْلِى بْنُ سَعِيْدٍ وَغَيْرُهُ۔
751. Sayyiduna Muadh ibn Jabal رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم loved to
offer the salalı in al-hitan. Some of its narrators explain that al-hitan means 'gardens.3
Tirmidhi has rated this hadith as gharib.
(٧٥٢) وَعَنْ آَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلاَةُ الرَّجُلِ فِى بَيْتِهِ بِصَلَاةٍ وَصَلَاتُّهُ
فِيْ مَسْجِدِ الْقَبَّائِلِ لَّمْسٍ وَعِشْرِ يْنَ صَلاَةً وَصَلَاتُهُ فِي الْمَسْجِدِ الَّذِى يُجُمَُّ فِيْهِ خَمْسِمِائَةِ صَلاةٍ وَصَلَاتُه فى
1 Abu Dawoud # 466.
2 Muwatta Maalik # 9.24-88,
3 Tirmidhi # 334.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
464
الْمَسْجِدِ الْأَقْضِى بَخَمْسِيْنَ اَلْفَ صَلَاةٍ وَصَلَاتُهُ فِيْ مَسْجِدِىٌ بَخَمْسِيْنَ اَلْفَ صَلَاةٍ وَصَلَاتُهُ فِي الْمَسْجِدِ الْحَرَامِ
بِمِائَةِ اَلْفِ صَلَاةٍ -(رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas ibn Maalik .752
said, "A man's salah in his house is one salah. His salah in the neighbourhood
mosque is like twenty five salahs. His salah in the (main, Jami) mosque, where Friday
salah is observed is like five hundred salahs. His salah in al-Masjid al-Aqsa (in
Jerusalam) is like one thousand five hundred salahs. His salah in my mosque (Masjid
nabawi Aw, Ale al do) is like fifty thousand salah. And, his salah in Al-Masjid al-
Haraam (the Sacred Mosque Makkah) is like one hundred thousand salahs."1
COMMENTARY: This hadith discloses the ranks of the mosques and degrees of reward for
offering the salah in them.
The least reward is for the salah offered individually at home, instead of going to a mosque.
(٧٥٣) وَعَنْ آَبٍ ذَرٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ مَسْجِدٍ وُضِعَ فِ الْأَرْضِ آَقَّلُ قَالَ المَسْجِدُ الْحَرَامُ قُلْتُ ثُمَّ
آُّ قَالَ تُؤَّ الْمَسْجِدُ الْأَقْفِى قُلْتُ کَمُ بَيْتَهُمَا قَالَ أَرْبَعُوْنَ عَامَّا تُوَّ الْأَرْضُ لَكَ مَسْجِدْ فَحَيْثُ
مَا أَدْرَكَتُكَ القَّلَاةُ فَصَلٍ- (متفق عليه)
753. Sayyiduna Abu Dharr diablo> narrated that he asked, "O Messenger of Allah,
which mosque was built first on earth? He said, 'Al-Masjid al-Haraam. "he asked,
"which next? He said, "Al-Masjid al-Aqsa" He asked, "How much time separated
their building?" He said, "forty years, thereafter, the earth is for you a mosque, so
offer the salah wherever the time of salah comes upon you."2
COMMENTARY: The kaabah was raised by Prophet sayyiduna Ibrahim AJIde and the
Baytul Maqdis (Masjid Aqsa) by Prophet Sayyiduna Sulayman JI Ale. They were
separated in time by more than one thousand years. But here the Prophet , Aleadlo said
that only forty years separated the two buildings.
Allamah Ibn Jawzi atlar, explains it thus: this hadith refers to the foundation, or first time
building of the two mosques. It is established that neither Sayyiduna Ibrahim Jule nor
Sayyiduna Sulayman JI Ale was the founder of the kaabah or the Baytul-Maqdis.
Sayyiduna Aadam JI4Je had laid the foundation of the Kaabah. After hin, his children
spread on earth and one of them may have first founded the Bayt Ul-Maqdis and forty
years may have separated them. Then, later, Sayyiduna Ibrahim JIale raised the kaabah
and sayyiduna Sulayman Ja,le raised the Bayt ul-Maqdis.
Allamah Ibn Hajar Asqalani al 47, said that he found confirmation of this hadith in the
words of Allamah Ibn Hisham sular, in the kitab ut-tasbihat:
When Sayyiduna Aadam JIAle finished building the Ka'bah, Allah commanded him to
visit the Baytul Muqaddas. So, he built the mosque and worshipped there. So, it is possible
that the latter was built forty years after the kabah.
1 Ibn Majah # 1413.
2 Bukhari # 3366, Musllim # 2-520, Nasa's # 690, Ibn Majah # 753, Musjid Ahamed 5-156.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
465
Some ulama (Scholars) offer this explanation:
When Sayyiduna Ibrahim JIque built the kabah, he defined the limits of the mosque. He
also may have defined the limits of the Baytul-Maqdis. Perhaps, forty years may have
separated the two actions.
CHAPTER - IX
COVERING THE BODY
بَابُ السَّتْر
Among the many conditions for the salah to be correct, is the covering of the private parts.
It is called satr.
In this chapter, the compiler of the Mishkat has collected ahadith on this subject. He has also
narrated ahadith about the garments that the Prophet algas all to and his sahabah wore
while offering the salah.
SECTION I
الفضل الأولْ
(٧٥٤) عَنْ عُمَرَ بُنِ آَبِي سَلَمَةَ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلّى فِى ثَوْبٍ وَاحِدٍ مُشْتَمِلًا پِهِ فِىْ
بَيْتِ أُمِّ سَلَمَةَ وَاضِعًا طَرَفَيْهِ عَلى عَاتِقَيْهِ- (متفق عليه)
754. Sayyiduna Umar Ibn Abu Salamah Aus cul (se) narrated that he saw Allah's
رضى الله offer the salah in the house of Sayyidah Umm salamah صلى الله عليه وسلم Messenger
que having fastened round him a single garment such that its two ends were placed.
on his shoulders. 1
COMMENTARY: The word is (Juatt) (ishtimal). It refers to a garment whose two ends are
put over both shoulders and are drawn under the opposite armpit and tied together at the
chest. It is not necessary to tie a knot at the chest unless the ends are not long and likely to
be undone. If the ends are long then it is not necessary to put a knot. This is seen in the
garments of the envoys of yemen. This is a reason why some of the explicators do not
mention the need to tie a knot.
These ahadith are replete with the words (متوقع مشتمل) ar 1 (مخالف بين طرفيه) . They are all
synonymous. They may all be defined as in the foregoing lines.
(٧٥٥) وَعَنْ آنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُصَلِّيَنَّ أَحَدُكُمْ فِي القَّوْبِ الْوَاحِدِ لَيْسَ
عَلَى عَاتِقَيْهِ مِنْهُ شَنى۔ (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .755
Aw, said, "Let no one among you offer salah in a single garment nothing of which is
paced on his shoulders,"2
COMMENTARY: When ishtimal is observed, it is allowed to offer the salah because some
portion of the garment remains over the shoulders. If nothing of the garment rests on the
1 Bukhari # 356, Muslim # 278-517 Tiramidhi # 339, Muwatta Malik # 8-9-30, Musnad Ahmed 4-26.
2 Bukhari # 359, Muslim # 277-516, Abu Dawud # 626, Nasa # 769, Darimi # 1371, Musnad Ahmad 2-
243.
nt

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
466
shoulders, it is not allowed to offer the salah. The ulama (Scholars) say that if one has a
single garment on him, bound waist down but nothing of it on the shoulders, then it night
be undone and come off, baring the satr (the portion of the body that must be covered).
Moreover, one who offers the salah is in the presence of the lord, Mighty and glorious, so
this kind of wear will be disrespectful.
Imam Abu Hanifah atlas,, Imam Maalik atlas, and Imam Shafi atlar, and a majority of the
scholars hold that this disallowance is nahi tanzihi, not nahi tahrimi. They say that if
anyone offers salah in a single garment no part of which is placed on his shoulders but his
satr is concealed then his salah will be valid, but with a distaste.
However, Imam Ahmad and other ulama (Scholars) go by the literal sense of the words of
the hadith and say that the salah of this man will be invalid.
(٧٥٦) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ صَلَّى فِى ثَوْبٍ وَاحِدٍ فَلْيُخَالِفٌ بَيْنَ
طَرَفَيْهِ- (رواه البخارى)
756. Sayyiduna Abu Hurayrah As abi so) narrated that he heard Allah's Messenger
Alwyd deatl to say, "if anyone offers the salah in a single garment then he must put the
two ends of the garment on different sides" (which means opposite shoulders as
defined for ishtimal).
(٧٥٧) وَعَنْ عَائِشَةَ رَضِىَ اللهُ عَنْهَا قَالَتْ عَلَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي خَمِيْصَةٍ لَّهَا أَعْلَامْ فَتَظَرَ إِلى
اعْلَامِهَا نَظْرَةٌّ فَلَمَّا انْصَرَفَ قَالَ اذْهَبُوا يَخَمِيُّصَتِى هَذِهِ إلى آبيْ جَهْرٍ وَاتُوُنِى بِاَنَّبِجَانِيَّةِ آبٍ جَهْرٍ فَإِنَّا الْهَتُّنِ انِفًا
عَنْ صَلَاتِ مُتَّفَقْ عَلَيْهِ وَفِي رِوَايَةٍ لِلْبُخَارِيِّ قَالَ كُنْتُ أَنْظُرُ إِلَى عَلَمِهَا وَأَذَا فِي الصَّلَاِفَآَخَافُ آٌ يَفْتِنَنِى-
757. Sayyidah Ayshah Que &n >, narrated that Allah's Messenger offered salah
wearing a khamisah. It had some markings on it. He glanced at the markings once.
When he finished the salah he said, "Take away this khamisha of mine to Abu
Jahm and bring me the anbijanitah of Abu jahm. This (khamisha) has distracted me
just now from my salah."
Bukhari's version has also: "I began to look at its markings during the salah and
was apprehensive lest it make my salah defective."1
COMMENTARY: Khamisha is a sheet of cloth (unstitched) either silk-cum-wool or pure wool of
a black colour with stripes. The words (tele)et) describe it (markings or stripes on it). Sayyiduna
Abu Jahm &sail so, had presented it to the Prophet w,a, lailo. He put it on him while offering
the salah, but its markings distracted him and he found it difficult to concentrate on the salah, he
instructed the sahabah رضى الله عنه to return it to Sayyiduna Abu Jahm رضى الله عنه. Since he did not
wish to hurt him on his present being returned to him, he also instructed them that they should
ask him for the anbijaniyah. It is made in the city Anbijan.2 After which it got its name
anbijaniyah. The sheets of cloth made in this city are of pitch black colour.
1 Bukhari # 373, Muslim # 62.556, Abu Dawud # (brief) 914, Nasa (brief) # 771, Ibn Majah # 3550,
Muwatta Maalik # 3.18-72,73, Musnad Ahmad 6-177.
2 A variant is Manbij to the west of the Euphrates (by three farsakh) and east of Halb (by ten farsakh)
in shaam. (Mujam ul-Baldan P 329).

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
467
The hadith tells us that outward designs can detract even pure hearts. This distraction is
more felt by the extreme clean and pure hearts. It is like a tiny black mark on a white
sparkling sheet of cloth which is detected easily. The more white the sheet is, the more
discernible the tiny mark. It is the same with the sacred souls whose mind and heart are so
very clean and pure that even the thought of something permissible is reflected on them
and influences them. In contrast, the dirty souls are dark and their heart and mind have no
perception of the gravest of sins.
We think that this hadith is to teach us that we must be careful of such things as are liable to
distract us from concentrating on the salah.1
(٧٥٨) وَعَنْ آَنَسٍ قَالَ كَانَ قِرَامْ لِعَائِشَةَ سَتَّرَتُ بِهِ جَانِبَ بَيْتِهَا فَقَالَ لَّهَا النَّبِىُّ عَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمِيْطِى
عَنَّا قِرَامَكِ هذَا فَإِنَّهُ لَا يَزَالُ تَصَاوِئْرُهُ تَعْرِضُ فِى صَلَاقِ۔(رواه البخارى)
758. Sayyiduna Anas ducall so, narrated that there was a curtain of Sayyidah Ayshah
said to صلى اللهعليه وسلم which she had hung on a side of her house. The Prophet رضى الله عنها
her, "Remove from us this curtain of yours, for, its pictures do not cease to be before
me in my salah.".2
COMMENTARY: It seems that Sayyidah Ayshah que ano, had put the curtain on a wall to
cover it. Some people say that it was like a canopy. She may have placed it as long as she did
not hear of this hadith. She removed it promptly on being told by the Prophet lu,4,latl to.
(٧٥٩) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ أُهْدِىَ لِرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرُوْجُ حَرِيرٍ فَلَبِسَهُ ثُؤَّ صَلَى فِيْهِثُمَّ
انْصَرَفَ فَفَزَ عَهُ نَزْءًا شَدِيْدًا كَالْكَارِهِ لَهُ ثُمَّ قَالَ لَا يَنْبَغِيِ هذَا لِلْمُتَّقِيْنَ - (متفق عليه)
759. Sayyiduna Uqbah Ibn Aamir dacail se narrated that someone presented to Allah's
Messenger alugarcall to a silk farruj. He wore it and offered the salah wearing it. After
the salah, he took it off vehemently as though disliking it. Then he said, "It does not
suit the God-fearing (who abstain from polytheism and disbelief)."3
COMMENTARY: Farruj is an outer garment that has a slit on the back. It was presented to
the Prophet Alwy4, le all Jo by Ukaydir, the king of Rumah or of Iskandariyah. Till that time,
men were not forbidden to wear silk, so the Prophet w,4l ail do wore it and offered the
salah wearing it. Then he thought that silken garments promote arrogance and he did not
like it and removed it. He thus indicated to Allah's pious slaves that, though it was
permitted, yet it is improper for the pious and righteous men. Thereafter, it became
unlawful for men to wear silk, whether the pious or otherwise.
SECTION II
الفضلالثَّانِى
(٧٦٠) عَنْ سَلَمَةَ بْنِ الْأَكُوْءِ قَالَ قُلْتُ يَا رَسُولَ اللّهِإِِّ رَجُلْ أَصِيْدُ آفَأُ صَلّى فِىِ الْقَمِيْصِ الْوَاحِدِ قَالَ نَعَمُ
وازۇرهُوَلَو پِشَۇگٍ-(رواهابوداؤد وروى النسائى نحوه)
1 See lughat ul-Hadith (VI P77 - entry Anbijan). It is makruh to offer salah on a prayer mat or anything
with designs on it and liable to distract.
2 Bukhari # 374, Musnad Ahmad 3-151.
3 Bukhari # 375, Muslim # 23-2075, Nasa # 770, Musnad Ahmad 4-149.

468
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
760. Sayyiduna Salamah ibn Al-Akwa Au ail 0) narrated that he asked, "O
Messenger of Allah, I am a hunter. May I offer the salah in a single garment?" He
said, "yes! But, do fasten it, even with a thorn"1 (to hold it together).
COMMENTARY: The hunters wore scant clothing otherwise they found their movement
difficult. This man only had a shirt and no waist - wrapper or lower garment. So, could he
offer the salah in that get up?
The Prophet Aw,4l ail do told him that he could do that but if the slit is such wide that his
satr was likely to be bared when he bowed and prostrated, then he must button it together.
If nothing was available for that then he must fasten it with a thorn.
(٧٦١) وَعَنْ آَبِي هُرَيْرَةً قَالَ بَيْنَمَا رَجُلْ يُصَلِى مُسْبِلْ إِزَارَهُ قَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذْهَبُ
فَتَوَضَّأَ قَذَهَبَ وَتَوَضَّأَ فُؤَّ جَاءَ فَقَالَ رَجُلْ يَا رَسُولَ اللَّهِ مَالَّكَ آَمَرْتَهُ أَنْ يَتَوَضَّأَ قَالَ إِنَّهُ كَاتَ يُصَلِى
وَهُوَ مُسْبِلْ إِزَارَهِ وَإَِّ اللّهُ لَا يَقْبَلُ صَلاَةَ رَجُلٍ مُسْبِلٍ إِزَارَهُ- (رواه ابوداؤد)
761. Sayyiduna Abu Hurayrah &weall(se) narrated that a man was offering salah while
his lower garment was trailing. Allah's Messenger ,,leall (saw that and) said to
him, "Go, perform ablution?" he went and performed ablution and came back.
Another man asked, 'O Messenger of Allah, why did you command him to make
ablution?" He said, "He was offering salah while his lower garment was trailing.
Allah, surely, does not accept the salah of a man whose lower garment dangles."2
COMMENTARY: The word (Juw),J ..... ) in the hadith) is used for a garment that is so ling that
it dangles beyond the feet out of arrogance. It can be any kind of the lower garment,
trousers, waist-wrappers baggy pants, shirts, etc. it goes past the ankles out of pride and
haughtiness and this is makruh (unbecoming). The Prophet's alugade all to words mean that
Allah does not accept the perfection of his salah and does not reward him though the salalt
is valid basically.
That man had performed ablution but, the Prophet w, ,lablo got him to make ablution
all over again. The wisdom behind it was to get him to think about it and realize how evil
was his conduct. Also, there by Allah may purify with the obvious a ablution his innate
pride because apparent purity is a means to internal cleanliness and purification.
(٧٦٢) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تُقْبَلُ صَلَاةُ حَائِضٍ إِلَّ حِمَارٍ.
(رواه أبوداود والترمذى)
762. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"The salah of a woman who has attained puberty is not accepted without a covering
over her head and breasts."3
COMMENTARY: The word used in the text for a woman who has attained puberty is (-)
(haid). She is an adult woman who is of the age when menstruation begins whether she
experiences menstruation or not. The hadith is evidence that a woman's head and hair are
1 Abu Dawud # 632, Nasa'i # 765, Musnad Ahmad 4-49.
2 Abu Dawud # 638, the command to go and perform ablution is given twice.
3 Abu Dawud # 641, Tirmidhi # 377, Ibn Majah #655, Musrad Ahmad 6-150.

469
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
part of her satr. So, if a woman offers the salah with her head uncovered then her salah will
be invalid. Similarly, it will be void if the covering is so fine and see-through that her hair
and colour of her body may be seen. However, this command applies to a free woman, not
a female slave whose salah will be valid even without a head covering because her head is
not satr. Her satr is the same as man's: from below the knees and the belly, back and sides.
(٧٦٣) وَعَنْ أُمِّ سَلَّمَةَ أَّمَا سَأَلَتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اتُّصَلّى الْمَرْأَّةُ فِي دِرْءٍ وَخِمَارٍ لَيْسَ عَلَيْهَا
إِزَّارْ قَالَ إِذَا كَانَ الدِّرُءُ سَابِفًا يُغَِى ظُهُوْرَ قَدَمَيْهَا - رَوَاهُ أَبُوْدَاوُدَ وَذَكَّرَ جَمَاعَةً وَقَفُوْهُ عَلَى اُِ سَلَمَةً.
763. Sayyidah Umm salamah &s ati go) narrated that she asked Allah's Messenger
Alwy Lle atl Je, "May a woman offer salah in a long frock down from her shoulders
and loose at the waist, and the head covering?" He said, "If that frock is tolerable
and long enough to cover the back (or the top) of her feet."1
Some describe this hadith as mawquf at Sayyidah Umm Salamah ducati so ;.
COMMENTARY: We know from this hadith that the back of a woman's foot is also part of
satr and must be covered.
(The long frock ... mentioned in this hadith is described as the shift by james Robson and
Aisha Abdurrahman Bewley in their translations of Mishkat and Al-Muwatta.)
(٧٦٤) وَعَنْ أَبِي هُرَيْرَةً أَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ السَّدُلِ فِي الصَّلَاةِ وَأَنْ يُغَيِّىَّ
الرَّجُلُ فَاهُ- (رواه ابوداود والترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .764
Awy forbade sadl during the salah and a man's covering his mouth.2
COMMENTARY: Sadl Is to place a sheet of cloth on one's head or shoulders and let its two
ends hang down. This method of using the garment is forbidden always because it depicts
arrogance. It is more wrong in the salah which becomes makruh (disapproved).
Other ulama (Scholars) describe sadl as to put the sheet of cloth on oneself and leave the
hands inside even while bowing and prostrating. The Prophet alwy aus all go forbade it
because it resembled what the Jews did.
The Arabs used to tie the edge of a turban across the mouth, thus concealing it. The
Prophet alwg we all to forbade it because this smothers the recital and obstructs the .
Prostration. Of course, it is mustahab (desirable) to cover one's mouth when one gets the
hiccup or an odour from the mouth.
(٧٦٥) وَعَنْ شَدَّادِ بْنِ أَوْسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَالِفُوا الْتَّهُوْدَ فَإِنَّهُمْ لاَ يُصَلُّونَ فِى
نِعَالِهِمْ وَلَا خفافھۇ-(رواهابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Shaddad ibn Aws .765
Au said, "Differ from the Jews (in offering the salah while wearing sandals and
1 Abu Dawud # 640, Muwatta Maalik (only the list part) # 8.10-37.
2 Abu Dawud #643, Tirmidhi (first part) # 378, (and so) Musnad Ahmad 2-341.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
470
socks) because they do not offer the salah with sandals and socks on."1
COMMENTARY: The Jews did not offer their prayers with sandals or socks on their feet.
So the Prophet alugarcal o said, "Go against their actions and offer your salah with (shoes
or) sandals on (if they are pure) and socks pulled over.
This hadith teaches us that in order to differ from the misled it is better to act even on what
is (merely) permissible. Since it is necessary to differ from them, the particular permissible
thing becomes preferable. (socks are as defined previously).
(٧٦٦) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ بَيْنَمَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّى بِأَصْحَابِهٍ إِذْخَلَةَ نَعْلَيُّهِ
فَوَضَّعَهُمَا عَنْ يَسَارِهِ فَلَمَّا رَأَىْ ذلِكَ القَوْمُ اَلْقَوْا نِعَالَهُمْ فَلَنَّا قَفِى رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاتَهُ
قَالَ مَا حَمَلَكُمُ عَلى إِلْقَائِكُمُ نِعَالَكُمْ قَالُوا رَأَيْنُكَ الْقَّيْتَ نَعْلَيْكَ فَأَلْقَيْنَا نِعَالَنَا فَقَالَ تَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَإِّ جِبْرِيْلَ آَتَانِي فَأَخْبَرَنِ آَّ فِيْهِمَا قَذَرًا إِذَا جَاءَ أَحَدُكُمُ الْمَسْجِدَ فَلْيَنْظُرْ فَإِنْ رَأى
فِى نَعْلَيْهِ قَذَرًا فَلْيَمُسَحُهُ وَ لیھلٍ فِیھما۔(رواهابوداؤد والدارمى)
766. Sayyiduna Abu Saeed al-Khudri narrated that while Allah's Messenger 4,leato
Alw, was leading his sahabah &sail so, in the salah, he (suddenly) took off his sandals
and put them away to wards his left side. When the people (behind him) observed
that, they too took off their sandals. When Allah's Messenger , 4.le ul . finished
his salah, he asked, what led you to remove your sandals? They said, we saw you
remove your sandals, so we removed our sandals. Allah's Messenger Alu, Ale att
said, Indeed, Jibril came to me and disclosed to me that there was impurity on them.
So, when one of you comes to the mosque, he must look at his sandals. If he detects
impurity, then he must wipe it off and offer salah with them on (his feet).2
COMMENTARY: Qadhar (jjs) in the hadith is that which is repulsive to one's mind. This
means that the impurity on the Prophet's alugarcall to sandals was not such as might make
the salah void, but it was some little thing causing aversion, like mucus, etc. if it was an
impuprity then he would have repeated the salah all over again but he neither repeated that
which he had offered nor ended it to begin the salah all over again. Jibil JIque informed
him and he removed the sandals because it was in his nature to keep clean and neat. The
shafi's hold that if an impurity is found on the clothing etc. of a worshipper and he was
unaware of it then his valid. This was the ancient verdict of Imam Shafi Atlar).
This hadith is evidence that it is wajib (expedient) to emulate Allah's Messenger alugarcall to.
the sahabah duatlo> did not put any questions but promptly did as he had done. Then the
Prophet صلى اللهعليه وسلم approved their action.
(٧٦٧) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُ كُمْ فَلَا يَضَعُ نَعْلَيْهِ عَنْ يَمِيْنِهِ
وَلَّا عَنْ يَسَارِهِ فَتَكُونَ عَنْ يَمِيْنِ غَيْرِهِ إِلَّ أَنْ لَا يَكُوُتَ عَلَى يَسَارِهِ آَحَدْ وَلْيُضَعُهُمَا بَيْنَ رِجُلَيْهِ وَفِى
1 Abu Dawud # 651.
2 Abu Dawud # 650, Darimi # 1379, Musnad Ahgmad 3-20.
:

471
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
ڕِوَايَةٍ آولُصَلٍ فِیھِمًا۔(رواهابوداؤد وروى ابن ماجة، معناه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .767
Aw, said, "When one of you offers the salah, he must not place his sandals to his
right and not even to his left for that would be someone else's right unless there is
no one to his left. He must place them between his feet" (which means in front of
him near the feet). According to another version: "or, he may offer the salah
wearing them."
COMMENTARY: The sandals must not be placed on one's right side, and also not to one's
left because that will be someone else's right. A Muslim must prefer for one's companion
what he prefers for himself, and dislike for him what he dislikes for himself.
SECTION III
اَلْفَضْلُ الثَّالِثُ
(٧٦٨) عَنْ آَنِيْ سَعِيدٍ الْخُدْرِيِّ قَالَ دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَأَيْتُهُ يُصَلِّى عَلَى حَصِدٍْ يَسْجُدُ عَلَيْهِ
قَالَ وَرَأَيْئُهُ يُصَلِّى فِى ثَوْبٍ وَاحِدٍ مُتَوَشِئًاپِه- (رواه مسلم)
768. Sayyiduna Abu Saeed al-Khudri Acall >> narrated that he went to the Prophet
Auy Lle il do and found him offering salah on a straw mat, prostrating on it." He
added, "And I observed that he offered the salah clad in a single garment flowing
down from his shoulder."1
COMMENTARY: Salah may be offered on anything that is between the worshipper and the
ground. It may be a mat, a reed, a piece of cloth, etc. the ulama (Scholars) have evidence for that.
Qadi Iyad atlar, however said that it is better to offer the salah directly on the ground
without placing anything on it because humility and submission is the real spirit of the
salah and this is achieved by praying directly an the ground. If there is a reason for that, like
severe cold or heat, then to place something on the ground and offer salah on it is better.
Some authorities say that it is not better to offer the salah such things as are not produce of
earth. So it is better to offer the salah on reed, mat, etc but not on a sheet of cloth, etc.
(٧٦٩) وَعَنْ عَمْرٍو ابْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهِ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِى حَافِيًّا
قَمُنْتَمِلًا-(رواه ابوداؤد)
769. Sayyiduna Amr ibn Shurayb al 47, narrated from his father who from his
grandfather that he said, "I saw Allah's Messenger صلى الله عليه وسلم offer salah
barefooted sometimes and with sandals sometimes."2
(٧٧٠) وَعَنْ مُحَمَّدٍ بُنِ الْمُنْكَدَرِ قَالَ صَلَّى بِنَا جَابِرْ فِي إِزَّارٍ قَدْ عَقَدَهُ مِنْ قِبَلِ قَفَاهُ وَثِيَابُهُ مَوْضُوْعَةٌ عَلَى
الْمِشْجَبِ فَقَالَ لَهُ قَائِلْ تُصَلّى فِى إِزَّارٍ وَاحِدٍ فَقَالَ إِنَّمَا صَنَعْتُ ذُلِكَ لِيُرَانِ أَحْمَقُّ مِثْلُكَ وَأَيُّنَا كَانَ لَّهُ
ثَوْبَانٍ عَلَى عَهْدِ رَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
1 Muslim # 284-519.
2 Abu Dawud # 653, Ibn Majah # 1038.

472
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
770. Sayyiduna Muhammad ibn Munkadir «blar> narrated that Sayyiduna Jabir led
them in salah wearing only the waist wrapper that he had fastened at the nape of
his neck though his clothes were hanging on a hook. One of them asked, "Do you
offer the salah in just the waist wrapper?" He said, "I did it that a fool like you
might see me. Which of us possessed a pair of garments in the times of Allah's
1". صلى الله عليه وسلم Messenger
COMMENTARY: The word ( .. ) (Mishjab) translated hook rack for hanging clothes' also
means the catch on which a waterskin is sometimes fastened to cool water.
Sayyiduna Jabir atall so, had a waist-wrapper round him with its ends fastened on the nape
of his neck. Someone thought that it was contrary to sunnah (Practice of Holy Prophet) and
asked him why he wore a single garment for the salah though he had many clothes? He
said that he did that to teach those who knew not that this could be done and does not
contravene the sunnah (Practice of Holy Prophet). "In early Islam, "he explained, "we had
only a single garment each."
The ulama (Scholars) agree that it is better to offer the salah in two garments but it is not
wajib (expedient). The Prophet صلى الله عليه وسلم and his sahabah رضى الله عنه offered salah in one
garment either because they had no more or because they taught others that it was
permitted to do so,
In short, if anyone offers salah in only one garment for either of two reasons then it is allowed.
However, if he does that out of lethargy or to ridicule it (or himself) then it is not proper.
The saying of Sayyiduna Jabir de atl so, implies that one should not blame a sahabi
(companion) aus wil go for abandoning a sunnah (Practice of Holy Prophet), we should hold a
good opinion about the suhabah(companions) ofis also, if they do anything that surprises
us, we must believe that there is some reason for that or it is done to teach us.
(٧٧١) وَعَنْ أُتَّ بْنِ كَعْبٍ قَالَ الصَّلَاةُ فِى الْقَّوْبِ الوَاحِدٍ سُنَّهُ كُنَّا نَفْعَلُهُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَّا
يُعَابُ عَلَيْنَا فَقَالَ ابْنُ مَسْكُوْدٍ إِنَّمَا كَانَ ذَاكَ إِذْ كَانَ فِ الثّابِ قِلَّةٌ فَأَمَّا إِذَا وَسَّعَّ اللهُ فَالصَّلَاءُ فِ القَّوْبَيْنِ
آزُکی۔(رواهاحمد)
771. Sayyiduna Ubayy ibn Kab & All so, narrated that to offer salah in a single
iwrment is a sunnah (Practice of Holy Prophet) because they offered the salah with
Allah's Messenger Aw, ale il Jo in this manner and no fault was found with them.
Sayyiduna Ibn Masud 4 atle explained, "That was done only when there were
few garments. But when Allah has bestowed abundance (on us), salah in two
garments is purer (or better)."2
1 Bukhari # 352, Musnad Ahmed 3-335.
2 Musnad Ahamd 5-141.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
473
CHAPTER - X
بَابُ السُّتْرَةِ
THE SUTRAH
Sutrah is every such thing that is placed in front of one who offers the salah. It may be a
wall, a pillar, a piece of wood or iron, etc. it is placed in front of him so that the spot of
prostration stands apart and the passers-by who pass ahead of him are not sinners:
The length of the sutrah must be at least one cubit and its thickness like one finger.
For the muqtadis, the sutrah of the imam is enough. This means that if a sutrah is placed in
front of the imam, it is allowed to walk before his followers (muqtadis) even if nothing is
placed ahead of them.
It is not allowed to walk between the imam and the sutrah. However, if a worshipper who
is in the rear detects an unoccupied space in the first row then he is allowed to walk in
front of the back rows up to the first to its unoccupied place, and stand there because those
in the back rows are to blame for not filling up the space in front of them.
The detailed commands of sutrah will follow in the commentaries to the ahadith in the
subsequent lines.
SECTION I
الفضل الأول
THE PROPHET'S صلى الله عليه وسلم PRACTICE
(٧٧٢) عَنِ ابْنِ عُمَرَ قَالَ كَاتَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَغُدُو إِلَى المُصَلَّى وَالْغَنَزَّةُ بَيْنَّ يَدَيْهِ تُحْمَلُ
وَكُنْقَبُ بِالْمُعَلَى بَيْنَ يَدَيْهِ فَيُصَلِّى إِلَيْهَا-(رواه البخارى)
772. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used to go
out in the morning of the place to the salah of eed. A short spear was carried
ahead of him and planted in front of him at the place of the eed salah. He would
offer the salah facing it. 1
COMMENTARY: It was a practice that servants carried a spear along to use as a sutrah or
to smash lumps of earth as they walked with the Prophet lu, ,leblo. In the areas of eed
salah there was no wall or natural obstruction to be used as a sutrah. They would be open
صلىاللهعليهوسلم wide places, so spear was planted to serve as a sutrah in front of the Prophet
PASSING BEYOND THE SUTRAH
(٧٧٣) وَعَنْ أَبِيِ جُحَيْفَةً قَالَ رَأَيْتُ رَسُوْلَ اللّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَلَّهَ وَهُوَ بِالْأَبْطَحِ فِي قُبَّةٍ حَمْرَاءَ مِنْ
آدَمٍ وَرَأَيْتُ بِلَالَّا أَخَذَّ وَضُوْءٍ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرَأَيْتُ النَّاسَ يَبْتَدِرُونَ ذَلِكَ الوَضُوْءَ
فَمَنْ أَصَابَ مِنْهُ شَيْئًا تَمَشَحَ بِهِ وَمَنْ لَمْ يُصِبُ مِنْهُ أَخَذَ مِنْ بَلَلِ يَدِ صَاحِبٍ ثُوَّ رَأَيْتُ بِلَالًا آَخَذَّ عَذَّرَةٌ
فَرَكَّزَّهَا وَخَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ خُلَّةٍ حَمْرَاءَ مُشَهِّرًا صَلَى إِلَى الْعَذَرَةِ بِالنَّاسِ رَكْعَتَيْنِ
وَرَأَيْتُ النَّاسَ وَالدَّوَّابَّ يَمُرُّونَ بَيْنَ يَدَى الْعَنْزَّةِ - (متفق عليه)
1 Bukhari # 973, Ibn Yajah # 1304, in terchange of worab), Darini (brief) # 1410, Munad Ahmad 2-145,

474
Translation & Commentary of MISHKATUL MASAABIH
Vol.1.
773. Sayyiduna Abu Junayfah &sail o narrated that he saw Allah's Messenger dildo
Alwyque in Makkah at Al-Abtah. He was in a tent of red leather. Bilal &sail so> collected
the ablution water remaining after the ablution of Allah's Messenger Alu,alatlJo. He
also saw other people vie with each other to get that ablution water. Whoever got any
of it he rubbed himself with it, but whose did not get any, took some of the moisture
from the hand of his neighbour (companion). He then saw Bilal Lucaul so, take a spear
and plant it in the ground. Then, Allah's Messenger lu, Ale vil Jo came out quickly,
clad in a red striped garment. He led the sahabah &sail se> through two rakaat facing
the qiblah. He also saw that people and animals passed beyond the spear.1
COMMENTARY: Al-Abtah is drain near Makkah on the route to Mina. It is also called
Muhsab and Batha. It is so-named because of the pebbles in it.
The (1) hullah is a pair of garments: a waist-wrapper and a sheet of cloth. The garment of
the Prophet Alu, ale atl do had red stripes. It was not all red which men are not permitted it
being makruh tahrimi(disapproved to forbidden).
RIDING BEAST OF SADDLE
(٧٧٤) وَعَنْ نَافِعْ عَنِ ابْنِ عُمَّرَ أَثَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْرِضُ رَاحِلَتَهُ فَيُصَلِّى إِلَيْهَا مُتَّفَّقٌ
عَلَيْهِ وَزَادَ البُخَارِىُّ قُلْتُ أَفَرَ أَيْتَ إِذَا هَبَّتِ الرِّكَاَبُ قَالَ كَاتَ يَاخُذُ الرَّحُلَ فَيُعَدِّلُهُ فَيُصَلّى إِلى آخِرَتِهِ
774. Sayyiduna Nafi رحمه الله narrated from Sayyiduna Ibn Umar رضى الله عنه that the
Prophet w ladi o made his riding beast kneel and offered the salah facing it.
Bukhari's version has that Nafi atlar, asked Ibn Umar, du atl so, "what did he do
when the beast got away?" He said, "He put the saddle straight and offered the
salah facing its back support of wood (that was higher)."2
(٧٧٥) وَعَنْ طَلَحَةً بُنِ عُبَيْدِ اللَّهِ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا وَضعَ أَحَدُكُمُ بَيْنَ يَدَيْهِمِثْلَ
مُؤَخَّرَةِ الرَّحْلِ فَلْمَلٍّ وَلَا يُبَّالِ مَنْ مَرَّوَرَ اءَذَلِكَ- (رواه مسلم)
775. Sayyiduna Talhad ibn Ubaydullah &sailse narrated that Allah's Messenger 4,leati
Au said, "when one of you puts in front of him (something) the like of the back of a
saddle, he must offer salah without caring about those who pass beyond this (sutrah)."
COMMENTARY: Once something like a sutrah is placed in front of him and people move
beyond it, he must not be distracted while offering the salah. It does not disturb his
concentration. Or, the words without caring may refer to those who pass: If a sutrah is
planted in front of the worshipper who offers the salah then those who pass beyond it must
not worry, for, there is no sin in doing that.
GRAVE SIN TO PASS BEFORE WORSHIPPER
(٧٧٦) وَعَنْ أَبِي جُهَيٍْ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْ يَعْلَمُ الْمَارُّ بَيْنَ يَدَيِ الْمُصَلِى مَاذَا عَلَيْهِ
1 Bukhari # 376, Muslim # 250-503.
2 Bukhari # 507 (with the addition), Muslim # 247-502.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
475
لَكَانَ أَنْ يَقِفَ أَرُبَعِيْنَّ خَيْرًّا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ قَالَ أَبُوالتَّضْرِ لَا آدُرِئْ قَالَ ارُبَعِيْنَ يَوْمًا آَوْ
شَهْرًّا اوُسَنَگً- (متفقعليه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Juhaym .776
said, "If he who passes in front of one who is offering the salah knew how much
Punishment he deserves, he would prefer to wait for forty than to pass in front of
him." (A sub narrator) Abu Nadr allar, said that he could not say if it was forty days
or months or years.1
COMMENTARY: Imam Tahawi alar, writes in Mushkil ul-Aathar that the words are forty
years, not forty months or forty days. He cites the hadith of Sayyiduna Abu Hurayrah le,
as that the Prophet aluguelcal to said, "He who passes in front of his brother who implores
(Allah) his lord (meaning, he offers salah) and should he realize (how sinful it is) then it is
better for him to stay put at his place for one hundred years that to take a step forward."
(See hadith #787).
These ahadith tell us that is a grave sin to pass in front of one who offers the salah. This may
be gauged from the preceding hadith that says: it is better to wait for forty years' or Abu
Hurayrah's &sail so, hadith: for one hundred years.
COMPEL HIM TO STAY PUT
(٧٧٧) وَعَنْ أَبٍ سَعِيْدٍ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُكُمْ إِلَى شَيٍ يَسْتُهُ مِنَ النَّاسِ
فَأَرَادَ أَحَدْ أَنْ يَجْتَازَ بَيْنَ يَدَيْهِ فَلْيُّدُ فَهْهُ فَإِنْ آَنِي فَلْيُقَاتِلُهُ فَإِنَّمَا هُوَ شَيْظَابٌب هذَا لَفْظُ البُخَارِىُّ
وَلِمُسْلٍِ مَعْنَاهُ.
7. Sayyiduna Abu Saeed dicall Go, narrated that Allah's Messenger alugadoali to said,
"When one of you offers salah facing something that bars people from him (sutrah)
and someone else intends to pass in front of him (within the barrier), then he must be
turned back. If he refuses to desist, he must be killed because he is a devil."2
COMMENTARY: It does not mean that he should be killed in the real sense. Rather, he
should be repelled forcibly and prevented from perpetrating such a grave mistake.
Qadi Iyad «lar, said that he should be repelled with such a thing as is permissible to use. If
he dies, the ulama (Scholars) say unanimously that there is no retaliation for that but diyat
(or blood wit) is wajib (expedient) according to some scholars but not wajib (expedient) in the
opinion of others.
Since the devil prompts him, he is like a devil. Or, he is a devil among mankind, meaning a
rebel. Hence, evil men are called devils.
1 Bukhari # 510, Muslim # 261-507, Abu Dawud # 701, Tirmidhi # 336, Nasa # 756, Ibn Majah #945,
Darimi # 1417, Muwatla Maalik # 9.10-37, Musnad Ahmad 4-169.
2 Bukhari # 509/words of Bukhari) Muslim # 259-505 (similar meaning), Abu Dawud # 300, Nasa'i #
757, Ibn Majah # 954 (same meaning), Darimi # 1411, Muwatta Raclin # 9.10-36, Musnad Ahmad 3-
36.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
476
SUTRAH PRESERVES SALAH
(٧٧٨) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَقْطَهُ الشَّلاَةَ الْمَرْأَّةُ وَالِمَارُ وَالْكُلُبُ
وَيَقِيْ ذُلِكَ مِثْلُ مُؤَخَّرَةِ الرَّحْلِ - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .778
Au said, "A woman, an ass and a dog (when they pass in front of a worshipper)
make his salah invalid. But, to place something like the back of a saddle (in front of
him) preserves it from being made invalid."1
COMMENTARY: The salah is not made invalid if anyone passes in front of a person who
offers the salah. A majority of the scholars among the sahabah Amail se, and others hold that
no one's salah becomes invalid on anyone or anything, including the three named in the
hadith, passing in front of him.
As for this hadith and other ahadith like it, they underscore the need to have a sutrah in
front of one who offers the salah. Or, the hadith means that these three distract the
worshipper and rab him of his concentration: humility and submission, which things are
the real spirit of the salah. Or, it means that the worshipper is distracted and his thoughts
are diverted to these things and his salah is nearer invalidity.
WHY NAME WOMAN, ASS & DOG: On the face of it, the hadith seems to say that only
these three disturb the salah when they pass in front of the worshipper while anything else
does not disturb it. However, it is not so. These three are specified because the heart
inclines to them more than to the others. As for a woman, this is very apparent in her case.
As for an ass, often devils accompany it and this is why when it brays, it is mustahab
(desirable) to recite the ta'awudh. When an ass passes in front of him, the worshipper turns
his mind to it because of the devils with it. As for a dog, not only is it filthy absolutely but
also it is likely to hurt, so the mind draws away towards it.
WOMAN DOES NOT INVALIDATE SALAH
(٧٧٩) وَعَنُ عَائِشَةً قَالَتْ كَابَ النَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُعَلِى مِنَ اللَّيْلِ وَأَنَا مُعْتَرِضَةٌ بَيْتَهُ وَبَيْنَ الْقِبْلَةِ
كِعْتَرَاضِ الْجَنَازَة۔ (متفق عليه)
779. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى اللهعليه وسلم used to offer
salah in the night and she would be lying down between him and the qiblah
(which is in front of him) as though in a funeral bier (in front of those offering a
funeral salah).2
COMMENTARY: She gave the example of the funeral bier to emphasise that she did not lie
in any corner, but flat straight in front of the Prophet alu, are all Jo. This shows that if a .
woman comes in front of anyone offering the salah then his salah is not invalidated.
SHE-ASS DOES NOT MAKE SALAH VOID
(٧٨٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ أَقْبَلْتُ رَاكِبًا عَلَى آَتَانٍ وَأَنَا يَوْمَئِذٍ قَدْنَا هَزْتُ الْإِحْتَلَامَ وَرَسُولُ اللّهِ صَلَّى
1 Muslim # 266-511, Ibn Majah (first portion) # 950, Musnad Ahmad 2-425.
2 Bukhari # 383, Muslim # 267-512, Abu Dawud (with similar wording) # 711, Ibn Majah # 956,
Musnad Ahmad 6-199.
1

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
477
اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلّى بِالنَّاسِ بِمِنَّى إِلَى غَيْرِ جِدَارٍ فَمَرَرْتُ بَيْنَ يَدَىْ بَعْضَ الشَّ فَنَزَلْتُ وَأَرْسَلْتُ
الْآَثَانَ تَرْتَهُ وَدَخَلْتُ فِىْ الشَّفِّ فَلَمْ يُنْكِرُ ذُلِكَ عَلَّىَّ أَحَدْـ (متفق عليه)
780. Sayyiduna Ibn Abbas &call > narrated that one day when he was close to the
. age of puberty, he came riding a she-ass while Allah's Messenger , Ale cti do was
leading the people in salah at Mina without a wall (or sutrah of any kind) in front
of him. He passed in front of some portion of the row, alighted (from the she-ass)
and let it go to graze. He joined the row and none (of them) censured him.1
COMMENTARY: Ibn Abbas aus il (so) proves that if a she-ass passes in front of those who
offer the salah then their salah is not invalidated. Since he was not an adult at that time, no
one rebuked him, nor prevented him.
SECTION II
الفَصلُ الثَّانِى
PLACING THE STAFF
(٧٨١) وَعَنْ آَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُ كُمْ فَلْيَجُعَلُ تِلْقَاءَ
وَجْهِهِ شَيْئًا فَإِنْ لَّمْ تَجِدٌ فَلْيَتُصِبْ عَصَاهُ فَإِجْ لَّمْ يَكُنُ مَعَهُ عَسَا فَلْيَخْطُطْ خَطَّا ثُؤَّ لَا يَضُرُّهُ مَامَوَّ
اما مهُ۔ (رواهابوداود وابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .781
Aw, said, "when any of you decides to offer salah, he must put something (like a
wall, pillor) opposite to his face. If he finds nothing, let him pitch his staff erect and
if he has none with him, then he must scratch a line. Then if anyone passes beyond
it, will not harm him (or detract from his humble concentration)."2
COMMENTARY: This hadith permits that if one has nothing else, he may pitch his staff
and, if that is not possible, simply it across length wise. However, some ulama (Scholars)
hold that, in the second case, it will not suffice as a sutrah. This is stated in sharah Manbah.
The kifayah states that if the staff is placed down, instead of planting it, then it should be
placed length wise not breadth wise.
SCRATCHING A LINE: This hadith says that if a person despairs of finding anything
whatsoever and has no staff too, then he must scratch or draw a line. That would suffice him
as a sutrah. This is the ancient opinion of Imam Shafi Asalso, the ruling of Imam Ahmad 47
¿il and some of the later day scholars of the Hanafiyah. But, most of the Hanafi scholars and
Imam Maalik lar> has revoked his ancient opinion by his recent ruling, saying that the hadith
is weak and confusing. Not only is the line not worth while but also indiscernible from a
distance. The author RH) of al-hidayah also adopts this ruling. The some may be deduced
from the opinion of Shaykh Ibn al-Hammam Al47> that, instead of a line, placing a sutrah
alone is abiding by the sunnah (Practice of Holy Prophet) and preferable and better because a
raised sutrah is completely visible and recognisable. Also, it removes doubts and
1 Bukhari # 493, Muslim # 254-504, Abu Dawud # 715, Muwatta Maalik # 9.11-41, Musnad Ahmad 1-
264.
2 Abu Dawud # 689, Ibn Majah # 943, Musnad Ahmad 2-249.
.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
478
uncertainties from the mind of the worshipper and gives him peace of mind and heart.
Furthermore, the scholars differ on the description of the line. How should it be drawn?
Some say that it should be drawn lengthwise towards the qiblah but some others hold that
it ought to be breadth wise from right to left, but the opted course is to draw it lengthwise.
SUTRAH SHOULD BE NEAR
(٧٨٢) وَعَنُ سَهْلٍ بُنِ آَبٍ حَثْمَةً قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُكُمْ إِلى مُؤُرَّةٍ
فَلْيُّدُرٌ مِنْهَا لَا يَقْطَعِ الشَّيْطَابُ صَلَاتَهُ- (رواه ابوداؤد)
782. Sayyiduna Sahl ibn Abu Hathmah due dil se, narrated that Allah's Messenger
Alugale ail do said, "When one of you offers salah facing a sutrah, he must keep close
to it that the devil may not make his salah invalid.1
COMMENTARY: The sutrah must be erected in close proximity such that prostration is
made next to it so that the devil may not interrupt the worshipper's salah, it is probable that
someone may pass in front of him and the devil will cause him to doubt and wander and
he will lose concentration. It is like voiding the salah because its perfection and reward can
be had only with concentration. Hence, the sutrah must be near,
NOT IN LINE WITH FOREHEAD
(٧٨٣) وَعَنِ المِقْدَادِ بْنِ الْأَسْوَدِ قَالَ مَارَ أَيْثُ تَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّى إِلى مُوْدٍ وَلَّا عَمُودٍ وَلَّا
شَجَرَةٍ إِلَّا جَعَلَهُ عَلَى حَاجِبِهِ الْآَزْمَنِ آوِ لُّاَيْسَرٍ وَلَّا يَصْهُدُ لَهُ صَمْدًا-(رواه ابوداؤد)
783. Sayyiduna Al-Miqdad ibn Al-Aswad narrated that he never saw Allah's
Messenger awg and all to offer salah towards a stick, a pillar or a tree with that
directly opposite to him. Rather, it was to his right or left eyebrow (and he never
alligned himself to it).2
COMMENTARY: The Prophet alugado all o was very particular that he did not have the
sutrah directly opposite his forehead but opposite his eyebrow, either right or left. This was
done to avoid resemblance to idol-worship.
DOG AND DONKEY DO NOT INVALIDATE SALAH
(٧٨٤) وَعَنِ الْفَضْلِ بْنِ عَبَّاسِ قَالَ أَتَانَا رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَخُنُّ فِي بَادِيَةٍ لَنَا وَمَعَهُ عَبَّاسْ
فَصَلَّى فِي صَحْرَاءَ لَيْسَ بَيْنَّ يَدَيْهِ سُتُرَةٌ وَحِمَارَةٌ لَنَا وَكَلْبَةٌ تَعْبَقَانٍ بَيْنَّ يَدَيْهِ فَمَا بَالِى بِذُلِكَ- (رواه
ابوداؤد وللنسائى ونحوه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Al-Fadl, ibn Abbas .784
Alwy visited them with (Sayyiduna) Abbas Aus atl so, while they were in their desert.
He offered salah in the desert but there was no sutrah in front of him. A she-ass and
a bitch belonging to them played ahead of him, but he did not care about that.3
COMMENTARY: It was customary for the Arabs to go to the desert and encamp there for
1 Abu Dawud # 655, Nasa'i #748.
2 Abu Dowud # 693, Musnad Ahmad 6-4.
3 Abu Dawud # 718, Nasa'i # 753, Musnad Ahamd 1-211.

479
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
some days. Every tribe, or group, had their own desert. Abbas auscul so, also had his desert
or open country.
We learn from this hadith that if donkeys and dogs pass in front of a worshipper, his salah is
not made void. Also, if salah is observed on a thorough fare, it is not wajib (expedient) to
erect a sutrah, but it is mustahab (desirable) to do so.
NOTHING PASSING AHEAD DEFECTS SALAH
(٧٨٥) وَعَنْ أَبِيْ سِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لاَ يَقْطَهُ الصَّلاَةَ شَىْ وَاَدْرَأُ وْامَا اسْتََّمْتُمْ
فَإِنَّمَا هُوَ شَيْطَابٌ -(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Saeed .785
said, "Nothing invalidates salah (by passing in front of the worshipper), but, repel,
as for as possible, whoever tries to pass in front of you, for he really is a devil."1
COMMENTARY: This hadith also asserts explicitly that nothing that passes in front of a
worshipper deters from his salah. It may be a woman, a dog or an ass (none of them
invalidates the salah). See hadith # (778).
SECTION III
اَفَصلُ الثَّالِثُ
(٧٨٦) وَعَنْ عَائِشَةً قَالَتْ كُنْتُ أَنَامُ بَيْنَ يَدَى رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرِجُلَاىَ فِي قِبْلَتِهِ فَإِذَا
سَجَّدَ غَمَزَنِيْ فَقَبَضْتُ رِجْلَّ وَإِذَا قَامَ بَسَطْتُهُمَا قَالَتْ وَالبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيْهَا مَصَائِئْمُ - (متفق عليه)
786. Sayyidah Ayshah رضى الله عنها narrated that she would be sleeping in front of
Allah's Messenger A.,Llcally (while he offered salah), her legs towards his qiblah
(where he prostrated). So, when he prostrated himself, he prodded her (legs) and
she would draw them up. Again, when he stood up, she stretched them out. She
said, "Those days, the houses lacked lamps."2
صلى الله عليه conduct did not invite the prophet's رضى الله عنها COMMENTARY: Sayyidah Ayshah's
Awy censure. So she continued to do that.
PASSING IN FRONT OF WORSHIPPER
(٧٨٧) وَعَنْ آَبِئْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ يَعْلَمُ أَحَدُ كُمْ مَالَهُ ﴿ أَبْ يَمُرَّبَيْنَ
يَدَىْ أَخِيُهِ مُعْتَّرَضًا فِي الصَّلَاةِ كَانَ لَأَنْ يُقِيْمَ مِائَةَ عَامٍ خَيْرٌ لَهُ مِنَ الْخُطُوَّةِ الَِّى خَطَا- (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .787
said, "Where one of you to know how sinful it is to pass across in front of his
brother who offers the salah, it would be better for him to stay still than to take one
step forward."3
(٧٨٨) وَعَنُ كَمْبِ الْأَحْبَارِ قَالَ لَوْ يَعْلَمُ المَارُّ بَيْنَ يَدَىِ الْمُصَلِّى مَاذَا عَلَيْهِ لَكَانَ آَنْ يُخْسَفَ بِهِ خَيْرًّا لَهُ مِنْ
آَ يَمُرَّبَیْنَ يَدیەوفىڕِوَايَةٍ آهُوَتَ عَلَيْهِ- (رواهمالك)
1 Abu Dawud # 719.
2 Bukhari # 513, Muslim # 272-512, Abu Dawud # 712, Nasa'i # 168, Muwatta Maalik # 7.1-2, Musnad
Ahmad 6-148.
3 Ibn Majah # 946.
.