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آبيِ الْعَاتِكَةِ إِنَّمَا قَالَ ادْخُلُ كُلٍِّ مِنْ صِغَرِ الْقُبَّةِ۔(رواهابوداود)
4890. Sayyiduna Awf ibn Maalik al Ashja'T رضى الله عنه said, "I came to Allah's
Messenger صلى الله عليه وسلم at the Battle of Tabuk, He was in a small tent of hide. I
offered him salaam and he gave me a response and said, 'Come in!' I asked, 'All of
me, O Messenger of Allah?' He said, 'All of you!' so, I entered."
Sayyiduna ibn Abu al-Aatik wed +, said, "He asked whether all of him should enter
only because the tent was small."1
COMMENTARY: The prophet صلى الله عليه وسلم was very kind and loving to his sahabah
(Prophet's Companions) رضى اللهعنهم so that they spoke to him very frankly
(٤٨٩١) وَعَنِ التُّعُمَانٍ بُنِ بَشِئْرٍ قَالَ اسْتَأْذَكَ أَبُوْبَّكٍُ عَلَى النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَسَمِعَ صَوْتَ
عَائِشَةَ عَالِيًّا فَلَمَّا دَخَلَ تَنَاوَلَّهَا لِيَلْطِمَّهَا وَقَّالَ لَا أَرْكِ تَرْ فَعِيْنَّ صَوْتَكِ عَلَى رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ
فَجَعَلَ انتَِّىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَحُجُزَهُ وَخَرَبَ أَبُوْ بَّكْرٍ مُغْضَبًا فَقَالَ النَِّىُّ صَلَّى اللّهُ عَلَيْهِوَسَلَّمَ حِيْنَّ خَرَجم
أَبُوُبَكُرٍ وَ كَيْفَ رَآَيْتَنِيْ آَنْقَذْتُكِ مِنَ الرَّجُلِ قَالَتْ فَمَكَّثَ أَبُوْبَّكْرٍ آَيَّامًا تُؤَّ اسْتَأُذُنَّ فَوَجَدَهُمَا
قَدِاصْطَلَحَا فَقَالَ لَهُمَّا أَدْخِلَانِ فِيْ سِلْمِكُمَا كَمَا أَدُخَلْتُمَانِ فِي حَرْبِكُمَا فَقَالَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
قَدْفَعَلُنا-(رواهابوداؤد)
4891. Sayyiduna Nu'man ibn Bashir رضى اللهعنه narrated that (once) Sayyiduna Abu Bakr
permission to come in and he heard Sayyidah صلى الله عليه وسلم sought the Prophet's رضى الله عنه
Ayshah tusà +, speak in a loud voice (to him). When he came in, he took hold of her
so that he might slap her, saying, 'Let me not hear you again raising your voice to
Allah's Messenger صلى الله عليه وسلم ." The Prophet صلى الله عليه وسلم intervened to prevent him
(from slapping her) and Abu Bakr «så +, went our in a rage. When he went away, the
Prophet صلى الله عليه وسلم said, "Do observe how I saved you from this man."
Sayyidah Ayshah !رضى الله عنها said that Abu Bakr رضى الله عنه did not come for some days
صلى الله عليه وسلم because of his anger on her and hesitation to face Allah's Messenger)
Then he (came and) sought permission to come in and found that they had
reconciled, so said to them, 'Include me in your peace just as you had included me
in your disagreement." The Prophet صلى الله عليه وسلم said, "We have done that!" He said
it twice.2
COMMENTARY: The Prophet صلى الله عليه وسلم spoke to Sayyidah Ayshah رضى الله عنها in a light
mood and did not say 'your father but referred him as "This man.'
AVOID JOKING THAT CAUSES HARM
(٤٨٩٢) عَنِ ابْنِ عَبَّاسِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَاتُمَارِ آَخَاكَ وَلَا تُمَازِحُه وَلَّا تَعِدُهُ مَوْعِدًا
افَتُخْلِفَة- رَوَاءُ التِّزْمِذِىُّ وَقَّالَ هُذَا حَدِيثٌ غَرِيُبْ۔
1 Abu Dawud # 5000.
2 Abu Dawud # 4999.
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4892. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not quarrel with your Muslim brother. Do not make jokes with him (as cause
him displeasure). And, do not make such a promise to him as you break."
(Shaykh Abdul Haq ala>, has translated the last sentence: 'Do not make a promise
as is done usually, so that you may not betray. If you promise fulfil it, or abstain
from making a promise outright so that there is no fear of committing perjury.)1
CHAPTER - XIII
BOASTING & ETHNICITY
◌َابُ الْمُفَاخِرَةِ وَالْعَصْبِيَّةِ
+ :
The word () is boast and take pride on one's lineage, family or tribe, or nation or
community, or knowledge or manners or riches and wealth. And, (tas) is to boast over one
another. (,t) is to equal one another in taking pride. And (just) and (at) is to compete
and out do one another.
The word (ou) meaning to demonstrate pride is allowed if it is on a just cause, a
religious cause and against the enemies of Islam. This is known from the sahabah
(Prophet's Companions) (en+, and our predecessors. But, if it is for an unjust reason and
for personal ego then it is blame worthy. Besides, in common parlance, (ou) is used in
these sense, mostly.
The next word (c .... e) is to be prejudiced for one's religion or ideas. It is to fight for
demonstrating the power and strength of one's nation. So (ne) is he who favours and
supports his people or flies into a rage for his nation or community. Even prejudice is
praiseworthy if it is for a just cause and not a oppress and transgress. It is blame worthy if
it is to disagree, oppress or transgress and to display one's strength and glory unjustly.
Normally, it is done for such unjust causes and to oppress and transgress against the
others.
The ahadith (tradition) in this chapter throw light in these things.
SECTION I
الفضل الآول
KNOWLEDGE OF RELIGION IS BEAUTY OF HIGH LINEAGE
(٤٨٩٣) عَنْ أَبِيْ هُرَيْرَةً قَالَ سُئِلَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَىُّ النَّاسُ أَكْرَمُ فَقَالَ أَكْرَمُهُمْ عِنْدَاللهِ
آَتِّقَاهُمْ قَالُوا لَيْسَ عَنْ هُذَا تَسْئَلُكَ قَالَ فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِىُّ اللَّهِ بْنُ نَبِىُّ اللّهِ نَبِىُّ اللّهِ ابْنِ خَلِيْلُ اللهِ
قَالُوا لَيْسَ عَنْ هُذَا تَسْتَلُكَ قَالَ تَحْنُ مَعَادِنْ الْعَرَبِ تَسْأَلُوْنِيّ قَالُوا نَّعَمْ قَالَ ذَخِيَارُكُمْ فِى الْجَاهِلِيَّةِ
خِيَّارُكُمْ فِى الْإِسْلَامِ إِذَا فَقَهُوْا- (متفق عليه)
صلى الله عليه وسلم riarrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4893
was asked, "Which of the people is most honourable?" He said, "The most
honourable of them in Allah's sight is the most righteous of them." They
submitted, 'This is not what we ask." He said, "The most honourable of the people
1 Tirmidhi # 1995.

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was Yusuf, prophet of Allah, son of Allah's Prophet (Ya'qub) (>Jule, son of Allah's
Prophet (Ishaq) عليه السلام son of Allah's friend (Ibrahim) عليه السلام, But, they again
submitted, "This is not what we ask." So, he asked, "Then do you ask me about the
tribal nobility and honour?" They submitted, "Yes!" He said, "The best of you in
the jahiliyah (ignorance period) are the best of you in Islam provided they are
knowledge in the laws of Islam and Shari'ah (divine law)"1
COMMENTARY: The final answer of the Prophet صلى الله عليه وسلم means that those who were
regarded as best during the jahiliuyah because of their personality are regarded as such in
Islam because of their some characteristics provided they believe and embrace Islam and
acquaint themselves with the commands and rulings of religion. During the jahiliyah
(ignorance period), they were under the shade of disbelief in the darkness of sin and
ignorance and they pursued their base desires, So, because of that their personal nobility
had no meaning. Islam, on the other hand, beautified their nobility. This makes clear that
(ssl) refers to their own characteristics as are excellent and lofty. This is like a hadith
(tradition) mentioned in the Book of knowledge:
.
اَلنَّاسُ مَعَادِنْ كَمَعَادِنِ الذَّهَبِ وَالْفِقَّةِ الخ
"Men are like different mines just as (mines of) gold and silver." (see hadith
(tradition) # 201)
WHO IS MOST NOBLE
(٤٨٩٤) عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْكَرِيْمُ بْنِ الْكُرِيْمِ بُنِ الْكُرِئُمِ بُنُ
الْكَرِئْمِ يُوسُفُ بْنُ يَعْقُوبَ بُنِ إِسْحَقَ ابْنِ إِبْرَاهِيم-(رواه البخارى)
4894. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"the noble one, son of the noble, son of the noble, son of the noble (if there is
anyone, then he is) Yusuf عليه السلام ibn Yaqub, عليه السلام, Ibn Ishaq عليه السلام, ibn Ibrahim
2". عليه السلام
COMMENTARY: The nobility, greatness and high ancestry of Prophet Yusuf (>JIAle is
unmatched. His father, grand father and great grandfather were all Prophets (>.JI pole,
Besides, he was handsome, just, learned, wise and possessed qualities of a good ruler. He
was honourble and noble.
RESOLUTE AGAINST INFIDELS
(٤٨٩٥) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ فِ يَوْمٌ حُنَيْنٍ كَاتَ أَبُوْسُفْيَانَ بْنِ الْحَارِثِ أُخِذًا پِعِنَانٍ بَغْلَتِهِ يَهْنِىِ
. بَعْلَةَ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا غَشِيَهُ الْمُشْرِكُوْنَ نَزَّلَ فَجَعَلَ يَقُولُ أَنَّا النَّبِىُّ لَّا كَذِبَ آَنَا ابْنُ
عَبْدُ الْمُطَّلِبٍ قَالَ قَمَارُوِىَ مِنَ النَّاسِ يَوْمَئِذٍ آَشَدُّ مِنْهُ- (متفق عليه)
4895. Sayyiduna Bara ibn Aazib usan+, narrated that at the Battle of Hunayn, Abu
Sufyan ibn Harith usd >, was holding the reins of his she mule. - meaning, the she-
1 Bukhari # 4689, Muslim # 118-2378.
2 Bukhari # 3382.
:
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mule of Allah's Messenger صلى الله عليه وسلم - then the idolaters surrounded him and he
alighted and began to say:
أَنَّا النَِّئُ لَّا كَذِبَ آَنَا ابْنُ عَبْدُالْمُطِّبِ
[I am the prophet - it's not alie - I am the son of Abdul Muttalib.]
He added, "That day, no one was more daring than he was."1
COMMENTARY: This hadith (tradition) recalls courage of the Prophet صلى الله عليه وسلم. The
battle was going against the Muslims. The enemy was very strong. The Hawazin, the
Ghatfan and other tribes of the Arabs had very nearly defeated the Muslims.
The Prophet صلى الله عليه وسلم also joined the mujahid to fight against the enemy. When his beast
could not move forward, he alighted and continued to penetrate into the enemy till Allah
gave victory to the Muslims.
The Prophet's words describing himself as Abdul Muttalib's son are not boasting on
ancestry. The kind of it that is forbidden is the one that smacks of the jahiliyah (ignorance
period) while the Prophet's صلى الله عليه وسلم words speak of the strength of religion to overawe
the disbelievers. This kind of boasting is allowed.
Before the coming of the Prophet صلى الله عليه وسلم, the soothsayers and the people of the Book
used to speak of the Last Prophet and give certain signs and say that he would be a
descendant of Abdul Muttalib.
BEST OF THE CREATURES
(٤٨٩٦) وَعَنُّ أَنَسٍ قَالَ جَآءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا خَيْرَ الْبَرِيَّةِ فِقَالَ رَسُولُ اللَّهِ صلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاكَ إِبْرَاهِيمُ- (رواه مسلم)
صلی الله عليه وسلم narrated that a man came to the Prophet رضى الله عنه Sayyiduna Anas .4896
and said, "O the best of all creatures!" So, Allah's Messenger صلى الله عليه وسلم said, "That
2".عليه السلام was Ibrahim
COMMENTARY: The fact is that the Prophet صلى الله عليه وسلم is the best of all creatures, but he
had regard for Sayyiduna Ibrahim (>Jiule and was humble himself. Secondly, it was not
revealed by Allah till then that the Prophet صلى الله عليه وسلم was the best of the children of
Aadam عليه السلام Thirdly, Prophet Ibrahim عليه السلام was the best of his times and the prophet
.used words in an absolute sense to make it very emphatic صلى الله عليه وسلم
SIGN NOT HIS PRAISE TO POINT OF EXAGGERATION
(٤٨٩٧) وَعَنْ عُمَرَ قَالَ قَالَ تَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَظْرُوْنِ كَمَا أَطْرَتِ النَّصَارَى بُنِ مَرْيَمٌ
فَإِنَّمَا أَنَا عَبْدُهُ فَقُوْلُوْا عَبْدُ اللَّهِ وَرَسُؤْلُه- (متفق عليه)
4897. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,."Do
not praise me as the Christians praised the son of (Sayyidah) Maryam (>JI 4,le
(Prophet Easa (salade in an inflated manner). For, I am merely His slave. So, say,
1 Bukhari # 3042, Muslim # 78. 1776, Musnad Ahmad 4-280.
2 Bukhari # 1971, Muslim # 1-2548.

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'Allah's servant and His Messenger."1
COMMENTARY: The highest form of servitude and worship is the chief characteristic of
the Prophet صلى الله عليه وسلم. He is the perfect example of worship and servitude. So, his praise
is made best in recalling these characteristics of his. He must not be praised to the extent
that the station of servitude is left behind and the attributes of the creator begin.
DO NOT BOAST & OPPRESS EACH OTHER
(٤٨٩٨) وَعَنْ عِيَاضِ بْنِ حِمَّارِ الْمُجَاشِعِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللّهُ أَوْلى إِلَّ
اْ تُوَاضَعُوا حَتَّى لَا يَفْخَرَ أَحَدْ عَلَى أَحَدٍ وَلَّا يَبْغِى أَحَدٍ عَلَى آَحَدٍ- (رواه مسلم)
4898. Sayyiduna Iyad ibn Himar al-Mujashi'I us à , narrated that Allah's
Messenger صلى الله عليه وسلم said, "Surely, Allah has revealed to me that you must be
humble so that none (of you) boasts over another and no one commits excess over
another."2
COMMENTARY: Arrogance and haughtiness are forbidden characteristics according to
this hadith (tradition).
SECTION II
الفضل القَّانِى
PRIDE OF JAHILIYAH (IGNORANCE PERIOD) IS IN DUST
(٤٨٩٩) عَنْ أَبِيُ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيُنْتَهِيَنَّ أَقْوَامْ يَفْتَّخِرُؤُنَّ بِأَبَائِهِمُ الَّذِئْنَ مَاتُؤْ
إِنَّمَاهُمْ فَحُوْ مِنْ جَهَنَّمَ أَوْلَيْكُوْنُنَّ أَهْوَنَ عَلَى اللَّهِ مِنَ الْجُعَلِ الَّذِىُ يُدَهْدِهُ الْخِرَاءَ بِأَنْفِهِ إِنَّ اللّهُ قَدْ
أَذْهَبَ عَنْكُمْ عُبِيَّةَ الْجَاهِلِيَّةِ وَفَخْرَهَا بِالْأَبَاءِ إِنَّمَا هُوَ مُؤْمِنْ تَقِيُّ أَوْ فَاجِرْ شَقِيْ النَّاسُ كُلُّهُمُ بَنُوْ أَدَمَ وَادَهُ
مِنْ تُرَابٍ-(رواه الترمذى وابو داؤد)
4899. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
'People must give up boasting on their forefathers who have died are nothing but
fuel of hell. If not, then they will surely be worse than the beetle that makes balls of
dung with its nose. Allah has obliterated from you the arrogance of jahiliyah
(ignorance period) and its boast on forefathers. A man is but a righteous believer or
a wretched sinner. (If he is righteous, then he has no need to take pride in those
who have gone away. And if he is a sinner then he has no right to boast on them).
All of them are children of Aadam عليه السلام and Aadam عليه السلام was created from
dust." (Dust is a worthless thing, so man should not declare his greatness).3
COMMENTARY: If one's ancestors were infidels then they will burn in hell- fire. If they
were not infidels or polytheists, even then they will go to hell for their sins. There is no
point in taking pride on such people.
The Prophet صلى الله عليه وسلم has compared them dung, as also those who take pride in their
worldly grandeur to beetle that plays in dung. So, it is highly detestable of anyone to take
1 Bukhari # 3445, Muslim.
2 Muslim # 14-2865.
3 Tirmidhi # 3955 (3981), Abu Dawud # 5116.

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pride in the worthless. It is like the beetle playing in dung.1
BE NOT AGENTS OF THE DEVIL
(٤٩٠٠) وَعَنْ مُطَرِّفٍ بْنِ عَبْدِ اللَّهِ بْنِ الشَّخِيْرِ قَالَ انْطَلَقْتُ فِى وَقْدِ بَنِيْ عَامِرٍ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَقُلْنَا أَنْتَ سَيِّدُنَا فَقَالَ السَّيِّدُ اللَّهُ فَقُلْنَا وَأَفْضَلُنَا فَضْلًّا وَأَعْظَهُنَا طَوْلًا فَقَالَ قُوْلُوا قَوْلَكُمُ اَوْ بَعْضَ
قَوْلِكُمُ وَلَا يَسْتَجْرٍ يَتَّكُمُ الشَّيظنُ۔(رواهابوداؤد)
4900. Sayyiduna Mutarrif ibn Abdullah ibn Ash-Shikhkhir wan+, narrated, "I was
a member of the deputation of the Banu Aamir who came to Allah's Messenger ando
+4. We addressed him, 'Sayyiduna' (our chief) but, he corrected us. 'Sayyid is
Allah!' So, we submitted, 'Better than us in excellence and greater than us in
superiority.' So, he said, 'speak out what you wish to say' (meaning, you say that
'or, better use an expression of a lesser degree, (that is, do not exaggerate when
praising me and do not exceed what you have said just now, but better praise me in
a smaller way) and be careful lest the devil make you his agents."2
COMMENTARY: By becoming the devil's agent a man goes on saying what he likes
without contemplating. Those who is indulge in excessive praise of the Prophet ,la.
are on the wrong path. They make him possess Divine qualities in their qasidah when they
celebrate his birti . ay.
The ulama (Scholars) say that the Prophet صلى الهعليه وسلم is the chief of mankind. They say that
he had corrected the men of the deputation when they called him Sayyiduna (our chief)
because their manner was of addressing a tribe's leader when they ought to have called
him 'Prophet' or 'Rasul.' the best form of address for a human being.
TAQWA (PIETY)IS REAL STANDARD OF EXCELLENCE
(٤٩٠١) وَعَنِ الْحُسَنِ عَنْ سَهُرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْحْسَبُ الْقَالُ وَالْكَرَهُ التَّقْوَى.
(رواه التر مذى وابن ماجة)
4901. Sayyiduna Hasan رحمه الله reported from Sayyiduna Samurah رضى الله عنه that Allah's
Messenger piedi . said, "Pride in ancestry is property while generosity is piety."
[Ibn Majah's translation is Descent is real property and noble-mindedness is God-
consciousness.)3
COMMENTARY: The words (+) (translated ancestry) are the excellences and merits of a
person. He is one who counts his and his ancestors excellences and merits. He raises his
standard thereby.
The word (e)s) (generosity) stands for good qualities and it embraces of all good, piety and
nobility.
So, the saying of the Prophet Lylea . means: The People esteem wealth and property as
the true yardsticks of a person's good ancestry. Only the affluent is excellent and
1 W.S. Gibert writes in the Mikado: I can trace my ancestry back to a protoplasmic primordial atomic
globule. So, my family pride is something in-conceivable
2 Musnad Ahmad 4-25, Abu Dawud # 4806.
3 Tirmidhi # 3271 (3782), Ibn Majah # 4219, Musnad Ahmad # 21022)

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meritorious and he is respected. Without wealth a person is unworthy. But, true excellence
in Allah's esteem is taqwa (piety)(righteousness, god-fearing attitude). No kind of merit is .
count able without taqwa. It is as the noble Quran says:
إِثَّ أَكْرَ مَكُمْ عِنْدَ اللّهِ اَتُقُكُمْ
{Verily, the most honoured of you in the sight of Allah is (he who is) the most
righteous of you) (49: 13)
DISAPPROVED TO TAKE PRIDE IN DESCENT
(٤٩٠٢) وَعَنْ أُتَّ بْنِ كَعْبٍ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ تَعَزَّى بِعَزَاءِ الْجَاهِلِيَّةِ
فَأَعِشُوْهُ بِمَنِ آَيْهِ وَلَّا تَكُنُوا- (رواه فى شرح السنة)
4902. Sayyiduna Ubayy ibn Ka'b ws a+, narrated that, "I heard Allah's Messenger
say, : He who ascribes to himself his descent as the ascription of the صلى الله عليه وسلم
jahiliyah (ignorance period), let him cut off his father's han (penis). And, do not
employ a mild word for it."1
COMMENTARY: Han or hann is any dirty thing that is not named directly. So, it may refer
to the penis too. The Prophet صلى الله عليه وسلم said that if anyone takes pride in his ancestry of
the jahiliyah (ignorance period), then do not use figurative language but revile his father.
This demonstrates an utter dislike for that person.
Some people translate the hadith (tradition) to mean 'adopting and following the customs
of the jahiliyah (ignorance period), like wailing pulling hair, tearing garments to mourn.
People who do it must be abused by their father, like 'your father was on idol worshiper,'
'a sinner, and so on. The result will be that they will not dare any more to indulge in such
things.
NEVER BOAST ON YOUR OWN PAST IGNORANCE
(٤٩٠٣) وَعَنْ عَبْدِ الرَّحْمُنِ بْنِ آَتِيٍ عُقْبَةَ عَنْ أَنٍ عُقْبَةً وَكَاَ مَوْلَّى مِنْ آَهْلٍ فَارِسِ قَالَ شَهِدْتُ مَعَ رَسُؤْلِ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُحُدًّا فَضَرَبْتُ رَجُلًا مِنَ الْمُشْرِكُيْنَ فَقُلْتَ خُذْهَا مِتِّ وَأَنَا الْغُلَامُ الْفَارِسِيُّ
فَالْتَفَتَ إِلَىَّ فَقَالَ هَلْ لَاقُلْتَ خُذْهَا مِنِّى وَآَنَا الْغُلَامُ الآنَصَارِیُ۔(رواهابوداؤد)
4903. Sayyiduna Abdur Rahman ibn Abu Uqbah al-, reported that Abu Uqbah (+)
we à who was the freedman of the Persians said, "I participated at uhud (in the
battle) along with Allah's Messenger صلى الله عليه وسلم, during which I struck one of the
idolaters and remarked, 'Here is one from me, the young Persian.' He (Allah's
Messenger) صلى الله عليه وسلم turned to me (on hearing me) and asked, Why did you not
say: Here is one from me, the young Ansari?"2
COMMENTARY: The Prophet صلى الله عليه وسلم told the man that instead of recalling his
relationship with the fire worshippers, he ought to relate himself to the ansars, the helpers
of the religion of Islam. Besides a mawla (freedman) is one of the people who set him free.
There are two kinds of mawla
1 Sharh us Sunnah (Holy Prophet's practice) # 3541 (Bayhaqi).
2 Abu Dawud # 5123.

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(i)
Mawla ataqah is a slave who has been set free by his master.
(ii)
Those people who belong to non-Arab lands and who embraced Islam and
emigrated to Madinah and who were under the authority of the muhajirs
(emigrants) or ansars. They were called mawla muwalah.
Sayyidun. Abu Uqbah no, whose real name was Rushd (,) was of the second type.
When he « migrated to Madinah, he was under an ansar's care. The narrator of this hadith
(tradition), Sayyiduna Abdur Rahman al >, was his son. He is among the trustworthy
tabi un.
DO NOT SUPPORT YOUR PEOPLE IN UNJUST CAUSE
(٤٩٠٤) وَعَنِ ابْنِ مَسُْوُدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ نَصَرَ قَوْمَهُ عَلَى غَيْرِ الحُّ فَهُوَ كَالْبَحِيْرِ الَّذِى
رَدی فَهُوَ يَنْزِءُ بِذَنْبِه- (رواه ابوداؤد)
4904. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He
who supports his people in an unjust cause is like a camel that falls into a well and
is pulled out by its tail."1
COMMENTARY: Like a camel that falls into a well and perishes, this man who lends help
to his people in their unjust venture perishes spiritually, He cannot find a way to be
retrieved out of it.
Some authorities say that the people who pursue an unjust cause are like the came! that
perishes. The man who helps them is like the camel's tail. To pull a camel out of a well by
its tai! cannot save it, so this man cannot help the people who are unjust by lending them
support.
WHAT IS PARTISANSHIP
(٤٩٠٥) وَعَنْ وَاثِلَةً بْنِ الْأَسْقَعِ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَا الْعَصَبِيَّةُ قَالَ آَنْ تُمِيِّنَ.
قَوْمَتَ عَلَى الظُّلْمِ-(رواه ابوداؤد)
4905. Sayyiduna Wathilah ibn Al-Asqa us &n +, narrated, "I asked, 'O Messenger of
Allah, what is al-ashabiyah (partisanship)?' He said, 'It is that you help your people
in wrongdoing."2
ENDEAVOUR TO END YOUR PROPHET'S WRONG-DOING
(٤٩٠٦) وَعَنُ سُرَاقَةً بْنِ مَالِكٍ بُنِ جُمْشَرٍ قَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَّالَ خَيْرُكُمُ
الْمُدَافِعُ عَنْ عَشِيرَتِهِ مَالَمْ يَائَهُ- (رواهابوداؤد)
4906. Sayyiduna Suraqah ibn Maalik ibn Ju'shum us a +, narrated that Allah's
Messenger صلى الله عليه وسلم delivered to them a sermon in which he said, "The best of
you is he who prevents (the people of) his tribe from wrongdoing as long as he
himself does not perpetrate sin."3
COMMENTARY: He must stop them by oral warning and polite approach. If he uses him
1 Abu Dawud # 5218.
2 Abu Dawud # 5119.
3 Abu Dawud # 5120.
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physical strength to ward off her wrongdoings then he too will be guilty of injustice if he
transgresses by beating anyone heavily or killing any person.
CLASS-PREJUDICE BLAMED
(٤٩٠٧) وَعَنْ جُبَيْرِ بْنِ مُطْعٍِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ مِنَّا مَنْ دَعَا إِلَى عَصْبِيَّةٍ وَلَّيْسَ
مِنَّا مَنْ قَاتَلَ عَصَبِيَّةً وَلَيْسَ مِّنَّ مَنْ مَاتَ عَلَى عَصْبِيَّةٍ -(رواه ابوداؤد)
صلى الله عليه narrated that Allah 's Messenger رضى الله عنه Sayyiduna Jubayr ibn Mutim .4907
, said, "He does not belong to us who encourages others to class-prejudice. He
does not belong to us who fights for class-prejudice. And, he does not belong to us
who dies advocating class prejudice."1
:
COMMENTARY: Partisanship of class prejudice is forbidden unless it is for a religious
cause.
LOVE MAKES ONE BLIND & DEAF
(٤٩٠٨) وَعَنْ أَبيِ الدَّرُدَاءِ عَنِ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ حُبُّكَ شَىْءَ يُعْمِى وَيُصَؤُّ - (رواه ابوداود)
4908. Sayyiduna Abu Darda رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Your
love of something turns you blind and deaf."2
COMMENTARY: When anyone loves something, he turns blind to its defects and refuses
to hear about its faults.
This hadith (tradition) is placed in this chapter to bring out that this kind of prejudice is
also forbidden.
SECTION III
الفَصلُ الثَّالِثُ
WHAT IS AL-ASABIYAH
(٤٩٠٩) عَنْ عُبَادَةً بُنِ كَثِيْرِ الشَّامِئِ مِنْ أَهْلِ فَلِسْطِيْنَ عَنِ امْرَأَةٍ مِنْهُمْ يُقَالُ لَهَا فَسِيْلَةُ أَّهَا قَالَتْ سَمِعْتُ آنٍ
يَقُوْلُ سَأَلْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَمِنَ الْعَصَبِيَّةِ أَنْ يُحِبّ الرَّجُلُ قَوْمَهُ
قَالَ لَا وَلْكِنُّ مِنَ الْعَصْبِيَّةِ أَنْ يَنْصُرَ الرَّجُلُ قَوْمَهُ عَلَى الظُّلُمِ - (رواه أحمدوابن ماجة)
4909. Sayyiduna Ubaydah ibn Kathir ash shami al >, who was from Palestine
narrated that one of their women who was called Faseelah als, said that she had
heard her father say, "I had asked Allah's Messenger صلى الله عليه وسلم in these words, "()
Messenger of Allah, is a man's love of his people part of al-asabiyah (partisanship,
class prejudice)?' He said, 'No! But, when a man helps his people in wrong doing
and injustice, that is al-asabiyah."3
COMMENTARY: The Prophet صلى الله عليه وسلم said that if anyone supports his people in their
just cause without encroaching on the right of others then he is not guilty of class-prejudice.
Helping them in their unjust cause against other people is partisanship and class-prejudice.
Shaykh does not recognize this kind of support and help.
1 Abu Dawud # 5121.
2 Abu Dawud # 5130.
3 Musnad Ahmad, Ibn Majah # 3949.
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DO NOT TAKE PRIDE IN YOUR LINEAGE
(٤٩١٠) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَنْتَابُكُمُ هذِه لَيْسَتُ بِمَسَبَةٍ عَلَى أَحَدٍ
◌ُّكُمْ بَنُوْا أَدَمَ طَّفُّ الصَّاءِ بِالشَاءِ لَمُ تَمْلَؤُهُ لَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فَضْلْ إِلَّا بِدِئْنٍ وَتَقْوَى كَفَى بِالرَّجُلِ آَبُ
يَكُوْنَ بَذِيًّا فَاحِئًا تَخْلًا - رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيتَانٍ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .4910
, said, "These genealogies of yours are not what you may revile anyone for (and
degrade them). All of you are children of Aadam (>Jule, just as one sa' if (of full
measure) like the other when you have not filled it, No one enjoys excellence over
another except because of religion and righteousness. It is enough evil in man for
him to be sharp tongued, obscene and niggardly,"1
COMMENTARY: Just as one sa' is like another and neither is better than the other, so too
all mankind are children of Prophet Aadam (JI Ale and no two men differ from one
another.
Taqwa (piety)means abstaining from polytheism whether open or concealed and from sin,
minor or major. So, only the religious and righteous men are more excellent. This is as these
verses say;
وَالْعَصْرِإِنَّ الْإِنْسَانَ لَفِئْ خُسْرٍ إِلَّا الَّذِيْنَ امَنُوا وَعَمِلُوا الصُلِحْتِ.
{By the token of) time, verily man is in loss, except pucn as have faith, and do
righteous deeds, and (join together) in mutual teaching of truth, and of patience and
constancy} (102: 1-3)
Shaykh Abdul Haq alu, has cited Teebi alor, to say that (¿Lo cab) means full measure.
Though it, man is reminded of his creation from dust. So, in essence all men are near to
each other in terms of their original ancestry and thereby loss and imperfection. But, he is
exempted from loss and imperfection who has faith and Islam and observes taqwa.
Only taqwa (piety)and being religious makes a man honourable and superior. No other
characteristic can make a man superior. No kind of ancestry can give any man an
excellence or higher rank over another.
CHAPTER - XIV
PIETY AND JOINING TIES OF KINSHIP
بَابُ الْتِوالصِّلَةِ
Birr is piety and kindness. Generally, this word (2) is applied to 'piety shown to parents' by
obeying them and giving them kind treatment. This is why lexicons say that birr is giving
kind treatment to parents. In the caption here, too, the same meaning applies. The opposite
of this word is (sie) uqooq which means disobedience to parents, being rude to them and
causing them hardship.
Silah (1.) is to join, unite, patch up. In common parlance, it means 'to be kind to relatives,
'to give them grants and monetary help and moral support.' And 'thereby to benefit them .!
1 Musnad Ahmad 4015, Bayhaqi in Shu'ab ul Eeman # 5146.

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The caption has this very meaning.
الفضل الأول
SECTION I
MOTHER HAS MORE RIGHTS THAN FATHER HAS
(٤٩١١) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَجُلْ يَارَسُولَ اللَّهِ مَنْ أَحَقُّ بِحُسْنٍ صَحَابَتِى قَالَ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ
أُمّتَ قَالَ تُؤَّ مَنْ قَالَ أُمُّتَ قَالَ تُؤَّ مَنْ قَالَ أَبُوْكَ وَفِي رَوَايَةٍ قَالَ أُمُّكَ ثُؤَّ أُمّتَ تُؤَّ أُمّتَ تُؤَّ أَبَاكَ ثُؤَّ
ادُنَاكَ ادُنَاكَ- (متفق عليه)
4911. Sayyiduna Abu Hurayrah as a +, narrated that a man asked, "who is more
deserving of my good companionship?" He said, "Your mother." He asked, "Who
next?" He said, "Your mother." He asked (again), "Who next?" And he repeated,
"Your mother, (when) he asked (again) "who next?" he said, "Your father,"
According to another version: He said, "Your mother. Then, you mother. Then your
mother, then, your father. Then your relative, nearer then nearer, in sequence."1
COMMENTARY: The goodness and prosperity of the social life in this world depends on
respecting mutual rights, honouring kinship and giving kind treatment to each other
according to degrees of nearness of relationship. The mother is the nearest of the relatives,
and the strongest. Hence, the most deserving of kind treatment and service is the mother.
Next is the father followed by other relatives according to their nearness.
Some authorities have deduced from the wordings of the hadith (tradition) that the shares
of the rights to kind treatment of the mother are three to one of the father. She bears the
burden of the child, travails of child birth and effort of breast-feeding.
The jurists say the rights of the mother on children are greater than the rights of the father.
Kind treatment to her, serving her and caring for her are wajib (obligatory) and necessary more
than these duties are towards the father. However, there may be cases when both cannot be
given their rights at the same time, like when they have separated, and giving rights of one
will displease the other. In such cases, the children should give their father preference in
reverence and veneration, but they should offer their service and monetary help to their
mother.
The rights of parents are innumerable, so much that children cannot absolve themselves of
responsibility even if they spend their entire lives to give the rights of their parents.
However, Shari'ah (divine law) has enumerated some most significant and essential rights
that cannot be ignored in any case. For example, their reasonable wishes must be fulfilled.
They should be obeyed. Their pleasure and happiness should be deemed to be children's
good fortune. Children should spend on them according to their means for their needs and
comfort. They should be treated as they deserve. Children should be humble towards them
and mild and soft-spoken. They should serve them as best as they can so that they are
pleased. They should not leave any stone unturned to serve them, but only in permissible
and lawful cases. They should not be mistreated or insulted and children should not be
arrogant towards them, even if they are polytheists, while speaking to them, children
should keep their voices low. They should not be addresses or remembered by their names.
They should not be overtaken in any thing, nor may they be put to sidelines. Even when
1 Bukhari # 1971, Muslim # 1-2548.

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enjoining what is reputable and forbidden what is wrong, manners should be observed and
mild speech should be used. If they do not heed on being told once, then silence should be
observed in this matter and supplication should be made for them and forgiveness sought
for them with istighfar. This is deduced from the Quran concerning Prophet Ibrahim's le
).JI advice to his father (surah at tawbah 9: 114)1
BEING UNDUTIFUL TO PARENTS
(٤٩١٢) وَعَنَّهُ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَغِوَ أَنْفُهُ رَغِوَ أَنْفُهُ رَغِمَ أَنْفُهُ قِيْلَ مَنْ يَارَسُولَ اللهِ
قَالَ مَنْ آَدُرَكَ وَالِدَيْهِ عِنْدَ الْكِبَرِ آَحَدُهُمَا أَوْكِلَاهُمَا تُؤَّ لَمْ يَدْخُلِ الْجَنَّةَ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4912
said, "May his nose be dusty! May his nose be dusty! May his nose be dusty!"
(Meaning, 'may he be disgraced!') He was asked, 'who, O Messenger of Allah?" He
said, "He who finds one or both of his parents live to old age, yet cannot enter
paradise." (He fails to serve them and win their pleasure.)2
KINDNESS TO NON MUSLIM PARENTS
(٤٩١٣) وَعَنْ أَسْمَاءٌ بِنُتٍ آنٍ بَكْرٍ قَالَتْ قَدِمَتُ عَلَىَّ أُتِىٍ وَهِىَ مُشْرِكَةٌ فِيْ عَهَدٍ قُرَيْشٍ فَقُلْتُ يَا رَسُوْلَ اللّهِ
إِثَّ أُعِمْ قَدِمَتْ عَلَىَّ وَهِىَ رَاغِبَةٌ أَفَأَصِلُهَا قَالَ نَعَمُ صَلِيُّهَا- (متفق عليه)
4913. Sayyidah Asma bint Abu Bakr us a +, narrated, My mother who was a
polytheist (or on idolatress) came to me (from Makkah) at the time of the peace (of
Hudaybiyah) with the Quraysh. So, I submitted, 'O Messenger of Allah, my mother
has come to me but she is not kind to Islam. May I retain ties of kinship with her?'
He said, 'Yes, join ties of relationship with her."3
NEED TO JOIN TIES OF RELATIONSHIP
(٤٩١٤) وَعَنْ عَمْرٍ وبْنِ الْعَاصِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِنَّ الَّ آٍ قُلَانٍ
لَيُسُؤَالِيْ بِأَوْلِيَآءٍ إِنَّمَا وَلِىَ اللهُ وَصَالِمُ الْمُؤْمِنِينَ وَلَكِنْ أَّهْ رَحِمْ أُبُلُّهَا بِبَلَالِهَا - (متفق عليه)
4914. Sayyiduna Amr ibn Aas can», narrated that he heard Allah's Messenger at.
jule say, "The children of Abu so and so are not my friends. Only Allah and the
righeous believers are my friends, but I have a relationship with them, which I
refresh with that which refreshes (meaning, kind relationship)."4
COMMENTARY: The ulama (Scholars) maintain that the Prophet ,ed . had named the
person but the narrator avoided to give the name lest some mischief crop up. The scholars
say that the Prophet , Ale à had taken the name of Abu Lahab, or Abu Sufyan, or
Hakam ibn Aas. However, the more correct thing is that the Prophet صلى الله عليه وسلم did not
refer to the children for any specific person. He made a general statement to include the
1 See also kindness to parents Tartusi - Jawzi. (Darul Isha'at Karachi)
2 Muslim # 9-2551.
3 Bukhari # 3183, Muslim # 2-696.
4 Bukhari # 5990, Muslim # 366. 215.

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members of his tribe, like the quraysh, Banu Hashim, or the progeny of his maternal uncles.
The Prophet صلى الله عليه وسلم said that they were not his friends. He gave them wealth and
property not because they were dearer to him. He only respected the rights of relationship.
As for spiritual link he had more attachment with and love for, the righteous believer both
relative and stronger. He said, "Allah is my friend and the righteous believers. This refers
to all righteous and pious believers, though some people name Sayyiduna Abu Bakr usano,
رضى الله عنه or Sayyiduna Ali
He said that he helped his relatives for which he used the words 'refresh the relationship'
so that they make both ends meet. The Arabs used the words (J4) (moist) and (soft) to imply
joining ties of relationship - refreshing them! And, ( ~~ ) (dry) to snap ties of kinship.
FORBIDDEN TO CAUSE INCONVENIENCE TO PARENTS
(٤٩١٥) وَعَنِ الْمُخِيُّرَةِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ حَرَّمَ عَلَيْكُمْ عُقُوْقَ الْأَنْهَاتِ
وَوَأُدُ الْبَنَّاتٍ وَمَنْعَ وَهَاتِ وَكَّرِهَ لَكُمْ قِيْلَ وَقَالَ وَكَثْرَةَ الشُّؤَّالِ وَإِضَاعَةَ الْمَالِ - (متفق عليه)
4915. Sayyiduna Mughirah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"surely, Allah has forbidden you to be disobedient to mothers, to bury daughters
alive to be niggardly and to beg from others. And, He has declared a dislike for you
to engage in vain talk, asking many questions and wasting property."1
COMMENTARY: The mother is mentioned specifically because she has more rights than
the father, as stated previously. She is grieved very quickly on slight disobedience while a
father endures longer but she also overlooks her children's faults more than their father
does.
As to being niggardly and begging the ulama (Scholars) say that it means to deny other
people their rights from one's property, and to snatch from another's property what is not
lawful for oneself.
Some scholars say that it implies that it is unlawful to deny others every kind of their rights
whether monetary or of any other sort, like deeds, words or allied treatment. And, also to
demand or usurp from others any such thing that does not belong to oneself.
To indulge in vain talk is to gossip, argue or prolong a dialogue. It includes falsehood, etc.
However, if people converse with a purpose some constructive subject then it is not
disapproved.
Some people say that talking too much is disallowed. Over talking deadens the heart,
makes one negligent and waste s time.
There can be many meanings of 'asking for many questions.' It leads to interfering in affairs
of other people, spying or probing them. It means that one boasts and tries to impress others
with his knowledge, or that one examines other people. The sahabah (Prophet's
Companions) ( ano) were particularly disallowed to put too many questions on religion
and rulings of different kinds. For one, this caused concern to the. Prophet , le do.
Besides, the answers made things difficult for the sahabah (Prophet's Companions) (g).
They had to observe stricter restrictions and their task became heavier. They Quran says :.
لَا تَسْئَلُؤْا عَنْ أَشْيَاءِ
1 Bukhari # 5975, Muslim 12-593.

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{Ask not questions about things ... } (5: 101)
The next thing is that one must not waste one's property. One must not be a spend thrift.
One must not spend it on such things as do not earn Allah's pleasure. It is also to deprive
relatives but give away to strangers.
It is also to use one's wealth on forbidden things. Also, sometimes even seemingly
permissible expenses amount to Squandering money. Examples are building houses in far
off places, making necessary additions and repairs to houses, preparing luxurious food to
satisfy one's base self, wearing expensive clothing to show off and to adopt a high standard
of living creates an unhealthy atmosphere and an unbalanced society. It leads to many
evils.
More examples of wasteful living are to adorn vessels. Weapons and other items of use
with gold and jewellary and other expensive things. It also includes, buying unnecessarily,
burdening oneself in debt and buying at exorbitant prices.
DO NOT REVILE PARENTS
(٤٩١٦) وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ قَالَ رَسُوْلُ اللهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْكَبَائِرِ شَتْهُ الرَّجُلِ وَالِدَيْهِ
قَالُوا يَارَسُولَ اللَّهِ وَهَلْ يَفْتِمُ الرَّجُلُ وَالِدَيْهِ قَالَ نَعَمْ يَسْبُّ أَبَا الرَّجُلِ فَيَسُبُّ آَبَّاهُ وَيَسُبُّ أُمَّهُ فَيَسُبُّ .
احمد۔ (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .4916
, said, "Among the grave sins is to revile one's own parents." The sahabah
(Prophet's Companions) ( à +, asked, "O Messenger of Allah, does a person
revile his own parents?" He said, "Yes! He reviles the father of another man, so he
(retaliates and) reviles his father. And he reviles the mother of another man, so he
(retaliates and) reviles his mother."1
COMMENTARY: As it is, to revile one's own parents is a grave sin, but to revile someone
else's parents and thereby become a cause of having one's parents reviled is also a grave
sin. If he had not abused anyone's parents that man would not have retaliated to abuse his.
It is, therefore, deduced from this hadith (tradition) that if anyone becomes a means of sin
or disobedience then he is as guilty as the perpetrator. He will become as sinful as one who
commits it.
KIND TREATMENT TO FATHER'S FRIENDS
(٤٩١٧) وَعَنِ بْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ أَبَرِّ الْبِرِّصِلَةَ الرَّجُلُ أَهْلَ وُدِّاَبِيْهِ
بَعْدَ آَنْ يُوَلّى (رواه مسلم)
4917. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Among the best acts of piety is for a man to treat his father's friends kindly after
he had died or is absent."2
COMMENTARY: To give kind treatment to the friends of one's father in his absence is like
doing the same thing to one's father. Since this will be in his father's absence, it shall be
1 Bukhari # 5973, Muslim # 1790. 146.
2 Muslim # 13-255.

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counted as the best form of worship.
Though the hadith (tradition) mentions only the father's friends, it applies equally to one's
mother's friends too.
KIND TREATMENT OF RELATIVES RESULTS IN ENLARGEMENT OF PROVISION
(٤٩١٨) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحَبَّ أَنْ يُسْبَطَ لَه فى ڕِزْقِهِ وَيُنُسَالَه فِى
أَثَرَه فَلْیَصِلُ رَحِمَئ۔ (متفق عليه)
4918. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone likes that his provision should be enlarged and his life span should be
prolonged, then he should give kind treatment to his relatives.1
COMMENTARY: The Arabic word (1) (athar) are marks of one's footsteps. If any one dies
then he does not put his foot down so there are no footsteps. In this sense the Arabs use
athar to refer to someone's life span.
Enlargement of provision and increase in life span really mean blessing in both these
things. They are not to be taken in their real meaning because neither will anyone's
provision be increased beyond what is recorded or him nor will his life span be enlarged
beyond what is allotted to him. The Quran says:
فَإِذَا جَاء أَجَلُهُمْ لَّا يَسْتَاخِرُ ونَ سَاعَةً وَلَّا يَسْتَقْدِمُوْنَ
{when their term is reached, not an hour can they cause delay, not can they advance
(it)} (7: 34)
He will be content with what provision he earns and will spend his life peacefully in
worship and obedience, His name will be remembered as a pious man and his children will
be righteous. Any or all of these things are meant by the hadith (tradition).
Moreover, even if we take the words of the hadith (tradition) literally, that is possible.
Allah has placed these things co-related in the decree. Kindness to kin is a means to
enlargement of provision and to a long life. So, it is recorded in the preserved Tablet that a
certain man will live for sixty years and if he is kind in treatment of relatives, he will live
for another forty years.
There can be many and elaborate explanations for this issue. However, the true verdict is
that we must believe it exactly as the Prophet ,le a Lo has spoken about it. Doubt may
not be raised through long discourses.
It is a sign of being dutiful if we follow whatever the Prophet ,,le a. has said about
such things and we abide by them rather than venture to offer explanations and make our
heads spin over it.
MERIT OF JOINING TIES OF RELATIONSHIP
(٤٩١٩) وَعَنْ آَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَلَقَ اللَّهُ الْخُلُقَ فَلَمَّا فَرَةَ مِنْهُ قَامَتِ
الرَّحِمُ فَأَخَذَتْ حَقْوَيِ الرَّحْمُنِ فَقَالَ مَهُ قَالَتْ هُذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيْعَةِ قَالَ آَلَّا تَرْضَيْنِ آَبُ
أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَتِ قَالَتْ بَلَى يَارَبٍ قَالَ فَذَاكَ- (متفق عليه)
1 Bukhari # 5986, Muslim # 21-2557.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4919
said, "Allah created the creation (meaning that he devised them in His eternal
knowledge prior to giving them life). When He finished with that, ar-Rahim (J)
which is ties of relationship stood up and caught hold of the back of The
compassionate who asked, 'what do you want?' Ar-rahim (J) said, "This is the
place for one who seeks refuge in you from being severed.' (It sought to be
protected from being cut off by anyone instead of being joined,) He (Allah) asked,
'Are you not pleased that I should keep ties with him who joins you (with relatives
and I should reward him) and that I should sever ties with him who severs you
(with relatives)?' Ar-rahim (~1) agreed, 'certainly, O Lord!' He said, 'So it is! (an
assurance to you)."1
COMMENTARY: 'When He finished with that' means when He had created everything,
for, nothing occupies Allah in such a way that He cannot do anything else. It is as in a
صلی اللهعليه وسلم supplication taught by the Prophet
سُبْحَانَ مَنْ لَّا يَشُغَلهُشَارٌ عَنْشَاءٍ
(He is without blemish whom one mark does not keep away from another).
The Arabs use the word (ji>) - the place where the lower garment is fastened-to ask for
anyone's protection. When a person was deeply perturbed and needed help of another, he
struck him at this place so that he asked him, 'What is it that you want?' this is the
figurative expression for what 'ties of relationship' did with Allah but, in fact neither is (,4>)
used her in its dictionary meaning nor did it actually hold Allah as one holds another
person. This may be compared to the Arabic saying: (subju) (his hands are spread out)
which actually implies that he is generous, even if he has lost use of his hands. It can also
refer to Allah who cannot be conceived to have limbs.
In short, this is one idiomatic expression like many others. We find them in the Quran and
the ahadith (tradition) so this must be borne in mind when interpreting them.
Thus ( ) ar-rahim is not a being and does not possess a body to be able to stand on its
feet and seek refuge in Allah. Rather, these words simply convey a message. Ties of
relationship may not be severed, but must be joined.
Nawawi w, said the same thing, Ar-rahim (~) can neither stand up nor speak. There
words stand up nor speak. These words emphasise the merit of joining ties of relationship.
It is wajib (obligatory) to do so but it is a grave sin to sever ties of relationship. There are,
however, degrees of ties of relationship and some are more important. The least of these is
to continue to meet one another because speaking to one another is also to keep ties to
kinship joined even if it is mere exchange of salaam.
Moreover, these degrees of joining bonds of kinship differ from situation to situation and
vary according to needs and capabilities. Sometimes it is more important to join bonds of
relationship but at other times, it may not be as important and necessary. Sometimes a
person has the ability to do so, but at other times, he may lack the ability. So, the command
is emphasized accordingly or it is musthab on occasions. If anyone begins to join ties of
kinship but cannot do it completely, then he will not be regarded as one who severs ties of
kinship. But, if one neglects to join ties of kinship though he is capable of doing it and it is
1 Bukhari # 5987, Muslim # 16-2554.

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proper for him, too, then he is definitely guilty of severing ties of kinship.
ONE WHO SEVERS TIES OF KINSHIP DEPRIVES HIMSELF OF ALLAH'S MERCY
(٤٩٢٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّحِمُ شُجْنَةٌ مِنَ الرَّحْمنِ فَقَّالَ اللَّهُ مَنْ وَصَلَكِ وَ
صَلْتُهُ وَمَنُ قَطَعَكِ قَطَعْتُه۔(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4920
said, 'The word (J1) ar-rahim which is to join ties of kinship - is derived from
(the word (J) Ar-Rahman (The compassionate one). So, Allah said to ties of
relationship, 'I shall join bonds with him who keep you intact (and respects you
rights). But, I shall sever bonds with him who severs you (and I shall deprive him
of My mercy)."1
COMMENTARY: According to another hadith (tradition), Allah say, "I created Ar-Rahim
(Ji) - ties of relationship) and derived its name from my name (J) Ar Rahman." It is
also possible that the hadith (tradition) refers to the meaning of both these words (J)
and (J). In that case it will imply (et)y1,3) relationships of the womb, like mother, father
siblings, etc. whose rights it is wajib (obligatory) to give. It is a branch of the words Ar-
(الرحمن) Rahman
Some exponents say that the word (was) in the hadith (tradition) is applied to those fibers
and twigs of a tree that are attached to its roots. In this case, the hadith (tradition) implies
the (J) is derived from (Ji) or that it is derived from (J) (ar-Rahman - mercy) in
the same way as the fibres of the tree are attached to its roots.J is attached to (1) in
the same way.
Some authorities say that the word (was) indicates that the letters in the word (J1) are also
found in Allah's name (1) and since they are both derived from the same root (LJi), so
they (J) and (J) cannot be separated from one another just as the twigs of a trees
cannot be separated from its root. This would give the meaning to the hadith (tradition)
that (1) (ar-rahim - joining ties of relationship) is one of the traces of (Ji) (mercy) of
Allah and is attached to it. Hence, one who severs ties of relationship, detaches himself
from the mercy of Allah, and one who joins ties of relationship joins himself with Allah's
mercy. This is as stated in the hadith (tradition) itself.
(٤٩٢١) وَعَنُّ عَاِشَةً قَالَتُ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَا لَزَّحِمُ مُعَلَّقَةٌ بِالْعَرْشِ تَقُوُلُ مَنْ وَصَلَنِيْ
وَصَلَهُ اللَّهُ وَمَرْ قَطْعَنِيْ قَطَعَهُ اللهُ- (متفق عليه)
4921. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Ar-rahim (J) - ties of relationship) is suspended at the Throne. It says (or prays),
'He who joins me, Allah will keep ties with him joined. But, he who severs me
Allah will sever ties with him (depriving him of mercy)."2
COMMENTARY: Being suspended at the throne is to hold the post of the throne.
1 Bukhari # 5988.
2 Bukhari # 5989, Muslim # 17-2555.
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HE WHO SEVERS TIES OF KINSHIP WILL BE DEPRIVED OF PARADISE
(٤٩٢٢) وعَنُ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الجِنَّةَّ قَاطِئٌ - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Jubayr ibn Mut'im .4922
, said, "One who severs ties of kinship shall not enter paradise."1
PERFECT WAY TO JOIN TIES OF RELATIONSHIP
(٤٩٢٣) وَعَنِ بُنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الْوَاصِلُ بِالْمُكَافِيْءٍ وَلَكِنَّ الْوَاصِلَ
الَّذِىُّ إِذَا قُطِعَتْ رَحِمُهُ وَصَلَهَا- (رواه البخارى)
4923. Sayyiduna Ibn Amr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
4 "He who joins ties of relationship (in a perfect way) is not he who reciprocates (the
¡(gesture of) others, but he joins ties of relationship when his ties are severed."2
COMMENTARY: The ulama (Scholars) say that only he is perfect who does not demand
from others his rights but continues to give rights to them. He joins ties of relationship
irrespective of what other people do.
(٤٩٢٤) وَعَنْ آَبٍ هُرَيْرَةَ آَّ رَجُلًّا قَالَ يَا رَسُولَ اللَّهِ إِّ ◌ِيْ قَرَابَةً أَصِلُهُمْ وَيَقْطَّهُوْنِي وَأَحْسِنُ إِلَيْهِمْ
وَيُسِيُؤَنَ إِلَىَّ وَأَحْلُمُ عَنْهُمْ وَيَجْهَلُونَ عَلَىَّ فَقَالَ لَئِنُ كُنْتَ كَمَا قُلْتَ فَكَنَّمَا تُسَفِّهُمُ الْمَلَّ وَلَا يَزَالُ
مَعَكَ مِنَ اللَّهِ ظَهِيٌ عَلَيْهِمْ مَادُمْتَ عَلَى ذَالِكَ- (رواه مسلم)
4924. Sayyiduna Abu Hurayrah ws à >, narrated that a man submitted, "O
Messenger of Allah, I have relatives with whom I continue to join ties of
relationship but they sever them with me. I give them kind treatment but they treat
me shabbily. I treat them politely but they are rude to me." He said, "If it is as you
say, then it is as though you apply hot ashes to them. You will not be without a
supporter against them from Allah as long as you continue to do it.3
COMMENTARY: Since the relatives do not keep good ties and do not even reciprocate,
their sin is like hot ashes for them. They do not express gratitude and whatever they pocket
-
from you is unlawful for them.
Some authorities say that there are disgraced in their own eyes because they do not give a
return for your kind gesture. It is like swallowing hot ashes on which their souls will curse
them. Some others say that our kindness is like hot ashes for them and burns them. Yet
others say that it blackens their face.
SECTION II
الفضلُ الثَّانِى
KINDNESS TO PARENTS & RELATIVES
... (٤٩٢٥) عَنْ ثَوْبَاتَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَرُدُّ الْقَدَرَ إِلَّ الدُّعَاءُ وَلَا يَزِيْدُ فِي الْهُمُرِ
.. إِلَّ الْبِرُّوَاتَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيْبُه-(رواه ابن ماجة)
1 Bukhari # 5984, Muslim # 18. 2826.
2 Bukhari # 5991 (The narrator is Ibn Amr not Ibn Umar)
3 Muslim # 22-2558.

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4925. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Nothing averts decree but supplication and nothing prolongs life but kindness (to
parents and relatives). And, a man is deprived of provision only because of sin that
he perpetrates."1
COMMENTARY: Decree that supplication averts is the suspended kind (lu). In fact, this
itself is predetermined. But, the irreversible decree cannot be put off or changed. All the
causes and effects follow the same rule, like cure and healing after medicine and deeds that
take to paradise and hell, and so on. They are part of the suspended decree.
Some scholars say that if a man engages in supplication and in forethought (for a way out)
then it enables him to resign to the decree. He realizes that which is declined will not be
averted. Thus, it is constant supplication and trying to change his situation that makes it
simpler for him. This is how supplication puts off decree.
Shaykh Abdul Haq Muhaddith Dahlawi رحمه الله said that the Prophet صلى الله عليه وسلم meant to
convey the merits and significance of supplication. His words mean that nothing can after
Divine decree. But, if there was something would be supplication. It is like the hadith
(tradition): 'If anything could overtake decree that would be the evil eye."
Long life means blessing and goodness in one's life. This has been explained earlier.
The hadith (tradition) concludes with the words that a man is deprived of provision
because of his sins. But, there are more sinners in the world than pious men yet they eat
better than the pious. Some scholars suggest that the hadith (tradition) speaks of provision
of the hereafter which in reward. It also means internal satisfaction and spiritual greatness
the Quran says.
مَنْ عَمَلَ صَالِحًا مِنْ ذِكْرٍ أَوْ أُنْفِى وَهُوَ مُؤٍّمِنْ فَلَنُحْيِيَنَّهُ حَيْوةُ طَنِبَةً
{Whoever works righteousness, man or woman, and has faith, verily to him will we
give a new life, a life that is good and pure.} (16: 97)
As against this, the sinners live greedily by day and night and remain in the darkness of
sin. They wear themselves out in acquiring or seeking wealth and are always desperate.
They are deprived of peace. Besides, they keep away from worship and so are out of the
scope of Allah's mercy. They seem to be very happy and swimming in money but they, live
a difficult life. Allah says in surah TaHa (verse 124).
مَنْ أَعْرَضَ عَنْ ذِكْرِئْ فَإَِّ لَهُ مَعِيْشَةً ضَنْهًا
{But whosoever turns away from My message, verily for him is a life narrowed
down.}
On this basis, we may say the same thing for a sinning believer. He may own wealth
uncountable but his life is not a smooth drive spiritually. If he has in him light of faith in a
perfect way then he is always fearful of sin. He fear punishment in the next world. His
conscience continues to prick him, so, Provision does not merely mean what fills the belly
but it also means a content, peaceful life. This is the lot of only the righteous.
Some scholars say that the hadith (tradition) speaks of those believers who succumb to
temptation and commits sin. So Allah punishes them in this world and deprives them of
provision. Their hunger and poverty may be said to be their expiation for sin in this world
- or they may be afflicted with hardship. They are thus prompted to make a sincere
1 Ibn Majah # 4022.

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repentance. Their sins are atoned through their affliction and they become pure.
Those who are not enabled to repent and be purified through trial, etc. they continue to sin
to the end and they die as sinners to be punished in the hereafter. We seek refuge in Allah
from that.
4.
MERIT OF SERVING PARENTS
(٤٩٢٦) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلْتُ الْجَنَّةَ فَسَمِعْتُ فِيْهَا قِرَأٌْ فَقُلْتُ مَنْ
هُذَا قَالُوا حَارِثَةً ابْنُ التُّعْمَانِ كَذَّالِكُمُ الْبِرُّكَذَّالِّكُمُ الْبِرُّ وَكَانَ آبَرَّ النَّاسِ بِأُقِّهِ- رَوَاهُ فِي شَرُحِ السُّنَّةِ
وَالْبَيْهَقِىُّ فِى شُعَبِ الْإِيْمَانٍ وَفِيْ رَوَايَةٍ قَالَ زِمْتُ فَرَآَيْتُنِى فِى الْجُنَّةِ بَدَّلَ دَخَلْتُ الْجَنَّةَ.
4926. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said "I
entered paradise. There, I heard someone recite the Quran So, I asked (the angels),
'who is this?' They said, 'Harithah ibn Nu'man.' This is what piety and kindness is!
This is what piety and kindness is! He was given to serve his mother most of all
men (who serve).1
According to a version (he said: ) 'While I was asleep, I saw myself in paradise
instead of 'I entered paradise."2
ALLAH'S PLEASURE LIES IN THE PARENT'S PLEASURE
(٤٩٢٧) وَعَنْ عَبْدِ اللّهِ بْنِ عَمْرٍو قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَضَى الَّتِّ فيِ رَضَى الْوَالِدِ
وَسَخَطُ الرَّبِّ فِيْ سَخَطِ الْوَالِدِ- (رواه الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abdullah ibn Amr .4927
, said, "The pleasure of the Lord lies in the pleasure of the father (and mother,
meaning parents) and the displeasure of the Lord in the displeasure of the father."3
COMMENTARY: The same applies to the pleasure of the displeasure of the mother to an
accentuated degree.
PARENT'S PLEASURE AGAINST LOVE OF WIFE
(٤٩٣٨) وَعَنْ أَبيِ الدَّرْدَاءِ آَكَّ رَجُلًا آتَاهُ فَقَالَ إِّ لِيْ إِهْرَأَةً وَأُتِى تَأُمُرُنِي بِطَلَاقِهَا فَقَالَ لَّه أَبُو الدَّرْدَاءِ
سَمِعْتُ تَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْوَالِدُ أَوْسَطْ أَبْوَابٍ الْجَنَّةِ فَإِنْ شِئْتَ فَحَافِظُ عَلَى الْتَّابِ
اَوْضَيِّغُ- (رواه الترمذى وابن ماجة)
4928. Sayyiduna Abu Darda ws às+, narrated that a man came to him and said, 'I
have a wife and my mother commands me to divorce her." So, Abu Darda e À(+)
said, to him, "I had heard Allah's Messenger صلى الله عليه وسلم say, 'The father is the best
of the gates of paradise. If you like, keep to the gate, or lose it."4
COMMENTARY: Sayyiduna Abu Darda usano, advised him that if he obeyed his mother
1 Sha'ab ul Eeman, Bayhaqi # 3418.
2 Shu'ab ul Eeman, Bayhaqi # 3418.
3 Tirmidhi # 1899, Parenthesis accommodate the Urdu translation.
4 Tirmidhi # 1900.