Indexed OCR Text

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
560
greedy and does not beg. On the other hand, he who does not cease to amass wealth and is
excessively greedy then truly he is poor and needy in spite of possessing much wealth.
Some scholars say that richness of heart refers to perfect learning without which a person's
spiritual life is unsafe and he cannot attain glory. So richness is spiritual and scholarly
perfection not worldly wealth and possession. .
Worldly wealth is the inheritance of those who have earned Allah's wrath, like Fir'awn,
Quran (the pharoah and Korah), and all the infidels and sinners, etc.
On the other hand, the inheritance of the Prophet praiade, the ulama (Scholars) and the
awliya (saints/ friends of Allah) is knowledge. Learning and manners.
The worldly minded are pleased with money and property while the religious are content
with knowledge.
"The greater the wealth, the thicker will be the dirt."1
SECTION II
الفَضلُ الثَّانِئ
FIVE INSTRUCTIONS TO ABU HURAYRAH Lem0)
(٥١٧١) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ يَأْخُذُ عَنِّيَّ هُؤُلَاءِ الْكَلِمَاتِ فَيَعْمَلُ بُهِنَّ
أَوْ يُعَلِّمُ مَنْ يَّعْمَلُ بِهِنَّ قُلْتُ أَنَا يَا رَسُولَ اللّهِ فَأَخَذَ بِيَدِىُ فَعَدَّ خَيْسًّا فَقَّالَ اتَّقِ الْمَحَارِمَ تَّكُنْ أَعْبُدَ النَّاسِ
وَ أَرْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ آَغْنَى النَّاسَ وَأَحْسِنُ إِلى جَارِكَ تَكُنْ مُؤْمِنَّا وَأَحِبٌّ لِلنَّاسِ مَاتُحِبُّ
لِنَّفْسِتَ تَكُنُ مُسْلِمَّا وَلَا تُدُثِرِ الضِّحُكَ فَإَِّ كَثْرَةَ الضِحُكِ تُمِيْثُ الْقَلْبَ - رَوَاهُ أَحْمَدُ وَالتِّرْ مِذِىُّ
وَقَالَ هُذَا حَدِيثْ غَرِيبٌ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5171
asked, "Who will learn from me these words and act upon them, or teach (them) to
one who will act upon them?" He (Abu Hurayrah) s a >, submitted, "I, O
Messenger of Allah!" So, he took him by his hand and, counting five, said,"
(1)Guard against the things that are for bidden. You will be the most devout of men.
(2)BE pleased with what Allah has allotted you, you will be the richest of men.
(3)BE kind to your neighbour (even if he is bad to you), you will be a (perfect)
believer.
(4)Love for people what you love for yourself, (of the good of this world and the
next), you will be (counted as) a (perfect) Muslim. And,
(5)Do not laugh much laughter causes the heart to die (and causes neglect of
remembrance of Allah)."2
COMMENTARY: Knowledge by itself is great and noble. He who possesses knowledge is
excellent. If he acts on it, then there is nothing better than that. If a scholar does not himself
act on his knowledge but imparts knowledge to others and guides them to the straight
path, then he will get a reward for that too. So if a non-practicing scholar guides others to
good and prevents them from doing evil then that on his part is correct.
To guard against the forbidden is to keep away from what Shari'ah (divine law) disallows.
1 J.K. Golbraith as cited in Oxford Dictionary of Phrase, Saying & Quotation, p 486.
2 Tirmidhi # 2305 (2312), Ibn Majah # 4193.

561
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
It is also to not abstain from what it commands must be done.
To abstain from the forbidden is to discharge one's obligations imposed by Allah. clearly,
no form of worship is greater than discharging one's duties. Generally people neglect the
obligatory duties but concentrate on the supererogatory worship. They neglect the
fundaments but adopt the supplementary and the superfluous. It is like failing to redeem
fasts of Ramadan that one has missed but concentrating on learning and optional worship
or it is like not paying zakah (Annual due charity) and giving rights of people, but being in
the forefront to spend on the poor and building mosques.
One who is pleased with Divine decree is free from avarice and greed. He is content with
what he gets and does not beg at all. Sayyiduna Sa'eed Abu Al-Hasan Shadhli antes, was
asked about al-chemy. He said that it is concealed in two things:
(i)
Do not depend on the creatures. (Ask only Allah for your needs).
(ii)
.Do not even expect from Allah more then what He has decreed for you.
Shaykh Abdul Qadir Jilani ales, said, "O man! Whatever is allotted to you, you will get at
any rate whether you pray for it or not. Whatever is not destined for you, you shall never
get in any case howsoever much you toil to get it. Hence, be grateful for whatever you get.
Under all circumstances, make it a point to get that which is allowed and lawful, and be
pleased at the share allotted to you so that the Lord, Owner of majesty, may be pleased
with you."
Finally, whatever good of the world and religion, you like for yourself, prefer it for others
too. Like faith and belief for a disbeliever and repentance for a sinner.
[And do not laugh much for your pleasure lies in remembrance of Allah,
{and will you laugh and not weep} (53: 60)]
DELIVERANCE FROM WORLDLY WORRIES
(٥١٧٢) وَعَنُّهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَ إِنَّ اللَّهَ يَقُوْلُ ابْنُ آدَمَ تَفَرَُّ لِحِبَادَتِ أَهْلًا صَدُرَكَ
غِنَّى وَاَسُدَ فَقْرَكَ وَإِنْ لَا تَفْعَلُ مَلَاتُ يَدَكَ شُخُلًا وَلَمْ أَسْتَّ فَقْرَكَ - (رواه أحمد وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5172
said that Allah says, "O son of Aadam, occupy yourself in worship of Me. I shall fill
your breast with contentment (and unconcern) and I shall remove your poverty. If
you do not do so, I shall keep your hand occupied and shall not remove your
poverty."1
COMMENTARY: Want and anxieties cannot be removed merely by occupying in worldly
pursuits all the time. Rather, anxieties remain as they are. But, if energy and time are
devoted to worship of Allah then one's aspirations are achieved and one becomes
independent of others than Allah.
If one does not turn to Allah but remains trapped in seeking redress of his problems, he get
nothing beyond what is already decreed for him. Also, he will be deprived of
independence at heart if he neglects worship of Allah.
ABSTINENCE IS GREAT
(٥١٧٣) وَعَنْ جَابِرٍ قَالَ ذُكِرَ رَجُلْ عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِعِبَادَةٍ وَاجْتِهَادٍ وَذُكِرَ أُخْرُ بِرِعَةٍ
1 Tirmidhi # 2466 (2474), Musnad Ahmad 2-356, Ibn Majah # 4107.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
562
فَقَّالَ النَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا تَعْدِلُ بِالرِّعَةِ يَعْنِى الْوَرُءَ - (رواه الترمذى)
5173. Sayyiduna Jabir As a +, narrated that a man was mentioned to Allah's
Messenger صلى الله عليه وسلم as engaged in worship and religious effort while another was
mentioned for keeping away from the doubtful (too alongwith the forbidden). The
prophet صلى الله عليه وسلم said, "It stand no comparison with abstinence."1
COMMENTARY: The last word in the hadith (tradition) (¿st) is not part of it, but one of
the narrators has added it to explain (الرعة) which was spoken by the Prophet صلى الله عليه وسلم . It
mean (a) righteousness, 'to abstain from the forbidden,' It assumes that the obligatory
worships are duly discharged. In short one who abstains from sin though he is not as
strong in worship is better than the person who is much devoted to worship but weak in
abstaining from sins.
REGARD FIVE THINGS AS GREAT BEFORE FIVE
(٥١٧٤) وَعَنْ عَمْرٍ وابْنٍ مَيْمُوْنَ الْأَوْدِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِرَجُلٍ وَهُوَ يَعِظُهُ
اغْتَنِمُ خَمْسًا قَبْلَ خَمْسٍ شَبَابَكَ قَبْلَ هَرَّمِكَ وَصِنَّتَّكَ قَبْلَ سَقْمِكَ وَغِنَاكَ قَبْلَ فَقْرِكَ وَفَرَاغَكَ قَبْلَ
شُغُلِكَ وَحَيْوتَكَ قَبْلَ مَوْتِكَ - رَوَاهُ التِّزْ مِذُِ مُرْسَلًا-
5174. Sayyiduna Amr ibn Maymun Al-Awdi als, narrated that Allah's Messenger
said to a man. While exhorting him, "Regard five things as a blessing صلى الله عليه وسلم
before five others.
(i) your youth before your old age.
(ii) Your health before your illness. (After faith, health is the greatest blessing).
(iii) Your affluence before your poverty.
(iv) Your leisure before your occupation.
(v) Your life before your death.' 2
COMMENTARY: The word (At) is derived from (tel) which means 'to receive the spoils.'
It is what Muslims collect from the infidels after fighting against them (a battle). It is also
applied to that which is acquired without any effort.
The hadith (tradition) says that youth, health, affluence, leisure (and spare time), and life
are of a fleeting nature. Each is followed by (its opposite as what is mentioned in the hadith
(tradition).
Hence, before these blessings disappear and the opportunity is available, make the most of
them for the good of your world and the hereafter. Do not be negligent.
FOOLISH TO LET OPPORTUNITY GO UNUTILIZED
(٥١٧٥) وَعَنْ أَبِيْ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا يَنْتَظِرُ أَحَدُكُمْ إِلَّا غِنَّى مُطْخِيًّا أَوْ فَقُرَّا مُنْسِيًّا
اوُ مَرَضًا مُفْسِدًا أَوْ هَرَمًا مُفْنِدًا أَوْمَوْنًا مُجْهِزًا آوِ الدَّجَّالِ فَالدَّجَّالُ شَرْ غَائِبْ يُنْتَظَّرُ أَوِ السَّاعَةِ وَالسَّاعَةُ
آگھی قآمُّ-(رواه الترمذى والنسائى)
1 Tirmidhi # 2519.
2 Tirmidhi in a mursal form, Baghawi in Sharh us Sunnah (Holy Prophet's practice) # 4021.

563
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
5175. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"None of you waits for anything except
(i) wealth that breeds rebellion (or sin causing to neglect enjoining piety and
forbidding evil,
(ii) or, poverty that causes one to forget (obedience),
(iii) or, an illness that (because of its severity) harms (physically and mentally),
(iv) or, old age that weakens the mind (and makes one foolish),
(v) or, death that puts an end to all (leaving no time to repent),
(vi) or, the dajjal (the great deceiver) and he is the worst of all and will appear
during the last days,
(vii)
or, the Last Hour that is most calamitous and most bitter. 1
(There last words are from the Quran, 54: 46)
COMMENTARY: Man does not take advantage of the opportunity available to him in these
cases. He repents after the favourable prospects are lost to him. For example, if poverty is
his lot, he does not show patience but complains and goes astray and rebel.
If he is rich, he does not express gratitude, but wastes his money and is derelict in his
duties toward Allah.
The other conditions may be surmised in like manner.
As for waiting for the seven things it is an allusion to man's procrastination and failure to
worship and obey. It is a call to hurry and do these things before it is too late. (In fact, the
wording of Tirmidhi (# 2306 or 2313) conforms to this meaning;]
[Hasten (your good) deeds before seven things. Do they wait for anything but
poverty and need, wealth and property that make rebellious, disease that
incapacitates, old age that makes in firm, fast approaching death, the dajjal (the
great deceiver) worst of the awaited unseen, or the Hour calamitous and bitter.]
(refer to verse 54: 46)
-
CONTEMPTIBLE WORLD
(٥١٧٦) وَعَنْهُ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَلََّ إِنَّ الدُّنْيَا مَلْعُوْنَةٌ مَلْعُوْكْب ◌َّافِيْهَا إِلَّ ذِكُرُ
اللّهِ وَمَا وَالَّاهُ وَعَالِهْ أَوْ مُتَعَلِّهْ - (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurrayrah .5176
said, "The world is accursed. And accursed is that which is contains, except dhikr
(remembrance) of Allah and what He likes, a scholar or a student."2
COMMENTARY: The hadith (tradition) means that one must not be too interested in the
world and must keep away from everything that is forbidden or disliked. But, one must
choose what Allah likes and approves such as dhikr, pious deeds etc.
The liked things include studying the lives of the Prophets (> Jule and the righteous men,
doing righteous deeds and enjoining the reputable and forbidding the disreputable,
As for dhikr of Allah, it is remembering and mentioning Allah's name often. It also is doing
every such deed as draws one nearer to Allah and earns His pleasure. So, this will cover all
forms of worship. In this case, everything that helps do this will also form part of it, like
eating and drinking as much as is necessary and other necessities of life.
1 Tirmidhi # 2306 (2313) but slightly different wording), Nasa'i.
2 Tirmidhi # 2322, Ibn Majah # 4112.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
564
WORLD IS WORTHLESS
(٥١٧٧) وَعَنْ سَهْلِ بُنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ جَنَاعَ
بَعُوُضَةٍ مَاسَقَى كَافِرًا مِنْهَا شَرُبَةً- (رواه أحمد والترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .5177
said, "If in Allah's sight, the world had as much worth as a wing of a mosquito then
he would never have given a drop of water to an infidel to drink."1
COMMENTARY: If the world had some worth in the esteem of Allah, the infidel would not
get even the most insignificant thing of this world. The infidel is Allah's enemy and no one
lets his foe have any thing It is because the world is worthless that Allah gives the infidel
some of it but nothing to His dear creatures. This is what a hadith (tradition) says:
مَارُوِيَتِ الدُّنْيَا عَنْ أَحَدٍ إِلَّ كَانَتُ خَيْرَةَ لَّه
(Only he deserves the (property and position in the) world for whom only the world
is good.)
This is why the disbelievers and sinners seem to be more prosperous in this world. It is to
this that the verse refers:
لَوْلَا آَ يَّكُوْنَ النَّاسُ أُمَّةً وَاحِدَة ◌َعَلْنَا لِمَنْ تَكْفُرُ بِالرَّحْمُنِ لِبُيُوْ تِهِمْ سُقُفَّا مِنْ فِقَّةٍ
{Were it not that all people would become of a single creed (i.e. disbelief), we
would have caused, for those who disbeliever in Ar-Rahman, roofs of their houses
to be made of silver)2 (43: 33)
The same thing is borne out of these verses of the noble Quran:
وَمَا عِنْدَ اللُّهِخَيٌْلِلْآبْرَارِ
{And that which is with Allah is better for the pious} (3: 198)
وَرِزُقُ رَبِّكَ خَيْرٌ وَآبْقى،
{The provision of your Lord is better and more lasting.} (20: 131)
DO NOT INVOLVE YOURSELF IN THE WORLD & FORGET ALLAH
(٥١٧٨) وَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَتَّخِذُوا الشَّيْعَةَ فَتَرْغَبُوْا فِي الدُّنْيَا-
رَوَاهُ التِّرْ مِذِىُّ وَالْبَيْهَقِيُّ فِيْ شُعْبِ الْإِئْمَانٍ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5178
said, "Do not adopt ( all) worldly possessions and means of earning in such a way
that it becomes an attraction toward the world."3
COMMENTARY: It is not allowed to indulge in worldly pursuits and means of earning to
such an extent that one is diverted from worship of Allah. But, it is not disallowed to adopt
permitted means of earning to a reasonable extent.
We may consider the following verse of the Quran:
1 Tirmidhi # 2320 (2327), Ibn Majah # 4110, Musnad Ahmad 5-154.
2 From the Noble Quran of Mawlana Mufti Taqi Uthmani am).
3 Musnad Ahmad 1-277, Tirmidhi # 2328, Bayhaqi Shu'ab ul eeman # 10391.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
565
رِجَالْ لَّاتُلْهِيْهِمْ تِجَارَةٌ وَلَاتَيْهُ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلوةِ وَإِيْتَاءِ الزَّكُوةِ
{ ... by men whom no trade or sale makes neglectful of the remembrance of Allah nor
from establishing salah (prayer) and paying zakah (Annual due charity)} (24: 34)
This verse may be said
(i)
to praise those people who do not at all engage in buying and selling merely
because that might preclude them from the affairs of the hereafter, OR
(ii)
to praise such people who though occupied in trading, do not neglect the
affairs of the hereafter and continue to improve their prospects of the next
world with those of this world.
The second meaning seems more appropriate as the concluding words bear out:
{establishing salah (prayer) and paying zakah (Annual due charity)}1
LOVE OF THE WORLD RESULTS IN LOSS IN THE NEXT WORLD
(٥١٧٩) وَعَنْ آنٍ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بٍآخِرَتِهِ وَمَنْ أَحَبَّ
أخِرَتَهَ اضَرَّ بِدُنْيَاهُ فَاثِرُ وا مَا يَبْقی عَلَى مَا يَفْنی رَوَاهُ اَحْمَدُ وَالْبَيْهَقِئُ فِى شُعَب الإيمان۔
5179. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who loves his (Life of this) world causes damage to his next world (by not
finding enough time to work for it). And, he who loves his (life of his) next world
causes damage to his (life of this) world (by being occupied in pursuits of the here
after). So (knowing this fact), you must prefer the perpetual (hereafter) to the
ephemeral (meaning, this world)."2
ACCURSED IS THE SLAVE OF WEALTH
(٥١٨٠) وَعَنْ أَبِيْ مُرَيْرَةً عن النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لُحِنَ عَبْدُ الدِّيْنَارِ وَلُمِنَ عَبْدُ الدِّرُهَمِ
(رواه الترمذى)
5180. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Accursed is the slave of the dinar and accursed is the slave of the dirham.'
Or, "May the slave of the dinar be cursed and may be slave of the dirham be
cursed."3
COMMENTARY: The words (JJ) means 'drive away.' To deprive of good,' 'to put away
from Allah's mercy.'
One who begins to love wealth and material goods to the extent that he removes himself
from worship and obedience, is said to be the slave of wealth and property. He is the
accursed (as defined against (¿), and dismissed from the court of the Mighty Lord.
GREED FOR WEALTH WORSE THAN GREED OF WOLVES FOR SHEEP
(٥١٨١) وَعَنْ كُعْبٍ بُنِ مَالِكٍ عَنْ آَيْهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاذِنْبَانٍ جَائِعَانٍ
1 See Ma'ariful Quran v6 pp 442-443 (English translation) Mufti Muhammad Shafi amas).
2 Musnad Ahmad 4. 412, Bayhaqi.
3 Tirmidhi # 2375.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
566
أُرْسِلَافِي غَنٍَ فَأَفْسَدَ لَهَا مِنْ حِرُصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرُفلِدِينِه- (رواه الترمذى والدارمى)
5181. Sayyiduna Ka'b ibn Maalik ws a +, reported that his father1 narrated that
Allah's Messenger صلى الله عليه وسلم said, "Two hungry wolves sent to (a herd of) sheep do
not cause more destruction than a man's greed for property and honour causes to
his religion."2
COMMENTARY: Religion is represented in this hadith (tradition) by sheep and greed by
wolves.
The copies of Mishkat report the narrator as the father of Ka'b ws a+, But, the fact is that
his father was not destined to embrace Islam, so there is no sense in saying that he narrated
a hadith (tradition) from the Prophet صلى الله عليه وسلم. The correct line of transmission is: 'Ton
Ka'b ibn Maalik reported that his father (Ka'b) a>, narrated.' This is how it is found not
only of Jami Tirmidhi but also in some copies of Mishkat. So, Ka'b usan+, is the narrator of
this hadith (tradition). He is the one who had stayed behind from the Battle of Tabuk. His
story is well-known.
SPENDING TOO MUCH ON CONSTRUCTION
(٥١٨٢) وَعَنْ خَبَّابٍ عَنْ تَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا أَنْفَقَّ مُؤْمِنْ مِنْ نَفَقَّةٍ إِلََّ حُجِرَ فِيْهَا إِلَّا
نَفَقَّتَهُ فِي هَذَا التُّرابِ- (رواه الترمذى وابن ماجة)
5182. Sayyiduna Khabbab رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"A believer does not spend from his wealth without being rewarded for it, except
for his spending on this dust."3
COMMENTARY: the hadith (tradition) concludes saying that whatever one spends on
construction is not rewarded. However, this applies only to excess spending beyond what
is necessary. Also, construction of one's own house, of mosques, madrasah and such other
places are allowed. In fact, it is mustahab (desirable) to build them.
(٥١٨٣) وَعَنُّ أَنٍَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النَّفَقَّهُ كُّهَا فِ سَبِيْلِ اللَّهِإِلَّا الْمِنَاءَ فَلَاخَيْرَ فِيْهِ
رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيثٌ غَرِيُبْـ
5183. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "All
spending (on necessities of life) is in Allah's path, but not what is spend (beyond
necessity) on construction, for, there is no piety (and reward) in it."4
COMMENTARY: Spending on construction beyond necessity is extravagance Allah does
not like it. But, whatever is spent on other heads of necessity with intention to gain
nearness to Allah is not extravagance because that is on feeding people and g rant to
people. They may or may not be deserving. Allah is pleased with both these things; feeding
people and grants to them.
1 This is error Ka'b narrated it himself. His father Maalik had not embraced Islam.
2 Tirmidhi # 2376, Musnad Ahmad 4. 460.
3 Tirmidhi # 2483 Musnad Ahmad 5-110.
+ Tirmidhi # 2482.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
567
UNNECESSARY BUILDINGS
(٥١٨٤) وَعَنْهُ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ يَوْمًّا رَأَّحْنُ مَعَهُ فَرَأى قُبَّةٌّ مُشْرِفَةً فَقَالَ مَاهُذٍ؟
قَالَ أَصْحَابُهُ هُذِهٍ لِقُلَانٍ رَجُلْ مِنَ الْأَنْصَارِ فَسَكِّتَ وَحَمَّلَهَا فِيْ نَفْسِهِ حَتَّى لَمَا جَآءَ صَاحِبُهَا فَسَلَّمَ عَلَيْهِفِي
النَّاسِ فَاعُرَضَ عَنْهُ صَنََّ ذلِكَ مِرَارًا حَتّى عَرَفَ الرَّجُلُ الْغَضَبَ فِيْهِ وَالْأَعْرَاضَ عَنْهُ فَشْكُى ذَلِكَ إِلى
أَصْحَابٍهٍ وَقَالَ وَاللّهِإِ لَأَئِكِرُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالُوا خَرَجَ فَرَأى قُبَّتَكَ فَرَجَةَ الرَّجُلُ إِلى
قُبَّتِهِ فَهَدَ مَهَا حَتَّى سَوَّا هَا بِالْأَرْضِ فَخَرَجَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ فَلَمْ يَرَهَا قَالَ
مَا فَعَلَتِ الْقُبَّةُ، قَالُوا شَكُ إِلَيْنَا صَاحِبُهَا إِعْرَاضَكَ فَأَخْبَرَتُهُ فَهَدَ مَهَا فَقَالَ أَمَا إِّ كُلَّ بِنَآءٍ وَبَالْ عَلَى
صَاحِبٍهٍ إِلَّ مَالَا إِلَّ مَالَا يَغْنِى إِلَّ مَالَا بُدَّمِنْه-(رواه ابوداؤد)
5184. Sayyiduna Anas رضى الله عنه narrated: Allah's Messenger صلى الله عليه وسلم went out one
day. We were along with him. He observed a building with a high dome and asked,
"What is it?" His sahabah (Prophet's Companions) ,osano, said, "It belongs to such
and such man of the ansar." He said nothing but retained it in his mind (displeased
with it), till its owner came and offered salaam to him among the people. But, he
turned away from him (Either he have no response or gave a response but turned
away from him.) He did that many times (when the man offered salaam and he
turned away). The man did, after all, realize that he was angry at him and had
turned away because of him. So he complained of that t o his sahabah (Prophet's
Companions) رضى الله عنهم (who were close to him. He said, "By Allah, I feel Allah's
Messenger صلى الله عليه وسلم is displeased with me. (I have not seen such displeasure
before but I do not know why?)" They said, "He had gone out and seen the dome."
So, the man returned to his dome and pulled it down to ground level. One day,
Allah's Messenger صلى الله عليه وسلم went out again but did not find it. So, he asked,
"What has happened to the building with the dome?" They said, "Its owner had
complained to us of your turning away. So we informed him and he pulled it down.
He then said (explaining when he was displeased Indeed every building is a
burden (Ju) for its owner (in the hereafter), except what cannot (yLy), except what
cannot (yuy) - except that which is absolutely necessary."1
COMMENTARY: The word (Ju) is rendered 'burden.'dIt stands for a burden, severity and
what is disliked. When a building is built, it becomes a means of punishment for its owner
in the hereafter. However, this concerns such building as are in excess of need. They are
constructed to demonstrate the owners status and riches and simply to live luxuriously.
Apart from this, the buildings that are raised for residential needs of the owners, or for
good causes, like mosques, madrasahs, khanqas (retreats of mystics and mentors). Etc, are
out of the scope of this edict. In the same way, every such thing as is essential for retain
man's physical energy and to keep him clothed and sheltered in a house will not be a
means of punishment in the hereafter.
Bayhaqi and Tabarani have transmitted a hadith (tradition) each from Anas As an (+) and
1 Abu Dawud # 5237.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
568
· Wathilah as a>, to the same effect that every building will be a means of punishment for
its owner except a mosque and places of such utility. In the hadith (tradition) of Savyiduna
Wathilah رضى الله عنه, the Prophet صلى الله عليه وسلم indicated with his wrist, "Just so much," meaning
a small, just enough for residential purpose. These will not make their owners liable to
punishment.
Also, every knowledge will be a burden on the day of resurrection, but not the knowledge
by which one abides.
OBSERVE CONTENTMENT
(٥١٨٥) وَعَنْ أَبِيْ هَاشِمٍ بُنِ مُتْبَةً قَالَ عَهِدَ إِلَىَّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا يَكُفِيْكَ مِنْ جَمِيع
الْمَالِ خَادِمْ وَمَرُكَبْ فِي سَبِيْلِ اللهِ- رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَالنِّسَائِىُّ وَابْنُ مَاجَةً وَفِي بَعْضِ نُسُخِ الْتَصَابِيحِ
◌َنُ اَبٍ هَاشِرِ بْنِ عُتْبَدٍ بِالدَّالِ بَدَلُ التّاءِ وَهُوَ تَصْحِيقٌ.
صلى الله عليه وسلم said, "Allah's Messenger رضى الله عنه Sayyiduna Abu Hashim ibn Utbah .5185
had given me instructions to the effect; 'Of property, a servant should suffice you
and a riding beast for jihad (crusade)."
Tirmidhi has it: "Allah's Messenger صلى الله عليه وسلم had taken a promise from me that I
have failed to fulfil: "Of property ... ' But, I find today that I have accumulated
plenty."1
Some text of the masabih have Utbad instead of Utbah, but it is an error.
COMMENTARY: The animal could be used for jihad (crusade), pilgrimage, acquiring
knowledge and general travel. The servant could help in these undertakings. Do not keep
more than these two things.
(٥١٨٦) وَ عَنُ عُقْمَانَ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ لِإِبْنِ أُدَمْ حَقّ فِى سِوى هذِهِ الْحِصَالِ يَيْتُ
يَسْكُّنُه وَثَوبْ يُوَارِی په عَوْرَتَهوَجِلْفُ الُبْزِ وَالْمَآء- (رواه الترمذى)
5186. Sayyiduna Uthman رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The son
of Aadam (> Jinde does not have a right over any thing besides a house to live in a
garment to cover his private parts, dry bread without gravy and water."2
COMMENTARY: Man's right is over those things that Allah has made necessary for him in
this world. He is eligible to take them only to the extent of his needs. He who acquires them
through lawful means only as much as is necessary shows contentment with that will not
be subjected to questioning in the hereafter because that much of them is essential for
survival. More of these and any quantity of things other than them are not necessities of
life. Rather, they are luxuries and will have to be accounted for in the hereafter.
The word (Alz;) jilf is dry bread without gravy. And (Als) jalf is a piece of dry bread to
assuage hunger.
TO BE ESTEEMED IN THE SIGHT OF ALLAH & HIS CREATURES
(٥١٨٧) وَعَنْ سَهْلِ بُنِ سَعْدٍ قَالَ جَآءَ رَجُلْ فَقَالَ يَارَسُولَ اللهِ دُ لَّنِ عَلَى عَمَلٍ إِذَا أَنَا عَمِلْتُهُ أَحَبَِّىَ اللهُ
1 Tirmidhi # 2327 (2334), Musnad Ahmad 5. 290, Nasa'i # 5386, Ibn Majah # 4103.
2 Tirmidhi # 2341 (2348).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
569
وَأَحَبَّنِيَ النَّاسُ قَالَ اذْهَدُفِي الدُّنْيَا يُحِبُّكَ اللَّهُ وَاذْهَدُ فِيْمَا عِنْدَ النَّاسِ يُحِبُّكَ النَّاسُ(رواه الترمذى وابن ماجة)
صلى (narrated that a man came (to the Prophet رضى الله عنه Sayyiduna Sahl ibn Sa'd .5187
the ans and requested, "O Messenger of Allah, guide me to a deed such as if I
perform it, Allah would love me and men, too would love me." He said, "Observe
abstinence in the world. Allah will love you. And, do not crave for what the people
possess. They will love you."1
COMMENTARY: Zuhd (abstinence) is to abstain from desiring any thing. Its perfect form
is to be disinterested in them even when they are available So, he who does not own wealth
and property and a station of worth in life cannot be imagined as observing abstinence.
Rather, only he can be an abstinent who possesses these things and yet keeps away from
them.
Someone once called Sayyiduna Ibn Mubarak als,, 'O Zahid!' (abstinent). He said, "Only
Umar ibn Abdul Aziz al-, was a zahid. The world drew towards him but he kept away
from its pleasures. But, I have nothing on which I might practice zuhd (abstinence)
(abstinence)."
In short, zuhd (abstinence) is when a person as plenty of the necessities of life, like food,
drink and clothing, yet he content's himself with bare necessities and abandons the excess.
PROPHET'S صلى الله عليه وسلم DISINTEREST IN WORLDLY THINGS
(٥١٨٨) وَعَنِ ابْنِ مَسْعُوْدٍ آثَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَامَ عَلى حَصِيْرٍ فَقَامَ وَقَدُ أَثَرَ فِى جَسَدِمٍ فَقَالَ
ابْنُ مَسْمُوْدِيَا رَسُولَ اللَّهِ لَوْ أَمَرُ تَنَا أَنْ نَبْدُطَ لَكَ وَنَّعْمَلَ فَقَالَ مَالِيُ وَإِذُّنْيَا وَمَا أَنَا وَالدُّنْيَا إِلَّ كَرَاكِبٍ
اسْتَظَلَّ تَحْتَ شَجَرَةٍ ثُوَّ رَاءٌ وَتَرَكَّهَا۔ (رواه أحمد والترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5188
slept on a reed mat. He got up and its marks were impressed on his body. So, Ibn
Mas'ud w & +, submitted, "O Messenger of Allah, if you instruct us, we would
spread out something for you and do something (more)." He said, "what have I to
do with the world? I am not in this world but like a rider who shades himself under
a tree only to move ahead and leave it."2
COMMENTARY: These words also means: 'I have nothing to do with this world. I do not
wish for a soft bed, delicate garments, etc.
A rider stop under a tree for a short while and hastens resume his journey. We too are
travellers in this world our destination - the hereafter - is very far off and the journey is
hazardous. So we must devote ourselves to cover as much distance as possible and not turn
to any such thing as might hinder our journey.
AN ENVIABLE PERSON
(٥١٨٩) وَعَنُ آَبِيِ أُمَامَةَ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ آَخْبَطْ أَوْلِيَائِئْ عِنْدِىْ لَمُؤْ مِنْ خَفِيْفُ الْحَاذِ ذُوْحَظٍ
مِنَ القَّلوةِ أَحْسَنَ عِبَادَةِ رَبِّهِ وَأَطَاعَةُ فِي السِّرِّ وَكَانَ غَامِضًا فِي النَّاسِ لَّا يُشَارُ إِلَيْهِ بِالْأَصَابِعِ وَكَانَ رِزْقُه
1 Ibn Majah # 4102.
2 Tirmidhi # 2377 (2384), Musnad Ahmad # 3709, Ibn Majah # 4109.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
570
كَفَافًا فَصَبَرَ عَلَى ذَلِكَ ثُمَّ نَقَدَ بِيَّدٍ فَقَالَ عُجَّلَتْ مُنِيَّتُه قَلَّتْ بِوَاكِیهِ قَلَّ تُرَاثُه- (رواه أحمد والترمذى وابن ماجة)
5189. Sayyiduna Abu Umamah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The most enviable of my friends to me is the believer who has meagre property
(and family), is much devoted to salah (prayer), perform worship of his Lord in an
excellent manner, obeys Him in private, is inconspicuous among the people, is not
pointed out with fingers, his provision is a minimum and he is content with it."
Then, he snapped his fingers and added, "His term will come soon (like this!, there
being fev women to mourn him and his legacy will be insignificant."1
COMMENTARY: The word (31>) means the back of a riding beast. And (suJI,,i>) according
to the Qamus is (July, JuJi j.5) possessing little property and family. So, he is said to have a
light back (sar'ah). Thus, he is free of the worries of the world and its occupations, so is not
obstructed from worship.
He is devoted to salah (prayer). Because of little preoccupation, he can offer it with full
concentration.
He is inconspicuous among the people. He does not stay away from them, but remains
among them keeping to the sidelines. However, he is known to the ulama (Scholars) awliya
(saints/ friends of Allah) and the righteous because he is their companion.
Death comes to this man soon. He departs from this world of trials quietly and easily in
peace.
NOTHING TO DO WITH THE WORLD
(٥١٩٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَرَضَ عَلَى رَبِّ لِيَجْعَلَ لِيْ بَطْحَاءَ مَّةَ ذَهَبَّا فَقُلْتُ لَا
يَارَبَّ وَلَكِنْ أَشْبَعُ يَوْمًّا وَأَجُوْءُ يَوْمًا فَإِذَا جُهْتُ تَفَرَّعُثُ إِلَيْكَ وَذَكَّرُتُكَ وَإِذَا شَبِعْتُ حَمِدُ تُكَ وَ
شَگرُتُٹ۔(رواهأحمد والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .5190
said, "My Lord offered to turn the valley (Batha) of makkah full of gold for me. I
said, 'O Lord, but I wish to be satiated one day and hungry the next day. When I am
hungry, let me beseech you remember you. And, when I am satiated, let me praise
you and thank you."2
COMMENTARY: Allah gave him choice to have the riches and treasures of the world or to
have nothing to do with them but only concentrate on the next world.
Batha or Abtah is the (conduit or) wide channel through which water passes out. But, dust
and pebbles collect into it. So, these pebbles were what was offered to be made gold, there
being many such channels around Makkah.
The Prophet Lylea taught his ummah that though affluence is also a blessing of Allah,
yet its trial is very severe too. It is more often that a rich man goes astray. So, it is more
preferable to be poor and content than to be rich.
1 Tirmidhi # 2347 (2354) Musnad Ahmad # 22252, Ibn Majah # 4117.
2 Tirmidhi # 2347 (2354), Musnad Ahmad # 22252, Ibn Majah # 4117, (Tirmidhi has this and the
previous hadith (tradition) as one.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
571
BLESSING THAT MATCH THE WORLD
(٥١٩١) وَعَنْ عُبَيْدِ اللَّهِبْنِ مِحْتَنَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَصْبَحَّ مِنْكُمُ امِنَّا فِى سِرُبِهِ مُعَافي
فِي جَسَدٍمٍ عِنْدَهُ قُوْتُ يَوْمِهِ فَكَّمَا حِيْزَتْ لَهُ الدُّنْيَا بِخِذًا فِيْرَهَا- رَوَاءُ التَّْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ-
صلى الله narrated that Allah Messenger رضى الله عنه Sayyiduna Ubaydullah ibn Mihsan .5191
plug ole said, "He who wakes up in the morning among you with peace of mind,
sound body and his (lawful) provision for the day with him, is as though the world
is brought together for him."1
COMMENTARY: Being with peace of mind is to be safe from enemy and from sin and
having repented to Allah. He is also safe from reptiles and snakes emerging from holes.
FOOD THAT ONE MAY EAT
(٥١٩٢) وَعَنِ الْمِقْدَامِ بْنِ مَعْدِ يْكِّرِبَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مَلَا ◌ُدَبِىُّ وِعَاءٌ
شَرَّا ◌ِنْ بَطْنٍ بِحَسْبٍ ابْنِ أَدَمَّ أُكُلَاتٌ يُقِمُنَ صُلْبَةُ فَإِنْ كَاتَ لَا مُحَالَةً فَقُلُتْ طَعَامٌ وَقُلْتُ شَرَابٌ
وَقُلُتْ لِتَفَسِه۔ (رواه الترمذى وابن ماجة)
5192. Sayyiduna Miqdam ibn Ma'di Karib ws a +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "A man does not fill a vessel that is worse than his belly
(if he overeats). Enough for the son of aadam are a few morsels to keep his back
straight. But, if it is unavoidable, then let him apportion one third. For his food, one
third for his drink and leave one third empty (for ease in breathing)."2
COMMENTARY: Teebi alas, said that one must not overeat. One must eat enough to keep
his back straight meaning, to retain his energy. This too, to be able to discharge his
religious obligations. If any one cannot be content with this, then he may eat as suggested
in this hadith (tradition), dividing his belly into three portions and till one of these with
food.
He belly is described as a vessel. So it is of no purpose but to serve as a vessel and that too
the worst of vessels because vessels are used for specific purposes but the belly is used
beyond its purpose and is over filled. That is much harmful to religion as well as to the
worldly life.
TEN ADVANTAGES OF HUNGER
Hunger is a very terrifying word and a serious problem in today's world. If it reaches to the
point of starvation when a person does not get even a piece of bread then indeed it is a
message that his term is over.
However, if hunger is practiced intentionally and is self imposed, or one starves now and
then truly no one can deny its advantages both from the medical and spiritual angles. Some
people have taken great pains to enumerate these advantages. A renowned great scholar of
Islam and mystic who had intimate knowledge of Allah, Shaykh Abu Hamid alder), has
written that ten advantages are intrinsic to hunger.
It cleans the heart and sharpens eyesight (otherwise if the stomach is full, it
1 Tirmidhi # 2346 (2353), Ibn Majah # 4141.
Tirmidhi # 2380 (2387), Musnad Ahmad # 17186.
(i)

572
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
makes one lethargic, the heart uneasy and the mind dizzy).
(ii)
It creates mildness and purity of heart, so that it inclines to remembrance of
Allah.
(iii)
It grows humility and eliminates pride and greed and love of social life which
things promote rebellion and defiance. There is no doubt about it that a human
being is humble more when he is hungry than at any other time.
(iv)
The hungry person does not forget Divine punishment, trials and tribulations.
(Those who have a full belly remember nothing.)
(v)
It fights sleep and the hungry man keeps awake for much of the time. (One
who has a full stomach drinks much water which promotes sleepiness and
much of life is wasted. The salah (prayer) of taHajj (pilgrimage)ud (super
erogatory prayer) is missed and one becomes hard hearted.) Life is a blessing.
Allah has made life man's asset so that he may put his worldly and religious
affairs in order. Besides, sleep is a kind of death. So, if one succumbs to sleep,
he decreases his life.
(vi)
The hungry person is constant at worship. The time that would have been
spent in buying and preparing food etc would be saved for worship. Allamah
Tashtari atu, said that one day he observed Ali Jurjani als, chuck from the
palm of his hand (into his month) parched barley. So he asked him what had
compelled him to do it. He said, "I worked out that the time it takes to eat
bread (chapati) could be used to count seventy rosaries (tasbih). So, I gave up
eating bread and for forty years have not eating a slice of it, and when I am
very hungry I take parched barley from my palm, now and then.
(vii)
A man who eats little remains healthy. He is free from diseases and so does not
resort to medical treatment and saves the time otherwise spent on visits to
physicians for worship.
(viii)
He does not have to work too much to earn a livelihood.
(ix)
He saves food and is able to give that in charity. On the day of resurrection, he
will be under the shade of his charities.
(x)
Hunger fights his passion. The man who goes hungry overcomes his base self.
It is auspicious that man should overpower his base desires but it is
wretchedness that his desires should have the better of him.
EXERCISE CONTROL OVER BELCHING
(٥١٩٣) وَعَنِ ابْنِ عُمَّرَ أَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًّا بِتَحَشَّاهُ فَقَالَ أَقْصِرُ مِنْ جُشَائِكَ
فَإِنَّ أَظْوَلَ النَّاسِ جُوْعًا يَوْمَ الْقِيْمَةِ أَظُوَلُهُمْ شِبَئًا فِي الدُّنْيَا- رَوَاهُ فِيْ شَرْجِ السُّنَّةِ وَرَوَى الْتِرْمِذِىُّ نَخُوَه۔
5193. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم heard
a man belching. He said, "Stop belching. (Eat less and you will not belch.) On the
day of resurrection he will experience severest hunger who eats much in this
world."1
COMMENTARY: The man mentioned in the hadith (tradition) was a sahabi, named, wahb
رضى الله عنهم (He was among the young sahabah (Prophet's Companions .رضى الله عنه ibn Abdullah
1 Bayhaqi in Shar us sunnah (Holy Prophet's practice), Tirmidhi # 2478.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
573
who had not attained adulthood in the times of the Prophet صلى الله عليه وسلم . He said, "I had
eaten tharid prepared from meat. Then I presented myself to the Prophet صلى اللهعليهوسلم while I
was belching." He asked, "What are you doing?" And spoke the words quoted in the
hadith (tradition).
As the concluding portion of the hadith (tradition) makes clear, the actual meaning is that
one must not eat to a stomach full. It is said that Sayyiduna Wahb ibn Abdullah s &+)
never again ate much. If he had food in the evening, he did not eat on the next day and if
he ate during the day, he did not eat before nightfall in the evening.
PROPERTY IS A TRIAL
(٥١٩٤) وَعَنْ كَعبٍ بْنِ عَيَاضٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ لِكُلِّ أُمَّةٍ فِتْنَةٌ
وَفِتْنَةُ أُمَّتِىَ الْتَالُ- (رواه الترمذى)
5194. Sayyiduna Ka'b ibn Iyad can+, narrated that he heard Allah's Messenger
the u say, 'There is a trial for every ummah and the trial of my ummah is wealth
and property."1
THE RICH WHO FAIL TO GIVE CHARITY
(٥١٩٥) وَعَنْ آَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يُجَاءُ بِبْنِ أَدَمَ يَوْمَ الْقِيْمَةِ كَأَنَّهُ بَذَّهُ فَيُؤْقَُّ بَيْنَ يَدِى
اللَّهِ فَيَقُولُ لَهُ أَعَْيْئُكَ وَخَوَّلْتُكُ وَاَ نْعَمْتُ عَلَيْكَ فَمَا صَنَعْتَ فَيَقُوْلُ رَتٍّ جَمَعْتُهُ وَثَّمَّرْتُهُ وَتَرَكُتُه أَكْثَرَ
مَاكَانَ فَارْجِعْنِى أَتِكَ بِهِ كُلِّهِ فَيَقُولُ لَه آرِنِ مَا قَدَّمِتَ فَيَقُولُ رَتٍّ جَمَعْتُهُ وَثَّتَّرْتُهُ وَتَّرَكْتُهُ أَكْثَرَ مَا كَانَ
فَارْ جِعْنِيِّ أَتِكَ بِهِ كُلِّ فَإِذَا عَبْدْ لَمْ يُقَدِّمُ خَيْرًا فَيُمْفَى بِه إِلَى الثَّارِ - رَوَاهُ التِّرْ مِذِىُّ وَضَعَّفَه۔
5195. Sayyiduna Anas رضى الهعنه narrated that the Prophet صلى الله عليه وسلم said, "On the day of
resurrection, the son of Aadam (X.Jule will be brought as though he were a lamb and
made to stand before Allah. Allah will say, 'I had granted you bounties, good things
and favours (like sound health, intelligence, security, wealth and slaves). What did
you do?" He will submit, "I accumulated and amassed. I left behind much, multiplied
many times. Send me back and I shall (spend all that in your path and) bring, back
(its reward) to you, all of it, He will ask, "Tell Me what did you send forward?" But,
he will repeat (as guilty people do to get away). "My Lord, I amassed it, multiplied it
many times. Do send me back. I shall bring all of that to you."
"Thus (it is very obvious), behold, he is a man who did not send ahead any good so
he will be consigned to hell."2
COMMENTARY: Teebi alas, said of the man who is granted those things mentioned in the
hadith (tradition) but he fails to earn reward for the hereafter through them he is like a
slave whose master trusts him with wealth to invest in business. However, he does not
follow instructions and loses all money. He disobeyed and is liable to be punished. So is the
case with this man.
Abu Haamid & , said that every good, every pleasure and every distinction (good
1 Tirmidhi # 2343, Musnad Ahmad # 17478.
2 Tirmidhi # 2427 (2435).

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
574
fortune) is a blessing, even every fulfilled desire. However, true blessing is the good
fortune in the hereafter. It is wrong to call anything else as distinction or good fortune and
it is incorrect to say of any good thing as 'worldly good fortune.' It would be correct,
nevertheless, to say of such worldly things as are means of receiving favours and
distinction in. the hereafter as 'blessings' only because they can deliver one to the real
blessings.
SOUND HEALTH & COOL WATER
(٥١٩٦) وَعَنْ آَبٍ مُرَيُرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَ إِنَّ أَوَّلَ مَا يُسْأَّلُ الْعَبْدُ يَوْمَ الْقِيْمَةِ مِنَ
الثَّعِيُمِ آَ يُقَالَ لَه آَلَمْ نُصِغَّ جِسْمَكَ وَنُرَوِّكَ مِنَّ الْمَّاءِ الْبَارِدِ- (رواه الترمذى)
5196. Sayyiduna Abu Hurayrah R) narrated that Allah's Messenger ,le ano said,
"The first of the blessings about which a man will be questioned on the day of
resurrection will be, "Did we not give you a sound healthy body and cool water to
drink?"1
COMMENTARY: Sound body and mind and water are the greatest of Allah's blessings.
A righteous man said to his disciple, "Let water cool down before you drink it because cold
water expresses thanks to Allah from the core of one's heart."
Shaykh Abdul Haq ale, said about his father ales, that whenever he drank cold water, he
was lost in contemplation. When he regained his composure, after some time, he would
say, "Allah is without blemish! What a great thing this cool water! A great Jewel made by
Allah!' He would utter such expressions of praise of Allah.
Allah made water very useful. Life depends on it but it is very amazing that Allah made it
common and abundant so that it is easily available, yet it is not priced but is free.
AN ANECDOTE: A king of old who set out on an hunting expedition lost his way in a
desert. He became very thirsty but could not find water around. He was restless and soon
was on the point of death. Suddenly, a mystic or an angel stood before him and asked,
"what will you give me if I provide you with water?" The king exclaimed, "Half of my
kingdom!" The mysterious man let him have water, but the king was beset with a malady.
He could not pass water. He tried much but could not urinate. He was restless till the
mysterious man reappeared and asked, "If I cure you, what will you pay me?" The king
said, "I will hand over the remaining half of my kingdom!" He cured him of his malady.
Then he said, "O king! Keep your kingdom to yourself. Look at its worth! So do not boast
about it. Do not let it get into your mind."
In conclusion, the two blessings mentioned in this hadith (tradition) are so very great and
significant that they outweigh a kingdom.
FIVE BLESSINGS WHICH WILL HAVE TO BE EXPLAINED
(٥١٩٧) وَعَنِ ابْنِ مَسْعُوُدٍ عَنِ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَزُوُلُ قَدَمَا ابْنِ آدَمَ يَوْمَ الْقِيْمَةِ حَتَّى يُسْأَّلُ
عَنْ خَمْسٍ عَنْ عُمْرٍهٍ فِيُمَا أَفْنَاهُ وَعَنُ شَبَابِهٍ فِيُمَا آَبْلَاهُ وَعَنْ مَالٍِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيْهَا أَنْفَقَّهُ وَمَاذَ اعَمِلَ
فِيُمَا عَلِمَ - رَوَاهُ التِّرُ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيْبُ.
1 Tirmidhi # 3958 (3369).

575
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
5197. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "The
feet of the son of Aadam (> Jude will not move on the day of resurrection till he is
asked about five things:
(i) about his life, how he spent it:
(ii) about his youth, how he passed it;
(iii) about his wealth, how he earned it;
(iv) and on what he poured it;
(v) and what he did with that which he had learnt."1
: رضى الله عنه once said to Sayyiduna Uwaymir رضى اله عنه COMMENTARY: Sayyiduna Abu Darda
"Uwaymir! Be mindful, how will it be with you on the day of resurrection when you are
asked, Were you learned or ignorant?" If you say, "I was learned,' then you will be asked,
'How did you practice whatever you had learnt?" And, if you say, 'I was ignorant, then
you will be questioned, 'what was the reason that you remained ignorant and did not
acquire knowledge?"
SECTION III
اَلْفَضْلُ الثَّالِتْ
EXCELLENCE LIES NOT IN COLOUR BUT IN PIETY
(٥١٩٨) عَنْ آتٍ ذَرٍ آثَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ إِنَّكَ لَسْتَ بِخَيْرٍ مِنْ أَحْمَرَ وَلَا أَسُوَدَ إِلَّ
انْ تَقْضُّلَهُ بِتَقْوى- (رواه احمد)
5198. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
to him, "surely, you are not better than the red-skinned or the black-skinned, unless
you are superior to either of them in taqwa (piety)(Piety, God fearing).2
OMMENTARY: No human being excels another on account of his looks, colour or
scent. Rather, excellence lies in good manners and righteousness.
bas used to call non-Arabs (2) red-skinned. The Arabs were called (> =) black skinned.
aykh Abdul Haq a >, excellence depends only on taqwa (piety)and on no other
tribute or peculiarity. It is as Allah says.
إِثَّ أَكْرَ مَكُمْ عِنْدَ اللهِ انقگُمْ
{Surely the noblest of you, in Allah's sight, is the one who is most pious of you) (49: 13)
qwa (piety)has many kinds of degrees. The lowest kind or the lowest degree is to abstain
:
om visible polytheism in every condition, at all times.
' he kind or degree that is in-between is to abstain from every kind of sin, every kind of evil
every kind of vain talk or deed and every kind of invisible polytheism.
The most superior kind of taqwa (piety)is to be attached to Allah all the time. Never must
thought of other than Allah be allowed to come to the mind.
EXCELLENCE OF ASCETICISM
(٥١٩٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَازَّهِدَ عَبْدْ فِي الدُّنْيَا إِلَّ أَنْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِه
وَانْطَقَ بِهَا لِسَانَهُ وَبَصَرَهُ عَيْبَ الدُّنْيَا وَدَائَهَا وَدَوَائَهَا وَآَخْرَجَهُ مِنْهَا سَالِمًا إِلَى دَارِ السَّلَّامِ - رَوَاهُ الْبَيْهَقِيُّ فِى
1 Tirmidhi # 2416 (7424)
2 Musnad Ahmad # 5-158.

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
576
شُعَبٍ الْإِيمَانِ-
5199. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone observes abstinence in this world (from worldly possession and position
as is in excess of his wants) then Allah grows in his heart wisdom (which is Divine
awareness and conviction) causes his tongue to speak it, makes him see the defects
of this world (like grief, poverty, death, etc), its maladies and their remedy, and
brings him out of it safely to dar us salaam the abode of peace)."1
COMMENTARY: Dar us salaam refers to paradise. Perfect and true safety will be found
only in the hereafter and paradise. A pious man was asked, "How are you?" He said, "If
Allah wills, there is safety provided I go to paradise."
SUCCESS & PROSPERITY DEPENDS ON SINCERITY OF FAITH
(٥٢٠٠) وَعَنْهُ أَّ رَسُوْلَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ قَدْ أَفْلَعَ مَنْ أَخْلَصَ اللَّهُ قَلْبَهُ لِلْإِيْمَانِ وَجَعَلَ
قَلْبَهُ سَلِيْهَا وَلِسَانَه صَادِقًا وَنَفْسَهُ مُطْمَئِنَّهُ وَخَلِيْفَتَهُ مُسْتَقِيْمَةٌ وَجَعَلَ أُذُنَهُ مُسْتَمِعَةً وَعَيْنَهُ نَاظِرَةً فَأَمَّا
الْأُكُ نَقَمِّهُ وَآَمَّا الْعَيْنُ فَمُقِرَّةٌ لِمَا يُوعِى الْقَلْبُ وَقَدُ أَفْلَحَ مَنْ جُعِلَ قَلْبُهُ وَاِيًّا - رَوَاءُ أَحْمَدُ وَالْبَيْهَقِىُّ فِى
شُعَبِ الإِيمَانِ-
5200. Sayyiduna Abu dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He is successful whose heart Allah has made sincere towards faith (free of
Hypocrisy), whose heart He has made safe and protected (from rancour, jealously
and evil), his tongue truthful his soul satisfied and content his nature straight (not
awry and inclined to falsehood) and his ears He made hear (the true words) and his
eye sees (the signs of the unity of his Lord). So, the ear is a funnel (pouring truth to
the heart) and the eye is an archive of what the heart preserves. He is successful
whose heart is enabled to preserve (the truth and true things)."2
COMMENTARY: The funnel or strainer is used to pour liquid into a narrow mounted
vessel. So the ear is the medium through which truth is conveyed to the heart and mind.
The ear hears it and the heart accepts it.
The eye is the archive or store of what it sees and that heart is the vessel for them or they
make the heart their vessel. They enter the heart via the eyes. Then they are preserved
there. 'So, he who hears the truth and sees it and pours it into his heart to preserve it,
keeping to the truth in all circumstances, is certainly triumphant.
DISBELIEVERS ARE TAKEN TO PUNISHMENT GRADUALLY THROUGH THEIR
WEALTH
(٥٢٠١) وَعَنْ عُقْبَةَ بُنِ عَامِرٍ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَارَ أَيْتَ اللّهُ عَزَّ وَجَلَّ يُعْطِى الْعَبْدَ مِنَ
الدُّنْيًّا عَلَى مَعَاصِيْهِ مَا يُحِبُّ فَإِنَّمَا هُوَ إِسْتَدْرَ اْ تُقَ تَلَارَ سُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا نَهُوْا مَا ذُكِّرُ واپِهِ
فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَهِىءٍ حَتَّى إِذَا فَرِحُوْا بِمَا أُوْتُوْا آخَذُهُمْ بَخْتَةً فَإِذَا هُمْ تُمْلِسُوْنَ رواه احمد-
1 Bayhaqi in Shu'ab ul eeman # 10532.
2 Musnad Ahmad 5-147, Bayhaqi in Sh'ub ul eeman # 108.

577
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
5201. Sayyiduna Uqbah ibn Aamir رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
"when you see that Allah, Mighty and Glorious, gives a man through he is involved
in sin and disobedience, what he loves most (wealth and property), it is only
inching him gradually towards destruction."
Then, Allah's Messenger صلى الله عليه وسلم recited the verse:
فَلَمَّا نَهُوْا مَا ذُكِّرُ وابِهِ فَتَحْنَا عَلَيْهِمْ ابْوَابَ كُلِّ شَِىءٍ
حَتَّى إِذَا فَرِحُوْا بِمَا أُوْتُوْا أَخَذُهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُوْنَ
{Thereafter, when they forgot the advice they were given, we opened for them the
doors of everything, so that when they became proud of what they were given, we
seized them suddenly and they were left in despair)1 (6: 44)
COMMENTARY: The Arabic word (zbyt) is advancing someone little by little. The
disbeliever or the sinner is advanced gradually into prosperity so that he is in an illusion
that he is getting favours. He does not repent but carries on in his ways. Allah takes him,
little by little towards punishment until he is destroyed and is in total despair.
ASCETICS KEEP NO PROPERTY WITH THEM
(٥٢٠٢) وَعَنْ أَبٍ أُمَامَةَ آَكَّ رَجُلًا مِنْ أَهْلِ الشُفَّةِ تُوُنِّ وَتَرَكَ دِيْنَارًا فَقَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ كَيَّةُ قَالَ ثُمَّ تُؤُنَّ اخَرُ فَتَرِكَ دِيْنَارَيْنِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَبَّتَانٍ - رَوَاهُ أَحْمَدُ
وَالْبَيْهَقِىُّ فِ شُعَبِ الإَِان.
5202. Sayyiduna Abu Umamamh wan+, narrated that a man belonging to the ahl us
suffah رضى الله عنه died leaving one dinar. Allah's Messenger صلى الله عليه وسلم said, This is a
branding of his forehead, back and sides)." He narrated further that another (of
them) died (afterwards) leaving two dinars. Allah's Messenger صلى الله عليه وسلم said,
"They are two brandings."2
COMMENTARY: The ahl us suffah or the ashab us suffah were the poor. Homeless
sahabah (Prophet's Companions) ,os ano, who stayed in the suffah permanently. It was a
roofed enclosure attached to the Masjid Nabawi. In the beginning when the qiblah of the
Muslims was in the direction of Baytul Maqdas this place was used as a mosque. When the
Ka'bah was made the qiblah, this place was left as it was while the Masjid Nabawi was
built next to it.
The sahabah (Prophet's Companions) رضى الله عنهم who resided in the suffah numbered
between seventy and eighty, but their number kept increasing or decreasing. They had no
residence of their own, no property, no occupation and no family. So, they adopted perfect
zuhd (abstinence) (asceticism). They remained in this place, trusting and depending only
on Allah. All the time, they engaged in dhikr (remembrance of Allah), worship, recital of
the Quran and memorizing the ahadith (tradition) of the Prophet صلى اللهعليه وسلم blessings and
light poured on them continuously and they were called (alt+1) - (adyaf Allah) Allah's
guests. The sahabah (Prophet's Companions) (s & +), who could, helped them and
1 Musnad Ahmad 4-145.
2 Musnad Ahmad 5-258, Bayhaqi in shu'ab ul eeman # 6965.

578
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
served them. Some of them sent to them food and drink very honourbly. Some took them
home as guests and served them. Quite a few of ahl us suffah us an +, were offered
exclusive favour of Allah's Messenger ,ledo and ate food at his house. Sometime they
were witnesses to the Prophet's صلى الله عليه وسلم miracles when a little food became enough for
all of them, like when a bowl of milk, that was not enough for even one person, satiated all
of them.
The Prophet صلى الله عليه وسلم was commanded by Allah to visit them often, So, he visited them
regularly and never let them feel helpless and lonely, saying to them, "Don't feel cut off. I
am one of you." He gave them glad tidings that they would be with him in the hereafter in
paradise. The well-known companion, Abu Hurayrah as an(+), was also one of the ahl us
(رضى الله عنهم أجمعين) suffah
While the Sufis resemble the ahl us suffah (because of their abstinence), yet it is incorrect to
say that the word sufi is derived from the word suffah, and to say that one who practices
abstinence is called a sufi because of the word suffah. However, in their conduct and way
of life, the Sufis may be said to resemble the ahl us suffah.1
THE HADITH (TRADITION) ITSELF: The members of the ahl us suffah who had died
leaving behind a couple of dinars had not violated the commands of Shari'ah (divine law).
If anyone pay zakah (Annual due charity) on his wealth and discharges other obligations,
then he is not disallowed by Shari'ah (divine law) to amass large wealth. But if he has
accumulated treasures and does not pay zakah (Annual due charity) or give rights of
others, then, undoubtedly, it is forbidden. In spite of this edict, we cannot deny that the
ascetics who abandon the world and shut their eyes to everything to adopt poverty and
tawakkal, are of an altogether distinct character. It is improper that they possess even the
least and pitiable amount of worldly wealth in excess of their needs. So, the Prophet's allo
¿le words are a strict warning against a resolve to observe poverty that is defaulted.
This is why the narrator specified that the man belonged to the ahl us suffah usano, and he
did not say 'one of the sahabah (Prophet's Companions) ogen+).' In that case, it would
not have been as serious. The qualifications of the ahlus suffah did not permit them to own
even a single dirham or dinar.
ANOTHER VIEW: Mulla Ali Qari atu, has presented another explanation of this hadith
(tradition). Both these sahabah (Prophet's Companions) ,os ano, lived with the extremely
poor people (of the ahl us suffah) so that people gave them charity and fed them for the
sake of Allah. So, the two men were among the mendicants (dependent on alms) because of
lack of property of their pitiable condition. However, if any one possesses provision
enough to support him even for one day, then it is absolutely unlawful for him to stretch
his hands before others seeking their help. Hence, those two men who ate from the charity
of other people perpetrated the unlawful because many people brought their charities the
ahl us suffah.
Thus if a person feigns to be poor and needy by wearing torn garments and living in a bad
shape, or by assuming the garb of the Sufis and shaykhs (leading religious scholars), but
owns some cash or legal tender of any kind (meaning, money, gold or silver, and he
accepts charity of other people for his personal purposes, then those things are forbidden to
1 See the Life of Prophet Muhammad As a >), Ibn Kathir, p 819-8 63, Dar ul Isha'at, Karachi.

579
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
him. Similarly, if anyone presents himself as a scholar, a righteous man or a virtuous
(noble) man which he is not and people give him something because of his goodness then
whatever they give is not lawful for him.
AN EXAMPLE: Shaykh Abu Ishaq Ghadhruiy (3,536) saw some poor people around a
meal that had been prepared for the deserving needy. He said to them, "You are eating the
unlawful." The poor people stopped eating. Then the shaykh said, "This food is for such
people who have no kind of worldly wealth. So, if there is any of you who owns nothing,
he may eat this food, but not if he has any thing." So, some of them ate the food and others
moved away from there. The Shaykh then commented, Allah is Glorified! It is just one kind
of food, but it is lawful for some and unlawful for some."
This means that as for such awyat (Irusts) as are only for the poor, it is not at all lawful for
one who is rich in the eyes of Shari'ah (divine law) to use their revenues and their services
for personal ends. Thus, it is absolutely unlawful for those who are not poor and needy to
reside without paying rent in such homes and rooms as are dedicated for the poor and
needy only. Indeed, Allamah ibn Hammam ale>, has said explicitly that it is forbidden to
the rich to reside without paying rent in the rooms of the Khanqas (retreats of Sufis and
mentors) as are waqf property (dedicated).
WAQF OF THE TWO HARAMS: Therefore, we must not regard the opinion as reliable
which suggests that the awqaf of the two Harams (of Makkah and Madinah) are allowed
both to the poor and the rich. Even if we know that those who had made the waqf (and
established the trust) ha d declared it to be for all, it is not allowed to the rich to benefit
from it. In our opinion, it is not correct to make a waqf for the rich of anything when he is
free and not restricted.
AVOID AMASSING WORLDLY PROPERTY
(٥٢٠٣) وَعَنْ مُعَاوِيَةً أَنَّهُ دَخَلَ عَلَى خَالِهِ ابْنِ آَنِيْ هَاشِمِ بْنِ مُتْبَةً يَعُوُدُهُ فَبَكُى اَبُرُهَاشٍِ فَقَالَ مَايُُكِيُّكَ يَا
خَالٍ آوَجُهُ يُشِئِزُكَ أَمْ حِرْصٌ عَلَى الذُّنْيَا قَالَ كَلَّا وَلكِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَهِدَ إِلَيْنَا عَهْدًا
لَمْ أَخَذُّ بِهِ قَالَ وَمَا ذُلِكَ قَالَ سَمِعْتُهُ يَقُولُ إِنَّمَا يَكُفِيْكَ مِنْ جَمْعِ الْمَالِ خَادِمْ وَمَرْكَبْ فِي سَبِئْلِ اللّهِ وَائِّ
أُرَانِيُ قَدْجَمَعْتَ- (رواه أحمد والترمذى والنسائى وابن ماجة)
5203. Sayyiduna Muawiyah (ibn Abu Sufyan) «ca +, narrated that (once) he visited
رضى الله who was ill). Abu Hashim) رضى الله عنه his maternal uncle, Abu Hashim ibn Utbah
As wept (while they were conversing). So, he asked "what makes you weep, O
uncle? Is it pain that makes you restless, or a desire to stay on in world?' He said
"Certainly not! But, Allah's Messenger صلى الله عليه وسلم had given us an instruction
which I have failed to follow." He asked." (what was it? He said, "I had heard him
say, Indeed, of the possessions of the world it should suffice you to have a servant
and a riding beast (to take part in jihad (crusade)) for Allah's sake' But, I presume
(or see) that I have piled up possessions."1
COMMENTARY: the word (di) - (Urani) means, 'I presume' (that I have piled ... ). But, in
same manuscripts it is (21))) - Arani) 'I see' (that ... ).
1 Tirmidhi # 2327.