MIRZABAH

MIRZABBAH ( مرزبة‎ ). “A clod-crusher.” The iron hammer with which the dead are beaten who cannot reply satisfactorily to the questions put to them by Munkar and Nakīr. Called also Mit̤raqah ( مطرقة‎ ). [ PUNISHMENTS OF THE GRAVE .] MĪS̤ĀQ ( ميثاق‎ ). “A covenant.” A word used in the Qurʾān for God’s covenant with his people. [ COVENANT .] MISHKĀTU ʾL-MAṢĀBĪḤ ( مشكاة المصابيح ‎ ). A well-known book of Sunnī tradition, much used by Sunnī Muslims in India, and frequently quoted in the present work. It was originally compiled by the Imām Ḥusain al-Bag͟hawī, the celebrated commentator, who died A.H . 510 or 516, and called the Maṣābīḥu ʾs-Sunnah , or the “Lamps of the Traditions.” In the year A.H . 737, Shaik͟h Walīyu ʾd-dīn revised the work of al-Bag͟hawī, adding an additional chapter to each section, and called it the Mishkātu ʾl-Maṣābīḥ , or the “Niche for lamps.” In the time of the Emperor Akbar, Shaik͟h ʿAbdu ʾl-Ḥaqq translated the work into Persian, and added a commentary. (See Kashfu ʾz̤-Z̤unūn , in loco .) MISKĪN ( مسكين‎ ). “A poor person.” Heb. Eccles. ix. 15 , ‏מִסְכֵּן‎ . According to Muslim law, a person who has no property whatever, as distinguished from a faqīr ( فقير‎ ), or a person who po e es a little property, but is poor. ( Hidāyah , vol. i. p. 54.) MIS̤QĀL ( مثقال‎ ). An Arabic weight, which frequently occurs in Muḥammadan law books. Richardson gives it at a dram and three-sevenths. It is also used for a gold coin of that weight. [ MONEY .] MIṢR ( مصر‎ ). [ EGYPT .] MISWĀK ( مسواك‎ ). (1) A tooth-cleaner made of wood, about a span long. It is preferred when made of a wood which has a bitter flavour. The Salvador a Indica is the tree, the wood of which is used in India. (2) The act of cleaning the teeth, which is a religious ceremony founded upon the example of Muḥammad, and forms the first part of the waẓūʾ , or “ablution before prayer.” The Prophet was particularly careful in the observance of miswāk (see Mishkāt , book iii. ch. 4 ). It is amongst those things which are called fit̤rah ( q.v .). MIT̤RAQAH ( مطرقة‎ ). The iron hammer or mace with which the infidels will be smitten in their graves by the angels Munkar and Nakīr. Persian gurz . [ PUNISHMENTS OF THE GRAVE .] MIYĀN ( ميان‎ ). A Persian word, used as a title of respect for the descendants of celebrated Muḥammadan saints. MĪZĀN ( مـيـزان‎ ), pl. mawāzīn . Heb. pl. ‏מֹאזְנַיִם‎ . Lit . “A balance.” (1) The law contained in the Qurʾān, Sūrah xlii. 16 : “God is He who hath sent down the Book with truth and the balance .” (2) The scales in which the actions of all men shall be weighed. Sūrah xxi. 47 : “Just balances will be set up for the Day of the Resurrection, neither shall any soul be wronged in aught; though, were a work but the weight of a grain of mustard seed, we would bring it forth to be weighed : and our reckoning will suffice.” Muḥammad is related by ʿAbdu ʾllāh ibn ʿAmr to have said: “Verily, God will bring a Muslim into the presence of all men on the Day of Judgment, and will show him ninety-nine large books, and each book as long as the eye can reach. Then God will say to him, ‘Do you deny anything in these books? Have my writers injured you?’ And the Muslim will say, ‘O my Lord, I deny nothing that is in them.’ Then God will say, ‘Have you any excuse?’ And he will say, ‘No.’ Then God will say, ‘I have good news for you, for there is no oppre ion in this day.’ Then God will bring forth a piece of paper, on which is written: ‘I bear witne that there is no deity but God, and I bear witne that Muḥammad is His servant and apostle.’ And God will say, ‘Go and weigh your actions.’ And the Muslim will say, ‘What is this bit of paper compared with those large books?’ And God will say, ‘This bit of paper is heavy, weigh it.’ Then the books will be put in the scale, and the bit of paper in the other, and the books containing the actions will be light, and the bit of paper, whereon is written the creed of the Muslim, will be heavy.” (See Collection of Ḥadīs̤ by at-Tirmiẕī.) The commentators say that the scales will be held by the angel Gabriel, and that they are of so vast a size, one hangs over Paradise, and the other over Hell, and they are capacious enough to contain both heaven and earth. Though some are willing to understand what is said in the Traditions concerning this balance allegorically, and only as a figurative representation of God’s equity, yet the more ancient and orthodox opinion is that it is to be taken literally; and since words and actions, being mere accidents, are not capable of being themselves weighed, they say that the books wherein they are written will be thrown into the scales, and according as those wherein the good or the evil actions are recorded shall preponderate, sentence will be given; those whose balances laden with their good works shall be heavy, will be saved; but those whose balances are light, will be condemned. Nor will anyone have cause to complain that God suffers any good actions to pa unrewarded, because the wicked obtain rewards for the good they do in the present life, and therefore can expect no favour in the next. The old Jewish writers make mention of the books to be produced at the Last Day, wherein men’s actions are registered, as of the balance wherein they shall be weighed, and the Bible itself seems to have given the first notion of both. But what the Persian Magi believe of the balance comes nearest to the Muḥammadan opinion. They hold that on the Day of Judgment, two angels, named Mihr and Sorush, will stand on the bridge between heaven and hell, and examine every person as he pa es; that the former, who represents the divine mercy, will hold a balance in his hand, to weigh the actions of men; that, according to the report he shall make thereof to God, sentence will be pronounced, and those whose good works are found more ponderous, if they turn the scale but by the weight of a hair, will be permitted to pa forward to Paradise; but those whose good works shall be found light, will be, by the other angel, who represents God’s justice, precipitated from the bridge into hell.