Mishkat al-Masabih

Takhrij:
[صحيح بخاري 4809], [صحيح مسلم 7066]

Fiqh al-Hadith:
➊ If one does not have knowledge of an issue, one should clearly state that “I do not know” or “I am not aware,” and one should not unnecessarily force oneself to issue a mental or self-invented fatwa.
➋ Salvation lies only in following the Book and the Sunnah, consensus (ijma‘), and the traditions of the pious predecessors (athar al-salaf al-salihin).
◄ Mawlana Muhammad Husayn Batalwi rahimahullah and the prominent figures and members of the Ahl al-Hadith group gathered in the city of Lahore in 1322 AH. In this meeting, the matter was discussed as to who can be called by the name “Ahl al-Hadith.” After lengthy discussion and debate, it was decided that: “Ahl al-Hadith is one who makes his code of practice and reasoning based on authentic hadiths (ahadith sahihah) and the traditions of the pious predecessors (athar salafiyyah), and when it becomes established and verified to him that there is no opposing evidence equal to or stronger than these, then he becomes ready to act upon these hadiths and traditions, and the statement of any imam or mujtahid, without evidence, does not prevent him from acting upon them.” [تاريخ اهلِ حديث ج1 ص151، ازقلم ڈاكٹر محمد بهاؤالدين]
◄ Mawlana Muhammad Husayn Batalwi rahimahullah said:
“At the second level of this standard, where an authentic prophetic hadith is not found, the second standard is the salafi traditions of the noble Companions (sahabah kibar), the righteous Followers (tabi‘in abrar), and the distinguished hadith scholars (muhaddithin akhyar). In any doctrinal or practical issue where there is no explicit knowledge of the prophetic Sunnah, the reliance of the Ahl al-Hadith in that issue is upon the salafi traditions, and that is what is called the madhhab of Ahl al-Hadith.” [تاريخ اهلحديث ج 1 ص 157]
◄ Hafiz Abdullah Rupri rahimahullah said:
“In summary, we know only one thing, and that is that opposition to the Salaf is not permissible.” [فتاويٰ اهلحديث ج 1 ص 111]

Hadith Commentary:
This incident took place before the Hijrah.
The Messenger of Allah (sallallahu alayhi wa sallam) was residing in Makkah.
The severity of the famine was such that the famine-stricken areas had become desolate.
Abu Sufyan, invoking the moral teachings of Islam and the bond of kinship, pleaded for mercy.
The Messenger of Allah (sallallahu alayhi wa sallam) then supplicated, and the famine was lifted. Imam Bukhari (rahimahullah) has included this hadith in the chapter of seeking rain (istisqa) to show that just as it is Sunnah for Muslims to supplicate for rain, likewise, it is permissible to supplicate for famine against the disbelievers.
The oppressed Muslims mentioned in the narration were all in the captivity of the disbelievers.
By the blessing of your (sallallahu alayhi wa sallam) supplication, Allah released them, and they came to you in Madinah.
During the time of Prophet Yusuf (alayhis salam), there was a famine for seven years, which is mentioned in the Noble Qur’an.
Ghifar and Aslam were two tribes residing around Madinah.
Ghifar had been Muslims since ancient times, and Aslam had made a treaty with you (sallallahu alayhi wa sallam).
The translation of the entire verse is as follows: “Wait for the Day when the sky will bring forth a visible smoke, which will envelop the people. This is a painful punishment. At that time, they will say, ‘Our Lord! Remove this punishment from us; indeed, we are believers,’” up to the end.
Here, in Surah ad-Dukhan, both “batsh” (seizure) and “dukhan” (smoke) are mentioned.
And in Surah al-Furqan:
﴿فَسَوْفَ يَكُونُ لِزَامًا﴾ (al-Furqan: 77)
“Lizam” refers to the mention of the disbelievers being taken captive.
All three of these matters were fulfilled during your (sallallahu alayhi wa sallam) era.
By “dukhan” is meant the famine that descended upon the people of Makkah, during which, due to hunger, the sky appeared as if it were filled with smoke; and by “batshat al-kubra” (the great seizure) is meant the killing of the disbelievers in the Battle of Badr; and “lizam” refers to their captivity.
In the verse of Surah ar-Rum, it is stated that the Roman disbelievers were defeated by the Persians, but within a few years, the Romans would again prevail.
This too came to pass.
In the upcoming hadith, the poem (satasqi al-ghamam, etc.)
is from a lengthy qasida (ode) of Abu Talib, which consists of one hundred and ten (110) verses, composed by Abu Talib in praise of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
The details of the four events mentioned by Abdullah ibn Mas'ud radi Allahu anhu are as follows:
➊ ﴿الم ﴿١﴾ غُلِبَتِ الرُّومُ ﴿٢﴾ فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ ﴿٣﴾)
"Alif Lam Meem. The Romans have been defeated, in the nearest land, but after their defeat, they will soon be victorious." ()
Regarding this, the exegetes are unanimous that this event has already occurred.
➋ ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ﴿١٠﴾)
"Then watch for the Day when the sky will bring a clear smoke." ()
The majority of exegetes say that this smoke is among the signs of the Hour, whereas Abdullah ibn Mas'ud radi Allahu anhu says that what is meant is not actual smoke, but rather what the Quraysh perceived during the time of famine due to hunger.
➌ ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ﴾
"The Day We will strike with the greatest assault." ()
According to the majority of exegetes, this refers to the Day of Resurrection, whereas Abdullah ibn Mas'ud radi Allahu anhu holds that it refers to the defeat and killing of the disbelievers on the Day of Badr.
➍ ﴿فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا ﴿٧٧﴾)
"You have denied, so soon it will be inevitable." ()
The majority of exegetes say that this refers to the disbelievers being seized and thrown into Hell, whereas Abdullah ibn Mas'ud radi Allahu anhu's position is that it refers to the disbelievers being taken captive at Badr, which has already occurred.
Their details will come in the commentary of the upcoming verses, by Allah's permission.

(2)
This hadith describes an incident that took place before the Hijrah.
At that time, the severity of the famine was such that the affected areas presented the appearance of desolation.
Eventually, the Messenger of Allah sallallahu alayhi wa sallam supplicated upon the request of Abu Sufyan radi Allahu anhu, and then the famine was lifted.

(3)
Imam al-Bukhari rahimahullah has mentioned this hadith in the Book of Seeking Rain (Kitab al-Istisqa) to show that just as it is Sunnah to supplicate for rain for the Muslims, likewise, it is legislated to supplicate for famine and drought upon the disbelievers. However, it is not permissible to supplicate against those disbelievers with whom there is a peace treaty, unless they commit a breach of covenant.

Hadith Commentary:
The relevance of this narration to the translation of the chapter is as follows: it contains the mention of Prophet Yusuf (alayhis salam). Qastallani said that in another narration of this hadith, it is stated that when the Quraysh were afflicted by severe famine, Abu Sufyan came to the Prophet (sallallahu alayhi wa sallam) and said, "You command maintaining family ties, yet your own people are dying of hunger. Pray for them."
The Prophet (sallallahu alayhi wa sallam) prayed, and forgave the Quraysh for their wrongdoing, just as Prophet Yusuf (alayhis salam) forgave his brothers for their wrongdoing.
(Wahidi)

Hadith Commentary:
In other narrations, it is mentioned that when the Quraysh were afflicted with severe famine, Abu Sufyan presented himself before the Messenger of Allah (sallallahu alayhi wa sallam) and said:
“You command kindness to relatives and maintaining family ties, yet your own people are dying of hunger. Pray for them so that the punishment of famine is lifted.”
(Sahih al-Bukhari, Kitab al-Istisqa, Hadith: 1007)
The Prophet (sallallahu alayhi wa sallam) supplicated, and forgave the Quraysh for their wrongdoing, just as Yusuf (alayhis salam) forgave his brothers and the wife of the Aziz of Egypt.
This is the connection between the title and this hadith.
(Fath al-Bari: 8/463)
And Allah knows best.

Hadith Commentary:
He said regarding Mudar, that is, the Prophet (sallallahu alayhi wa sallam) said in amazement: “Do you command me to seek rain for Mudar while they are in a state of disobedience to Allah and associating partners with Him? Indeed, you are bold”—meaning, you are daring in that you associate partners with Allah and yet seek His mercy. Then the Prophet (sallallahu alayhi wa sallam) supplicated for rain for them, etc. (Qastallani)

That is, the Prophet (sallallahu alayhi wa sallam) said with amazement regarding the tribe of Mudar that they are disobedient to Allah and are polytheists.
You are very bold that you ask for supplication to Allah for such polytheists, and then the Prophet (sallallahu alayhi wa sallam) supplicated for rain for them.
(sallallahu alayhi wa sallam)

Hadith Commentary:
➊
The position of Abdullah ibn Mas'ud radi Allahu anhu is that the incident of the "smoke" (dukhan) has already occurred, but according to our inclination, there are two instances of "smoke."
One of them appeared during the time of the Messenger of Allah sallallahu alayhi wa sallam, and the other will appear near the Day of Judgment, as Hudhayfah radi Allahu anhu narrates that once the Messenger of Allah sallallahu alayhi wa sallam came to us while we were discussing the Day of Judgment. The Messenger of Allah sallallahu alayhi wa sallam said:
"What are you discussing?"
We said, "We are discussing the Day of Judgment."
He said:
"Indeed, that Hour will not be established until you see ten signs before it."
He mentioned the smoke (dukhan) and the Dajjal.
(Sahih Muslim, Al-Fitan, Hadith: 7285 (2901))

➋
It is also narrated from Abdullah ibn Mas'ud radi Allahu anhu that there are two instances of smoke: one has already passed, and the other will be such that the space between the earth and the sky will be filled with it. For the believer, its effect will be like that of a cold (catarrh), but the ears of the disbelievers will burst because of it.
(Al-Tadhkirah by Al-Qurtubi, p. 655)

Hadith Commentary:
This final sentence is the statement of Ibn Mas’ud (radi Allahu anhu), the meaning of which is that if today the worldly punishment that has descended upon them in the form of famine is removed from them, then is it possible that the same could happen on the Day of Resurrection? No, there, indeed, they will face a much more severe punishment, and nothing will be able to save them from Allah’s punishment.

Hadith Commentary:
➊
The background of the clarification by Abdullah ibn Mas'ud radi Allahu anhu is as follows: A person, while narrating a hadith among the tribe of Kindah, said:
On the Day of Resurrection, a smoke will rise that will eliminate the power of sight and hearing of the hypocrites, but for the believer, its effect will be only like that of a cold.
Masruq says that upon hearing this, we became very anxious and went to Abdullah ibn Mas'ud radi Allahu anhu, whereupon he gave this clarification.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4774)
➋
Will the punishment of the Day of Resurrection also be removed from them? This is the statement of Abdullah ibn Mas'ud radi Allahu anhu.
The purpose is that what is meant here is not the punishment of the Day of Resurrection, but rather the mention of punishment in this world.
There is no possibility of alleviation in the punishment of the Hereafter; rather, there they will face severe retribution, and nothing will be able to save them from Allah's punishment.
➌
Imam al-Bukhari rahimahullah's purpose in citing this hadith is that even in ordinary matters of life, the Messenger of Allah sallallahu alayhi wa sallam forbade affectation (takalluf). Thus, Anas radi Allahu anhu narrates that we were with Umar radi Allahu anhu when he said:
We have been forbidden from affectation (takalluf).
(Sahih al-Bukhari, al-I'tisam bil-Kitab wa al-Sunnah, Hadith: 7293)
From this it is understood that affectation in clothing, food, residence, and other matters of life is against Islamic teachings.
Islam encourages and exhorts the adoption of simplicity and lack of affectation.
But nowadays, in order to raise the standard of living, affectation has become the hallmark and practice of people of means.
And Allah is the One whose help is sought.

Hadith Commentary:
Our remarks regarding this hadith have already been mentioned previously, that according to the statement of Abdullah ibn Mas'ud radi Allahu anhu, the incident of "ad-Dukhan" has already occurred, but the smoke that the Quraysh saw beneath the sky was merely their imagination; it was not real smoke.
However, the smoke mentioned in the verse refers to actual smoke that will envelop the people, and the Divine statement:
"This is a painful punishment."
means that when the smoke will distress them, it will be said to the people:
"This is a painful punishment." Our stance regarding this has already been explained earlier.

Hadith Commentary:
The Romans were People of the Book, and the Persians were fire-worshippers. When the Persians defeated the Romans, the polytheists expressed joy, saying that one day, in the same way, we too will prevail over the Muslims, and just as the Romans were overcome, so too will the Muslims be subdued.
Upon this, Allah the Exalted foretold that a day would surely come when the Romans would gain victory over the Persians.
Indeed, this prophecy was fulfilled word for word.

Hadith Commentary:
1.
In the era of Prophethood, there were two great powers: one was Persia (Iran) and the other was Rome. The former government was fire-worshipping, and the latter was the Christian People of the Book. The sympathies of the polytheists of Makkah were with Persia because they were worshippers of other than Allah, whereas the sympathies of the Muslims were with the Christian Roman government because, like the Muslims, the Christians were People of the Book and believed in revelation and prophethood. These two governments were often at odds with each other. A few years after the advent of the Messenger of Allah (sallallahu alayhi wa sallam), it so happened that the Persian government prevailed over the Christian government, which made the polytheists happy and saddened the Muslims. On this occasion, these verses were revealed:
Alif Lam Meem (1)
﴿غُلِبَتِ الرُّومُ﴾ (2)
﴿فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ﴾2.
In these verses, it was foretold that within a few years, the Romans would again prevail. Apparently, this prophecy seemed impossible to be fulfilled, but the Muslims were certain, due to the statement of Allah the Exalted, that it would certainly come to pass. Accordingly, within nine years, that is, in the seventh year, the Romans prevailed, which greatly pleased the Muslims.
(Jami' al-Tirmidhi, Tafsir al-Qur'an, Hadith: 3193)
3.
The meaning of what Ibn Mas'ud (radi Allahu anhu) said is that the event of the Romans' victory has already taken place.
And Allah knows best.

Hadith Commentary:
➊
In this hadith, there is an implicit criticism of a storyteller. This person was delivering admonition and advice among the tribe of Kindah. During his speech, he said:
On the Day of Resurrection, there will come a smoke that will seize the hearing and sight of the hypocrites, while for the believer it will only cause a mild cold (catarrh).
We became alarmed and went to Abdullah ibn Mas'ud radi Allahu anhu and related this incident to him. He became filled with anger, left his cushion, sat up, and narrated this hadith.
(Sahih al-Bukhari, Tafsir, Hadith: 4774)

➋
The meaning of the disbelievers prevailing over the Messenger of Allah sallallahu alayhi wa sallam is that they did not accept his words and persisted in disbelief and polytheism.
Imam al-Bukhari rahimahullah has established multiple chapter headings for this hadith; the purpose is to show that the background of the mentioned verses is precisely this incident.
And Allah knows best.

Hadith Commentary:
This is not contrary to the subsequent narrations in which it is mentioned that the observer perceives something like smoke between the earth and the sky, because it is possible that this smoke spreads from the earth up to the sky, or that both things occurred. Often, when there is no rainfall at all, the earth becomes extremely hot and from it a substance emerges resembling smoke.

In the direction of Italy, there are such (volcanic) mountains from which fire emerges day and night; there is always smoke there, and sometimes this hot substance emerges from the earth and flows far and wide, and whatever comes in its path—trees, humans, animals, etc.—it burns and turns them into black ash.
(Wahidi)

Hadith Commentary:
➊
In this hadith, it is stated that the smoke was emerging from the earth, whereas in other narrations it is mentioned that this smoke was between the observer and the sky. There is no contradiction between these narrations, because it was also the assumption of the disbelievers that the smoke was coming from the earth, just as it was their assumption that the smoke was between them and the sky. Therefore, there is no incompatibility between the two hadiths.

➋
Another explanation that has been presented is that, due to the continuous cessation of rainfall, the atmosphere became extremely hot, so vapors began to rise from the earth and then spread throughout the atmosphere. For this reason, there is no contradiction in these narrations, as in the beginning the smoke appeared to be emerging from the earth, and then eventually it became visible up to the sky.

And Allah is the One whose help is sought.

Hadith Commentary: Benefits and Issues: According to Ibn Mas'ud (radi Allahu anhu), the capture on the Day of Badr was the result of their breach of promise and betrayal. However, the real reckoning will take place on the Day of Resurrection; the reckoning in this world is merely a slight indication and a prelude to it.

Commentary:
Explanation:
1:
Say, "I do not ask you for any reward for this task, nor am I one who fabricates things of his own accord." (: 86)

2:
The Day when the sky will bring forth a visible smoke, which will envelop the people—this will be a painful torment. (: al-Dukhan: 10)

3:
"O our Lord! Remove the punishment from us; indeed, we are believers." (: al-Dukhan: 12)

Benefit:
In this hadith, some of the signs of the Day of Judgment have been mentioned. At the beginning of the hadith, Sayyiduna Ibn Mas'ud radi Allahu anhu rebuked the person who spoke without knowledge, and explained that one should only say that of which one has knowledge. Regarding that which one does not know, one should clearly say, "Wallahu a'lam" (Allah knows best), rather than, out of affectation, giving incorrect rulings. This incident took place before the Hijrah, when the Noble Prophet sallallahu alayhi wa sallam was residing in Makkah. The severity of the famine was such that the famine-stricken areas had become desolate. Later, some of the disbelievers came to the Noble Prophet sallallahu alayhi wa sallam and appealed for mercy, so he sallallahu alayhi wa sallam supplicated, and then the famine was lifted. All three signs have been fulfilled. For the disbelievers, there is punishment in both this world and the Hereafter; in this world, a little, and in the Hereafter, they will face the true punishment.