Ashrat al-Saah - al-Wabil - Yusuf al-Wabil - (387)

Ashrat al-Saah - al-WabilYusuf al-Wabil

This provides evidence that the Smoke is one of the anticipated events still to come, for Ibn Sayyād was one of the Jews of Medina, and this incident occurred only after the Prophet’s migration to the Radiant City of Medina.

Furthermore, authentic hadiths state that the Smoke is one of the major signs of the Hour, as will be discussed.

As for Ibn Masūd’s interpretation—may Allah be pleased with him—it was his own statement, whereas a report traced back to the Prophet takes precedence over any report that stops at a Companion (1).

Nor is there anything to preclude that, when this sign appears, they will say, “Our Lord, remove the torment from us; we truly believe.” It will then be removed from them, after which they will revert to their former ways. This will occur near the Resurrection.

Some scholars, however, have sought to reconcile these reports (2) by holding that there are two occurrences of smoke: one has already appeared, while the other remains and will occur at the end of time. As for the one that already appeared, it was what Quraysh saw in the form of smoke, and this smoke

= *al-Fath*), and *Sahīh Muslim*, chapter “The Account of Ibn Sayyād” (18/47–49, with al-Nawawī’s commentary); *al-Tirmidhī*, chapter “What Has Been Related Concerning Ibn Sayyād” (6/518–520); and *Musnad Ahmad* (9/136–139), hadith no. 6360, edited by Ahmad Shākir, who stated: “Its chain of transmission is authentic.” I have mentioned Ahmad Shākir’s authentication of this hadith, even though it is recorded in the two *Sahīh* collections, because the wording, “The Messenger of Allah (peace and blessings be upon him) kept hidden from him the words, ‘Then watch for the Day when the sky…’—to the end of the verse,” does not occur in either collection. Rather, it appears in the narration of Imam Ahmad and al-Tirmidhī from Ibn Umar, and this is the relevant evidence here; I have therefore pointed out that it is authentic. (1) See: *al-Nihāya: al-Fitan wa-al-Malāhim* (1/172), edited by Dr. Tāhā Zaynī. (2) See: *al-Tadhkira* (p. 655), and *Sharh al-Nawawī li-Muslim* (18/27).

وفي هذا دليلٌ على أن الدُّخان من المنتظر المرتقب، فإن ابن صياد كان من يهود المدينة، ولم تقع هذه القصة إِلَّا بعد الهجرة النبويَّة إلى المدينة المنوَّرة. وأيضًا؛ فإن الأحاديث الصحيحة ذكرت أن الدُّخان من أشراط السّاعة الكبرى كما سيأتي. وأمّا ما فسَّر به ابن مسعود ﵁؛ فإن ذلك من كلامه، والمرفوع مقدَّم على كلّ موقوف (١). ولا يمتنع إذا ظهرت هذه العلّامة أن يقولوا: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ﴾، فيكشف عنهم، ثمَّ يعودون، وهذا قرب القيامة. على أن بعض العلماء ذهب إلى الجمع بين هذه الآثار (٢) بأنّهما دخانان ظهرت إحداهما وبقيت الأخرى، وهي الّتي ستقع في آخر الزّمان، فأمّا الّتي ظهرت؛ فهي ما كانت تراه قريشٌ كهيئة الدُّخان، وهذا الدُّخان

= الفتح)، و"صحيح مسلم"، باب ذكر ابن صياد، (١٨/ ٤٧ - ٤٩ - مع النووي)، والترمذي، باب ما جاء في ذكر ابن صياد، (٦/ ٥١٨ - ٥٢٠)، و"مسند أحمد" (٩/ ١٣٦ - ١٣٩) ح ٦٣٦٠)، تحقيق أحمد شاكر، وقال: "إسناده صحيح". وذكرت تصحيح أحمد شاكر لهذا الحديث، مع أنّه في الصحيحين؛ لأنَّ قوله: "وخبأ له رسول الله ﷺ: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ﴾ الآية ... لم تذكر في الصحيحين، بل في رواية الإِمام أحمد والترمذي عن ابن عمر، وهي موضع الشّاهد هنا، فنبهت على أنّها صحيحة. (١) انظر: "النهاية/ الفتن والملاحم" (١/ ١٧٢) تحقيق د. طه زيني. (٢) انظر: "التذكرة" (ص ٦٥٥)، و"شرح النوويّ لمسلم" (١٨/ ٢٧).