INTRODUCTION TO MISHKĀT-UL-MASĀBEEH, MASĀBEEH-US-SUNNAH, IMAMS AL-BAGHAWI & AT-TABREZI
THE STATUS OF MISHKĀT-UL-MASĀBEEH
Mishkāt-ul-Masābeeh is a renowned work of Hadith and amongst the greatest. A long standing book, compiled hundreds of years ago, it continues to be studied hundreds of years later, ever-fresh and ever-proving guidance. It is unique amongst other books of Hadith due to it containing narrations from various books of Hadith all in one book. It contains narrations that are largely understood by the average student of Hadith and does not contain difficult to understand narrations. It is also not too voluminous, allowing easy navigation. It is for these reasons, amongst others, that it is included in the syllabus of Islamic universities all across the world where Muslim scholars-in-training devote a year or two to its study. Thus, its formation lends to students coming to know and analyse the proofs for religious rulings, as well as to discuss the narrations used as proofs by each school of Fiqh, in rulings where they do differ. It gives them a soft introduction to the larger canonical works of Hadith, preparing them to take the final step in their Hadith study where they study Hadith not only with Matan – as is the case in Mishkāt – but also with Sanad.
It must first be understood that this work is actually the contribution of two great scholars of Hadith. The original work, Masābeeh-us-Sunnah, was compiled by Imam al-Baghawi. It was then improved upon by Imam at-Tabrezi, who named this new compilation Mishkāt-ul-Masābeeh. The naming beautifully ties together their combined efforts aswell as the purpose of the book. Masābeeh-us-Sunnah means ‘lanterns of the Sunnah’ whilst Mishkāt-ul-Masābeeh means ‘niche/alcove for the lanterns.’ Placing the lantern in the niche allows its light to be enhanced; an apt analogy for the guidance that is found within the Hadith.
We will first discuss the biography of Imam Baghawi, then Imam Tabrezi, and then discuss both works.
AUTHOR OF MASĀBEEH-US-SUNNAH (LANTERNS OF THE SUNNAH): IMAM AL-BAGHAWI (MAY ALLAH BE PLEASED WITH HIM)
- Laqab (title): Muhyu-us-Sunnah, Qāmi-ul-Bid’ah, Rukn-ud-Deen
- Kunya (teknonym): Abu Muhammad
- Name: Husain ibn Mas’ud ibn Muhammad
- Nisbah (attribution): al-Farrā (because his family dealt in fur trade) al-Baghawi (because was from Baghthur/Baghshur/Bagh in Khurasan, between Marw and Herat in what is modern day Iraq)
- Born: Anywhere between 433 to 436 A.H.
- Passed away: Anywhere between 510 to 516 A.H.
- Buried: in al-Marw al-Rudh graveyard, Baghthus, next to his teacher Qadhi Husain
- Lived around 81-83 years
- Fiqh school: Shafi’ee
HIS EDUCATION, PIETY AND UNIQUENESS
He travelled to al-Marw al-Rudh at age 27 and became a favourite pupil of Qadi Husain ibn Muhammad al-Marw al-Rudhi. Their attachment was so strong and in life and death that they are buried near each other. Imam Baghawi travelled all over Khurasan and other countries, seeking knowledge. He had many teachers including Abul Fadhl ibn Muhammad al-Hanafi. His brother Mufti Abu Ali Husain ibn Masu’d was also an Alim. His knowledge reached such peaks that he is considered one of the senior Shafi’ee jurists.
He spent his entire life in study of Hadith, Fiqh, writing and compilation. A rare scholar; he was a master in every field – be it Tafseer, Hadith or Fiqh – and his contributions in each field are some of the most studied.
He was a great Qāri, well known for his recitation. He was also the grand Mufti of his area.
He was known for his Zuhd (asceticism) and contentment with less. He would excessively fast and wear simple clothes. At the time of Iftar, he used to only take some dry bread and dip it into water. Due to the decline in his health, his students and doctors recommended that he add richer food in his diet. They urged him to this, citing the necessity of his contributions, which could only be achieved if he was healthy enable to do so. He then added gravy or olive oil with the bread.
He would only every study or teach in the state of Wudhu.
His wife passed away before him. Due to his Taqwa, he did not take any of the inheritance out of fear of taking even the smallest amount that could possibly be someone else’s right.
BLESSED DREAM
Imam Baghawi was given the title Muhyu-us-Sunnah (Reviver of the Sunnah). When Imam al-Baghawi wrote Sharh-us-Sunnah, he saw Rasulullah (peace be upon him) in a dream who gave him the glad tidings: ‘May Allah revive you the way you have revived my Sunnah.’
احياك الله كما احييت سنتي
What an honour! What a status! What closeness to the best of creation (peace be upon him)!
HIS LITERARY WORKS
- He was a prolific writer. His most famous and well known book is مصابيح السنة Masābeeh us-Sunnah (Lanterns of the Sunnah)
- In Hadith: Sharh us-Sunnah
- In Hadith: al-Jam’ Bayn-as-Sahihain
- In Tafseer: Ma’ālim-ut-Tanzeel, one of the most studied works of Tafseer world wide
- In Fiqh: Kitāb-ut-Tahdheeb (in Shafi’ee Fiqh)
AUTHOR OF MISHKĀT-UL-MASĀBIH (NICHE OF THE LANTERNS): IMAM AT-TABREZI (MAY ALLAH BE PLEASED WITH HIM)
- Laqab (title): Wali-ud-Deen, al-Khateeb at-Tabrezi. (Note: do not confuse the name with Imam Khateeb Yahya Tabrezi or with Shams Tabrezi.)
- Kunya (teknonym): Abu Abdullah
- Name: Muhammad ibn Abdullah
- Attribution: at-Tabrezi (born in Tabrez, Iran)
- Descent: al-Umari; descended from Sayyidina Umar (may Allah be pleased with him)
- Passed away: Between 740-748 A.H
HIS KNOWLEDGE AND PIETY
He was well-versed in the intricacies of the Arabic language, and was a great scholar and orator. Due to his heart moving, eloquent Khutbahs, he was called Khateeb.
He was especially known for his piety, good character and Zuhd (asceticism). It is interesting to note that both Imam Baghawi and Imam Tabrezi were known for their simple lifestyles and disengagement from worldly luxuries.
He was a great Muhaddith who also wrote Al-Ikmālu fi Asmā-ir-Rijāl, a great work on narrators of Hadith. This work was completed around 740 AH (just before he passed).
It is sad that not much is known about his life. Yet, the legacy he leaves behind clearly shows his calibre and his acceptance with Allah Almighty. His own teacher, Allamah Tibi, described with following words of praise:
‘Qutb-us-Saliheen, Baqiyyatul Awliya, Sharf-uz-Zuhhad’.
COMPILATION OF MISHKĀT-UL-MASĀBEEH
Imam Baghawi, when compiling Masābeeh-us-Sunnah, had sufficed to narrate only the Hadith without mention of the Isnad, Takhrij or Sahabi’s name who narrated the Hadith. Perhaps he did not include these for the sake of conciseness so that students of Hadith could focus on the Matn (text). None the less, this work was well regarded but its benefit was limited. It is of utmost importance to know the source and chain of narrations as this affects their validity which in turn affects their usage as proof.
Allah Almighty had destined for the Ummah to benefit from this work despite this obstacle. A few hundred years later, there came Imam Tabrezi. He heard his teacher Allamah Sharf-ud-Deen Husain ibn Muhammad at-Tibi mentioning the greatness of the book but regretting how the scholars were limited in benefitting fully from it due to certain reasons. Taking these words to heart, Imam Tabrezi decided to embark on this great undertaking. It is interesting to note that Imam al-Bukhari also was inspired to compile his great Sahih due to the encouragement of his teacher. This clearly shows their connection to their teachers was a sign of acceptance with Allah Almighty, and acceptance within the Ummah.
Imam Tabrezi finished compiling Mishkāt in 737 A.H. in the last Jumu’ah of Ramadhan, the night before Eid-ul-Fitr. The next day, he presented it to his teacher, Allamah Tibi. His teacher was so impressed with the improvements to Masābeeh and he understood the use this book would be to the Ummah. It is a testament to the work that Imam Tibi was the first to write a commentary on Mishkāt.
THE KEY DIFFERENCES BETWEEN MASĀBEEH-US-SUNNAH AND MISHKĀT-UL-MASĀBEEH
The book is split into Kutub (subjects). In each Kitab, there are various Abwab (topics). In each Bab, there are three Fusul (chapters). Total number of Kutub is 29, Abwab is 327, and Fuṣul is 1038. Imam Baghawi included two Fusul in each Bab whilst Imam Tabrezi added a third. This increased the volume of the book a great deal.
MASĀBEEH | MISHKĀT |
Fasl 1 : Only those Ahadith taken from al-Bukhari and Muslim Fasl 2 : Ahadith from other books | Fasl 3 : Ahadith from other books, more from al-Bukhari and Muslim, and Mauqoof narrations/Āthār |
Approximately 4434 Ahadith | Addition of 1511 = 5945 Ahadith |
Sahabi’s name not included | Sahabi’s name included |
Takhreej (sourcing) not mentioned | Takhreej (sourcing) mentioned |
Explained whether a narration was Ghareeb, Dha’eef etc. | Reclassified and reorganised some narrations, and elaborated on others |
(Sometimes there is an aberration to the general theme where Ahadith of different levels of classifications are in the non-intended Fasl. This is perhaps because the Imam’s aim was to collect Hadith based on their source books, rather than focusing on their classifications.)
The Hadith books, besides Sahih al-Bukhari and Sahih Muslim, which the narrations are taken from:
- Mu’atta Imam Malim
- Musnad Imam Shafi’ee
- Musnad Imam Ahmed
- Sunan Tirmidhi
- Sunan Abu Dawud
- Sunan Nasa’i
- Sunan Ibn Majah
- Sunan Darimi
- Sunan Dar-al-Qutni
- Sunan Baihaqi
- Kitab Razin ibn Mu’awiyah
Imam Ibn al-Jawzi has mentioned that there are 18 Mowḍu’ (fabricated) Ahadith in Mishkāt. However, Imam Ḥafiẓh ibn Hajar wrote a short treatise called Ajwibat ‘an Ahadith-ul-Masābih which proves that those narrations are not so. It should be borne is mind that sometimes the Muhadditheen may label a Hadith as reliable or unreliable depending on their own criteria. For example, according one Muhaddith’s extensive research, a narrator may be deemed reliable whilst another Muhaddith’s extensive research will lead him to conclude that he is not reliable. Another reason why there may be difference on this issue is that one Muhaddith may be incorrectly overly-strict in his criteria whilst another may be incorrectly overly-lenient.
COMMENTARIES OF MISHKĀT-UL-MASĀBEEH
The status of Mishkāt-ul-Masābeeh is clearly evidenced by the fast that it is probably the book of Hadith that has the most Shuruhat (commentaries) and Hawāshi (marginal notes) about it, after Sahih al-Bukhari and Sahih Muslim. Imam Baghawi was of Shafiee’ Fiqh. This affected the narrations he chose to bring and clearly his Fiqhi background is part of his educational background, and he would be most aware of narrations relating to that partical school of Fiqh. One of the specialities of this book is that it is one of the most loved books by all scholars. Its best commentary is perhaps Mirqāt which was compiled a great Hanafi in Fiqh scholar. These contributions added to the richness of its study.
- Al-Kāshif ‘an Haqā’iq-us-Sunan: by Imam Sharf-ud-Deen al-Husayn ibn Muhammad at-Tibi. This was the very first commentary on Mishkāt.
- Mirqāt al-Mafāteeh: by Allamah Mulla Ali ibn Sultan Muhammad al-Qāri al-Hanafi (d.1014 A.H.) is the most comprehensive and excellent Arabic commentary on Mishkāt. It is a wondrous work of Hadith within itself.
- Sharh-ul-Mishkāt: by Imam Abul Hasan Ali ibn Muhammad Alam-ud-Deen Bukhari
- Minhāj-ul-Mishkāt: by Shaykh Abdul Aziz Abhari
- Sharh-ul-Mishkāt: by Shaykh Shihab-ud-Deen Abul Abbas Ahmad ibn Ali
- Hāshiyah Mishkāt: by Shaykh Sayyid Shareef Ali Jurjani
- Hāshiyah Mishkāt: by Shaykh Muhammad Sa’eed ibn al Mujaddid Alf Thani
- Hidayat-ul- Ruwāt ‘ila Takhreej-ul-Masābeeh wal Mishkāt: by Imam Hafizh Ibn Hajar Asqalani
- Lam’āt al-Tanqeeh and Asha’t-ul- Lam’āt (Persian): by Shaykh Abdul Haq Muhaddith Dahlavi
- At-Ta’leeg al-Sabeeh: by Allamah Mawlana Muhammad Idrees Khandhalwi.
- Mir’āt al-Mafāteeh: by Mawlana Ubaydullah Rahmani MubarakPuri
- Azeeqat-un-Najāt Sharh Mishkāt: by Shaykh Abd-un-Nabi Imad-ud-Deen Muhammad Shatari
- Zinyat al-Nukāt Sharh Mishāt: by Shaykh Sayyid Muhammad Abdul Majd Mahbood Alam Ahmadabadi
- Mazāhir Haq (Urdu): by Allamah Nawab Muhammad Qutb-ud-Deen Khan Dahlavi. This is an invaluable contribution which has also been translated into English.
EXAMPLE OF A SANAD OF MISHKĀT BACK TO THE COMPILER
Shaykh Nawab Muhammad Qutub-ud-Deen ibn Muhyuddin Khan Dahlavi (Author of Mazāhir Haq) |
Shaykh Muhammad Ishaq Dahlavi |
(His grandfather) Shaykh Abdul Aziz Dahlavi |
(His father) Shah Waliullah Dahlavi |
Shaykh Abu Tahir Madani |
Shaykh Ibrahim Kurdi |
Shaykh Ahmad Qashashi |
Shaykh Ahmad ibn Abdul Quddos Shanadi |
Sayyid Ghaznafar ibn Sayyid Ja’far Naharwani |
Shaykh Muhammad Sa’eed Meer Kalan |
Sayyid Naseemuddin Meerak Shah |
(His father) Sayyid Jamal-ud-Deen Ataullah ibn Sayyid Ghiyath-ud-Deen ibn Abdur Rahman |
(His paternal uncle) Sayyid Assel-ud-Deen Abdullah ibn Abdur Rahman Sheerazi Hasani |
Sharaf-ud-Deen Abdur Raheem al-Jurhani Siddiqi |
Allamah Imam-ud-Deen Mubarak Shah Saadji Siddiqi |
Imam Wali-ud-Deen Muhammad Abdullah Khateeb Tabrezi (Compiler of Mishkāt) |
May Allah Almighty have mercy on Imam Baghawi, Imam Tabrezi, all the commentators of Mishkāt, and all the scholars of Hadith. May He raise us up with them, make our study of their works a Sadaqah Jariyah for them, and give us correct understanding. Aameen.