كِتَابُ الرُّؤْيَاDreams
عَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم: (لَمْ يَبْقٌ مِنَ النُّبُوَّةِ إِلَّاالْمُبَشِّرَاتُ) قَالُوا: وَمَا الْمُبَشَّرَاتُ؟ قَالَ: (الرُّؤْيَا الصَالِحةُ). رَوَاهُ الْبُخَارِيُّ.
وَزَادَ مَالِكٌ بِرِوَايَةِ عَطَاءِ بْنِ يَسَارٍ:(يَرَاهَا الرَّجُلُ الْمُسْلِمُ أَوْ تُرَى لَهُ).
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Nothing remains of prophethood except glad tidings.” They asked: “What are glad tidings?” He said: “The righteous vision.” [Narrated by Bukhari].
Malik added, through the narration of Ata bin Yasar: “Which a Muslim man sees or is seen for him.”
وَعَنْ أَنَسٍ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم:(الرُّؤْيَا١ الصَّالِحِةُ جُزْءٌ مِنْ سِتَّةٍوَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ). مُتَّفَقُّ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “The righteous vision 1 is one part of forty-six parts of prophethood.” [Agreed upon].
Notes / الحواشي
1 The statement: “The righteous vision is one part of forty-six parts of prophethood”: It is said that it means it aligns with prophethood, not that it is a remaining part of prophethood. There is no issue in taking this statement literally, as a part of prophethood is not prophethood itself, just as a part of prayer performed alone is not a complete prayer, or an act of Hajj is not Hajj, or a branch of faith is not complete faith. As for why it is specifically forty-six parts, I believe this is among matters to be accepted without speculation, as it pertains to the knowledge of prophethood, which cannot be deduced or subjected to analogy. It is also said that the number forty-six refers to the period of revelation, which lasted twenty-three years, and the righteous vision was the first form of revelation for six months. This duration, compared to the total period, is one part out of forty-six. Cited from Al-Mirqat.
١ قوله: الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة: قيل: معناه إنها تجيء على موافقة النبوة، لا أنها جزءباقٍ من النبوة، ولا حرج على أحد في الأخذ بظاهر هذا القول، فإن جزءا من النبوة لا يكون نبوة، كما أن جزءا منالصلاة على الانفراد لا يكون صلاة، وكذلك عمل من أعمال الحج، وشعبة من شُعَب الإيمان. وأما وجه تحديدالأجزاء بستة وأربعين، فأرى ذلك مما يجتنب القول فيه، ويتلقى بالتسليم، فإن ذلك من علوم النبوة التي لا تقابلبالاستنباط، ولا يتعرض له بالقياس. وقيل: إنما قصر الأجزاء على ستة وأربعين زمان الوحي كان ثلاثا وعشرين سنة،وكان أول ما بُدِئ به من الوحي الرؤيا الصالحة، وذلك في ستة أشهر من سني الوحي، ونسبة ذلك إلى سائرها نسبةجزء إلى ستة وأربعين جزءًا. التقطته من (المرقاة).
وَعَنْ أَبِي رَزِينِ الْعُقَيْلِي قَالَ: قَالَ رَسُوْلُ اللهِ :صلي الله عليه واله وسلم :(رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، وَهِيَ عَلَى رِجْلِ طَائِرٍ مَا لَمْ يَتَحَدَّثْ بِهَا، فَإِذَا تَحَذَّثَ بِهَا سَقَطَتْ) قَالَ: وَأَحْسَبُهُ قَالَ: (وَلَا تُحَدِّثْ بِهَا إِلَّا ٢ لَبِيبًا أَوْ حَبِيبًا). رَوَاهُ التَّرْمِذِيُّ.
وَفِيْ رِوَايَةِ أَبِيْ دَاوُدَ: قَالَ:(الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعَبَّرْ، فَإِذَا عُبّرَتْ وَقَعَتْ)وَأَحْسِبُهُ قَالَ: وَلَا تَقُصَّهَا إِلَّا عَلَى وَادٍّ أَوْ ذِي رَأْيٍ.
Abu Razin al-Uqayli narrated: The Messenger of Allah (ﷺ) said: “The vision of a believer is one part of forty parts of prophethood, and it is on the foot of a bird as long as it is not spoken of. Once it is spoken of, it falls.” He added, I think: “And do not narrate it except to an intelligent person or a beloved one.” [Narrated by Tirmidhi].
In Abu Dawud’s narration: “The vision is on the foot of a bird as long as it is not interpreted. Once interpreted, it comes to pass.” And I think he said: “Do not narrate it 2 except to a friend or a wise person.”
Notes / الحواشي
2 The statement: “Do not narrate it except to a beloved or intelligent person”: Meaning a rational person, for they either interpret it favorably or remain silent about what is disliked. Thus, in Al-Mirqat. It is said in Al-Alamgiriyyah: If one sees a remarkable vision, they should praise Allah, the Exalted, as it is a blessing. Then, if they wish, they may narrate it to someone they trust, or they may refrain from narrating it. Thus, in Al-Wajiz lil-Kurdari.
٢ قوله: لا تحدث إلا حبيبا أو لبيبا: أي عاقلًا؛ فإنه إما أن يعبر بالمحبوب أو يسكت عن المكروه. قاله في (المرقاة).وقال في (العالمكيرية): وإن رأى رؤيا عجيبة حمد اللّٰه تعالى؛ لأنها نعمة، ثم إن شاء قصَّها على من يثق به، وإن شاء لميقصها. كذا في (الوجيز للكردري).
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم : (إِذَا اقْتَرَبَ ١ الزَّمَانُ لَمْ يَكَدْيَكْذِبُ رُوْبَا الْمُؤْمِنِ، وَرُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، وَمَا كَانَ مِنَالنُّبُوَّةِ فَإِنَّهُ لَا يَكْذِبُ. قَالَ مُحَمَّدُ ابْنُ سِيْرِيْنَ: وَأَنَا أَقُوْلُ: الرُّؤْيَا ٢ثَلَاتٌ: حَدِيْثُ ٣ النَّفْسِ،وَتَخْوِيفُ ٤ الشَّيْطَانِ وَبُشْرَى مِنَ اللهِ فَمَنْ رَأَى شَيْئًا يَكْرَهُهُ فَلَا يَقُصَّهُ عَلَى أَحَدٍ وَلْيَقُمْفَلْيُصَلِّ، قَالَ: وَكَانَ يُكْرَهُ الْغُلُّ فِي النَّوْمِ، وَكَانَ يُعْجِبُهُمْ الْقَيْدُ، وَيُقَالُ: الْقَيْدُ ثَبَاتُ فِيالدِّينِ. مُتَّفَقُّ عَلَيْهِ
قَالَ الْبُخَارِيُّ: رَوَاهُ قَتَادَةُ وَيُونُسُ وَهِشَامٌ وَأَبُو هِلَالٍ عَنِ ابْنِ سِيرِينَ عَنْ أَبِيْ هُرَيْرَةَ.وَقَالَ يُونُسُ: لَا أَحْسِبُهُ إِلَّا عَن النَّبِّيِ صلي الله عليه واله وسلم فِي الْقَيْدِ. وَقَالَ مُسْلِمٌ: لَا أَدْرِي هُوَ فِيالْحَدِيْثِ أَمْ قَالَهُ ابْنُ سِيْرِيْنَ؟ وَفِي رِوَايَةٍ نَحْوُهُ وَأَدْرَجَ فِي الْحَدِيْثِ قَوْلَهُ: (وَأَكْرَهُ الْغُلَ) إِلَىتَمَامِ الْكَلَامِ.
وَرَوَى التَّرْمِذِيُّ وَالدَّارِميُّ عَنْ أَبِي سَعِيْدٍ رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه واله وسلم قَالَ: (أَصْدَقُ الرُّؤْيَابِالْأَسْحَارِ).
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “When time draws near, 1 the vision of a believer scarcely lies. The vision of a believer is one part of forty-six parts of prophethood, and what is from prophethood does not lie.” Muhammad ibn Sirin said: “I say: Visions 2 are of three types: self-talk 3, fright 4 from Satan, and glad tidings from Allah. Whoever sees something they dislike should not narrate it to anyone but should stand and pray.” He said: “They disliked chains in sleep, but they liked fetters, and it is said: Fetters signify steadfastness in religion.” [Agreed upon].
Bukhari said: Qatadah, Yunus, Hisham, and Abu Hilal narrated it from Ibn Sirin, from Abu Hurayrah. Yunus said: “I think it is from the Prophet (ﷺ) regarding the fetters.” Muslim said: “I do not know if it is part of the hadith or said by Ibn Sirin.” In another narration, it is similar, incorporating the statement: “I dislike chains…” to the end.
Tirmidhi and Darimi narrated from Abu Sa‘id (may Allah be pleased with him) that the Prophet (ﷺ) said: “The truest visions are those at dawn.”
Notes / الحواشي
1 The statement: “When time draws near…”: The author of Al-Faiq said: There are three interpretations. First, it refers to the end of time and the nearness of the Hour, as when something diminishes, its ends draw closer, like saying someone’s camels have diminished. This is supported by the Prophet’s saying: “In the end times, a believer’s vision scarcely lies.” Second, it refers to when day and night are equal, as interpreters believe the truest time for visions to come true is at the break of dawn or during harvest time, when day and night are equal. Third, it is said: Time draws near until a year is like a month, a month like a week, a week like a day, and a day like an hour. They say this refers to the time of the Mahdi and the spread of justice, when time feels short due to its enjoyment. I say: It could also refer to the time of the Dajjal or Gog and Magog, when due to exhaustion and pain, and lack of awareness of time, it feels shortened. A believer then needs guidance for their goals and comfort in their path, so they are aided by a part of prophethood and a branch of sainthood. Thus, in Al-Mirqat.
2 The statement: “Visions are of three types…”: In Sharh As-Sunnah: This clarifies that not everything seen in sleep is true or interpretable. Only what comes from Allah, brought by the angel of visions from the Preserved Tablet, is true. Otherwise, they are confused dreams with no interpretation, and they vary by type. Thus, in Al-Mirqat. Elsewhere, it is said: Visions differ based on the seer. One may be on the path of worldly pursuits, another on the path to the Hereafter. Each has an interpretation fitting their state and station, which is not precisely defined. Thus, the early scholars did not compile comprehensive works on it, only addressing specific cases, and interpreters rarely agree on interpretations. Thus, in Al-Mirqat.
3 The statement: “Self-talk”: Like the relation of a lover to the beloved. Hence, it is said: A cat sees only a mouse in its sleep. From this comes: “As you live, you die, and as you die, you are resurrected,” and “Every vessel leaks what it contains.” Thus, in Al-Mirqat.
4 The statement: “Fright from Satan”: Meaning it disturbs one’s serene time, like seeing one’s head cut off in a dream. Thus, in Al-Mirqat.
١ قوله: إذا اقترب الزمان إلخ: قال صاحب (الفائق): فيه ثلاثة أقاويل، أحدها: أنه أراد آخر الزمان واقتراب الساعة؛لأن الشيء إذا قلّ وتقاصر تقاربت أطرافه، ومنه قيل للمقتصد:متقارب، ويقولون: تقاربت إبل فلان إذا قلت، ويعضدهقوله صلي الله عليه واله وسلم(في آخر الزمان لا تكاد رؤيا المؤمن تكذب). وثانيها: أنه أراد به استواء الليل والنهار؛ لزعم العابرين أنأصدق الأزمان لوقوع العبارة وقت انفتاق الأنوار، وزمان إدراك الأثمار، وحينئذٍ يستوي الليل والنهار. وثالثها: منقوله: يتقارب الزمان حتى تكون السنه كالشهر، والشهر كالجمعة، والجمعة كاليوم، واليوم كالساعة. قالوا: يريد به زمنخروج المهدي، وبسط العدل، وذلك زمان يستقصر لاستلذاذه، فيتقارب أطرافه. قلت: ويمكن أن يراد به زمنالدجال، وأيام يأجوج ومأجوج؛ فإنه من كثرة التعب والآلام، وعدم الشعور بأزمنة الليالي والأيام، تتقارب أطرافه فيالأعوام وأيضًا يحتاج المؤمن حينئذٍ إلى ما يستدل به على مطلوبه، ويستأنس به في طريق محبوبه، فيعان له بجزء من أجزاءالنبوة، وشعبة من شُعَب أرباب الولاية. كذا في (المرقاة).
٢ قوله: الرؤيا ثلاث إلخ: في (شرح السنة): فيه بيان أن ليس كل يراه الإنسان في منامه يكون صحيحا، ويجوزتعبيره، إنما الصحيح منها ما كان من اللّٰه تعالى يأتيك به ملك الرؤيا من نسخة أم الكتاب، وما سوى ذلك أضغاثأحلام، لا تأويل لها، وهي على أنوع. كذا في (المرقاة). وقال في موضع آخر منه: والحاصل أن الرؤيا مختلفة باختلافالرائي؛ فإنه قد يكون سالكا منمسالك طريق الدنيا. وقد يكون سائرا في مسائر صراط العقبى، فلكل تأويل يليق به،ويناسب بحاله ومقامه، وهذا أمر غير منضبط، ولذا لم يجعل السلف فيه تأليفا مستقلا جامعا شاملا كافلا لأنواعالرؤيا، وإنما تكلموا في بعض ما وقع لهم من القضايا، ولذا لم تلق معبرين يكونان في تعبيرهما لشيء متفقين. كذا في (المرقاة).
٣ قوله: حديث النفس: كنسبة العاشق والمعشوق، ومنه قيل: ما ترى الهرة في نومها إلا الفأرة، ومن هذا القبيل كماتعيشون تموتون، وكما تموتون تحشرون، وكل إناء يترشح بما فيه. كذا في (المرقاة).
٤ قوله: وتخويف الشيطان: أي بأن يكدر عليه وقته الصافي، فيريه في النوم أنه قطع رأسه مثلًا. كذا في (المرقاة)
وَعَنْ أَبِيْ قَتَادَةَ رضى الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم:(الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ وَالْحُلْم مِنَ الشَّيْطَانِ، فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثْ بِهَا إِلَّا مَنْ يُحِبُّ، وَإِذَا رَأَىمَا يَكْرَهُ فَلْيَتَعَوَّذْ بِاللهِ مِنْ شَرِّهَا وَشَرِّ الشَّيْطَانِ، وَلْيَتْفُلْ ثَلَاثًا، وَلَا يُحَدِّثْ بِهَا أَحَدًافَإِنَّهَا لَنْ تَضُرَّهُ). مُتَّفَقُ عَلَيْهِ.
Abu Qatadah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “The righteous vision is from Allah, and the bad dream is from Satan. If one of you sees what they love, let them not narrate it except to one they love. If they see what they dislike, let them seek refuge with Allah from its evil and Satan’s evil, spit three times, and not narrate it to anyone, for it will not harm them.” [Agreed upon].
وَعَنْ جَابِرٍ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم:(إِذَا رَأَى أَحَدُكُمْ الرُّؤْيَايَكْرَهُهَا فَلْيَبْصُقْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيَسْتَعِذْ بِاللهِ مِنَ الشَّيْطَانِ ثَلَاثًا، وَلْيَتَحَوَّلْ عَنْجَنْبِهِ الَّذِي كَانَ عَلَيْهِ). رَوَاهُ مُسْلِمُ.
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “If one of you sees a vision they dislike, let them spit to their left three times, seek refuge with Allah from Satan three times, and turn over from the side they were on.” [Narrated by Muslim].
وَعَنْهُ رضي الله عنه قَالَ: جَاءَ رَجُلُ إِلَى النَّبِيِّ صلي الله عليه واله وسلم قَالَ: رَأْيْتُ فِي الْمَنَامِ كَأْنَّ رَأْسِيقُطِعَ، قَالَ: فَضَحِكَ النَّبِيُّ صلي الله عليه واله وسلم وَقَالَ:(إِذَا لَعِبَ الشَّيْطَانُ بِأَحَدِكُمْ فِي مَنَامِهِ فَلَا يُحَدِّثْبِهِ النَّاسَ). رَوَاهُ مُسْلِمُ.
Jabir (may Allah be pleased with him) narrated: A man came to the Prophet (ﷺ) and said: “I saw in a dream as if my head was cut off.” The Prophet (ﷺ) laughed and said: “If Satan plays with one of you in their sleep, let them not narrate it to people.” [Narrated by Muslim].
وَعَنِ ابْنِ عُمَرَ رضي الله عنهما أَنَّ رَسُوْلَ اللهِ صلي الله عليه واله وسلم قَالَ:(مِنْ أَفْرَى الْغِرَى أَنْ يُرِيَالرَّجُلُ عَيْنَيْهِ مَا لَمْ تَرَ). رَوَاهُ الْبُخَارِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said: “Among the gravest lies is for a man to claim his eyes saw what they did not.” [Narrated by Bukhari].
وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: سُئلَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم عَنْ وَرَقَةَ، فَقَالَتْ لَهُ خَدِيجَةُ:إِنَّهُ كَانَ قَدْ صَدَّقَكَ وَلَكِنْ مَاتَ قَبْلَ أَنْ تَظْهَرَ، فَقَالَ رَسُولُ اللهِ صلي الله عليه واله وسلم:(أُرِيتُهُ فِي الْمَنَامِوَعَلَيْهِ ثِيَابٌ بِيْضُ، وَلَوْ كَانَ مِنْ أَهْلِ النَّارِ لَكَانَ عَلَيْهِ لِبَاسٌ غَيْرُ ذَلِكَ). رَوَاهُ أَحْمَدُوَالتَّرْمِذِيُّ.
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) was asked about Waraqah. Khadijah said to him: “He believed in you, but died before you appeared.” The Messenger of Allah (ﷺ) said: “I was shown him in a dream wearing white garments. If he were among the people of the Fire, he would have been in different attire.” [Narrated by Ahmad and Tirmidhi].
وَعَنْ أُمَّ الْعَلَاءِ الْأَنْصَارِيَّةِ ما قَالَتْ: رَأَيْتُ لِعُثْمَانَ بْنِ مَظْعُوْنٍ فِي النَّوْمِ عَيْنَاتَجْرِي، فَقَصَصْتُهَا عَلَى رَسُوْلِ اللهِ صلي الله عليه واله وسلم، فَقَالَ:(ذَلِكَ عَمَلُهُ يَجْرِي لَهُ). رَوَاهُالْبُخَارِيّ.
Umm al-Ala al-Ansariyyah narrated: “I saw in a dream a spring flowing for Uthman ibn Maz‘un. I narrated it to the Messenger of Allah (ﷺ), and he said: ‘That is his deeds flowing for him.’” [Narrated by Bukhari].
وَعَنْ أنَسِ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم: (رَأْيْتُ ذَاتَ لَيْلَةٍ فِيمَا يَرَى النَّائِمُكَأَنَّا فِي دَارٍ عُقْبَةَ بْنِ رَافِعٍ، فَأُتِينَا بِرُطَبٍ مِنْ رُطَبِ ابْنِ طَابٍ، فَأَوَّلْتُ الرَّفْعَةَ لَنَا فِيالدُّنْيَا، وَالْعَاقِبَةَ فِي الْآخِرَةِ، وَأَنَّ دِينَنَا قَدْ طَابَ). رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “One night, in what the sleeper sees, it was as if we were in the house of Uqbah ibn Rafi‘, and we were brought fresh dates from Ibn Tab. I interpreted it as elevation for us in this world, a good outcome in the Hereafter, and that our religion has become good.” [Narrated by Muslim].
وَعَنْ أَبِيْ مُوْسَى رضي الله عنه عَن النَّبيِّ صلي الله عليه واله وسلم:(رَأَيْتُ فِي الْمَنَامِ أَنِّيْ أُهَاجِرُ مِنْمَكَّةَ إِلَى أَرْضٍ بِهَا نَخْلُ، فَذَهَبَ وَهْلِي إِلَى أَنَّهَا الْيَمَامَةُ أَوْ هَجَرُ، فَإِذَا هِيَ الْمَدِينَةُ يَثْرِبُ.وَرَأَيْتُ فِي رُؤْيايَ هَذِهِ أَنِّي هَزَزْتُ سَيْفًا فَانْقَطَعَ صَدْرُهُ، فَإِذَا هُوَ مَا أُصِيبَ مِنَ الْمُؤْمِنِينَيَوْمَ أُحُدٍ، ثُمَّ هَزَزْتُهُ أُخْرَى فَعَادَ أَحْسَنَ مَا كَانَ، فَإِذَا هُوَ مَا جَاءَ اللَهُ بِهِ مِنَ الْفَتْحِوَاجْتِمَاعِ الْمُؤْمِنِينَ). مُتَّفَقُ عَلَيْهِ.
Abu Musa (may Allah be pleased with him) narrated: The Prophet (ﷺ) said: “I saw in a dream that I was migrating from Makkah to a land with palm trees. My mind went to it being Yamamah or Hajar, but it was Madinah, Yathrib. In this vision, I shook a sword, and its blade broke, which was the affliction of the believers on the day of Uhud. Then I shook it again, and it became better than before, which was what Allah brought of victory and the gathering of the believers.” [Agreed upon].
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم:( بَيْنَا أَنَا نَائِمٌ أُتِيثُ بِخَزَائِنِالْأَرْضِ فَوُضِعَ فِي كَفِّي سِوَارَانٍ مِنْ ذَهَبٍ، فَكَبْرَا عَلَيَّ، فَأَوْحَى اللهُ إِلَيَّ أَنْ انْفُخْهُمَافَنَفَخْتُهُمَا فَذَهَبَا، فَأَوَلْتُهُمَا الْكَذَّابَيْنِ اللَّدَيْنِ أَنَا بَيْنَهُمَا: صَاحِبَ صَنْعَاءَ وَصَاحِبَالْيَمَامَةِ). مُتَّفَقُّ عَلَيْهِ.
وَفِيْ رِوَايَةِ التَّرْمِذِيِّ: (يُقَالُ: أَحَدُهُمَا مُسَيْلِمَةُ صَاحِبُ الْيَمَامَةِ وَالْعَنْسِيُّ صَاحِبُصَنْعَاءَ).
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “While I was sleeping, I was brought the treasures of the earth, and two gold bracelets were placed on my hands. They became heavy for me, so Allah inspired me to blow them away, and I did, and they vanished. I interpreted them as the two liars between whom I am: the one in Sana‘a and the one in Yamamah.” [Agreed upon].
In Tirmidhi’s narration: “It is said one of them is Musaylimah, the one in Yamamah, and al-Ansi, the one in Sana‘a.”
وَعَنْ سَمُرَةَ بْن جُنْدَبٍ قَالَ: كَانَ ١ النبيُّ صلي الله عليه واله وسلماذَا صَلَّى أَقْبَلَ عَلَيْنَابِوَجْهِهِ، فَقَالَ: (مَنْ رَأَى مِنْكُمُ اللَّيْلَةَ رُؤْيَا؟) قَالَ: فَإِنْ رَأَى أَحَدٌ قَصَّهَا، فَيَقُولُ:(مَا شَاءَالله)، فَسَأَلَنَا يَوْمًا فَقَالَ: (هَلْ رَأَى أَحَدٌ مِنْكُمْ رُؤْيَا؟) قُلْنَا: لَا، قَالَ:(لَكِنِّي رَأَيْتُ اللَّيْلَةَرَجُلَيْنِ أَتَيَانِيْ، فَأَخَذَا بِيَدِي فَأَخْرَجَانِي إِلَى الْأَرْضِ مُقَدَّسَةِ، فَإِذَا رَجُلٌ جَالِسٌ وَرَجُلٌ قَائِمُبِيَدِهِ كَلُّوبٌ مِنْ حَدِيدٍ، يُدْخِلُهُ فِي شِدْقِهِ فَيَشُقَهُ حَتَّى يَبْلُغَ قَفَاهُ، ثُمَّ يَفْعَلُ بِشِدْقِهِ الْآخَرِمِثْلَ ذَلِكَ، وَيَلْتَئِمُ شِدْقُهُ هَذَا فَيَعُودُ، فَيَصْنَعُ مِثْلَهُ.
قُلْتُ: مَا هَذَا؟ قَلَا: انْطَلِقْ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى رَجُلٍ مُضْطَجِعٍ عَلَى قَفَاهُ وَرَجُلٌقَائِمٌ عَلَى رَأْسِهِ بِفِهْرٍ أَوْ صَخْرَةٍ، فَيَشْدَخُ بِهِ رَأْسَهُ، فَإِذَا ضَرَبَهُ تَدَهْدَهَ الْحَجَرُ، فَانْطَلَقَ إِلَيْهِلِيَأْخُذَهُ، فَلَا يَرْجِعُ إِلَى هَذَا حَتَّى يَلْتَئِمَ رَأْسُهُ وَعَادَ رَأْسُهُ كَمَا هُوَ، فَعَادَ إِلَيْهِ فَضَرَبَهُ، قُلْتُ:مَنْ هَذَا؟ قَالَا: انْطَلِقْ، فَانْطَلَقْنَا إِلَى تَقْبٍ مِثْلِ التَّنُورِ أَعْلَاهُ ضَيِّقٌ وَأَسْفَلُهُ وَاسِعُ، يَتَوَقَّدُتَحْتَهُ نَارًا، فَإِذَا اقْتَرَبَ ارْتَفَعُوا حَتَّى كَادَ أَنْ يَخْرُجُوا مِنْهَا، فَإِذَا خَمَدَتْ رَجَعُوا فِيهَا، وَفِيهَارِجَالٌ وَنِسَاءٌ عُرَاةً.فَقُلْتُ: مَا هَذَا؟ قَالَا: انْطَلِقْ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى نَهَرٍ مِنْ دَمٍ، فِيهِ رَجُلٌ قَائِمٌعَلَى وَسَطِ النَّهَرِ، وَعَلَى شَطَّ النَّهَرِ رَجُلٌ بَيْنَ يَدَيْهِ حِجَارَةٌ، فَأَقْبَلَ الرَّجُلُ الَّذِي فِي النَّهَرِ،فَإِذَا أَرَادَ أَنْ يَخْرُجَ رَتَى الرَّجُلُ بِحَجَرٍ فِي فِيهِ فَرَدَّهُ حَيْثُ كَانَ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَرَمَى فِي فِيهِ بِحَجَرٍ فَيَرْجِعُ كَمَا كَانَ، فَقُلْتُ: مَا هَذَا؟ قَالَا: انْطَلِقْ، فَانْطَلَقْنَا حَتَّى انْتَهَيْنَاإِلَى رَوْضَةٍ خَضْرَاءَ، فِيهَا شَجَرَةٌ عَظِيمَةٌ، وَفِي أَصْلِهَا شَيْخٌ وَصِبْيَانٌ، وَإِذَا رَجُلٌ قَرِيبٌ مِنَالشَّجَرَةِ بَيْنَ يَدَيْهِ نَارُ يُوقِدُهَا، فَصَعِدَا بِيَ الشَّجَرَةَ، فَأَدْخَلَانِي دَارًا أَوْسَطَ الشَّجَرَةِ لَمْ أَرَقَطَّ أَحْسَنَ مِنْهَا، فِيهَا رِجَالٌ شُيُوخٌ وَشَبَابٌ، وَنِسَاءٌ وَصِبْيَانٌ، ثُمَّ أَخْرَجَانِي مِنْهَا، فَصَعِدَابِيَ الشَّجَرَةَ فَأَدْخَلَانِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ، فِيهَا شُيُوخٌ وَشَبَابٌ، فَقُلْتُ: طَوَّفْتُمَانِيَاللَّيْلَةَ، فَأَخْبِرَانِي عَمَّا رَأَيْتُ، قَالَا : نَعَمْ،
أَمَّا الرَّجُلُ الَّذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ، يُحَدِّثُ بِالْكَذْبَةِ، فَتُحْمَلُ عَنْهُ حَتَّى تَبْلُغَالْأفَاقَ، فَيُصْنَعُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ، وَالَّذِي رَأَيْتَهُ يُشْدَخُ رَأْسُهُ فَرَجُلُ عَلَّمَهُ اللهُ الْقُرْآنَ، قَنَامَعَنْهُ بِاللَّيْلِ وَلَمْ يَعْمَلْ فِيهِ بِالنَّهَارِ، يُفْعَلُ بِهِ مَا رَأَيْتَ إِلَى يَوْمِ الْقِيَامَةِ، وَالَّذِي رَأَيْتَهُ فِي الثَّقْبِفَهُمْ الزُنَاةُ، وَالَّذِي رَأَيْتَهُ فِي النَّهَرِ آكِلُوا الرِّبَا، وَالشَّيْخُ فِي أَصْلِ الشَّجَرَةِ إِبْرَاهِيمُ عليه السلام وَالصَّبْيَانُ حَوْلَهُ فَأَوْلَادُ النَّاس، وَالَّذِي يُوقِدُ النَّارَ مَالِكَ خَازِنُ النَّارِ، وَالدَّارُ الْأُولَى الَّتِيدَخَلْتَ دَارُ عَامَّةِ الْمُؤْمِنِينَ، وَأَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ، وَأَنَا جِبْرِيلُ وَهَذَا مِيكَائِيلُ،فَارْفَعْ رَأْسَكَ، فَرَفَعْتُ رَأْسِي فَإِذَا فَوْفِيْ مِثْلُ السَّحَابِ.
وَفِي رِوَايَةٍ: (مِثْلُ الرّبَابَةِ الْبَيْضَاءِ، قَالَا: ذَاكَ مَنْزِلُكَ، قُلْتُ: دَعَانِي أَدْخُلْ مَنْزِلِي، قَالًا:
إِنَّهُ بَقِيَ لَكَ عُمُرٌ لَمْ تَسْتَكْمِلْهُ، فَلَوْ اسْتَكْمَلْتَ أَتَيْتَ مَنْزِلَكَ). رَوَاهُ الْبُخَارِيُّ.
Samurah ibn Jundab narrated: “The Prophet (ﷺ), after praying, would turn to us with his face and say: ‘Who among you saw a vision last night?’ If someone had seen one, they narrated it, and he would say: ‘As Allah wills.’ One day he asked us: ‘Did any of you see a vision?’ We said: ‘No.’ He said: ‘But I saw last night two men came to me, took my hand, and led me to the Holy Land. There was a man sitting and another standing with an iron hook in his hand, inserting it into one side of his mouth, tearing it to the back of his neck, then doing the same to the other side. As one side healed, he repeated it. I said: ‘What is this?’ They said: ‘Move on.’ We moved until we came to a man lying on his back, with another standing over him with a rock or stone, smashing his head. When he struck, the stone rolled away, and he went to retrieve it. By the time he returned, the man’s head had healed, and he struck it again. I said: ‘What is this?’ They said: ‘Move on.’ We moved to a hole like an oven, narrow at the top and wide at the bottom, with fire burning beneath it. When it flared, they rose, almost exiting, and when it subsided, they returned. In it were naked men and women. I said: ‘What is this?’ They said: ‘Move on.’ We moved to a river of blood with a man standing in its middle and another on the bank with stones. When the man in the river tried to leave, the other threw a stone in his mouth, sending him back. Every time he tried to leave, a stone was thrown, returning him. I said: ‘What is this?’ They said: ‘Move on.’ We reached a green garden with a great tree, at its base an old man and children, and a man near the tree kindling a fire. They took me up the tree and entered a house in its middle, more beautiful than any I had seen, with old men, youths, women, and children. They took me out, went up the tree again, and entered another house, even better and greater, with old men and youths. I said: ‘You have shown me around tonight; tell me what I saw.’ They said: ‘Yes. The man whose mouth was torn is a liar who tells a lie that spreads to the horizons, and this is done to him until the Day of Judgment. The one whose head was smashed is a man whom Allah taught the Quran, but he slept away from it at night and did not act on it by day; this is done to him until the Day of Judgment. Those in the hole are fornicators. The one in the river is an eater of usury. The old man at the tree’s base is Ibrahim (peace be upon him), the children around him are the children of people, the one kindling the fire is Malik, the keeper of the Fire, the first house you entered is the house of the common believers, and this house is the house of the martyrs. I am Jibril, and this is Mikail. Raise your head.’ I looked up and saw something like a cloud.’ In another narration: ‘Like a white canopy.’ They said: ‘That is your abode.’ I said: ‘Let me enter my abode.’ They said: ‘You have a lifespan yet to complete; had you completed it, you would have entered your abode.’” [Narrated by Bukhari].
وَعَنْهُ رضي الله عنه قَالَ: كَانَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم مِمَّا يُكْثِرُ أَنْ يَقُوْلَ لِأَصْحَابِهِ: (هَلْرَأَى أَحَدٌ مِنْكُمْ رُؤْيا) فَيَقُصُ عَلَيْهِ مَنْ شَاءَ اللهُ أَنْ يَقُصَّ، وَإِنَّهُ قَالَ لَنَا ذَاتَ غَدَاةٍ:(إِنَّهُ أَتَّانِيَ اللَّيْلَةَ آتِيَانِ، وَإِنَّهُمَا ابْتَعَثَانِي وَإِنَّهُمَا قَالَا لِي: انْطَلِقْ وَإِنِّي انْطَلَقْتُمَعَهُمَا)، وَذَكَرَ مِثْلَ الْحَدِيْثِ الَّذِيْ تَقَدَّمَ بِطُوْلِهِ، وَفِي حَدِيْثِ سَمُرَةَ هَذَا زِيَادَةٌ لَيْسَتْ فِيالْحَدِيْثِ الْمَذْكُوْرِ قَبْلَهُ، وَهِي قَوْلُهُ صلي الله عليه واله وسلم : فَأَتَيْنَا عَلَى رَوْضَةٍ معتمه فِيهَا مِنْ كُلِّ نَوْرِ الرَّبِيعِ،وَإِذَا بَيْنَ ظَهْرَانَيْ الرَّوْضَةِ رَجُلُ قَائِمُ طَوِيلٌ لَا أَكَادُ أَنْ أَرَى رَأْسَهُ طُولًا فِي السَّمَاءِ، فَإِذَا حَوْلَ الرَّجُلِ مِنْ أَكْثَرِ وِلْدَانٍ رَأَيْتُهُمْ قَطُّ، قُلْتُ لَهُمَا: مَا هَذَا؟ وَمَا هَؤُلَاءِ؟) قَالَ:(قَالَا لِيْ:انْطَلِقْ، فَانْطَلَقْنَا فَانْتَهَيْنَا إِلَى دَوْحَةٍ عَظِيمَةٍ لَمْ أَرَ دَوْحَةً قَطَّ أَعْظَمَ مِنْهَا وَلَا أَحْسَنَ).
قَالَ:(قَالَا لِيْ: ارْقَ فِيهَا فَارْتَقَيْنَا فِيهَا فَانْتَهَيْتُ إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنٍ ذَهَبٍ وَلَبِنٍفِضَّةٍ، فَأَتَيْنَا بَابَ الْمَدِينَةِ فَاسْتَفْتَحْنَا فَفُتِحَ لَنَا فَدَخَلْنَا فَلَقِينَا فِيهَا رِجَالًا شَطْرٌ مِنْخَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَجِ مَا أَنْتَ رَاء)، قَالَ: (قَالَا لَهُمْ: اذْهَبُوا فَقَعُوافِي ذَلِكَ النَّهَر) قَالَ:(فَإِذَا نَهَرٌ مُعْتَرِضٌ يَجْرِيْ كَأْنَّ مَاءَهُ الْمَحْضُ فِي الْبَيَاضِ، فَذَهَبُوافَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا وَقَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ وَصَارُوا فِي أَحْسَنِ صُورَةٍ).وَذَكَرَ فِي تَفْسِيْرِ هَذِهِ الزِّيَادَةِ: (وَأَمَّا الرَّجُلُ الطَّوِيلُ الَّذِي رَأَيْتَ فِي الرَّوْصَةِ فَإِنَّهُ إِبْرَاهِيمُ عليه السلام ، وَأَمَّا الْوِلْدَانُ الَّذِينَ حَوْلَهُ فَكُلُّ مَوْلُودٍ مَاتَ عَلَى الْفِطْرَةِ)، قَالَ: فَقَالَ بَعْضُ الْمُسْلِمِينَ:يَا رَسُوْلَ اللهِ، وَأَوْلَادٌ ١ الْمُشْرِكِيْنَ؟ فَقَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم: (وَأَوْلَادُ الْمُشْرِكِينَ، وَأَمَّا الْقَوْمُالَّذِينَ كَانُوْا شَطْرٌ مِنْهُمْ حَسَنٌ وَشَطْرٌ مِنْهُمْ قَبِيْحٌ، فَإِنَّهُمْ قَوْمٌ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَسَيّئًا فَتَجَاوَزَ اللهُ عَنْهُمْ). رَوَاهُ الْبُخَارِيُّ.
Samurah ibn Jundab (may Allah be pleased with him) narrated: “The Messenger of Allah (ﷺ) often said to his companions: ‘Did any of you see a vision?’ Whoever Allah willed would narrate it. One morning he said to us: ‘Last night, two beings came to me, took me, and said: “Come.” I went with them.’ He mentioned a hadith similar to the previous one at length. In Samurah’s hadith, there is an addition not in the previous narration, which is his saying (ﷺ): ‘We came to a lush garden with all the blooms of spring. In its midst was a tall man whose head I could hardly see, so lofty it was in the sky, and around him were more children than I had ever seen. I said to them: ‘What is this? Who are these?’ They said: ‘Move on.’ We moved until we reached a great tree, the greatest and most beautiful I had ever seen. They said: ‘Climb it.’ We climbed and reached a city built with bricks of gold and silver. We came to its gate, requested entry, and it was opened. We entered and met men, half of their form as beautiful as you could see, and half as ugly as you could see. They said to them: ‘Go and plunge into that river.’ It was a river flowing across, its water pure white. They went and plunged, then returned to us, the ugliness gone, in the most beautiful form.’ In the interpretation of this addition: ‘The tall man in the garden is Ibrahim (peace be upon him), and the children around him are every child who died in a state of natural faith (fitrah).’ Some Muslims asked: ‘O Messenger of Allah, even the children of polytheists?’ The Messenger of Allah (ﷺ) said: ‘Even the children of polytheists. 1 As for the people, half beautiful and half ugly, they are those who mixed righteous deeds with evil ones, and Allah pardoned them.’” [Narrated by Bukhari].
Notes / الحواشي
1 The statement: “Even the children of polytheists…”: Ibn al-Humam said in his writings: There is disagreement about the question of polytheists’ children and whether they enter Paradise or the Fire. Abu Hanifah and others hesitated. Conflicting narrations exist, so their matter is left to Allah, the Exalted. Muhammad ibn al-Hasan said: Know that Allah does not punish anyone without sin. His student, Ibn Abi Sharif, said in his commentary: Some, like Al-Qasim ibn Muhammad and Urwah ibn al-Zubayr, leading Tabi‘in, refrained from speaking on their fate in the Hereafter. Abu al-Barakat al-Nasafi weakened the narration of hesitation from Abu Hanifah, saying the authentic narration is that their fate is in Allah’s will, based on the clear hadith: “Allah knows best what they would have done.” Imam Nawawi mentioned three views: the majority say they are in the Fire; the second is hesitation; the third, which he deemed correct, is that they are in Paradise, based on the hadith: “Every child is born on the fitrah.” This aligns with Muhammad ibn al-Hasan’s view, with other weaker opinions. Thus, in Radd al-Muhtar.
١ قوله: وأولاد المشركين إلخ: قال ابن الهمام في مسائرته: وقد اختلف في سؤال أطفال المشركين، وفي دخولهمالجنة أو النار، فتردد فيهم أبو حنيفة وغيره. وقد وردت فيهم أخبار متعارضة، فالسبيل تفويض أمرهم إلى اللّٰه تعالى.قال محمد بن الحسن: اعلم أن اللّٰه لا يعذب أحدا بلا ذنب. وقال تلميذه ابن أبي شريف في شرحه: وقد نقل الأمربالإمساك عن الكلام في حكمهم في الآخرة مطلقًا عن القاسم بن محمد وعروة بن الزبير من رؤوس التابعين وغيرهما.وقد ضعف أبو البركات النسفي رواية التوقف عن أبي حنيفة، وقال: الرواية الصحيحة عنه أنهم في المشيئة؛ لظاهرالحديث الصحيح: والله أعلم بما كانوا عاملين. وقد حكى فيهم الإمام النووي ثلاثة مذاهب: الأكثر أنهم في النار.الثاني: التوقف. الثالث: الذي صححه أنهم في الجنة؛ لحديث: (كل مولود يولد على الفطر)، ويميل إليه ما مر عنمحمد بن الحسن، وفيهم أقوال آخر ضعيفة. كذا في (رد المحتار).
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اللهِ صلي الله عليه واله وسلم قَالَ:(مَنْ ١ رَآنِي فِي الْمَنَامِ فَقَدْرَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي). مُتَّفَقُ عَلَيْهِ.
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Whoever sees me in a dream 1 has seen me, for Satan cannot take my form.” [Agreed upon].
Notes / الحواشي
1 The statement: “Whoever sees me in a dream has seen me”: Meaning it is as if they saw me in the waking world and order, but no rulings are derived from it, such as becoming a Companion or acting on what was heard in that state. It is said it means to inform them that their vision is true, not confused dreams, if they see him (ﷺ) in his described form and known appearance, requiring no interpretation. It is said outright: They have seen him (ﷺ). If seen in a form unlike his, like a scholar who saw him dead on a piece of mosque land, it requires interpretation, such as that land being misappropriated or improperly owned per his Shariah, as if he were dead there. Reviving it is like reviving all people. Similarly, our great Imam saw in his noble dream the gathering of his blessed, scattered bones, and Ibn Sirin interpreted it as him becoming an Imam for Muslims, compiling the varied meanings of hadiths among the Companions and Tabi‘in. The difference depends on the seer’s faith, intentions, and inner state. Cited from Al-Mirqat.
١ قوله: من رآني في المنام فقد رآني: أي فكأنه قد رآني في عالم الشهود والنظام، لكن لا يبتني عليه الأحكام، ليصيربه من الصحابة، وليعمل بما سمع به في تلك الحالة. وقيل: هو بمعنى الإخبار أي من رآني في المنام، فأخبروه بأنرؤيته حقيقة وحقَّة، ليست بأضغاث احلام فانه صلي الله عليه واله وسلم اذا رؤي على صفته المسطورة وهيئته المعروفة المذكورة، فلايحتاج إلى تأويل، بل يقال: إنه قد رآه صلي الله عليه واله وسلم على وجه الإطلاق. وأما إذا رآه على غير صفته كما إذا رآه ميِّتًا في قطعة منأرض المسجد على ما حكي عن بعض المشايخ أنه رآه كذلك، فاحتاج إلى تأويل وتعبير بما قيل: إن تلك القطعة منأرض المسجد مغصوبة، أو مملوكة غير صحيحة على قواعد شرعه صلي الله عليه واله وسلم كأنه أميت في تلك البقعة، ومن أحياهافكأنما أحيا الناس جميعا، وكذلك ما رآه إمامنا الأعظم في منامه الأكرم من جمع أعظمه المباركة المتفرقة، فعبر له ابنسيرين بأنك تصير إماما للمسلمين، وجامعا لمعاني الأحاديث المختلفة بين الصحابة، والمتفرقة بين التابعين. وقديرجع الاختلاف إلى اختلاف حال الرائي بحسب إيمانه ونياته وأموره الباطنية. التقطته من(المرقاة).
وَعَنْ أَبِيْ قَتَادَةَ قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم ( مَنْ رَآنِي فَقَدْ رَأَى الْحَقَّ)٢. مُتَّفَقُ عَلَيْهِ.
Abu Qatadah narrated: The Messenger of Allah (ﷺ) said: “Whoever sees me has seen the truth.” 2 [Agreed upon].
Notes / الحواشي
2 The statement: “Has seen the truth”: The truth here means veracity, opposite of falsehood, meaning their vision is true, seeing me and no other. This is supported by another narration: “Has seen me, the truth,” meaning a vision of truth. Thus, in Al-Mirqat.
٢ قوله: فقد رأى الحق: المراد بالحق هنا الصدق الذي ضده الكذب، أي فقد صدقت رؤياه؛ فإنه قد رآني لا غيري،ويدل عليه ما في رواية أخرى من قوله: فقد رآني الحق، أي رؤية الحق، أو معناه فقد رأى رؤيا الحق. كذا في(المرقاة).
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه واله وسلم: (مَنْ رَآنِي فِي الْمَنَامِفَسَيَرَانِي ٣ فِي الْيَقَظَةِ، وَلَا يَتَمَثَّلُ الشَّيْطَانُ بِيْ). مُتَّفَقُ عَلَيْهِ.
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Whoever sees me in a dream will see me in wakefulness,3 and Satan cannot take my form.” [Agreed upon].
Notes / الحواشي
3 The statement: “Will see me in wakefulness”: Meaning in this world or the Hereafter. Nawawi said: There are interpretations. First, it applies to his contemporaries, meaning one who saw him in a dream and had not migrated would be enabled by Allah to migrate and see him in wakefulness. Second, it means the vision’s truth is confirmed in wakefulness in the Hereafter, as his entire Ummah will see him. Third, it refers to seeing him in the Hereafter with special proximity and intercession. Thus, in Al-Mirqat.
٣ قوله: فسيراني في اليقظة: أي في الدنيا أو في الآخرة. قال النووي: فيه أقوال، أحدها: أن يراد به أهل عصره، ومعناهأن من رآه في النوم، ولم يكن هاجر يوفقه اللّٰه للهجرة ورؤيته صلي الله عليه واله وسلم في اليقظة عيانا. وثانيها: أنه يرى تصديق تلك الرؤيافي اليقظة في الدار
الآخرة؛ لأنه يراه في الآخرة جميع أمته. وثالثها: أنه يراه في الآخرة رؤية خاصة في القرب منهوحصول شفاعته ونحو ذلك. كذا في (المرقاة).
وَعَنِ ابْنِ خُزَيْمَةَ بْنِ ثَابِتٍ عَنْ عَمِّهِ أَبِيْ خُزَيْمَةَ رضى الله عنه ، أَنَّهُ رَأَى فِيْمَا يَرَىالنَّائِمُ أَنَّهُ سَجَدَ عَلَى جَبْهَةِ النَبِيَّ صلي الله عليه واله وسلم فَأَخْبَرَهُ فَاضْطَجَعَ لَهُ، وَقَالَ: (صَدِّقْ رُؤْيَاكَ) فَسَجَدَعَلَى جَبْهَتِهِ. رَوَاهُ فِي (شَرْحِ السُّنَّةِ).
تم الجزء الثالث ويليه الجزء الرابع، أوله كتاب الآداب
زجاجة المصابيح
لأبي الحسنات العلامة السيد عبد الله بن السيد مظفر حسين
الحيدر ابادي رحمهما الله
1292ه -1384ه
الجزء الرابع
فهارس الكتب و الابواب
Ibn Khuzaymah ibn Thabit narrated from his uncle Abu Khuzaymah (may Allah be pleased with him): He saw in a dream that he prostrated on the Prophet’s (ﷺ) forehead. He informed him, and the Prophet (ﷺ) lay down for him and said: “Confirm your vision.” So he prostrated on his forehead. [Narrated in Sharh As-Sunnah].
End of Part Three, followed by Part Four, starting with the Book of Etiquette
Zujaja tul Masabeeh
)The Glass of the Lamps(
By
Abu al-Hasanat, the scholar Sayyid Abdullah ibn Sayyid Muzaffar Hussain Al-Haidari, may God have mercy on them both