النص المفهرس

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CHAPTER - III
SOOTHSAYING(OR DIVINATION)
بَابُ الكهانَةِ
Kahanah is to divine. One who divines is the Sooth sayer,
Teebi al , said that a soothsayer predicts future events and claims knowledge of the
unseen.
Before the prophet , le ao was commissioned, the Arabs were much accustomed to
soothsaying the Arabs relied on what the soothsayers predicted. Some of the soothsayers
claimed that the jinns conveyed to them news of the heavens. It is known from traditions
that before the Prophet , le an was sent, the devils went to the heaven stealthily and
eavesdropped on the conversation of the angels about what they had to do and the
commands they had received from Allah. The devils thee added gossip to that and told
their henchmen on earth all they had to say.
After the Prophet ,le & o was sent, the devils were not allowed to go up to the heaven,
so this thing ended.
There also used to be the diving one or the astrologer the arraf. The ulama (Scholars)
contend that knowledge of these things and others allied to them is unlawful, both to
acquire it and to practice it. Shari'ah (divine law) has strongly forbidden such knowledge
so whatever is earned thereby is also forbidden. Both the person who makes payment for it
and the recipient are sinners.
Those men who are responsible to guide the masses in worldly and religious affairs are
bound to prevent people from indulging in such tings and to impress upon those who are
involved in these things to desist.
SECTION I
الفضل الأول
SOOTHSAYING IS FORBIDDEN
(٤٥٩٢) عَنُ مُعَاوِيَةَ بْنِ الْحُدِّمِ قَالَ قُلْتُ يَارَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمُوْرًّا كُنَّا نَصْنَعُهَا فِي
الْجَاهِلِيَّةِ كُتَّانَأْتِ الْكُهَانَ قَالَ فَلَا تَأْتُوا الْكُمَّانَ قَالَ قُلْتُ كُتَّانَتَظَّرُ قَالَ ذَلِكَ شَىْءٌ مَجِدُه آَخَذُكُمُ
فِيْ نَفْسِهِ فَلَا يَصُدَّنَّكُمُ قَالَ قُلْتُ وَمِنَّا رِجَالْ يَخْتُونَ خَّتَّا قَالَ كَانَ نَبِىٌّ مِنَ الْأَنْبِيَّاءِ يَخٌُّ فَمَنْ وَافَقَ
خَطِّه فَذَالِكَ- (رواه مسلم)
4592. Sayyiduna Mu'awiyah ibn Hakam us a +, narrated that he submitted, "O
Messenger of Allah, we used to do certain things during the jahiliyah (ignorance
period) (Period of ignorance). We used to consult soothsayers." He said, "Do not go
to the soothsayers (and their likes)."" He (Mu'awiyah) usd+; submitted, "We used
to take omens." He said, "That is what comes to the mind of one of you. But, let is
not prevent you from any task (on hand). "He submitted, "There are men among us
who practice divination by drawing lines on the ground." He said, "There was a
prophet amongst the Prophet paulale who drew lines. Hence, if any one does it as he

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had drawn lines (then that is allowed)."1
COMMENTARY: The Prophet who is mentioned in the hadith was either Prophet Danyal
The concluding portion of the hadith says that the .عليه السلام or Prophet Idris عليه السلام
knowledge of lines that the Prophet drew is no more known but if anyone does it in the
same way as he had done then it is allowed to take advantage of it. However, it is
confirmed that the knowledge of the Prophet صلى الله عليه وسلم has been withdrawn and no one
know it any more, so there is no question of being able to do the same thing. Hence it is
forbidden to draw lines for diving. This has been explained previously (hadith # 978).
SOOTHSAYING IS FALSEHOOD
(٤٥٩٣) وَعَنْ عَائِشَةً قَالَتْ سَأَلَ أُنَاسْ رَسُوْلَ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْكُهَاِ فَقَالَ لَهَمْ تَسُولُ اللَّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّهُ لَيْهُوا بِشَىْءٍ قَالُوا يَارَسُوْلَ اللّهِ فَإِنَّهُمْ يُحُدِّثُوْنَ أَحْيَانًا بِالثَّوْءِ يَكُوُرُ حَقًّا
فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِلْتُ الْكَلِمَةُ مِنَ الْحُقِّ يَخْطِفُهَا الْجِىُّ فَيَقُرُّهَا فِ أُذُنٍ وَلِّهِ قَزَّ
الدَّجَاجَةِ فَيَخْلِطُونَ فِيْهَا أَكْثَرَ مِنْ مِائِةً كَذِبَةٍ - (متفق عليه)
4593. Sayyidah Ayshah ". dn>, narrated that some people asked Allah's Messenger
said to them, "They صلى الله عليه وسلم about soothsayers. Allah's Messenger صلى الله عليه وسلم
have no standing, indeed!" They submitted, "But, Messenger of Allah, sometimes
صلى الله عليه وسلم they do say that which turns out to be true." Then Allah's Messenger
said," That word is the truth that a jinn snatches and put into the ear of his friend
(the soothsayer) like a hen (puts into another's) like a hen (put into another's ear
calling for grain). Then they add to it one hundred lies."2
·
COMMENTARY: The jinns and the devils manage to overhear the angels. Then they
convey it to the soothsayers who add many lies to it and tell them to the people. Some
interpret the words of the hadith to mean that they are so quiet with the soothsayers that
they are like the cock and hen who cohabit very quietly.
(٤٥٩٤) وَعَنْهَا قَالَتُ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ الْمَلَّتِكَةَ تَنْزِلُ فِي الْعَنَانٍ وَهُوّ
الشَّحَابُ فَتَذْكُرُ الْآَمْرَ قُضِىَّ فِي السَّمَآءِ فَتَسْتَرِقُ الشَّيَّاطِيْنُّ السَّمُعَ فَتَسْمَعُهُ فَتَوُجِيْهِ إِلَى الْكُهَانِ
فَيَكُذِبُونَ مَعَهَا مِائَةً كَذِبَةٍ مِنْ عِنْدِ انْفُسِهِمُ-(رواه البخارى)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .4594
y say, "The angels do descend in the clouds and tell (each other) of that which has
been decreed in heaven. The devils listen secretly and convey what they hear to the
soothsayers who pass it on adding their or on one hundred lies (of their own mind)
to it."3
COMMENTARY: This is why some of the things that the soothsayers say come out to be
true. But falsehood exceeds truth. This is why Shari'ah (divine law) has forbidden that the
1 Muslim # 121-537.
2 Bukhari # 3210.
3 Bukhari # 3210.

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soothsayers should be believed.
WARNING TO THOSE WHO VISIT SOOTHSAYERS
(٤٥٩٥) وَعَنْ حَقْصَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَنَى عَزَّافًا فَسَالَهُ عَنْ شَىْءٍ لَمْ تُقْبَلُ لَّهُ
صَلَوُ ارُبَعِيْنَّ لَیْلَةً۔(رواه مسلم)
4595. Sayyidah Hafsah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said, "If
any one visits as astrologer (or such like predictor) and asks him about anything (of
the unseen) then his salah (prayer) of forty (days and nights are not accepted."1
COMMENTARY: Salah (prayer) is the most superior form of worship. It will not be
accepted from that person. It could also mean that if salah (prayer) is not accepted what
may one say of other deeds. They too will not be accepted. Of course, this person's
obligation to offer salah (prayer) may be discharged but he will not earn any reward for
that.
It is the Arabic idiom that they say 'so many nights' to mean 'so many days and nights.'
REGARDING STARS AS RAIN-GIVERS IS DISBELIEF
(٤٥٩٦) وَعَنُ زَيْدٍ بُنِ خَالِدٍ - الْجَمَنِيِّ قَالَ صَلَّى لَنَارَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلوَةَ القُبْحِ بِالْحُدَيُّبِيَّةِ
عَلَى أَثْرِ سَمَآءٍ كَانَتُ مِنَّ اللَّيْلِ فَلَمَّا انْصَرَفَ اقْبَلَ عَلَى النَّاسِ فَقَالَ هَلْ تَدُرُوْنَ مَاذَا قَالَ رَبُّكُمْ قَالُوا اللّهُ
وَرَسُوْلُهُ أَعْلَمُ قَالَ قَالَ أَصْبَحِّ مِنْ عَبَادِئْ مُؤْمِنْ بِى وَكَافِرْ فَأَمَّا مَنْ قَالَ مُطِرُنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ فَذَلِكَ
مُؤْمِنْ بٍ وَكَافِرْ بِالْكَوْكّبٍ وَآَمَّا مَنْ قَالَ مُطِرُنَا بِنَوْءِ كَذَا وَكَذَا فَذَلِكَ كَافِرْبِيْ مُؤْمِنْ بِالْكَوَكَبَ (متفق عليه)
4596. Sayyiduna Zayd ibn Khalid Juhanni ca+, narrated: Allah's Messenger &t.
dole led us in the salah (prayer) of fajr at Hudaybiyah after it had rained during
the night. When he finished, he turned to the worshipers and said, "Do you know
what your Lord has said?" They said, "Allah and His Messenger know best." He
said that He has said, "My slaves began the morning with some of them as believers
in Me and some as disbelievers. As for him who says, 'We have been given rain by
Allah's grace and mercy he is the believer in Me, and he disbelieves in the star. But,
as for him who says, 'We have been given rain because of a certain star (on its
rising) and a certain star (on its setting), he is disbeliever in Me, and the believer in
the stars."2
COMMENTARY: If any one believes that stars alone bring rain or cause such conditions as.
are inductive to rain then he is a disbeliever. But, if he believes that Allah brings rain and
the stars are only a symbol of impending rain from which one might expect rain then he is
not a disbeliever though even this kind of thinking is makruh tanzihi (disapproved nearer
to lawful).
(٤٥٩٧) وَعَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا أَنْزَّلَ اللهُ مِنَ السَّمَآءِ مِنْ بَرَكَةٍ إِلَّا
أَصْبَحَ فَرِيْقُ مِنَ النَّاسِ بِهَا كَافِرِ يْنَ يَنْزِلُ اللَّهُ الْغَيْثَ فَيَقُوْلُونَ بِكَوْكَبٍ كَذَا وَكَذَا-(رواه مسلم)
1 Muslim # 15-2230.
2 Muslim # 125-71, Bukhari # 836.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4597
said, "Whenever Allah sends down a blessing from the heaven, a section of the
people indulge in disbelief thereby (ascribing it to other sources). Allah sends
down rain but they say, 'It comes down because of this or that star."1
SECTION II
الفَضل الثَّانِی
LEARNING ASTROLOGY IS LIKE LEARNING SORCERY
(٤٥٩٨) عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ اقْتَبَسَ عِلْمًا مِنَ النُّجُوْمِ اقْتَبَسَ شُعُبَةٌ
مِنَ السِّحُرِ زَادَ مَازَاد- (رواه احمدوابوداود وابن ماجة)
4598. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who acquires some knowledge of astrology is as though he acquires
knowledge of sorcery, increasing one as he increases the other.2
THE REJECTED THREE
(٤٥٩٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ آَنِى كَاهِنًا وَصَدَّقَهُ بِمَا يَقُوْلُ أَوْآَتَّى
امْرَأَتَهُ حَائِضًا أَوْ اَتَى امْرَاتَهُ فِي دُبُرِهَا فَقَدْ بَرِئٍّ مِمَّا أُنْزِلَ عَلى مُحَمَّدٍ-(رواه احمد وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4599
said, "He who goes to a soothsayer and believes him in what he says, or he who has
sexual intercourse with his wife while she is menstruating, or he who has
intercourse with his wife at her anus - then he (each of them) has nothing to do
with has come down to Muhammad (of the Quran, sunnah (Holy Prophet's practice)
and Shari'ah (divine law))."
COMMENTARY: This means that he becomes a disbeliever if he regards these things as
lawful when he does them. If he does not regard them as lawful, then this is a stern
warning to him.
SECTION III
الفضلُ الثَّالِثُ
WORKING OF SOOTHSAYERS
(٤٦٠٠) عَنْ أَبِي هُرَيْرَةً أَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَقَى اللّهُ الْآَمْرَ فِي السَّمَآءِ ضَرَبَتٍ
اُلْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهٍ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانَ فَإِذَا فُزِّءَ أَنْ قَلُوْ بِهِمْ قَالُوا مَاذَا قَالَ
رَبَّكُمْ قَالُوْ الِلَّذِىُ قَالَ الْحُقَّ وَهُوَا لُعَلِيُّ الْكَبِثْرُ فَسَمِعَهَا مُسْتَرِقُوا لسَّمْعِ وَمُسْتَرِقُوا السَّمْعِ مَكَّذَا بَعْضُهُ فَوْقَ
بَعْضٍ وَوَصَّفَ سُفْيَاكُ بِكَفِّهِ فَحَرَّفَهَا وَبَدَّدَ بَيْنَّ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيْهَا إِلَى مَنْ تَحْتَهُ ثُؤَّ يُلْقِيَهَا
الْآخَرُ إِلى مَنْ تَحْتَهُ حَتَّى يُلْقِيُّهَا عَلى لِسَانٍ السَّاحِرِ أَوِ الْكَاهِنِ فَرُبَمَا أَدْرَكَ الشِّهَابَ قَبْلَ آَنْ يُلْقِيُّهَا
وَرُبَّمَا الْقَاهَا قَبْلَ آَنْ يُّدُرِكَهُ فَيُكْذِبُ مَعَهَا مِائَةٍ كَذِبَةٍ فَيُقَالُ أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا كَذَاوَكَذًا .
1 Muslim # 126. 72.
2 Musnad Ahmad 1-311, Abu Dawud # 3905, Ibn Majah # 3726.

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فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِىِ سُمِعْتُ مِنَ السَّمَاءِ- (رواه البخارى)
4600. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When Allah decrees a matter in heaven, the angels flutter their wings in
submission to His word that sounds like a chain on a smooth stone. Then when
their hearts are at rest from fear, they ask (each other), "What did your Lord say?"
They (the angels close in ranks to Allah) say, "He spoke what is the truth and He is
the Exalted the Great." (And they convey the decree to them.) Then those (devils)
who listen by stealth listen to it." Here, Sufyan (a sub-narrator of this hadith)
demonstrated it with the palm of his hand, twisting it and putting his fingers apart.
(He thus showed how the devils and jinns lined up one over the other between the
heaven and earth.)
"They are thus, some above. He who hears the word (on top) passes it on to him
who is below him, and he conveys it to him who is below him. Thus it goes on till
the (last) one conveys it to the tongue of the sorcerer or the soothsayer. (Flames of
fire are thrown on them to repulse them) sometimes a flame strikes one before he
can conveys it (to another), but sometimes he manages to convey it before the flame
nabs him. He adds one hundred lies to it. (Thus when any one belies the soothsayer
when a false saying is detected, others reprimand him and) they remark, "Did he
not say to us on such and such a day this and that?' So, he is (confirmed and)
believed because of the word that was heard from heaven (and conveyed to him by
the jinn)."1
COMMENTARY: Most of the predictions of the soothsayer prove false, but if one of them
turns out to be true, then he is approved as a correct astrologer. They turn a blind eye to the
wrong predictions and this applies to the soothsayer as well as anyone who predicts.
The next hadith (# 4604) declares explicitly that a soothsayer is a sorcerer. Hence the words
in this hadith 'to the tongue of the sorcerer or the soothsayer use to 'or' because the sub
narrator may have been unsure which of the two words was mentioned.
As for the flames of fire, whoever of the jinn or devil was hit by it was either reduced to
ashes or put to immense pain.
SHOOTING STARS:
(٤٦٠١) وَعَنِ ابْنِ عَبَّاسٍ قَالَ آَخْبَرَنِىِ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَّ الْأَنْصَارِ أَنَّهُمْ بَيْنَاهُمُ
جُلُوسْ لَيْلَةً مَعَ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُمِىَ بِنَجُرٍ وَاسْتَنَّارَ فَقَالَ لَهُمْ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ مَا كُنْتُمُ تَقُولُونَ فِى الْجَاهِلِيَّةِ إِذَا رُمِىَ بِمِثْلٍ هُذَا قَالُو اللّهُ وَرَسُوْلُهُ أَعْلَمُ كُنَّا نَقُولُ وُلِدَ اللَّيْلَةَ رَجُلْ
عَظِيُمْ وَمَاتَ رَجُلْ عَِيُمْ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِنَّهَا لَايُرُفِى بِهَا لِمَوتِ آحَدٍ وَلَا لِيُوتِه
وَلَكِنْ رَبُّنَا تَبَارَكَ اسْمُّهُ إِذَا قَفِى أَهْرًّا سَبَّمَ حَمَلَةُ الْعَرْشِ تُؤَّ سَبَّعَ أَهْلُ الشَّمَآءِ الَّذِيْنَ يَلُوْنَهُمُ حَتى يَبْلُغَ
التَّسْبِيْعُ أَهْلَ هُذِهِ السَّمَاءِ الدُّنْيَّا تُؤَّ قَالَ الَّذِيْنَ يَلُونَ حَمَلَةُ الْعَرْشِ لِجَمَلَةِ الْعَرْشِ مَاذَا قَالَ رَبُّكُمْ
1 Bukhari # 4800.

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فَيُخْبِرُونَهُمْ مَا قَالَ فَيَسْتَخْبِرُ بَعْضُ أَهْلِ السَّمُوَاتِ بَعْضًا حَتَّى يَبْلَُّ هَذِهِ السَّمَآءِ الُّنْيَّا فَيَخْتَفْ الْجِنُّ السَّمْعَ
فَيُقْذِ فُونَ إِلى أَوْلِيَّاءِ هِمْ وَ يَرُمُوُنَ فَأَجَاءُوْا بِهِ عَلَى وَجْهِهِ فَهُوَ حَقِّ وَلكِنَّهُمْ يَقْرِفُوْنَ فِْهِ
وَيَزِيدُونَ- (رواه مسلم)
4601. Sayyiduna Ibn Abbas رضى الله عنه narrated that an Ansar Sahabi رضى الله عنه of the
Prophet صلى الله عليه وسلم informed him that while they were sitting with Allah's
Messenger صلى الله عليه وسلم one night a s tar shot down and there was bright light. He
asked them, "what would you have said during the jahiliyah (ignorance period) if
such a star had shot then?" They submitted," Allah and his Messenger know best.
We used to say that someone great has been born on that night, or that someone
great had expired." Allah's Messenger صلى الله عليه وسلم enlightened them, "It is not shot
at the death of any one or life of anyone. When our Lord, whose name is blessed
decrees an affair, the bearers of the Throne Hymn His glory. The inhabitants of
heaven next to them extol Him till (hymning and) extolling resounds at the lowest
heaven by its inhabitants. Then those angels who are near to the bearers of the
Throne ask them what their Lord had decreed and they inform them what He had
decreed. Then they ask each other (about it) till it is conveyed to this lowest heaven.
The jinn try to catch some words and convey them to their friends (the soothsayers).
They are struck by (the flames) shot at them. What they come out with is true, but
they change it with things and add to it."1
WHY ARE STARS CREATED
(٤٦٠٢-٠٣ ٤٦) وَعَنُ قَتَادَةً قَالَ خَلَقَ اللهُ تَعَالِى هُذِهِ النُّجُوْمَ لِقَلْتٍ جَعَلَهَا زِيْنَةً لِلسَّمَآءِ وَرَجُومًا لِلنَّيْطِئْنِ
وَعَلَامَاتٍ تُهْتَذِى بِهَا فَمَنْ تَأَوَلَ فِيْهَا لِخَيْرٍ ذَالِكَ أَخْطَأَ وَأَضَاءَ نَصِيُبَهُ وَتَكَلَّفَ مَالَا يَعْلَمُ - رَوَاءُ البُخَارِىُّ
تَعْلِيُّقًا وَفِيْ رِوَايَةٍ رَزِيْنٍ وَتَكَلَّفَ مَا لَا يَعْنِيْهِ وَمَا لَّاعِلْمَ لَهُ بِهِ وَمَا عَجَزَ عَنْ عِلْمِهِ الْآَنْبِيَّاءِ وَالْمَلْثِگَةُ وَعَنِ
الرَّبِيْعِ مِثْلُهُ وَزَادَ وَاللَّهِ مَا جَعَلَ اللّهُ فِ نَجٍُ حَيْوَةَ آَحَدٍ وَلَّا رِزْقَهُ وَلَّا مَوْتَهُ وَإِأَّمَا يَفْتَرُّونَ عَلَى اللهِالْكَذِبَ
وَيَتَعَلَّلُوْنَ بِالنُّجُومِـ
4602. Sayyiduna Qatadah s &+, said, "Allah created these stars for three reasons.
(i) He made them as adornment for the sky, (ii) missiles for the devils, and (iii)
signs by which travellers may locate their bearings, Hence, if anyone mentions a
reason other than these, then he commits wrong, wastes his portion and occupies
himself in what he does not know."
(This is as in Bukhari without a complete isnad. Razin has).
"He occupies himself with what is of no concern to him, of what he has no
knowledge and what the Prophet صلى اللهعليه وسلم and angels cannot know."2
4603. Ar Rabi (ibn Ziyad) als, narrated the like of it but added also: 'By Allah,
Allah has not determined in any star anyone's life (meaning birth), provision or
1 Muslim # 124-2229, Musnad Ahmad # 1-218, Tirmidhi # 3235.
2 Bukhari heading of Chapter 3 (Book 59 - Beginning of the creation verse 67: 5) Razin.

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death. There is nothing but that the soothsayers forge lies against Allah and
attribute causes (of occurrences) to the (rising and setting) of the stars.1
ASTROLOGY IS SORCERY
(٤٦٠٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنِ اقْتَبَسَ بَابًا مِنْ عِلْمِ النُّجُومِ لِغَيْرِ
مَاذَكَّرَ اللهُ فَقَدْ إِقْتَبَسَ شُعْبَةٌ مِنَ السِّحُرِ الْمُنَجِّمِ كَاهِنْ وَالْكَاهِنُسَاحِرٌ وَالسَّاحِرُ گَافِرٌ-(رواهرزین)
4604. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone learns something of the science of the stars (astrology) for reasons other
than those Allah has mentioned (in the Quran - the three things mentioned in the
hadith # 4602), then he has learn (acquired) some (knowledge) of sorcery. The
astrologer is a soothsayer. The soothsayer is a sorcerer. And the sorcerer is a
disbeliever."2
COMMENTARY: Astrology, soothsaying and sorcery are of one kind. These are pursuits of
the disbelievers and irreligious people.
DISBELIEF TO ATTRIBUTE RAIN TO MOON
(٤٦٠٥) وَعَنْ أَبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْاَمْسَكَ اللَّهُ الْقَطْرَ عَنْ عِبَادِهِ خَمْسَ سِنِيُنَّ
ثُّ أَرْسَلَهُ لَّا صُبَحَتْ طَائِفَةٌ مِنَ النَّاسِ كَافِرِ ينَ يَقُوُلُونَ سَقِيْنَا بِنَوءِ الْمِجْدّح - (رواه النسائي)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .4605
said, "Were Allah is withhold rain from His slaves for (say) five years and send it
thereafter, some of mankind would continue to be disbelievers, saying, 'We are
given rain because of the stages of the moon.' (or al-Mijdah)3
COMMENTARY: Mijday is one of the several stages of the moon. During the jahliyah, the
Arabs regarded this stage as a means of rain for them. It is disbelief to believe that the
rising and setting of the stars and the stages of the moon are real causes of rainfall.
1 ibid.
2 Razin.
3 Nasa'i # 1526.

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بسم الله الرحمن الرحيم
BOOK - XXIII
AR-RUYA
کتابالُويا
VISIONS
(DREAMS)
A dream is what one sees or experiences in his mind while one is asleep. Scholars classify
dreams into three kinds.
(i)
Mere imagination of whatever a person has gone through during the day.
These events are seen in a dream.
(ii)
A reflection of devil's influence, like nightmares.
.
(iii)
Glad tidings and improvement shown by Allah. This is called ar-ruya as-
salihah (true dreams). The ulama (Scholars) say that Allah creates in the heart
of the sleeping one knowledge of Divine awareness and radiance of perception
and kindness in the same way as He bestows on one who is awake, Allah is
Able to do that, there being no doubt about it, for neither is a wakefulness a
means of creating light of insight in a human being's heart nor is sleep an
obstacle to it.
Whatever one perceives in one's dream while asleep and his insight observes re actually
symbols of what will happen. This is the means by which the dream is interpreted.
Sometimes the symbol is obscure and only great scholars in the field can fathom them.
Sometimes it is very obvious so that even an ordinary mind can grasp its meaning like
thinking of rain on observing clouds.
SECTION I
الفَضل الآقَلْ
A GOOD DREAM OF A MUSLIM IS TRUE
(٤٦٠٦) عَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَبْقَ مِنَ النُّؤَّةِ إِلَّ الْمُبَشِّرَاتُ قَالُوا وَمَا
الْمُبَشِّرَاتُ قَالَ الرُّؤْيَا الصَّالِحَةُ - (رَوَاهُ البُخَارِىُّ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4606
said, "Nothing remains now of the signs of prophethood but mubashshirat (glad
tidings). They (the sahabah) A.s &s +, asked, "What are mubashshirat?" He said
"Good dreams."1
(٤٦٠٧) وَزَادَ مَالِكُ بِرِوَايَةٍ عَطَاءِ بْنِ يَسَارٍ يَرَاهَا الرَّجُلُ الْمُسْلِمُ اَوْتَزی لَئ۔
4607. Maalik added in the version of Sayyiduna Ata ibn Yasar us al >): "That a
1 Bukhari # 6990.

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Muslim man sees (about himself), or someone else sees for him."1
COMMENTARY: 'Mubashshirat' means 'glad tidings.' The word basharat is generally used
for 'goodness but sometimes for 'evil' too. Similarly, ruya is generally a good dream but for
a bad dream hilm (>) is used. But, this difference and application is only from the point of
view of Shari'ah (divine law), otherwise lexically ruya applies to dreams. Accordingly, this
hadith uses it in the sense of dreams but if we say that it stands for good dreams then the
qualifying noun salihah (good) is brought in for emphasis or to mean 'true' - 'a good
dream that is true.'
GOOD DREAMS
(٤٦٠٨) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرُّؤْيَا الشَّالِحَةُ جُزْءٍ مِنْ سِتَّةٍ وَأَرْبَعِيْنَّ جُزْءٍ مِّنَ
النُّبْوَّةِ - (متفق عليه)
4608. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "A
good dream is forty sixth part of prophethood."2
COMMENTARY: Here, a good dream stands for a true dream. Though prophethood has
ended, the knowledge of prophethood remains. One who sees a true dream may not be
prophet but a good dream is indeed, a reflection of prophethood.
The number forty sixth is not a limitation but it means only abundant.
SEEING THE PROPHET صلى الله عليه وسلم IN A DREAM
(٤٦٠٩) وَعَنْ أَنْ هُرَيْرَةَ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ رَانِ فِي الْمَنَّامِ فَقَدْرَانِي فَإِنَّ
الشَّيْطَانَ لَا يَتَمَقَّلُ فِيْ صُوْرَقِيُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رحمه الله Sayyiduna Abu Hurayrah .4609
said, "He who sees me in a dream, has indeed sees me. The devil cannot take my
form."3
COMMENTARY: The meaning is; "He who sees me in a dream is as though he has seen me
in awakening." But, those commands will not apply to him as apply during seeing him and
being with him. So, he will not regarded as a companion and he will not be bound to do
what he has heard from the Prophet صلى اللهعليه وسلم in the dream. Some authorities say that the
Prophet ,4,le ino spoke these words for the people of his times to mean, "whoever of my
time sees me, Allah will enable him to emigrate and meet me." Or, it could mean, "He
would see me in the next world." Some others say that this saying implies that the dream
is true and not a confused false dream because the devil cannot "take my form."
Some authorities say that the devil may demonstrate lies about Allah, confusing the
dreamer into believing that he sees Allah's form. But, the devil can never take the Prophet's
because the صلى اللهعليه وسلم appearance. And he can never tell lies about the Prophet صلى الله عليه وسلم
Prophet صلى الله عليه وسلم is a guide and stands for guidance while the accursed devil leads
astray. The difference is as between water and fire which are opposites. As for Allah, His
attributes cover different aspect including guidance and error. If a creatures claims divinity
1 Muwatta Maalik # 3 Ruya.
2 Bukhari # 6983, Muslim # 7-2264.
3 Bukhari # 110, Muslim # 10-2266.

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it is clearly false and cannot be doubtful, but the attribute of prophethood is not of the same
rank. If anyone claims divinity he may be able to do something that is not customary but if
any one claims to be a prophet, he can never demonstrate a miracle.
(٤٦١٠) وَعَنْ آَبٍ فَتَادَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ رَانِ فَقَدْ رَأى الحُقَّ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .4610
said, He who has seen me (in his dream), has indeed seen me truly."1
COMMENTARY: These ahadith of different narrators emphasise that whoever sees the
Prophet صلى الله عليه وسلم in a dream truly sees him. There cannot be any confusion or devil's
mischief.
The ulama (Scholars) maintain that this thing is peculiar to the Prophet صلى الله عليه وسلم and it is
a distinction of prophethood. Some of them say that it pertains to seeing him in the form he
has been described at whatever stage of his life: youth, middle age or final age. But, some
people limit it to his last days in the appearance in which he departed from this world, so
much so that they mention his grey hair on his head and beard which did not number even
twenty.
It is said about Sayyiduna Muhammad Ibn Sirin, als, who was an adept interpreter of
dreams, that when anyone told him of having seen the Prophet صلى اللهعليه وسلم in his dream, he
asked him to describe him. If he gave a description not associated with the Prophet la.
.at all صلى اللهعليه وسلم then he told him that he had not seen the prophet وسلم
However, Imam Nawawi رحمه الله said that if anyone saw the Prophet صلى الله عليه وسلم in a dream
then he did really see him even if not in his known description. Besides, it also depends on
the standard of faith of the dreamer. On the basis of it, a person can correct his inner self.
While seeing the Prophet صلى الله عليه وسلم is genuine but difference in his appearance and saying
from what is known reflects on the weakness of the dreamer's faith.
صلى اللهعليه وسلم reported about a beggar who dreamt that the Prophet رحمه الله Shaykh Ali Muttaqi
commanded him in his dream to drink wine. This man was confused terribly so he resorted
to the ulama (Scholars). They gave him different answers until Shaykh Muhammad ibn
صلى الله عليه a great scholar, told him that he had not heard correctly. The Prophet's ,رحمه الله Arah
.(Drink wine) (يشرب الخمر) Do not drink wine) but he had heard) (لا شرب الخمر) :words were وسلم
(٤٦١١) وَعَنْ آنٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ رَانِيٍ فِي المَنَاِ فَسَيَرَانِيِ فِي الْيَقْظَّةِ
وَلَّا يَتَمَّقَّلُ الشَّيْطَانُ بٍ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4611
said, "He who has seen me in a dream will see me soon in awakening. The devil
cannot assume my likeness."2
COMMENTARY: This hadith concerns people of the time of the Prophet صلى الله عليه وسلم Allah
will enable them to meet the Prophet صلى الله عليه وسلم and embrace Islam. Or, they will see him
in the next world.
1 Bukhari # 6996, Muslim # 2267.
2 Bukhari # 6993, Muslim # 11-2266.

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DREAMS: GOOD & BAD
(٤٦١٢) وَعَنْ أَبٍ قَتَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْرُّؤْيَا الشَّالِحَةُ مِنَّ اللّهِ وَالْخُلُهُ مِنَ
الشَّيْطَانِ فَإِذَارَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثُ بِهِ إِلَّ مَنْ يُحِبُّ وَإِذَارَأَى مَا يَكُرَهُ فَلْيَتَّعَوَّذَّ بِاللّهِ مِنْ شَرِّهَا
وَمِنْ شَرِّ الشَّيْطَانِ وَلْيَتْفُلُ ثَلَاثًا وَلَاَ يُحَدِّثُ بِهَا أَحَدٌّ فَإِنَّهَا لَنْ تَضُرَّه- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .4612
said, "A good dream is from Allah and a bad dream is from the devil. So, when any
of you dreams what he loves, he must not disclose it (to anyone) but to one whom
he likes. And, when he dreams what he dislikes, he must seek refuge in Allah from
its evil and from the evil of the devil, he must spit three times, and he must not
disclose it to anyone. In that case, it will not harm him."1
COMMENTARY: Both kinds of dreams are created by Allah. A bad dream reflects the devil's
influences and worries the person who sees it. So, the devil feels very happy about it.
If the dreamer follows the instructions in the hadith then the bad dream will not cause him
worry. It is like charity that will remove hardship and trials.
(٤٦١٣) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَارَأى أَحَدُكُمُ الرُّؤْيَا يَكْرَهُهَا فَلْيَبْصُقُ عَنْ
يَسَارِهِ ثَلْقًا وَيَسْتَجِذُ بِاللّهِ مِنَ الشَّيْطَانِ ثَلَقًّا وَلْيَتَحَوَّلُ عَنْ جَنُّبِهِ الَّذِى كَانَ عَلَيْهِ- (رواه مسلم)
4613. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you sees a dream that he does not like, he must spit on his left side
three times, seek refuge in Allah from the devil three times and turn from the side
on which he was lying."2
COMMENTARY: The previous hadith merely mentioned he must spit three times. This one
says three times to the left side. Beside, the Arabic word in the previous meant merely to
spit from the mouth while this one means 'from inside the throat.'
The ulama (Scholars) say that turning sides has an effect on the dreamer's condition.
SOME DREAMS INTERPRETED
(٤٦١٤ -٤٦١٥) وَعَنْ أَبِيْ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قُتَرَبَ الزَّمَارُ لَمْ يَكُّدُ
يَّكُذِبُ رُؤْيَا الْمُؤْمِنِ وَرُؤْيَا الْمُؤْمِنِ جُزْءٍ مِنْ سِتَّةٍ وَأَزْبَعِيْنَ جُزْءٍ مِنَّ النَّبُوَّةِ فَمَا كَانَ مِنَ النَّبُوَّةِ فَإِنَّهُ
لَا يَكْذِبُ قَالَ مُحَمَّدُّ بْنُ سِيْرِيْنَ وَأَنَا أَقُولُ الزُّؤْيَا ثَلَاتُ حَدِيْثُ النَّفْسِ وَتَخْوِيْفُ الشَّيْطَانِ وَبُشْرِى مِنَ
اللَّهِ فَمَنْ رَأى شَيْئًا يَكْرَهُهُ فَلَا يَقُشُّهُ عَلَى أَحَدٍ وَلْيُهُمْ فَلْيُصَلّ قَالَ وَكَاتَ يَكُرَهُ الْغُلَّ فِىِ النَّوْمِ وَيُهُچِبُهُمُ
الْقَيْدُ وَيُقَالُ الْقَيْدُ ثُبَاتٌ فِي الدِّيْنِ - (مُنَّفَقْ عَلَيْهِ) قَالَ الْبُخَارُِّ رَوَاهُ فَتَادَةُ وَيُونُسُ وَهُشَيْهٌ وَأَبُوهِلَالٍ عَنِ
ابْنِ سِيْرِيْنَ عَنْ آَبي هُرَيْرَةً وَقَالَ يُونُسُ لَّا أَحْسِبُهُ إِلَّ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى الْقَيْدِ وَقَالَ مُسْلِوْ لَا
1 Bukhari # 3292, Muslim # 4-226.
2 Muslim # 5-2261.
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آدُرِئُ هُوَّفِى الُْحَدِيثِ آَمْ قَالَهُ بْنُ سِيُرِيْنَ وَفِي رِوَايَةٍ تَخُوَهُ وَأَدْرَ جَ فِي الْحَدِيْثِ قَوْلَهُ وَآَكُرَهُ الْغُلَّ إِلَى تَمَامِ الْكُلَامِـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4614
said, "As the hour draws near, the believer's dream will not be false. A believer's
dream is one forty sixth part of prophethood, and that which is related to
prophethood cannot be false."
Sayyiduna Muhammad ibn Sirin al, (an adept interpreter of dreams among the
tabi'un) said, "I contend the dreams are of three kinds:
1. Internal thoughts,
2. Fear instilled by the devil, and
3. Glad tidings from Allah.
If anyone sees that which he dislikes, then he should not disclose it to another. He
should get up and offer (optional) salah (prayer)." He said that the prophet le and
, did not like to see a shackle (on the neck) in a dream, but they liked to see a
fetter. "It is said that the fetter stood for being steadfast in the religion."1
As for the final portion of the hadith, they differ about it.
4615. Bukhari رحمه الله said that Qatadah رحمه الله Yunus رحمه الله, Hushaym رحمه الله and Abu
Hilal à us, transmitted it on the authority of (Sayyiduna) Ibn Sirin al us, who
narrated from (Sayyiduna) Abu Hurayrah us à +). While Yunus alus, ascribed the
saying about the fetters to the Prophet صلى الله عليه وسلم, Muslim رحمه الله was unsure
whether it is part of the hadith or words of Ibn Sirin aussy.
According to another version which is alike the words from the Prophet ,, n.
did not lie to see a shackle ... ' to the end are part of the hadith.2
COMMENTARY: The Hour could be said to draw near in one of these ways:
(i)
The last portions of the days before the last Hours. This is also stated in
another hadith.
(ii)
The last days of a person's life, near his death.
(iii)
The period of time during which days and nights are of equal length, during
which human temperament is moderate.
(iv)
When time passes very rapidly and days go by as hours. The ulama (Scholars)
say that this period will be experience in the time of Imam Mahdi al das). He
will dispense justice and people will live a very peaceful, content life. Dreams
will be true in his time. According to a hadith, the more a person is righteous,
the more will his dreams be true.
Sayyiduna Ibn Sirin رحمه الله explained the Prophet's صلى اللهعليه وسلم words that only those dreams
are true as are glad tidings from Allah.
The first kind of dreams mentioned by Ibn Sirin anlass, pertain to a person's self. He has in
his mind his activities and interests, This kind of a dream is unreliable.
The second kind is a nightmare. The devil frightens the dreamer in many ways. This kind
too is unreliable and also beyond proper interpretation.
The third kind is from Allah, glad tidings. Allah let s those of His slaves know about what
will happen in the future. This kind is reliable and worth interpreting.
1 Bukhari # 7017, Musalim # 2-2269, Tirmidhi # 2280.
2 Bukhari # 3017, Muslim # 4-224.

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One should not disclose to others such dreams as are disliked because they cannot be
interpreted and the person to whom it is told will be confused. It will create doubt in
minds.
As for the words about the shackles, one interpretation is as given in the translation. The
Prophet صلى الله عليه وسلم did not like it, because this is done with the inmates of hell .. It could
also mean that the shackles were disliked by Sayyiduna Abu Hurayrah usd+), because he
رضى الله عنه Another possibility is t hat Ibn Sirin . صلى الله عليه وسلم may have heard it from the Prophet
did not like them. The third possibility is preferred because Ibn Sirin aldo>, was known for
interpreting dreams and is known to have spoken in this manner.
As for liking fetters in the legs, Bukhari's verb is in the plural form - they liked. So it relates .
to the Prophet صلى الله عليه وسلم and his sahabah (Prophet's Companions) رضى الله عنهم, Or, it pertains
to Abu Hurayrah رضى الله عنه and his followers, or to Ibn Sirin رحمهالله and the ulama (Scholars) of
his times. The fetters symbolize keeping away from sins, etc. and being steadfast in
religious affairs. However, if a sick person, a prisoner, a traveller or a distressed one sees
fetters in his dream, then it means that he will remain as he is.
Similarly, if two people see the same dream and their conditions are different then the
interpretation will vary for each. Thus, if a merchant dreams of sitting in a ship with his
merchandise, and it sails smoothly with the wind, then it means that he will not suffer loss
and will be safe and will gain profit. If a scholar of religion sees the same dream then it
means that he will follow Shari'ah (divine law) and attain high rank.
NEVER DISCLOSE NIGHTMARE TO ANOTHER
(٤٦١٦) وَعَنُ جَابٍِ قَالَ جَاءُ رَجُلٌ إِلَى الَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ رَأَيْتُ فِي الْمَّنَامِ كَاتَ رَأْسِيْ قُطِعَ
فَقَالَ فَضَحِكَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقَالَ إِذَالِعَبَ الشَّيْطَّاُ بِأَحْدِكُمْ فِى مَنَامِهِ فَلَايُحُدِّثُ پِه
النَّاسَ- (رواه مسلم)
صلی الله عليه وسلم narrated that a man came to the Prophet رضى الله عنه Sayyiduna Jabir .4616
صلى الله عليه وسلم and submitted, "I dream that my head had been severed." The Prophet
laughed and said, "when the devil makes fun of any of you in his dream, he should
not disclose it to the people."1
COMMENTARY: The Prophet صلى الله عليه وسلم may have known through a revelation that this
dream was a confused one, otherwise the interpreters say that it means a cessation of
blessings, separation from community etc.
صلى الله عليه وسلم A DREAM OF THE PROPHET
(٤٦١٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَيْتُ ذَاتَ لَيْلَةٍ فِيُمَايَرَى النَّائِمُ كَأَنَّا فِي دَارٍ
◌ُقْبَةَ بْنِ رَافِعٍ فَأْتِيْنَا بِرُطَبٍ مِنْ رُطَبِ ابْنِ طَابٍ فَأَقَلْتُ أَّ الرِّفْعَةَ لَنَافِي الدُّنْيَا وَالْعَاقِبَةَ فيِ الْآخِرَةِ
وَاَبَّ دِئْنَنَا قَدُطَابَ- (رواه مسلم)
4617. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "One
1 Muslim # 16-2268.

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night, I saw what a person sleeping sees (in this dream) that I was in the house of
Uqbah ibn Rafi (with my sahabah). Some fresh dates of Ibn Tab variety were
brought to me. I interpret ed it to mean that we will be raised and prominent in this
world and get good reward in the hereafter and our religion is good."1
COMMENTARY: The Prophet صلى الله عليه وسلم took the meaning of 'raise' from Rafi (رفع) - raise)
and of the 'hereafter' from Uqbah ((Las) - (_jte) - hereafter), and good (Taab) (u) from Ibn
Tab. The Prophet صلى الله عليه وسلم always took a good omen.from names for instance, while he
was emigrating to Madinah, he came across a man Buraydah Aslami with some riders. The
Quraysh had sent him to bring back the Prophet صلى الله عليه وسلم and had promised him one
hundred camels as reward. The Prophet صلى الله عليه وسلم asked him, 'Who are you?" He gave his
name, "Buraydah," The Prophet صلى الله عليه وسلم exclaimed to Abu Bakr قدبردامرنا) ;رضى الله عنه) (qad
bared amruna!) 'Our case had cooled down' (the enemy has failed). Sharada is (has cooled).
PROPHET'S DREAM ABOUT HIJRAH
(٤٦١٨) وَعَنْ آَبِ مُؤْسِى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَآَيْتُ فِي الْتَنَّامِ اَلِ أُمَا جِرُمِنُ مَكَّةَ إِلَى اَرْضٍ
بِهَا نَخْلْ فَذَهَبَ وَهُلِيٍ إِلى أَنَّهَا الْتَمَامَةُ أَوْ هَجَرُ فَإِذَاهِىَ الْتَدِيْنَةُ يَغْرِبُ وَرَآَيْتُ فِيْ رُؤْيَاىَ هذِهِ آَنِّ مَزَزْتُ
سَيْفًا فَانْقَطَعُ صَدْرُهُ فَإِذَا هُوَمَا أُصِيْبَ مِنَ المُؤْمِنِينَ يَوْمَ أُحُدٍثُمَّ هَزَزْتُهُ أُخْرِى فَعَادًا أَحْسَنَ مَا كَاكَ فَإِذَا
هُوَ مَاجَاءَ اللهُ بِهٍ مِنَ الْفَتْحِ وَإِجْتَمَاءِ الْمُؤْمِنِيْنَ - (متفق عليه)
4618. Sayyiduna Abu Musa رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, iI saw
in my dream that I was emigrating from Makkah to a land known for its palm trees.
I surmised that the emigration was to Yamamah or to Hajar. But, behold it was to
the city of Yathrab (now called Madinah)! And, I also saw in this dream that I
swung my sword but its top part was severed and this reflected (the set back and)
the loss of the believers at Uhud. Again, I swung it and t his time it was restored to
perfection (and was better, too then before). This reflected the victory (at
Hudaybiyah or at Makkah) and the unity of the believers."2
COMMENTARY: Yamamah was a fertile land witt abundant palm-trees. Now, it is a little
village near Riyad, Hijr is a village to the east of Yamamah with many palm trees.
In pre Islamic times, Madinah was known as Yathrib. With the arrival of the Prophet ano
duyole, it got the names of Madinah, Tabah and Taybah, but the first name become well-
known. The Prophet صلى الله عليه وسلم forbade that it should be called Yathrib because its root
word mean 'mischief, However, the Prophet صلى الله عليه وسلم himself used its name Yathrib in
this hadith and in other ahadith because the people had not become familiar with the new
name. The Quran has also quoted the hypocrites as using the name Yathrib:
يَا أَهْلَ يَقْرِبْ لَامُقَامُ لَكُمْ الخ
{O people of Yathrib, there is no place for you} (33: 13)
1 Muslim # 18-2270.
2 Bukhari # 3622, Muslm # 40. 1779.

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ANOTHER DREAM
(٤٦١٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَّ أَنَانَائِهْ أُتِيْتُ بِخِزَائِنِ الْأَرْضِ فَوُضِعَ
فِيْ كَفِّىَ سِوَارَانٍ مِنْ ذَهَبٍ فَكَبُرَا عَلَّىَّ فَأُوُجِىَ إِلَىَّ أَنْ انْفُخُهُمَا فَتَفَخْتُهُمَّا فَذَهَبَا فَأَوَّلْتُهُمَا الْكَذَّابِيْنَ
الَّذَيْنَ أَنَا بَيْنَهُمَا صَاحِبُ صَنْعَاءَ وَصَاحِبُ الْتَّمَامَةِ (مُتَّفَقْ عَلَيْهِ) - وَفِيْ رِوَايَةٍ يُقَالَ أَحَدُهُمَا مُسَيْلَمَةُ صَاحِبُ
الْيَمَامَة وَالْعَذْبِىُّ صَاحِبُ صَنْعَاءٌ لَمْ أَجِدُ هُذِهِ الرِّوَايَةِ فِي الصَحِيُحِيْنِ وَذَكَّرَ هَا صَاحِبُ الجَامِعِ عَنِ القِّزْمِذِىُّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4619
said, "During my sleep, I was presented the treasures of the earth and two golden
bracelets which were put on my hands, but they proved heavy on me (because they
are unlawful for men). Then (while still asleep), it was revealed to me that I should
blow on them. As I did that, they flew away. I interpreted them to stand for the two
liars between whom I am (in respect of my residence) - the ruler of Sana and the
ruler of Yamamah."1
According to another version: "One of them was Musaylimah, the man Yamamah
and the other was Ansi, the man in Sana."2
The compiler of Mishkat said that he did not find this version in bukhari and Muslim and
the compiler of Jami ul Usul has reproduced it from Tirmidhi.
COMMENTARY: The treasures of the earth imply the keys to them. This was news that his
u mmah will dominate over the world and his Shari'ah (divine law) will spread on all four
'corners of the world.
Sana is a well-known city of Yemen. Its ruler was Aswad Ansi who had claimed to be a
Prophet صلى الله عليه وسلم while the Prophet صلى الله عليه وسلم was alive, and when he was ill and on
bed, (Sayyiduna) Firoz Daylami رضى الله عنه killed Aswad Ansi. The Prophet صلى الله عليه وسلم was
informed of it and he said: (3,3ju) (faaz firoz) - Firoz has triumphed.
In the same way, Musaylimah Kaththab3 of Yamamah laid claim to prophethood. He was
killed by Wahshi رضى الله عنه in the times of Abu Bakr رضى الله عنه. Before he had embraced Islam,
.رضى الله عنه uncle, Hamzah صلى الله عليه وسلم Wahshi had slain the Prophet's
The two bracelets represented chains that imprison a person to make his hands immobile.
The two liars were bound so that they might refrain from mischief. The golden bracelets
instead of iron showed that they had in mind the worldly possessions and position.
(٤٦٢٠) وَعَنْ أُمِّ الْعَلَاءِ الْأَنْصَارِيَّةِ قَالَتْ رَآَيْتُ لِكُثْمَانَ بِنِ مَظْعُونٍ فِي النَّوْمِ عَيْنًّا تَجُرِئٍ فَقَصَصْتُهَا عَلَى
رَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ ذَلِكَ عَمَلُهُ يُجْرِى لَه- (رواه البخارى)
4620. Sayyidah Umm al-Ala al Ansariyah s & >, narrated that she saw a dream
showing a spring flowing for Uthman ibn Maz'un ws a +). She told Allah's
Messenger صلى الله عليه وسلم of this dream and he said, "This pertains to (the reward of)
1 Bukhari # 4375, Muslim # 22. ,.2274.
2 Tirmidhi # 2292.
3 Musaylamah, the liar.

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his good deeds that are made to continue for him."1
COMMENTARY: Sayyiduna Uthman ibn Maz'un رضى الله عنه was a prominent sahabi, a very
صلی الله عليه وسلم early Muslim and a great name among the muhajirs (emigrants). The Prophet
had appointed him to guard the frontiers during battles. This is a very meritorious duty in
Shari'ah (divine law). When any of such guard dies, his deeds continue to be multiplied till
the Last Day. This is what the Prophet صلى الله عليه وسلم meant when he interpreted the dream of
رضى الله عنه2 .Sayyidah Umm Ala
THROUGH THE INTERMEDIARY WORLD
(٤٦٢١) وَعَنُ سَمْرَةً بْنِ جُنْدُبٍ قَالَ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَقْبَلَ عَلَيْنَا بِوَجُهِمٍ فَقَّلَ مَنْ
رَأى مِنْكُمُ اللَّيْلَةَ رُؤْيًّا قَالَ فَإِنْ رَأَى أَحَدْ فَقَّهَا فَيَقُولُ مَاشَاءَ اللَّهُ فَسَالَنَا يَوْمَّا فَقَّالَ هَلْ رَای مِنْهُمُ
أَحَدْ رُؤيًّا قُلْنَا لَاقَالَ لَكِتِى رَآَيْتُ الَّيْلَةَ رَجُلَيْنِ آَتَّيَّانِى فَأَخَذَا بِيَدَىَّ فَأَخْرَجَانِيٍ إِلَى آَرْضٍ مُقَنَّسَةٍ فَإِذَا
رَجُلْ جَالِسْ وَرَجُلْ قَائِهْ بِيِّدِهِ كُلُوبْ مِنْ حَدِيْدٍ يُدْخِلُهُ فِىْ شِقْهٍ فَيَشُقُّهُ حَتَّى يَبْلُغَ قَفَاهُ ثُمَّ يَفْعَلُ بِشِدُقِهِ
الْآخِرِ مِثْلَ ذلِكَ وَيَلْتَئِمُ شِدْقُهُ هَذَا فَيَهُوُدُ فَيَصْنَهُ مِثْلَهُ قُلْتُ مَالهِذَا قَالَ إِنْطَلِقُ فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَّى
رَجُلٍ مُصْطَجٍِ عَلى قَفَاهُ وَرَجُلٌ قَائِهْ عَلَى رَاسِهِ بِفِهْرٍ أَوْصَخْرَةٍ يَشْدَُ بِهِ رَأْسَهُ فَإِذَا ضَرَبَهُ تَدَهْدَهَ اُجُرُ
فَانْطَلَقَ إِلَيْهِ لِيَاخُذَهُ فَلَايَرْجِعُ إِلَى هُذَا حَتَّى يَلْتَئِمَ رَاسُهُ وَ عَادَرَأْسُهُ كَمَا كَانَ فَعَادَ إِلَيْهِ فَضَرَ بَهُ فَقُلْكُ
مَا هُذَا قَالَا انْطَلِقُ فَانْطَلَقْنَا حَتَّى أَتَيْنَا إِلَى تَقْبٍ مِثْلَ التَّنُّورِ اعْلَاهُ ضَيِّقْ وَأَسْفَلَهُ وَاسٌِ تَتَوَقَّدُ تَحْتَّهُ نَارٌ فَإِذَا
ارْتَفَعْتُ إِرْتَفَعُوا حَتَّى كَادَآَنْ يَخْرُجُوا مِنْهَا وَإِذَا حَمَدَتْ رَجَعُوا فِيْهَا وَفِيْهَا رِجَالْ وَنِسَاءٍ عَرَاةٌ فَقُلْتُ
مَا هَذَا قَالَ انْطَلُقٍ فَأَنْطَلَقْنَا حَتّى أَتَيْنَا عَلى ◌َهٍُ مِنْ دَهٍ فِيْهِ رَجُلْ قَائِرْ عَلَى وَسْطِ النَّهْرِ وَعَلَى شَظِّ النَّهُرِرَجُلْ
بَيِّنَّ يَدَيْهِ حِجَارَةٌ فَأَقْبَلَ الرَّجُلُ الَّذِىُ فِي النَّهْرِ فَإِذَا أَرَادَاْ تَخْرُجَ رَعَى الرَّجُلُ مُحِجَرٍ فِى فِيْهِ فَرَدَّهُ حَيْثُ
كَانَ فَجَعَلَ كُلَتَّا جَاءَ لِيَخْرُجَ رَفِى فِيْ فِيْهِ بِحِجٍَ فَيَرْجِعُ كَمَا كَانَ فَقُلْتُ مَاهِذَا قَالَا انْطَلِقٌ فَانْطَلَقْنَا حَتُى
انتهَيْنَا إِلَى رَوْضَّةٍ خَضَّرَآءٌ فِيُّهَا شَجَرَةٌ عَظِيْمَةٌ وَفِى أَصْلِهَا شَيْمٌ وَصِبْيَاْ وَإِذَا رَجُلْ قَرِيبْ مِنَ الشَّجَرَةِ بُيُنَّ
يَدَيْهِ نَالْ يَوقِدُهَا فَصَعِدَ الىِ الشَّجَرَةَ فَأَدْخَلَانِ دَارٌّ وَسَطَ الشَّجَرَةِ لَمْ أَرَقَطُ أَحْسَنَ مِنْهَا فِيْهَا رِجَالْ شُومٌ
وَشَبَابْ وَنِسَاءِ وَصِبْيَابٌ ثُمَّ آَخْرَ جَانِيٌ مِنْهَا فَصَحِدَ ابيِّ الشَّجَرَةَ فَأَدْخَلَانِي دَارًا هِىَ أَحْسَنُ وَأَفْضَلُ مِنْهَا فِيْهَا
ثُيُؤْمٌ وَشَبَابْ فَقُلْتُ لَهَمَا إِنَّكُمَا قَدُكَوَفْتُمَانِ الَّيْلَةَ فَأَخْبِرَانِ عَمَّا رَأَيْتُ قَالَا نَعَمْ أَمَّا الرَّجلُ الَّذِى
رَآَيْتَهُ يُتَّى شِدْقُهُ فَكَذَّابْ يُحَدِّثُ بِالْكَذِبَةِ فَتُحْمَلُ عَنْهُ حَتَّى تَبْلَّةَ الْأَفَاقَ فَيُمُنَّهُ بِهِ مَاتَزِى إِلَى يَوْمِ الْقِيَامَةِ
1 Bukhari # 7018.
2 Bukhari # 1384, Musnad Ahmad 5-14. '

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وَالَّذِىُ رَآَيْتَهُ يُشْدَُ رَاسَهُ فَرَجُلْ عَلَّمَهُ اللَّهُ الْقُرَانَ فَنَامَ عَنْهُ بِاللَّيْلِ وَلَهُ يَعْمَلُ بِمَافِيْهِ بِالنَّهَارِ يُفْعَلُ پِه
مَارَ آَيْتَ إِلى يَوْمِ الْقِيَامَةِ وَالَّذِىْ رَآَيْتَهُ فِي الشَّقُبِ فَهُ الزُّنَاءُ وَالَّذِيُ رَآَيْتَهُ فِي النَّهْرِ الكِلُ الرِّجَاوَالشَّيْخُ الَّذِئُ
رَآَيْتَهُ فِي أَصْلِ الشَّجَرَةِ إِبْرَهِيْمُ وَالصِّبْيَانُ حَوْلَهُ فَأَؤُلَّاُ النَّاسِ وَالَّذِى يَوْقِدُ النَّارَ مَالِكْ خَازِبُ النَّارِ .
وَالدَّارُ الْأُوْلَى الَّتِى دَخَلْتَ دَارُ عَامَةِ المُؤْمِنِيْنَّ وَأَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ وَأَنَا جِبْرَنِيْلُ وَهْذَا مِيْكَانِيْلُ
فَارْفَعُ رَاسَكَ فَرَقَعْتُ رَاسِئْ فَإِذَا قَوْقٍ مِثْلُ الشَّحَابِ وَفِيْ رِوَايَةٍ مِثْلُ الرَّبَابَةِ الْبَضَاءِ قَالَ ذَاكَ مَنْزِلُكَ
قُلْتُ دَعَانِيِ ادْخُلُ مَنْزِى قَالَ إِنَّهُ بَقِىَ لَكَ عُمْرٌ لَمْ تَسْتَكُمِلُهُ فَإِذَا اسْتَكُمَلُتَّهُ أَتَيْتَ مَنْزِلَكَ - رَوَاهُ البُخَارِىُّ .
وَذَكَّرَ حَدِيْثُ عَبْدِاللّهِ بْنِ عُمَّرَ فِ رُوْيَا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى الْمَدِيْنَةِ فِي بَابٍ حَرَمِ الْمَدِيْنَةِ.
4621. Sayyiduna Samurah ibn Jundub wein +, narrated that that it was the practice of
the Prophet صلى الله عليه وسلم that whenever he finished the salah (prayer) (of fajr), he
turned his face to them (the worshippers behind him) and asked, "Has anyone of
you seen a dream last night?" If anyone had seen he narrated it and he interpreted it
as Allah willed. Accordingly, he asked one day, "Has anyone of you seen a dream?"
They said that they had not seen any. He said, "But, last night, I saw two men. They
came to me, took me by the hand and led me to a sacred land, I saw a man sitting
and another man standing (over him) with a piece of hooked iron in his hand. He
inserted it into the jaw of the man sitting which he split open up to the back of his
neck, and then did the same thing with the other jaw. The Jaw recovered and he
repeated what he had done (again and again). I asked them, 'what is this?' But, they
said, 'Come away! We went ahead and came to a man lying on his back. Another
man stood over him with a stone or a rock in his hand and of that size which he
struck on his head. The stone bounced away after hitting him and he went after it to
bring it back. When he returned, the man's head was healed and restored to its
earlier state. He came back and struck him again (and this was repeat ed) I asked,
'what is this?" But, they asked me to walk ahead. So, we went ahead. We came to a
hole like an oven, narrow at the top but wide at the buttom with a fire under it.
There were naked men and women inside. They came up as the fire rose and were
nearly outside but they returned inside as the fire subsided. Again I asked about it
and was told to move ahead. We came to a river (that had no water but was) full of
blood. A man stood in the middle of it. Another man stood at its bank having some
stones in front of him. As the man in the river ventured forward and wished to step
out, the one at the banks threw a stone into his month sending him back where he
had been. He ventured to come out again (and again) but he threw a stone into his
mouth till he went back where he was. I asked, 'what is this?' But they said, "come
along.' We proceeded till we were at a green garden with a huge tree at whose foot
was on old man and some boys. Nearby was a man in front whom was afire
kindling.
My two companions took me up the tree and took me into a house in the centre of
the tree. It was more beautiful than I had ever seen any In it were old men, youths,
women and boys. Then, the two took me higher up the tree and into another house
more beautiful and better (than the first) with old man and youths inside. I told

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. them that they had taken me around that night and asked them to inform me about
all that I had seen. They said 'Yes!" They told me that the man whose jaw I had seen
being split was a liar who lied. The lies told by him were circulated round the
world. That what I had seen would be done to him till the day of resurrection. As
for the man whose head I had seen being smashed, was one whom Allah had taught
the quran but who used to sleep in the night and neglect it and not abide its
teachings during the day, which I had seen would continue to be done to him till
the day of resurrection. The people whom I had seen in the hole were fornicators.
The man whom I had seen in the river was he who took usury (or interest). The old
man whom I saw at the foot of the tree was Prophet Ibrahim ,>Jude. The boys
around him were the offspring of men and he who was kindling the fire was
Maalik plate, the keeper of hell. The first of the houses that I had entered was the
house of the common believers, but the other was the house of the martyrs (in
paradise).
One of them told me that he was JIbril (> Jude and that the second was Mika'il +le
PX.Jt and asked me to raise my head. As I did that, I saw something resembling a
white cloud - according to version: a heap of clouds one above another - which,
they said, was to be my home (in paradis-). I asked them to let me enter my home,
but they said to me that I still had some time to live that I had not completed. If I
had finished that, then I would have entered my house."1
COMMENTARY: The man who was taught the Quran neglected it by day and night. He
did not esteem the blessing of Allah. One who abides by it is like one who recites it,
otherwise his recital is not counted as such.
Yahya said that the one who slept in fact turned away from the Quran as if unmindful of it.
If anyone is not unconcerned but is simply negligent then he is not covered by this
warning.
The house that belongs to the martyrs refers to the house of the Prophet (> Ji4,le, the awliya
and the ulama (Scholars). It is stated that the ink of the scholars will dominate the blood of
the martyrs.
Imam Nawawi als, said that it is mustahab (desirable) for an imam to turn towards the
worshipers after the salah (prayer) of fajr. It is also mustahab (desirable) that he ask them
about their dreams and an interpreter of dreams interpret them early during the day.
صلى الله عليه on the dream of the Prophet - رضى الله عنه The hadith of Sayyiduna Abdullah ibn Umar
, about Madinah has been narrated previously - # 2735.
SECTION II
الفضلُ الثَّانِى
DO NOT DISCLOSE YOUR BAD DREAM BUT TO THE WISE
(٤٦٢٢) عَنْ آَبِي زَرِيْنِ ◌ٍ العُقَّيْلِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُؤْيَا الْمُؤْمِنِ جُزْءٍ مِنْ سِنَّةٍ
وَأَرْ بَعِيْنَ جُزْءٍ مِنَ النَّبُوَّةِ وَهِىَ عَلَى رِجُلٍ طَائِرٍ مَّا لَمُ يُحَدِّثْ بِهَا فَإِذَا حَدَّثَ بِهَا وَقَعَتُ وَأَحْسِبُهُ قَالَ لَّاتُحُدِّثُ
إِلَّا حَبِيُبَّا أَوْلَبِيْهَا (رَوَاهُ التِّرْمِذِىُّ) - وَفِ رَوَايَةٍ أَبيِ دَاؤْدَ قَالَ الزُّؤْيَا عَلَى رِجُلٍ طَائِرٍ مَالَمْ تُعَبَّرُ فَإِذَا عُِّرَتْ
1 Bukhari # 1386, Musnad Ahmad 5-14.

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وَقَّعَتْ وَأَحْسِبُهُ قَالَ وَلَآَ تُقْقَّهَا إِلَّ عَلَى وَاٍاُؤْذِئْ رَأٍْ-
4622. Sayyiduna Abu Zarin Uqayli narrated that Allah's Messenger صلى الله عليه وسلم said,
"The dream of a believer is one forty-sixth part of prophethood. It stays at the feet
of a bird as long as he does not disclose it to anyone. When he speaks of it, it settles
(meaning occurs). The narrator thought that he also said, "Tell it only to a friend or
to a wise, sagacious man."1
According to another version; He (the Prophet ,lean . said, "The dream remains
on the feet of a bird as long as it is not interpreted. When it is interpreted it settles
(or occurs)."2
COMMENTARY: The words, 'It stays at the feet of a bird' are an idiom in Arabic to mean
'does not settle.' is in a disturbed stated.' It is like the bird that keeps flying from place to
place. So, one must not narrate one's dreams to anyone. This applies to bad dreams that the
dreamer fears.
A wise person will give it a good meaning as will a friend do.
If any one wonders that if it is decreed how will it be averted by not disclosing it, then the
answer in brief is that this too is according to a decree. It is like the case of supplication,
charity and such other means.
PROPHET'S صلى الله عليه وسلم DREAM ABOUT WATER WARAQAH IBN NAWFAL
(٤٦٢٣) وَعَنُ عَائِشَةً قَالَتْ سُئِلَ رَسُولُ اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ وَرْقَةً قَالَتْ لَهُ خَدِيُّجُهُ إِنَّهِ كَابَ قَدْ
صَدَّقَكَ وَلَكِنْ مَاتَ قَبْلَ أْ تَظْهَرَ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُرِيِّتُهُ فِى الْمَنَامِ وَعَلَيْهِ ثِيَّابُ
بَيْضٌ وَلَوْ كَانَ مِنْ أَهْلِ النَّارِ لَكَانَ عَلَيْهِ لِبَاسْ غَيْرُ ذُلِكَ- (رواه أحمد والترمذى)
4623. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم was
asked about Wa'raqah (ibn Nawfal) and (Sayyidah) Khadijah as an +, said to him,
"He used to confirm you (as a Prophet) but died before your prophethood was
declared." So, Allah's Messenger Lyle an Lo said, "I was shown him in a dream. He
wore white garments. If he has been an inmate of hell, then he would have worn
different kind of garments."3
COMMENTARY: Waragah ibn Nawfal ibn Asad ibn Abdul Uzza was the paternal cousin
of the mother of the faithful, Sayyidah Khadijah As an +), He had acquired knowledge of
Christianity during the jahiliyah (ignorance period). He had translated the Injil into Arabic.
He was very averse to idol worship but worshipped Allah in his own way. He was very
aged and lost his eyesight during the last days of his life.
رضى الله عنها received his first revelation and Sayyidah Khadijah صلى الله عليه وسلم When the Prophet
took him to waraqah, he confirmed his prophethood and gave him tidings that he is the
last Prophet mentioned in the heavenly Books. This meeting is mentioned in the books of
seerah (Prophet's صلى الله عليه وسلم biographies).
The writer of the well known book Asad ul Ghabah has named waraqah ibn Nawfal
1 Tirmidhi # 2278.
2 Abu Dawud # 5020.
3 Musnad Ahmad 6. 65, Tirmidhi # 2288.

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among the sahabah (Prophet's Companions) رضى الله عنهم since Sayyidah Ayshah رضى الله عنها was
not a wife of the Prophet صلى الله عليه وسلم during the life time of Sayyidah Khadijah رضى الله عنها, she
. .رضى الله عنهم (narrated this hadith (under discussion) from the sahabah (Prophet's Companions
رضى الله عنها was asked about waraqah, Sayyidah Khadijah صلى الله عليه وسلم When the Prophet
described her cousin to him before he could say anything to those who had asked him. At
the same time, she took care to respect the authority of the Prophet صلى الله عليه وسلم . Waraqah
had confirmed that the angel who had come to the Prophet صلى الله عليه وسلم was the one who
had brought down revelation from Allah to the Prophet (.Jule previously, to Prophet
Musa عليه السلام and to Prophet Easa عليه السلام . He confirmed that Muhammad صلى الله عليه وسلم was
Allah's Messenger. He said, "If I am alive when you declare you prophethood, I shall help
you and strengthen you." In this way, Sayyidah Khadijah que a >, disclosed waraqah's faith
and also said that he would die before the declaration of prophethood.
The Prophet صلى الله عليه وسلم made it clear with his aforesaid words that he was a believer. This
hadith is evidence that waraqah ibn Nawfal was believer. When he confirmed the Prophet
.after he had been commissioned, then there is nothing to doubt about his faith صلى الله عليه وسلم
If he had confirmed his prophet hood before he had been made a prophet then there could
have been a dispute.
صلى الله عليه وسلم PROSTRATED HIMSELF ON THE FOREHEAD OF THE PROPHET
(٤٦٢٤) وَعَنِ ابْنِ خُزَيْمَةَ بُنِ ثَابِتٍ عَنْ عَبِّهِ أَبي خُزَيْمَةَ أَنَّهُ رَأَى فِيُمَا يَرَى النَّائِمُ أَنَّهُ سَجَدَ عَلَى جَبُهَةِ النَِّّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ فَاضْطَجَعَ لَه وَقَالَ صَدِّقُ رُؤْيَّاكَ فَسَجَدَ على جَبُهَتِهِ- رواه فى شرح السنة
وَسَتَذْكُرُ حَدِيْثَ آتٍ بَكُرَةٍ كَاتَّ مِيْزَانًا نَزَلَ فَى السَّمَاءِ فِيْ بَابٍ مَنَاقِبٍ آَبٍ بَكْرٍ وَعُمَرَ رَضِىَّ اللَّهُ عَنَّهُمَا -.
4624. Sayyiduna Ibn Khuzaymah ibn Thabit atu, reported from paternal uncle Abu
Khuzaymah we a +, that he saw in what one who sleeps sees (in a dream) that he
prostrated himself on the forehead of the Prophet صلى الله عليه وسلم . So, he informed him
and he lay down for him and said, "Let your dream be true." (meaning, do what you
had dreamt). So, he prost rated himself on his forehead.1
COMMENTARY: If one dreams of such a thing as worship or obedience then on
awakening he must undertake that thing. For instance, offering salah (prayer) or giving
charity, etc. for, it is mustahab (desirable) to do so.
The hadith of Sayyiduna Abu Bakrah usd+, about the scale descending from the heaven is
.رضى الله عنه Umar & رضى اللهعنه at # 6066, in the chapter on muraqib of Abu Bakr
SECTION III
الفَصلُ الثَّالِثُ
MORE ABOUT THE PROPHET'S صلى الله عليه وسلم DREAM OF THE BARZAKH
(٤٦٢٥) عَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِمَّايُكُ فِرُأَنْ يَقُولَ لِأَصُحَابِهِ
هَلْ رَأى أَحَدْ قِنْكُمْ مِنْ رُؤْيَا فُيُقَّتُّ عَلَيْهِ مَنْ شَاءَ اللَّهُ أَنْ يَقْضَّ وَإِنَّهُ قَالَ لَنَاذَاتَ غَدَاةٍ إِنَّهِ آَتَانِيِ اللَّيْلَةَ
1 Musnad Ahmad 5-215, Shrh us Sunnah (Holy Prophet's practice) (Bayhaqi)