Dream of prophet PBUH

[Asja]

:salam2:

Brother, the fatwa you have quoted is against Quran's teachings,i beleive. i do not beleive Imaam Ahmad ibn Hanbal had seen Allah in his dreams in any shape or claimed to have seen Him,at all.

One of the ways to determine if a hadith is sound or not is to compare it to Quran.if it contradicts Quran it should be rejected.

Such claims are no different from the ones that sufies says.They say they talk to Allah and Rasulullah(s.a.s.) and they get knowledge from them.

it is also possible that people like Ibn Taymiyah,imaam Ahmad,Tirmidhi or others make mistakes.What we know is that Muhammed (s.a.s.) never said a word which contradicts Quran.

Take care.

:salam2:

I agree with you dear brother, because I also did not find any proof in Quran or Sunnah that we can see Allah in our dreams, and this is the first time I hear that something like that is possible. And I always belived it is only a teaching of those Sufis who are misguided and that only they are claming that it is possible to see Allah subhan wa teala in our dreams Astagfirullah.

And also I think it is wrong to say for Allah that He can appear in some forms Astagfirullah.

We should never forget to first read well the fatwah which we are posting and to not post them without previous understanding, because some Muslim brother or sister may not understand it,and can ask of that persone to explain it for the sake of Allah,and we are taking on us obligation if we post something what we do not understand or something that we can not explain in accordiance of Quraan and Sunnah,and especily we should be carefull with posting something that may be inncorrect.

And Allah kows the best.

 

[mezeren]

Wa `alaykum salaam wa rahmatullaah

The hadeeth applies to NOT seeing Allaah in this world... and all the scholars have agreed upon this. I am talking about seeing Allaah (not in His Form), or hear Allaah in one's dream.

:salam2:

Dear brother,when you dream,you are in the afterworld?

 

[thariq2005]

:salam2:

Dear brother,when you dream,you are in the afterworld?

Wa `alaykum salaam wa rahmatullaah

When I mean in this world, I mean when awake

 

[thariq2005]

Just a point of note: Shaykh al-Islaam Ibn Taymiyyaah rahimahullaah mentioned that all the groups have affirmed that a person can see Allaah while he is sleeping other than Jahmiyyah- the deviant group.

 

[mezeren]

Wa `alaykum salaam wa rahmatullaah

When I mean in this world, I mean when awake

i can see that brother,but we are in this world when we are awake or asleep,aren't we?

 

[mezeren]

:salam2:

I agree with you dear brother, because I also did not find any proof in Quran or Sunnah that we can see Allah in our dreams, and this is the first time I hear that something like that is possible. And I always belived it is only a teaching of those Sufis who are misguided and that only they are claming that it is possible to see Allah subhan wa teala in our dreams Astagfirullah.

And also I think it is wrong to say for Allah that He can appear in some forms Astagfirullah.

We should never forget to first read well the fatwah which we are posting and to not post them without previous understanding, because some Muslim brother or sister may not understand it,and can ask of that persone to explain it for the sake of Allah,and we are taking on us obligation if we post something what we do not understand or something that we can not explain in accordiance of Quraan and Sunnah,and especily we should be carefull with posting something that may be inncorrect.

And Allah kows the best.

:salam2:

Dear Sister,you right about sufies.They claim it to sanctify themselves so that what they say or do can not be judged.

if there is a clear ruling of Quran,we should look no further.And hadith are to explain and support Quran on such occasions.There is nothing like Him,Allah the Allmighty.

 

[ilyas_eh]

Wa `alaykum salaam wa rahmatullaah

How does it contradict the Qur'aan? Can you name me any renowned scholar from the past who said otherwise? I would be very interested to know... your speech nor my speech holds any weight.

BaarakAllaahu feek
Wassalaamu `alaykum

Jazak Allahu khyir for all the clarification akhi.
as for the bolded part, my kind question is, why didnt you ask for any proof from sunnah? i mean...the question could have been something like "Did prophet say otherwise?" and you could have written what you wrote.

wallahi this raises 10s of questions in my mind, but i refrain from asking them as i lack knowledge to argue about this matter.<sorry that i deviated from the main topic> wassalaamu alaykkum wa rahmathullah.

 

[thariq2005]

Akhee mezeren, you need to note that logic should not be given precendence before the Qur'aand and Sunnah. And it is never the case that an authentic narration contradicts the Qur'aan.

If you read the fatwa above, then the shaykh quoted as evidence- the narration from at-Tirmidhi and Ahmad- and the hadeeth is authentic:

Ibn ‘Abbaas (may Allaah be pleased with him) said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘My Lord came to me tonight in the most beautiful form.’ I think he said, ‘in a dream. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “No.” He put His hand between my shoulder-blades and I could feel its coolness on my chest (or just beneath my throat), then I knew everything that is in the heavens and on earth. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “Yes.” He said, “About expiation, and expiation is staying in the mosque after prayers, walking to join congregational prayers, and doing wudoo’ properly in adverse conditions. Whoever does that will live a good life and die a good death, and will be as sinless as the day his mother bore him.” He said, “O Muhammad, when you pray, say Allaahumma innee as’aluka fa’l al-khayraat wa tark al-munkaraat wa hubb al-masaakeen, wa idha aradta bi ‘ibaadika fitnatan fa’qbudni ilayka ghayra maftoon (O Allaah, I ask you to make me do good deeds and avoid evil deeds, and to make me love the poor and wretched. If You want to test Your slaves, then take me unto You without subjecting me to the trial). One’s status in Paradise may be raised by spreading the greeting of salaam, feeding others, and praying at night when people are sleeping.”’ (Reported by Imaam Ahmad, 16026; and by al-Tirmidhi, 3159, who said it is a saheeh hasan hadeeth).

You are not making much sense when your saying that the above hadeeth contradicts the Qur'aan. Knowledge was not passed down to us through lay men, but rather it was passed through chains- through the `ulemaa'.

 

[thariq2005]

Jazak Allahu khyir for all the clarification akhi.
as for the bolded part, my kind question is, why didnt you ask for any proof from sunnah? i mean...the question could have been something like "Did prophet say otherwise?" and you could have written what you wrote.

wallahi this raises 10s of questions in my mind, but i refrain from asking them as i lack knowledge to argue about this matter.<sorry that i deviated from the main topic> wassalaamu alaykkum wa rahmathullah.

Wa iyyaak, the reason I asked that was because- people will quote as evidence on this forum, a hadeeth or an ayah in "english" and not in arabic. And worse of all they don't even know how to understand the ahadeeth and the ayaat of the Qur'aan nor are general people at the level of understanding the Qur'aan nor the sunnah. Thus it is important how the scholars explained it based on the understanding of the Salaf.

 

[mezeren]

Just a point of note: Shaykh al-Islaam Ibn Taymiyyaah rahimahullaah mentioned that all the groups have affirmed that a person can see Allaah while he is sleeping other than Jahmiyyah- the deviant group.

:salam2:

Dear brother,

i am neither a scholar nor a knowledgeable person.But, when i face a question about islam, i try to learn as many fatvas from diffrent scholars as i can,then, i try to make up my mind.

While i respect Shaykh al-Islaam Ibn Taymiyyaah and others like him,i do not beleive that they are infallible.They were sometimes right on their judgement,sometimes wrong.There could be some one at present time who could give more accurate fatvas according to Quran and Sunnah on some issues than the scholars of the past.

Allah knows best.

 

[thariq2005]

:salam2:

Dear brother,

i am neither a scholar nor a knowledgeable person.But, when i face a question about islam, i try to learn as many fatvas from diffrent scholars as i can,then, i try to make up my mind.

While i respect Shaykh al-Islaam Ibn Taymiyyaah and others like him,i do not beleive that they are infallible.They were sometimes right on their judgement,sometimes wrong.There could be some one at present time who could give more accurate fatvas according to Quran and Sunnah on some issues than the scholars of the past.

Allah knows best.

Akhee you are still to quote me an ayah, which you are saying contradicts the hadeeth I posted....

Islaam is not based on what you understand, how you make up your mind. It is based on the Qur'aan and Sunnah based on the understanding of the righteous Salaf.

 

[ilyas_eh]

^ I understand. I hope your posts doesnt deter people from reading english translation of meaning of the qur'aan and ahadeeth... cos posts and arguments like these really discourages the people from reading english ( or any other language) translation.. but i understand your concern... wassalaamu alaykkum.

EDIT: - this is the reply to brother tariq2005 for the post where he quoted me...(i used ^ sign but suddenly two more posts popped up in between)

 

[Asja]

Wa `alaykum salaam wa rahmatullaah

When I mean in this world, I mean when awake

Assalamu allaicum wa raahmtullah wa barakatuhu

Just a point of note, and this refers on the whole thread, when talking or disscussing some Islaamic question(and this only if we have knowledge regarding it, and only if we took that knowledge from knowledgeable people who are upon correct teachings of Quran And Sunnah) we should refrein ourselves from the statement "I think", "We think", "They think" etc, and if we are not sure that what we have red is correct, then we should refrein ourselves from posting it and passing it on others, as this can have great consequences.

In these kind of situations we should always get back to Quran and Sunnah, and look for answers there, as everything what Allah Subhanahu wa ta'ala and Prophet Muhammed s.a.w.s. have said is truthful and will keep us on the right path InshAllah.

And Allah knows the best

Wa Allaicumu Sallam wa rahamtulalh wa baraaktuhu

 

[thariq2005]

^ I understand. I hope your posts doesnt deter people from reading english translation of meaning of the qur'aan and ahadeeth... cos posts and arguments like these really discourages the people from reading english ( or any other language) translation.. but i understand your concern... wassalaamu alaykkum.

EDIT: - this is the reply to brother tariq2005 for the post where he quoted me...(i used ^ sign but suddenly two more posts popped up in between)

Nope that was not my intent at all, baarakAllaahu feek. May Allaah increase you in beneficial knowledge. The problem is when people who don't even know the basics of the deen, and don't even know arabic... start deriving rulings from ahadeeth in english

 

[samiha]

:salam2:

As for dream interpretation like akh Abu Talib said, this is not an easy task, and surely nobody on a forum such as this or otherwise can tell you what it means rightly.

Assalamu allaicum wa raahmtullah wa barakatuhu

In these kind of situations we should always get back to Quran and Sunnah, and look for answers there, as everything what Allah Subhanahu wa ta'ala and Prophet Muhammed s.a.w.s. have said is truthful and will keep us on the right path InshAllah.

wa `alaykum salaam wa rahmatullaahi wa barakatuhu

While your post does contain some good advice, this part right here is a bit of a shallow understanding ukhti. You have to realize that yes, although we refer back to the Qur'aan and Sunnaah for answers, as we do everything - all of your answers are not going to have a direct ayaah or a hadeeth.

Read any book of fiqh, it's impossible! The fuqaaha have used many ways to derive an understanding and ruling, and so to just dismiss information from them because it has no "Qur'aan or Sunnah" backing according to your understanding is just silly. And in these matters, where it's a part of belief, if one cannot trust the statements of the scholars who are in many aspects the backbone and foundation of understanding for us laypeople - then upon what or whom would our reliance be?

Check the classical books of Islaam - most of them are through the understandings of scholars, not just a guidebook of "The Qur'aan says and the Hadeeth says" ... because Islaam is far more in-depth than that and has a history of scholarship and understanding. It is only through them, and how they approached the Qur'aan and the Hadeeth and the understanding they derived from it, that we are able to study Islaam.

So what we should be even more careful of, is that in our rhetoric of "Follow Qur'aan and Sunnah" doesn't become "Follow Qur'aan and Sunnah according to only what you feel is right" ... because like has been said again and again, we're not scholars, so to just say, "It doesn't sound right and this ayaah is contradictory, so these scholars who have said otherwise must be wrong" - is erroneous.

If you want to say scholars who are known to be on Ahlus-Sunnah wal Jamaa'ah are wrong - then bring the speech of scholars who have contradicted it - and not your own.

I apologize if this sounded strong in any way, but I've just seen far too many of these cases and I wanted to address it in general.

Allaahu 'Alem

 

[ditta]

As-salaamu'Alaykum,

Brother Abu Talib is correct, dream interpretation appears really complex that requires a great understanding the Qur'aan and Hadeeths although the book 'The Dreamer's Handbook' by Muhammad Mustafa al-Jibaly looks really good in presenting a complex topic in a presentable manner (even then it looks bit a 'hard read' itself as well!).

I suggest anyone with doubts refers to that because it is a good investment if you are interested in this. However if you are aware of a trustworthy dream interpreter then it might be wise to ask them.

Below refers to Seeing Allah (subhaanahu wa ta'aala) in a dream taken from the aforementioned book.

May Allah grant us all beneficial knowledge and keep us steadfast. Ameen.

I hope this helps.

Seeing Allah in a Dream

Mu’ath Bin Jabal, Ibn 'Abbas, `Ubaydah Bin al-Jarrah, and others (may Allah be pleased with them all) reported that the Prophet was once so late in coming out to lead the morning prayer that the sun was about to rise. He came out of his home hurriedly, led the people in a (relatively) short prayer, and then turned toward them and said:

Stay in your places, for I will tell you what delayed me this morning: I got up during the night and prayed for as long as was decreed for me. Then I became so sleepy while praying that I found it hard to continue (so I slept). I then saw (in a dream) my Lord (the Almighty) in the best form.

He asked me,

"O Muhammad , about what does the most supreme society (i.e., the angels) argue?"

I said,

"I do not know, my Lord."

He asked me (again),

"O Muhammad , about what does the most supreme society argue?"

I said,

"I do not know, my Lord."

He asked me (a third time),

"O Muhammad , about what does the most supreme society argue?"

I said,

"I do not know, my Lord."

Then He placed His palm (on my back) between my shoulder-blades, and I felt the coolness of His fingers inside my chest. Everything then became clear to me, and I knew (the answer).

He asked me,

"O Muhammad , about what does the most supreme society argue?"

I replied,

"(They argue about) the expiating acts and (the acts that elevate) the ranks (of the believers in Jannah)."

He asked,

"What are the expiating acts?"

I replied,

"(They are walking (once and again) to the jama’ah prayers, sitting in the place of prayer (saying dhikr) after prayers, waiting (with anticipation) for the (next) prayer after the (previous) prayer, and performing complete wudu (even in) disliked conditions."

He asked,

"What are the (acts that elevate in) ranks?"

I replied,

"(They are feeding food (to the needy), spreading (the greeting of) salam, speaking kindly (to others), and praying at night while people are asleep."

Then He commanded me,

"Ask (from Me), say:"

"Allahumma inni as'aluka wa-tark-al-munkarat, wa-hubb-al-masakin, wa-an taghfira wa-tarhamani: Wa-ithii aradta fitnatan fi qawmin, fa-tawaffani ghayra mafun. Wa-as-aluka hubbaka wahubba man yuhibbuka wahubba ‘amalin yuqarribuni ila hubbik —

O Allah, I ask You (to guide me to) doing good deeds, avoiding evil deeds, and loving the needy. And (I ask You) to forgive me and show me mercy. And when You will to afflict some people (around me) with a (destructive) tribulation, take my life without being changed (in faith). And I beseech You (to grant me) the love of You, of those who love You, and of all deeds that can bring me nearer to Your love."

In conclusion, the Prophet told his companions,

Indeed, this dream is true, so study and learn it.

(Recorded by at-Tirmithi, Ahmad, and others. Verified to be authentic by al-Albani (as-Sahihah no. 3169, as-Sunnah nos. 388, 465-471, and Irwa’ ul-Ghalil no. 684)

This great hadith carries many important lessons. Because of this, the ‘ulama have discussed it in detail, and of particular importance is Ibn Rajab's remarkable book, "Ikhtiyar ul-Awla fi Sharhi Hadith Ikhtitsam it-Mala’ il-A’la — The Best Selection in Explanation of the Hadith about the Dispute among the Most Sublime Society".

In what follows, we highlight a few important notes and lessons:

1. A Muslim should be keen to perform the prayers at the beginning of their time. Delaying a prayer until the end of its time should only be a rare occurrence caused by exceptional conditions.

2. If the prayer is ever delayed, it may then be quickened so as to be completed before the end of its time, for example, by reciting shorter portions of the Qur'an. Obviously, this quickening should be within limits, and should not cause incompleteness in any part of the prayer.

3. It is recommended for the imam to explain his excuse for delaying the prayer or doing some other exceptional act that may have puzzled the people.

4. Similar to what we emphasised earlier, we learn from this hadith that it is recommended to relate a good dream to trusted Muslims, especially if the dream contains glad tidings or carries a beneficial meaning.

5. Allah (subhaanahu wa ta’aala) has the best and most sublime attributes. His attributes are not subject to tashbih (likening Him to His creation), tamthil (likening the creation to Him), takyif (subjecting His attributes to our limited intellect), or ta`til (suspending or rejecting them).

Al-Mubarakfuri (rahimahullah) said:

"The way of the salaf in regard to the hadiths concerning Allah's attributes is that they accept them verbatim, without takyif, tashbih, or ta’til, and they believe in them without misinterpretation. At the same time, they believe that nothing is like Allah (subhaanahu wa ta’aala) ), and He is the Hearing and Seeing."

6. In this life, it is not possible for humans, even prophets (may Allahs peace be upon them all), to see Allah (subhaanahu wa ta’aala).

`Alshah (radhiyAllaahu anha) said,

"Anyone who claims that Muhammad saw his Lord has indeed fabricated a great lie against Allah."

(Muslim, 177)

7. It is possible to see Allah (subhaanahu wa ta’aala) in a dream — as in this hadith.

Al-Mulla Ali al-Qari (rahimahullaah) said:

"Since this (seeing Allah) was in a dream, it presents no conflict, because a dreamer may see a non-material thing in material form, or a material thing taking a different form; and that would not cause discrepancy in the dream or in the dreamer's mind."

(Al-Mirqah Sharh ul-Mishkah).

However, seeing Allah in a dream must conform with the guidelines in (5) above. A dreamer may not claim seeing Allah in any form that resembles His creation, such as having a body, eyes, or hands. Seeing Him should be in an unexplainable fashion or in the sense that the dreamer knows in his heart that Allah is there, looking at Him, facing him, pleased with him, etc. An-Nabulsi (rahimahullah) said:

"Seeing Allah (subhaanahu wa ta’aala) in a dream without takyif, tashbih, or tamthil, would be a good indication, and would carry glad tidings for the dreamer in this life, and in his faith and religion. If he sees Allah differently, this would indicate wrong faith. It is also said that seeing Allah in a physical appearance indicates that the dream is only meaningless medleys."

(Ta’tir ul-Anam p. 30)

Al-Baghawi (rahimahullah) said:

"It is possible to see Allah in a dream. Seeing Him (subhaanahu wa ta’aala) indicates the coming of justice, facility, fertility, and bounty for the people of that (the dreamer's) area. If He promises the dreamer Jannah, forgiveness, or security from the Fire, then these are true words and accurate promises. If the dreamer sees Allah looking at him, this means (showing) His mercy (to the dreamer). If the dreamer sees Him turning away from him, this indicates a reprimand for sinning. And if the dreamer accepts from Him a worldly possession, this indicates an affliction or tribulation that will have a good consequence."

(Sharh us-Sunnah, 6:309)

8. As in this dream, knowledge is often presented in the Sunnah in the form of questions and answers — so as to raise our interest and curiosity regarding the discussion at hand.

9. The angels are described as the "most supreme society" because they are high in position and status.

10. The angels may dispute in regard to recording or estimating the virtue or excellence of some deeds, and whether to apply to them precise rules of justice or multiply them greatly according to Allah's generosity. Allah (subhaanahu wa ta’aala) would then settle the angels' difference.
(As was the case when the angels of mercy and the angels of punishment differed concerning the man who died after murdering one hundred people. This hadith is discussed in the Author's: "Knowing the Angels").
Among these issues are the acts that expiate sins and the acts that elevate a believer's level in Jannah.

11. Among Allah's acceptable attributes is that He (subhaanahu wa ta’aala) has hands and fingers. These should only be understood according to the guidelines in (5) above.

12. The Prophet only knew what Allah (subhaanahu wa ta’aala) taught him. And among the Prophet's myriad of virtues was that Allah (subhaanahu wa ta’aala) taught him in this dream everything he needed for answering His questions.

13. Among the best of "expiating" acts are those relating to the daily prayers, such as performing wudu) (especially in cold or hard conditions), walking to the masjid (for men), praying in jama’ah, eagerly awaiting the next prayer, and sitting after the prayer to say dhikr or study and learn the Din.

14. Among the best of "elevating" acts are acts of kindness toward other people: feeding the needy, spreading salam (peace), and speaking kindly to others — in addition to consistency in praying the night prayer.

(We may deduce from this hadith that "expiating" acts mostly pertain to a person's individual righteousness and piety, whereas "elevating" acts mostly pertain to a person's interaction with others. Therefore, what really elevates a Muslim to a lofty status in Jannah is how beneficial he is to other people).

15. The best supplications are those taught by Allah (subhaanahu wa ta’aala) to His prophets and messengers. Such supplications contain correct invocations and proper requests that are more likely to be accepted. On the other hand, supplications devised by people are weaker and may even contain inappropriate phrases or requests. This is why we should always adhere to the supplications that are recorded in the Qur'an and Sunnah.

16. In this dream, Allah (subhaanahu wa ta’aala) taught His Messenger an eloquent encompassing supplication. By saying it, we would be requesting all good and seeking protection from all evil, as is outlined in the following...

17. With all the great meanings carried in this dream – meanings that we barely touched – it is no wonder that the Prophet concluded by urging us to learn it and teach it.

 

[Qaise]

As-salaamu'Alaykum,

Brother Abu Talib is correct, dream interpretation appears really complex that requires a great understanding the Qur'aan and Hadeeths although the book 'The Dreamer's Handbook' by Muhammad Mustafa al-Jibaly looks really good in presenting a complex topic in a presentable manner (even then it looks bit a 'hard read'.

I suggest anyone with doubts refers to that because it is a good investment if you are interested in this.

Below refers to Seeing Allah (subhaanahu wa ta'aala) in a dream taken from the aforementioned book.

May Allah grant us all beneficial knowledge and keep us steadfast. Ameen.

I hope this helps.

Seeing Allah in a Dream

Mu’ath Bin Jabal, Ibn 'Abbas, `Ubaydah Bin al-Jarrah, and others (may Allah be pleased with them all) reported that the Prophet was once so late in coming out to lead the morning prayer that the sun was about to rise. He came out of his home hurriedly, led the people in a (relatively) short prayer, and then turned toward them and said:

Stay in your places, for I will tell you what delayed me this morning: I got up during the night and prayed for as long as was decreed for me. Then I became so sleepy while praying that I found it hard to continue (so I slept). I then saw (in a dream) my Lord (the Almighty) in the best form.

He asked me,

"O Muhammad , about what does the most supreme society (i.e., the angels) argue?"

I said,

"I do not know, my Lord."

He asked me (again),

"O Muhammad , about what does the most supreme society argue?"

I said,

"I do not know, my Lord."

He asked me (a third time),

"O Muhammad , about what does the most supreme society argue?"

I said,

"I do not know, my Lord."

Then He placed His palm (on my back) between my shoulder-blades, and I felt the coolness of His fingers inside my chest. Everything then became clear to me, and I knew (the answer).

He asked me,

"O Muhammad , about what does the most supreme society argue?"

I replied,

"(They argue about) the expiating acts and (the acts that elevate) the ranks (of the believers in Jannah)."

He asked,

"What are the expiating acts?"

I replied,

"(They are walking (once and again) to the jama’ah prayers, sitting in the place of prayer (saying dhikr) after prayers, waiting (with anticipation) for the (next) prayer after the (previous) prayer, and performing complete wudu (even in) disliked conditions."

He asked,

"What are the (acts that elevate in) ranks?"

I replied,

"(They are feeding food (to the needy), spreading (the greeting of) salam, speaking kindly (to others), and praying at night while people are asleep."

Then He commanded me,

"Ask (from Me), say:"

"Allahumma inni as'aluka wa-tark-al-munkarat, wa-hubb-al-masakin, wa-an taghfira wa-tarhamani: Wa-ithii aradta fitnatan fi qawmin, fa-tawaffani ghayra mafun. Wa-as-aluka hubbaka wahubba man yuhibbuka wahubba ‘amalin yuqarribuni ila hubbik —

O Allah, I ask You (to guide me to) doing good deeds, avoiding evil deeds, and loving the needy. And (I ask You) to forgive me and show me mercy. And when You will to afflict some people (around me) with a (destructive) tribulation, take my life without being changed (in faith). And I beseech You (to grant me) the love of You, of those who love You, and of all deeds that can bring me nearer to Your love."

In conclusion, the Prophet told his companions,

Indeed, this dream is true, so study and learn it.

(Recorded by at-Tirmithi, Ahmad, and others. Verified to be authentic by al-Albani (as-Sahihah no. 3169, as-Sunnah nos. 388, 465-471, and Irwa’ ul-Ghalil no. 684)

This great hadith carries many important lessons. Because of this, the ‘ulama have discussed it in detail, and of particular importance is Ibn Rajah's remarkable book, "Ikhtiyar ul-Awla fi Sharhi Hadith Ikhtitsam it-Mala’ il-A’la — The Best Selection in Explanation of the Hadith about the Dispute among the Most Sublime Society".

In what follows, we highlight a few important notes and lessons:

1. A Muslim should be keen to perform the prayers at the beginning of their time. Delaying a prayer until the end of its time should only be a rare occurrence caused by exceptional conditions.

2. If the prayer is ever delayed, it may then be quickened so as to be completed before the end of its time, for example, by reciting shorter portions of the Qur'an. Obviously, this quickening should be within limits, and should not cause incompleteness in any part of the prayer.

3. It is recommended for the imam to explain his excuse for delaying the prayer or doing some other exceptional act that may have puzzled the people.

4. Similar to what we emphasised earlier, we learn from this hadith that it is recommended to relate a good dream to trusted Muslims, especially if the dream contains glad tidings or carries a beneficial meaning.

5. Allah (subhaanahu wa ta’aala) has the best and most sublime attributes. His attributes are not subject to tashbih (likening Him to His creation), tamthil (likening the creation to Him), takyif (subjecting His attributes to our limited intellect), or ta`til (suspending or rejecting them).

Al-Mubarakfuri (rahimahullah) said:

"The way of the salaf in regard to the hadiths concerning Allah's attributes is that they accept them verbatim, without takyif, tashbih, or ta’til, and they believe in them without misinterpretation. At the same time, they believe that nothing is like Allah (subhaanahu wa ta’aala) ), and He is the Hearing and Seeing."

6. In this life, it is not possible for humans, even prophets (may Allahs peace be upon them all), to see Allah (subhaanahu wa ta’aala).

`Alshah (radhiyAllaahu anha) said,

"Anyone who claims that Muhammad saw his Lord has indeed fabricated a great lie against Allah."

(Muslim, 177)

7. It is possible to see Allah (subhaanahu wa ta’aala) in a dream — as in this hadith.

Al-Mulla Ali al-Qari (rahimahullaah) said:

"Since this (seeing Allah) was in a dream, it presents no conflict, because a dreamer may see a non-material thing in material form, or a material thing taking a different form; and that would not cause discrepancy in the dream or in the dreamer's mind."

(Al-Mirqah Sharh ul-Mishkah).

However, seeing Allah in a dream must conform with the guidelines in (5) above. A dreamer may not claim seeing Allah in any form that resembles His creation, such as having a body, eyes, or hands. Seeing Him should be in an unexplainable fashion or in the sense that the dreamer knows in his heart that Allah is there, looking at Him, facing him, pleased with him, etc. An-Nabulsi (rahimahullah) said:

"Seeing Allah (subhaanahu wa ta’aala) in a dream without takyif, tashbih, or tamthil, would be a good indication, and would carry glad tidings for the dreamer in this life, and in his faith and religion. If he sees Allah differently, this would indicate wrong faith. It is also said that seeing Allah in a physical appearance indicates that the dream is only meaningless medleys."

(Ta’tir ul-Anam p. 30)

Al-Baghawi (rahimahullah) said:

"It is possible to see Allah in a dream. Seeing Him (subhaanahu wa ta’aala) indicates the coming of justice, facility, fertility, and bounty for the people of that (the dreamer's) area. If He promises the dreamer Jannah, forgiveness, or security from the Fire, then these are true words and accurate promises. If the dreamer sees Allah looking at him, this means (showing) His mercy (to the dreamer). If the dreamer sees Him turning away from him, this indicates a reprimand for sinning. And if the dreamer accepts from Him a worldly possession, this indicates an affliction or tribulation that will have a good consequence."

(Sharh us-Sunnah, 6:309)

8. As in this dream, knowledge is often presented in the Sunnah in the form of questions and answers — so as to raise our interest and curiosity regarding the discussion at hand.

9. The angels are described as the "most supreme society" because they are high in position and status.

10. The angels may dispute in regard to recording or estimating the virtue or excellence of some deeds, and whether to apply to them precise rules of justice or multiply them greatly according to Allah's generosity. Allah (subhaanahu wa ta’aala) would then settle the angels' difference.
(As was the case when the angels of mercy and the angels of punishment differed concerning the man who died after murdering one hundred people. This hadith is discussed in the Author's: "Knowing the Angels").
Among these issues are the acts that expiate sins and the acts that elevate a believer's level in Jannah.

11. Among Allah's acceptable attributes is that He (subhaanahu wa ta’aala) has hands and fingers. These should only be understood according to the guidelines in (5) above.

12. The Prophet only knew what Allah (subhaanahu wa ta’aala) taught him. And among the Prophet's myriad of virtues was that Allah (subhaanahu wa ta’aala) taught him in this dream everything he needed for answering His questions.

13. Among the best of "expiating" acts are those relating to the daily prayers, such as performing wudu) (especially in cold or hard conditions), walking to the masjid (for men), praying in jama’ah, eagerly awaiting the next prayer, and sitting after the prayer to say dhikr or study and learn the Din.

14. Among the best of "elevating" acts are acts of kindness toward other people: feeding the needy, spreading salam (peace), and speaking kindly to others — in addition to consistency in praying the night prayer.

(We may deduce from this hadith that "expiating" acts mostly pertain to a person's individual righteousness and piety, whereas "elevating" acts mostly pertain to a person's interaction with others. Therefore, what really elevates a Muslim to a lofty status in Jannah is how beneficial he is to other people).

15. The best supplications are those taught by Allah (subhaanahu wa ta’aala) to His prophets and messengers. Such supplications contain correct invocations and proper requests that are more likely to be accepted. On the other hand, supplications devised by people are weaker and may even contain inappropriate phrases or requests. This is why we should always adhere to the supplications that are recorded in the Qur'an and Sunnah.

16. In this dream, Allah (subhaanahu wa ta’aala) taught His Messenger an eloquent encompassing supplication. By saying it, we would be requesting all good and seeking protection from all evil, as is outlined in the following...

17. With all the great meanings carried in this dream – meanings that we barely touched – it is no wonder that the Prophet concluded by urging us to learn it and teach it.

Thanks brother for this great information , Peace be with you .

 

[Asja]

:salam2:



While your post does contain some good advice, this part right here is a bit of a shallow understanding ukhti. You have to realize that yes, although we refer back to the Qur'aan and Sunnaah for answers, as we do everything - all of your answers are not going to have a direct ayaah or a hadeeth.

Wa alllaicumu sallam wa rahamtullah wa barakatuhu dear sister


Yes, I do agree that the part of my post which you have mentioned may seem to be not well explained rather then "shallow", but we have to realize that all our answers, although they will not always have a direct ayah or a hadeth, they have to be according to Quran and Sunnah and they have to be based on Quran and Sunnah. The Quran is a treasure of our knowledge and learning that man may need till end of time. All knowledge originates from the Quran and Sunnah. This is the basic truth of Islamic doctrine of knowledge.

In Quran Allah sais:

“And how will you disbelieve (now) while you are (fortunate) ones to whom the Verses of Allah are recited, and the Messenger of Allah (blessings and peace be upon him) is (himself) present among you? And whoever holds fast to (the Embrace of) Allah is most surely guided to the straight path.”
(Sura A’l-Imran 3, verse # 101)


In the hadith of Prophet Mohammed sallahu alayha wa saalam it is said:

“O people I am leaving behind among you the Holy Book (Quran) and the Sunnah (way of Prophet (SAW)), if you follow these in letter and spirit you will never be strayed.”


And Allah knows the best


May Allah reword you dear sister. Ameen


Assalamu allaicum wa raahmtullah wa baraaktuhu

 

[Qaise]

And maybe the idols were sajdaing allah not muhmmand PBUH because i was only watcher ,

 

[noor aldeen]

:salam2:
jazak allah kerin