Hadith 137

(The book) – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazr Bin Suwed, from Dorost Bin Abu Mansour, from Abu Baseer who said, ‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The true dream and the false, is their emergence from place (source)? ’
He-asws said: ‘You speak the truth! As for the false, it is various, for the man sees it in the beginning of the night, in the authority of the apostasy, the mischief (Satan-la), and rather it is something imagined to the man, and it is false, opposite, there being no good in it. And as for the true, when he sees it after the two-thirds of the night with the permeation of the Angels, and that is before the pre-dawn, so it is true, it will not be opposed, if Allah-azwj so Desires, except if he happens to be with sexual impurity, or it happens to be without cleanliness, or he did not mention Allah-azwj Mighty and Majestic, reality of His-azwj Mention, so it would be opposed and delayed upon its owner’’. [205]
Detail and Explanation (Abridged)
When the matter of the dream and its trueness and its falsity are from what there is a differing, it is, there are (various) words of the people so there is no problem in us mentioning over here some of the words of the theologians and the wise ones, then we shall explain what has appeared to us regarding it from the Ahadeeth of the Imams-asws of the people. And it has come in the Hadeeth from Rasool-Allah-saww having said: ‘The dream of a Momin is a part from seventy-seven parts from the Prophet-hood’’. And it is reported from him-saww having said: ‘The dream of a Momin flows the flow of a Speech the Lord-azwj Speaks with him’’. As for the insinuations of Satan-la of the Jinn, it’s mention has arrived to the hearing. Allah‑azwj the Exalted Said: From the evil of doubts insinuated by the wicked one [114: 4] Who insinuates into the chests of people [114: 5] Being from the Jinn and the people [114: 6]. And He-azwj Said: and that the satans are suggesting to their friends to contend with you all, [6: 121]; and Said: satans of the humans and the Jinn, suggesting flowery words to each other, deceiving; [6: 112]; and it has arrived to the hearing, so there is no path to defending it. It is reported by Jabir Bin Abdullah having said, ‘While Rasool-Allah-saww was addressing, when a man stood up to him-saww. He said, ‘O Rasool-Allah-saww! I saw (in a dream) as if my head had been cut off and it was tumbling down, and I was pursuing it’. Rasool-Allah-saww said to him: ‘Do not narrate with the playing of the Satan-la with you! ’ Then he-saww said: ‘Whenever the Satan-la plays with one of you in his sleep, so do not narrate with it to anyone’’. And as for the dream of the person of the Prophet-saww or one of the Imams-asws in the sleep, so that, in my view, is based upon three categories. A category I can conclude upon it’s correctness, and a category I can conclude upon with its falsehood, and a category I can allow in it the correctness and the falsity, so I cannot conclude in it based upon any state. As for that I can conclude with upon it’s correctness, it is every sleep one sees the Prophet‑saww during it or one of the Imams-asws, and he is a doer of the obedience, or instructs with it, and forbids from disobedience, or manifests to its ugliness, and a speaker of truth, or calling to it, or rebuking from a falsity, or condemning the one who is upon it. And as for that which I can conclude upon it’s falsity, it is all what was opposite of that, due to us knowing that the Prophet-saww and the Imam-asws are companions of truth, and a companion of the truth would be remote from the falsehood. And as for that which I allow the correctness and the falsity in it, so it is the sleep in which one sees the Prophet-saww and the Imam-asws, and he is neither an instructor (of good), nor a forbidder (from evil), nor upon a state specific with the religiousness, like if he sees him-asws riding, or walking, or being seated, or approximate that. And as for the Hadeeth being reported from the Prophet-saww from his-saww words: ‘One who sees me-saww, so he has seen me-saww, for the Satan-la cannot resemble me-saww’, it is, when the intent with it was the dream, it is carried upon the specifics besides that it could be in every situation, and the intend with it would be the first category from the three categories, because the Satan-la cannot resemble the Prophet-saww in anything from the truth and the obedience. And as for what is reported from him-saww from his-saww words: ‘One who sees me-saww sleeping, has seen me in wakefulness’, it is carried upon two aspects. One of these is that the intent with it would be seeing of the dream, and it would be specific like the first Hadeeth based upon the category which we have forwarded. And the second is that he intended to see him while awake and not dreaming, and his words should be while asleep to the Prophet, and not to the one who saw him. And the benefit in this article is that he informs them that he is aware of both cases in one sense, so he prevents them from that if they come to him while he is sleeping, from overflowing with what they do not like to remind him of his presence while he is attentive. And it has been reported from him-saww having dozed off, then stood up to pray Salat from without renewing wud’u. He-saww was asked about that. He-saww said: ‘I-saww am not like one of you all. My-saww eyes sleep and my-saww heart does not sleep’’. Conclusion (Ahadeeth used)
And it is narrated from Anas (a well-known fabricator) who said, ‘Rasool-Allah-saww said: ‘One night I-saww saw in what the sleeping one sees, as if I-saww was in the house of Uqba Bin Rafie with dates of Ibn Ta’ab. I-saww interpreted it as being the loftiness for us-asws in the world and the well-being in the Hereafter, and there our-asws religion is good’’. And it is reported by Al-Bukhari, from Ibn Umar that the Prophet-saww said: ‘I-saww saw (in the dream) a black woman of erect hear having gone out from Al-Medina until she descended at Mahyah. I-saww interpreted it that a plague of Al-Medina would be transferred to Mahyah, and it is Al-Juhfa’’. And it is reported that Rasool-Allah-saww was asked about Waraqa. (Syeda) Khadeeja-as said, ‘He has ratified you-saww, but he died before he revealed’. Rasool-Allah-saww said: ‘I-saww saw him in the dream and upon him were white clothes, and if he was from the people of the Fire, upon him would have been clothing other than that’’. And it is reported from Umm Al ‘A’la the Helper, she said, ‘I saw in the sleep (dream), Usman Bin Mazoun, may Allah-azwj be Pleased with him, after his death, had a flowing spring for him. I narrated it to Rasool-Allah-saww. He-saww said: ‘That is his knowledge’’. And it has been referred in the Hadeeth that the Prophet-saww interpreted milk as the knowledge’’. And it is reported by Al-Bukhari and others from the adversaries, by their chain from the Prophet-saww having said: ‘I-saww saw in the dream that I-saww am emigrating from Makkah to a land having palm trees for it. My-saww thinking reached to that it is Al-Yamamah or Hajar. But behold, it was Al-Medina, Yasrib. And I-saww saw in this dream of mine-saww, I-saww was shaking a sword, but it’s middle part broke. There, it was what had afflicting from the Momineen on the day of Ohad. Then I-saww shook it again, and it returned to be as excellent what could be. There, it was what Allah-azwj has Come with, from the victory (over Makkah), unity of the Momineen. And I-saww saw cows in it as well, and Allah-azwj (Came with) good. There, they were