Seeing the Prophet awake...

Discussion in 'Tasawwuf / Adab / Akhlaq' started by snaqshi, Oct 30, 2014.

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  1. snaqshi

    snaqshi Active Member

    بسم الله الرحمن الرحيم

    Hadith #1

    Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: He who saw me in a dream in fact saw me, for the satan does not appear in my form.

    ►Muslim :: Book 29 : Hadith 5635

    Hadith #2

    Abu Huraira reported: I heard Allah's Messenger (may peace be upon him) as saying: He who saw me in a dream would soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.

    ►Muslim :: Book 29 : Hadith 5636

    Hadith #3

    Abu Qatada reported Allah's Messenger (may peace be upon him) as saying: He who saw me in dream in fact saw the truth (what is true).

    ►Muslim :: Book 29 : Hadith 5637

    Hadith #4

    Narrated Anas:

    The Prophet said, "Whoever has seen me in a dream, then no doubt, he has seen me, for Satan cannot imitate my shape.

    ►Bukhari :: Book 9: Volume 87: Hadith 123

    Shaykh ul Qur'an Allama Sayyed Mahmood Allusi al Baghdadi alayhi rehma state, "There are proofs of meeting the Prophet (Peace be upon him) in the spiritual state, and this is not amongst something new because many of the upright people of this Ummah have seen the Prophet (Peace be upon him) in the state of “Wakefulness” and received knowledge from him. Sheikh Siraj ud din (rah) mentions in his Tabaqat al Awliya that Sheikh Abdul Qadir al Jilahni (rah) said that he met the Prophet (Peace be upon him) before the time of Dhuhr, (The prophet) said: O son why don’t you give speeches? I sad: O My Father (note Sheikh was Syed) how can I being a foreigner dare to say a word infront of (elite) of Baghdad. (The Prophet) said: Open your mouth and I opened it, the Prophet (Peace be upon him) then touched his Saliva on my lips seven times and said: You should preach now and invite people towards the deen with kindness and Hikmah.

    I prayed Dhuhr and sat, soon high amount of people gathered around me due to which I started to tremble because I saw that amongst the public there was sitting Hadrat Ali (ra), he (i.e. Ali ra) said: O Son why don’t you start your speech? I said O My Father I am trembling right now, then he asked me to open my mouth and he added his Saliva on my lips 6 times, I asked why din’t you do it 7 times? He (Ali ra) replied: Due to the Adab for Prophet (Peace be upon him), after this he disappeared from my sight, I started to feel as If (abudance) of knowledge is flourishing inside me and making the realties known to me…

    Sheikh Ibn Musa al Nahr Makki (rah) has written that Sheikh Abdul Qadir al Jilani (rah) used to often see the Prophet in sleep and also while being awake, Once he saw him 70 times in one night, amongst these sights the Prophet (Peace be upon him) said once, O my Khalifa do not be so keen in seeing me because unknown amount of Awliya have died hoping just to see me (once).

    ...Sheikh Taj ud din Ibn AtaUllah (rah) mentions in Lataif al-Manan, that once a person asked Sheikh Abul Abbas al Mursi (rah): O Master kindly shake your hand with me, at this he replied By Allah I do not shake my hand except with the Prophet (Peace be upon him) , sheikh Mursi (rah) also said: If I do not see the Prophet (Peace be upon him) in time of twinkling of an eye then I do not consider myself Muslim in that moment. (Allama Alusi said): These incidents are mentioned overwhelming times in books
    ". [Tafsir Ruh ul Ma’ani, Volume No. 22. Page No. 51-52]
  2. ahlus-sunnah

    ahlus-sunnah Veteran

    Sayyid Shaykh Abd Allah Siraj al-Din would see the Prophet asleep and awake, that one time the
    Prophet, upon him blessings and peace, ordered our liege lord ‘Ali ibn Abi Talib to dress the Shaykh with his cloak, and another time the Prophet himself dressed him with his
    noble hand, and another time the Prophet told him:

    “You are our dedicated servant,” after which he would say: “The Prophet is pleased to have me as his servant.”

    - al-Muhaddith Dr. Nur al-Din Itr

    Once there was an invitation in one of our brother's house for someone who passed away, to which Shaykh `Abdul-Wahhab as-Salahi al-Shadhili took me. I entered and saw Shaykh Yahya as-Sabbagh sitting there in his usual place. Once he asked me, "O young man! Who is your shaykh?"

    I replied, "My master is Shaykh `Abd Allah al-Fa’iz ad-Daghestani."

    He said, “Hold fast to him for he is the only one who meets with the Prophet ﷺ, in a waking state, not in his dreams! Hold fast to him!"

    - Sāyyid Shāykh Muhāmmād Nāzim āl-Hāqqāni āl-Nāqshbāndi āl-Qubrusi
  3. Aqib alQadri

    Aqib alQadri Veteran

    They caught a "charlatan" in Medina Munawwara, who claimed to have seen the Holy Prophet and met him, etc................

    Leaving aside the fact whether the person is truthful or otherwise, the wahhabis vehemently deny the possibility of seeing the Prophet in a dream and consequently, while awake.

    I happened to look at one of their twisted arguments: they have absolutely NO SHAME in saying outright lies.


    Now, coming to the point of whether one can see Prophet Muhammad (SAW) in a dream. In our view it is not possible to see Prophet Muhammad, or any other prophet, in a dream. This statement is based firstly on Sahih ahadith, and secondly on common sense. There are very serious implications of believing that it is possible to see the Prophet (SAW) in the dream.

    It was narrated that Abu Hurayrah said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape.” (Narrated by al-Bukhaari, 6592; Muslim, 2266)

    Narrated Anas: The Prophet said, “Whoever has seen me in a dream, then no doubt, he has seen me, for Satan cannot imitate my shape. [Sahih Bukhari -Book #87, Hadith #123]

    Narrated Abu Huraira: I heard the Prophet saying, “Whoever sees me in adream will see me in his wakefulness, and Satan cannot imitate me in shape.” Abu ‘Abdullah said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.'” [Sahih Bukhari - Book #87, Hadith #122]

    Based on the very clear message in the above ahadith, we can state that only those people could dream about the Prophet (SAW) who had seen him in wakefulness, i.e. in real life. This is very very important. If Satan had been able to impersonate the Prophet (SAW), he could misguide the Sahaba (RA). Similarly, Sahaba (RA) could be sure they had indeed seen the Nabi (SAW) because they knew what he looked like! Thus, both conditions are met: Satan can’t impersonate Muhammad (SAW), and the dreamer can be certain this is the case precisely because he knows what Nabi (SAW) looked like.

    In this day and age, a person who already believes that it is possible to see Muhammad (SAW) in a dream, may end up seeing him. This is because any good dream which has a respectable looking religious person in it will be seen as representing Prophet Muhammad (SAW).

    But when a person believes that is it NOT possible to see Muhammad (SAW) in a dream, then the chances of that person interpreting it in that manner are close to zero.

    The problem is with people who have only read about Muhammad (SAW) in books but they don’t know his exact appearance. So Satan can take the form of any pious looking man, appear in our dreams and claim to be the Prophet (SAW)! Or he may not even claim it and we might wake up in the morning and interpret it this way just because we already believe in it!


    Just see how blatantly he denies the facts, although he mentions the Hadeeth, that "Whoever sees me in a dream will see me when he is awake" - but reverses it to say that "one who has seen me awake can see me in his dreams".

    Plus there are many other big gaping holes in the above pack of lies - Fa Laanat ulAllahe a'la alKazebeen.

    Another beautiful Hadeeth, to strengthen our aqeedah:-

    “The people most loved by me from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth. (Narrated by Abu Hurairah, in Saheeh Muslim)

    May Allah include us among them. Aameen.

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  4. abu Hasan

    abu Hasan Administrator

    no. only the first post has excerpts from tanwir al-Halak.
  5. faqir

    faqir Veteran

    as-salamu alaikum sidi

    jazakallahu khairan

    was the whole of the post above your last one taken from Tanwir al-Halak?
  6. abu Hasan

    abu Hasan Administrator

    the general principle from the Hadith is that whosoever has seen him in a dream has certainly seen him and the devil cannot impersonate him.

    scholars say that if one sees him unlike his well-known description [he was beautiful, he was tall, radiant etc.] the defeciency is in the one who sees him; imam ghazali likens the heart to that of a mirror; if it is shiny and clean, one sees a perfect image and if it is corroded, one's own face can look scary and macabre.

    first of all, no one denies that they can see RasulAllah sallallahu `alayhi wa sallam in their dreams; so the above questions hold good there too because of the related hadith that negates anyone else impersonating his blessed self.

    one can ask, 'if the devil does not impersonate him and when one sees RasulAllah sallallahu `alayhi wa sallam it is certainly him, then, 'can one speak to him and take knowledge and rulings from him that can over-rule the shari'ah'?

    obviously, one can speak to him; obviously one can take knowledge - as has been reported numerously that people asked him things and he solved their problems; even imam abu'l Hasan ash`ari says that he abandoned the mu'tazili belief and took the ahlu's sunnah belief because RasulAllah sallallahu `alayhi wa sallam ordered him to do so in his dream. then there is the famous story of busayri being cured of paralysis and given the cloak; there is the story of father of waliyullah dahlawi being kissed by RasulAllah sallallahu `alayhi wa sallam on his cheek and given a couple of hairs from his beard.

    but can one take rulings that can overrule the shariah? this merits a deeper look.

    but before we go there, a few references: imam `abdu'l Ghani an-Nabulsi, the hanafi jurist-sufi said in his Ta'Teer al-anam fi Ta'abeer al-manam, a book of dream interpretation organized alphabetically, under the letter 'm' and the entry 'Muhammad sallallahu `alayhi wa sallam'.

    'if one sees him that matches his known description, it indicates that the seer is righteous; and if one sees him in a state that is not befitting the prophet sallallahu `alayhi wa sallam or angry or unlike his known description, it is proof that the seer is spiritually bankrupt [aswa'a Halin] or immoral. ibn jamrah says that seeing him in a beautiful manner indicates that the spiritual state of the seer is beautiful and radiant; if one sees the prophet sallallahu `alayhi wa sallam with a flaw or in a dislikeable manner, it indicates that the one who sees him is corrupt, there is defeciency in his religion because the prophet sallallahu `alayhi wa sallam is like a mirror and one's own image is reflected from him.'

    therefore, if the elders of deoband see that RasulAllah sallallahu `alayhi wa sallam is sick or cooking food for the alumni of deoband, it indicates the flaw in their very own religion; not that the prophet sallallahu `alayhi wa sallam endorsing them.

    the general principle of fiqh is that one cannot forego what one knows to be certain on the basis of a doubt or doubtful evidence. if one sees RasulAllah sallallahu `alayhi wa sallam asking him to do something contrary to what is established from hadith, the mistake will be attributed to the person seeing him; he might have misheard RasulAllah sallallahu `alayhi wa sallam or misunderstood him. this is true even in established reports and narrations - where scholars try to explain hadith that contradict those ones which are explicit and established set of beliefs. like the hadith of nuzul for example.

    regardless, this objection applies to seeing RasulAllah sallallahu `alayhi wa sallam in one's dream just like it applies to one seeing him awake.

    now, what is considered as 'over-ruling the shariah' is also subjective; the story of sayyiduna bilal raDiyallahu `anhu is quoted for visiting RasulAllah sallallahu `alayhi wa sallam. sayyiduna bilal saw him in his dream saying: 'why have you stopped visiting us?' and sayyiduna bilal was in shaam/syria at that time; he left for madinah, that very night.

    a salafi can object that visiting RasulAllah sallallahu`alayhi wa sallam is not from shariah and this dream is a ruling that 'over-rules shariah'. but we know from other certain proofs that this does not contradict the shariah in any way and therefore is a corroboration of other evidence.

    fa'fham w'Allahu a`alam wa `ilmuhu atam.
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  7. abu Hasan

    abu Hasan Administrator

    Excerpts from Tanwīr al-Ĥalak [included in the collection Al-Ĥawī]

    It has been reported that a scholar visited a saint [waliy] and narrated a ĥadīth; the saint said that the ĥadīth was untrue. The scholar asked ‘How can you say that?’ the saint replied, ‘Here is the Prophet şallAllāhu álayhi wa sallam, standing by your head and he says that he has never said so.’ And then the scholar saw him too.

    In the book Minaĥu’l Ilāhiyyah fī Manāqib as-Sādatu’l Wafāyiyyah says that he heard Sayyidi Álī rađiyAllāhu ánhu say: ‘I was five years old and I was learning Qur’ān from a shaykh named Yáqūb. One day, I went to him and I saw RasūlAllāh şallAllāhu álayhi wa sallam – i was awake, not dreaming – and he was wearing a white cotton shirt [qamīşun abyađ] and then I saw that shirt upon me; he [şallAllāhu álayhi wa sallam] asked me to recite the Qur’ān and I recited the sūrahs ad-Đuĥā and al-Inshirāĥ. He then disappeared and I did not see him until I was 21 years old. I was starting the morning prayer [aĥramtu li’s şalati] in Qurafah when I saw the Prophet şallAllāhu álayhi wa sallam again in front of me and he hugged me and said to me: ‘And speak about the favors of your Lord’. I have been granted his speech eversince.

    The first: Most of the visions of the Prophet şallAllāhu álayhi wa sallam while awake are seen by the heart and progress is made until one sees with his waking eyes. We have quoted Qađī Abū Bakr ibn al-Árabiy earlier, but still ‘seeing with waking eyes’ does not mean the same as seeing one another and is understood in common speech. Here, seeing is a transcendental experience, a supernatural state and an ethereal meeting [jamýiyyatun ĥāliyyatun wa ĥālatun barzakhiyyah wa amrun wijdaniyy]; none except who is granted the great fortune knows its true meaning. We have narrated earlier, the story of Shaykh Ábdullāh ad-Dallāsi where he said: ‘I started the prayer and I was taken by a vision of RasūlAllāh şallAllāhu álayhi wa sallam.’ Here, he indicates that the was ‘taken’ by that state. [fa ashara bi qawlihi akhadhahu ilā hādhihi’l ĥālah]

    The second: Does the vision [ru’yah] of Muşţafā şallAllāhu álayhi wa sallam refer to seeing him in his body and soul or a simulacre, a likeness. [bi jismihi wa ruĥihi aw li mithālih]. Among the people of states [arbāb al-aĥwāl] whom i have seen, say that it is of the latter [a simulacre, mithāl] and this is insisted upon by Imām al-Ghazāli:
    ‘It does not mean that he sees his body; rather, it is a simulacre, a form which incorporates his likeness….

    ‘…such a form [ālah] is sometimes real and sometimes imaginary; and the essence [an-nafs] is not an imaginary likeness. so that which one sees is not the soul of Muşţafā şallAllāhu álayhi wa sallam, nor his person; rather, it is his likeness in reality.

    ‘….it is similar to the vision of Allāh táālā in a dream; because Allāh táālā is exalted and free from having a form and shape [dhātuhu munazzahatun áni’sh shakli wa’ş şūrah]. yet, a slave realizes [that he has seen his Lord] by recognizition of examples that he can discern from His Light etc., such an example, a likeness is true in his case which helps his recognition such that a man says: ‘i have seen Allāh táālā in my dream’; he doesn’t mean he has seen the Dhāt or the Person of Allāh táālā. Which is quite unlike seeing others [among the creation].
    Abū Bakr ibn al-Arabi said: 'The vision of the Prophet şallAllāhu álayhi wa sallam in the manner matching his description which is well-known [bi şifatihi’l málūmah] is grasping the reality; and in a manner that does not match his known description is a grasping his likeness.’

    This is an extremely beautiful explanation. Yet, this does not negate that one can see his honored person şallAllāhu álayhi wa sallam, in his body and soul because he is alive – just like all other prophets – and their souls were returned to their bodies after they experienced a moment of [promised] death. they are permitted to go out of their graves and to dispense matters both high and low [wa’t taşarruf fi’l malakūt al-úlwī wa’s suflī]; Imām Bayhaqi has written a separate monograph on the lives of prophets after their deaths.

    The fourth note:
    One can object that, ‘in this case, seeing him necessitates one to be a şaĥābiy?’
    We answer: It does necessitate companionship. Because, if we suppose the vision to be an ethereal one [al-mithāl], it is obvious that suĥbah or companionship is possible only if one sees him with his blessed body and soul.

    And if we suppose that one sees his blessed person [dhāt] with his body and soul, the condition for being a companion or şaĥābi is that RasūlAllāh şallAllāhu álayhi wa sallam should be seen whilst he was in this world [al-mulk], and now he has passed on to another world [al-malakūt]. Therefore, such a vision does not necessitate companionship because there is evidence from ĥadīth that the entire ummah of RasūlAllāh şallAllāhu álayhi wa sallam was presented to him; he saw them and they saw him, yet it does not make all the ummah as şaĥabi because those followers were in a different world [áālam al-malakūt] at that time.

    /end of quotes from Tanwir al-Halak
    Last edited: Oct 28, 2006
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  8. faqir

    faqir Veteran

    as-salamu 'alaikum

    thank you sidi.... if you could link me to the relevant passages from the books if they are available on line or alternatively scan me some of the relevant pages it would be much appreciated.
  9. nik61

    nik61 New Member

    Eid Mubarak to all. Today is the 4th of Shawwal here in Malaysia.
    As to your question, brother faqir, you can look up the answers given by Imam Jalaluddin as-Suyuti in his Hawi, and also in Imam Ibn Hajar al-Haitami in his Fatawa al-Hadithiyyah.

    Ma'a as-Salamah.
    P/S: have any of my brothers and sisters started the 6 day Shawwal fast yet?
  10. faqir

    faqir Veteran

    these are the standard question one would get in response from the salafi inclined brothers. in addition to the above it may be asked does seeing the prophet whilst awake make you a sahaba, and if not why not, etc.... this is why i am inquiring if these doubts have been clarified by the scholars. jazakallahu khairan. was-salam
  11. Wadood

    Wadood Veteran

    Why do you want to hug him? besides speaking to him and taking knowledge from him

    Why do you want to take rulings from him?

    Who wants to enquire into these issues?
  12. faqir

    faqir Veteran

    as-salamu 'alaikum and eid mubarak

    someone questioned that if one can see the prophet in a wakeful state does this mean we can hug him, speak to him and take knowledge and rulings from him that can over-rule the shari'ah.

    has imam as-suyuti or any of the ulema elaborated further on such issues?
  13. :s1:

    of course the wahabis and their acolytes, brown-nosers and other heretics deny it because they themselves CANNOT see Huzoor Paak صلى الله عليه وسلم -- it is an honour and a blessed maqaam only for those with correct aqidah!
  14. Haroon

    Haroon Guest

    Seeing the Prophet (salallahu alayhe wasalam) whilst awake


    We hold, as Ibn Hajar al-`Asqalani, Nawawi and Abu Musa al-Asbahani, that no one possessed of a heart and mind can object to standing for the sake of the Prophet, and that this is desirable and recommended not only in the time of the Prophet but until the end of time. Observe that the hafiz Abu Musa al-Asbahani died in 581, more than five centuries after the time of the Prophet, and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet by the pious believers both in a sleeping and a wakeful state is an attested fact in the Shari`a which has been mentioned by the scholars, among them Shaykh al-Islam al-Faqih Ibn Hajar al-Haytami in his Fatawa hadithiyya [Cf. Ibn Hajar al-Haytami, “Fatawa hadithiyya”, Cairo, Halabi, 1390/1970, p. 297]:

    He was asked: "Is it possible to meet the Prophet while awake in our time?" He replied: "Yes, it is possible. It has been asserted as part of the miracles of saints (karamat al-awliya') by Ghazali, al-Barizi, al-Taj al-Subki, and al-Yafi`i among the Shafi`is, and by al-Qurtubi and Ibn Abi Jamra among the Malikis. It has been narrated that one of the awliya' was sitting in the assembly of a jurist (faqih) while the latter related a hadith, whereupon the wali said: "This hadith is false." The jurist said: "How do you know that?" The wali replied: "There is the Prophet standing right next to you, and he is saying: "I never said this." When he said this the sight of the faqih was unveiled and he could see the Prophet."


    Sakhawi, Ibn Hajar al-`Asqalani's student, said: "As for us (Muslims of Ahl al-Sunna) we believe and we confirm that he is alive and provided for in his grave" (“Al-Qawl al-badi`”, p. 161). Ibn al-Qayyim said in “Kitab al-ruh”, p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: "How is our greeting presented to you after you have turned to dust" he replied: "Allah has defended the earth from consuming the flesh of Prophets," and if his body was not in his grave he would not have given this answer."

    The Shaykh of Mecca, Sayyid Muhammad ibn Alawi -- may Allah guard him -- said in his last book “Manhaj al-Salaf”: «[...] he -- Allah bless and greet him -- died and his body has undoubtedly disappeared from our sights «for none eternally remains except the One Alone, the Living, the Self-Sustaining Who never tires nor sleeps» nevertheless, he is alive with a complete isthmus-life (hayât barzakhiyya) which is greater and better and more perfect than worldly life indeed, higher, dearer, sweeter, more perfect, and more beneficial than worldly life».


    The meeting and true vision of the Prophet is a reality established in the hadith of seeing the Prophet in dream, and documented through the relations of the trustworthy from the Companions to the Successors and their Successors down to our day.

    Some of these relations have been recorded in Suyuti's fatwa “Tanwir al-halak fi imkan ru'yat al-nabi wal malak” (The illumination of intense darkness through the possibility of seeing the prophet and the angels) in his “Hawi li al-fatawi”. We have already mentioned in the section discussing the evidence that the Prophet hears and sees us al-Haytami's answer in his “Fatawa hadithiyya” whereby it is possible for Allah's Friends to meet the Prophet while awake in our time [Cf. al-Haytami, “Fatawa hadithiyya”, p. 297].

    They can also meet al-Khidr, as Sakhawi relates about Imam Nawawi: "It is well-known that he (Imam Nawawi) used to meet with al-Khidr and converse with him among many other mukashafat" [Cf. Al-Sakhawi, “Tarjimat shaykh al-islam qutb al-awliya Abi Zakariyya al-Nawawi”, p. 33].

    It is established by the authentic hadith narrated from him by Imam Ahmad in his “Musnad” and others with a chain of sound narrators as stated by al-Haythami in Majma` al-Zawa'id, that a certain man Salman al-Farisi had seen in al-Qudus was actually Isa ibn Maryam -- Allah bless and greet our Prophet and him. If `Isa can be seen after leaving this world, then the more so can our Prophet -- Allah bless and greet him.


    Ibn `Ata’ Allah in “Lata’if al-Minan” narrates from his teacher Abu al-`Abbas al-Mursi that his teacher Abu al-Hasan al-Shadhili said: “If I stopped seeing the Prophet – upon him peace – for even one moment, I would consider myself no longer a Muslim.”

    The illiterate Moroccan Ghawth `Abd al-`Aziz al-Dabbagh – hedied at age 39 – said, as related by his student the Faqih and Imam`Ali ibn al-Mubarak in “Kitab al-Ibriz” (“The Pure Gold”) – one of the treasure-books of Islam – that it is a characteristic of the rank of Ghawth to see the Prophet while awake, at all times

  15. Aqdas

    Aqdas Staff Member

    ibn Hajar 'Asqalani has written a risala himself showing that seeing the dear Prophet sallallahu 'alaihi wasallam whilst awake is possible and has happened.

    imam sha'rani and 8 of his companions read the sahih bukhari in the blessed presence of sayyidina Rasulullah sallallahu 'alaihi wasallam and our master 'alaihis salam rewarded them.

    i think it was shaykh abu'l abbas mursi who said what you attributed to imam sha'rani but imam sha'rani may also have said it. Allahu a'lam.


    jazakAllah sidi aH. may Allah shower the grave of imam suyuti with abundant blessings.
  16. abu Hasan

    abu Hasan Administrator

    imam suyuTi wrote a monograph titled: 'Tanwir al-Halak fi imkani ruy'ati'n nabiyyi wa'l malak' / Enlightening the Darkness on the matter of the possibility of seeing prophets and angels [with waking eyes].

    he mentions numerous sources supporting this view. an online version can be found here:

    تنوير الحلك في إمكان رؤية النبي والملك
    بسم الله الرحمن الرحيم
    الحمد لله وسلام على عباده الذين اصطفى. وبعد فقد كثر السؤال عن رؤية أرباب الأحوال للنبي صلى الله عليه وسلم في اليقظة وإن طائفة من أهل العصر ممن لا قدم لهم في العلم بالغوا في إنكار ذلك والتعجب منه وادعوا أنه مستحيل فألفت هذه الكراسة في ذلك وسميتها تنوير الحلك في إمكان رؤية النبي والملك ونبدأ بالحديث الصحيح الوارد في ذلك: أخرج البخاري ومسلم وأبو داود عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من رآني في المنام فسيراني في اليقظة ولا يتمثل الشيطان بي، وأخرج الطبراني مثله من حديث مالك بن عبد الله الخثعمي ومن حديث أبي بكرة، وأخرج الدارمي مثله من حديث أبي قتادة. قال العلماء اختلفوا في معنى قوله فسيراني في اليقظة فقيل معناه فسيراني في القيامة وتعقب بأنه بلا فائدة في هذا التخصيص لأن كل أمته يرونه يوم القيامة من رآه منهم ومن لم يره، وقيل المراد من آمن به في حياته ولم يره لكونه حينئذ غائبا عنه فيكون مبشرا له أنه لا بد أن يراه في اليقظة قبل موته، وقال قوم هو على ظاهره فمن رآه في النوم فلا بد أن يراه في اليقظة يعني بعيني رأسه وقيل بعين في قلبه حكاهما القاضي أبو بكر ابن العربي، وقال الإمام أبو محمد بن أبي جمرة في تعليقه على الأحاديث التي انتقاها من البخاري: هذا الحديث يدل على أنه من رآه صلى الله عليه وسلم في النوم فسيراه في اليقظة وهل هذا على عمومه في حياته وبعد مماته أو هذا كان في حياته وهل ذلك لكل من رآه مطلقا أو خاص بمن فيه الأهلية والاتباع لسنته عليه السلام اللفظ يعطى العموم ومن يدعي الخصوص فيه بغير مخصص منه صلى الله عليه وسلم فمتعسف قال وقد وقع من بعض الناس عدم التصديق بعمومه وقال على ما أعطاه عقله وكيف يكون من قد مات يراه الحي في عالم الشاهد قال وفي قول هذا القول من المحذور وجهان خطران أحدهما عدم التصديق لقول الصادق عليه السلام لا ينطق عن الهوى والثاني الجهل بقدرة القادر وتعجيزها

    hurried ad-hoc translation:
    bismillahi'r RaHmani'r RaHim

    Praise be o Allah and salams, salutations upon His Slaves whom He has Chosen.

    This question has become increasingly [common nowadays] about the visions among the People of the State [arbab al-aHwal] of the Prophet sallallahu `alayhi wa sallam whilst waking; a group in our times - those who have no foothold in religious knowledge have vehemently refused and are astonished at this; they also claim that it is an impossible [mustaHil] thing.

    so i have written these few pages and named it 'tanwir al-Halak fi imkani ruyati'n nabiyy wa'l malak'.

    we begin with the rigorously authenticated Hadith [SaHiH] reported in the matter: bukhari, muslim, abu dawud report from abu hurayrah raDiyallahu `anhu said that RasulAllah Sallallahu `alayhi wa sallam said: 'whosoever saw me in his dream shall see me with his waking eyes [yaqaDHah] and the devil cannot impersonate me'. Tabarani has reported a similar narration from Malik ibn Abdullah [unclear] from the Hadith of Abu Bakrah; Darami has a similar narration from the Hadith of Abu Qatadah.

    The scholars have said: there is difference of opinion concerning the meaning of 'fa sa yarani fi'l yaqaDHah'/ he shall see me whilst awake. some said its meaning is: 'he shall see me on Judgement day' and this opinion is criticized as being futile because this is a special mention [takhSiS]; otherwise, everyone shall see him on Judgement day - those who have already seen him and those who haven't.

    It is also said that it means:'those who bore faith in him [amana bih] in his lifetime and did not see him because they were not present are given glad tidings that they shall see him before they die.

    Most said [or the blessed community of Sufis/al-qawm] that the meaning is literal and whosoever saw RasulAllah sallallahu `alayhi wa sallam in his dream, he shall surely see him awake; that is, with his waking eyes though some said that the insight of his heart [bi `aynin fi qalbih] - both of these reported by qaDi abu bakr ibn al-arabi.

    imam abu Muhammad ibn abu jamrah says in his annotations on al-Bukhari: this hadith proves that whosoever saw him Sallallahu `alayhi wa sallam in his dream shall see him whilst awake. [the debate is] whether this statement generic for both during his lifetime and after his passing away, or whether it is only during his lifetime; also whether it is for everyone who saw him or whether it is specific for those people of merit [bi man fihi al-ahliyyah] and those who follow his sunnah/tradition assidiously.

    the word appears to be generic and anyone who claims it to be specific without the specifer sallallahu alayhi wa sallam has transgressed [mut`assaf].

    he also said that 'some people fell to disbelieving the generic case and said what their intelligence permits them and said: 'how can one living can see the dead, in this world of beholding [`alam ash-shahid]. he replied:'this objection gives rise to two dangerous possibilities; first is to disbelieve the [authenticated] saying of the truthful prophet sallallahu `alayhi wa sallam who does not speak from his own desire; and secondly to ignorance of the Power of the All-Powerful.
    Umar99 likes this.
  17. Muhammed Bahauddin

    Muhammed Bahauddin New Member

    As-Salamu Alaikum

    I know that this is a wahabi writing but I dont look who did write it, Im interested in the quotes which are listed in the writing. Can this be real? That Ibn Hajar denied to see the Prophet awake even when Imam Sharani [if Im correct] says: "When I won't see the prophet for only one second, i dont consider myself as Muslim."

    Thats a little bit confusing :/ Or is there an Ihtilaf?

    As Salamu Alaikum
  18. Wadood

    Wadood Veteran

    brother this is salafi (wahabi) writing
  19. Muhammed Bahauddin

    Muhammed Bahauddin New Member

    Assalamu Alaikum

    I came across to this text:

    What do you think about this?
    I cant believe that this is really correct...

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