Narrated Samura bin Jundab: Whenever the Prophet finished the (morning) prayer, he would face us and ask, "Who amongst you had a dream last night?" So if anyone had seen a dream he would narrate it. The Prophet would say: "Ma sha'a-llah" (An Arabic maxim meaning literally, 'What Allah wished,' and it indicates a good omen.) One day, he asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet said, "But I had seen (a dream) last night that two men came to me, caught hold of my hands, and took me to the Sacred Land (Jerusalem). There, I saw a person sitting and another standing with an iron hook in his hand pushing it inside the mouth of the former till it reached the jawbone, and then tore off one side of his cheek, and then did the same with the other side; in the meantime the first side of his cheek became normal again and then he repeated the same operation again. I said, 'What is this?' They told me to proceed on and we went on till we came to a man Lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the Lying man, with that stone. Whenever he struck him, the stone rolled away. The man went to pick it up and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said, 'Who is this?' They told me to proceed on; so we proceeded on and passed by a hole like an oven; with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted up to such an extent that they about to get out of it, and whenever the fire got quieter, the people went down into it, and there were naked men and women in it. I said, 'Who is this?' They told me to proceed on. So we proceeded on till we reached a river of blood and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so whenever he wanted to come out the other would throw a stone in his mouth, and he would retreat to his original position. I asked, 'What is this?' They told me to proceed on and we did so till we reached a well-flourished green garden having a huge tree and near its root was sitting an old man with some children. (I saw) Another man near the tree with fire in front of him and he was kindling it up. Then they (i.e. my two companions) made me climb up the tree and made me enter a house, better than which I have ever seen. In it were some old men and young men, women and children. Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first) containing old and young people. I said to them (i.e. my two companions), 'You have made me ramble all the night. Tell me all about that I have seen.' They said, 'Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Qur'an (i.e. knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon its orders etc.) by day; and so this punishment will go on till the Day of Resurrection. And those you saw in the hole (like oven) were adulterers (those men and women who commit illegal sexual intercourse). And those you saw in the river of blood were those dealing in Riba (usury). And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gatekeeper of the Hell-fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I am Gabriel and this is Michael. Raise your head.' I raised my head and saw a thing like a cloud over me. They said, 'That is your place.' I said, 'Let me enter my place.' They said, 'You still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place.' "
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith is under a chapter without a title, as if it is a supplement and completion of the previous chapter.
(2)
From this hadith, Imam Bukhari rahimahullah has established that whether people are polytheists or believers, their minor children will be in Paradise, because in this hadith the angels have clarified that the children sitting around Ibrahim alayhis salam are the minor children of people.
The phrase "the children of people" is general and includes the children of polytheists as well.
There is no specification for anyone in this.
Imam Bukhari rahimahullah has narrated this report in Kitab al-Ta’bir in these words:
“Those children whom you saw around Ibrahim alayhis salam were those who died upon the natural disposition (fitrah).”
One of the Companions said, O Messenger of Allah! Even the children of the polytheists? He said:
“The children of the polytheists are also included among them.”
(Sahih al-Bukhari, al-Ta’bir, Hadith: 7047)
In this narration, it is explicit that the children of the polytheists who died before reaching puberty, their death was upon the natural disposition (fitrah), and the Messenger of Allah sallallahu alayhi wa sallam saw them in Paradise.
From this, it is conclusively established that the children of the polytheists will also be in Paradise just like the children of the Muslims.
Hafiz Ibn Hajar rahimahullah has also presented several narrations in support of this position.
Anas radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
“I asked my Lord not to punish those among the children of Adam who are unaware.”
Allah, the Exalted, accepted my supplication.
(Musnad Abi Ya’la: 397/3, No. 4087, Dar al-Kutub al-‘Ilmiyyah, Beirut)
In the narration, it is clarified that by “unaware” is meant innocent children.
Khansa bint Mu’awiyah narrates from her aunt, who said, I asked the Messenger of Allah sallallahu alayhi wa sallam, who will be in Paradise? He replied:
“The Prophets, the martyrs, and newborn children will be in Paradise.”
(Sunan Abi Dawud, al-Jihad, Hadith: 2521)
The chains of transmission of both these ahadith are hasan (good).
(Fath al-Bari: 312/3)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1386
Maulana Dawood Raz
Hadith Commentary:
In terms of ruling, the noble verse includes, until the Day of Judgment, every Muslim whose deeds are of such a nature, whether good or bad.
Allah the Exalted will forgive such people out of His grace.
This is necessitated by His promise (إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي) — "Indeed, My mercy has preceded My wrath."
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4674
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In terms of the context of revelation, the aforementioned verse was revealed regarding specific individuals, but in terms of its ruling, it includes every Muslim whose deeds are both good and bad.
Such people will be forgiven by Allah Ta‘ala and will be granted a certificate of forgiveness, because it is the promise of that Noble Being:
“And My mercy encompasses all things.” ()
He will forgive such people on the Day of Resurrection whose deeds are a mixture of good and bad.
➋
In another narration, it is explicitly stated that the two persons whom the Messenger of Allah (sallallahu alayhi wa sallam) met were Allah’s angels: Jibril (alayhis salam) and Mika’il (alayhis salam).
()
This narration has already been mentioned in detail earlier.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3236)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4674
Maulana Dawood Raz
Hadith Commentary:
This is an excerpt from a lengthy hadith which has already been mentioned in the sixth juz.
Here, the purpose is to establish the existence of angels through it.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3236
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The mentioned hadith is the final part of a lengthy narration in which the Messenger of Allah (sallallahu alayhi wa sallam) saw, in a dream, various criminals being subjected to severe punishments.
In this dream, he saw a man kindling a fire.
In this hadith, it is indicated that this man is the angel who is the guardian (Maalik) of Hellfire.
The beginning of this dream is as follows: the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Two men came to me. They took hold of my hand and led me to the Sacred Land.”
In this hadith, it is mentioned that these two men were Jibreel (alayhis salam) and Mika’eel (alayhis salam).
This lengthy hadith has been narrated by Imam Bukhari (rahimahullah) in the Book of Funerals (Hadith: 1386).
➋
At this point, the purpose is to clarify that angels possess real existence and are a creation of Allah, who have the ability to assume different forms.
This refutes those who interpret angels as “abstract intellects.”
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3236
Maulana Dawood Raz
Hadith Commentary:
This hadith has already been discussed in detail in the Book of Funerals (Kitab al-Jana'iz).
By "two persons" are meant Jibril and Mika'il (alayhimas-salam), who first took the Prophet (sallallahu alayhi wa sallam) to Bayt al-Maqdis, then showed him the journey through the heavens, and presented to him many scenes of Paradise and Hell.
The incident of the bodily ascension (mi'raj) is a separate event, which is absolutely true and real.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2791
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The detailed hadith has already been mentioned previously.
(Sahih al-Bukhari, al-Jana'iz, Hadith 1386)
In this hadith, it is stated that the two men who came were Jibril (alayhis salam) and Mika'il (alayhis salam), and these scenes were shown to you in a dream.
The incident of the physical Mi'raj (ascension) is separate from this, which occurred while awake.
Imam Bukhari (rahimahullah) has explained from this hadith the interpretation of (أَوْسَطُ الْجَنَّةِ) that by this is not meant the middle rank of Paradise, but rather the highest rank.
(Fath al-Bari: 17/6)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2791
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The mentioned hadith is part of a lengthy narration which Imam Bukhari rahimahullah has recorded in the Book of Interpretation of Dreams (Kitab al-Ta’beer), Hadith: 7047.
In it, it is mentioned that there were many children around this tall man.
It was explained regarding them that these are the children who passed away upon the natural disposition (fitrah) of Islam.
In this hadith, the reference to Prophet Ibrahim alayhis salam being tall in stature means his lofty status.
➋
Imam Bukhari rahimahullah has narrated this hadith in relation to his (Ibrahim’s) virtue.
➌
From the next hadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam resembled Prophet Ibrahim alayhis salam in appearance, character, and conduct.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3354
Narrated Samura bin Jundub: Allah's Apostle very often used to ask his companions, "Did anyone of you see a dream?" So dreams would be narrated to him by those whom Allah wished to tell. One morning the Prophet said, "Last night two persons came to me (in a dream) and woke me up and said to me, 'Proceed!' I set out with them and we came across a man Lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, injuring it. The rock rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to the normal state. The thrower then did the same as he had done before. I said to my two companions, 'Subhan Allah! Who are these two persons?' They said, 'Proceed!' So we proceeded and came to a man Lying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to the other side of the man's face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two companions, 'Subhan Allah! Who are these two persons?' They said to me, 'Proceed!' So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread)." I think the Prophet said, "In that oven t here was much noise and voices." The Prophet added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, 'Who are these?' They said to me, 'Proceed!' And so we proceeded and came across a river." I think he said, ".... red like blood." The Prophet added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold. while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. He returned and every time the performance was repeated. I asked my two companions, 'Who are these (two) persons?' They replied, 'Proceed! Proceed!' And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man having! Beside him there was a fire and he was kindling it and running around it. I asked my companions, 'Who is this (man)?' They said to me, 'Proceed! Proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colors. In the midst of the garden there was a very tall man and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen. I said to my companions, 'Who is this?' They replied, 'Proceed! Proceed!' So we proceeded till we came to a majestic huge garden, greater and better than I have ever seen! My two companions said to me, 'Go up and I went up' The Prophet added, "So we ascended till we reached a city built of gold and silver bricks and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened and we entered the city and found in it, men with one side of their bodies as handsome as the handsomest person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared and they became in the best shape." The Prophet further added, "My two companions (angels) said to me, 'This place is the Eden Paradise, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, 'That (palace) is your place.' I said to them, 'May Allah bless you both! Let me enter it.' They replied, 'As for now, you will not enter it, but you shall enter it (one day) I said to them, 'I have seen many wonders tonight. What does all that mean which I have seen?' They replied, 'We will inform you: As for the first man you came upon whose head was being injured with the rock, he is the symbol of the one who studies the Qur'an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells so many lies that it spreads all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses. And the man whom you saw swimming in the river and given a stone to swallow, is the eater of usury (Riba). aand the bad looking man whom you saw near the fire kindling it and going round it, is Malik, the gatekeeper of Hell. And the tall man whom you saw in the garden, is Abraham and the children around him are those children who die with Al-Fitra (the Islamic Faith). The narrator added: Some Muslims asked the Prophet, "O Allah's Apostle! What about the children of pagans?" The Prophet replied, "And also the children of pagans." The Prophet added, "My two companions added, 'The men you saw half handsome and half ugly were those persons who had mixed an act that was good with another that was bad, but Allah forgave them.'"
Maulana Dawood Raz
Hadith Commentary:
The dreams of the Prophets also hold the status of revelation (wahy).
In this magnificent dream, the Messenger of Allah (sallallahu alayhi wa sallam) was shown many scenes of the punishment of the inhabitants of Hell.
The first person was a memorizer of the Noble Qur’an, a reciter, a religious scholar, who was not diligent in performing the prayer.
The second person was one who spread falsehoods, circulated rumors, and narrated fabricated ahadith.
The third were men and women who committed adultery (zina), who were caught in the punishment of Hell in the shape of a furnace.
The one plunging into a river of blood and pus was a person who consumed usury (riba).
The ugly person stoking the fire of Hell was the keeper of Hell.
The great, tall, and most venerable person was Ibrahim (alayhis salam), around whom were innocent boys and girls who pass away in childhood; all of them are nurtured and play in Paradise under the care of Sayyiduna Khalilullah (alayhis salam).
This entire hadith is most worthy of careful study.
May Allah the Exalted grant every Muslim the ability to take heed from it.
There is a difference of opinion regarding the innocent children of the polytheists and disbelievers, but it is better to remain silent on this matter and leave the affair to Allah; forgetting such partial differences is one of the most important needs of our time.
With this hadith, the twenty-eighth juz (section) comes to an end.
The entire juz consists of various topics, for the full details of which volumes would be required, including political, ethical, social, religious, and jurisprudential subjects.
From the study, it appears as if it is a pure gathering of the most worthy and elevated humanity, in which the important issues of humanity are discussed under various headings at all times.
In the end, there are issues related to the interpretation of dreams, which are deeply connected to a person’s spiritual life.
In human history, there are so many cases where, based solely on a dream, a person’s world was transformed into the greatest of circumstances, and this is not something exclusive to the people of Islam; rather, even among non-Muslims, the world of dreams is acknowledged. The interpretations mentioned here are all realities, about whose authenticity there is not the slightest room for doubt or suspicion for any believing man or woman.
O Allah:
Today, as I complete the writing of this twenty-eighth juz, wherever the pen has slipped, or any word, sentence, or issue has come from the pen that is against Your pleasure or the pleasure of Your beloved Messenger (sallallahu alayhi wa sallam), I most humbly and submissively present a request for forgiveness in Your exalted court.
I am a most humble, weak, sick, sinful, and the most insignificant of Your servants, from whom missteps are possible at every step.
Therefore, my Lord, forgive this mistake, and accept this service of the great and pure treasure of the noble sayings of Your Messenger (sallallahu alayhi wa sallam), and grant it acceptance among the people. Make it, not only for me, but also for all my esteemed readers and writers, for my parents and family, and for all my honorable assistants, a treasure for the Hereafter and a continuous charity (sadaqah jariyah), and make it a means of happiness in both worlds for all the honorable seekers.
Ameen, thumma ameen, ya Rabb al-alamin! Send blessings and peace upon Your beloved, the Master of the Messengers, upon his family and all his companions, by Your mercy, O Most Merciful of the merciful.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7047
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The dream of the Messenger of Allah sallallahu alayhi wa sallam contains many strange and wondrous realities, and the dreams of the Prophets alayhimussalam are revelation (wahy).
In it, the severe and terrifying punishments given to four types of criminal people are described, in which there is much for us to take heed from.
The details of these criminal people are as follows:
➊
The first person is a scholar and reciter of the Noble Qur’an who was not serious in performing the prayer (salah), but rather, due to negligence, laziness, and irresponsibility, would waste it by sleeping through it.
➋
The second person is one who spreads falsehoods, circulates rumors, and narrates fabricated ahadith.
➌
The third are adulterous women and adulterous men who are suffering the punishment of Hell in a furnace.
➍
The one plunging into a river of blood and pus and being struck on the face with stones is the usurer (one who consumes usury).
This hadith is truly worthy of careful study.
May Allah, the Exalted, grant every Muslim the ability to take heed from it.
2.
Some people think that the interpretation of dreams should be done after sunrise.
Imam Bukhari rahimahullah has presented this hadith to refute such people, that the practice of the Messenger of Allah sallallahu alayhi wa sallam was that when he had performed the dawn prayer (fajr), he would listen to the dreams of the noble Companions radi Allahu anhum ajma‘in or narrate a dream himself, because at that time the image of the dream is fresh in the mind.
And the interpreter’s mind is also clear; then, if the dreamer needs to be warned, it is appropriate that he remain cautious at all times thereafter.
3.
In this regard, we advise the imams of mosques and the preachers to acquire knowledge of dream interpretation, and if they are familiar with the science of interpretation, they should listen to people’s dreams after the morning prayer and provide appropriate interpretations.
The knowledge of dream interpretation is a great means of calling people to righteousness and preventing them from evil, provided that we are acquainted with all the etiquettes and rules of dream interpretation.
In any case, this Sunnah practice should not be neglected.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7047
Maulana Dawood Raz
Hadith Commentary:
Those who fabricate false issues, those who promote newly-invented innovations (bid‘ah), and those so-called scholars and preachers who narrate fabricated reports—all of them can fall under the purview of this severe warning.
Except for those whom Allah protects.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6096
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith is part of a lengthy dream that was shown to the Messenger of Allah (sallallahu alayhi wa sallam), in which a depiction was presented of the punishments that will be given to criminals on the Day of Resurrection. The punishment for a liar was such that the Messenger of Allah (sallallahu alayhi wa sallam) saw a man sitting while another man was standing, and in his hand was an iron hook which he would insert into the jaw of the one sitting, then tear it up to the back of his neck, and then do the same to his other jaw. When the first jaw would become whole again, this treatment would continue with him until the Day of Resurrection.
(Sahih al-Bukhari, al-Jana'iz, Hadith: 1386) (2)
Hafiz Ibn Hajar rahimahullah writes that this person will be punished in his mouth because the place of his crime was his mouth, as he used it to tell lies. In the first hadith, the outcome of a lying person was mentioned, and in this hadith, the details of that outcome have been described.
(Fath al-Bari: 10/625)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6096
Maulana Dawood Raz
Hadith Commentary:
This lengthy hadith has also appeared in Part 5.
In it, the punishment of the usurer is shown: in the world, he amassed wealth by sucking the blood of people, and it is that very blood which forms the river in which he is being plunged.
In some narrations, instead of "wasat al-nahr" (middle of the river), the word "shat al-nahr" (bank of the river) is used.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2085
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration of Sahih al-Bukhari, it is mentioned:
The person who had stones placed in front of him was not standing in the middle of the river, but rather on the bank of the river. In terms of context and sequence, this is the correct account.
This is a lengthy hadith which will be mentioned in the Book of Interpretation of Dreams (Kitab al-Ta'bir).
(Sahih al-Bukhari, al-Ta'bir, Hadith: 7047)
(2)
In this hadith, a glimpse is shown of the punishment that the usurer (one who consumes usury) will receive on the Day of Resurrection: in the world, he amassed wealth by sucking the blood of people, and on the Day of Resurrection, that very blood will take the form of a river in which he will be plunged.
(3)
Although in this hadith there is no mention of writing usury contracts or bearing witness to them, these people are assistants to the usurer; therefore, in terms of ruling, they have been included with the usurer.
(Fath al-Bari: 4/397)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2085
Maulana Dawood Raz
Hadith Commentary:
That is, he neither performed the ‘Isha prayer nor did he get up for Fajr, even though he had recited the Qur’an, but he did not act upon it; rather, he forgot it. Today, in Hell, he is receiving this punishment. This hadith will be mentioned in detail further ahead.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1143
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This narration has been detailed by Imam Bukhari rahimahullah in the Book of Funerals.
(Sahih al-Bukhari, al-Jana'iz, Hadith: 1385)
In it, the words are that the one whose head was being crushed in the dream is the one to whom Allah Ta'ala granted the blessing of the Qur'an, but he did not recite it at night nor act upon it during the day.
(2)
Some individuals have taken evidence from this narration for the obligation of the night prayer (tahajjud).
Imam Bukhari rahimahullah has established from the aforementioned narration that what is meant here is the obligatory prayer (fard salah); the obligation of the night prayer (tahajjud) is not proven from this.
(Fath al-Bari: 3/32)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1143