Bukhari

� Hadith Authentication (Takhrij):
[105۔ البخاري فى : 25 كتاب الحج : 30 باب التلبية إذا انحدر 1555، مسلم 166، ابن ماجه 2891]

Linguistic Explanation:
«الدَّجَّالَ» is one of the major signs of the Day of Judgment, which will appear near the end of times. Every prophet warned his nation about it. He will possess great powers through which he will easily mislead people. That is why it has been commanded to seek refuge from him in every prayer (further details about this will come in the Book of Tribulations [Kitab al-Fitan]).
«انْحَدَرَ» descended.

Hadith Commentary:
It is understood that in the World of Images (ʿālam al-mithāl), the Prophet sallallahu alayhi wa sallam saw Musa alayhis salam calling out the talbiyah for Hajj.
In another narration, there is a similar mention of Ibrahim alayhis salam.
In one hadith, there is mention of ʿIsa ibn Maryam alayhis salam donning the ihram from Fajj al-Rawha’.
It is also possible that the Prophet sallallahu alayhi wa sallam saw Musa alayhis salam in this state in a dream.
Hafiz (Ibn Hajar) has relied upon this.
In Sahih Muslim, this incident is narrated from Ibn Abbas radi Allahu anhu as follows:
«كَأَنِّي أَنْظُرُ إِلَى مُوسَى عَلَيْهِ السَّلَامُ هَابِطًا مِنَ الثَّنِيَّةِ، وَلَهُ جُؤَارٌ إِلَى اللهِ بِالتَّلْبِيَةِ» That is, the Prophet sallallahu alayhi wa sallam said: “It is as if I am seeing Musa alayhis salam descending from the pass, with his fingers in his ears, raising his voice in talbiyah as he passes through this valley.”
Under this, the full discourse of Hafiz (Ibn Hajar) is as follows:
وَقَدِ اخْتَلَفَ أَهْلُ التَّحْقِيقِ فِي مَعْنَى قَوْلِهِ كَأَنِّي أَنْظُرُ عَلَى أَوْجُهٍ الْأَوَّلُ هُوَ عَلَى الْحَقِيقَةِ وَالْأَنْبِيَاءُ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَلَا مَانِعُ أَنْ يَحُجُّوا فِي هَذَا الْحَالِ كَمَا ثَبَتَ فِي صَحِيحِ مُسْلِمٍ مِنْ حَدِيثِ أَنَسٍ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى مُوسَى قَائِمًا فِي قَبْرِهِ يُصَلِّي قَالَ الْقُرْطُبِيُّ حُبِّبَتْ إِلَيْهِمُ الْعِبَادَةُ فَهُمْ يَتَعَبَّدُونَ بِمَا يَجِدُونَهُ مِنْ دَوَاعِي أَنْفُسِهِمْ لَا بِمَا يُلْزَمُونَ بِهِ كَمَا يُلْهَمُ أَهْلُ الْجَنَّةِ الذِّكْرَ وَيُؤَيِّدُهُ أَنَّ عَمَلَ الْآخِرَةِ ذِكْرٌ وَدُعَاءٌ لقَوْله تَعَالَى دَعوَاهُم فِيهَا سُبْحَانَكَ اللَّهُمَّ الْآيَةَ لَكِنَّ تَمَامَ هَذَا التَّوْجِيهِ أَنْ يُقَالَ إِنَّ الْمَنْظُورَ إِلَيْهِ هِيَ أَرْوَاحُهُمْ فَلَعَلَّهَا مُثِّلَتْ لَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الدُّنْيَا كَمَا مُثِّلَتْ لَهُ لَيْلَةَ الْإِسْرَاءِ وَأَمَّا أَجْسَادُهُمْ فَهِيَ فِي الْقُبُور قَالَ بن الْمُنِيرِ وَغَيْرُهُ يَجْعَلُ اللَّهُ لِرُوحِهِ مِثَالًا فَيَرَى فِي الْيَقَظَةَ كَمَا يَرَى فِي النَّوْمِ ثَانِيهَا كَأَنَّهُ مُثِّلَتْ لَهُ أَحْوَالُهُمُ الَّتِي كَانَتْ فِي الْحَيَاةِ الدُّنْيَا كَيْفَ تَعَبَّدُوا وَكَيْفَ حَجُّوا وَكَيْفَ لَبَّوْا وَلِهَذَا قَالَ كَأَنِّي ثَالِثُهَا كَأَنَّهُ أُخْبِرَ بِالْوَحْيِ عَنْ ذَلِكَ فَلِشِدَّةِ قَطْعِهِ بِهِ قَالَ كَأَنِّي أَنْظُرُ إِلَيْهِ رَابِعُهَا كَأَنَّهَا رُؤْيَةُ مَنَامٍ تقدّمت لَهُ فَأخْبر عَنْهَا لما حج عِنْد مَا تذكرذَلِكَ وَرُؤْيَا الْأَنْبِيَاءِ وَحْيٌ وَهَذَا هُوَ الْمُعْتَمَدُ عِنْدِي لِمَا سَيَأْتِي فِي أَحَادِيثِ الْأَنْبِيَاءِ مِنَ التَّصْرِيحِ بِنَحْوِ ذَلِكَ فِي أَحَادِيثَ أُخَرَ وَكَوْنُ ذَلِكَ كَانَ فِي الْمَنَامِ وَالَّذِي قَبْلَهُ أَيْضًا لَيْسَ بِبَعِيد وَالله أعلم (فتح الباری)
That is, the statement of the Prophet sallallahu alayhi wa sallam “ka’anni anzuru ilayh” (“It is as if I am seeing him”) has been interpreted in various ways by the scholars of verification.
The first is that it is upon its reality, because the Prophets are alive with their Lord, being provided for, and they are alive in their graves.
Thus, there is no difficulty in them performing Hajj in this state, just as it is established in Sahih Muslim from the hadith of Anas that the Prophet sallallahu alayhi wa sallam said: “I saw Musa alayhis salam standing in his grave performing prayer.”
Qurtubi said that worship was made beloved to them, so they continue to worship in the Hereafter according to what their souls desire, not as an obligation, just as the people of Paradise are inspired with remembrance (dhikr).
This is also supported by the fact that the deeds of the Hereafter are remembrance and supplication, as in the noble verse:
﴿دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ﴾ (Yunus: 10)
But the completion of this interpretation is that what was seen were their souls, and they were shown to him sallallahu alayhi wa sallam in the World of Images (ʿālam al-mithāl) in this world, just as they were shown to him on the night of Isra’, while their bodies are in their graves.
Ibn al-Munir and others said that Allah Most High shows their pure souls in the World of Images, and they are seen in wakefulness just as they are seen in dreams.
The second interpretation is that their representative states were shown, such as how they used to worship, perform Hajj, and call out the talbiyah in the worldly life.
The third is that this state was made known by revelation, and due to the certainty of it, he expressed it as “ka’anni anzuru ilayh” (“It is as if I am seeing him”).
The fourth interpretation is that this is a matter of the dream world, which was shown to him, and the dreams of the Prophets are also at the level of revelation.
And in my view, this interpretation is preferred, as will be clarified in the ahadith of the Prophets, and seeing this in the state of a dream is not far-fetched.
The summary of the matter is that in the world of dreams or the World of Images (ʿālam al-mithāl), the Prophet sallallahu alayhi wa sallam saw Musa alayhis salam calling out the talbiyah during the journey of Hajj and passing through the mentioned valley.
Sallallahu alayhi wa sallam wa ‘ala nabiyyina alayhi as-salatu was-salam.

Hadith Commentary:
(1)
From this hadith, it is understood that reciting the talbiyah while descending and ascending slopes is the Sunnah of the Prophets (alayhimus-salam), and it should be practiced.

(2)
In Sahih Muslim, regarding Musa (alayhis-salam), these words are mentioned: The Messenger of Allah (sallallahu alayhi wa sallam) said:
“It is as if I am seeing Musa (alayhis-salam), he is descending the valley, with his fingers in his ears, loudly proclaiming the talbiyah as he passes through this valley.”
(Sahih Muslim, Al-Iman, Hadith: 421(166))

From this, it is understood that the Prophet (sallallahu alayhi wa sallam) saw Musa (alayhis-salam) in the ‘alam al-mithal (world of similitude).

In one narration, there is mention of Ibrahim (alayhis-salam).

In another narration, it is stated regarding ‘Isa (alayhis-salam) that he is donning the ihram at Fajj al-Rawha’.

It is possible that such incidents occurred in the world of dreams, and the dreams of the Prophets (alayhimus-salam) are also revelation (wahy).

Hafiz Ibn Hajar (rahimahullah) has given preference to this view and considered it reliable.

In summary, the Messenger of Allah (sallallahu alayhi wa sallam) saw Musa (alayhis-salam) in the ‘alam al-mithal or the world of dreams, proclaiming the talbiyah for Hajj as he passed through the valley mentioned in the hadith.
(Fath al-Bari: 3/522)