Hadith 3354

حَدَّثَنَا مُؤَمَّلٌ ، حَدَّثَنَا إِسْمَاعِيلُ ، حَدَّثَنَا عَوْفٌ ، حَدَّثَنَا أَبُو رَجَاءٍ ، حَدَّثَنَا سَمُرَةُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَتَانِي اللَّيْلَةَ آتِيَانِ فَأَتَيْنَا عَلَى رَجُلٍ طَوِيلٍ لَا أَكَادُ أَرَى رَأْسَهُ طُولًا وَإِنَّهُ إِبْرَاهِيمُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " .
Narrated Samura: Allah's Apostle said, "Two persons came to me at night (in dream) (and took me along with them). We passed by a tall man who was so tall that I was not able to see his head and that person was Abraham."
Hadith Reference صحيح البخاري / كتاب أحاديث الأنبياء / 3354
Hadith Grading محدثین: أحاديث صحيح البخاريّ كلّها صحيحة
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:

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.

Imam Bukhari rahimahullah has narrated this hadith in relation to his (Ibrahim’s) virtue.

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
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:

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.

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:

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).


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
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:

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.

The second person is one who spreads falsehoods, circulates rumors, and narrates fabricated ahadith.

The third are adulterous women and adulterous men who are suffering the punishment of Hell in a furnace.

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
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:

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