Bukhari

Hadith Commentary:
➊
In some narrations, it is explicitly mentioned that the cow was being slaughtered.
With this addition, the interpretation of the dream is fully realized, because the slaughtering of the cow referred to the martyrdom of the noble Companions (radi Allahu anhum ajma'in) in the field of Uhud. Apparently, the incident of Uhud was very disheartening, but by the grace of Allah, the Muslims soon recovered, and Islamic strength was once again consolidated. Thus, the incident of Uhud proved to be very beneficial for the future life of the Muslims.
Commanders of the disbelievers, such as Khalid bin Walid (radi Allahu anhu) and Abu Sufyan (radi Allahu anhu), who were brave individuals, entered into Islam.
➋
In the hadith, the meaning of "Wallahu Khayr" is that, instead of remaining in this world, the reward of the Hereafter was better for the martyrs of Uhud.
And Allah knows best.

Chapter of Sahih al-Bukhari Hadith Number: 7035: «بَابُ إِذَا رَأَى بَقَرًا تُنْحَرُ:»
Relevance between the Chapter Heading and the Hadith:
In the chapter heading, Imam al-Bukhari rahimahullah has used the words «بقرًا تنحر», meaning "saw a cow being slaughtered," whereas in the hadith, the mention of the cow is present but there is no mention of its being slaughtered. In reality, Imam al-Bukhari rahimahullah is alluding here to that narration in which the slaughtering of the cow is explicitly mentioned.

Hafiz Ibn Hajar rahimahullah states:
«كذا ترجم بقيد النحر، ولم يقع ذالك فى الحديث الذى ذكره عن أبى موسى، وكأنه أشار بذالك إلى ما ورد فى بعض طرق الحديث كما سأبينه.» [فتح الباري لابن حجر : 360/13]
"Imam al-Bukhari rahimahullah established the chapter heading with the restriction of 'nahr' (slaughtering), while this is not mentioned in the hadith under the chapter. It is as if Imam al-Bukhari rahimahullah is alluding to some of its other chains in which the word 'nahr' is present, the clarification of which I will provide ahead."

Allamah Abdul Haqq al-Hashimi rahimahullah writes:
«ذكر البخاري فى الباب حديث أبى موسى، و ليس فيه قيد النحر، فكأن البخاري أشار إلى ما ورد فى بعض طرق الحديث.» [لب اللباب : 140/5]
In this chapter, Imam al-Bukhari rahimahullah has mentioned the hadith of Sayyiduna Abu Musa radi Allahu anhu, in which the words «نحر» are not present. It is as if Imam al-Bukhari rahimahullah is alluding to some of its other chains (in which the words 'nahr' are present).

Allamah Muhammad al-Tawudi rahimahullah states in the margin of Sahih al-Bukhari:
«لم يذكر النحر فى حديث أبى موسى الذى أورده لكنه وارد فى بعض طرق الحديث.» [حاشية التاودي بن سودة : 337/6]
"That is, Imam al-Bukhari rahimahullah did not mention «نحر» in the hadith, but here there is an allusion to some of its other chains (in which the mention of 'nahr' is present)."

Imam Kirmani rahimahullah states:
"Indeed, in some narrations, the words «بقر تنحر» are reported, and its interpretation is that on the day of Uhud, the believers were martyred." [الكواكب الدراري : 101/24]

Allamah Ayni rahimahullah, while explaining the relevance between the chapter heading and the hadith, writes:
«مطابقة للترجمة فى قوله: ”ورأيت فيها بقرًا“ فان قلت: ترجم بقيد النحر، ولم يقع ذالك فى حديث الباب؟ قلت: كأنه أشار ذالك إلى ما ورد فى بعض طرق الحديث و هو ما رواه أحمد من حديث جابر: أن النبى صلى الله عليه وسلم قال: ”رأيت كأني فى درع حصينة و رأيت بقرًا تنحر . . . . .“» [عمدة القاري للعيني : 236/24]
"The correspondence with the chapter heading is in this statement: «ورأيت فيها بقرًا» If you say that in the chapter heading there is the restriction of «نحر», whereas these words are not present in the hadith, I (Allamah Ayni) say that Imam al-Bukhari rahimahullah has alluded to some of the other chains of the hadith, which Imam Ahmad rahimahullah has narrated. It is the narration of Sayyiduna Jabir radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam once said: 'Today I saw in a dream as if I was in a well-fortified coat of mail, and I saw a cow which was slaughtered.'" [مسند احمد : 204/6، رقم الحديث : 14847 عن جابر رضي الله عنه]
The sum of all these details is that Imam al-Bukhari rahimahullah has alluded to other chains in which the slaughtering (nahr) of the cow (baqarah) is explicitly mentioned. Thus, from here, the relevance between the chapter heading and the hadith is established.

Hadith Commentary:
Yamamah is a settlement between Makkah and Yemen.
It was either the capital of Hajr or a city of Yemen. In this narration, there is no mention of the cow being slaughtered.
Imam Bukhari rahimahullah has indicated towards another chain of this narration which is found in Musnad Ahmad.
In that narration, it is clearly stated: "baqar al-nahr" (the cow was slaughtered), thus the correspondence with the chapter heading is established.
To see a cow in a dream in such a state that some innocent people are afflicted with grief refers to what happened in the Battle of Uhud.
By "goodness" is meant those victories which the Muslims attained later.

Hadith Commentary:
➊
Although in this hadith there is no mention of the cow being slaughtered, Imam Bukhari rahimahullah has indicated towards the narration whose wording is as follows:
“I saw in a dream as if I was in a fortified fortress, and I also saw that a cow was being slaughtered.”
(Musnad Ahmad: 351/3)
With this addition, the interpretation of the dream is completed, because the fortified fortress refers to Madinah Tayyibah, and the slaughtering of the cow refers to the martyrdom of the noble Companions radi Allahu anhum ajma‘in in the Battle of Uhud.

➋
The Messenger of Allah sallallahu alayhi wa sallam wished to defend from within Madinah Tayyibah itself, and not to go outside under any circumstances. However, due to the insistence of the noble Companions radi Allahu anhum ajma‘in, he sallallahu alayhi wa sallam changed his plan and adopted the policy of going to the field of Uhud, which is mentioned in the aforementioned dream.
(Fath al-Bari: 527/12)

➌
It should be clear that the “good” (khayr) seen in the dream refers to the victories that the Muslims attained after the Battle of Uhud.

Hadith Commentary:

After the incident of Uhud, there was no decline in the determination of the Muslims, and they once again became possessors of goodness and virtue. Later, Allah granted them victories, and the victory that Allah bestowed at Badr was the result of their sincerity in action. In any case, a Muslim is always a possessor of goodness and blessings, and both the titles of "Ghazī" (one who returns victorious from battle) and "Shahīd" (martyr) are positions of great honor for him.

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) saw in a dream that a cow was being slaughtered and a man was saying, “There is goodness and blessing with Allah.”
(Sahih al-Bukhari, al-Manaqib, Hadith: 2236)
In this hadith, the interpretation of the dream is mentioned: the slaughtering of the cow refers to the calamity that the Muslims had to endure in the Battle of Uhud, and the interpretation of the word “goodness” (khayr) is the very goodness and blessing that reached the people in the second Battle of Badr, when Allah Almighty strengthened their hearts, even though it was said to them that people had gathered against them to fight. In this, their faith increased further, as Allah Almighty has stated in the Noble Qur’an.
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2.
Another meaning of this goodness (khayr) has also been mentioned: that by “goodness” is meant the rank of martyrdom (shahadah) which was granted to the fortunate individuals among the Muslims, and by “reward of truthfulness” (thawab al-sidq) is meant the recompense which Allah Almighty bestowed in the form of victory at the field of Badr.
In any case, the Muslim is the possessor of goodness and blessing in every situation, because both the titles of “ghazi” (victorious fighter) and “shaheed” (martyr) are a source of honor and dignity for him.

Hadith Commentary:

Muhallab said that in this dream, the attacks of the noble Companions were interpreted as the sword, and the shaking of it refers to the battle conduct (uswah) of the Messenger of Allah (sallallahu alayhi wa sallam). The breaking of the sword signifies the loss of life that occurred during the battle, and the mending of it refers to the Muslims, after Uhud, once again uniting and preparing for battle, and subsequently attaining victory.
(Fath)

Hadith Commentary:
➊
Muhallab said that this type of dream holds the status of a proverb.

➋
By "sword" is meant the Messenger of Allah (sallallahu alayhi wa sallam) attacking the disbelievers along with his noble Companions (radi Allahu anhum ajma'in), and by its being brandished is meant the command given to the Muslims to fight. The sword breaking in the middle is an indication of the Muslims suffering casualties. Then, the sword being brandished again and returning in a good state refers to the Muslims gathering together and attaining victory over the disbelievers.
(Fath al-Bari: 12/532)

➌
The scholars of dream interpretation have given various interpretations for seeing a sword in a dream, for example:
Whoever sees a sword in its sheath, he will soon get married.
If someone strikes another with a sword, the one striking will commit verbal abuse against the other.
If someone fights with a person whose sword is bigger than his, then that person will prevail over him.
And whoever hangs a sword with its sheath around his neck, he will be appointed to a government position.
(Fath al-Bari: 12/533, 534)

Hadith Commentary:
➊
Imam Nawawi rahimahullah has written that in some narrations, the words of the dream are:
“I saw in a dream a cow being slaughtered.”
With this addition, the interpretation of the dream is completed, because the slaughtering of the cow refers to the martyrdom of Muslims in the Battle of Uhud.
The Messenger of Allah sallallahu alayhi wa sallam also heard the phrase “Wallahu khayr” (By Allah, [He is] better) in the dream.
Its meaning is that the reward from Allah Ta’ala is better.
That is, Allah Ta’ala dealt well with those who were martyred in the Battle of Uhud, because their martyrdom was better than their remaining in the world. And by “thawab al-sidq” (the reward of truthfulness) is meant the circumstances that came after the Battle of Uhud, which Allah Ta’ala granted to the believers after Badr al-Thaniyyah.
That is, the hearts of the believers were kept firm.
The believers were informed that many disbelievers had gathered against them, and they were greatly frightened, but Allah Ta’ala preserved and strengthened their hearts, and their faith was made steadfast.
They immediately said:
﴿حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ﴾ (Aal Imran: 173/3)
The result of this was that those whom the Muslims were made to fear themselves suffered a dreadful defeat.
(‘Umdat al-Qari: 11/258)

➋
This hadith is a proof of prophethood in this way: the Messenger of Allah sallallahu alayhi wa sallam informed of a true dream and then himself interpreted it.
That interpretation was fulfilled word for word.
Hafiz Ibn Hajar rahimahullah writes:
In the hadith, “Badr” refers to the appointed meeting at Badr, i.e., Badr al-Thaniyyah, which took place after Uhud, in which there was no fighting, because the polytheists did not come as promised. However, the Muslims did not break their promise, rather, they fulfilled their promise truthfully.
“Sidq” (truthfulness) refers to this.
Allah Ta’ala rewarded this by subsequently granting the conquest of Qurayzah and the conquest of Khaybar.
(Fath al-Bari: 12/512)

Hadith Commentary: Benefits and Issues: Hajar and Yamamah are two regions towards Yemen where there are many date palms. This hadith establishes that in the interpretation of dreams, ijtihad (independent reasoning) has a role, and therefore, the possibility of error exists in it. The dreams of the Prophets are revelation (wahy), but if the revelation does not contain its complete details, then due to ijtihad, error can occur in it. The Prophet (sallallahu alayhi wa sallam) was informed through revelation that he would migrate to a region where there are many date palms, but the specific identification of that region was not made in the revelation. Therefore, he thought that what was meant was the region of Yamamah or Hajar. However, later it became clear that what was meant was Madinah, which people used to call Yathrib. In the dream, the breaking of the sword refers to the grief and sorrow that befell the Muslims due to the blessed face of the Prophet (sallallahu alayhi wa sallam) being wounded and the martyrdom of his uncle Hamzah (radi Allahu anhu). The meaning of the cow being slaughtered is present in itself, and it was shown to you being slaughtered; therefore, what is meant by it is the martyrs of Uhud. And in this dream, the phrase "and Allah is better" was for your and the Muslims’ comfort, reassurance, and tranquility of heart, that the martyrdom of the Muslims would be a cause of goodness and virtue. And the Muslims’ immediate pursuit of the disbelievers after the Battle of Uhud, and their sincere striving in jihad, or the disbelievers leaving after the Battle of Uhud saying that next year there would be a battle in the field of Badr, and the Muslims going out the following year according to this promise, was to fulfill the promise. As a result, subsequent victories were achieved. And here, Badr refers to Badr al-Maw'id, which is the second Badr, for which the disbelievers had threatened to come, but did not have the courage to actually come.

Benefits and Issues:

➊
By "sword" is meant the collective strength of the Muslims; the breaking of the sword refers to a decrease in that strength, and the sword being restored means the rectification of that loss.

➋
The slaughtering of the cow is an indication of the martyrdom of someone who is possible (i.e., whose martyrdom could occur).

➌
The dream regarding migration was true in the sense that migration did occur towards a land of date palms; however, there was a misunderstanding in specifying the exact location, meaning the real interpretation was indeed Madinah Munawwarah.

➍
In the era of ignorance (Jahiliyyah), the name of Madinah Sharif was Yathrib. After the Prophetic migration (Hijrah), its name became Madinat an-Nabi, the City of the Prophet. The Prophet (sallallahu alayhi wa sallam) named it Tayyibah and Taabah (the pure land). Now, it should not be called Yathrib. The Prophet (sallallahu alayhi wa sallam) only used the word Yathrib for clarification.