Maulana Dawood Raz
Hadith Commentary:
Here, Imam Bukhari rahimahullah has brought this hadith because it mentions that the dreams of the Prophet sallallahu alayhi wa sallam used to be true.
The tradition of translating religious books into other languages has been ongoing for a long time, as is evident from the case of Waraqah radi Allahu anhu.
He was seen in Paradise in a good state, which was due to the blessing of this meeting and the faith that he had attained.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6982
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In one narration, instead of "ar-ru'ya" (the dream), the words "ar-ru'ya as-salihah" (the righteous dream) are used.
(Sahih al-Bukhari, Book of the Beginning of Revelation, Hadith 3)
By "salihah" (righteous), it is meant a dream whose form or interpretation is good, and "sadiqah" (truthful) is one that corresponds to an actual event in reality.
For the Prophets (alayhim as-salam), with regard to matters of the Hereafter, every type of dream is both sadiqah (truthful) and salihah (righteous), but with regard to worldly matters, all their dreams are sadiqah (truthful), but it is not necessary for them to be salihah (righteous). For example, at the time of the Battle of Uhud, the Messenger of Allah (sallallahu alayhi wa sallam) saw a cow being slaughtered in a dream.
This dream, in terms of the world, was not salihah (righteous).
The dreams of the Messenger of Allah (sallallahu alayhi wa sallam), in terms of their truthfulness, were as clear as the bright morning.
The dreams you (sallallahu alayhi wa sallam) saw at night, their interpretation would become apparent during the day immediately.
2.
In reality, Imam al-Bukhari (rahimahullah) wants to refute those people regarding dreams who consider dreams to be nothing but the result of carnal desires, inclinations of the heart, or mental delusions.
According to Imam al-Bukhari (rahimahullah), the scope of dreams is much broader than this.
Among them, the dreams of the Prophets (alayhim as-salam) are divine revelation (wahy), as Ibn Abbas (radi Allahu anhu) states that the dreams of the Prophets (alayhim as-salam) are based on divine revelation.
(as-Sunnah li Ibn Abi Asim, Hadith: 463)
This is why Allah Ta'ala has attributed the true and best dream to Himself.
(Sahih Muslim, Book of Dreams, Hadith: 5897(2261))
And Allah Ta'ala has declared it as glad tidings from Himself.
(Sahih al-Bukhari, Book of Interpretation of Dreams, Hadith: 6995)
Rather, the dream of a righteous person has been called one forty-sixth part of Prophethood.
(Sahih al-Bukhari, Book of Interpretation of Dreams, Hadith: 6989)
Thus, Hafiz Ibn Hajar (rahimahullah), while affirming the reality of dreams, has divided people into different levels in terms of dreams:
➊.
The Prophets (alayhim as-salam): All their dreams are true and based on reality, although some of their dreams require interpretation.
➋.
Righteous people:
Among their dreams, the aspect of reality and truthfulness is predominant, although they also have such dreams that do not require interpretation.
➌.
Ordinary people:
Their dreams are of both true and false types, and then these are further divided into three categories:
➍.
Those in whom both good and evil are equal—their dreams are mostly unclear.
➎.
Those who openly commit minor and major sins—their dreams are disturbing and confused.
➏.
The dreams of disbelievers and irreligious people are mostly incorrect and false, and the aspect of truthfulness in them is extremely rare.
(Fath al-Bari: 12/254)
3.
In short, the purpose of Imam al-Bukhari (rahimahullah) is that not all dreams are baseless fabrications and a collection of delusions and imaginations, but rather, many dreams are based on reality and are true, whose authenticity cannot be denied.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6982