Tirmidhi

Hadith Commentary:
The correspondence of the hadith with the chapter translation is as follows: seeking Allah’s protection is itself a ruqyah (incantation), and blowing (spitting lightly) during ruqyah is also established.

Hadith Commentary:
(1)
"Ru'ya" refers to good dreams, and "hulm" refers to bad dreams.
When one sees a bad dream, one spits lightly (thoo, thoo) and seeks refuge with Allah from Satan and from its evil.
Doing so humiliates Satan.

(2)
The relevance to the chapter is that spitting lightly (thoo, thoo) while seeking refuge (ta'awwudh) is established from this, and seeking refuge is itself a type of incantation (ruqyah).
Imam Bukhari rahimahullah has refuted those who hold the view that one should not spit lightly (thoo, thoo) while performing ruqyah, because the Qur'an instructs seeking refuge from the evil of the blowers in knots. However, the blameworthy "nafas" (blowing) is that which is done during sorcery and witchcraft.
In the Noble Qur'an, spitting lightly (thoo, thoo) into knots at such times is condemned, whereas doing so while performing ruqyah is established from the hadiths.
(Fath al-Bari: 10/258)

Hadith Commentary:
1.
According to one narration, Abu Salamah says that I used to see such dreams which were more burdensome upon me than a mountain.
(Sahih Muslim, Kitab al-Ru'ya, Hadith: 5900. (2261))
In another narration, it is mentioned that when someone sees a good dream, he should relate it only to a scholar or a well-wisher.
(Jami' al-Tirmidhi, Kitab al-Ru'ya, Hadith: 2278)
2.
In the light of the ahadith, a good dream should be related to the following individuals:
➊ A qualified scholar of religion who can provide an appropriate interpretation of it.
Then, the instructions given by him should be acted upon.
➋ A close friend:
Who, in view of the dream, will encourage and support him.
➌ A well-wisher:
One should relate his dream to someone who is a sincere well-wisher, so that a malevolent person does not cause him distress.
If it is related to someone undesirable, then due to malice or envy, he may give a negative interpretation, which will cause distress to the dreamer.

Chapter of Sahih Bukhari Hadith Number: 6986: «بَابُ الرُّؤْيَا الصَّالِحَةُ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has set the chapter heading as: “A righteous dream is one part of the forty-six parts of Prophethood,” while the hadith narrated under this chapter from Sayyiduna Abu Qatadah radi Allahu anhu does not mention the forty-six parts of Prophethood. For this reason, Allamah Isma‘ili and Imam Zarkashi have raised objections to the chapter. Thus, Hafiz Ibn Hajar rahimahullah says:
SA «و قد اعترضه الاسماعيلى فقال: ليس هذا الحديث من هذا الباب فى شيئي.»
“That is, Isma‘ili has objected to the chapter, saying that the hadith Imam Bukhari rahimahullah has cited under the chapter has no connection to the chapter at all.”
Allamah Zarkashi says:
«إدخاله فى هذا الباب لا وجه له بل هو ملحق بالذي قبله.» [فتح الباري لابن حجر : 320/13]
“The hadith presented under this chapter is not related to this chapter, but rather to the previous chapter.” EA Hafiz Ibn Hajar al-‘Asqalani rahimahullah, responding to the objections of these two scholars, writes:
«قلت و قد وقع ذالك فى رواية النسفي كما أشرت إليه، و يجاب عن صنيع الأكثر بأن وجه دخوله فى هذه الترجمة الإشارة إلى أن الرؤيا الصالحة إنما كانت جزءًا من أجزاء النبوة لكونها من الله تعالي بخلاف التى من الشيطان فإنها ليست من أجزاء النبوة، و أشار البخاري مع ذالك إلى ما وقع فى بعض الطرق . . . . . عن أبى قتادة فى هذا الحديث من الزيادة و رؤيا المؤمن جزء من ستة و أربعين جزءًا من النبوة.» [فتح الباري لابن حجر : 320/13]
“Hafiz Ibn Hajar rahimahullah says: I say, this is how it is in the copy of Nasafi. Most have answered this objection by saying that mentioning this hadith in this chapter is an indication that the righteous dream is considered a part of Prophethood because it is from Allah Ta‘ala (inspiration), as opposed to those dreams that are from Satan, which are not a part of Prophethood. And Imam Bukhari rahimahullah has also alluded to the narration which, through some chains (the hadith of ‘Abdullah ibn Yahya ibn Abi Kathir ... from Abu Qatadah), contains the addition: ‘The dream of a believer is one part of the forty-six parts of Prophethood.’”
From these remarks of Hafiz Ibn Hajar rahimahullah, the best explanation of the relevance between the chapter and the hadith emerges. His intent is that only the righteous dream of a believer will be one of the forty-six parts of Prophethood, and that which is from Satan will not be among the forty-six parts of Prophethood. Thus, this is what Imam Bukhari rahimahullah intended to clarify.
Muhammad Zakariyya Kandhlawi rahimahullah, explaining the relevance between the chapter and the hadith, writes:
«وجه دخول هذا الحديث فى هذا الباب الإشارة إلى أن الرؤيا إنما كانت جزءا من أجزاء النبوة لكونها من الله تعالي بخلاف التى من الشيطان فإنها ليست من أجزاء النبوة.» [الابواب والتراجم : 651/6]
“That is, the connection of this hadith to this chapter is that it indicates that the dream which is from Allah Ta‘ala will be one of the forty-six parts of Prophethood, and that which is from Satan will be contrary to this.”

Hadith Commentary:
The reason for bringing this hadith in this chapter is not apparent.
Zarkashi has objected to Imam Bukhari, saying that this hadith is unrelated to the chapter.
I say: From where could Zarkashi bring the depth of insight like that of Imam Bukhari rahimahullah? That is why he made this objection.
Imam Bukhari rahimahullah brought this hadith at the beginning because, in the hadith that follows, it is stated regarding the dream that it is one part out of forty-six parts of prophethood. By this is meant the good dream which is from Allah, because a dream that is from Satan cannot be a part of prophethood.
In the narrations of Muslim, the dream is mentioned as one part out of forty-five parts of prophethood, and in one narration, as one part out of seventy parts, and in the narration of Tabarani, as one part out of seventy-six parts.
In the narration of Ibn Abd al-Barr, it is mentioned as one part out of twenty-six parts.
In the narration of Tabari, it is mentioned as one part out of forty-four parts.
This difference is because, day by day, the knowledge of prophethood of the Messenger of Allah sallallahu alayhi wa sallam kept increasing, and new parts of prophethood kept becoming known. As the knowledge increased, the number of parts also increased accordingly.
Qastallani has said that the narration of forty-six parts is the most well-known.
(Wahidi)

Hadith Commentary:
1.
Abu Salamah bin Abdur Rahman says that I used to have such frightening dreams that I would get a severe fever because of them. I met Abu Qatadah radi Allahu anhu and related my situation to him, so he narrated the aforementioned hadith. After that, I had no anxiety regarding them.
(Sahih Muslim, al-Ru'ya, Hadith: 5900) (2261)
In another narration it is stated:
"After seeing such a dream, when you wake up, spit three times to your left."
(Sahih Muslim, al-Ru'ya, Hadith: 5897 (2261))

2.
Although the creation of every dream and its showing is from Allah Ta'ala, the cause of bad dreams is the shaytan, and through them he distresses and saddens people. Therefore, such dreams are attributed to the shaytan.
(Fath al-Bari: 12/491)
The etiquettes of good and bad dreams have already been mentioned in the benefits of Hadith number 6985.

Hadith Commentary:
Shaytan is, in any case, an enemy of mankind; he even frightens a person in dreams.

Hadith Commentary:
➊
Human dreams—whether they are the result of divine revelation, or due to good character and conduct, or whether their background consists of personal inclinations and business preoccupations, or whether they arise from fluctuations in human temperament and imbalances in bodily humors, or are the result of superstitions and subconscious feelings—in any case, their reality cannot be denied: the sleeper certainly sees something, whether the dream is true or false, good or bad. The Creator who brings them into existence is Allah, the Exalted.

➋
Imam al-Bukhari rahimahullah, in the title he established, has alluded to this very reality. However, due to the honor and respect of dreams, Allah, the Exalted, has specifically attributed them to Himself. Since bad dreams occur due to the interference of Shaytan, who frightens and disturbs people through them, such dreams have been attributed to Shaytan in the hadith. But in terms of creation, all dreams are created by Allah, the Exalted; no one else has any role in this. Nevertheless, good dreams are evidence of a person's uprightness and truthfulness, while the one who sees bad dreams is generally a liar and a deceitful person.
And Allah knows best.

Hadith Commentary:
➊
The narrator of the hadith, Abu Salamah, says:
I used to have such distressing dreams that I would become ill because of them.
I asked Abu Qatadah radi Allahu anhu about them, and he said:
I had the same complaint.
I presented this issue before the Messenger of Allah sallallahu alayhi wa sallam, and he narrated the aforementioned hadith.
(Sahih al-Bukhari, Book of Interpretation of Dreams, Hadith: 7044)
Abu Salamah further states:
I used to have such dreams that were more burdensome upon me than a mountain.
Since I heard this hadith, I do not pay any attention to them.
(Sahih al-Bukhari, Book of Medicine, Hadith: 5747)

➋
In reality, Satan wants to trouble the Muslim through bad dreams and thereby make him harbor ill thoughts about his Lord.
In such a situation, the Messenger of Allah sallallahu alayhi wa sallam instructed us that we should seek refuge in Allah.
And Allah is the One whose help is sought.

➌
In this hadith, the remedy for satanic machinations has been mentioned.
In the forthcoming ahadith, the countermeasures for these very deceptions will also be described.

Hadith Commentary:

Benefits and Issues:
➊ "Do not inform except one who loves you": If a person tells a dream to someone who loves him, then that person, acting with complete caution and care, and in accordance with the demands of love, will interpret it in a good way, which will become a source of happiness and joy for the person.
➋ However, if he tells the dream to someone who does not like him, then that person, without hesitation or due to jealousy and malice, will interpret it incorrectly, which will become a cause of sorrow, grief, or distress for the person.
➌ And if, in the case of an unpleasant dream, he spits three times to his left and recites "a‘udhu billahi min sharri ash-shaytan wa sharriha" (I seek refuge in Allah from the evil of Satan and its evil), relying and trusting in Allah, then that dream will not become a cause of harm for him.
➍ But if he tells it to someone and that person gives it an unpleasant interpretation, then that interpretation will become a cause of grief and sorrow for him.
➎ Furthermore, sometimes the interpretation occurs according to the interpretation given by the first interpreter.
➏ Therefore, one should have the dream interpreted by a righteous and loving interpreter.

Benefit:
It is established from this hadith that there are different types of dreams. If one sees a bad dream, it is necessary to act upon the rulings mentioned in the hadith. Some people frighten others because of bad dreams and then extort money from them—may Allah grant us safety and protection.