The appearance of the Prophet in Dreams

[abdalazizariff]

The appearance of the Prophet in Dreams

The Trap: "Who sees me in a dream has seen me (actually), for the Devil does not assume my form."

Purpose: Onslaught of forged fairy tales to advance their evil agendas.
[The Sufi tribes have used "The appearance of the Prophet in Dreams" based on the above trap to come up with forged narration, and also this very tribe used the greatest hoax in the Islamic History-ISRA MAIRAJ FOR THEIR EVIL AGENDAS.!][The Subtleties of the Ascension/abu abd al-Rahman al-Sulami/translated by F.Colby]

Execution :Time after time we encounter in works of biography and history accounts wliere persons who are eager to give special weight to their own statements, disputed by others, claim to have seen tlie Prophet in a dream and to have received tlie authority for their statements from him. These appearances of the Prophet in a dream have played in the Muslim world a role similar to that of letters fallen from heaven in Christian countries.^ The justification for receiving authority from the Prophet in a dream is based upon a series of traditions, which with slight variations run as follows : Who sees me in a dream has seen me (actually), for the Devil does not assume my form.'’ Tlie difficulty here is to ascertain for wliom these traditions were intended, whether for all coming generations or only for those persons who knew Muhammad personally and could distinguish his form from that of any other person. This point early caused a difference of opinion, and a marginal note in Ibn Maja, p. 287, states that the learned Qazi of Sabta (Ceuta) Tyad held the opinion ^ that it could only refer to persons who knew Muhammad, which is however refuted. We get probably nearer the original form of the tradition as it is quoted in the Sunan of Abu Da’ud, ii, 303^, on the authority of Abu Huraira, where we read : "'Who sees me in a dream will see me when awake.'’ This tradition is followed immediately by what appears to be an amendment on the authority of Ikrima, after Ibn "Abbas, as follows: '' Who sees me in a dream has seen me when awake, for the Devil does not assume my likeness." The commentator explains the words as referring to the Resurrection. That this is not the bearing of the tradition is proved by •several traditions found in the Sama’il of at-Tirmidi. "Asim b. Kulaib, on the authority of his father, states that the latter had heard from Abu Huraira this tradition in its usual form : Who sees me in a dream has seen me (actually), for the Devil does not assume my likeness.” His father went to Ibn "Abbas and told him that the Prophet had appeared to him in a dream, and mentioned ai-Hasan, the son of "Ali, as resembling the apparition. Ibn 'Abbas replied, "Yes,. he used to look like him.” We see here that to verify whether he had seen the Prophet in his vision or not he has to go to Ibn "Abbas, who knew how the Prophet looked, and point out a man then living, and he was not certain until he was told that al-Hasan resembled the Prophet. Another tradition states that Yazid al-Farisi had seen the Prophet in a vision in the lifetime of Ibn 'Abbas. He goes to him and tells him of his dream. Ibn ‘Abbas replies : “ The apostle of God used to say, ‘ The Devil is not able to assume my likeness, therefore whoever sees me in a dream has seen me/ '' Then he asks him if he is able to describe the person who appeared in the vision. Replying in the affirmative he gives a description which is not very lucid. 'Auf b. Abi Gamila, wlio heard this tradition from Yazid al-Farisi, says : “ I do not know what to make of tliis description,” We see from these traditions that the original form as preserved by Abu DaTid points to the lifetime of the Prophet, when it was possible to see him in person when awake after the dream, and that after his death it was considered imperative to make sure that the apparition actually resembled the Prophet. This could only be done by making inquiries from persons who had personally known Muhammad. When these persons had passed away, the possibility whether the dreamer had seen the Prophet or the Devil could not be determined any longer, and as a person who has had a dream cannot bring a second witness, the weight attached to such claimed vision was misplaced. Nevertheless, these traditions have been abused by unscrupulous persons who were eager to carry their ideas through against all just opposition. I am inclined to believe that al-Kisa’i by appealing to the authority of his vision was only able to get his readings of the Quran accepted, though well-informed contemporaries had their doubts and expressed them.

[THE TARIKH-BAGHDAD OF THE KHATIB pages 77-79 of this journal .lOURNAI OF THE ROYAL ASIATIC SOCIETY-1912]

The Appearance of the Prophet in Dreams | I. Goldziher | downloadhttps://ur.booksc.me › book·

https://ur.booksc.me/book/58044614/53df6e
I. Goldziher -page 503-506


[The Journal of the Royal Asiatic Society-1912]
The Apperance of the Prophet in the Dream
The Tarikhe-Baghdadi -page 77-79
I. Goldziher -page 503-506
https://archive.org/details/in.ernet.dli.2015.283406
Drama of Bukhari !
"Abu Zaid Marwazi reports that I was once asleep in between the ‘Black stone’ and ‘Maqaam-e-Ibrahim’ when the Prophet Sallallahu Alaihi Wasallam appeared in my dream he stated, "O Abu Zaid! For how long shall you teach Imam Shafi’s (R.A) kitaab ? When shall you start the teaching of my kitaab ?"

I questioned, "O Prophet Sallallahu Alaihi Wasallam! Which kitaab is yours?" He replied, "Mohammed Ibn Ismail’s Al-Jame-ul-Sahih."
http://www.inter-islam.org/Biographies/imam.htm
[go to writings in the above link]

Then how can we forget about the dream of tahirul qadri ?

Drama of Rumi. Masnavi !

Husam Al-Din Chelebi, in a Dream

"According to , Ḥusām Chelebi (d. 1284), Rūmī's beloved successor, dreamed that he not only saw Muḥammad holding and reading from Rūmī's Masnavī, but the prophet also praised the author. Jami, a fifteenth-century poet, went so far as to write that Rūmī's spiritual couplets are the Qur˒an in the Persian tongue. Here, Muḥammad, with a flaming halo and a veil over his face, reads to a group of men, including the young Ḥasan and Ḥusain, sons of ˓Alī and Fāṭima, Muḥammad's…" themorgan.org

[something is rotten in the state of Denmark]