If a person sees Rasulullah (Sallallahu alayhi wasallam) in a dream wearing such clothes which were not worn during his time, will the dream be authen

Answer

The Akaabir Ulama/ Auliya have different views on this issue. There are three views regarding seeing Rasulullah (Sallallahu alayhi wasallam) in a dream.

First view: Shah Abdul Azeez (Rahmatullah alayh) said that if one's heart testifies that the one seen is Rasulullah (Sallallahu alayhi wasallam), then he has seen Nabi (Sallallahu alayhi wasallam) regardless in whatever form the vision is. There should be no doubt in the heart.

Second view: Shah Rafeeuddeen (Rahmatullah alayh) said that if there is even the slightest difference with Rasulullah's actual form and appearance, then the one seen is not Rasulullah (Sallallahu alayhi wasallam). For example, if Rasulullah (Sallallahu alayhi wasallam) had 20 white hairs, and if the dreamer sees 21, then the one he sees is not Rasulullah (Sallallahu alayhi wasallam). The slightest difference in any form negates the authenticity of the dream.

In substantiation of his view, Shah Rafeeuddeen (Rahmatullah alayh) would say that during the age of the Sahaabah if anyone claimed to have seen Rasulullah (Sallallahu alayhi wasallam) in a dream, they would ask the person to describe the vision he saw. If the description differed even slightly from Rasulullah's actual form and appearance they would reject it and say that it was not Rasulullah (Sallallahu alayhi wasallam).

Third view: Shah Ishaaq (Rahmatullah alayh) said that if one sees in a dream that Rasulullah (Sallallahu alayhi wasallam) is dressed in the garments of the Atqiya (the men of piety/Auliya) of the age, then he did see Rasulullah (Sallallahu alayhi wasallam). If he sees Rasulullah (Sallallahu alayhi wasallam) dressed in some other type of garb, then it is n o t N a b i - e - K a r e e m (Sallallahu alayhi wasallam). From these differences it is clear that there is no absolute certitude on this issue. The criterion is always the Shariah. If anything in the dream is done or instructed that is in conflict with the Shariah, then it should be compulsorily set aside.

It will be haraam to give practical expression and to implement anything seen in a dream if it contravenes the Shariah regardless of whether the vision in the dream is that of Rasulullah (Sallallahu alayhi wasallam).

Dreams do not override the Shariah which Rasulullah (Sallallahu alayhi wasallam) had delivered to the Ummah from Allah Ta'ala.

they are well-pleased with

Him. HE HAS PREPARED

Among the vile kufr beliefs of Jannat, Allah Ta'ala says in the FOR THEM SUCH OR-

Shiahs is that Allah Azza Wa Qur'aan Majeed: CHARDS (in Jannat) beneath Jal also commits errors- Nau- "And the Saabiqoon (the first which flow rivers wherein they thubillah! It is their satanic as- galaxy of Sahaabah who had shall dwell forever. That is the sertion that Allah Ta'ala had participated in Badr) those great Success."

erred in the Qur'aan Majeed by who were the First from among (At-Taubah, Aayat 100)

proclaiming the Sahaabah to be the Muhaajireen and Ansaar the Inmates of Jannat. Pro- and those who follow them Never ever can there be any claiming the Sahaabah to be with Ihsaan - ALLAH IS WELL affinity between Muslims and His Beloved and the Inmates of -PLEASED WITH THEM, and Shiahs.

AMR BIL MA'ROOF

Explaining the vital and absolute importance of Amr Bil Ma'roof Nahyi Anil Munkar (Commanding virtue and prohibiting vice), Allaamah Abdul Wahhaab Sha'raani (Rahmatullah alayh) of the 10th Islamic era, said in Al- Bahrul Maurood:

"A pledge has been taken from us that we shall make haste to offer naseehat (advice and admonition) to our brethren (i.e. to Muslims) even in a crowd of people, and that we shall not delay it (naseehat) for another time. Frequently we forget about the matter when that time arrives. Undoubtedly, naseehat is goodness, and there should be no procrastination in goodness.

Abu Dardaa' (Radhiyallahu anhu) said during his khutbah to the Akaabir (very senior) Sahaabah: "Verily, I see your hearts filled with deceit, and the (spiritual) diseases of the nations before you have come into you. I believe that Haqq Ta'ala has freed Himself from you (i.e. discarded you)."

This was his naseehat directly stated to the Akaabir Sahaabah. They were not affronted nor did they enter into a mode of selfvindication, nor did they criticize Hadhrat Abu Dardaa' (Radhiyallahu anhu) as is the practice of the moron molvis of our age who are unable to tolerate naseehat despite their flagrant indulgences in fisq, fujoor and bid'ah.

ON HIS DEATHBED

When Ameerul Mu'mineen, Hadhrat Umar (Radhiyallahu anhu) was mortally wounded by the Shiah, and death was imminent, an A'raabi (villagedweller) came to visit him. When the A'raabi had just l e f t , H a d h r a t U m a r (Radhiyallahu anhu) ordered the Sahaabah: "Call him back!" When the A'raabi returned, Hadhrat Umar (Radhiyallahu anhu) said: "O my Brother! Verily, I see your izaar (lungi) below your ankles. Tuck it up."

Commenting, Allaamah Sha'raani (Rahmatullah alayh) said: "Look! How he (Hadhrat Umar) had admonished in this delicate time in which he was on the verge of death. He did not give any scope to the A'raabi (by abstaining from Amr Bil Ma'roof)."

Two vital lessons emerge

ON HIS

DEATHBED

from the conduct of Hadhrat Umar (Radhiyallahu anhu): (1) The absolute importance of Amr Bil Ma'roof Nahy Anil Munkar. (2) The absolute importance of wearing the trousers above the ankles.

The view which the molvis and sheikhs of our age peddle on this issue, and their evil minimising of the importance of wearing the trousers above the ankles are inspirations of shaitaan.