During the lifetime of the Messenger of Allah ﷺ, whenever a man had a dream he would relate it to the Prophet ﷺ. So I wished that I might see a dream and relate it to the Prophet ﷺ. I was a young, unmarried man at the time, and I used to sleep in the mosque during the era of the Messenger of Allah ﷺ.I saw in my sleep as though two angels had seized me and taken me to the Hellfire. There it was, coiled like the coiling of a well, with two posts, and inside it were people whom I recognized. I began to say, "I seek refuge with Allah from the Fire, I seek refuge with Allah from the Fire."Then another angel met them and said to me, "You shall not be frightened."I related the dream to Hafsah, and Hafsah related it to the Messenger of Allah ﷺ. He said, "What an excellent man Abdullah is, if only he prayed during the night."Salim said, "After that, Abdullah would not sleep at night except very little."
حدثنا عبد الرزاق أخبرنا معمر عن الزهري عن سالم
كان الرجل في حياة رسول الله ﷺ إذا رأى رؤيا قصها على النبي ﷺ قال فتمنيت أن أرى رؤيا فأقصها على النبي ﷺ قال وكنت غلاما شابا عزبا فكنت أنام في المسجد على عهد رسول الله ﷺ قال فرأيت في النوم كأن ملكين أخذاني فذهبا بي إلى النار فإذا هي مطوية كطي البئر وإذا لها قرنان وإذا فيها ناس قد عرفتهم فجعلت أقول أعوذ بالله من النار أعوذ بالله من النار فلقيهما ملك آخر فقال لي لن تراع فقصصتها على حفصة فقصتها حفصة على رسول الله ﷺ فقال نعم الرجل عبد الله لو كان يصلي من الليل قال سالم فكان عبد الله لا ينام من الليل إلا قليلا
Its chain of transmission is sahih. Bukhari narrated something similar to it in 3:5,6 through the route of Abdul-Razzaq and Hisham, from Mamar. He also narrated it in 71 through the route of Abdul-Razzaq from Mamar, and likewise narrated it in 12:368 through the route of Hisham bin Yusuf from Mamar. Muslim also narrated something similar to it in 257 through the route of Abdul-Razzaq from Mamar. Then he narrated it through the route of Abu Ishaq Fazari from Ubaydullah from Nafi, with a similar meaning, but he did not give its full wording, and said it carries the same meaning as the hadith of Zuhri from Salim from his father. Bukhari also narrated its meaning at greater length in 12:367 through the route of Sakhr bin Juwayriyyah from Nafi. See also 4267, 4600, 5389, and 5839.His saying, "when he saw a vision," appears in one copy in the margin of M as "the vision."His saying, "unmarried" (azaban), is pronounced with fatha on the ain and fatha on the zay. It occurs in Fath al-Bari 1:446 as being with fatha on the ain and kasra on the zay, but this is a plain error, this vocalization has never been found anywhere, and in my judgment it is most likely a copyist's or printer's error.His saying, "lined like the lining of a well" (mimicking the tayy of a well), tayy of a well means encasing it with stones and baked bricks. Hafiz said in Fath al-Bari 3:5 that before a well is built up in this way it is called a qalib.His saying, "it had two horns," it says in Lisan, "two towers built at the head of a well, on which is placed the piece of wood around which the axle turns, and from which the pulley is hung..." They are only called that when made of stone, but when made of wood they are called two supports (diamatan). In one copy, in the margin of M, it reads "two horns" (with a different case ending), and in Fath al-Bari 3:5 it is mentioned that Kirmani related that a similar form occurs in a copy of Sahih Bukhari. He said, "He read it either in the genitive or accusative case, on the basis that something governed by it was omitted while the noun that would have been governed by it was left as it was, its intended meaning being, 'then it had something like two horns.' This is like the reading of one who recited "they desire the passing goods of this world, while Allah desires the Hereafter" [Anfal 8:67] in the genitive case, meaning 'he desires the goods of the Hereafter.' Or else the word idha (then) may carry, along with its sense of sudden occurrence, the meaning of 'finding,' that is, 'then he found for it two horns.'" End of quote.His saying, "lan turaa" (you shall not be frightened), is from raw, with fatha on the ra, and ruwa, with damma on the ra and fatha on the waw, meaning fright. In the narration of Muslim, and in a narration of Bukhari, it reads "lam turaa" (you were not frightened). Hafiz said in 3:165 that it means "you did not fear," and the meaning is, "there is no fear upon you after this." In the narration of Kashmihani in the chapter on dream interpretation (that is, in Sahih Bukhari), it reads "lan turaa" (that is, as in the narration of the Musnad here), and this is the reading of the majority, with the alif retained. (In the narration of Qabisi it occurs as "lan tura," with the alif dropped. Ibn Tin said that this is a rare usage, namely applying the jussive with "lan," to the point that Farra said, "I know of no attestation for it." Hafiz then challenged this by citing two attestations for it. He also said in the book on dream interpretation, 12:367, "It occurs in many of the narrations as 'lan tura,' with the particle 'lan' along with the jussive form. Ibn Malik explained this by saying that the ain was given a resting vowel for the sake of pausing, then this was likened to the resting of the jussive, so the alif before it was dropped, and then the connected form was made to follow the pattern of the paused form. It is also possible that its jussive form is due to 'lan,' which is a rare usage, related by Kisai.")