Azami 9653

Ibn Majah (3904) and Abu Yaala in his Musnad (881) both narrated it through Sadaqa bin Abu Imran, and Ibn Hibban (6053) narrated it through Zayd bin Abu Unaysa, both of them from Awn bin Abu Juhayfa, who related it. Abu Juhayfa is Wahb bin Abdullah Suwai, the well-known companion, and its narrators are trustworthy except for Sadaqa bin Abu Imran, who is truthful and his hadith is hasan. Zayd bin Abu Unaysa corroborated him, and he is trustworthy. Busiri said, "This isnad is sahih." Misbah Zujaja (4/154)On this topic there is a report from Abdullah bin Abbas, who said, the Messenger of Allah ﷺ said, "Whoever sees me in a dream has indeed seen me, for Satan cannot take my form." In another wording, "cannot imagine himself as me," and in another wording, "cannot imagine me."Ibn Majah (3905) and Imam Ahmad in his Musnad (1/279) both narrated it through Abu Awana, from Jabir, from Ammar, who is Dahni, from Saeed bin Jubayr, from Ibn Abbas. Jabir is Ibn Yazid Jafi, who is daif. Busiri said, this isnad contains Jabir Jafi, who is accused of lying. Misbah Zujaja (4/214)It has another route from Ibn Abbas in Ahmad (3410), and its isnad contains Yazid Farsi, who is different from Yazid bin Hurmuz according to the more correct view, and this Farsi is among the unknown narrators. On this topic there are also reports from Bara, Huzaifa, Umm Salama, Ibn Amr, and others, and each has some criticism, and the correct view is what I have mentioned.The summary of this topic is that whoever sees the Prophet ﷺ in a dream, it is not accepted from him unless two conditions are fulfilled in it.The first is that he be knowledgeable of the descriptions of the Prophet ﷺ as they came in the authentic collections and the Sunan collections, such as that he was of medium height among men, fair in complexion with a tinge of redness, the most handsome of anyone on earth, his hair was black with only a little white in it, and other descriptions as mentioned regarding the physical description of the Messenger of Allah ﷺ in the comprehensive accounts of his characteristics. So whoever sees him with descriptions other than these, such as being dark in complexion, or having a white beard, or being short in stature, then that is Satan, and it is not the Prophet ﷺ, for Satan may claim to be the Prophet ﷺ. So if his description does not match the description of the Prophet ﷺ as explained above, then it is not the Prophet ﷺ, but rather it is Satan who has come to confuse the dreamer's religion.The second is that he not command something new, nor forbid something prescribed in the religion, because Allah Almighty completed this religion during the life of the Prophet ﷺ, for He said, "This day I have perfected for you your religion and completed my favor upon you and have approved for you Islam as religion" [Maidah 5:3]. After the death of the Messenger of Allah ﷺ, legislation and abrogation came to an end. So if both conditions or either of them are lacking, then it is not the Prophet ﷺ, rather it is Satan who has come to corrupt his religion, for Allah Almighty has protected His noble Prophet from Satan taking his form. This is indicated by the reports of the companions and the successors.Kulayb bin Shihab, the father of Asim, said to Ibn Abbas, "I saw the Prophet ﷺ in a dream." He said, "Describe him to me." He said, "I thought of Hasan bin Ali and likened him to him." He said, "Indeed, he did resemble him." Hakim narrated it (4/393) and said, "This hadith has a sahih isnad, and the two of them did not narrate it with this wording." Ibn Hajar deemed its isnad good in Fath al-Bari (12/384).From Ayub Sakhtiyani, who said, whenever a man told Muhammad, meaning Ibn Sirin, that he had seen the Prophet ﷺ, he would say, "Describe to me the one you saw." If the man described to him a description he did not recognize, he would say, "You did not see him." Bukhari appended the statement of Ibn Sirin after narrating the hadith of Abu Hurairah, saying, "if he sees him in his true form."