Explanation of the author's statement: The fourth point: that this is not major shirk, because he said: (It prevents me from such and such).
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The reader: "The fourth point: that this is not major shirk, because he said: "
The Shaykh : What is the reasoning behind this? The reasoning is that if it had been major shirk, nothing would have prevented him from refuting it, peace and blessings be upon him. But because it was minor shirk, it became as if, and Allah knows best, the Messenger, peace and blessings be upon him, was prevented by modesty from refuting it, because shirk was far from the Companions. So modesty prevented him from saying to them, "You have associated partners with Allah." But when this vision occurred, he saw that refutation was necessary. Yes.
The student: We said, O Shaykh, last time about modesty, meaning he was too modest to forbid something that he had not been commanded by Allah to forbid.
The Shaykh : This is the path taken by the author of "Taysir al-'Aziz al-Hamid", but the brother Abdullah al-Sa'd says that the narration of is authentic. If that is the case, then the reason for the prevention is that he was not commanded to do so, so he was too modest to forbid them from something he had not been commanded to forbid, and it was not major shirk, because shirk was far from them.
The student: ...
The Shaykh : What is he saying?
The student: ... that Allah did not reveal to him ...
The Shaykh : Without a doubt, if he had been commanded to forbid them, he would never have been too modest to do so. But he was not commanded to do so, and since he was not commanded, it was as if if he forbade them, it might be permissible for them to be considered polytheists by this act. So he was too modest to forbid them from a matter and call it shirk, while he considered it unlikely that they would commit it in the sense of shirk.
The reader: "The fifth point: that the true vision is one of the categories of revelation"
The Shaykh : Where is this taken from?
The student: From the hadith of al-Tufayl.
The Shaykh : From the hadith of al-Tufayl. The true vision is undoubtedly one of the categories of revelation, as the Prophet, peace and blessings be upon him, said:Sahih al-Bukhari 6989 And Allah the Exalted has established rulings by it in the visions of the prophets and in the visions of others as well. So Ibrahim, peace and blessings be upon him, saw in a dream that he was slaughtering his son, and he said: [As-Saffat 37:102] And his son said to him: [As-Saffat 37:102] He treated this vision as a command, because the execution of it and what he said was not "I saw that I was commanded to do so," but he said, "I saw that I am slaughtering you," and the son said, "Do what you are commanded." How did he know that it was a command? He knew that one does not proceed to slaughter, which entails the killing of an innocent soul, except by command. Therefore, he said, "Do what you are commanded," otherwise he only saw that he was slaughtering him. And the Prophet, peace and blessings be upon him, affirmed the vision of Abdullah ibn Zayd, the vision of the adhan, and affirmed it, saying: It is a true vision. And Abu Bakr affirmed the vision of Thabit ibn Qays ibn Shamma, that he was seen in a dream and that he left a bequest. He said to the one who saw him, "You will find my armor under a large pot, and next to it a horse neighing." When the man woke up, he went to this place and informed Khalid ibn al-Walid, and they saw the armor under this pot and the horse next to it. When he saw that there were indications in this vision pointing to its truth, he carried it out.
And the important point is that the true vision is one of forty-six parts of prophethood. And just as this is what the Messenger, peace and blessings be upon him, informed us of, it corresponds to reality regarding the revelation revealed to the Prophet, peace and blessings be upon him, because the first thing that came to him of the revelation was the true vision. It began in Rabi' al-Awwal, and in Ramadan the Qur'an was revealed to him. How much is that? Six months between Rabi' and Ramadan. Six months, if you relate it to the rest of the time of revelation, how much is that? One part of forty-six parts of prophethood, because the time of revelation was twenty-three years. Six months is half a year, so it becomes one part of forty-six parts of prophethood.
But what does "true" mean? What is the meaning of the true vision? The true vision includes the goodness of the person and includes that it is a vision that is not a jumble of dreams. Jumbles of dreams come distorted and disorganized. A person might see that he is in the sea, and he does not know until he is in an airplane, or he does not know until he is on top of a minaret, or once he is in a private room, and so on. It is confused. Like the vision that a man related to the Prophet, peace and blessings be upon him, who said: This does not become a true vision. The true vision is an organized vision with a meaning, and the person feels something when he sees it. Also, the majority of disliked visions are from Satan to sadden those who believe, and they do not harm them except by the permission of Allah. For this reason, the Prophet, peace and blessings be upon him, commanded that if a person sees something he dislikes, he should spit to his left or blow three times, and say: "I seek refuge in Allah from the evil of Satan and from the evil of what I saw," and that he should turn to the other side, and that he should not tell anyone about it. In another narration, he commanded him to perform wudu' and to pray. Otherwise, some visions, meaning if a person follows them, he would become ill and have worry and grief. But praise be to Allah, for every disease there is a cure. Yes?
The student: ...
The Shaykh : What is the condition that one sleeps in a state of purity? It is not a condition. No, it is not a condition. What?
The student: ...
The Shaykh : No, absolutely, it is not a condition.
The student: ...
The Shaykh : No, it is not a condition, but yes, the majority of the time, if a person protects himself with the prescribed dhikr, Satan does not play with him.
The student: ...
The Shaykh : It is not a big deal. The Messenger says: He did not say "whoever sees me or part of me," he said: And it is also necessary that he sees him according to the description known in the biographies and history. As for if it occurs in his mind that this is the Messenger, peace and blessings be upon him, that is not possible, until the description he saw matches the known description of the Messenger, peace and blessings be upon him.
The student: ... that he does not open the door ... doing such and such in disputed issues and he sees ...
The Shaykh : In any case, the man is truthful. Shaykh al-Islam Ibn Taymiyyah is undoubtedly one of the trustworthy ones, and the Prophet, peace and blessings be upon him, informed that whoever sees him in a dream has truly seen him. So if he informs that he saw the Prophet, peace and blessings be upon him, and he said to him this, and we find that what he said does not contradict the Shari'ah, the Shari'ah has come with something like it.
The student: It has come in the Shari'ah.
The Shaykh : Yes, it has come with something like it.
The student: ...
The Shaykh : Perhaps it was absent from his mind. This specific issue did not come in the Shari'ah, but something like it came in the story of li'an.[An-Nur 24:7] And the woman [An-Nur 24:9] This is in supplication, and in the Shari'ah.
The questioner : What is the indication?
The Shaykh : The indication is that he attached this supplication, he attached the supplication to the condition: if he is from among the liars, and if he is from among the truthful ones. Also, in the legal rulings, the hadith of Dhabibah bint al-Zubayr came, he said: So this has a basis in the Shari'ah. As for if a person comes, for example, wanting to speak about us with something we know is contrary to the Shari'ah, then we do not accept it from him no matter who he is.
The student: It is not contrary, but it means ... he saw the Prophet, peace and blessings be upon him, doing ...
The Shaykh : By Allah, in any case, if this man is trustworthy, what is the prevention? It is either that Allah honored him by seeing the Prophet, peace and blessings be upon him, and he clarified to him that the correct opinion is the second one.
The student: This does not open the door.
The Shaykh : Open the door for what?
The student: Satan takes the form, for example ...
The Shaykh : No, no, absolutely, Satan does not take the form of the Messenger, peace and blessings be upon him.
The student: ...
The Shaykh : No, it does not happen. It must match the description, for this reason we made it a condition that it must match. For this reason, not everyone who sees a man and it occurs in his mind that he is the Messenger of Allah is the Messenger of Allah.
It prevents me from such and such
يمنعني كذا وكذاThe Shaykh : What is the reasoning behind this? The reasoning is that if it had been major shirk, nothing would have prevented him from refuting it, peace and blessings be upon him. But because it was minor shirk, it became as if, and Allah knows best, the Messenger, peace and blessings be upon him, was prevented by modesty from refuting it, because shirk was far from the Companions. So modesty prevented him from saying to them, "You have associated partners with Allah." But when this vision occurred, he saw that refutation was necessary. Yes.
The student: We said, O Shaykh, last time about modesty, meaning he was too modest to forbid something that he had not been commanded by Allah to forbid.
The Shaykh : This is the path taken by the author of "Taysir al-'Aziz al-Hamid", but the brother Abdullah al-Sa'd says that the narration of
It prevents me from being modest with you
يمنعني الحياء منكمThe student: ...
The Shaykh : What is he saying?
The student: ... that Allah did not reveal to him ...
The Shaykh : Without a doubt, if he had been commanded to forbid them, he would never have been too modest to do so. But he was not commanded to do so, and since he was not commanded, it was as if if he forbade them, it might be permissible for them to be considered polytheists by this act. So he was too modest to forbid them from a matter and call it shirk, while he considered it unlikely that they would commit it in the sense of shirk.
The reader: "The fifth point: that the true vision is one of the categories of revelation"
The Shaykh : Where is this taken from?
The student: From the hadith of al-Tufayl.
The Shaykh : From the hadith of al-Tufayl. The true vision is undoubtedly one of the categories of revelation, as the Prophet, peace and blessings be upon him, said:
A good dream is a part of the forty six parts of prophetism.
الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوةindeed I have seen in a dream that I [must] sacrifice you
إني أرى في المنام أني أذبحكdo as you are commanded
افعل ما تؤمرAnd the important point is that the true vision is one of forty-six parts of prophethood. And just as this is what the Messenger, peace and blessings be upon him, informed us of, it corresponds to reality regarding the revelation revealed to the Prophet, peace and blessings be upon him, because the first thing that came to him of the revelation was the true vision. It began in Rabi' al-Awwal, and in Ramadan the Qur'an was revealed to him. How much is that? Six months between Rabi' and Ramadan. Six months, if you relate it to the rest of the time of revelation, how much is that? One part of forty-six parts of prophethood, because the time of revelation was twenty-three years. Six months is half a year, so it becomes one part of forty-six parts of prophethood.
But what does "true" mean? What is the meaning of the true vision? The true vision includes the goodness of the person and includes that it is a vision that is not a jumble of dreams. Jumbles of dreams come distorted and disorganized. A person might see that he is in the sea, and he does not know until he is in an airplane, or he does not know until he is on top of a minaret, or once he is in a private room, and so on. It is confused. Like the vision that a man related to the Prophet, peace and blessings be upon him, who said:
O Messenger of Allah, I saw in a dream that my head was cut off, and I was running after it, seeking it—his head was cut off and...—so the Prophet (peace and blessings be upon him) said: Do not tell people about Satan’s playing with you in your sleep.
يا رسول الله إني رأيت أن رأسي قد قطع، وأني جعلت أشتد وراءه سعيا - رأسه مقطوع و... - فقال النبي عليه الصلاة والسلام: لا تحدث الناس بتلاعب الشيطان بك في منامكThe student: ...
The Shaykh : What is the condition that one sleeps in a state of purity? It is not a condition. No, it is not a condition. What?
The student: ...
The Shaykh : No, absolutely, it is not a condition.
The student: ...
The Shaykh : No, it is not a condition, but yes, the majority of the time, if a person protects himself with the prescribed dhikr, Satan does not play with him.
The student: ...
The Shaykh : It is not a big deal. The Messenger says:
Whoever saw me
من رآنيWhoever saw me
من رآنيThe student: ... that he does not open the door ... doing such and such in disputed issues and he sees ...
The Shaykh : In any case, the man is truthful. Shaykh al-Islam Ibn Taymiyyah is undoubtedly one of the trustworthy ones, and the Prophet, peace and blessings be upon him, informed that whoever sees him in a dream has truly seen him. So if he informs that he saw the Prophet, peace and blessings be upon him, and he said to him this, and we find that what he said does not contradict the Shari'ah, the Shari'ah has come with something like it.
The student: It has come in the Shari'ah.
The Shaykh : Yes, it has come with something like it.
The student: ...
The Shaykh : Perhaps it was absent from his mind. This specific issue did not come in the Shari'ah, but something like it came in the story of li'an.
And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars.
والخامسة أن لعنة الله عليه إن كان من الكاذبينthat the wrath of Allah be upon her if he was of the truthful.
أن غضب الله عليها إن كان من الصادقينThe questioner : What is the indication?
The Shaykh : The indication is that he attached this supplication, he attached the supplication to the condition: if he is from among the liars, and if he is from among the truthful ones. Also, in the legal rulings, the hadith of Dhabibah bint al-Zubayr came, he said:
Perform Hajj and make a condition
حجي واشترطيThe student: It is not contrary, but it means ... he saw the Prophet, peace and blessings be upon him, doing ...
The Shaykh : By Allah, in any case, if this man is trustworthy, what is the prevention? It is either that Allah honored him by seeing the Prophet, peace and blessings be upon him, and he clarified to him that the correct opinion is the second one.
The student: This does not open the door.
The Shaykh : Open the door for what?
The student: Satan takes the form, for example ...
The Shaykh : No, no, absolutely, Satan does not take the form of the Messenger, peace and blessings be upon him.
The student: ...
The Shaykh : No, it does not happen. It must match the description, for this reason we made it a condition that it must match. For this reason, not everyone who sees a man and it occurs in his mind that he is the Messenger of Allah is the Messenger of Allah.