Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/293)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

are not established by dreams; rather, such a dream must be compared with the texts of the Sacred Law. If it accords with them, it may be accepted, with the dream serving only as a reminder; but if it does not accord with them, it must be rejected. Otherwise, anyone could say, “I saw the Messenger of Allah (peace and blessings be upon him) last night, and he said: ‘My son, venerate me. Hold a grand celebration for me on the night of the Mawlid.’” How numerous such dreams are among the Sufis—the people of wool, not the People of the Bench. The People of the Bench were righteous and pious allies of Allah, whereas these people are [given to] innovations and superstitions. Thus, if a person sees the Prophet (peace and blessings be upon him) in a dream in his well-known appearance, and he instructs him to do something, this does not constitute a legal ruling, because the Messenger’s conveyance of the message ended with his death.

Thus, the formula of mutual imprecation must be in the form mentioned by the author: the husband must begin before the wife, and each of them must use the wording specifically assigned to him or her—the husband invoking the curse, and the wife invoking wrath.

Mutual imprecation did occur in the time of the Messenger of Allah (peace and blessings be upon him). Hilal ibn Umayyah (may Allah be pleased with him) accused his wife of adultery with Sharik ibn Sahma’ (may Allah be pleased with him), and came to the Prophet (peace and blessings be upon him) to complain to him. He said to him: “Either produce evidence, or you will receive the prescribed punishment on your back.” Allah, Exalted is He, then revealed the verses concerning this matter, and the Prophet (peace and blessings be upon him) conducted the mutual imprecation between them. The Prophet (peace and blessings be upon him) described the child with whom the woman was pregnant, saying that if it came with such-and-such characteristics, it would belong to Hilal; but if it came with certain other characteristics, it would belong to Sharik. She gave birth to it with the disliked characteristics, whereupon the Prophet (peace and blessings be upon him) said: “Had it not been for what has already been decreed in the Book of Allah, I would have dealt with her severely.” (1) Another incident subsequently occurred involving Uwaymir al-Ajlani

(1) Its source has already been cited on p. 288.

الشرعية لا تثبت بالمرائي، حتى تعرض هذه الرؤيا على نصوص الشرع؛ فإن وافقت قبلت، وتكون الرؤيا تنبيهاً فقط، وإن لم توافق ردت، وإلا لأمكن كل واحد أن يقول: رأيت الرسول ﷺ البارحة، وقال: يا بني عظّمني، أقم لي ليلة المولد باحتفال عظيم، وما أكثر مثل هذه المنامات عند الصوفية، أهل الصوفة، وليسوا أهل الصفة، فأهل الصفة أولياء وأتقياء، وأما هؤلاء فبدع وخرافات، إذاً إذا رأى الإنسان النبي ﷺ في منامه بصورته المعروفة، وأوصاه بشيء فإنه ليس حكماً شرعياً؛ لأن إبلاغ الرسول ﵊ انتهى بموته. إذاً لا بد من صيغة اللعان أن تكون على هذه الصيغة التي ذكرها المؤلف، وأن يبدأ الزوج بها قبل الزوجة، وأن يختص كل منهما باللفظ المخصص له، الزوج باللعن والزوجة بالغضب. واللعان وقع في عهد الرسول ﷺ، فهلال بن أمية ﵁ قذف زوجته بشريك بن سحماء ﵁، وجاء النبيَّ ﵊ يشكو إليه، فقال له: «البينة أو حد في ظهرك»، فأنزل الله ـ تعالى ـ الآيات في هذا، وأجرى النبي ﷺ بينهما اللعان، ووصف النبي ﷺ الولد الذي حملت به المرأة بأنه إن جاء على وصف كذا فهو لهلال، وإن جاء على الوصف الفلاني فإنه لشريك، فأتت به على النعت المكروه، فقال النبي ﵊: «لولا ما مضى من كتاب الله لكان لي ولها شأن» (١)، ووقعت بعد ذلك قصة أخرى مع عويمر العجلاني

(١) سبق تخريجه ص (٢٨٨).