Tafsir al-Baghawi - Al-Baghawi - (4/214)

Tafsir al-BaghawiAl-Baghawi

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Abd al-Rahman ibn Abi Shurayh informed us; Abu al-Qasim al-Baghawi informed us; Ali ibn al-Ja'd narrated to us; Shu'bah informed us from Abd Rabbih ibn Sa'id, who said: I heard Abu Salamah say, “I would have dreams that distressed me, until I heard Abu Qatadah say: I would have dreams that made me ill, until I heard the Messenger of Allah, peace and blessings be upon him, say: ‘A righteous dream is from Allah Most High, [and a bad dream is from Satan] (1). So, if one of you sees something he likes, let him not relate it except to someone he loves. But if he sees something he dislikes, let him seek refuge in Allah from its evil and from the evil of Satan, spit lightly three times, and tell no one about it, for it will not harm him.’” (2)

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Abd al-Rahman ibn Abi Shurayh informed us; Abu al-Qasim al-Baghawi informed us; Ali ibn al-Ja'd narrated to us; Shu'bah informed us from Ya'la ibn Ata', from Waki' ibn Adas, from Abu Razin al-Uqayli, who said: The Messenger of Allah, peace and blessings be upon him, said: “A dream is one of forty or forty-six parts of Prophethood. It is poised like a bird on one leg: when it is related, it comes to pass.” And I believe that he also said: “Do not relate it except to a loved one or a discerning person.” (3)

“Thus will your Lord choose you, teach you the interpretation of dreams, and perfect His blessing upon you and upon the House of Jacob, just as He perfected it earlier upon your forefathers Abraham and Isaac. Surely your Lord is All-Knowing, All-Wise.” (6)

His saying, exalted is He, “Thus will your Lord choose you,” means: your Lord will select you. Jacob said this to Joseph; that is, just as He has raised your rank through this dream, so too will your Lord select you. “And teach you the interpretation of dreams” means the interpretation of visions. It is called interpretation because its outcome comes to correspond to what one saw in his sleep; interpretation is that to which a matter ultimately leads. “And perfect His blessing upon you” means through Prophethood. “And upon the House of Jacob,” that is, upon his children, for all of his children were Prophets. “Just as He perfected it upon your forefathers Abraham and Isaac,” by making them both Prophets. “Surely your Lord is All-Knowing, All-Wise.”

It was also said that what is meant by the perfection of the blessing upon Abraham is intimate friendship with Allah.

(1) Omitted from manuscript "A." (2) Recorded by al-Bukhari in Kitab al-Tabir (Book of Dream Interpretation), chapter: “A righteous dream is one of the forty-six parts of prophethood,” 12:373; by Muslim at the beginning of Kitab al-Ruya (Book of Dreams), no. 2261, 4:1772; and by the author of Sharh al-Sunnah, 12:206. (3) Recorded by Abu Dawud in Kitab al-Adab (Book of Etiquette), chapter: “Dreams,” 7:298-299; al-Tirmidhi in Kitab al-Ruya, chapter: “What Has Been Related Regarding Dream Interpretation,” 6:558-559, who said: “This hadith is hasan sahih (sound and authentic)”; and Ibn Majah in Kitab Tabir al-Ruya (Dream Interpretation), chapter: “When a dream is interpreted, it comes to pass ...,” no. 3914, 2:1288. It was authenticated by al-Hakim, 4:390, and al-Dhahabi concurred. It was also recorded by Imam Ahmad in al-Musnad, 4:10, and by the author of Sharh al-Sunnah, 12:213, who said: “This hadith is hasan (sound).” The expression “upon a bird’s leg” is proverbial, meaning that a dream does not become fixed until it is interpreted. One should relate it to a beloved person because he will interpret it only in a favorable manner; an intelligent person, however, will tell you its true meaning, or the closest interpretation he knows.

أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ، أَنْبَأَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي شُرَيْحٍ، أَنْبَأَنَا أَبُو الْقَاسِمِ الْبَغَوِيُّ، حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَنْبَأَنَا شُعْبَةُ عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ قَالَ: كُنْتُ أَرَى الرُّؤْيَا تَهُمُّنِي حَتَّى سَمِعْتُ أَبَا قَتَادَةَ يَقُولُ: كُنْتُ أَرَى الرُّؤْيَا فَتُمَرِضُنِي، حَتَّى سَمِعْتُ رَسُولَ اللَّهِ ﷺ، يَقُولُ: "الرُّؤْيَا الصَّالِحَةُ مِنَ اللَّهِ تَعَالَى، [وَالْحُلْمُ مِنَ الشَّيْطَانِ] (١) ، فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثْ بِهِ إِلَّا مَنْ يُحِبُّ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَعَوَّذْ بِاللَّهِ مِنْ شَرِّهَا، وَمِنْ شَرِ الشَّيْطَانِ وَلْيَتْفُلْ ثَلَاثًا، وَلَا يُحَدِّثْ بِهِ أَحَدًا فَإِنَّهَا لَنْ تَضُرَّ" (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ، أَنْبَأَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي شُرَيْحٍ، أَنْبَأَنَا أَبُو الْقَاسِمِ الْبَغَوِيُّ، حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَنْبَأَنَا شُعْبَةُ عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ وَكِيعِ بْنِ عَدَسٍ، عَنْ أَبِي رَزِينٍ الْعُقَيْلِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "الرُّؤْيَا جُزْءٌ مِنْ أَرْبَعِينَ أَوْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ وَهُوَ عَلَى رِجْلِ طَائِرٍ فَإِذَا حَدَّثَ بِهَا وَقَعَتْ"، وَأَحْسَبُهُ قَالَ: "لَا تُحَدِّثْ بِهَا إِلَّا حَبِيبًا أَوْ لَبِيبًا" (٣) . ﴿وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ (٦) ﴾ . قَوْلُهُ ﷿: ﴿وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ﴾ يَصْطَفِيكَ رَبُّكَ يَقُولُهُ يَعْقُوبُ لِيُوسُفَ، أَيْ: كَمَا رَفَعَ مَنْزِلَتَكَ بِهَذِهِ الرُّؤْيَا، فَكَذَلِكَ يَصْطَفِيكَ رَبُّكَ، ﴿وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ يُرِيدُ تَعْبِيرَ الرُّؤْيَا، سُمِّيَ تأويلا لأنه يؤول أَمْرُهُ إِلَى مَا رَأَى فِي مَنَامِهِ، والتأويل ما يؤول إِلَى عَاقِبَةِ الْأَمْرِ، ﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ﴾ يَعْنِي: بِالنُّبُوَّةِ، ﴿وَعَلَى آلِ يَعْقُوبَ﴾ أَيْ: عَلَى أَوْلَادِهِ فَإِنَّ أَوْلَادَهُ كُلَّهُمْ كَانُوا أَنْبِيَاءَ، ﴿كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ﴾ فَجَعَلَهُمَا نَبِيَّيْنَ، ﴿إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ﴾ . وَقِيلَ: الْمُرَادُ مِنْ إِتْمَامِ النِّعْمَةِ عَلَى إِبْرَاهِيمَ الْخَلَّةُ.

(١) ساقط من "أ". (٢) أخرجه البخاري في التعبير، باب الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة: ١٢ / ٣٧٣، ومسلم في أول كتاب الرؤيا، برقم (٢٢٦١) : ٤ / ١٧٧٢، والمصنف في شرح السنة: ١٢ / ٢٠٦. (٣) أخرجه أبو داود في الأدب، باب الرؤيا: ٧ / ٢٩٨-٢٩٩، والترمذي في الرؤيا، باب ما جاء في تعبير الرؤيا: ٦ / ٥٥٨-٥٥٩، وقال: "هذا حديث حسن صحيح". وابن ماجه في تعبير الرؤيا، باب "الرؤيا إذا عبرت وقعت ... " برقم (٣٩١٤) : ٢ / ١٢٨٨، وصححه الحاكم: ٤ / ٣٩٠، ووافقه الذهبي، وأخرجه الإمام أحمد في المسند: ٤ / ١٠، والمصنف في شرح السنة وقال: هذا حديث حسن: ١٢ / ٢١٣. وقوله "على رجل طائر" مثل، ومعناه: أنها لا تستقر قرارها ما لم تعبر. وأما تحديثه بها الحبيب فلأنه لا يستقبلك في تفسيرها إلا بما تحب، واللبيب يخبرك بحقيقتها أو بأقرب ما يعلم منها.