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2025-07-09T14:25:15Z

Nazarzadeh: Undo revision 1753 by Nazarzadeh (talk)

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The Prophet's Washer and Shrouder in Sunni Sources

2025-07-09T14:15:36Z

Nazarzadeh:

{{text start}}
{{question}}
Sunni sources claim that Abu Bakr took responsibility for preparing and burying the Prophet Muhammad (PBUH), while Imam Ali (AS), due to his intense grief, was unable to participate. Is this account accurate?
{{question end}}
{{answer}}
Reliable [[Sunni]] sources acknowledge that [[Imam Ali (AS)]] performed the washing, [[Shrouding|shrouding]], and [[burial rites]] of the [[Prophet Muhammad (PBUH)]] and led the first prayer over his body. Others, [[including]] the Prophet’s uncle [[Abbas ibn Abd al-Muttalib]] and his sons Qutham and Fadl, assisted Imam Ali (AS) in these rites. Prominent Sunni scholars and historians, such as Ibn Hisham in ''Al-Sirah al-Nabawiyyah'', Ibn Sa'd in ''Al-Tabaqat al-Kubra'', and Ibn Kathir in ''Al-Bidaya wa’l-Nihaya'', affirm that Imam Ali (AS) was responsible for the burial and shrouding of the Prophet, providing the names of those who helped him. There is no mention of [[Abu Bakr]] as the washer of the Prophet in these sources.

== The Prophet's (PBUH) Will ==
In ''Jami' al-Ahadith'', Al-Suyuti narrates a tradition stating that before his passing, the Prophet Muhammad (PBUH) requested that Imam Ali (AS) wash his body.<ref>{{cite book|title=Jāmiʿ al-Aḥādīth|first=Jalāl al-Dīn (n.d.)|last=Al-Suyūṭī|publisher=د Ḥasan ʿAbbās Zakī|volume=31|page=135|language=|location=بی‌جا}}</ref>

== Washing of the Prophet in Sunni Sources ==
Ibn Sa'd, a prominent historian and biographer of the 2nd and 3rd centuries AH known as Katib al-Waqidi, recounts in Al-Tabaqat al-Kubra an incident from Ka'b al-Ahbar. Ka'b al-Ahbar asked the second caliph what the Prophet (PBUH) had said during his final moments. Umar pointed to Ali (AS) and said, “Ask him.” Ali (AS) replied that, with the Prophet’s head resting on his shoulder, the Prophet had said, “Prayer, prayer…” Ka'b then asked, “Who washed the Prophet?” Umar again directed him to Ali (AS), who responded, ::“I washed the Prophet, while Abbas was seated, and Usama ibn Zayd, a companion of the Prophet, along with Shuqran, the Prophet’s servant, poured water.”<ref>Ibn Saʿd, Muḥammad, al-Ṭabaqāt al-Kubrā, Beirut, Dār al-Kutub al-ʿIlmiyyah, 1410 AH, vol. 2, p. 202.</ref>

Ibn Hisham, a 3rd-century historian and author of the most renowned biography of the Prophet, mentions the individuals involved in the washing: [[Ali ibn Abi Talib]], [[Abbas ibn Abd al-Muttalib]], Fadl ibn Abbas, Qutham ibn Abbas, [[Usama ibn Zayd]], Shuqran, and Aws ibn Khawli from the Ansar. He describes the washing process: Ali (AS) held the Prophet’s body against his chest, with Abbas and his sons Fadl and Qutham assisting in moving the body as needed, while Usama and Shuqran poured water. Ali (AS) washed the Prophet from under his garment.<ref>Ibn Hishām, ʿAbd al-Malik, al-Sīrah al-Nabawiyyah, Beirut, Dār al-Maʿrifah, n.d., vol. 2, pp. 622–663.</ref> In a narration cited by Al-Suyuti, it is said that Fadl lifted the Prophet’s body to enable Imam Ali (AS) to wash him.<ref>{{cite book|title=Jāmiʿ al-Aḥādīth|year=بی‌تا|first=Jalāl al-Dīn (n.d.)|last=1.Al-Suyūṭī|publisher=د Ḥasan ʿAbbās Zakī|volume=31|page=135|language=|location=بی‌جا}}</ref> Some traditions also mention the presence of [[Gabriel]] among those attending to the Prophet's washing.<ref>{{cite book|title=al-Muʿjam al-Kabīr|year=1415|first=Abū al-Qāsim|last=5. Al-Ṭabarānī|publisher=Maktabat Ibn Taymiyyah|volume=3|page=58|language=|location=Cairo|url=https://lib.efatwa.ir/42124/3/58/علي_بن_أبي_طالب_مغمى_عليه}}</ref>

== The Prophet's Burial in Sunni Sources ==
Ibn Hisham mentions that [[Imam Ali (AS)]], along with Fadl and Qutham, sons of the Prophet’s uncle Abbas, and Shuqran, were responsible for the [[Prophet Muhammad’s (PBUH)]] burial and entered his grave.<ref>Ibn Hishām, ʿAbd al-Malik, al-Sīrah al-Nabawiyyah, Beirut, Dār al-Maʿrifah, n.d., vol. 2, p. 664.</ref> This account is echoed by Sunni scholars like Ibn al-Athir al-Jazari in ''Usd al-Ghabah''<ref>Ibn Athīr Jazrī, ʿAlī ibn Muḥammad, Usd al-Ghābah fī Maʿrifat al-Ṣaḥābah, Beirut, Dār al-Fikr, 1409 AH, vol. 2, p. 388.</ref>, Ibn Kathir in ''Al-Bidaya wa’l-Nihaya''<ref>Ibn Kathīr, Ismāʿīl ibn ʿUmar, al-Bidāyah wa al-Nihāyah, Beirut, Dār al-Fikr, 1407 AH, vol. 5, p. 269.</ref>, and al-Bayhaqi in ''Dala’il al-Nubuwwa''<ref>Al-Bayhaqī, Aḥmad ibn Ḥusayn, Dalāʾil al-Nubuwwah wa Maʿrifat Aḥwāl Ṣāḥib al-Sharīʿah, Beirut, Dār al-Kutub al-ʿIlmiyyah, 1405 AH, vol. 7, p. 254.</ref>, who state that only Ali (AS) and his close companions participated in the burial of the Prophet.

Al-Tabari (d. 310 AH), a prominent Sunni historian, writes in ''Tarikh al-Umam wa’l-Muluk'' that there was initial disagreement regarding the Prophet's burial location. Some suggested al-Baqi', others the mosque, and some proposed his home. Ultimately, it was decided to bury him in the very room where he passed away. The grave was prepared by Abu Ubayda al-Jarrah, a companion, and Abu Talha al-Ansari, and the burial was carried out by Imam Ali (AS) with the assistance of the Prophet’s uncle Abbas and his sons Fadl and Qutham.<ref>Al-Ṭabarī, Muḥammad ibn Jarīr, Tārīkh al-Umam wa al-Mulūk, Beirut, Muʾassasat al-Aʿlamī, n.d., vol. 2, p. 452.</ref> According to some Sunni sources, Abu Bakr narrated a tradition from the Prophet that “Prophets are buried in the place where they die.” Consequently, Abu Talha prepared the grave in the room where the Prophet had passed.<ref>Al-Ṭabarī, Muḥammad ibn Jarīr, Tārīkh al-Umam wa al-Mulūk, Beirut, Muʾassasat al-Aʿlamī, n.d., vol. 2, p. 452.</ref> Meanwhile, al-Tabarani narrates that Imam Ali (AS), Ibn Abbas, and Abu Bakr jointly buried the Prophet.<ref>{{cite book|title=al-Muʿjam al-Kabīr|year=1415|first=Abū al-Qāsim|last=5.Al-Ṭabarānī|publisher=Maktabat Ibn Taymiyyah|volume=3|page=58|language=|location=Cairo|url=https://lib.efatwa.ir/42124/3/58/علي_بن_أبي_طالب_مغمى_عليه}}</ref>

== The Funeral Prayer over the Prophet's Body ==
Sunni sources also recount that Imam Ali (AS) was the first to lead the prayer over the Prophet's body, followed by the Prophet’s companions who prayed in groups. According to the historian Ibn Kathir, the Prophet had instructed that his body be washed and shrouded by the men of his household, who would also lead the first prayers over his body. Thereafter, others were to pray, and following the men, the women would offer their prayers as well.<ref>Ibn Kathīr, Ismāʿīl ibn ʿUmar, al-Bidāyah wa al-Nihāyah, Beirut, Dār al-Fikr, 1407 AH, vol. 5, p. 266.</ref> Reports indicate that the funeral prayers were performed individually, with groups of ten people entering to pay their respects one at a time.<ref>{{cite book|title=Khorshīd-e Nubuwwat (Farsi translation of al-Raḥīq al-Makhtūm by Muḥammad ʿAlī Lisānī Fashārakī)|year=1381|first=Ṣafī al-Raḥmān|last=Mubārakfūrī|publisher=Muwahhidīn|volume=|page=732-735|language=|location=|edition=Mohammad Ali Lisani Fisjaraki}}</ref> Sunni sources also mention that angels, including Gabriel, prayed over the Prophet’s body.<ref>{{cite book|title=al-Muʿjam al-Kabīr|year=1415|first=Abū al-Qāsim|last=5. Al-Ṭabarānī|publisher=Maktabat Ibn Taymiyyah|volume=3|page=58|language=|location=Cairo|url=https://lib.efatwa.ir/42124/3/58/علي_بن_أبي_طالب_مغمى_عليه}}</ref>

== منابع ==
{{footnotes|۲}}
[[fa: غسل‌دهنده و کفن‌کننده پیامبر اکرم در منابع اهل‌سنت]]
[[bn: আহলে সুন্নতের সূত্রগুলোতে মহানবী (স.)-এর গোসল ও কাফন সম্পন্নকারী]]
[[es: Bañar y envolver al Profeta en fuentes suníes]]
[[ps: د اهل سنتو په سرچینو کې پېغمبر اکرم (ص) ته غسل او کفن ورکوونکی]]
[[ms: Orang Yang Memandikan Dan Mengkafani Rasulullah Saw Menurut Sumber Ahlusunah]]
[[ar: الغاسل والمكفِّن للنبي الأكرم في مصادر أهل السنة]]
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2025-07-09T14:10:09Z

Nazarzadeh:

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2025-07-09T13:38:40Z

Nazarzadeh:

Those Whom God Loves

2025-07-07T13:34:17Z

Nazarzadeh:

{{text start}}
{{question}}
According to the Qur'an, who are the individuals that God loves?
{{question end}}
{{answer}}

The [[Qur'an]] explicitly mentions individuals whom [[God]] loves. These include those who practice goodness (''[[Muḥsinīn]]''), the pious (''[[Muttaqīn]]''), the patient (''[[Ṣābirīn]]''), the pure (''[[Muṭahharīn]]''), the repentant (''[[Tawwābīn]]''), and the just (''[[Muqsiṭīn]]'').

== The Good-Doers (Muḥsinīn) ==
{{Main Article|Muḥsinīn in the Qur'an}}
God declares in the Qur'an His love for those who act with excellence and kindness: {{quran|وَأَحْسِنُوا إِنَّ اللَّهَ یُحِبُّ الْمُحْسِنِینَ|ترجمه=And do good; indeed, Allah loves the doers of good.|سوره=Al-Baqarah|آیه=195}}.
This love is emphasized in five verses, including:
* [[Surah al-Baqarah]] (2:195)
* [[Surah Āl ʿImrān]] (3:134, 3:148)
* [[Surah al-Mā'idah]] (5:13, 5:93)
[[Al-ʿAllāmah Ṭabāṭabāʾī]] defines ''iḥsān'' as performing any act in the best possible manner and solely for [[God]]'s sake.<ref>Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, trans. Muḥammad Bāqir Mūsavī Hamadānī, Qom: Dafter Intishārāt Islāmī, 5th edition, 1374 SH, vol. 4, p. 28.</ref> God's love for the ''[[Muḥsinīn]]'' has both worldly and otherworldly effects, such as guidance, divine assistance, mercy, exalted status, acceptance of deeds, and immunity from punishment.<ref>Abū Dharr Tashakkurī Ṣāliḥ, "Āthār Maḥabbat Khudāwand bih Muḥsinīn dar Qurʾān," Maʿrifat, Imām Khomeinī Educational and Research Institute, no. 180.</ref>

== The Repentant (Tawwābīn) and the Pure (Muṭahharīn) ==
According to Surah al-Baqarah (2:222), God loves those who constantly repent and purify themselves.<ref>Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, trans. Muḥammad Bāqir Mūsavī Hamadānī, Qom: Dafter Intishārāt Islāmī, 5th edition, 1374 SH, vol. 2, p. 317.</ref> [[Repentance]] (tawbah) refers to returning to God, while the term Tawwābīn denotes those who engage in frequent repentance.<ref>Ṭūsī, Muḥammad b. Ḥasan, al-Tibyān fī Tafsīr al-Qurʾān, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1st edition, n.d., vol. 6, p. 468.</ref> God accepts all sincere forms of repentance—whether expressed through prayer, action, or true belief.<ref>Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, trans. Muḥammad Bāqir Mūsavī Hamadānī, Qom: Dafter Intishārāt Islāmī, 5th edition, 1374 SH, vol. 2, p. 318.</ref>

In another verse, God affirms His love for the pure (Muṭahharīn): {{quran||ترجمه=Allah loves those who purify themselves.|سوره=At-Tawbah|آیه=108}}. Purity encompasses both spiritual cleanliness—freedom from sin and idolatry—and physical hygiene.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr-i Namūneh, Tehran: Dār al-Kutub al-Islāmiyyah, 10th edition, 1371 SH, vol. 8, p. 140.</ref>

== The Pious (Muttaqīn) ==
{{See also|Attributes of the Pious in the Qur'an}}
God's love for the pious is mentioned in [[Surah al-Tawbah]] (9:4, 9:7) and [[Surah Āl ʿImrān]] (3:76). In Qur'anic terminology, [[taqwā]] (piety) refers to avoiding forbidden actions and maintaining a God-conscious life.<ref>Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, trans. Muḥammad Bāqir Mūsavī Hamadānī, Qom: Dafter Intishārāt Islāmī, 5th edition, 1374 SH, vol. 9, p. 202.</ref> Groups such as wrongdoers, deviators, rebels, oppressors, and criminals stand in opposition to the pious (Muttaqīn).<ref>ʿAbbāsī, Bābak, "Taqwā," Dāneshnāmeh-yi Buzurg-i Islāmī, Islamic Encyclopaedia Foundation, 1393 SH, vol. 7, under the entry.</ref>

The [[Qur'an]] outlines five qualities of the pious in Surah al-Baqarah:
* [[Belief in the unseen]],
* Establishment of [[Prayer|prayer]],
* Charity from their wealth,
* Faith in the revelations to the Prophet Muhammad (PBUH) and previous messengers,
* Certainty in the Hereafter.<ref>Sūrat al-Baqarah, verses 2–4.</ref>

In [[Surah al-Ṣaff]]<ref>Al-Saff:4</ref> and [[Surah al-Mā'idah]]<ref>al-Mā'idah:54</ref>, God expresses His love for those who strive for His cause: {{quran|إِنَّ اللَّهَ یُحِبُّ الَّذِینَ یُقَاتِلُونَ فِی سَبِیلِهِ|ترجمه=Indeed, God loves those who fight in His cause.|سوره=Al-Saff|آیه=4}}.

== Those Who Rely Upon God (Mutawakkilīn) ==
{{Main Article|Tawakkul (Reliance on God)}}
God also loves those who place their trust in Him: {{quran|إِنَّ اللَّهَ یُحِبُّ الْمُتَوَکِّلینَ|ترجمه=Indeed, God loves those who rely upon Him.|سوره=Al-'Imran|آیه=159}}.
Tawakkul refers to placing trust and reliance upon God.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr-i Namūneh, Tehran: Dār al-Kutub al-Islāmiyyah, 10th edition, 1371 SH, vol. 15, p. 541.</ref> It is considered one of the gateways to faith.<ref>Makāram Shīrāzī, Nāṣir, Akhlāq dar Qurʾān, Qom: Madrasa ʿAlī b. Abī Ṭālib, 1st edition, 1377 SH, vol. 2, p. 266.</ref> A person who practices tawakkul recognizes that God is the provider of sustenance and the caretaker of all affairs, relying solely on Him without hoping for assistance from others.<ref>Ḥusaynī, Mālik et al., "Tawakkul," Dāneshnāmeh-yi Jahān-i Islām, Islamic Encyclopaedia Foundation, 1393 SH, vol. 8, under the entry.</ref> The Qur'an emphasizes that God loves those who trust in Him and do not depend on others.<ref>Ṭabrisī, Faḍl, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, trans. by a group of translators, Tehran: Farāhānī, 1st edition, n.d., vol. 4, p. 315.</ref>

Exegetes define the essence of tawakkul as contentment and submission to God's [[decree and destiny]].<ref>Maybudī, Tafsīr Kashf al-Asrār wa ʿUddat al-Abrār, cited in Dāneshnāmeh-yi Jahān-i Islām, Islamic Encyclopaedia Foundation, vol. 1, p. 4062.</ref> Al-Ghazālī, one of Islam's greatest scholars, describes tawakkul as:
::A station of the closest to God" and defines it as the heart's reliance on God.<ref>Ghazālī, Kimiyāʾ-yi Saʿādat, cited in Shahīdī, Sayyid Jaʿfar, Sharḥ-i Masnavī, vol. 6, p. 353.</ref>

[[Ayatollah Ja'far Subhani]] explains that [[tawakkul]] means entrusting one's affairs to God. However, this does not imply disregarding the natural laws of cause and effect or passively waiting for miraculous interventions. Instead, it encourages active effort alongside a firm trust in God's ultimate will and power.<ref>Ṣubḥānī, Jaʿfar, Manṣūr-i Jāvīd, vol. 3, p. 419.</ref>

== The Patient (Ṣābirīn) ==
[[God]] praises the patient, those who endure trials and maintain their faith and efforts despite challenges: {{quran|وَ اللَّهُ یُحِبُّ الصَّابِرینَ|ترجمه=And God loves the patient.|سوره=An-Nur|آیه=146}}.

It is narrated that the [[Prophet Muhammad (PBUH)]] supplicated to God for a certainty (yaqīn) that would make the hardships of this world bearable for him.<ref>Muḥammad Ṣādiq ʿĀrif, Rāh-i Rūshan (trans. al-Maḥajja al-Bayḍāʾ), al-Fayḍ al-Kāshānī, vol. 7, p. 160.</ref>

== The Just (Muqsiṭīn) ==
[[The Qur'an]] highlights God's love for the just in three instances:
{{quran|إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ|translation=Indeed, God loves the just.|sura=Al-Ma'ida|verse=8}}<ref>Sūrat al-Māʾidah, verse 42; Sūrat al-Ḥujurāt, verse 9; Sūrat al-Mumtaḥanah, verse 8.</ref>.

[[Justice]], a fundamental principle in [[Islam]], is upheld as the goal of [[divine revelation]] and the [[mission of the Prophets]].<ref>Ṣubḥānī, Shaykh Jaʿfar, Manṣūr-i Jāvīd, vol. 13, p. 168.</ref> The Qur'an emphasizes justice as the antithesis of oppression and an essential quality for human interactions.<ref>Sūrat al-Ḥadīd, verse 25.</ref>

== Sources ==
{{footnotes|2}}

[[fa: کسانی که خداوند دوست می‌دارد]]
[[bn: আল্লাহ যাদেরকে পছন্দ করেন]]
[[ur: پروردگار عالم جنہیں دوست رکھتا ہے]]
[[ru: Кто любимцы Бога]]
[[ms: Orang-orang Yang Dicintai Allah Swt]]
[[ar: الذين يحبهم الله]]

Resentment

2025-07-07T13:32:33Z

Nazarzadeh: /* Remedies */

{{text start}}
{{question}}
What is resentment? What are its consequences, causes, and remedies?
{{question end}}
{{answer}}
{{portal|واژه‌ها}}
{{رذائل اخلاقی}}
'''Resentment''' is a [[moral vice]] and a psychological state in which a person harbors hostility towards another while concealing it, waiting for an opportune moment to express it. It is often considered a byproduct of anger. Remedies for resentment include reflecting on its consequences, cultivating a spirit of forgiveness, and engaging in amicable interactions with the individual towards whom resentment is directed.

One significant cause of resentment is a sense of inadequacy, which leads an individual to begrudge others' success. Other causes include [[verbal disputes]], [[blame]], [[gossip]], [[mockery]], [[curses]], and [[abusive language]], all of which can provoke feelings of hostility in the affected party.

== Definition ==
Resentment is a psychological state where an individual harbors hidden animosity toward another, awaiting the right moment to act upon it.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, Nāshir: Kashf al-Ghiṭāʾ, First Edition, 82, p. 200.</ref> It is distinguished as a purely internal feeling; if acted upon, it escalates to enmity. Resentment arises as a consequence of unresolved anger, especially when an individual suppresses their anger rather than expressing it.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, Nāshir: Kashf al-Ghiṭāʾ, First Edition, 82, p. 200.</ref>

Islamic teachings describe resentment as incompatible with genuine faith. A resentful person is considered deprived of true belief.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>

== Causes ==
{{Main Article|Key factors of resentment}}
Key factors contributing to resentment include:
* [[Verbal Disputes]]: Continued debates, especially those where neither party accepts the other's perspective, can lead to animosity.<ref>ʿĀmilī Jubaʿī, Zayn al-Dīn b. ʿAlī (known as Shahīd Thānī), Muniyat al-Murīd fī Ādāb al-Mufīd wa al-Mustafīd, Bāb al-Marāʾ.</ref>
* Faultfinding (''[[Merā']]''): Criticizing others' speech disrupts relationships and fosters resentment.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, pp. 173–174.</ref>
* Excessive Expectations and [[Blame]]: Overburdening others with expectations beyond their capacity and criticizing them for unmet expectations cultivates resentment.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>
* Feelings of Inadequacy: Those who feel insufficient may develop resentment upon witnessing others' success.<ref>Ibn Abī al-Ḥadīd, Sharḥ Nahj al-Balāgha, 20 vols., Beirut: Dār Iḥyāʾ al-Turāth, 1385 AH, vol. 20, p. 322, Ḥadīth 696, and p. 327, Ḥadīth 743.</ref>
* [[Gossip]]: Slander tarnishes the reputation of the subject, prompting them to harbor resentment toward the gossiper.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 95 or 65.</ref>
* [[Mockery]]: Ridiculing others can lead to suppressed anger, eventually transforming into resentment.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 295.</ref>
* Curses and Abuse: Excessive verbal abuse or cursing fosters resentment among those targeted.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 247.</ref>

== Consequences of Resentment ==
A resentful person experiences perpetual discomfort, lacking peace of mind and enduring social isolation due to strained relationships. Resentment also paves the way for other sins, such as envy, gossip, slander, and humiliation of others. Additionally, Islam emphasizes that a true believer should not harbor resentment for extended periods, as stated in prophetic traditions.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>

== Remedies ==
{{Main Article|Remedies for Resentment}}
To overcome resentment, scholars suggest:
# Reflecting on Its Consequences: Understanding that harboring resentment only harms the resentful individual, perpetuating their distress.
# Cultivating a Spirit of Forgiveness: When an individual is harmed or insulted by another, instead of succumbing to anger and resentment, they should embody the virtue of forgiveness. As stated by the [[Prophet Muhammad (PBUH)]], forgiveness elevates a person’s honor and dignity.<ref>ʿAbd Allāh Shubbar, Akhlāq-i Shubbar, Hijrat Publications, Second Edition, 1377 SH, pp. 253–254.</ref>
# Kindness Toward the Resented Individual: Demonstrating goodwill, fulfilling their needs, and acknowledging their positive traits in social settings to mitigate hostility.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, p. 201.</ref>

== Sources ==
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[[bn: বিদ্বেষ]]
[[ru: Ненависть]]
[[ms: Dendam]]
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[[ar: الحقد]]

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Characteristics of war and jihad from the perspective of Imam Ali (a)

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{{text start}}
{{question}}
What are the characteristics of war and jihad from the perspective of Imam Ali (AS)?
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Divine motivation and fighting for the sake of God are among the main characteristics of war and jihad in the view of [[Imam Ali (AS)]]. According to the Imam's advice, fighters should not let personal grudges interfere in their battle with the enemy. Imam Ali (AS) regarded war as the last resort and emphasized that efforts should be made to prevent war through counsel and goodwill. He considered [[peace]] superior to war, as reflected in his advice to Malik al-Ashtar, where he stated that if the enemy proposes peace, and it benefits the nation and pleases God, peace should be immediately accepted. [[Amir al-Mu'minin (AS)]] considered initiating war without first offering the opportunity for reconciliation to be a wrongful act and made great efforts to guide the opposing side.

== Characteristics of Jihad in the words of Amir al-Mu'minin ==
In the view of [[Amir al-Mu'minin (AS)]], the Islamic front, in addition to adhering to general principles of warfare, should observe a set of specific characteristics and etiquette. Following these principles is not only effective in achieving victory but also in demonstrating the righteousness of the Islamic cause. Some of these principles and characteristics include:

=== War and Jihad for the sake of God (Pure Intention) ===
In Imam Ali's view, war and [[jihad]], if motivated by divine intentions and pursued for the sake of God, have value and importance. He advised his companions not to fight the enemy out of personal grudges, but rather to wage war solely for God's sake. He instructed his military commander, Ma'qal ibn Qays, with the following words: {{Arabic text|وَلَا يَحْمِلَنَّكُمُ شَنَآنُهُمْ عَلَى قِتَالِهِم‏|Translation=Do not fight the enemy out of personal animosity.}}<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=493}}</ref>

Abdulrahman ibn Abi Laila reports that when Imam Ali (AS)'s army faced the forces of Sham at [[Siffin]], Imam Ali (AS) delivered a speech in which he said: {{Arabic text|أَيُّهَا الْمُؤْمِنُونَ إِنَّهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئ|Translation=If we confront oppression to uphold God's word and silence the words of the oppressors, then we have found the path to salvation.}}<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=541}}</ref>

When Imam Ali (AS) was struck by the blow of [[Ibn Muljam]], he left a will for his children, urging them to engage in jihad with their wealth, lives, and tongues for the sake of God: {{Arabic text|وَ اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فِي سَبِيلِ اللَّهِ}}.<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=421}}</ref>

=== War as the Last Resort ===
Imam Ali (AS) considered war a last resort and stressed that it should be prevented through counsel and goodwill. He regarded [[peace]] as superior to war, and he told [[Malik al-Ashtar]]: {{Arabic text|وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ وَ لِلَّهِ فِيهِ رِضًا فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنِ الْحَذَرَ كُلَّ الْحَذَرِ مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ|Translation=If the enemy raises the banner of peace and you trust them, and if you find it beneficial for the country and pleasing to God, then immediately accept peace; for peace, whatever it may be, is better than war...}}<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=422}}</ref>

Imam Ali (AS) believed that if appropriate political strategies to prevent war failed and it led to war, every opportunity should be seized to end the conflict and restore peace. He wrote to one of his commanders about a group of rebels: {{Arabic text|فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ|Translation=If those who broke their covenant return to the shade of obedience, this is what we desire.}}<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=366}}</ref>

Before the Battle of [[Jamal]], Imam Ali (AS) expressed hope for peace, provided the opposition accepted. However, if they did not accept, he would resort to the final remedy, which was war.<ref>{{cite book|title=The Fitna and Battle of Jamal|year=1404|author=Sif ibn Umar Tamimi|publisher=Beirut, Dar al-Nafaes|page=150}}</ref> Before the Battle of Jamal, Rifa'ah ibn Rafi' asked Imam Ali (AS) what his decision was, and the Imam replied: "What I intend is reform. If they accept, we will proceed. If they do not accept, we will offer them a portion of the truth, hoping to persuade them." Rifa'ah asked: "If they do not accept?" Imam replied: "If they leave us to ourselves, we will leave them to their own devices." Rifa'ah then asked: "What if they do not leave us alone?" Imam Ali (AS) replied: "We will defend ourselves against them." Rifa'ah said: "That seems like a good decision."<ref>{{cite book|title=Sharh Nahj al-Balagha|year=1404|author=Abdul Hamid Ibn Hiba Allah|publisher=Qom, Ayatollah Marashi Najafi Library|volume=14|page=17}}</ref>

Before the Battle of Siffin, Imam Ali (AS)'s army expressed dissatisfaction with the delay in fighting the Syrians. Imam explained that the delay was for the hope that some of the enemies would join his side and be [[guided]]: {{Arabic text|فَوَاللَّهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلَّا وَ أَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي وَ تَعْشُوَ إِلَى ضَوْئِي وَ ذَلِكَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلَالِهَا وَ إِنْ كَانَتْ تَبُوءُ بِآثَامِهَا}}.<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=106}}</ref>

=== Avoiding War Before Exhausting All Peaceful Measures ===
It is said that Imam Ali (AS) never initiated war without exhausting all peaceful avenues first. [[Sheikh Mufid]] writes about the Battle of Jamal: Imam Ali (AS) said to the people: "Do not rush into war! Let me complete the argument with this group." He then summoned [[Abdullah ibn Abbas]], gave him a [[Quran]], and asked him to take it to [[Talhah]], [[Zubair]], and [[Aisha]], calling them to the rulings of the Quran.<ref>{{cite book|title=Al-Jamal|year=1413|author=Muhammad Ibn Muhammad Mufid|publisher=Qom, Maktab al-Ilm al-Islami|page=336}}</ref> Ibn Abbas went to the enemy and upon his return, he said: "This group is only seeking war." The enemy archers began shooting, and Ibn Abbas urged Imam Ali (AS) to order the battle to begin. However, Imam Ali (AS) did not give the order to fight and called for another opportunity to complete the argument with them.<ref>{{cite book|title=Al-Mujam al-Awsat|year=1384|author=Taha Hussein|publisher=Beirut, Dar al-Qalam|volume=2|page=456}}</ref>

=== Patience in War ===
Imam Ali (AS) repeatedly encouraged his army to exercise patience and perseverance during the battles, advising them that while the enemy may be more numerous, the true strength lies in resolve and in fighting for the sake of God. In his speech during the Battle of Siffin, Imam Ali (AS) said: {{Arabic text|يَا أَيُّهَا النَّاسُ فِي حَقِّ رَبِّكُمْ وَ فِي دِمَائِكُمْ فِي أَمْوَالِكُمْ وَ فِي أَعْرَاضِكُمْ فِي مَالِكُمْ وَ فِي عَمَلِكُمْ}}<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=591}}</ref>

=== War for the Defense of the Faith and the Protection of Innocent People ===
For Imam Ali (AS), the primary aim of war was the defense of the faith and the protection of the innocent. For him, fighting was not about gaining wealth or revenge but was solely for the preservation of Islam and justice. One of the Imam's most famous speeches during his reign was his declaration: {{Arabic text|وَاللَّهِ لَا أُحِبُّ لَكُمْ النَّصْرَ عَلَى عَدُوِّكُمْ فِي السُّوءِ وَلَا فِي زَخْرَفٍ وَ لَا فِي دُورٍ وَ لَا فِي خَيْلٍ وَ لَا فِي بُسْتَانٍ}}.<ref>{{cite book|title=Nahj al-Balagha|year=1414|author=Sharif Razi|publisher=Qom, Hijrat Publications|page=527}}</ref>

== Conclusion ==
From Imam Ali's perspective, war is not a preferred option but a means to protect the faith and ensure justice. His view on jihad emphasizes a commitment to peace, self-control, and integrity, stressing the importance of sincerity in fighting for God's cause. The Imam's guidelines in the conduct of war underscore the crucial balance between upholding the dignity of Islam and achieving victory through righteous means.

==Notes==
{{footnotes}}

Characteristics of war and jihad from the perspective of Imam Ali (a)

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Arrogance

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{{text start}}
{{question}}
What is arrogance?
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{{answer}}
{{portal|واژه‌ها}}
{{رذائل اخلاقی}}
'''Arrogance''', or '''pride''', is viewing oneself as superior to others while belittling them through words or actions.
A sense of worthlessness and inner humiliation, along with the influence of [[Satan]], are seen as causes of arrogance. Remedies for arrogance include self-awareness, remembrance of death, and strengthening self-esteem.

At times, arrogance is directed toward God, which is considered the most severe form. Arrogance can also target prophets and the righteous, where a person considers themselves above them and thus refuses to follow their guidance.

== Conceptual Definition ==
“''Kibr''” (''كبر'') refers to considering oneself superior to others<ref>1. Rāghib al-Iṣfahānī, al-Mufradāt fī Gharīb al-Qurʾān, Tehran, Nashr-i Kitāb, 1404 AH, pp. 421–422; ʿIlm Akhlāq-e Islāmī, trans. Jāmiʿ al-Saʿādāt, Intishārāt Ḥikmat, 3rd ed., 1363 SH, vol. 1, p. 417.</ref>, while “''Takabbur''” (''تكبر'') is the manifestation of this in words and actions. If this feeling of self-superiority remains hidden, it is termed “''Kibr''”, but when it becomes visible and one demeans others through speech or behavior, it is known as “''Takabbur''”.<ref>2. Narāqī, Mullā Aḥmad, Miʿrāj al-Saʿādah, Mashhad, Intishārāt Nadā-yi Islāmī, 1st ed., 1362 SH, p. 176.</ref>

In Persian, the terms "''غرور''" (''Ghorur'') and "''تکبر''" (''Takabbur'') are often used interchangeably, though in Arabic, "''غرور''" (''Ghorur'') specifically means deception, differing from Takabbur.

=== Distinction from Conceit (ʻUjb) ===
{{همچنین ببینید|Conceit (ʻUjb)}}
[[Conceit]] (''ʻUjb'') is self-admiration.<ref>Imām Khomeinī, Sayyid Rūḥ Allāh, Sharḥ Chehel Ḥadīth, Muʾassasah Tanzīm wa Nashr Āthār Imām Khomeinī, 2nd ed., 1371 SH, p. 79.</ref> A conceited person views themselves highly but does not necessarily consider themselves superior to others.<ref>Narāqī, Mullā Muḥammad Mahdī, Jāmiʿ al-Saʿādāt, annotated and edited by Sayyid Muḥammad Kalāntar, Maṭbaʿah al-Najaf, Muʾassasah Maṭbūʿāt-i Ismāʿīliyyān, vol. 1, pp. 344–351.</ref> In contrast, an arrogant person regards themselves as superior and looks down on others.<ref>Imām Khomeinī, Sayyid Rūḥ Allāh, Sharḥ Chehel Ḥadīth, Muʾassasah Tanzīm wa Nashr Āthār Imām Khomeinī, 2nd ed., 1371 SH, p. 79.</ref>

=== Difference Between Divine and Human Arrogance ===
{{همچنین ببینید|The Meaning of Divine Arrogance}}
The difference between arrogance as an attribute of [[God]] and [[humans]] lies in its origin. Divine arrogance stems from [[God’s knowledge]], [[God’s power|power]], and [[God’s wisdom|wisdom]], while human arrogance arises from feelings of inferiority, ignorance, and weak will.

[[Imam Ja'far al-Sadiq (AS)]] narrates that human arrogance is rooted in the sense of insignificance and lowliness a person feels within themselves.<ref>Kulaynī, Muḥammad ibn Yaʿqūb, Uṣūl al-Kāfī, with translation and commentary by Sayyid Javād Muṣṭafavī, vol. 3, under the chapter "Kibr."</ref> To mask this deficiency, humans exhibit arrogance, claiming a status they do not possess.

== Status ==
In the Quran, arrogance and the arrogant person are addressed. For instance, in the verse: {{quran|کَذٰلِکَ یَطْبَعُ اللَّهُ عَلَیٰ کُلِّ قَلْبِ مُتَکَبِّرٍ جَبَّار
| سوره = Al-Ghafer
| آیه = 35
| ترجمه = “Thus does Allah seal the heart of every arrogant tyrant”.
}} it refers to the arrogant individual. In verse 34 of [[Surah Al-Baqarah]], arrogance is also highlighted when [[Iblis]] refused to prostrate to [[Adam (AS)]] as God had commanded.

Arrogance is regarded as the first [[Sin|sin]] committed in the world. According to [[Imam Ali (AS)]] in the [[Sermon of Al-Qasi’a]], Iblis's arrogance nullified his six thousand years of worship.<ref>Ibn Abī al-Ḥadīd, Sharḥ Nahj al-Balāghah, Dār Iḥyāʾ al-Kutub al-ʿArabiyyah, 2nd ed., vol. 13, p. 127.</ref> In another narration, arrogance is considered the gravest of sins.<ref>Shafīʿī, Muḥammad, Parvarish-e Rūḥ dar Partow-e Chehel Ḥadīth, Daftar Tablīghāt-e Islāmī, 1st ed., 1370 SH, vol. 1, p. 280.</ref>

== Types of Arrogance ==
Arrogance can be categorized as follows:
# '''Arrogance toward God''': At times, arrogance is directed toward God<ref>Dastghayb, Sayyid ʿAbd al-Ḥusayn, Gunāhān-e Kabīrah, Ārmān Press, vol. 2, pp. 111–132.</ref>, where an individual refuses to submit to [[God’s servitude]] and does not consider worship exclusive to Him. This type of arrogance, exemplified by figures like [[Nimrod]] and [[Pharaoh]], is rooted in rebellion and ignorance and is seen as the most despicable form of arrogance.<ref>Rāghib al-Iṣfahānī, Ḥusayn, al-Mufradāt fī Gharīb al-Qurʾān, Tehran, Nashr-i Kitāb, 1404 AH, pp. 421–422.</ref>
# '''Arrogance toward the Prophets and Righteous Figures''': Arrogance can also manifest against the prophets and righteous individuals, where a person deems themselves above them and refuses to obey them.This type of arrogance is alluded to in the verse: {{quran|فَقَالُوا أَنُؤْمِنُ لِبَشَرَیْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُون
| سوره = Al-Munenoun
| آیه = 47
| ترجمه = And they said, ‘Shall we believe in two humans like ourselves, while their people are in servitude to us?’
}}
# '''Arrogance toward God’s Servants''': Sometimes, arrogance is directed at believers and servants of God, where an individual views themselves as superior and belittles others.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿādah, p. 178.</ref> This type of arrogance, as it leads to opposition against God, is considered a trait that leads to a person’s ruin.<ref>ʿIlm Akhlāq-e Islāmī, trans. Jāmiʿ al-Saʿādāt, Intishārāt Ḥikmat, 3rd ed., 1363 SH, vol. 1, p. 417.</ref>

== Causes==
{{اصلی|Causes of Arrogance}}
The causes of arrogance include personality disorders, ignorance of one's own weaknesses, and the influence of [[Satan]] over a person. A sense of humiliation and lowliness is one of the personality disorders that can lead to arrogance.

== Remedies ==
{{اصلی|Remedies for Arrogance}}
Several approaches are suggested to cure arrogance, including:
{{col-begin|2}}
* [[Self-awareness]]<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, Beirut, vol. 78, p. 94.</ref>
* [[Remembrance of death]]<ref>Shafīʿī, Muḥammad, Parvarish-e Rūḥ dar Partow-e Chehel Ḥadīth, Daftar Tablīghāt-e Islāmī, 1st ed., 1370 SH, vol. 1, p. 491.</ref>
* [[Worship]]<ref>Muḥammadī Ray-Shahrī, Muḥammad, Mīzān al-Ḥikmah, Dār al-Ḥadīth, 1st ed., vol. 3, p. 2657; Shafīʿī, Muḥammad, Parvarish-e Rūḥ dar Partow-e Chehel Ḥadīth, Daftar Tablīghāt-e Islāmī, 1st ed., 1370 SH, vol. 1, p. 492.</ref>
* [[Humility]]<ref>Shafīʿī, Muḥammad, Parvarish-e Rūḥ dar Partow-e Chehel Ḥadīth, Daftar Tablīghāt-e Islāmī, vol. 1, p. 491.</ref>
* Reflecting on the consequences of arrogance
* [[Strengthening self-esteem]]
{{end}}

Recognizing one’s own weaknesses, especially in birth and [[death]], helps to eliminate arrogance.<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, Beirut, vol. 78, p. 94.</ref> Worship, which reflects humility before God, also diminishes the sense of arrogance.
One of the factors of arrogance is a [[sense of inferiority]]; hence, strengthening self-esteem is considered an effective remedy.<ref>Muḥammadī Ray-Shahrī, Muḥammad, Mīzān al-Ḥikmah, Dār al-Ḥadīth, 1st ed., vol. 3, p. 2657; Shafīʿī, Muḥammad, Parvarish-e Rūḥ dar Partow-e Chehel Ḥadīth, Daftar Tablīghāt-e Islāmī, 1st ed., 1370 SH, vol. 1, p. 492.</ref>

== Ruling on Arrogance for Women ==
{{اصلی|Ruling on Arrogance for Women}}
In a narration from [[Imam Ali (AS)]], a woman’s arrogance toward [[Non-mahram|non-mahram]] men is considered commendable. According to this narration, this is due to the preservation of a woman's dignity and protection from potential harm.<ref>Muḥammadī Ray-Shahrī, Muḥammad, Munta khab al-Ḥikmah, trans. Ḥamīd Riḍā Shaykhī, Qom, Dār al-Ḥadīth, 1382 SH, vol. 2, p. 910.</ref> This arrogance does not mean belittling the non-mahram but rather implies presenting a sense of self-respect to prevent objectification.

Arrogance, defined as "belittling others," is impermissible and considered sinful for both men and women.

== References ==
{{footnotes|۲}}
[[fa: تکبر]]
[[bn:অহংকার]]
[[ur:تکبر کیا ہے؟]]
[[es:orgullo]]
[[ps:تکبر]]
[[ru:Такабор]]
[[ms:Sombong]]
[[ar:التکبر]]

{{tree
| main branch = اخلاق
| subbranch1 = رذائل اخلاقی
| subbranch2 = تکبر
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| ارزیابی کمی =
| تکمیل =
| اولویت = ب
| کیفیت = ب
}}
{{text end}}

Satan cannot appear in the dream of a person in the form of the Prophet (hadith)

2025-04-23T06:24:24Z

Nazarzadeh: /* Content of the Narration */

{{text start}}
{{question}}
Is the narration that states Satan cannot appear in the dream of a person in the form of the Prophet (s) and his successors authentic and reliable?
{{question end}}
{{Answer}}
In Islamic texts, there exists an authentic narration indicating that [[Iblis and Satan in the Qur'an|Satan]] cannot appear in human dreams in the form of the [[Prophet Muhammad]] (s). This narration is transmitted from [[Imam al-Ridha]] (a) and is attributed to the Prophet (s) himself. According to this narration, Satan is incapable—even in the realm of dreams—of taking the form of the Prophet (s), his successors, or, in particular, the true [[Shia]] followers.

The term "Shia" in this context refers to those who sincerely follow the [[Ahl al-Bayt]] (a) and adhere to all their teachings with care and devotion.

Based on this narration, if someone sees a person in a dream and is certain that it was the Prophet (s) or one of the [[Infallible Imams]] (a), then their recognition is not mistaken, and they have indeed seen the Prophet (s) or one of the Imams (a). However, it must be emphasized that such dreams are personal experiences and only hold evidentiary value for the one who saw the dream—they do not serve as a proof for others.

== Text of the Hadith and Translation ==
{{Arabic large|أَنَّهُ قَالَ لَهُ [علي بن موسى(ع)] رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ ... لِأَنَّ اَلشَّیْطَانَ لاَ یَتَمَثَّلُ فِی صُورَتِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ أَوْصِیَائِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ شِیعَتِهِمْ وَ إِنَّ اَلرُّؤْیَا اَلصَّادِقَةَ جُزْءٌ مِنْ سَبْعِینَ جُزْءاً مِنَ اَلنُّبُوَّةِ.
| source = Shaykh al-Saduq, ‘Uyūn Akhbār al-Riḍā’ (a), Tehran, Jahan Publications, n.d., vol. 2, p. 257.
| translation = A man from Khurasan said to Imam al-Ridha (a): "O son of the Messenger of Allah! I saw the Messenger of Allah (s) in my dream, and it was as if he told me: 'How will you be when a piece of me is buried in your land, and you are entrusted with my trust, and my star disappears in your soil?'" Imam al-Ridha (a) replied: "I am the one buried in your land; I am the piece of your Prophet; I am the trust and the star [that my grandfather mentioned to you in your dream]. ... My father narrated to me from his grandfather from his father from his forefathers (a) that the Messenger of Allah (s) said: 'Whoever visits me in his dream has indeed visited me, for Satan cannot take my form, nor the form of any of my successors, nor the form of any of their Shia. And a true dream is one of seventy parts of prophethood.'"}}

== Chain of Transmission ==
The narration stating that [[Satan]] cannot appear in a dream in the form of the [[Prophet (s)]] and his [[Imams (a)|successors]] was narrated by [[Shaykh al-Saduq]] in the book ‘Uyūn Akhbār al-Riḍā’.<ref>Shaykh al-Saduq, Muhammad ibn Ali, ‘Uyūn Akhbār al-Riḍā’, Tehran, Jahan Publications, n.d., vol. 2, p. 257.</ref> He also reported it in Man Lā Yaḥḍuruhu al-Faqīh.<ref>Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Islamic Publications Office, 2nd ed., 1413 AH, vol. 2, p. 584.</ref>

The narrators of this hadith, based on the [[Ilm al-Rijāl]] (science of narrators), are as follows:
Muhammad ibn Ibrahim ibn Ishaq al-Talaqani: Some scholars infer his high status from the frequency with which Shaykh al-Saduq narrates from him. [[Al-‘Allāma al-Majlisī]] also considers him among the Shaykh’s teachers.<ref>Namazi Shahroudi, Ali, Mustadrakāt ‘Ilm al-Rijāl, Tehran, 1414 AH, vol. 6, p. 359.</ref>
Ahmad ibn Muhammad ibn Sa‘īd al-Kūfī al-Mawlī Banī Hāshim: Though of the [[Zaydi]] school, he is described as trustworthy.<ref>Najāshī, Ahmad ibn Ali, Rijāl al-Najāshī, ed. Musa Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 SH, p. 94.</ref><ref>Ṭūsī, Muhammad ibn al-Hasan, Al-Fihrist, ed. ‘Abd al-‘Azīz Ṭabāṭabā’ī, Qom, 1420 AH, p. 69.</ref>
Ali ibn Ḥasan ibn Ali ibn Faḍḍāl: Considered trustworthy.<ref>Najāshī, ibid., p. 257.</ref> [[Muhammad ibn Umar al-Kashshī]], a Shi‘a rijāl scholar, mentions that some believed he followed the [[Fathi]] sect.<ref>Kashshī, Muhammad ibn Umar, Ikhtiyār Ma‘rifat al-Rijāl, summarized by Shaykh al-Ṭūsī, ed. Muhammad Bāqir al-Mīrdāmād and Mahdī Rajā’ī, Qom, Al al-Bayt Foundation, 1404 AH, p. 635.</ref>
Ḥasan ibn Ali ibn Faḍḍāl al-Taymī: Also considered trustworthy.<ref>Kashshī, ibid., p. 635.</ref>

All the narrators in this [[Isnad|chain of transmission]] are reliable, although some are not [[Twelver Shiites]], which is why the hadith is classified as [[Hadith Mawthūq|mawthūq]] (trustworthy, though not fully authentic).<ref>Majlisī, Muhammad Taqī, Rawḍat al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruhu al-Faqīh, Qom, Kushanpour, 2nd ed., 1406 AH, vol. 5, p. 397.</ref>

== Content of the Narration ==
According to the narration from [[Imam al-Ridha (a)]] quoted from the [[Prophet (s)]], [[Satan]] is incapable even in dreams of taking the form of the Prophet (s), his successors, or their [[Shi'a|Shia]] followers. [[Al-‘Allāma al-Majlisī]] interprets the Shia mentioned here as those who are sincerely devoted to the [[Ahl al-Bayt (a)]] and who adhere to all their teachings.<ref>Majlisī, Muhammad Bāqir ibn Muhammad Taqī, Biḥār al-Anwār, Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 2nd ed., 1403 AH, vol. 58, p. 234.</ref>

If all conditions are met, seeing the Prophet (s) or the Imams (a) in a dream is a personal matter and holds evidentiary value only for the person who saw the dream; it does not serve as proof for others.

Some contemporary scholars argue that the narration refers to those who had seen the Prophet (s) during his lifetime and thus could recognize him. Therefore, one who has never seen the Prophet in real life cannot claim to have seen him in a dream.<ref>Fayyazi, Gholamreza, An Introduction to Epistemology, Qom, Imam Khomeini Educational and Research Institute, 1st ed., 2007, p. 137.</ref> However, this interpretation has been criticized, as the person asking Imam al-Ridha (a) about the dream had never seen the Prophet (s) in real life—he lived long after the Prophet’s era. Nonetheless, the Imam affirmed that Satan cannot appear in the form of the Prophet (s), addressing the questioner directly.

This narration's content is also found in Sunni sources, where the Prophet (s) reportedly said: "Whoever sees me in a dream has truly seen me, for Satan cannot imitate me."<ref>Ahmad ibn Hanbal, Musnad al-Imām Aḥmad ibn Ḥanbal, Beirut, al-Risālah Foundation, 1st ed., 1416 AH, vol. 6, pp. 24, 347; vol. 7, p. 249.</ref>
<ref>Al-Dārimī, Abdullah ibn Abd al-Rahmān, Musnad al-Dārimī (also known as Sunan al-Dārimī), Riyadh, Dār al-Mughni, 1st ed., 1421 AH, vol. 2, p. 1359.</ref>
<ref>Al-Bukhārī, Muhammad ibn Ismā‘īl, Ṣaḥīḥ al-Bukhārī, Cairo, Ministry of Endowments, Supreme Council for Islamic Affairs, Committee for Revival of Sunnah Books, 2nd ed., 1410 AH, vol. 1, p. 95.</ref>

==References==
{{footnotes|2}}
{{text end}}

Satan cannot appear in the dream of a person in the form of the Prophet (hadith)

2025-04-23T06:20:35Z

Nazarzadeh: /* Chain of Transmission */

{{text start}}
{{question}}
Is the narration that states Satan cannot appear in the dream of a person in the form of the Prophet (s) and his successors authentic and reliable?
{{question end}}
{{Answer}}
In Islamic texts, there exists an authentic narration indicating that [[Iblis and Satan in the Qur'an|Satan]] cannot appear in human dreams in the form of the [[Prophet Muhammad]] (s). This narration is transmitted from [[Imam al-Ridha]] (a) and is attributed to the Prophet (s) himself. According to this narration, Satan is incapable—even in the realm of dreams—of taking the form of the Prophet (s), his successors, or, in particular, the true [[Shia]] followers.

The term "Shia" in this context refers to those who sincerely follow the [[Ahl al-Bayt]] (a) and adhere to all their teachings with care and devotion.

Based on this narration, if someone sees a person in a dream and is certain that it was the Prophet (s) or one of the [[Infallible Imams]] (a), then their recognition is not mistaken, and they have indeed seen the Prophet (s) or one of the Imams (a). However, it must be emphasized that such dreams are personal experiences and only hold evidentiary value for the one who saw the dream—they do not serve as a proof for others.

== Text of the Hadith and Translation ==
{{Arabic large|أَنَّهُ قَالَ لَهُ [علي بن موسى(ع)] رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ ... لِأَنَّ اَلشَّیْطَانَ لاَ یَتَمَثَّلُ فِی صُورَتِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ أَوْصِیَائِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ شِیعَتِهِمْ وَ إِنَّ اَلرُّؤْیَا اَلصَّادِقَةَ جُزْءٌ مِنْ سَبْعِینَ جُزْءاً مِنَ اَلنُّبُوَّةِ.
| source = Shaykh al-Saduq, ‘Uyūn Akhbār al-Riḍā’ (a), Tehran, Jahan Publications, n.d., vol. 2, p. 257.
| translation = A man from Khurasan said to Imam al-Ridha (a): "O son of the Messenger of Allah! I saw the Messenger of Allah (s) in my dream, and it was as if he told me: 'How will you be when a piece of me is buried in your land, and you are entrusted with my trust, and my star disappears in your soil?'" Imam al-Ridha (a) replied: "I am the one buried in your land; I am the piece of your Prophet; I am the trust and the star [that my grandfather mentioned to you in your dream]. ... My father narrated to me from his grandfather from his father from his forefathers (a) that the Messenger of Allah (s) said: 'Whoever visits me in his dream has indeed visited me, for Satan cannot take my form, nor the form of any of my successors, nor the form of any of their Shia. And a true dream is one of seventy parts of prophethood.'"}}

== Chain of Transmission ==
The narration stating that [[Satan]] cannot appear in a dream in the form of the [[Prophet (s)]] and his [[Imams (a)|successors]] was narrated by [[Shaykh al-Saduq]] in the book ‘Uyūn Akhbār al-Riḍā’.<ref>Shaykh al-Saduq, Muhammad ibn Ali, ‘Uyūn Akhbār al-Riḍā’, Tehran, Jahan Publications, n.d., vol. 2, p. 257.</ref> He also reported it in Man Lā Yaḥḍuruhu al-Faqīh.<ref>Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Islamic Publications Office, 2nd ed., 1413 AH, vol. 2, p. 584.</ref>

The narrators of this hadith, based on the [[Ilm al-Rijāl]] (science of narrators), are as follows:
Muhammad ibn Ibrahim ibn Ishaq al-Talaqani: Some scholars infer his high status from the frequency with which Shaykh al-Saduq narrates from him. [[Al-‘Allāma al-Majlisī]] also considers him among the Shaykh’s teachers.<ref>Namazi Shahroudi, Ali, Mustadrakāt ‘Ilm al-Rijāl, Tehran, 1414 AH, vol. 6, p. 359.</ref>
Ahmad ibn Muhammad ibn Sa‘īd al-Kūfī al-Mawlī Banī Hāshim: Though of the [[Zaydi]] school, he is described as trustworthy.<ref>Najāshī, Ahmad ibn Ali, Rijāl al-Najāshī, ed. Musa Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 SH, p. 94.</ref><ref>Ṭūsī, Muhammad ibn al-Hasan, Al-Fihrist, ed. ‘Abd al-‘Azīz Ṭabāṭabā’ī, Qom, 1420 AH, p. 69.</ref>
Ali ibn Ḥasan ibn Ali ibn Faḍḍāl: Considered trustworthy.<ref>Najāshī, ibid., p. 257.</ref> [[Muhammad ibn Umar al-Kashshī]], a Shi‘a rijāl scholar, mentions that some believed he followed the [[Fathi]] sect.<ref>Kashshī, Muhammad ibn Umar, Ikhtiyār Ma‘rifat al-Rijāl, summarized by Shaykh al-Ṭūsī, ed. Muhammad Bāqir al-Mīrdāmād and Mahdī Rajā’ī, Qom, Al al-Bayt Foundation, 1404 AH, p. 635.</ref>
Ḥasan ibn Ali ibn Faḍḍāl al-Taymī: Also considered trustworthy.<ref>Kashshī, ibid., p. 635.</ref>

All the narrators in this [[Isnad|chain of transmission]] are reliable, although some are not [[Twelver Shiites]], which is why the hadith is classified as [[Hadith Mawthūq|mawthūq]] (trustworthy, though not fully authentic).<ref>Majlisī, Muhammad Taqī, Rawḍat al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruhu al-Faqīh, Qom, Kushanpour, 2nd ed., 1406 AH, vol. 5, p. 397.</ref>

== Content of the Narration ==
[[File:Seeing the Prophet and Imams in a dream.jpg|thumb|An imaginative depiction of the Prophet Muhammad (s)]]

According to the narration from [[Imam al-Ridha (a)]] quoted from the [[Prophet (s)]], [[Satan]] is incapable even in dreams of taking the form of the Prophet (s), his successors, or their [[Shi'a|Shia]] followers. [[Al-‘Allāma al-Majlisī]] interprets the Shia mentioned here as those who are sincerely devoted to the [[Ahl al-Bayt (a)]] and who adhere to all their teachings.<ref>Majlisī, Muhammad Bāqir ibn Muhammad Taqī, Biḥār al-Anwār, Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 2nd ed., 1403 AH, vol. 58, p. 234.</ref>

If all conditions are met, seeing the Prophet (s) or the Imams (a) in a dream is a personal matter and holds evidentiary value only for the person who saw the dream; it does not serve as proof for others.

Some contemporary scholars argue that the narration refers to those who had seen the Prophet (s) during his lifetime and thus could recognize him. Therefore, one who has never seen the Prophet in real life cannot claim to have seen him in a dream.<ref>Fayyazi, Gholamreza, An Introduction to Epistemology, Qom, Imam Khomeini Educational and Research Institute, 1st ed., 2007, p. 137.</ref> However, this interpretation has been criticized, as the person asking Imam al-Ridha (a) about the dream had never seen the Prophet (s) in real life—he lived long after the Prophet’s era. Nonetheless, the Imam affirmed that Satan cannot appear in the form of the Prophet (s), addressing the questioner directly.

This narration's content is also found in Sunni sources, where the Prophet (s) reportedly said: "Whoever sees me in a dream has truly seen me, for Satan cannot imitate me."<ref>Ahmad ibn Hanbal, Musnad al-Imām Aḥmad ibn Ḥanbal, Beirut, al-Risālah Foundation, 1st ed., 1416 AH, vol. 6, pp. 24, 347; vol. 7, p. 249.</ref>
<ref>Al-Dārimī, Abdullah ibn Abd al-Rahmān, Musnad al-Dārimī (also known as Sunan al-Dārimī), Riyadh, Dār al-Mughni, 1st ed., 1421 AH, vol. 2, p. 1359.</ref>
<ref>Al-Bukhārī, Muhammad ibn Ismā‘īl, Ṣaḥīḥ al-Bukhārī, Cairo, Ministry of Endowments, Supreme Council for Islamic Affairs, Committee for Revival of Sunnah Books, 2nd ed., 1410 AH, vol. 1, p. 95.</ref>
==References==
{{footnotes|2}}
{{text end}}

Satan cannot appear in the dream of a person in the form of the Prophet (hadith)

2025-04-23T06:19:49Z

Nazarzadeh: /* Chain of Transmission */

{{text start}}
{{question}}
Is the narration that states Satan cannot appear in the dream of a person in the form of the Prophet (s) and his successors authentic and reliable?
{{question end}}
{{Answer}}
In Islamic texts, there exists an authentic narration indicating that [[Iblis and Satan in the Qur'an|Satan]] cannot appear in human dreams in the form of the [[Prophet Muhammad]] (s). This narration is transmitted from [[Imam al-Ridha]] (a) and is attributed to the Prophet (s) himself. According to this narration, Satan is incapable—even in the realm of dreams—of taking the form of the Prophet (s), his successors, or, in particular, the true [[Shia]] followers.

The term "Shia" in this context refers to those who sincerely follow the [[Ahl al-Bayt]] (a) and adhere to all their teachings with care and devotion.

Based on this narration, if someone sees a person in a dream and is certain that it was the Prophet (s) or one of the [[Infallible Imams]] (a), then their recognition is not mistaken, and they have indeed seen the Prophet (s) or one of the Imams (a). However, it must be emphasized that such dreams are personal experiences and only hold evidentiary value for the one who saw the dream—they do not serve as a proof for others.

== Text of the Hadith and Translation ==
{{Arabic large|أَنَّهُ قَالَ لَهُ [علي بن موسى(ع)] رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ ... لِأَنَّ اَلشَّیْطَانَ لاَ یَتَمَثَّلُ فِی صُورَتِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ أَوْصِیَائِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ شِیعَتِهِمْ وَ إِنَّ اَلرُّؤْیَا اَلصَّادِقَةَ جُزْءٌ مِنْ سَبْعِینَ جُزْءاً مِنَ اَلنُّبُوَّةِ.
| source = Shaykh al-Saduq, ‘Uyūn Akhbār al-Riḍā’ (a), Tehran, Jahan Publications, n.d., vol. 2, p. 257.
| translation = A man from Khurasan said to Imam al-Ridha (a): "O son of the Messenger of Allah! I saw the Messenger of Allah (s) in my dream, and it was as if he told me: 'How will you be when a piece of me is buried in your land, and you are entrusted with my trust, and my star disappears in your soil?'" Imam al-Ridha (a) replied: "I am the one buried in your land; I am the piece of your Prophet; I am the trust and the star [that my grandfather mentioned to you in your dream]. ... My father narrated to me from his grandfather from his father from his forefathers (a) that the Messenger of Allah (s) said: 'Whoever visits me in his dream has indeed visited me, for Satan cannot take my form, nor the form of any of my successors, nor the form of any of their Shia. And a true dream is one of seventy parts of prophethood.'"}}

== Chain of Transmission ==
The narration stating that [[Satan]] cannot appear in a dream in the form of the [[Prophet (s)]] and his [[Imams (a)|successors]] was narrated by [[Shaykh al-Saduq]] in the book ‘Uyūn Akhbār al-Riḍā’.<ref>Shaykh al-Saduq, Muhammad ibn Ali, ‘Uyūn Akhbār al-Riḍā’, Tehran, Jahan Publications, n.d., vol. 2, p. 257.</ref> He also reported it in Man Lā Yaḥḍuruhu al-Faqīh.<ref>Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Islamic Publications Office, 2nd ed., 1413 AH, vol. 2, p. 584.</ref>

The narrators of this hadith, based on the [[Ilm al-Rijāl]] (science of narrators), are as follows:
Muhammad ibn Ibrahim ibn Ishaq al-Talaqani: Some scholars infer his high status from the frequency with which Shaykh al-Saduq narrates from him. [[Al-‘Allāma al-Majlisī]] also considers him among the Shaykh’s teachers.<ref>Namazi Shahroudi, Ali, Mustadrakāt ‘Ilm al-Rijāl, Tehran, 1414 AH, vol. 6, p. 359.</ref>
Ahmad ibn Muhammad ibn Sa‘īd al-Kūfī al-Mawlī Banī Hāshim: Though of the [[Zaydi]] school, he is described as trustworthy.<ref>Najāshī, Ahmad ibn Ali, Rijāl al-Najāshī, ed. Musa Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 SH, p. 94.</ref><ref>Ṭūsī, Muhammad ibn al-Hasan, Al-Fihrist, ed. ‘Abd al-‘Azīz Ṭabāṭabā’ī, Qom, 1420 AH, p. 69.</ref>
Ali ibn Ḥasan ibn Ali ibn Faḍḍāl: Considered trustworthy.<ref>Najāshī, ibid., p. 257.</ref> [[Muhammad ibn Umar al-Kashshī]], a Shi‘a rijāl scholar, mentions that some believed he followed the [[Fathi]] sect.<ref>Kashshī, Muhammad ibn Umar, Ikhtiyār Ma‘rifat al-Rijāl, summarized by Shaykh al-Ṭūsī, ed. Muhammad Bāqir al-Mīrdāmād and Mahdī Rajā’ī, Qom, Al al-Bayt Foundation, 1404 AH, p. 635.</ref>
Ḥasan ibn Ali ibn Faḍḍāl al-Taymī: Also considered trustworthy.<ref>Kashshī, ibid., p. 635.</ref>

All the narrators in this [[Isnad|chain of transmission]] are reliable, although some are not [[Twelver Shiites]], which is why the hadith is classified as [[Hadith Mawthūq|mawthūq]] (trustworthy, though not fully authentic).<ref>Majlisī, Muhammad Taqī, Rawḍat al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruhu al-Faqīh, Qom, Kushanpour, 2nd ed., 1406 AH, vol. 5, p. 397.</ref>

== Content of the Narration ==
[[File:Seeing the Prophet and Imams in a dream.jpg|thumb|An imaginative depiction of the Prophet Muhammad (s)]]

According to the narration from [[Imam al-Ridha (a)]] quoted from the [[Prophet (s)]], [[Satan]] is incapable even in dreams of taking the form of the Prophet (s), his successors, or their [[Shi'a|Shia]] followers. [[Al-‘Allāma al-Majlisī]] interprets the Shia mentioned here as those who are sincerely devoted to the [[Ahl al-Bayt (a)]] and who adhere to all their teachings.<ref>Majlisī, Muhammad Bāqir ibn Muhammad Taqī, Biḥār al-Anwār, Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 2nd ed., 1403 AH, vol. 58, p. 234.</ref>

If all conditions are met, seeing the Prophet (s) or the Imams (a) in a dream is a personal matter and holds evidentiary value only for the person who saw the dream; it does not serve as proof for others.

Some contemporary scholars argue that the narration refers to those who had seen the Prophet (s) during his lifetime and thus could recognize him. Therefore, one who has never seen the Prophet in real life cannot claim to have seen him in a dream.<ref>Fayyazi, Gholamreza, An Introduction to Epistemology, Qom, Imam Khomeini Educational and Research Institute, 1st ed., 2007, p. 137.</ref> However, this interpretation has been criticized, as the person asking Imam al-Ridha (a) about the dream had never seen the Prophet (s) in real life—he lived long after the Prophet’s era. Nonetheless, the Imam affirmed that Satan cannot appear in the form of the Prophet (s), addressing the questioner directly.

This narration's content is also found in Sunni sources, where the Prophet (s) reportedly said: "Whoever sees me in a dream has truly seen me, for Satan cannot imitate me."<ref>Ahmad ibn Hanbal, Musnad al-Imām Aḥmad ibn Ḥanbal, Beirut, al-Risālah Foundation, 1st ed., 1416 AH, vol. 6, pp. 24, 347; vol. 7, p. 249.</ref>
<ref>Al-Dārimī, Abdullah ibn Abd al-Rahmān, Musnad al-Dārimī (also known as Sunan al-Dārimī), Riyadh, Dār al-Mughni, 1st ed., 1421 AH, vol. 2, p. 1359.</ref>
<ref>Al-Bukhārī, Muhammad ibn Ismā‘īl, Ṣaḥīḥ al-Bukhārī, Cairo, Ministry of Endowments, Supreme Council for Islamic Affairs, Committee for Revival of Sunnah Books, 2nd ed., 1410 AH, vol. 1, p. 95.</ref>
==References==
{{footnotes|2}}
{{text end}}

Satan cannot appear in the dream of a person in the form of the Prophet (hadith)

2025-04-23T06:18:03Z

Nazarzadeh: /* Text of the Hadith and Translation */

{{text start}}
{{question}}
Is the narration that states Satan cannot appear in the dream of a person in the form of the Prophet (s) and his successors authentic and reliable?
{{question end}}
{{Answer}}
In Islamic texts, there exists an authentic narration indicating that [[Iblis and Satan in the Qur'an|Satan]] cannot appear in human dreams in the form of the [[Prophet Muhammad]] (s). This narration is transmitted from [[Imam al-Ridha]] (a) and is attributed to the Prophet (s) himself. According to this narration, Satan is incapable—even in the realm of dreams—of taking the form of the Prophet (s), his successors, or, in particular, the true [[Shia]] followers.

The term "Shia" in this context refers to those who sincerely follow the [[Ahl al-Bayt]] (a) and adhere to all their teachings with care and devotion.

Based on this narration, if someone sees a person in a dream and is certain that it was the Prophet (s) or one of the [[Infallible Imams]] (a), then their recognition is not mistaken, and they have indeed seen the Prophet (s) or one of the Imams (a). However, it must be emphasized that such dreams are personal experiences and only hold evidentiary value for the one who saw the dream—they do not serve as a proof for others.

== Text of the Hadith and Translation ==
{{Arabic large|أَنَّهُ قَالَ لَهُ [علي بن موسى(ع)] رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ ... لِأَنَّ اَلشَّیْطَانَ لاَ یَتَمَثَّلُ فِی صُورَتِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ أَوْصِیَائِی وَ لاَ فِی صُورَةِ أَحَدٍ مِنْ شِیعَتِهِمْ وَ إِنَّ اَلرُّؤْیَا اَلصَّادِقَةَ جُزْءٌ مِنْ سَبْعِینَ جُزْءاً مِنَ اَلنُّبُوَّةِ.
| source = Shaykh al-Saduq, ‘Uyūn Akhbār al-Riḍā’ (a), Tehran, Jahan Publications, n.d., vol. 2, p. 257.
| translation = A man from Khurasan said to Imam al-Ridha (a): "O son of the Messenger of Allah! I saw the Messenger of Allah (s) in my dream, and it was as if he told me: 'How will you be when a piece of me is buried in your land, and you are entrusted with my trust, and my star disappears in your soil?'" Imam al-Ridha (a) replied: "I am the one buried in your land; I am the piece of your Prophet; I am the trust and the star [that my grandfather mentioned to you in your dream]. ... My father narrated to me from his grandfather from his father from his forefathers (a) that the Messenger of Allah (s) said: 'Whoever visits me in his dream has indeed visited me, for Satan cannot take my form, nor the form of any of my successors, nor the form of any of their Shia. And a true dream is one of seventy parts of prophethood.'"}}

== Chain of Transmission ==
The narration stating that [[Satan]] cannot appear in a dream in the form of the [[Prophet (s)]] and his [[Imams (a)|successors]] was narrated by [[Shaykh al-Saduq]] in the book ‘Uyūn Akhbār al-Riḍā’.<ref>Shaykh al-Saduq, Muhammad ibn Ali, ‘Uyūn Akhbār al-Riḍā’, Tehran, Jahan Publications, n.d., vol. 2, p. 257.</ref> He also reported it in Man Lā Yaḥḍuruhu al-Faqīh.<ref>Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Islamic Publications Office, 2nd ed., 1413 AH, vol. 2, p. 584.</ref>

The narrators of this hadith, based on the [[Ilm al-Rijāl]] (science of narrators), are as follows:
Muhammad ibn Ibrahim ibn Ishaq al-Talaqani: Some scholars infer his high status from the frequency with which Shaykh al-Saduq narrates from him. [[Al-‘Allāma al-Majlisī]] also considers him among the Shaykh’s teachers.<ref>Namazi Shahroudi, Ali, Mustadrakāt ‘Ilm al-Rijāl, Tehran, 1414 AH, vol. 6, p. 359.</ref>
Ahmad ibn Muhammad ibn Sa‘īd al-Kūfī al-Mawlī Banī Hāshim: Though of the [[Zaydi]] school, he is described as trustworthy.<ref>Najāshī, Ahmad ibn Ali, Rijāl al-Najāshī, ed. Musa Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 SH, p. 94.</ref><ref>Ṭūsī, Muhammad ibn al-Hasan, Al-Fihrist, ed. ‘Abd al-‘Azīz Ṭabāṭabā’ī, Qom, 1420 AH, p. 69.</ref>
Ali ibn Ḥasan ibn Ali ibn Faḍḍāl: Considered trustworthy.<ref>Najāshī, ibid., p. 257.</ref> [[Muhammad ibn Umar al-Kashshī]], a Shi‘a rijāl scholar, mentions that some believed he followed the [[Fathi]] sect.<ref>Kashshī, Muhammad ibn Umar, Ikhtiyār Ma‘rifat al-Rijāl, summarized by Shaykh al-Ṭūsī, ed. Muhammad Bāqir al-Mīrdāmād and Mahdī Rajā’ī, Qom, Al al-Bayt Foundation, 1404 AH, p. 635.</ref>
Ḥasan ibn Ali ibn Faḍḍāl al-Taymī: Also considered trustworthy.<ref>Kashshī, ibid., p. 635.</ref>

All the narrators in this [[Isnad|chain of transmission]] are reliable, although some are not [[Twelver Shiites]], which is why the hadith is classified as [[Hadith Mawthūq|mawthūq]] (trustworthy, though not fully authentic).<ref>Majlisī, Muhammad Taqī, Rawḍat al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruhu al-Faqīh, Qom, Kushanpour, 2nd ed., 1406 AH, vol. 5, p. 397.</ref>

== Content of the Narration ==
[[File:Seeing the Prophet and Imams in a dream.jpg|thumb|An imaginative depiction of the Prophet Muhammad (s)]]

According to the narration from [[Imam al-Ridha (a)]] quoted from the [[Prophet (s)]], [[Satan]] is incapable even in dreams of taking the form of the Prophet (s), his successors, or their [[Shi'a|Shia]] followers. [[Al-‘Allāma al-Majlisī]] interprets the Shia mentioned here as those who are sincerely devoted to the [[Ahl al-Bayt (a)]] and who adhere to all their teachings.<ref>Majlisī, Muhammad Bāqir ibn Muhammad Taqī, Biḥār al-Anwār, Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 2nd ed., 1403 AH, vol. 58, p. 234.</ref>

If all conditions are met, seeing the Prophet (s) or the Imams (a) in a dream is a personal matter and holds evidentiary value only for the person who saw the dream; it does not serve as proof for others.

Some contemporary scholars argue that the narration refers to those who had seen the Prophet (s) during his lifetime and thus could recognize him. Therefore, one who has never seen the Prophet in real life cannot claim to have seen him in a dream.<ref>Fayyazi, Gholamreza, An Introduction to Epistemology, Qom, Imam Khomeini Educational and Research Institute, 1st ed., 2007, p. 137.</ref> However, this interpretation has been criticized, as the person asking Imam al-Ridha (a) about the dream had never seen the Prophet (s) in real life—he lived long after the Prophet’s era. Nonetheless, the Imam affirmed that Satan cannot appear in the form of the Prophet (s), addressing the questioner directly.

This narration's content is also found in Sunni sources, where the Prophet (s) reportedly said: "Whoever sees me in a dream has truly seen me, for Satan cannot imitate me."<ref>Ahmad ibn Hanbal, Musnad al-Imām Aḥmad ibn Ḥanbal, Beirut, al-Risālah Foundation, 1st ed., 1416 AH, vol. 6, pp. 24, 347; vol. 7, p. 249.</ref>
<ref>Al-Dārimī, Abdullah ibn Abd al-Rahmān, Musnad al-Dārimī (also known as Sunan al-Dārimī), Riyadh, Dār al-Mughni, 1st ed., 1421 AH, vol. 2, p. 1359.</ref>
<ref>Al-Bukhārī, Muhammad ibn Ismā‘īl, Ṣaḥīḥ al-Bukhārī, Cairo, Ministry of Endowments, Supreme Council for Islamic Affairs, Committee for Revival of Sunnah Books, 2nd ed., 1410 AH, vol. 1, p. 95.</ref>
==References==
{{footnotes|2}}
{{text end}}