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Ḥaleemah al-Sa`diyyah:<br />
Ibn Is-ḥaaq reported that a Companion of the Prophet ﷺ said: O Messenger of<br />
<strong>Al</strong>laah !ﷺ Tell us about yourself. He ﷺ said: ❝Yes, I am the answer to the prayer<br />
of my father, Ibraaheem ( السالم ), and the glad tidings of `Eesa ( ,(عليه and when<br />
السالم<br />
عليه<br />
my mother became pregnant with me, she saw (a vision) that something, as if a light,<br />
came out of her and illuminated the palaces in the land of Syria. I was breastfed in<br />
the tribe of Banee Sa`d Ibn Bakr. While I was (playing) with my (foster) brother<br />
behind our house where we used to pasture our sheep and goats, two men<br />
approached me. They were wearing white clothes and were carrying a basin of gold<br />
filled with ice. They took hold of me and cut open (my chest up to) my abdomen and<br />
took out the heart. Then they cut opened my heart and extracted a black blood-clot<br />
out of it and cast it away. Then they washed my heart and my chest with that ice till it<br />
was cleansed. Then one of them said to his companion: “Weigh him against ten<br />
This is how Imaam Ibn Katheer reported with the additional wording of al-Bukhaaree, except that the mentioning<br />
of the thumb and fingers are not from the “Ṣaḥeeḥ”, but this is found in the narration of al-Ismaa`eelee, as<br />
mentioned by Ibn Ḥajar.<br />
But I (al-<strong>Al</strong>baanee) have removed this addition as it does not fulfill our condition. Firstly: It is a “Mursal” narration.<br />
Secondly: Even if we find the chain to be uninterrupted, the person who saw the dream is still “Majhool”<br />
(unknown), and there is no proof for his statement. Thirdly: It is a dream, and it has no value (i.e. it is not<br />
considered as evidence), especially when it is about this Kaafir, Abu Lahab, about whom <strong>Al</strong>laah said:<br />
﴿تَبَّت ُُيَدَاُأَبِ َُُلََب ُُوَتَبَُّ﴾<br />
{Perish the two hands of Abu Lahab, and perish he!} [Surah al-Masad (111): 1]<br />
And this is why Ibn Ḥajar said: This narration indicates that a Kaafir may benefit from his good deeds in the<br />
Hereafter, but this opposes the apparent meaning of the Qur’aan, as <strong>Al</strong>laah تعاىل said:<br />
﴿وَقَدِم نَاُإِىلَىُُمَاُعَمِل واُمِن ُُعَمَل ُُفَجَعَل نَاهُُهَبَاءُُمَّنث ور ا﴾<br />
{And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such<br />
deeds as scattered floating particles of dust.} [Surah al-Furqaan (25): 23]<br />
I (Ibn Ḥajar) respond by saying, firstly: this is “Mursal” narration of `Urwah and he did not mention the name of<br />
the person who informed him of this. Even if we were to accept that the chain is uninterrupted; what is being<br />
narrated is only a dream and it cannot be used as evidence (against the established Text). Moreover, the one who<br />
had the dream, it is not clear if he had accepted Islaam at that time, and so he counted as evidence. Secondly:<br />
even if we assume that it is acceptable, it can be based on what the Prophet ﷺ said specifically about Abu<br />
Ṭaalib that the punishment was lessened for him and that he was removed from the depths of Hell to its shallow<br />
parts. [Fatḥ al-Baaree (9/145)]<br />
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