Can we see Prophet while awake?

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This article is in response to those who claim that we can see Prophet peace be upon him while awake.

1. Quran states

And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)

Ibn e kathir says

قال مجاهد في قراءة عبد الله بن مسعود رضي الله عنه: (واسأل الذين أرسلنا إليهم قبلك رسلنا). وهكذا حكاه قتادة والضحاك والسدي عن ابن مسعود رضي الله عنه، وهذا كأنه تفسير لا تلاوة، والله أعلم. وقال عبد الرحمن بن زيد بن أسلم: واسألهم ليلة الإسراء؛ فإن الأنبياء عليهم الصلاة والسلامجمعوا له، واختار ابن جرير الأول، والله أعلم.

Mujahid said that `Abdullahbin Mas`ud recited it: (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, AdDahhak and AsSuddi from Ibn Mas`ud, may Allah be pleasedwith him. Yet this appears to be an explanation rather than an alternate version of recitation. so meaning is that ask to those people to whom these messengers were sent, abdul rehman said ask to the anbiya, meaning in the night of meraj and Ibn Jareer (Tabree) holds the first opinion.

Comment: It also refutes that we can see Prophets in the world because ibn e kathir and ibn e jareer knew it is impossible for Prophet peace be upon him to ask them and see them in this world (other then a miracle like Prophet peace be upon him saw MOOSA ALEH SALAM and others) so they preferred first opinion.

2. Quran says

"and among you Lives the Messenger "Al-Qur'an, 3:101 

Imam Al Qurtubi's commentary

وَيَدْخُل فِي هَذِهِ الْآيَة مَنْ لَمْ يَرَ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ; لِأَنَّ مَا فِيهِمْ مِنْ سُنَّته يَقُوم مَقَام رُؤْيَته . قَالَ الزَّجَّاج : يَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِأَصْحَابِ مُحَمَّد خَاصَّة ; لِأَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَانَ فِيهِمْ وَهُمْ يُشَاهِدُونَهُ . وَيَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِجَمِيعِ الْأُمَّة ; لِأَنَّ آثَاره وَعَلَامَاته وَالْقُرْآن الَّذِي أُوتِيَ فِينَا مَكَان النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِينَا وَإِنْ لَمْ نُشَاهِدهُ

 (Rough translation)

"Included in this ayah are those who did not see Prophet(saw) because His SUNNAH stands in His place like you see Him. Zajaj said: Maybe, this ayah is specifically for Sahabah because the Prophet(saw) was living among them and they could see Him, and maybe it could be for the entire Ummah because his effect(signs) and the Qura'n stands in the place of Prophet(saw) even if we did not see Him."(Tafsir al Qurtubi under s:101)
It is clearly proving that Prophet Peace be upon him is with us through his Sunnah not with his Ruh. 

Imam al-Qurtubi (may Allah's mercy upon him) said in his Tafseer of an-Nisa verse 59:
{ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ } أي رُدّوا ذلك الحكم إلى كتاب الله أو إلى رسوله بالسؤال في حياته، أو بالنظر في سنته بعد وفاته صلى الله عليه وسلم؛ هذا قول مجاهد والأعمش وقَتادة، وهو الصحيح. ومن لم يَرَ هذا ٱختَلّ إيمانه؛
" refer it to Allah and the Messenger" means that Muslims (in case of disagreement concerning some issue) are required to follow the ruling as stated in the Qur'an or as practiced by His Prophet (Sallallahu Alaihi wa Sallam) during his life or by looking into his Sunnah after his death. This is the saying of al-A'mash and Qatadah , and it is the correct understanding. Then, whoever does not believe in the above-stated in the verse is, in fact, with unsteady faith.' [end quote, islamweb]
3. Ibn e kathir mentioned a hadith under the commentary of 3:101.

A Hadith states that one day, the Prophet said to his Companions,

وكما جاء في الحديث أن النبي صلى الله عليه وسلم، قال لأصحابه يوماً: " أي المؤمنين أعجب إليكم إيماناً؟ " قالوا: الملائكة. قال: " وكيف لا يؤمنون وهم عند ربهم " ؟ وذكروا الأنبياء، قال: " وكيف لا يؤمنون والوحي ينزل عليهم؟ " قالوا: فنحن. قال: " وكيف لا تؤمنون وأنا بين أظهركم؟ "قالوا: فأي الناس أعجب إيماناً؟ قال: " قوم يجيئون من بعدكم، يجدون صحفاً يؤمنون بما فيها " وقد ذكرت سند هذا الحديث والكلام عليه في أول شرح البخاري،

("Who among the faithful believers do you consider has the most amazing faith'' They said, "The angels.'' He said, "Why would they not believe, since they are with their Lord'' They mentioned the Prophets, and the Prophet said, "Why would they not believe while the revelation is sent down to them'' They said, "Then, we are.'' He said, "Why would not you believe when I am among you'' They asked, "Who has the most amazing faith'' The Prophet said, " people who will come after you and who will find only books that they will believe in.'')

Note: There is some dispute in above narration but there is another narration in this matter

صالح بن محمد عن أبي جمعة قال : تغدينا مع رسول الله صلى الله عليه و سلم و معنا أبو
عبيدة بن الجراح قال : فقلنا يا رسول الله أحد خير منا أسلمنا معك و جاهدنا معك ؟ قال : نعم قوم يكونون بعدكم يؤمنون بي ولم يروني

A man of Allah's messenger's companions called Abi Jam'ah reported: "We ate lunch with Allah's messenger prayer and peace upon him and Abu Obida Ibn Al-Jarah said: "Allah's messenger, will there be any people better than us? We embraced Islam with you and fought in the cause of Allah with you. Allah's messenger prayer and peace upon him said: "Yes, people who come after you and believe in me without seeing me".
[Reference: Sunan ad-Darimi hadeeth Kitab al-Riqaq hadith no: 2786 authenticated by the Muhaqqiq Abdul Mannan Rasikh, Mastadrak Al-Haakim (Hadith # 6992) Authenticated by Hakim and ad-Dahabee agreed with him, Al M'ujam Al Kabeer At-Tabarani Vol 4 page page no: 22 Hadith no: 3538, Masnad Ahmed Hadith # 17017 Authenticated by Shaykh Shoaib aranoot.]

Comment: This hadith is clear in itself, later people will only find Books but not Prophet peace be upon him himself.

The opinion of Companions and tabiyeen

1. The opinion of Ibn Abbas.

a) Ibn Hajar Asqalani said:
ووجدت له ما يؤيده فأخرج الحاكم من طريق عاصم بن كليب حدثني أبي قال قلت لابن عباس رأيت النبي صلى الله عليه و سلم في المنام قال صفه لي قال ذكرت الحسن بن علي فشبهته به قال قد رأيته وسنده جيد 

and I have found another report which corroborates it. Al-Haakim narrated via ‘Aasim ibn Kulayb (who said), my father told me: I said to Ibn ‘Abbaas, “I saw the Prophet (peace and blessings of Allaah be upon him) in a dream.” He said, “Describe him to me.” He said, “I mentioned al-Hasan ibn ‘Ali and said that he looked like him.” He said, “You did indeed see him.” Its isnaad is jayyid. [Fath al Baaree vol. 12 p 384 Dar al Marifah Beirut]

b) One of the Quranic transcribers, Yazeed al Faarisee, related that he saw the Messenger of Allah (pbuh) in a dream during the era of Ibn Abbas and informed him. Ibn Abbas said, "Allahs Messenger (pbuh) used to say, ' Satan is unable to imitate my form, so whoever dreamt that they saw me, actually saw me'. Can you describe the person that you saw?" Yazeed replied, "Yes. I saw a man of medium height, of light brown hair, with a nice laugh, black eyes, a nicely rounded face. His beard filled from here to here (from one cheek to another) and almost filled his neck" [at this point the haidth narrator, Awf, interjected that he could not remember the other characteristics Yazeed mentioned]. Ibn Abbas said"If you saw him while you were awake you wouldn't have been able to describe him better!" [al-Fath ar-Rabbaanee vol 17, p 225, nt1]

2. The opinion of Ibn Sireen

a) Ibn Hajar asqalani said

وقد رويناه موصولا من طريق إسماعيل بن إسحاق القاضي عن سليمان بن حرب وهو من شيوخ البخاري عن حماد بن زيد عن أيوب قال كان محمد يعني بن سيرين إذا قص عليه رجل أنه رأى النبي صلى الله عليه و سلم قال صف لي الذي رأيته فان وصف له صفة لا يعرفها قال لم تره وسنده صحيح

We have narrated it with a complete isnaad from Ismaa’eel ibn Ishaaq al-Qaadi from Sulaymaan ibn Harb – who was one of the shaykhs of al-Bukhaari – from Hammaad ibn Zayd from Ayyoob who said: If a man told Muhammad (meaning Ibn Sireen) that he had seen the Prophet (peace and blessings of Allaah be upon him) [in a dream], he would say, “Describe to me the one whom you saw.” If he gave a description that he did not recognize, he would say, “You did not see him.” Its isnaad is saheeh [Fath al Baaree vol. 12 p 384].

b) Ibn Sireen was reported in Sahih al Bukhari as saying: "Only if he sees the Prophet (pbuh) in his actual form" [Bukhari vol.. 9 p104 no 122, Abu Dawood vol. 3 p 1396]

The opinion of scholars

1. Ibn Jawzi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them. He said
وجاء أَبُو حامد الغزالي فصنف لهم كتاب الأحياء عَلَى طريقة القوم وملأه بالأحاديث الباطله وَهُوَ لا يعلم بطلانها ، وتكلم فِي علم المكاشفة ، وخرج عَنْ قانون الفقه ، وقال : أن المراد بالكوكب والشمس والقمر اللواتي رآهن إِبْرَاهِيم صلوات اللَّه عَلَيْهِ ، أنوار هي حجب اللَّه عز وجل ، ولم يرد هذه المعروفات ، وهذا من جنس كلام الباطنية ، وقال فِي كتابه المفصح بالأحوال : إن الصوفية فِي يقظتهم يشاهدون الملائكة ، وأرواح الأنبياء ، ويسمعون منهم أصواتا ، ويقتبسون منهم فوائد ثم يترقى الحال من مشاهدة الصورة إِلَى درجات يضيق عنها نطاق النطق.
قَالَ المصنف : وكان السبب فِي تصنيف هؤلاء مثل هذه الأشياء ، قلة علمهم بالسنني والإسلام والآثار وإقبالهم عَلَى مَا استحسنوه من طريقة القوم ، وإنما استحسنوها ، لأنه قد ثبت فِي النفوس مدح الزهد وما رأوا حالة أحسن من حالة هؤلاء القوم فِي الصورة ولا كلاما أرق من كلامهم ، وفي سير السلف نوع خشونة ثم أن ميل الناس إِلَى هؤلاء القوم شديد لما ذكرنا من أنها طريقة ظاهرها النظافة والتعبد وفي ضمنها الراحة والسماع والطباع تميل إليها ، وَقَدْ كان أوائل الصوفية ينفرون من السلاطين والأمراء فصاروا أصدقاء
وجمهور هذه التصانيف التي صنفت لهم لا تستند إِلَى أصل ، وإنما هي واقعات تلقفها بعضهم عَنْ بعض ودونوها وَقَدْ سموها بالعلم الباطن.
والحديث بإسناد إِلَى أبي يعقوب اسحق بْن حية ، قَالَ : سمعت أَحْمَد بْن حنبل وَقَدْ سئل عَن الوساوس والخطرات ، فَقَالَ : " مَا تكلم فيها الصحابة ولا التابعون ".
Then there came Abu Haamid Al-Ghazaalee who wrote the book ' Ihyaa 'Uloom-ud-Deen' for them, according to the methodology of the (Sufi) people,which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: 'Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!' Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.
He (Al-Ghazaalee) also said in the book ' Al-Mufsih bil-Ahwaal': "While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains."

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-'ilm-ul-baatin). Abu Ya'qoob Ishaaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahaabah and the Taabi'een never spoke about such things.'"[Ibn e Jozi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]

Note: Abu Hamid Ghazali repented from all these Khurafaat like Sufis can see souls, they can hear them etc. This is called Speech of Baataniyah as said by Ibn e Jozi. See here repentence of Ghazali see

Abu Huraira ra said

 مَنْ رَآنِي فِي الْمَنَامِ فَسَيَرَانِي فِي الْيَقَظَةِ أَوْ لَكَأَنَّمَا رَآنِي فِي الْيَقَظَةِ لاَ يَتَمَثَّلُ الشَّيْطَانُ بِي
I heard Allah's Messenger (ﷺ) as saying: He who saw me in a dream would soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.[Muslim Book 29, Hadith 5637]

2. Imam an-Nawawi commented
وإن كان : ( سيراني في اليقظة ) ففيه أقوال :
أحدها : المراد به أهل عصره ، ومعناه أنَّ مَن رآه في النوم ولم يكن هاجر ، يوفقه الله تعالى للهجرة ورؤيته صلى الله عليه وسلم في اليقظة عيانا .
والثاني : معناه أنه يرى تصديق تلك الرؤيا في اليقظة في الدار الآخرة ؛ لأنه يراه في الآخرة جميع أمته : مَن رآه في الدنيا ومَن لم يره .
والثالث : يراه في الآخرة رؤية خاصة في القرب منه وحصول شفاعته 
1 – That what is meant is the people of his own time, i.e., that whoever saw him in a dream and had not migrated, Allah would enable him to migrate and to see him with his own eyes when he was awake.
2 – That he would see the confirmation of that dream whilst awake in the Hereafter, because all of his ummah (nation) will see him in the Hereafter. 
3 – That he will see him in a specific sense in the Hereafter, by being close to him and attaining his intercession, and so on. [Sharah Saheeh Muslim 15/26 translation taken from islamqa]
Imam Bukhari mentioned
أن أبا هريرة قال سمعت النبي صلى الله عليه وسلم يقول من رآني في المنام فسيراني في اليقظة ولا يتمثل الشيطان بي قال أبو عبد الله قال ابن سيرين إذا رآه في صورته
 Abu Hurayrah said: I heard the Prophet (God bless him) say, “Whoever sees me in a dream...will see me when he is awake, and the Devil cannot take my shape.” Al-Bukhaari said: Ibn Sireen said: If he, in fact, sees him in his true image. [Bukhari Hadeeth no 6748]

3. Ibn Battal commented

وقال ابن بطال قوله : " فسيراني في اليقظة " يريد تصديق تلك الرؤيا في اليقظة وصحتها وخروجها على الحق ، وليس المراد أنه يراه في الآخرة لأنه سيراه يوم القيامة في اليقظة فتراه جميع أمته من رآه في النوم ومن لم يره منهم .

Ibn Battal (author of an earlier explanation of Sahih Al-Bukhari) said: "The hadith ' will see me when he is awake' means that the dream is true and will come to pass. It does not mean that he will see him on the Day of Judgment, since there everyone would be able to see him, whether they saw him in a dream or not. "

4. Al Maziri commented

وقال المازري : إن كان المحفوظ " فكأنما رآني في اليقظة " فمعناه ظاهر وإن كان المحفوظ " فسيراني في اليقظة " احتمل أن يكون أراد أهل عصره ممن يهاجر إليه فإنه إذا رآه في المنام جعل علامة على أنه يراه بعد ذلك في اليقظة وأوحى الله بذلك إليه صلى الله عليه وسلم .

Al-Maziri said, "it may mean that it is specific to the people of his time, that if they see him in a dream, they will see him while awake after they meet him by doing hijra (emigration). This was sign which he was told by Wahi (revelation)"

5. Response to the statement of Abul Abbas qurtubi mentioned by brailwis

Assalamu alikum believing that we can see Prophet peace be upon him with his body while awake is false as Imam abul abbas Qurtubi said "Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time." fath ul bari (12/385) but what about the creed that auliyah can experience Prophet peace be upon him in spiritual form? as qurtubi said: "other ahadith also establish “TO CERTAINTY” that the meaning of death given to Prophets is that “THEY DISAPPEAR FROM OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their condition is like that of Angels, because Angels are also alive and “PRESENT” and nobody from human beings is able to see them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page No. 233-4].
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and messenger.
You should know that the statement of Al-Qurtubi may Allaah have mercy upon him that reads, "... nobody from human beings is able to see them …" refers to the angels and not the Prophets because the pronoun refers to the closest noun (antecedent), i.e. the angels in this case. In fact, a group of Companions and allies of Allaah (Awliyaa') have been soundly reported to have seen the angels, according to well-known Ahaadeeth.
As for seeing the Prophet , while awake, it is a mere claim that is not supported by evidence. On the other hand, if you mean by 'experiencing the spiritual form of the Prophet ’, feeling his presence as urging the person to honor and revere him, then there is nothing wrong with this.
An example of this is when the person feels that the Prophet , is addressing him personally when reading the Ahaadeeth - the commands and prohibitions. Another example of this is when the person invokes blessings and peace upon the Prophet , in the Tashahhud. The worshipper uses the Arabic pronoun “Kaaf,” i.e. the second person pronoun in the Tashahhud. The usage of the second person pronoun “Kaaf” (="you") in the word "‘alayKA" (="upon you") indicates the strong feeling of the presence of the Prophet , as if the worshipper is addressing him directly.
Ibn ‘Uthaymeen may Allaah have mercy upon him said, “Are the Words, "As-Salaamu ‘alayka" (i.e. "peace be upon you") addressed to the Prophet , as people address one another? The answer is, no. If that were the case, the prayer would be invalid, because the prayer should not contain inter-human discourse. If that were the case, the Companions (during the lifetime of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) would have spoken these words out loud so that the Prophet , could hear them, and he , would have returned the greeting to them as they used to do when they met him. Shaykhul-Islam Ibn Taymiyyah may Allaah have mercy upon him said in his book Iqtidhaa' As-Siraat Al-Mustaqeem: “You address him in such a way because it is as if he is present in front of you given your strong mental attachment to him during the prayer.” (end quote from Islamweb)

Note: Ibn Hajar said regarding al Qurtubi
وقد اشتد إنكار القرطبي على من قال من رآه في المنام فقد رأى حقيقته
Al-Qurtubi was very severely against the notion that seeing him in a dream means seeing him really (haqeeqatahu)."[Fath al Bari under the hadith in discussion]

Following is the statement of al Qurtubi which the brailwiyah do not show the people, which clears his statement which thay quote.

Al-Qurtubi said

قال القرطبي : اختلف في معنى الحديث ؛ فقال قوم : هو على ظاهره فمن رآه في النوم رأى حقيقته كمن رآه في اليقظة سواء ، قال وهذا قول يدرك فساده بأوائل العقول ، ويلزم عليه أن لا يراه أحد إلا على صورته التي مات عليها وأن لا يراه رائيان في آن واحد في مكانين وأن يحيا الآن ويخرج من قبره ويمشي في الأسواق ويخاطب الناس ويخاطبوه ويلزم من ذلك أن يخلو قبره من جسده فلا يبقى من قبره فيه شيء فيزار مجرد القبر ويسلم على غائب لأنه جائز أن يرى في الليل والنهار مع اتصال الأوقات على حقيقته في غير قبره ، وهذه جهالات لا يلتزم بها من له أدنى مسكة من عقل .

"There are different opinions about the explanation of this hadith ( "Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape"). Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he (sallallaho'alaihiwasallam) is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to just (an empty) grave and say salam (greetings) to someone who is not there, since (according to this claim) he can really be seen at anytime of the day (in a dream) in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance."[Fath al Bari under the hadith discussed]

6. Ibn Hajar asqalani said

ونقل عن جماعة من الصالحين أنهم رأوا النبي - صلى الله عليه وسلم - في المنام ثم رأوه بعد ذلك في اليقظة وسألوه عن أشياء كانوا منها متخوفين فأرشدهم إلى طريق تفريجها فجاء الأمر كذلك .  

قلت : وهذا مشكل جدا ولو حمل على ظاهره لكان هؤلاء صحابة ولأمكن بقاء الصحبة إلى يوم القيامة ، ويعكر عليه أن جمعا جما رأوه في المنام ثم لم يذكر واحد منهم أنه رآه في اليقظة وخبر الصادق لا يتخلف .

وقد اشتد إنكار القرطبي على من قال من رآه في المنام فقد رأى حقيقته

He (Ibn Abi Jamrah) narrated from a group of Saliheen that they saw prophet peace be upon him in dreams and then saw him (sallallaho'alaihiwasallam) while awake too and asked him of various things, I (Ibn Hajar) say: "This is very problematic (muskil jiddan). If it were really like that, then these people would have been Companions (sahabah), and it would be possible that there would be Companions (Sahabah) right uptil the Day of Judgment! What unsettles this claim is that numerous people saw him in dream, but never reported seeing him when awake, but the news given by the truthful (i.e. the Prophet 'alaihi salam) does not remain unfulfilled. As we mentioned earier, Al-Qurtubi was very severely against the notion that seeing him in a dream means seeing him really (haqeeqatahu)."

[Translation taken from]

Note: He is same Ibn Abi Jamrah who said:
وفي قوله ولا يعلم ما في غد إلا الله إشارة إلى أنواع الزمان وما فيها من الحوادث وعبر بلفظ غد لتكون حقيقته أقرب الأزمنة وإذا كان مع قربه لا يعلم حقيقة ما يقع فيه مع إمكان الأمارة والعلامة فما بعد عنه أولى ، وفي قوله ولا يعلم متى تقوم الساعة إلا الله إشارة إلى علوم الآخرة فإن يوم القيامة أولها وإذا نفى علم الأقرب انتفى علم ما بعده فجمعت الآية أنواع الغيوب وأزالت جميع الدعاوي الفاسدة

The saying (of Prophet peace be upon him) that "None knows what will happen tomorrow, but Allah" refers to the events held in different times. He (peace be upon him) interpreted (the negation of the unseen) by the word "tomorrow", so that it's affirmation will be from the nearest age.
When He (peace be upon him) didn't know what will happen tomorrow while it is very close and it's signs are available, then surely he didn't have the knowledge of the the incidents of the later age. 
And the statement of the Prophet (peace be upon him) that "No one know the time of Judgement Day accept Allah", contains the indication towards the Hereafter and the Judgement Day is the beginning of the Hereafter.
When He (peace be upon him) did negation of the first thing, then (the knowledge of) the things after it are negated also. 
This verse has collected all types of (the knowledge of) unseen and negated all the false claims. [Behejatul Nafoos by Ibn Abi Jamra 4/272, quoted by Ibn Hajar in Fath al Bari 13/365]
Then Ibn Hajar said:
والحاصل من الأجوبة ستة : 
أحدها : أنه على التشبيه والتمثيل ، ودل عليه قوله في الرواية الأخرى : " فكأنما رآني في اليقظة " . 
ثانيها : أن معناها سيرى في اليقظة تأويلها بطريق الحقيقة أو التعبير . 
ثالثها : أنه خاص بأهل عصره ممن آمن به قبل أن يراه 
رابعها : أنه يراه في المرآة التي كانت له إن أمكنه ذلك ، وهذا من أبعد المحامل . 
خامسها : أنه يراه يوم القيامة بمزيد خصوصية لا مطلق من يراه حينئذ ممن لم يره في المنام . 
سادسها : أنه يراه في الدنيا حقيقة ويخاطبه ، وفيه ما تقدم من الإشكال .
Ibn Hajar mentions "6 responses - as to the meaning of this hadith:
(1) that what it means is, you will see a likeness or a similar form to that of the Prophet (*not the Prophet himself, peace be on him*: this is supported by the version that says, "it is as though he has seen me in wakefulness." -- كأنما not that you literally and actually saw him, but it is "as if".
(2) The meaning is: whilst you're awake, you will see it's interpretation [i.e. the interpretation of that dream in which you saw the Prophet]. You will see a materialization/actualization of that dream. It will "come true" or manifest itself, i.e. what the dream meant.
(3) The hadith is specific to the people of his era, of those who believed in him before they could actually see him (he passed away before they could meet him and see him).
(4) That such a person (who saw the Prophet in his true form, while sleeping) will see the Prophet in his mirror... (Ibn Hajar says) this is one of the more far-fetched interpretations.
(5) That you will see him on the Day of Resurrection in a special way (*different from how the rest of the Ummah will see him; everyone will see him on that Day, in a generic sense, even those who did not see him in their dreams*). So a special vision of the Prophet, on Judgment Day.
(6) That you will physically see him in this world, in his actual form, and you and he will converse! < (Ibn Hajar says) This interpretation is problematic, as previously discussed."
7. Ibn Hajar said that Ibn al Teen said:

قال ابن التين والمراد من آمن به في حياته ولم يره لكونه حينئذ غائبا عنه فيكون بهذا مبشرا لكل من آمن به ولم يره أنه لا بد أن يراه في اليقظة قبل موته قاله القزاز
"the meaning of 'whoever believes in him in his life, but did not see him', is due to the fact that he was absent from him. Therefore, this is a a 'glad tidings for everyone who gains faith in him without having seen him---that they will, for sure, see him whilst they are awake, before they die. This was said by al-Qazzaaz."[Fath ul Bari]

Comment: So for Ibn al Teen those who believed Prophet without seeing him in the Life of Prophet peace be upon him because of his absence. They will surely see him while awake before they die.

8. Qastalani said that My teacher Sakhawi said regarding seeing Prophet peace be upon him while awake 
 لم يصل إلينا ذلك عن أحد من الصحابة، ولا عن من بعدهم.

وقد اشتد حزن فاطمة عليه- صلى الله عليه وسلم- حتى ماتت كمدا بعده بستة أشهر- على الصحيح- وبيتها مجاور لضريحه الشريف، ولم ينقل عنها رؤيته فى المدة التى تأخرت عنه.
Such things doesn't reach him not from any companion or those who came after him. As an example he gives Fatima (r.a) who died due to feeling lonely after her fathers death, and yet she didn't see him after his death while she was awake.[Qastalani quoted in Mawahib li-duniya 2/371, Sharah az-Zarqani 7/292 that his teacher means Sakhawi]

9. Abdul Hai Laknavi Hanafi said
و منها - أي من القصص المختلقة الموضوعة - ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً
It says that the stories of Prophet peace be upon him himself coming in the Majalis of Mawlid are fabricated [Athaar al-Marfooa fe akhbaar al-Modhua page 46

Allah says
23:15 Then indeed, after that you are to die.23:16 Then indeed you, on the Day of Resurrection, will be resurrected.

10. Ibn Hazam said in maratib al-Ijma
واتفقوا أن محمداً عليه السلام وجميع أصحابه لا يرجعون إلى الدنيا إلا حين يبعثون مع جميع الناس
It is agreed upon that Muhammad peace be upon him and all his companions will not return to this world except when all the people will be raised.

11. Muhammad Abu Saeed al Khadimi al Hanafi (d 1156) said in البريقة شرح الطريقة المحمدية

رؤية شخصه صلى الله عليه وسلم يقظة بعين الرأس بعد موته، ورؤيته تعالى في الدنيا بعين الرأس غير ممكن، والأول عقلي إذ الموتى ما داموا كذلك لا يتصور منهم ذلك.
It is not prossible to see Prophet peace be upon him with the eyes after his death neither (it is not possible) to see Allah in this world..

12. Allamah Rasheed Ridha Ra said
صرح بعض العلماء المحققين بأن دعوى رؤية النبي صلى الله عليه وسلم بعد موته في اليقظة والأخذ عنه دعوى باطلة
Some scholars and Muhaqqiqeen clearly say that The Claim to see Prophet peace be upon him after his death while awake and taking from him is a False Claim[6/2385فتاويه]

13. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said that Abu Bakr Ibn al Arabi (he is known as student of al Ghazali ra) said:
 وشذ بعض الصالحين فزعم أنها تقع بعيني الرأس حقيقة
Some of the righteous erred and claimed that it is possible to see him with one’s own eyes.[Fath al-Baari, 12/384.]

14. The opinion of alQadee Iyaad

Since the Prophet (pbuh) made this statement about dreams to his companions, who were familiar with his appearance, it means that if one who knows EXACTLY WHAT THE PROPHET (PBUH) LOOKS LIKE, sees something fitting that description in a dream, he can be sure that Allah has blessed him with a vision of the Prophet (pbuh) [Imaam an Nawawee quotes al-Qaadee expressing this opinion. See Sahih Muslim Sharh an Nawawee vol. 8 p30].


15. Imam Abu Abdullah alQurtubi said

. { فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ } أي رُدّوا ذلك الحكم إلى كتاب الله أو إلى رسوله بالسؤال في حياته، أو بالنظر في سنته بعد وفاته صلى الله عليه وسلم؛ هذا قول مجاهد والأعمش وقَتادة، وهو الصحيح. ومن لم يَرَ هذا ٱختَلّ إيمانه؛ لقوله تعالىٰ { إِن كُنْتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلآخِرِ }

'The verse means that Muslims (in case of disagreement concerning some issue) are required to follow the ruling as stated in the Qur'an or as practiced by His Prophet (Sallallahu Alaihi wa Sallam) during his life or by looking into his Sunnah after his death. This is the saying of al-A'mash and Qatadah , and it is the correct understanding. Then, whoever does not believe in the above-stated in the verse is, in fact, with unsteady faith.' [Tafsir of surah al Nisa verse 59]
16. Response to the statements of as-Suyuti ra
Mahmoud Shukri al Alusi quoted Shaykh badr al din Halbi from his book al Irshad wal Taleem 
"وفي تنوي الحلك لجلال الدين السيوطي الذي رد به على منكري رؤيته -صلى الله عليه وسلم- بعد وفاته في اليقظة طرف من ذلك [ أي من القصص التي فيها التقاء بعض الناس بالنبي -صلى الله عليه وسلم- بعد موته ] ، وكل ما أتى به لا دليل فيه، وأطال الكلام في ذلك ثم قال: "وقد ذكر عن السلف والخلف وهلم جرا ممن كانوا رأوه في اليوم، فرأوه بعد ذلك في اليقظة، وسألوه عن أشياء كانوا منها متشوشين فأخبرهم بتفريجها، ونص لهم على الوجوه التي منها فرجها، فجاء الأمر كذلك بلا زيادة ولا نقص، انتهى المراد منه.
وليت شعري لم كان عثمان يطلب شاهدين من كل من أتاه بآية يشهدان على أنها من القرآن، وهلا رأى النبي -صلى الله عليه وسلم- يقظة وسأله عن تلك الآية، وهو وسائر الصحابة أحق ممن ذكر بهذه الفضيلة،
وقد وقع بينهم من الاختلاف لم يره أحد منهم ويدفع إشكاله!
والسيوطي -رحمه الله- كان فيما ألفه من الكتب حاطب ليل في كل كتاب له مذهب ومشرب، وما أتى به في كتابه هذا لا يعول عليه كما سيرد عليك مردودا"

"And Suyuti while refuting those who deny the possibilty of seeing Rasulullah salalhualihiwaslm in a state of awakening has mentioned some fables wherin people have met Rasulullah sallahualihiwaslm after his death.Whatever he has come up with is not based on any proof and he has en lengthened the discussion on this issue and then said "It has been reported from Salaf and khalaf of those who saw Rasululah sallahualihiwaslm while asleep that after this they saw him (sallahualiohiwaslm) while being awake and asked him regarding ambigious issues and he sallahualihiwaslm solved their ambiguity, he sallahualihiwaslm solved their ambiguity and informed them of measures to overcome the difficulty and it occured as such without an iota of incremenet or decrement.. End what he meant."

And I do not comphrehend why Syedna Usman used to ask for two witnesess from anyone who came to him with an ayah of Quran.Why didnt he see the Prophet while awake and ask him salalhualihiwaslm regarding the ayah.Syedna Usman and all the Sahabah are more worthy of this virtue (i.e seeing the Prophet in wakeful state) than those mentioned.Differeneces occured betrween the Sahaba and no one saw him salalhualihiwaslm and clear the ambiguity.And Suyuti rahimahullah in his books is like the gatherer of the wood in the dark,in his every book he has a specific method and taste and whatever he has come up in his book he would write without checking it as he had recorded rejected things.[al Nafe Ghayatul Imani 1/51]

18. Imam al Alusi on seeing Prophet peace be upon him while awake.

Some of the brailwis quoted his few statements of seeing Prophet peace be upon him while awake but they mistakenly or diliberately left the part where he rejected this idea. Following is the passage they provide

Al-Alusi (rah) said
وجوز أن يكون ذلك بالاجتماع معه عليه الصلاة والسلام روحانية، ولا بدع في ذلك فقد وقعت رؤيته صلى الله عليه وسلم بعد وفاته لغير واحد من الكاملين من هذه الأمة والأخذ منه يقظة، قال الشيخ سراج الدين بن الملقن في «طبقات الأولياء»: قال الشيخ عبد القادر الكيلاني قدس سره: رأيت رسول الله صلى الله عليه وسلم قبل الظهر فقال لي: يا بني لم لا تتكلم؟ قلت: يا أبتاه أنا رجل أعجم كيف أتكلم على فصحاء بغداد فقال: افتح فاك ففتحته فتفل فيه سبعاً وقال: تكلم على الناس وادع إلى سبيل ربك بالحكمة والموعظة الحسنة فصليت الظهر وجلست وحضرني خلق كثير فارتج عليَّ فرأيت علياً كرم الله تعالى وجهه قائماً بإزائي في المجلس فقال لي: يا بني لم لا تتكلم؟ قلت: يا أبتاه قد ارتج علي فقال: افتح فاك ففتحته فتفل فيه ستاً فقلت: لم لا تكملها سبعاً قال: أدباً مع رسول الله صلى الله عليه وسلم ثم توارى عني فقلت: غواص الفكر يغوص في بحر القلب على درر المعارف فيستخرجها إلى ساحل الصدر فينادي عليها سمسار ترجمان اللسان فتشترى بنفائس أثمان حسن الطاعة في بيوت أذن الله أن ترفع.
وقال أيضاً في ترجمة الشيخ خليفة بن موسى النهر ملكي: كان كثير الرؤية لرسول الله عليه / الصلاة والسلام يقظة ومناماً فكان يقال: إن أكثر أفعاله يتلقاه منه صلى الله عليه وسلم يقظة ومناماً ورآه في ليلة واحدة سبع عشرة مرة قال له في إحداهن: يا خليفة لا تضجر مني فكثير من الأولياء مات بحسرة رؤيتي، وقال الشيخ تاج الدين بن عطاء الله في «لطائف المنن»: قال رجل للشيخ أبـي العباس المرسي يا سيدي صافحني بكفك هذه فإنك لقيت رجالاً وبلاداً فقال: والله ما صافحت بكفي هذه إلا رسول الله صلى الله عليه وسلم قال: وقال الشيخ لو حجب عني رسول الله صلى الله عليه وسلم طرفة عين ما عددت نفسي من المسلمين، ومثل هذه النقول كثير من كتب القوم جداً.  
Translation: There are proofs of meeting the Prophet (Peace be upon him) in the spiritual state, and this is not amongst something new because many of the upright people of this Ummah have seen the Prophet (Peace be upon him) in the state of “Wakefulness” and received knowledge from him. Sheikh Siraj ud din (rah) mentions in his Tabaqat al Awliya that Sheikh Abdul Qadir al Jilahni (rah) said that he met the Prophet (Peace be upon him) before the time of Dhuhr, (The prophet) said: O son why don’t you give speeches? I sad: O My Father (note Sheikh was Syed) how can I being a foreigner dare to say a word infront of (elite) of Baghdad. (The Prophet) said: Open your mouth and I opened it, the Prophet (Peace be upon him) then touched his Saliva on my lips seven times and said: You should preach now and invite people towards the deen with kindness and Hikmah.
I prayed Dhuhr and sat, soon high amount of people gathered around me due to which I started to tremble because I saw that amongst the public there was sitting Hadrat Ali (ra), he (i.e. Ali ra) said: O Son why don’t you start your speech? I said O My Father I am trembling right now, then he asked me to open my mouth and he added his Saliva on my lips 6 times, I asked why din’t you do it 7 times? He (Ali ra) replied: Due to the Adab for Prophet (Peace be upon him), after this he disappeared from my sight, I started to feel as If (abudance) of knowledge is flourishing inside me and making the realties known to me…
Sheikh Ibn Musa al Nahr Makki (rah) has written that Sheikh Abdul Qadir al Jilani (rah) used to often see the Prophet in sleep and also while being awake, Once he saw him 70 times in one night, amongst these sights the Prophet (Peace be upon him) said once, O my Khalifa do not be so keen in seeing me because unknown amount of Awliya have died hoping just to see me (once). 
...Sheikh Taj ud din Ibn AtaUllah (rah) mentions in Lataif al-Manan, that once a person asked Sheikh Abul Abbas al Mursi (rah): O Master kindly shake your hand with me, at this he replied By Allah I do not shake my hand except with the Prophet (Peace be upon him) , sheikh Mursi (rah) also said: If I do not see the Prophet (Peace be upon him) in time of twinkling of an eye then I do not consider myself Muslim in that moment. (Allama Alusi said): These incidents are mentioned overwhelming times in books.
[Tafsir Ruh ul Ma’ani, Volume No. 22. Page No. 51-52]

But right after mentioning these stories, he went against these quotes of fabrications and said (note this is what the brailwiyah hide) 

He said in Ruh al Mani

ثم إني أقول بعد هذا كله إن ما نسب إلى بعض الكاملين من أرباب الأحوال من رؤية النبي صلّى الله عليه وسلم بعد وفاته وسؤاله والأخذ عنه لم نعلم وقوع مثله في الصدر الأول، وقد وقع اختلاف بين الصحابة رضي الله تعالى عنهم من حين توفي عليه الصلاة والسّلام إلى ما شاء الله تعالى في مسائل دينية وأمور دنيوية وفيهم أبو بكر وعلي رضي الله تعالى عنهما وإليهما ينتهي أغلب سلاسل الصوفية الذين تنسب إليهم تلك الرؤية ولم يبلغنا أن أحدا منهم ادعى أنه رأى في اليقظة رسول الله صلّى الله عليه وسلم وأخذ عنه ما أخذ، وكذا لم يبلغنا أنه صلّى الله عليه وسلم ظهل لمتحير في أمر من أولئك الصحابة الكرام فأرشده وأزال تحيره، وقد صح عن عمر رضي الله تعالى عنه أنه قال في بعض الأمور: ليتني كنت سألت رسول الله عليه الصلاة والسّلام عنه، ولم يصح عندنا أنه توسل إلى السؤال منه صلّى الله عليه وسلم بعد الوفاة نظير ما يحكى عن بعض أرباب الأحوال، وقد وقفت على اختلافهم في حكم الجد مع الأخوة فهل وقفت على أن أحدا منهم ظهر له الرسول صلّى الله عليه وسلم فأرشده إلى ما هو الحق فيه، وقد بلغك ما عرا فاطمة البتول رضي الله تعالى عنها من الحزن العظيم بعد وفاته صلّى الله عليه وسلم وما جرى لها في أمر فدك فهل بلغك أنه عليه الصلاة والسّلام ظهر لها كما يظهر للصوفية فبل لوعتها وهون حزنها وبين الحال لها وقد سمعت بذهاب عائشة رضي الله تعالى عنها إلى البصرة وما كان من وقعة الجمل فهل سمعت تعرضه صلّى الله عليه وسلم لها قبل الذهاب وصده إياها عن ذلك لئلا يقع أو تقوم الحجة عليها على أكمل وجه إلى غير ذلك مما لا يكاد يحصى كثرة، والحاصل أنه لم يبلغنا ظهوره عليه الصلاة والسّلام لأحد من أصحابه وأهل بيته وهم هم مع احتياجهم الشديد لذلك وظهوره عند باب مسجد قباء كما يحكيه بعض الشيعة افتراء محض وبهت بحت وبالجملة عدم ظهوره لأولئك الكرام، وظهوره لمن بعدهم مما يحتاج إلى توجيه يقنع به ذوو الأفهام، 
ولا يحسن معنى أن أقول: كل ما يحكى عن الصوفية من ذلك كذب لا أصل له لكثرة حاكيه وجلالة مدعيه، وكذا لا يحسن مني أن أقول: إنهم إنما رأوا النبي صلّى الله عليه وسلم مناما فظنوا ذلك لخفة النوم وقلة وقته يقظة فقالوا: رأينا يقظة لما فيه من البعد ولعل في كلامهم ما يأباه، 
وغاية ما أقول: إن تلك الرؤية من خوارق العادة كسائر كرامات الأولياء ومعجزات الأنبياء عليهم السّلام وكانت الخوارق في الصدر الأول لقرب العهد بشمس الرسالة قليلة جدا وأنى يرى النجم تحت الشعاع أو يظهر كوكب وقد انتشر ضوء الشمس في البقاع فيمكن أن يكون قد وقع ذلك لبعضهم على سبيل الندرة ولم تقتض المصلحة إفشاءه، ويمكن أن يقال: إنه لم يقع لحكمة الابتلاء أو لخوف الفتنة أو لأن في القوم من هو كالمرآة له صلّى الله عليه وسلم أو ليهرع الناس إلى كتاب الله تعالى وسنّته صلّى الله عليه وسلم فيما يهمهم فيتسع باب الاجتهاد وتنتشر الشريعة وتعظم الحجة التي يمكن أن يعقلها كل أحد أو لنحو ذلك.
وربما يدعي أنه عليه الصلاة والسّلام ظهر ولكن كان متسترا في ظهوره كما روي أن بعض الصحابة أحب أن يرى رسول الله صلّى الله عليه وسلم فجاء إلى ميمونة فأخرجت له مرآته فنظر فيها فرأى صورة رسول الله عليه الصلاة والسّلام ولم ير صورة نفسه فهذا كالظهور الذي يدعيه الصوفية إلا أنه بحجاب المرآة، وليس من باب التخيل الذي قوي بالنظر إلى
مرآته عليه الصلاة والسّلام وملاحظة أنه كثيرا ما ظهرت فيها صورته حسبما ظنه ابن خلدون.
فإن قبل قولي هذا وتوجيهي لذلك الأمر فبها ونعمت وإلا فالأمر مشكل فاطلب لك ما يحله  
After quoting all the quotes regarding the attribution towards some Kamileen and people of Ahwaal that they saw Prophet peace be upon him after his death, questioning him and getting the answer. It did not happened in the first era (of Sahaba and Tabiyeen), Sahaba also differed on the matters of religion and this world after the death of Prophet peace be upon him untill  Allah wills. Among them were Abu Bakr ra and Ali ra. Those silsilah of sufiyah to whom these events of seeing Prophet peace be upon him are attributed their silsilah goes back to them (Ali and Abu Bakr) .I have never heard that any of them claimed to see Prophet peace be upon him and took knowledge from him, neither I came to know about any story where Prophet peace be upon him came to guide any of his companion's confusion.  
It is authentically proven from Umar ra that he said regarding some works, Alas I would have asked regarding this from Prophet peace be upon him. It is not proven according to me that they asked from Prophet peace be upon him after his death like it is said regarding the people of Ahwaal. When the difference of opinion occurred among them regarding distribution of inheritance of grand dad's property between the brothers, Did Prophet peace be upon him came to tell them regarding the truth? It is known that Fatimah Batool Ra was in great sadness when Prophet peace be upon him died and what happened on the issue of Fidak is also known, Did the Prophet peace be upon him came to her to slove her greif and told her regarding the situation as He peace be upon him came to the sufiyah? 
We hear that Aisha ra went to al Basrah and the battle of al Jamal happened, Have you heard that Prophet peace be upon him came to her before she went and stopped her, so that it may not happen?.. and there are many other cases like this. In short we have no news that Prophet peace be upon him came to any of his companion or his household even though it was a severe need of that time. The claim of shias that He peace be upon him came to the door of Masjid al Quba is a pure fabrication and a clear lie. In short, when Prophet peace be upon him did not came to his companions than you should inform us that what was the reason for Prophet peace be upon him to come for the later generation? The reason should satisfy the people of knowledge.

I do not like to say that all of what is related from Sufis is lie and there is no base of that because many people related these stories and that they are honorable people. And I don't like to say they just saw Prophet peace be upon him in their dreams, Due to slight sleeping and short time they thought that they are awake and claimed that they saw Prophet peace be upon him while awake. As seeing him (peace be upon him) while awake is unlikely to happen. Maybe there is rejection of it in their words.

The least which can be said is that seeing Prophet peace be upon him is a Khawraq al Adah like Karamaat of Auliyah and Miracles of Prophets peace be upon them all. First generation was near the sun of Prophethood that is why khoraq al Aladah was very rare. What is the value of lamp against the light of the sun? This rare thing could have happened to someone but it should not be disclosed. It can also be said that that time... there was fear of fitna or there could be a person among the people who was like mirror to him peace be upon him, or it was due to the fact that people may do hurry in seeing Quran and Sunnah of Rasool Allah peace be upon him. Ijtihad will increas due to that, Shariyah will prevail and due to the greatness of evidence everybody could understand it or there could be other reasons like that.

Sometimes it is claimed that Prophet peace be upon him appeared but he was covered in his appearance, like it is narrated from some of the sahaba that they wanted to see Prophet peace be upon him and went to Maymoona, She came with a mirror in which he saw soorah of Prophet peace be upon him but not his own soorah. This kind of appearance is claimed by Sufiyah but in the cover of mirror. This is not visualisation so that its power may lead to see the Prophet peace be upon him in the mirror as Ibn Khildun thought, In this issue if my answer and solution is accepted then it is well and good, otherwise the situation is problematic, we should seek the answer to this  [Ruh 
al Mani vol 22 pages 38-39 under 33:40]

In short 
1. According to him Prophet peace be upon him can not be seen while awake, when He did not came for Sahaba then how can he come for later people?
2. The claim of shias is blatant lie that Prophet peace be upon him came to al Quba and Some sufis erred who claimed to see Prophet peace be upon him while awake because they were half asleep and thought they saw Prophet peace be upon him while awake.
3. The least which can be said this is khawraq al adah like miracles and karamaat, even if it did happen then one should not tell anyone regarding this.
4. He accepted that what sufis do is problematic and if the taweelaat of al Alusi are accepted then it is okay otherwise it is problematic to believe that one saw Prophet peace be upon him while awake.
19. Ibn Kathir on Seeing Prophet peace be upon him while awake and asking help from him
He said in the biography of Abul Fath al Tusi al Ghazzali (Brother of Imam al Ghazzali the author of Ihya Uloom al-Din) that Ibn Jawzi said he quoted fabrications and fabricated meanings:
ثم أورد ابن الجوزي أشياء منكرة من كلامه، فالله أعلم، من ذلك: أنه كان كلما أشكل عليه شيء رأى رسول الله صلى الله عليه وسلم في اليقظة فسأله عن ذلك فدله على الصواب، وكان يتعصب إلى بليس ويعتذر له، وتكلم فيه ابن الجوزي بكلام طويل كثير.
Then Ibn Jawzi mentioned those false things among his sayings ALLAH knows best, among those (false sayings) are that whenever he was in difficulty he would see Prophet peace be upon him while awake and he would ask him regarding his state. He peace be upon him would answer him correctly. He was Mutasib with regards to Balees and considered him Mazoor. Ibn Jawzi talked about him in detail [al Bidaya wal Nihaya 12/262]

20. Following is the statement of Ibn Jawzi which Ibn Kathir agreed with.

He said regarding brother of al Ghazzali:

وَكَانَ يزْعم أَنه يرى رَسُول الله فِي يَقَظَتِهِ لَا فِي نَوْمِهِ. وَكَانَ يَذْكُرُ فِي وَعْظِهِ أَنَّهُ كُلَّمَا أَشْكَلَ عَلَيْهِ أَمْرٌ رَأَى رَسُولَ اللَّهِ فَسَأَلَهُ عَنْ ذَلِكَ الْمُشْكِلِ. قَالَ: وَسَمِعْتُهُ يَوْمًا يَحْكِي حِكَايَةً عَنْ بَعْضِ الْمَشَايِخِ. فَلَمَّا نَزَلَ سَأَلْتُهُ عَنْهَا، فَقَالَ: أَنَا وَضَعتهَا فِي الْوَقْت.
وَله من هَذِه الْجَهَالَاتِ وَالْحَمَاقَاتِ مَا لَا يُحْصَى.
He alleged that he saw Messenger of Allah while awake, not in the dream ,which he used to mention in his lecture that whenever he had a difficulty on any issue he would see Messenger of Allah peace be upon him and asked him regarding that problem... These are his some of the ignorance and foolish statements among the many.  [al Qassaas wal Muzkareen page 316]
21. Imam ad-Dahabee on asking help and seeing Prophet peace be upon him while awake.

He said:

وهذه حكاية نكتبها للتعجب : قال الحسين بن عبد الملك : حكي لي عن أبي جعفر الهمذاني رئيس حجاج خراسان قال : سألت بعض خدم تربة رسول الله -صلى الله عليه وسلم- وكان من أبناء مائة وعشرين سنة ، قال : رأيت يوما رجلا عليه ثياب بيض دخل الحرم وقت الظهر ، فانشق حائط التربة ، فدخل فيها وبيده محبرة وكاغد وقلم ، فمكث ما شاء الله ، ثم انشق ، فخرج ، فأخذت بذيله ، فقلت : بحق معبودك من [ ص: 38 ] أنت ؟ قال : أنا أبو عبد الله بن منده ، أشكل علي حديث ، فجئت ، فسألت رسول الله -صلى الله عليه وسلم- فأجابني . وأرجع . 
إسنادها منقطع . 
I am writing this story with Ta`ajub that... Ibn Mandah said: I had a problem in understanding the hadith and I came to ask Messenger of Allah peace be upon him and he respended, then i returned.

The chain of this is Munqata. [Seyar Ailam an-Nubala vol 17 under the biography of Ibn Mandah]

This is clear that it is impossible according to ad-Dahabee that Prophet peace be upon him help people. 

22. ad-Dahabi and Ibn Hajar asqalani refuting the one who claimed he has seen the Prophet peace be upon him.

Ibn Hajar asqalani said regarding Rabi bin Mahmud al Mardini
وكان من مشايخ الصوفية فادعى الصحبة كذا ذكره الذهبي في الميزان ويقال إنه دجال ادعى الصحبة والتعمير في سنة تسع وتسعين وخمسمائة وكان قد سمع من بن عساكر سنة بضع وستين قلت الذي ظهر لي من أمره أن المراد بالصحبة التي ادعاها ما جاء عنه أنه رأى النبي صلى الله عليه وسلم في النوم وهو بالمدينة الشريفة فقال له أفلحت دنيا وأخرى فادعى أنه بعد أن استيقظ أنه سمعه وهو يقول ذلك قرأت بخط العلامة تقي الدين بن دقيق العيد أن الكمال بن العديم كتب إليهم أن عمه محمد بن هبة الله بن أبي جرادة أخبره قال لي الشيخ ربيع بن محمود كنت بمسجد النبي صلى الله عليه وسلم فأتيته أستشيره في شيء فنمت فرأيته فقال لي أفلحت دنيا وأخرى ثم انتبهت فسمعته يقول لي وأنا مستيقظ وذكر الحكاية بطولها وذكر أشياء من هذا الجنس
He was among the Mashaikh of Sufis who claimed that he is a companion (of Prophet peace be upon him). ad-Dahabi mentioned same in al Mizan. It is said that he is a liar who claimed to be a sahabi... I (Ibn Hajar) say: I came to know about a (story due to which) he claimed that he is a Sahabi, (the story) is that when he was in noble city of Madinah he saw Prophet peace be upon him in his dream and He peace be upon him said to him "You are successful in this world and hereafter". That is why he claimed this. I saw in the writing of Allama Taqi ad-din al Eed that Kamal bin al Adeem wrote to him that his uncle Muhammad bin Hibatullah bin abi Jaradah told him that Shaykh Rabee bin Mahmood was in Masjid al Nabvi peace be upon him, (he said that) he came to him (peace be upon him) to know about a matter, He saw him (peace be upon him) in a dream saying "You are successful in this life and hereafter" then he woke up and (said) even then He (peace be upon him) was saying same to me. Then he mentioned a long story in which these type of things are mentioned. [al-Isaba fe Muarifat al Sahaba under the Tarjuma of Rabi bin Mahmud al Mardini no. 2753]

Anbiya and Myrters Can not Visit this world.

Imam Behaqay RA said

الأنبياء عليهم السلام أرواحهم فهم أحياء عند ربهم كالشهداء 

ARWAH OF Anbiya are alive with their lord like Myrters
Hiyat Al Anbiya of Imam Behaqay page 21

 Proof from Ahadeeth (Excrpet from Tafseer Ibne Kathir)

Allah states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,

(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)

He said, `We asked the Messenger of Allah the same question and he said,

(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What more could we wish for, while we go wherever we wish in Paradise' Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allah knew that they did not have any other wish, so they were left.)''' There are several other similar narrations from Anas and Abu Sa`id.

Imam Ahmad recorded that Anas said that the Messenger of Allah said,

(No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.) Muslim collected this Hadith

In addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah said,

(When your brothers were killed in Uhud, Allah placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, `We wish that our brothers knew what Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,

(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)

Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.

Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,

(Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, `Ask Me and I will give you.' He said, `I ask that I am returned to life so that I am killed in Your cause again.' The Lord, Exalted He be, said, `I have spoken the word that they shall not be returned back to it (this life). ' He said, `O Lord! Then convey the news to those I left behind.')(end)
So these explicit sayings of Prophet peace be upon him clears that no one can visit this world after death.
Related Links
The physical characteristics of the Prophet(peace and blessings of Allaah be upon him), and seeing him in a dream

↓↓↓Prophet(saw) said: Convey (knowledge) from me even if it is just one ayah[Bukhari 3461]. Share↓↓↓

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