Guidelines For Those Who Have Dreams From Satan And Nafs Only

Differentiating Between Dreams from Allah سبحانه و تعالى, Shaitan and Nafs

Posted by Mohammad Awais Tahir

Set of References For Learning How to Differentiate between types of dreams

F- Guidelines For Those Who Have Dreams From Satan And Nafs Only

Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Those who believe and (constantly) guard against evil;- For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity. 
(Surah Younus 10:64)

The glad tidings mentioned in the Ayat are the 'mubashiraat' that one has from Allah in dreams. This is a great blessing promised for those who are 'friends of Allah'. The type of dream that a person has depends so many variables that its not possible for us to control the types of dreams that we have. But, yes, the much we try to get close to Allah, and follow his commandment, and the more we suppress our Nafs, and seek Allah's refuge from the Shaitan, there are more chances of getting meaningful dreams. 

A m'omin wishes to see dreams from Allah, because this way he can get messages from Allah, which are directed to him. Narrated Ibn 'Umar: Men from the companions of Allah's Apostle used to see dreams during the lifetime of Allah's Apostle and they used to narrate those dreams to Allah's Apostle. Allah's Apostle would interpret them as Allah wished. I was a young man and used to stay in the masjid before my wedlock. I said to myself: "If there were any good in myself, I too would see what these people see." So when I went to bed one night, I said: "O Allah! If you see any good in me, show me a good dream." (Sahih Al Bukhari) 

Yet, one ought not make this a 'sign' of one's piety or disbelief, because it is dependent on other variables as well. It does indicate some lapse on his part, but that doesn't necessarily indicate his 'sins'. There have been non-muslims who have seen Prophet Muhammad dream and who turned to Islam on seeing such a dream. All praise be to Allah. I mentioned in the beginning that I'll be giving practical steps in the end for those who don't have any dreams of type 1.

1. Try and Sleep as Early as possible after Isha
2. Try not to sleep after Fajr
3. Sleep for half an hour or an hour in the afternoon
4. Read Surah Al Falaq and Surah An Nas and blow it over your body before sleeping and have a firm belief that now I'm in Allah's protection from the Shaitan
5. Perform Ablution before sleeping
6. Try and keep yourself busy in Islamic activities during the day
7. Try and contemplate as much as possible on Surah Yusuf
8. If you remain in 'self-denial', then improve your 'self-image'.
9. If you remain confused and sad always, try to remain in a happy mood as the Prophet Muhammad used to be the one who smiled the most.
10. When in front of people try to smile, and your tears, sadness etc should be before Allah only or some chosen loved ones.
11. Make the du'a of Ibn e Umar before sleeping : O Allah! If you see any good in me, show me a good dream.
12. Try not to eat just before sleeping
13. Lie down on bed only when you are really tired and ready to sleep In short : You have to keep yourself involved in matters that make you 'remember' Allah during the day, and remember that your Nafs and Shatain are with you and you've to try your best to supress them. 
14. Have a wish that Allah shows you signs in dreams. 
15. Don't make your life 'dependent' on dreams. 
16. Do wait for dreams from Allah, but never go into the slightest of discontent. 
17. Try and realize your 'self', your 'ruh' and your direct connection with Allah.

Before ending with du'aa, I would like to mention a blessing of Allah. He who has made this far, and read the article, would have done it for the love of Allah, and in order to try to be able to get and understand better messages from the loved one, Allah. And he who loves Allah, I love him too. 

About six years ago, I saw a dream that I am ending Masjid e Nabwi of old times. I am moving towards the minbar (though I cannot see it), and I am sure once I reach the minbar I would find Prophet Muhammad sitting there. After a while my vision started diminishing, and and I couldn't see anything. For few seconds, I couldn't see anything. Then I heard an azaan in beautiful voice, I was sure that it's the azaan of Bilal رضى الله عنه. Then I could see again, I started moving towards the minbar again. After a while again, my vision started diminishing, and everything was blank again. Again I heard the azaan and the vision came back and I started moving forward. This happened four or five times. The last time when my vision was gone, I didn't hear the azaan, and I woke up. As soon as I woke up, I jumped from my bed, there was great pain in my heart, and I wept. I was very sad that I didn't see the Prophet Muhammad even after reaching that close. Oh Allah! Forgive me if I said anything wrong in this article, and remove it from the minds of people and accept from me whatever I said right, and inculcate it in the hearts of the people. I request everyone who has benefitted from any portion of my article to say Aamin at this du'aa:

" Oh Allah! After six long years, I still await the sight of Prophet Muhammad SAW. Oh Allah! I am not worthy of meeting the most blessed being of all times, but I ask you for your mercy. Oh Allah! If you see any good in me, show me good dreams, and show me your beloved Prophet. Oh Allah! Give me the knowledge of dream interpretation and open my mind to realize the marvels of the ruh. Oh Allah! Bless with you love and love of your loved ones. Oh Allah! These eyes weep and desire to see You and Your Prophet on the Day of Judgment. Oh Allah! Don't take away from me the greatest of all blessings, that is the sweetness of Your sight on the day of judgment, and don't take away from me the blessing of the sight of Your Beloved Prophet in dream " (Aameen)
Author: Mohammad Awais Tahir

The author may or may not have the same views on the topic and would not like to be quoted on what has been said above. The author, however, deems nothing wrong with changing opinions, hence, he does not wish to amend/remove posts that do not resonate with his current thinking. “Those who never retract their opinions love themselves more than they love truth.”

Copyright © 2011 Islam and Psychology. Feel free to spread.

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The Strategic Role of Dreams and Visions In Islam 

By Sheikh Imran Hosein

Sex is a Form of Charity ( sadaqa) - Islamic Guide To Sexual Relations

READ DISCLAIMER BEFORE PROCEEDING

SEX IS A FORM OF CHARITY (SADAQA)

The correct intentions mentioned above elevate sex from an act of physical pleasure into an act of immense reward and a form of charity. Sayyiduna Abu Dharr al-Ghifari (r) relates that the Messenger of Allah (s) said:

" ... Verily in every Tasbih, [i.e. saying Subhan Allah] there is charity, in every Takbir [i.e. saying Allahu Akbar] there is charity, in every Tahmid [i.e. saying Al-hamdulillah] there is charity, in every Tahlil [i.e. saying La ilaha illallah] there is charity, enjoining of good is charity, forbidding of evil is charity, and in the sexual act of each of you there is charity." [The Companions said], "O Messenger of Allah! One of us fulfils his sexual desire and he is given a reward for that?" And he said, "Do you not see that were he to act upon it unlawfully, he would be sinning? Likewise, if he acts upon it lawfully he will be rewarded." 

(Sahih Muslim 1006)

Imam Nawawi (may Allah have mercy on him), the great hadith expert (muhaddith) and Shafi' jurist (faq'ih), comments on this hadith in his monumental commentary of Sahih Muslim:

"In this badith there is an indication that through correct intentions, the merely permissible becomes an act of worship. As such, sex becomes an act of worship if one intends by it to fulfill the right of the wife and treat her honourably as Allah Most High has commanded, or to seek pious offspring, keep oneself chaste or one's wife chaste, or to protect both spouses from looking at the unlawful, thinking about it and desiring it, or other praiseworthy goals." (Al-Minhaj Sharh Sahih, Muslim ibn al-Hajjaj 778)

It is clear from this that even at the peak of passion, one does not forget one's Lord. One should remember the many lofty aims beyond sexual gratification that can be sought through sexual relations with one's spouse. By these means, this beautiful, gratifying and enjoyable act is elevated into an act of worship and charity.

Imam Ibn al-Jawzi (may Allah have mercy on him) states: "At times, sex results in producing offspring like unto the calibre of lmam Shafi'i and Imam Ahmad ibn Hanbal (may Allah have mercy on them). Sex of this nature is superior to one thousand years of [voluntary] worship!" (Talbis Iblis 358)

Source: Islamic Guide To Sexual Relations

To Be Continued....

Islam’s teaching on response to abuse and mockery

Mockery is a disease from Jaahiliyyah

Allah The Almighty forbids us from mocking people as He Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them}[Quran 49:11] Adh-Dhahhaak said, 

This verse was revealed when members of the Banu Tameem delegation were mocking the poor Companions like ‘Ammaar, Khabbaab, Bilaal, Suhayb, Salmaan, and Saalim the slave of Abu Huthayfah, may Allah be pleased with all of them, because of their shabby clothes. But there are other opinions as well. It was said that this verse was revealed when ‘Ikrimah ibn Abu Jahl, may Allah be pleased with him, came to Madeenah as a Muslim and the people there would call him the ‘Son of the pharaoh of this Ummah’ whenever they saw him. So, he complained to the Prophet and this verse was revealed. It was also said that this verse was revealed when Thaabit, may Allah be pleased with him, ridiculed a man because of his mother in Jaahiliyyah [pre-Islamic ignorance] and the man was disgraced.

Commenting on this verse, Al-Qurtubi said, “Allah says here that those who believe in Him and in His Messenger should not ridicule other believers as they may be better than them. Also, women should not ridicule each other for the same reason.”

 

He also said, “Allah is referring here to all sorts of mockery in this prohibition for the believers. Hence, it is impermissible for any believer to mock another believer: either for being poor, or for a sin that he has committed, or for any other reason.”

 Al-Qurtubi added,

In general, no one should dare to ridicule another person even if that person was shabby, handicapped or inarticulate, for that person may be more sincere or may have a purer heart than the one who is not shabby or handicapped or inarticulate. In this case, ridiculing such a person would be despising someone whom Allah has honored. The righteous predecessors were keen on avoiding this to the extent that ‘Amr ibn Shurahbeel said, “If I saw a man suckling a goat and laughed at him, I would fear that I might end up doing the same thing.” It was reported that ‘Abdullaah ibn Mas’ood, may Allah be pleased with him, said that affliction depends on what a person says. Hence, he said that if he mocked a dog, he would fear that he would be turned into a dog.

In his commentary on the verse (which means): {But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them}[Quran 23:110], Al-Qurtubi said that this verse is a warning against mocking, despising or ridiculing the weak and the needy to the point that it would make us forget remembering Allah and would thus keep us far from Him. In a Hadeeth on the authority of ‘Aa’ishah, may Allah be pleased with her, she said, “I said to the Prophet ‘It is enough for you that Safiyyah is such-and-such [meaning that she was short].’ The Prophet replied:‘You have said a word that could adulterate the water of the sea if it were mixed with it.’”She also said, “I once imitated a man before him [ridiculing him] and He said:‘I would never like to imitate anyone, even if I were to get such- and-such [a reward for it].’” [Abu Daawood and At-Tirmithi]

Another example is when Abu Tharr, may Allah be pleased with him, abused a man by calling his mother bad names, the Prophet, , said to him:“O Abu Tharr! Did you abuse him by calling his mother bad names? You still have some characteristics of Jaahiliyyah in you.”[Al-Bukhari]

In a Hadeeth on the authority of Umm Haani’, may Allah be pleased with her, the Prophet, , said about the verse (which means): {and commit in your meetings [every] evil} [Quran 29:29] that they used to despise and mock people. [Ahmad and At-Tirmithi]

The polytheists of Makkah like Abu Jahl, Al-Waleed ibn Al-Mugheerah and their likes would mock ‘Ammaar, Suhayb, Bilaal and other poor believers; hence, Allah The Almighty revealed the verse (which means): {Indeed, those who committed crimes used to laugh at those who believed.} [Quran 83:29]

It was said that ‘Ali, may Allah be pleased with him, was once walking with a number of Muslims and some hypocrites mocked them and they exchanged derisory glances. When they returned to their people, they said, “We have seen the bald one [i.e., ‘Ali, may Allah be pleased with him] today.” Hence, the above mentioned verse was revealed before ‘Ali, may Allah be pleased with him, reached the Prophet, to inform him of what had happened .

Sarcasm and Derision are Forms of Mockery

Sarcasm and derision are forms of mockery. An example of this is when one derides another for being poor, handicapped or for committing a sin. Moreover, calling people by offensive nicknames is another example of mockery. Al-Qurtubi said that calling people by offensive nicknames means calling them by names or attributes that they hate. Allah The Almighty generalized this rule and did not specify certain nicknames. It is impermissible for any Muslim to call his fellow brother by any nickname or any attribute that he hates. Allah The Almighty Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them.} [Quran 49:11]

There are several stories as to the revelation of this verse. Anas and Ibn Zayd, may Allah be pleased with them, said that the above mentioned verse was revealed when some of the wives of the Prophet, , ridiculed Safiyyah, may Allah be pleased with her, for being short. It was also said that this verse was revealed when ‘Aa’ishah, may Allah be pleased with her, indicated by her hand to the Prophet, , that Safiyyah, may Allah be pleased with her, was short. Moreover, ‘Ikrimah and Ibn ‘Abbaas, may Allah be pleased with them, said that this verse was revealed when Safiyyah bint Huyayy, may Allah be pleased with her, said: “O Messenger of Allah! The women ridicule me and say to me, ‘O Jew...’”All these examples show that calling people by offensive nicknames is a form of mockery. 

They were mentioned in the verse as a way of mentioning the specific cases after the general rule in order to emphasize its importance. The scorner is the person who harms people by his tongue, while the mocker is the one who winks with his eyes. Ibn Kaysaan said that the scorner is the one who hurts others with bad words, while the mocker is the one who points to others with his eyes, his head and his eyebrows.

The Difference Between Mocking and Ridiculing

There are two differences between them. The first is that ridiculing can be done by deeds or words, whereas, mocking is done only by deeds. The second is that ridiculing is usually preceded by an act that causes its doer to be an object of ridicule, while mocking is not preceded by such an act. Mocking is usually accompanied by words that are uttered with a bad intention. It occurs when the person seems to be serious while he conceals joking. As-Saffaareeni said,  

“Mocking people and ridiculing them are prohibited because Allah The Almighty Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them} [Quran 49:11] Moreover, the Prophet prohibited this in many Hadeeths.”

Ridicule and the Germs of Arrogance and Pride

Only those whose souls are impure because of arrogance and pride ridicule others. They endeavor to hurt others because of the feeling of superiority that runs in their diseased veins. Satan ridiculed Aadam (Adam), may Allah exalt his mention, and said, “I am better than him” and so he became a loser. Had he thought carefully of the characteristics of Aadam, may Allah exalt his mention, he would have realized that Aadam, may Allah exalt his mention, was superior to him. 

Mockery is one of the diseases of Jaahiliyyah that should be avoided, especially at times of conflict and disputes. It is one of the characteristics of the disbelievers and the hypocrites that leads to the disunity of the society. In fact, it is an overt violation of the Commands of Allah The Almighty, and it keeps one away from the pleasure of Allah. Moreover, it makes one forget to remember Allah and causes him to be inflicted with His punishment.

 

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