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(1)Dreams from Allah سبحانه و تعالى: There are only two types of instructions. One are those for dreams that are meaningful (type 1) and those which are for dreams that are meaningless (type 2 and type 3). All the references are there in the bouquet of Ahadith quoted.
As a summary one is supposed to do the following on experiencing a dream of Type 1: (a) Praise Allah for the good dream
(b) Feel Happy about it
(c) Don't talk about it those whom you dislike
(d) Narrate it to someone whom you love or a wise person
(e) Try and Narrate it to your loved one on the morning following the night you saw the dream. or as soon as you see the dream.
(2)Dreams from Shaitan OR (3)Dreams from Nafs: These are useless dreams and on having these we are advised to :
(a) Seek refuge with Allah سبحانه و تعالى from the evil of the dream
(b) Seek refuge with Allah سبحانه و تعالى from the evil of Shaitan
(c) Spit to his left three times (without saliva) on waking up
(d) Say two voluntary rakah on waking up
(e) Ask Allah سبحانه و تعالى for a good dream
(f) Turn over the side on which you were lying previously
(g) Not mention it to anyone
(h) Have a firm belief that it was a meaningless dream and it will not harm you
This is a list of Ayaat of Holy
Qur'an and the Ahadith of Prophet Muhammad SAW. This set of references will aid
us in understanding the subject of dreams better. This set of references has
been collected in order to understand better how to differentiate between the
different types of dreams.
(11) Ata
ibn Yasar narrated: A man from Egypt asked Sayyidina Abu Darda (RA) about those
words of Allah the Majestic, the Glorious: 'For them are glad tidings in the
life of this world.' (10: 64) He said, "No one besides you and one other
man has asked me to explain this verse since I had asked Allah's Messenger
(SAW) about it. When I had asked him, Allah Messenger (SAW) also disclosed that
no one has asked him besides me since the verse was revealed. It means good
dreams that a Muslim sees or is shown them".
(Jami
Tirmidhi , Classified as Sahih by Al-Albani)
(12)
Narrated 'Aisha: The commencement of the Divine Inspiration to Allah's Apostle
was in the form of good righteous (true) dreams in his sleep. He never had a
dream but that it came true like bright day light.
(Sahih Al
Bukhari)
(13)
Narrated Anas bin Malik: Allah's Apostle said, "A good dream (ﺔﻧﺳﺣﻟﺍﺎﻳﺅﺭﻟﺍ) of a righteous man is one of forty-six
parts of prophetism."
(Sahih Al
Bukhari)
(14)
Narrated Abu Qatada: The Prophet said, "A true good dream (ﺔﻗﺩﺎﺻﻟﺍﺎﻳﺅﺭﻟﺍ) is from Allah, and a bad dream (ﻡﻠﺣﻟﺍ) is from Satan ."
(Sahih Al
Bukhari)
(15)
Narrated Abu Sa'id Al-Khudri: The Prophet said, "If anyone of you sees a
dream that he likes, then it is from Allah, and he should thank Allah for it
and narrate it to others; but if he sees something else, i.e., a dream that he
dislikes, then it is from Satan, and he should seek refuge with Allah from its
evil, and he should not mention it to anybody, for it will not harm him."
(Sahih Al
Bukhari)
(16)
Narrated Abu Qatada: The Prophet said, "A good dream that comes true is
from Allah, and a bad dream is from Satan, so if anyone of you sees a bad
dream, he should seek refuge with Allah from Satan and should spit on the left,
for the bad dream will not harm him."
Sahih Al
Bukhari)
(17)
Narrated 'Ubada bin As-Samit: The Prophet said, "The (good) dreams (ﻥﻣﺅﻣﻟﺍﺎﻳﺅﺭ) of a faithful believer are a part of the forty-six
parts of prophetism"
(Sahih Al
Bukhari)
(18)
Narrated Abu Sa'id Al-Khudri: I heard Allah's Apostle saying, "A good
dream (ﺔﺣﻟﺎﺻﻟﺍﺎﻳﺅﺭﻟﺍ) is a part of the forty six parts of
prophetism."
(Sahih Al
Bukhari)
(19)
Narrated Abu Huraira: I heard Allah's Apostle saying, "Nothing is left of
the prophetism except Al-Mubashshirat." They asked, "What are
Al-Mubashshirat?" He replied, "The true good dreams (that conveys
glad tidings) (ﺔﺣِﻟﺎﺻﻟﺍﺎﻳﺅﺭﻟﺍ)".
(Sahih Al
Bukhari)
(20)
Sayyidina Abu Razin Uqayli (RA) reported that Allah's Messenger (SAW) said, the
dream of the believer is a part of the forty parts of Prophet Hood. It is at
the feet of a bird as long as he does not speak about it. When be speaks about
it, it settles". The narrator thought that the Prophet (SAW) said,
"Talk not about it except to an intelligent person or to a friend".
(Jami
Tirmidhi , Classified as Sahih by Al-Albani )
(21)
Sayyidina Abu Razin Uqayli (RA) reported that the Prophet (SAW) said, "A
Muslim's dream is a part of the forty six parts of Prophet Hood. It is on the
foot of a bird as long as he does not relate it. But when he relates it, it
settles".
(Jami
Tirmidhi , Classified as Sahih by Al-Albani )
(22)
Sayyidina Abu Huraira (RA) reported that Allah's Messenger (SAW) said, "As
the time draws near, the dream of a believer will not be false and the truest
dream will be of one who is truest in speech. And, the dream of the Muslim is a
portion of the forty-six portions of Prophet Hood. And dreams are of three
kinds: good dreams are glad tidings from Allah, sad dreams are from the devil
and there are dreams about what man experiences with himself. So, when one of
you sees a dream that he does not like then he must stand up and spit (out to a
side) and he must not mention it to the people". He also said, "I
love to see a chain in my dream because the noblest fetters are to be steadfast
in religion and I hate the fetters in the neck".
(Jami Tirmidhi)
(23)
Sayyidina Anas ibn Malik (RA) reported that Allah's Messenger said,
"Indeed, messenger ship and Prophet Hood have ceased. So, there is no
Messenger after me and no Prophet (SAW)". That seemed hard on the people.
So he added, "But the mubashirat (glad tidings)". The sahabah said,
"O Messenger of Allah, (SAW) and what are the mubashirat (glad
tidings)?" He said, "Dreams of a Muslim and they are a portion of the
portions of Prophet Hood".
(Jami
Tirmidhi, Classified as Sahih by Al-Albani)
(24)
Sayyidina Abu Sa'eed reported that the Prophet (SAW) said, 'The truest of
dreams are those seen a little before dawn'.
(Jami
Tirmidhi , Classified as Da'eef by Al-Albani)
(25)
Sayyidina Abdullah (RA) reported that the Prophet (SAW) said, "He who sees
me in a dream has indeed seen me, for the devil does not take up my
appearance".
(Jami
Tirmidhi , Classified as Da'eef by Al-Albani)
(26) Narrated
Abu Qatada: The Prophet said, "A good dream is from Allah, and a bad dream
is from Satan. So whoever has seen (in a dream) something he dislike, then he should
spit without saliva, thrice on his left and seek refuge with Allah from Satan,
for it will not harm him, and Satan cannot appear in my shape ."
(Sahih Al
Bukhari)
(27) Narrated
Abu Huraira: I heard the Prophet saying, "Whoever sees me in a dream will
see me in his wakefulness, and Satan cannot imitate me in shape." Abu
'Abdullah said, "Ibn Sirin said, 'Only if he sees the Prophet in his
(real) shape.'"
(Sahih Al
Bukhari)
(28)
Narrated Abu Qatada: The Prophet said, "Whoever sees me (in a dream) then
he indeed has seen the truth."
(Sahih Al
Bukhari)
(29) Abu
Huraira reported: I heard Allah's Messenger (may peace be upon him) 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.
(Sahih Al
Muslim)
(30) Jabir
reported Allah's Messenger (may peace be upon him) as saying: He who saw me in
sleep in fact saw me, for it is not possible for the satan to appear in my
form; and he also said: When any one of you sees a hulm (dream) he should not
inform anyone, for it is a sort of vain sport of devil in the state of sleep.
(Sahih Al
Muslim)
(31)
Narrated Abu Salama: I used to see a dream which would make me sick till I
heard Abu Qatada saying, "I too, used to see a dream which would make me
sick till I heard the Prophet saying, "A good dream is from Allah, so if
anyone of you saw a dream which he liked, he should not tell it to anybody
except to the one whom he loves, and if he saw a dream which he disliked, then
he should seek refuge with Allah from its evil and from the evil of Satan, and
spit three times (on his left) and should not tell it to anybody, for it will
not harm him. "
(Sahih Al
Bukhari)
(32) Abu
Qatada reported Allah's Messenger (may peace be upon him) as saying: A good
vision is from Allah and a bad dream (hulm) is from the satan; so if one of you
sees anything in a dream which he dislikes, he should spit on his left side
thrice and seek refuge with Allah from its evil, and then it will never harm
him. Abu Salama said: I used to see dreams weighing more heavily upon me than a
mountain; but since I heard this hadith I don't care for it (its burden).
(Sahih Al
Muslim)
(33) Abu
Salama reported Allah's Messenger (may peace be upon him) as saying: I used to
see dreams, but the hadith transmitted on the authority of Laith b. Nu'man, the
words of Abu Salama at the concluding part of the hadith are not mentioned. Ibn
Rumh has reported in the hadith: "He (one who sleeps) should change the side
on which he had been lying before."
(Sahih Al
Muslim)
(34) Abu
Qatada reported Allah's Messenger (may peace be upon him) as saying: The good
vision are from Allah and the evil dreams are from the satan. If one sees a
dream which one does not like, one should spit on one's left side and seek the
refuge of Allah from the satan; it will not do one any harm, and one should not
disclose it to anyone and if one sees a good vision one should feel pleased but
should not disclose it to anyone but whom one loves.
(Sahih Al
Muslim)
(35) Abu
Huraira reported Allah's Messenger (may peace be upon him) as saying: When the
time draws near (when the Resurrection is near) a believer's dream can hardly
be false. And the truest vision will be of one who is himself the most truthful
in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and
dreams are of three types: one good dream which is a sort of good tidings from
Allah; the evil dream which causes pain is from the satan; and the third one is
a suggestion of one's own mind; so if any one of you sees a dream which he does
not like he should stand up and offer prayer and he should not relate it to
people.
(Sahih Al
Muslim)
(36) Jabir
reported Allah's Messenger (may peace be upon him) as saying: There came to him
(the Holy Prophet) a desert Arab and said: I saw in a dream that I had been
beheaded and I had been following it (the severed head). Allah's Apostle (may
peace be upon him) reprimanded him saying: Do not inform about the vain
sporting of devil with you during the night.
(Sahih Al
Muslim)
(37) Samura
b. Jundab reported that when Allah's Messenger (may peace be upon him) had
performed his dawn prayer he turned his face towards them (that is towards his
Companions) and said: Did any one of you see any vision last night?
(Sahih Al
Muslim)
(38)
Narrated ibn e Abbas that Prophet Muhammad (Peace be upon him) said: "O
People! Nothing is left from the Prophethood except good dreams which a Muslim
sees or someone sees for him "
(Sunan ibn
e Majah)
(39)
Narrated Abu Dharr that Prophet Muhammad said: "… True dream is 46th part
of prophet-hood, it should be mentioned in front of someone you love or a wise
person"
(Sunan ibn
e Majah)
(40) Hazrat
Anas bin Malik narrated that Prophet Muhammad (Peace be Upon Him) said:
"Interpret dreams after knowing one's name and kunyah, and dream happens
according to the first interpretation"
(Sunan ibn
e Majah, Classified as Da'eef by al-Albani)
“Remember
Moses said to his people: O my People! Remember the favour of Allah unto you, when
He produced prophets among you, made you kings, and gave you what He had not
given to any other among the peoples.
“O
my people! Enter the Holy Land which Allah gave to you, and turn not back
ignominiously, for then will you be overthrown, to your own ruin.”
(Qur’an, al-Maidah, 5:20-21)
Daniel Pipes, in his
article published in the Los Angeles Times (‘Jerusalem means more to Jews
than to Muslims’ July 21, 2000), attempts to dismiss the Islamic claim to
Jerusalem by declaring of Jerusalem, among other things, that: “It is not
once mentioned in the Qur’an or in the liturgy”.
It is true that the word ‘Jerusalem’ does not explicitly
occur in the Qur’an, but that appears to be in consequence of Divine
Wisdom. The Qur’an refers to Jerusalem in an enigmatic way (and
appropriately so) as a citythat was destroyed, its people expelled, and
banned from ever returning to reclaim it. The ban would remain in force until
such time when Gog and Magog come forth (see Qur’an, al-Anbiyah, 21:95-6.) The Arabic name for Jerusalem ‘Bait
al-Maqdis’ occurs several times in the Ahadith. The Roman name
‘Aelia’ also occurs in a very important prophecy of Prophet Muhammad (sallalahu
‘alaihi wa sallam).
It is amazing, really, that Dr. Pipes should have chosen to
ignore those verses of the Qur’an that unambiguously declared that the
Holy Land (of which Jerusalem is the very heart) was given by Allah Most High
to the Jews. When Moses (‘alaihi al-Salam) took the Israelite people out
of slavery in Egypt, and they had miraculously crossed the sea and entered Sinai,
Moses (‘alaihi al-Salam) addressed them and ordered them to make the
effort to win control of the Holy Land. He said:
“Oh my people, enter into the Holy Land which Allah gave to you,
and do not turn back (since such will be a betrayal of your faith) for then you
will be lost (which also includes the loss of the Holy Land).”
“They replied: Oh Moses, there are ferocious people dwelling in
that land, and we will not enter it unless and until they depart from it. If
they leave, then we will enter it”(see also: Numbers 13:32-33).
“Then spoke two God-fearing men (Joshua and Caleb according to
the Torah) who had been blessed by Allah: Enter upon them by the gate (i.e.,
make a frontal attack) for if ye enter by it, lo! You will be victorious. So
put your trust (in Allah) if ye are indeed believers.”
(Qur’an, al-Maida, 5:21-23)
The Jews responded to Moses (‘alaihi al-Salam) with
an answer that was so insulting that Allah Most High immediately prohibited
their entry into the Holy Land:
“They said: O Moses! We will never enter (the Holy Land) while
they are in it. So go thou and thy Lord and fight! We will sit here. He said:
My Lord! I have control over none but my brother and myself so hold us apart
from these sinful rebellious people.
“(Their Lord) said: For this (act of betrayal) the land (i.e.,
the Holy Land) will surely be forbidden them for forty years. They will wander
in the earth (Sinai) bewildered. So grieve not (Moses) over these sinful
rebellious people.”
(Qur’an, al-Maida, 5:24-6)
The Qur’an actually reconfirmed elsewhere the
declaration that the Holy Land was given to the Jews:
("Pharaoh) sought to wipe them [the Israelites] off the
face of the earth. But We (Allah) drowned him (Pharaoh) together with all who
were with him. Then We (Allah) said to the Israelites: ‘Dwell in security in
the land (i.e., the Holy Land)’…”
(Qur’an, Banu Israil, 17:103-104)
and again:
“Whereas unto a people who (in the past) had been deemed utterly
low (and of no account), We gave as their heritage the Eastern and Western
parts of the (Holy) Land that We had blessed. And (thus) the fair promise of
thy Lord was fulfilled for the Children of Israel, because they had patience
and constancy in adversity, whereas We utterly destroyed all that Pharaoh and
his people had wrought and all that they had built (with such pride).”
(Qur’an, al-‘Araf, 7:137)
Again it amazes me that Jewish and Zionist scholarship
should so studiously have avoided quoting these plain statements in which the Qur’an
declared that the Holy Land was given to the Jews:
“Oh
my people enter into the Holy Land which Allah gave to you….”
“Then
We (Allah) said to the Israelites: ‘Dwell in security in the (Holy) Land’….”
“We
gave as their heritage the Eastern and Western parts of the (Holy) Land that We
had blessed.”
Our readers who sincerely seek the Truth in respect of the
subject of the destiny of Jerusalem should ponder over this reluctance on the
part of Euro-Jewish, Zionist and Israelite scholarship to refer to the Qur’an
on this matter.This book offers an explanation
for that strange behavior. The explanation resides in their reluctance to reveal
the corruption of the divine conditions in the Torah which Allah Most High had
ordained for inheritance of the Holy Land. The fraud in the rewritten Torah is
exposed in the Qur’an. What was that fraud?
