Warning - Contents may have images/information that some viewers may find disturbing. Proceed with caution. One of the principles of sharee’ah (law) is that whatever leads to haraam deeds is itself haraam, so everything that leads to the provocation of haraam desires is haraam, because it may lead to a person falling into evil things. If you feel erotic while reading the post, please leave/close the page.
C- Subcategories Within Different Types Of Dreams:
(1)Dreams from Allah سبحانه و تعالى: It is not possible to give a finite number of types of dreams within the categories.Scholars who have written about dreams have mentioned different sub-categories. In type 1 dreams, the diversity of dreams makes it impossible to give a finite list of subcategories which encompass all the dreams seen by the Sahaba, Tabi'een and the pious predecessors which were surely dreams from Allah سبحانه و تعالى. Nevertheless, Al Muhallab رحمه الله has given two broad sub-categories of dreams from Allahسبحانه و تعالى:
(a)Direct dream: something one would see in a dream and the exact scene repeats itself in day-time when you are awake and this dream does not need interpretation.
(b) A dream the comes in symbols and it needs to be interpreted.(Fath ul Baari) Different examples of dreams from Allah within type (a) are :
(i) True Dreams ( رؤيا صادق): Dreams that become a reality. These are the dreams which are the 46 part of prophethood, for the prophet Muhammad had these dreams continously for six months and the total period of his prophethood was 23 years, which makes it 46th part of the total. Different prophets has different periods of Prophethood, but as prophet Muhammad's prophethood was the most complete, hence it is referred to as the 46th part of prophethood, and Allah Knows best.
(ii) Meeting the Arwaah of the Dead in dreams
(iii) Meeting the Arwaah of the living in dreams : Is it possible for two living person's ruh to meet in dreams? This is a subject of difference amongst scholars and Ibn al Qayyim has quoted the various opinions in his book Kitab ur Ruh.
(iv) Glad tidings (مبشرات): A glad tiding for some victory or fulfillment of wish in near or distant future. (See Reference # 9)etc.
Dream from type (b) are actually: Tamseelat (تمثيلات); Dreams which don't convey a clear cut meaning. They are messages in a code superior to that which the brain can cope with. These have to be interpreted through the knowledge of Ta'beer. Within Tamseelat we can have dream which inform us of some near future happening. One can also have dreams that are for distant future (like the dream of Yusuf AS, See reference # 2). Also,these dreams might serve as an encouragement or some warning sometimes.
Note:The sleep of Prophets is unique. As we know the Prophet Muhammad informed us that his 'heart' remained awake even when he slept, so he didn't need to redo ablution on waking up from sleep. Also, he informed us that Allah سبحانه و تعالى fed him during the night, for that reason he kept 'Sawm Al Wisal', which is forbidden for others. So, though prophets are human beings like us but in some regards 'none of us is like them'. Also, Prophet Muhammad informed us that there is a shaitan (jinn) with everyone, but he made the jinn with him a Muslim, by the grace of Allah سبحانه و تعالى. So, the dreams the Prophet had always used to be from Allah. Also, the dreams of Prophets used to be an order from Allah, and were of a legal importance unlike the dream of anyone of us (See Reference # 5).
(2) Dreams from Shaitan: These can be further categorized as:
(a) Dreams which try to make one worried by evoking some fear
(b) Dreams which try to make one worried by evoking hopelessness
(c) Dreams which contain indecency etc.
(3)Dreams from Nafs: Dreams from Nafs also can be categorized as either those who are clear-cut or those who appear in the form of symbols and signs.
(a) As a result of some fear
(b) As a result of constant thinking on some subject
(c) As a result of some extreme pending wish
(d) As a result of some experience you had in near or distant past
(e) Some embedded thought or feeling in corner of mind taking some random shape during dream
(g) As a result of some extreme love or hatred towards someone
Like
men, women have sexual needs. However, unlike men, they have more control over
their sexual urges due to the inherent temperamental, physical, and emotional
differences between women and men.
A
woman will not normally demand the fulfilment of her sexual needs. Instead, when
she is in the mood, she will employ various means of seducing her husband, by
adorning herself, talking to him enticingly, and gazing at him longingly.
Medical experts are of the opinion that a woman's sexual desire reaches its
peak directly after the completion of her menstrual cycle. A perceptive husband
realises this and is responsive to her signals.
The
husband is religiously obliged to fulfil the sexual needs of his wife. It is a
sin on his part to deprive his wife of this right without a valid excuse or
permission. This is why many jurists hold that it is religiously obligatory for
the husband to have sex with his wife every so often. (See: Bada'i al-Sana'i
2:331)
Sayyiduna 'Abdullah ibn Amr (r)relates:
"My father married me off
to a woman of good lineage, and he used to consult his daughter-in-law- i.e.
his son's wife -and ask her about her husband. She would say to him, "An excellent man! A man who has
not slept with us in bed nor removed the veil from us since we came to him!"
When that went on for a long time, he (my father) mentioned that to the
Messenger of Allah
(s). The Messenger of Allah (s) said, "Send him to
me." So I went to meet him soon after, and he said, "How often do you
fast?" I said, "Every day." He said, "How often do you
complete the Qur'an?" I said, "Every night." He said, "Fast
three days every month and complete one Qur'an every month." I said,
"I have the ability to do more than that." He said, "Then fast
three days every week." I said, "I have the ability to do more than
that." He said, "Fast after every two days." I said, "I
have the ability to do more than that." He said, "Fast the most
superior of fasts, the fasting of Dawud (peace be upon him) who used to fast every
alternate day; and complete the recitation of the Qur'an in seven days ...
"
(Sahih
alBukhari 4765)
In another variation of this
same hadith, 'Abdullah ibn Amr (r) relates:
"The Messenger of Allah (s) said to me, "Have I not
been informed that you fast all day and pray all night?" I said,
"Yes, O Messenger of Allah." He said, "Do not do it. Fast and
break the fast, and pray and sleep, because your body has a right over you,
your eye has a right over you, your wife has a right over you, and your visitor
has a right over you. It is enough for you to fast three days out of every
month. Every good action is multiplied by ten, so that is like fasting all the
time." But I was austere then and made things hard for myself. I said,
"O Messenger of Allah, I feel strong." He said, "Fast the fast
of the Prophet of Allah, Dawud (peace be upon him), but do not do more than
that." I said, "What is the fast of Dawud (peace be upon him)?"
He said, "Half the time." When he became old, 'Abdullah used to say, "I
wished I had accepted the easier options provided by the Messenger of Allah (s)."
(Sahih al-Bukhari 1874)
{Note: This hadith also
presents a model of chastity, modesty and bashfulness of the female companions
(may Allah be pleased with them all), and tells us how patiently they bore the
indifference of their husbands. In the instance quoted, the politeness with
which the wife of 'Abdullah ibn Amr answered her father-in-law, when he enquired
about the treatment of her husband, is an exceptional example of decency and endurance.}
In
this hadith, the Messenger of Allah (s)advises 'Abdullah ibn Amr ibn al-'As (r) to be moderate in his worship, and on learning that he had
not slept with his wife, the Messenger of Allah (s) said to him, "Your wife has a right over you," clearly
defining the husband's responsibility to fulfil his wife's sexual and other
needs.
Abu Juhayfa (r) relates:
"The Messenger of Allah (s) joined Salman (r) and Abu al-Darda' (r) together in brotherhood. Salman visited Abu al-Darda' and saw Umm
al-Darda' [Abu al-Darda's wife] poorly dressed and said to her, "What is
the matter with you?" She said, "Your brother Abu al-Darda' has no
need of this world [meaning he did not care whether his wife adorned herself
for him or not since he was very busy in worshiping Allah Most High]."
Abu al-Darda' came and made some food for him [i.e. Salman]. Salman said, "Eat."
He said, "I am fasting." Salman said, "I will not eat unless you
eat." He says, "So he ate." In the night, Abu al-Darda' went to
stand in prayer and Salman said to him, "Sleep!" and so he slept.
Then he got up again and Salman said, "Sleep!" When it was the latter
part of the night, Salman said, "Now get up and they both prayed
together." Salman said to him, "Your Lord has a right over you, your
self has a right over you and your wife has a right over you, so give each
rightful person their due right." Abu al-Darda' came to the Messenger of
Allah (s)and mentioned this to him and the Messenger of Allah (s)said, "Salman spoke the truth."
(Sahih al-Bukhari 1867)
Scholars
differ over how regularly a husband must have sex with his wife to fulfil her
needs.
1) Imam Abu Hamid al-Ghazali holds that it is
religiously obligatory for a man to have sex with his wife once every four
nights, a view supported by the following incident:
'Abd
al-Razzaq relates in his Al-Musannaf from Qatada and Sha'bi that a woman
came to 'Umar (r) and said, "My husband stands
at night [in prayer] and fasts during the day." 'Umar (r) said, ''You have praised your husband
excellently well." Ka'b ibn Sawwar said to 'Umar, "She is [actually] complaining."
'Umar (r) said, "How?" He said,
"She claims to have no share in the marriage from her husband [meaning her
husband does not fulfil her rights]." 'Umar (r) said, "If you understand this much, then you decide between
them." He (Ka'b) said, "O Amir al-Mu'minin! Allah has permitted him
four wives. So she has one day of every four days, and one night of every four
nights." (Suyuti, Tarikh al-Khulafa' P: 161)
In
light of this, Imam Ghazali's view is that a man must fulfil his wife's sexual needs
once every four nights, since he is permitted to spend the other three nights
with his other wives, were he to have four. This is also the favoured position
of Imam Tahawi (may Allah have mercy on him) of the Hanafi School. (See: Radd
al-Muhtar 3:203 & jadid Fiqhi Masa'il 2: 172)
2) Imam Ibn Hazm (may Allah
have mercy on him) holds that it is religiously obligatory for a man to sleep
with his wife once every month. He states: "It is obligatory upon a man to
have sex with his wife at least once in every interval (tuhr) between
menstruations if he is able to do so, otherwise
he will be sinful. The proof for this is the statement of Allah Most High:
"But when they are purified, then approach them from where Allah has
commanded you." (Al-Muhalla P: 1672)
Imam
Ibn Hazm derives his opinion from the word of Allah Most High: "Approach
them," a command indicative of obligation. Most scholars consider this to
be a statement that permits sex after menstruation - her menses prohibited sex,
and so Allah Most High returns permission once she is purified. Imam Ibn Hazm
understood the text literally and ruled that having sex after one's wife is
purified from menstruation is obligatory.
3) According to some scholars,
a man must have sex with his wife once every four months or else he is sinful.
They substantiate their position with the following narration:
Ibn Jarir relates, "I was informed by the one whom I trust that 'Umar ibn
al-Khattab (r),while on patrol, heard a woman
saying [singing poetry], "This
night stretches out and is dark, and that I am without a companion to be
intimate with has made me sleepless. Were it not for the fear of Allah like
unto Whom there is none, the sides of this couch would have been moving."
'Umar (r)said, "What is wrong with you?" She said, ''You sent my
husband on an expedition some months ago, and I long for him." He said,
"Do you intend to do wrong?" She said, "I seek the refuge of Allah!"
He said, "So restrain yourself, for it is only a matter of the message
being delivered to him." 'Umar (r)sent a message to him [to return]. Then he went to [his daughter] Hafsa and said, "I want to ask you about a matter
which concerns me, so dispel it for me. How long can a woman remain without her
husband?" She lowered her head and was shy. He said, 'Truly Allah is not
shy of the truth." So she gestured with her hand indicating three months,
and if that is not possible, then four months. Hence 'Umar (r)declared that armies must not be kept on service for more than
four months." (Tarikh al-Khulafa' P: 161-162)
Imam
Muwaffaq al-Din Ibn Qudama (may Allah have mercy on him), a prominent Hanbali
jurist, also concurs with this position in his masterpiece of Hanbali and
comparative fiqh Al-Mughni. He asserts that if the husband abstains from
fulfilling his wife's sexual needs due to an Islamically valid reason such as
illness, then there is no fixed time period for having sex with her. If, however,
he abstains without any genuine reason, he is obliged to have sex within four
months, and if he fails to fulfil her sexual needs after this period, he is
ordered to divorce her. (Al-Mughni8: 551-552)
{Note: It is worth noting here that 'Umar ibn al-Khattab (r) did not ask his wife, but rather his daughter.
Mawlana Ashraf 'Ali Thanawi states that the reason for this was that 'Umar (r) expected an impartial answer from his daughter. He
thought that there was a possibility of his wife's answer being biased, since
it was her husband who was asking. (Al-Ifadat al-Yawmiyya min al-Ifadat
al-Qawmiyya 2:300)
4) Most jurists (fuqaha'),
including many Hanafi scholars, hold that it is religiously obligatory for a husband
to have sex with his wife every so often, without this being fixed at a
specific frequency. The prominent Hanafi jurist Imam Haskafi states, "It is religiously obligatory for a
husband to have sex with his wife every so often, and he must not reach the
duration of four months without her permission ... "
Imam
Ibn 'Abidin explains this by stating that the husband is religiously obligated
to have sex with his wife every so often, unless he has some kind of illness or
some other valid excuse. He then cites Imam Tahawi from the Hanafi School who
holds the view that the husband is obligated to have sex with her once every
four nights. However, he further states, that the established position of the
Hanafi School (zahir al-madhhab) is that there is no fixed time-limit,
rather the husband will be obligated to spend the night with his wife and
fulfil her sexual needs every so often. (See: Radd al-Muhtar 'ala 'l-Durr
al-Mukhtar 3:202-203, Bab al-Qasam)
According
to the author, this last position seems to be the most reasonable and
practical, especially in our times. As such, the husband must engage in sexual
relations with his wife every so often enough to maintain her outward and
inward chastity such that she does not incline towards committing an unlawful
act. If a man consistently refuses his wife, he will be sinful.
However,
as in the case of the husband's right to sexual relations, the obligation to
fulfil the sexual needs of one's wife is conditional on the man's physical
ability to have sex with his wife. If the husband is too ill or weak to engage in any sexual activity or fears
that having sex with his wife will result in unbearable weakness, then he is
not required to fulfil his wife's sexual needs, and will not be sinful.
Allah, all praise and glory is to Him,
has informed us in the Noble Qur’an that the devil has the influence of
inciting to anger, insinuating evil, whispering evil and touch, but what is the
difference between all these maneuvers? And what are the means by which the
devil penetrates the human soul, thus driving it into committing sin? How does
the devil frightens his followers, mastering them by fear? And how he
ultimately flees deserting the man fallen in sin, after he declares himself
innocent of him?
Before we begin, we must know that there is evil whispering
from the devil, and evil whispering and pushing into sin from the human self.
As Allah, all praise and glory is to Him, has informed us in the Noble Qur’an
that human selves differ, for there is the kindly self, the self constantly
self-reproaching, and the self that incites to evil.
The kindly self is the one that
performs nothing but what is good and benevolent. As for the reproaching self,
it is the self of a man who when falls into sin, it reproaches him, thus he
returns to goodness once more, for man may fall into sin more than once. As for
the self that incites to evil, it is that of a man who got used to evil, thus
nothing can spur feelings of remorse and disapproval in him; he is living with
this evil, enjoining it, he got used to it in a way that all his actions have
become wicked, and he is enjoying this wickedness!
But how can we tell that whispering is
either from the devil or the self?
As for the devil, he wants man sinful
anyway, so it does not matter what is the kind of sin, but rather all he cares
about is that man falls into sin. Hence, the devil attempts to lure man with
ill-gotten money, if he does not respond to such allurement, he hastily shifts
to tempting him into committing adultery and vice; upon failing, he tries with
him the temptation of liquors, thus if he finds all doors of sin closed before
him, he changes his maneuvers by attempting to mar his obedience through making
him boast of the charity he offers, hence he forfeits its reward, or when
prayer is due, he tries to hinder him from performing it.
One should know that such temptations
do not happen by force or compulsion, as the devil has no subjugating power
over man. But for instance, when the Azan [Call to Prayers] is pronounced, the
devil tempts man not to perform the prayer, but postpone it till the film he is
watching ends, and when it does end, he starts reminding him of things he
should do, like calling a friend, or eating his supper first, or making a visit
he has forgotten, and other wiles that the devil resorts to.
If man is a merchant, he starts
frightening him by the thought that if he went to prayer now, he might forfeit
many bargains, and thus would lose profit. In such a way, he keeps busying him
with one matter after the other, till the prescribed time of prayer is gone, or
he gradually abandons it. But if he fails in this, he starts whispering to him
during ablution and praying, in order to cause him to feel that he did not
perform ablution correctly, raising doubts about his ablution, so that he
repeats it more than once, then when he stands for prayer, he casts doubt into
him in such a way that man keeps repeating the prayer and no longer knows how
many rakahs he truly prayed or no longer knows whether he performed ablution
correctly or not.
Hence, the devil does not care about
the sin itself, but all he pants for is to make man sin.
As for the evil whispering of oneself,
it insists on a certain act of disobedience, and does not crave any other form
of sinning, in other word, the self impels one to commit a specific sin, and
repeats it, without tempting into other sins.
