Probabilistic Characteristics

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

Probabilistic Characteristics

Characteristic # 9

From Allah - SYMBOLIC EVENTS 

Dreams from Allah are mostly symbolic but they can also be direct. See Reference # 2, 3 and 4. All the dreams mentioned in Surah Yusuf are symbolic in nature. Dreams from Allah can also contain plain events, but those are so simple in their interpretation that they don't create any confusion. When one gets dreams that contain symbols, then he gets confused between type 1 and type 3.

From Shaitan - DIRECT EVENTS

Dreams whose source is Shaitan contain events rather than symbols and indications.

From Nafs - MIXED SYMBOLIC AND DIRECT 

Dreams from the Nafs are mostly direct and it's very rare that they are of a symbolic nature. Symbolism in dreams from Nafs seems vague and irrelevant.

Filter # 9 : I don't have any other proof for it other than my own experience, that in the present world most of the dreams from the Nafs are of direct nature, and hence, a dream containing symbols is most probably from Allah. Also, symbols of type 1 dream are very clear, whereas symbols of type3 dreams seem meaningless and vague.

Characteristic # 10

From Allah - LOGICAL AND SEQUENTIAL 

Dreams from Allah are logical and contain a valid sequence of events.

From Shaitan - RANDOM AND CONTRADICTORY 

Dreams from Shaitan seem pretty random even when experiencing them. They contain many events that do not conform to our logical mind. One cannot imagine the ways how shaitan confuses us by inventing events that do not make any sense. So, any 'crazy' dream, as people call them, is definitely a work of Shaitan.

From Nafs - LOGICAL, BUT MIXED EVENTS 

As dreams from Nafs are based upon our daily experiences, hence they tend to be logical in nature, but they are jumbled up (See the meaning of اضغاث احلام, explained above) .

Characteristic # 11

From Allah - SPECIFIC TOPIC AND BRIEF EVENTS 

This characteristic is found in almost all the dreams of Sahaba and the dreams mentioned in the Holy Qur'an but Prophet Muhammad narrated long dreams to Sahaba as well.

From Shaitan - NO TOPIC AND A LONG STORY 

Dreams from Shaitan have no topic and they contain long stories, just like horror movies.

From Nafs - MIXED SUBJECT AND MANY EVENTS 

Dreams from Nafs contain jumbled up events and no main theme.

Filter # 10 : Hence dreams from Allah are almost always 'short' and they have a specific topic and brief events, whereas in other dreams it is hard to make out what the central theme or what the dream is trying to convey. They either contain long stories that do not make up any sense, or numerous jumbled up short events that do not match with each other.

Characteristic # 12

From Allah - URGENCY TO RETURN TO THE PHYSICAL WORLD 

Ibn e Khuldun likes in his muqadma : " the person who has the dream vision wakes up quickly, as soon as he has perceived it. It seems as if he is in a hurry to get back to being awake and having sensual perception. Were he (to continue) to sleep soundly, the perception given him would weigh heavily on him. Therefore, he tries to escape from the state (in which he has supernatural perception) to the state of sensual perception in which the soul is always fully immersed in the body and the corporeal accidents. "(Muqamda ibn e Khuldun , Chapter: The Science of Dream Interpretation)

From Shaitan and Nafs - NO SUCH URGENCY 

Urgency to return to the physical world is not found in dreams of type 2 and type 3.

Filter # 11: One experiences a certain jolt as he returns to the physical world, sometimes with a little pain in the heart, on seeing a dream of type 1.

Characteristic # 13

From Allah - CAN SEE ANY TIME 

Scholars have mentioned different times during which a true vision is seen. 

Ibn e Sireen has mentioned that they are seen during Spring or Fall. Few scholars mention that true dreams are seen during the fruit ripening season. There is no proof of these characteristics from the texts. As a general rule true dreams can be seen at any time of the day or night and during any portion of the year. But, one can expect to have visions from Allah during the last third of the night as during it Allah comes down to the Sky of the earth. Also, there is a weak narration regarding it (See Reference # 24). So, one expect dreams from Allah at holy times and in holy places (sleeping in Masjid e Haram etc). Also, one should not expect a dream from Allah when sleeping through the fajr salah etc.

From Shaitan - CAN SEE ANY TIME 

Dreams from Shaitan can also be seen at any time during any portion of the year.

From Nafs - CAN SEE ANY TIME 

Dreams from Nafs can also be seen at any time during any portion of the year.

Differences mentioned in books which don't seem logical

SIDE OF SLEEP Few books mention that if one is able to sleep on the right side only then he gets good dreams. But, that does not seem to have any proof. Rather the prophetic narrations suggest that on which side you sleep has no relation with the type of dream that you get. That is why we are ordered to change our side when we have a bad dream, regardless of the fact on which side we were before (See Reference # 33).

COLORS Few scholars have mentioned that dreams from Allah are dominated by brightness and colors, and those from shaitaan are predominantly dark and black. Although dreams from shaitaan seem to be of a dark nature, but one cannot differentiate on this basis between dreams that are of type 1 and type 3.

INTERACTION Few scholars have mentioned that when we cannot interact with dreams from Allah and we cannot change the course of events and one can interact with dreams from Shaitan and Nafs. But that doesn't seem to be a valid characteristic because there are numerous instances in which Prophet Muhammad or Sahaba interacted with the dream they had.

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Source

6. FOREPLAY - Islamic Guide To Sexual Relations

READ DISCLAIMER BEFORE PROCEEDING

-6- FOREPLAY

ONCE A COUPLE are psychologically and physically prepared and in the mood for sex, the union should begin with foreplay. Foreplay comprises all the sexual activity that precedes actual penetration. Verbal expressions of love and desire that the couple exchange between each other are included in this; however, this section will only examine the physical aspects of foreplay.

IMPORTANCE OF FOREPLAY

Engaging in foreplay is immensely important and a vital constituent of a happy marriage, and as a consequence, it should never be disregarded. Both spouses should take the means to arouse one another, as it will result in a more pleasurable union.

Although foreplay is important for both spouses, it is of greater importance for the husband to sexually arouse his wife before having sex. Women generally take longer to become fully sexually aroused. If the husband has sex with her when she is unprepared, he may fulfil his need, but not hers. This will result in the wife becoming frustrated and is detrimental to the marriage.

The husband should take his time in arousing his wife. Only when he sees that she is ready, prepared, and desirous of him, should he engage in having sex. It is egotism on the husband's part to fulfil his own sexual need and leave his wife unsatisfied and discontented. Husbands like this do not truly love their wives, but are only concerned about their own gratification.

The Messenger of Allah (sa) also encouraged foreplay between the spouses. Sayyiduna Jabir ibn 'Abdillah (r) relates:

"I was in the company of the Messenger of Allah (sa) in a battle ... The Messenger of Allah (sa) said [to me], "Did you marry?" I answered, ''Yes." He said, "A virgin or a non-virgin?" I said, "A non-virgin." He said, "Why not a virgin so that you may play with her and she may play with you? ... " 

(Sahih al-Bukhar'i 1991)

Imam Tirmidhi reports with his own chain of transmission to the Messenger of Allah (sa) that he said:

" ... Every game a Muslim plays is futile (batih except for archery, training one's horse and playing with one's wife, for they are from praiseworthy acts." ( Sunan al- Tirmidhi 1637, Sunan Ibn Majah 2 81 1 and Musnad Ahmad 17433, the wording is of Tirmidhi) 

[Note- This hadith does not in any way conclude that one should not marry non-virgins. The Messenger of Allah (sa) himself married many non-virgin women. His beloved first wife Sayyida Khadija (r) was not only a non-virgin, but much older than him too. As such, there is nothing wrong whatsoever Islamically in marrying non-virgin women and widows. In this hadith, the Messenger of Allah (sa) was addressing the issue from another angle. This is why, in the narration of Sahih Muslim (715), Sayyiduna Jabir (r) said to the Messenger of Allah (sa) "I have sisters; so I was afraid that she [a non-virgin woman] might come between me and them, whereupon he (sa) said, "Well and good, if that is so. A woman is married for her religion, her wealth and her beauty. So you should choose one with religion, may your hands cleave to dust." ]

Imam Ghazali in his Ihya' 'Ulum al-D'in and Imam Daylami in his Musnad al-Firdaws both record a narration on the authority of Sayyiduna Anas ibn Malik (r) that the Messenger of Allah (sa) is reported to have said,

"None of you should come onto his wife like an animal; but rather there should be between them a messenger. It was said, "What is the messenger O Prophet of Allah? He replied, "[Foreplay of] kissing and words." (Ithaf al-Sadat al-Muttaq'in bi Shari}, Ihya'' Ulum al-D'in 6:175, with a weak chain of transmission)

Imam Ibn al-Qayyim al-Jawziyya mentions that Sayyiduna Jabir ibn 'Abdillah (r) is reported to have said, ''The Messenger of Allah (sa) forbade from engaging in sex before foreplay." (Al-Tibb al-Nabawi 181, with a weak chain of transmission. Imam Ibn Qudama, the renowned Hanbali jurist, mentions a narration in which the Messenger of Allah (sa) is reported to have said,

"Do not begin intercourse until she has experienced desire like the desire you experience, lest you fulfil your desires before she does." (Al Mughni 8:136)

The above few narrations express the importance of foreplay between the spouses. Not only did the Messenger of Allah (sa) encourage foreplay, but he engaged in it with his wives, as it will become evident from some of the narrations mentioned later.

Imam Ibn al-Qayyim states that foreplay with the wife should precede sex - foreplay through kissing and sucking on her tongue, for the Messenger of Allah (sa) would engage in foreplay with his wife and kiss her. (Al-Tibb al-Nabawi P: 180)

Imam Munaw'i states, "Foreplay and passionate kissing before sex is an emphatic Sunna (sunna mu'akkada), and it is disliked (makruh) to do otherwise." (Fayd al-Qadir Sharh al-Jami' al-Saghir 5:115)

Some regard practices associated with foreplay to be inappropriate and contrary to religious propriety. For them, it is piety to abstain from these activities, but this is completely erroneous, for who can possibly be more pious, pure and God-fearing than the Messenger of Allah (sa)? Yet not only did he encourage foreplay, but he engaged in it with his wives. Abstinence from such activities is not a sign of piety, as there is no monasticism (rabbaniyya) in Islam. Islam is a practical religion which allows its followers to fulfil their sexual needs in a lawful manner.

FORMS OF FOREPLAY
1) Kissing

2) Massaging and Caressing

3) Body Contact

Source: Islamic Guide To Sexual Relations

To Be Continued....

4.SELECTING A TIME FOR SEXUAL RELATIONS

READ DISCLAIMER BEFORE PROCEEDING

4. SELECTING A TIME FOR SEXUAL RELATIONS

GENERALLY, THE SHARI'A does not specify any particular time for engaging in or desisting from sexual activity. Married couples may choose any time of the day or night for sex, unless there is some other external factor prohibiting sex, such as the time for prayer is about to end and one has not yet prayed, or the wife is menstruating. It is authentically reported that the Messenger of Allah (s) engaged in sexual relations with his wives at various times of the day and night.

Furthermore, sexual activity can only take place if the urge exists and if the couple have the necessary agility and are relaxed. As such, it is impractical to impose specific times for sex, given that couples differ from one another in their hours of work, times of resting and sleeping, and their desire to have sex. As a result, Shari'a has not legislated a time in which they should engage in sexual relations.

Scholars mention, however, certain times that are favourable for sexual activity, and others during which it is disliked. Statements are transmitted from certain Companions and early Muslims (r). It is worth noting that these preferences are based on medical reasons, individual experiences or personal judgments, and do not constitute a legal (shari’) ruling. There is no sin attached to disregarding them. Many of the statements quoted from the Companions and early Muslims in this respect are not authentically established with proper chains of transmission, for instance the poetry transmitted from Sayyiduna 'Ali (r) on this subject.

Given this, one need not consider the advice below to be binding or authentically established. It should not be given more importance than it deserves, but at the same time, one should not consider what some books mention about preferable times for having sex and times to avoid sex as baseless. These recommendations are based on experience and personal judgment and this is the context in which the terms "preferred" and "disliked" should be read in the coming sections.

Source: Islamic Guide To Sexual Relations

To Be Continued....