Part:(1)
Preface Dream is life and life is dream. It is an incomprehensible and complicated process to separate the two.
The history of different religions shows that dreams have been viewed with significance in every age. Dreams have been an authentic source for the prophets. Dreams are considered a source of guidance for religious leaders.
Even today, religious leaders in different parts of the world are expected to be familiar with the interpretation of dreams. Go or dream is still associated with religion in the same way that it was associated with religion thousands of years ago.
Perhaps this is because a person who does not believe in righteousness does not believe in Allah and the Last Day. Dreams have been illuminated since ancient times for predicting the rise and fall of empires. Bakht Nasr, the ruler of Babylon, was shown in a dream the condition of his kingdoms and later kingdoms.
Hazrat Daniel was informed about the rise of Alexander the Great in a dream. The news of Ardeshir Babakan and Khurshid Khosrow becoming kings of Iran was given in a dream. The good news of Abu Shuja Delami becoming the king of three sons came from a dream.
The Mughal ruler Kapoli Bahadur was informed of the conquests and conquests of Genghis Khan and Amir Timur in a dream. Pharaoh
A was told in a dream that hair was about to be born. Nowsherawan also dreamed that Hazrat Muhammad would appear in Arabia. The downfall of many divided empires throughout history has been predicted in dreams.
Shahak, the tyrant ruler of Iran, was informed in a dream about the fall of the empire at the hands of the Furids. In Iran, the king of Al-Mad was shown the decline of the empire by his grandson. In the dream, the world rulers were warned of a tragic end. In the dream, scenes of defeat and maps of love were brought before the rulers.
In view of this importance of the dream, the interpreter has always had a prominent place in the royal court. In the history of civilization, the dream has found a high place in every age. In the civilizations of Babylon, Egypt, Iran, Greece and India, the knowledge of dreams was given attention when other sciences did not even open their eyes.
Dreams were discussed in religious books. Dream letters were written. The epics of Iran and Greece are still full of dreams. Scholars have been guided by dreams to diagnose and prescribe treatment. In these civilizations, the spokespersons of civilization, writers and poets have ignited their art from the dream.
It is also a fact that clear and unequivocal predictions of calamities and calamities have been uttered in dreams. Despite all this, one section thinks that the dream is just a dream. While the other class is of the opinion that the dream is a message. Both opinions are half tea.
The truth is that not all dreams are mere thoughts and not all dreams are messages. Some are dreams or warnings. Which are full of meanings. While there are some dreams which are empty and meaningless which are empty of meanings.
The book under review is a colorful statement of this truth. From writing and speaking, they are the fruit of one of my parents' wall. I am from Allah Almighty
9 I pray for them: O Allah! So give them the best reward and give them a place in Paradise. I am grateful to all the family members for their exemplary support during the preparation of the book.
The draft of the book remained in the house of Ghulam Muhammad Malik Sahib Karan Nagar Srinagar for about five years. I am grateful to him for the way he and his wife took care of these manuscripts.
During my stay in Srinagar, I would like to thank my dear friend Gul Mohammad Butt's wife, Ms. Rashid and Begum Sahiba for the way they have taken care of me. It would be a pity if I do not thank Mushtaq Ahmed Jamal and Aziz Wasim Yousaf Makai who have worked hard in composing the book.
The book would not have come to fruition if my friends Fayyaz Ahmed Mir Sahib and Mohtarma Mazhoor Ahmed Dar Sahib had not taken it high. I thank them both. Brother Asif's support of Sohail Bashir Kar has always been involved in the preparation of the book.
What they have demonstrated in the preparation and printing of the book is part of their contribution. The late Raveed and Bashir Kar have been deeply interested in this book and my writings, but she passed away suddenly on June 2, at the age of 9.
To Allah we belong and to Him we shall return . She died in childbirth while the water was only one hour old. She was pious, sane and highly talented. He had master's degrees in English and education. May Allah Almighty grant them a place in Paradise.
The index of the book under review has been prepared by Ms. Razia Sultana. Ms. Razia Sultana has high academic ability. At the same time, she is at the forefront of da'wah work. I am very grateful to them for their hard work in compiling the index.
In the preparation of the book under review, the libraries of Shibli Nomani Library, Darul Uloom Nadwat Ulema Lucknow and the Department of Islamic Studies of Aligarh Muslim University have been used. I am grateful to the managers of these two libraries. Happy Friday ۲۱ Ramadan ۵۱۴۳۳ Dr. Ghulam Qadir Loon Hadipura, Rafiabad, Baramulla. Kashmir 3 / August 4
11 A dream is a reality that cannot be denied. There is no nation, no race, no human being in the world who has not built his glorious future in his dreams. When the prophets became aware of the divine commandments and the will of Yazdi in a dream, the kings sawnot have been shown the vision of Madinah in a dream. Psychologists Dream Psychology The Reality of Dreams at Home Will Be Unjustifiable The study of the human soul has always been outside the realm of laboratory and microman.
The dream is disturbing. That is why the difference between a psychologist and an interpreter is the same as between a Maaj and a Wali. According to the psychologist, the dream is the unreal fulfillment of useless regrets and according to the interpreter, it is the preaching and warning which is related to the future events.
The matter of interpretation makes a difference between attitude and Islam. According to him, a vision is noticeable in additions and declarations which have no significance, while in the laboratory of a psychologist there is no yardstick of vision, only the abundance of adjectives and dreams.
The psychologist pays the price for what the interpreter considers to be weightless. Allah Almighty has attributed the knowledge of interpretation to Himself. Thus, the oral tradition of Hazrat Yusuf (as) was called:
The reality of vision. It is an Arabic word and its substance is “ruiyat” (to see). When Hamza was expelled, people used to call him "Alroya" for the need of Hamza. Then, on the occasions of handing over Hamza, people according to their condition used to say "La Taqsas Zak".
As for the Qur'an, it is permissible to oppose writing in it (1). Hokar takes the form of Yah Mashdah as it is said: Lo pad padya ya ko bed kiya. It was actually ya ya ko ya. The butcher (d. 3 AH / 2) states that he heard a Bedouin reciting the verse of Soor and Yusuf, Ibn Manzoor (2-9 AH 3-6 AD) also did and quoted various sayings and passages regarding the pronunciation of the river (1).
Imam Zamakhshari (2/1/4/7) has said under the verse of Surah Yusuf “La Taqsas Royaak Ali Akhotak” that the butcher has made the words of Zia (Bazm-ul-Raa) and Riya (Baksar-ul-Raa) from Arabic. So this is a weak argument because wow came in place of Hamza
IP is so its merger is not correct: 1) The plural form of rupa is like a pair, or as the plural of aliya is called ali (2) or as the plural of intent is {۲ It is also used by the famous poet Al-Ra'i who says: The interpretation of Arinak al-Fitna ll-Nas ”(Surah Al-Isra ': 1) is also done according to the same dictionary (44).
the decline of their governments in its mirror.
The philosophers and scholars solved their problems in the dream. Resource The purpose of the dream is not to save the ruler and not to bring the subjugated to the table. Neither the oppressor is safe from it nor the oppressed deprived of it is a part of every person's life. Every nation has a dream, not every individual sees, but every living soul sees.
Those who think of dreams as the paradise of fools forget that dreams of the masters of intellect and wisdom are the most accurate. If it were not so, the dream would not have the same status of inspiration. Had the dream not come true, Allah would not have mentioned the interpreters of Hazrat Yusuf (as), Hazrat Daniel (as) and other prophets.
If the dream did not have the status of revelation then Abraham (peace be upon him) would not have seen his son being slaughtered in a dream and would not have laid him on the ground to be sacrificed in the way of Allah.
He would not hand over the treasury of Russia to Hazrat Yusuf (as). If the land of dreams were so barren and desolate, the world would be deprived of many immortal creations and would be mine or a loss which cannot be compensated by any denial dream.
The world would not have been acquainted with Shaykh Mohi-ud-Din Ibn Arabi's masterpiece Fasoos al-Hakam, nor would the world of dreams have been colorless and fragrant without the famous poem of English poet Coleridge. Wamasti would not have been fragrant and the beauty of the world of poetry and literature would not have been higher than it and the dream world would have been a paradise for fools.
Had the world of dreams been fruitless and fruitless, Hazrat Muhammad (PBUH) would
(1) It is said that agard or something which is seen in a dream is said to be on the weight of Saif Ali. Imam Wahidi (d. 3 AH / 5 AH) says that the soul is actually a source like a human being. Use nouns This is what happened. (1) The vision is called dream in Persian.
Mawlawi Muhammad Aali bin Ali Al-Taimanwi (d. 2 AH) has defined Amru Ya with reference to the chosen one as follows: Step-by-step peace and tranquility of dreaming and dreaming in a dream. Asghas and Ahlam are also dreams but they have no meaning. Isfat is actually 44
(1) It is a combination of dagths and dakht is a bundle of grass or wood in which all kinds of grass or wood is found . (2) It is stated in the Qur'an: Willow and hit with it and you do not break. Since even in a disturbing dream, there is a mixture of psychic thoughts and satanic whispers, such dreams are interpreted as asghas and ahlam.
In this sense, it would not be wrong to call Azghat and Ahlam a scattered dream. It is mentioned in the Qur'an that when the king of Egypt asked his courtiers about the interpretation of dreams, they said that such are the disturbing thoughts and we do not even know the interpretation of dreams.
In the Qur'an, the words of these people are as follows: Declaration is also used for dreams. Its only knowledge is used in the Prophetic Hadith as opposed to vision. Dreams or dreams have different definitions but their meanings are almost the same. The only difference is the text.
Aristotle (2.3 BC) defined dream as: A mental image, originating in the movement of senses, which comes to animals during the repose of sleep.
A definition of a dram is quoted from the sages as follows:
Another definition is that dream is the name of a state of consciousness in sleep, which can also be defined as a delusion or delusion or delusion that is specifically related to sleep, but only in that state. It is not necessary to be limited.
(1) Similarly, dream is also called an illusory experience that occurs during sleep. [3] Or, in fact, the nafs natika of man in his spiritual state is the name of observing a glimpse of the pictures of events. Interpretation is the interpretation or interpretation of a dream. The interpretation is based on the weight of the chapter.
Its substance is age, which means passing from one state to another. That is why crossing a river or a river is called crossing or on the occasion of death it is said “Hebrew people” have passed away as if they have crossed the bridge from this world to the hereafter.
Is special and its meaning is to pass from the outward to the inward of the vision. Also, the meaning of interpretation is to consider something, then one part of it is examined by another part so that there is access to correct understanding. In the same way, trust and knowledge are the conditions by which one can reach the things that are seen through the things that are seen.
Therefore, when the interpretation of a dream is explained, it is said, It is an exaggeration to say that it is a lesson with violence. Go or interpretation means to explain or explain the meaning of a dream and the word interpretation is specific to the interpretation of the vision (1).
Is . In Arabic, this knowledge is known as Taabir-ul-Ruya, Tafsir-ul-Ruya, Ibrat-ul-Ruya, Taabir-ul-Manam and Tafsir-ul-Manam.
14 words are used. Both are derived from the Greek word ONEIROS which means dream. Different definitions of interpretation have been given. Tash Kubrzada (5/1/8/1) has written in the definition of the science of interpretation:
It can be turned around and it can be used to argue about the psychological condition in the external world or the external condition in the universe (1). Anthanavi says that the science of interpretation of vision is the knowledge by which the method of reasoning is known from the palaces of science (fantasies of dreams) which are based on the so-called observations of the soul in the unseen world.
Nawab Siddique Hassan Khan (2-6 / 6-7 AD) has combined these two definitions. I ۲۳ one Oneiromancy in Encyclopedia Britannica. Is defined as: "Knowledge is the name given to the practice of divination from dreams to spiritual or future events which was considered a sacred practice in the earliest civilizations and which some I am still living.
The science of vision is based on the belief that dreams are the messages of the gods or people of the past which are sent to the soul and these are often affirmations.
In our view, the simple definition of semantics is: semantics is the knowledge which gives access to the affairs of the unseen world from the things seen in the dream and then the events or situations that precede it are known.
Benefit: The benefit of knowledge of interpretation is that it gives a person the good news that is in his destiny or he is scared of the evil that will befall him so that he can seek forgiveness for repelling evil. Be ready to do good deeds.
In addition to this knowledge, it gives information to man before the events that take place in the world. (1) According to his statement, this is the noble knowledge by which the light of prophethood shines because there is a deep relevance in the hadith of prophethood and prophethood.
(2) One of the clear proofs of this is the saying of Allah Almighty: And so that we can teach them the interpretation of dreams. Khalil Ibn Shaheen states that Imam Wahidi has given the interpretation of Tawil al-Hadith, ie Tawil al-Ruya, meaning the interpretation of dreams.
What is the reason for this? He says that some commentators have taken human dreams to mean good dreams. In addition to the Qur'an, Khalil has presented a number of hadiths in support of his claim
19 The claim of Allama Ibn Khaldun and Khalil Ibn Shaheen also seems to be sage. It is mentioned in Surah Yusuf that when Hazrat Yaqub (as) heard the dream of Hazrat Yusuf (as) in which he saw the sun, moon and eleven stars prostrating in front of him, he said:
And thus your Lord has chosen you and will give you knowledge of the interpretation of dreams.” The eminent commentator Mujahid (2: 3 AH / 1/2) says that the meaning of Tawil-ul-Ahadith is the interpretation of dreams (1). It is stated that Hazrat Yusuf (as) was the greatest expert in the interpretation of dreams.
Imam Tabari (1/2 / 2-9) says that the interpretation of the hadiths is the interpretation of the vision. [2] Apart from the Qur'an, the hadiths of the Prophet (peace and blessings of Allaah be upon him) also contain evidence of the truthfulness and viability of dreams.
The Prophet (peace and blessings of Allaah be upon him) used to narrate the interpretation of the dreams of the Sahaabah. Apart from him, other companions were also familiar with the knowledge of interpretation.
In the light of these evidences, if the science of interpretation is counted among the Shari'ah sciences, then there is no exaggeration in it.
Here the objection arises that when the scholars of interpretation have also been counted among the disbelievers, then how can the knowledge of interpretation be called the Shari'ah knowledge. The answer to this objection is that the dreams of the disbelievers are true
The Qur'an itself proves that. The king of Egypt and Joseph's two captive companions were infidels, but their dreams came true word for word. Just as the dream of a kaafir does not affect the reality of the dream, so the knowledge of the interpretation of a kaafir does not affect the shar'i status of that knowledge.
The art of dream interpretation has been present in every nation of the world. In the civilizations of Egypt, Babylon, Mesopotamia, Greece, Rome, and Israel, interpreters were viewed with respect and dignity. For the royal families, like the royal physician, there were also royal interpreters.
These news had enviable influence in the court. In some conversions, interpreters used to sit in front of certain places of worship to give interpretations to the people. The people of Israel were happy to offer sacrifices to the interpreter so that he could give a good interpretation of the dream. They believed that the interpretation of a dream would be the same as that of a dreamer.
In some nations, semantics is still considered a medical profession. Therefore, a doctor or pharmacist is also expected to interpret the dream. Plato (9.5 BC) says that the interpretation of a dream requires intelligence. History fully supports this view. Apart from the prophets who are superior to all human beings in intellect and theology, only the great thinkers or intellectuals of the world have been experts in architecture.
Some of the famous Greek philosophers and sages, such as Socrates (3 BC), Plato, Aristotle, Euclid (Hudud, 3 BC), Galenus (2-5 AD), etc., were well versed in the science of interpretation and some with dreams. Were interested Even among the Muslims, only those people who were distinguished from others in the field of intellect and wisdom have been acquainted with the science of interpretation. ۔
The Reality of Footnotes (1) Meanings of the Qur'an, Aalam Al-Kitab Beirut, Second Edition 2: 1: 1 {2} Meanings of the Qur'an 1: 3 {3} Ibn Manzoor Lissan Al-Arab Cairo Egypt Al-Mutanz and Uyun al-Qawilfi Wajuh al-Tawil, Egypt; Al-Qaamoos Al-Maheel, Al-Rasalat Foundation, Beirut. Second edition.
۱۴۰۷ ه / ۱۹۸۷ ء ص ۱۲۵۸ {۷} اسان العرب ۱۹: ۹ {۸} الکشاف سوره یوسف آیت “لا تقصص رویاک
Al-Qasim Lahseen Bin Muhammad Al-Ma'ruf with Al-Ragheb Al-Isfahani Al-Mufradat in Gharib Al-Quran Taqiq Muhammad Sayyid Gilani Dar Al-Maraqa Beirut Lebanon
و سید محمد عبد معطی مکتبہ الکلیات الاذھر یہ القاہرو مصر 3 ھ / ۱۹۷۸ ء کتاب تعبیر باب اول مابدی به رسول الله من الوحی ۱۹۵: ۲۲ بدر الدین ابومحد محمود بن احمد العینی عمد والقاری
Chapter 1 Mabdi to the Messenger of God from Revelation 2: {{11} Mawlawi Muhammad Ali Bin Ali Al-Thanawi.
احکام القرآن تحقیق علی محمد الجاوی دارالمعرفة بیروت لبنان سوره یوسف ۱۰۹۰: ۳ الکش سور س يوسف س: ۳۳۵ {۱۳ وره سور: يوسف: یوسف {} وره سور یوسف يوسف:
{{10} PEDRO MESUGUERS.J. The Secret of
Dreams, Burns and Outs Ltd London 1960 PP 14-15} ۱۶}
Encyclopeadia Britanica.art "Dream" 1910.vol.VIII P.558 {14} The new Encyclopaedia Britanica (Micropaedia) U.S.A. 1985,4: 217 {A} {19} Fath al-Bari Kitab al-Ta'beer Chapter I Mabadi to the Messenger of Allah from Revelation ۲۶ Zada Muftah Al-Saadat and Misbah Al-Sayyidah: The Science of Interpretation of the Sciences of Hyderabad, Deccan, India.
/ ۱۹۸۲ ء ۴۱۹: ۱ {۲۴} کشفاط اصطلاحات الفنون ۱: ۴۴ [۲۳] صدیق حسن خان القنو بی.
Abjad-ul-Uloom Al-Masaha with the Companions Al-Tabba Al-Awli 2 AH / 2 AH 2: 1 2
It can be described in other words that the science of interpretation is the knowledge in which the ideal forms kept in a dream are seen in their real form in the unseen world. And then the events or situations that happen with it are known.
Interpreters and Interpretive Writings Like the scholars of other sciences and arts, an attempt has also been made to compile a history of interpreters. Hafiz Abu Muhammad Hassan ibn Muhammad ibn Ali Khalaal Baghdadi (4 (2/3 AH / 4-6)) wrote a history of interpreters under the name of Tabaqat al-Ma'bar Yen (1) Khalaal states that About seven thousand five hundred commentators have passed away so far.
He has chosen the ones whose names he has mentioned in his book "Ta'beer-ul-Ruya". Among them are Soabers who were well versed in the art of interpretation. They are divided into fifteen classes as follows: The class includes the interpreters who were the prophets. Century BC: Hazrat Zulqarnain (3 BC) and Hazrat Muhammad Mustafa (AS) have been great interpreters.
۴۰ ق ۵- ۵۲۳ / ۰۵۸۴-۲۴۴) حضرت عثمان (۴۷ ق ۵-۵
1-9 AH (Hazrat Ali) (2-9 / 2-9) Hazrat Abdullah bin Abbas (2 Q2-9 / 2/1/2) Hazrat Abdullah bin Amr bin As Hazrat Abdullah bin Umar (3 AH 2-9 AH / 5-6 AH) Hazrat Abdullah bin Salam (deceased 4 AH / 5) Hazrat Abu Dharr Ghaffari (deceased 2/3) Hazrat Anas bin Malik Hazrat Salman Fari (d. 2/3), Hazrat Huzaifa bin Al-Iman (d.
2/3/7), Umm Al-Mumineen Hazrat Ayesha Abu Bakr (d. 3 AH / 5 AH) is considered as one of the experts in the science of interpretation. Class III: Among the followers, those who were experts in the science of interpretation are counted in the third class, among them Hazrat Saeed bin Musaib (2-4 1/2-9,) Hassan Basri (2-6 / 6-7) Ata bin Abi Rabah (2-9 AH / 2-9 AD), Shaabi (3-6) 4-6 AD, Zuhri (3-6 AH / 5-6 AD), Ibrahim Nafi (3-6 AH-4 AD), Umar Bin Abdul Aziz (2-9/6-9), Qada, Mujahid Saeed bin Jubair (1 / 2-9-9), Peacock (2-9 / 6-9) and Sabit Banani are famous interpretations. Class IV:
This class consists of jurists. Among them are Abu Thawr (d. 3 AH / 5), Ozai (2-9 / 2-9), Sufyan Sauri (2-9 / 2-9), Imam Shafi'i
Imam Abu Yusuf
Ibn Abi Laila
Imam Ahmad Bin Hanbal (3-6 / 6-7), Ishaq Bin Rahuwiyah (2-6 / 2-) 2), Al-Baumi (d. 2/3), Mansoor bin Mutammar (d. 2/3,) and Abdullah bin Mubarak (2 -9 / 2/1) are known as interpreters.
1-9 AH (Hazrat Ali) (2-9 / 2-9) Hazrat Abdullah bin Abbas (2 Q2-9 / 2/1/2) Hazrat Abdullah bin Amr bin As Hazrat Abdullah bin Umar (3 AH 2-9 AH / 5-6 AH) Hazrat Abdullah bin Salam (deceased 4 AH / 5) Hazrat Abu Dharr Ghaffari (deceased 2/3) Hazrat Anas bin Malik Hazrat Salman Fari (d. 2/3), Hazrat Huzaifa bin Al-Iman (d.
2/3/7), Umm Al-Mumineen Hazrat Ayesha Abu Bakr (d. 3 AH / 5 AH) is considered as one of the experts in the science of interpretation. Class III: Among the followers, those who were experts in the science of interpretation are counted in the third class, among them Hazrat Saeed bin Musaib (2-4 1/2-9,) Hassan Basri (2-6 / 6-7) Ata bin Abi Rabah (2-9 AH / 2-9 AD), Shaabi (3-6) 4-6 AD, Zuhri (3-6 AH / 5-6 AD), Ibrahim Nafi (3-6 AH-4 AD), Umar Bin Abdul Aziz (2-9/6-9), Qada, Mujahid Saeed bin Jubair (1 / 2-9-9), Peacock (2-9 / 6-9) and Sabit Banani are famous interpretations. Class IV:
This class consists of jurists. Among them are Abu Thawr (d. 3 AH / 5), Ozai (2-9 / 2-9), Sufyan Sauri (2-9 / 2-9), Imam Shafi'i (2-9 / 6-7), Imam Abu Yusuf (1-4 1/2), Ibn Abi Laila (2-6 / 2-9), Imam Ahmad Bin Hanbal (3-6 / 6-7), Ishaq Bin Rahuwiyah (2-6 / 2-) 2), Al-Baumi (d. 2/3), Mansoor bin Mutammar (d. 2/3,) and Abdullah bin Mubarak (2 -9 / 2/1) are known as interpreters.
(1 / 2-9-9), Abu Mukhlid and Zameen Al-Tabari, the famous masters of the art of interpretation. Among them Hormoz ibn Ardashir, Buzrujmahr ibn Bakhtagan, Noshirwan Adil (2-5 AD), Kashmuz and Jamasp are the most famous.
Tenth class: The twelfth class of commentators consists of interpreters who have gone through polytheistic Arabia. Among them Abu Jahl ibn Hisham (killed 3 AH / 2) Abdullah ibn Abi known as Abdullah ibn Salul (killed 2/3) Nawfal ibn Abdullah, Amr ibn Abdud Abu Talib (3 AH 2-9 AH / 3-6 AH) and Abul Aas were experts in interpretation. Class X Center: In Terho, the names of the interpreters who used to be in the class are mentioned.
Their names are Sahih (Al-Tawfi, 2Q / 2), Shaq (Al-Tawfi, 2Q / 2), Khazraji, Ausja, Qatami and Abu Zarara Class Fourteenth: - This class consists of interpreters who have been sorcerers and sorcerers. Among them are the names of Abdullah bin Hilal, Qarat bin Zubayd al-Bili and Atab bin Shamar Al-Razi. Including those who were considered to be intellectuals.
are Saeed bin Sanan, Ayas bin Maadi (1-9 / 1-4), Chandal bin Hukam and Mu'awiyah bin Kulthum. Apart from the author Abu Muhad Khalal Baghdadi, there are only one hundred names. (1) The statement of Hafiz Abu Muhammad Khalal Baghdadi has also been quoted by some other writers. 3
As the master of art has quoted in his book “Taatir-e-Anam fi Taabeer-e-Manam”. A brief outline of the history of semantics emerges, but this statement is not the last word. Hazrat Asma bint Umays (d. 3 AH / 5 AH) and Hazrat Ja'far Sadiq (2-6 / 3-6 AD) and some other interpreters are not included in this list, although their expertise is very proud.
Many books have been written on the subject of interpretation. Siphon was present in written form even before many other sciences and arts had opened their eyes. The interpretation of dreams is also found in the papers discovered by Egyptologists.
One such inscription is Chester Beatty Papyrus, a record of interpretations from Egypt in which dreams are interpreted. This ancient interpretive document, written on Paris is said to belong to the reign of the twelfth dynasty of Egypt, viz.
M) had set up a huge library in the city of Nineveh, in which were written dogs on clay tablets. The library had 3 clay tablets. From time immemorial, the grandeur of the city of Neva has become a thing of the past.
A treasure trove of information about ancient civilizations has been found in the ruins of the city. On one of the recovered tablets is the Ahl-e-Bayl's dream book in which the interpretation of dreams is described. (2).
Another book, Anzar Deed Ho, was written about 5 BC, in which there is a permanent chapter on dreams (1). Dreams are also mentioned in Greek literature. The famous blind poet Homer (Hudood 5Q)
M) has narrated many dreams in his city-wide poems Allied and Adoli. More importantly, the Greek rulers, like all other arts, paid attention to the dream and in their writings shed light on various aspects of it. Evidence is found in Kashf al-Qanun and other books [1].
Aristotle was one of the first Greek philosophers to examine the dream from a scientific point of view. In his book Parva Naturalia, he expresses his views on sleep, wakefulness and dreams under several headings (1). Al-Ruya has been translated into various languages of the world and is currently the most authoritative source on Greek mythology.
The Romans were also interested in the subject of dreams. Among the Romans, Samsor (2-9 BC) rejected the principle of dream interpretation in Devenatione: De that there is no connection between the interpretation of dreams and the natural sequence of events. Nor can the interpretation of prophetic dreams be proved by experience. (1) Galenus studied dreams to diagnose diseases.
I recite about seventy-seven ocean poems on dreams. He believes that dreams are a thing of the past, the result of the fulfillment of desires or a mixture (2). Other poets, such as Horace (9.5 BC), Wood (3 BC), and Virgil (9.5 BC), have reduced the mention of dreams.
Another poet, Macrotin, describes five types of dreams. Peter Venice says that dreams that revolve around our minds like the twinkling of an eye. They do not come from the temples of the gods
Nor does it send them down from heaven. Every human being tells his own dream (1). The influence of the Greeks and other nations on Jewish interpretation is significant. The most famous of these is the book of Ta'beer al-Rwa or Pursalman ibn Yaqub al-Mawli.
Al-Mawli's dream has been generally popular among the Jews of Eastern Europe He tried to make a scholarly examination of its various aspects by making a debate (1). After him, the Christian writers of the Middle Ages did not give much thought to the dream. He kept repeating the principles.
He did as much as he could by dividing dreams into new ones and adding some examples of personal experiences to it. He could not offer anything special on his own. St. Albert the Great He presented Aristotle's ideas in a new format, explained and critiqued his treatises, but we could not add any more psychologically important point to the above mentioned St.. He had more VP than these dreams.
In which there was an element of prophecy or telepathy. St. Thomas Aquinas (4-5 AD) has argued less than a dream, he often expresses certain theories. The philosopher Arnold de Value, however, has made dreams a topic of discussion in his writings. But his thoughts are a mixture of astronomy, metaphysics and theology.
Among the Christian theologians, Sareez (2-9) came to a moderate conclusion about the natural and spiritual causes of dreams, the teaching of dreams, and the lack of moral responsibility. Among the Christians, the one who wrote the most about dreams was a Portuguese physician, Ga Super de los Ramez, who practiced apnea abt (2).
Wells, a physician and thinker of his own, has discussed dreams in his numerous writings. He has expressed these views about dreams: In dreams we are often advised of our future.
actions, since our first thoughts about what we are going to do are often continued in dreams, where most commodious means are found for attaining our desired aim; These means please us when we awake, and when we put them into effect, attributing this to a divine revelation of what was to be done, where as the cause is infact natural.
When the sun of Islam rose from the heights of Faran, the warts of the light of knowledge and wisdom became Muslims. The Muslims not only defended it in good faith but also doubled it. It was the Muslims who spread the message of the past nations to the people of the West.
Muslims have also made significant contributions to the field of interpretation. Because in Islam, the science of interpretation has been viewed with admiration. That is why the Muslims put extraordinary emphasis on it. Islamic scholars have been given the impression in every age that they must be familiar with the interpretation of dreams, but it is astonishing to see the list of books on the art of interpretation given by works and astrologers.
Ibn al-Nadeem (2-9/3-9 AH) has given the names of ten books under the science of interpretation [1). The list also includes the works of two Greek rulers. Khalil Ibn Shaheen Anzahri wrote his book “Al-Asharat fi Ilm Al-Abbarat” in the century AH. He mentioned two books or commentators at the beginning of the century (1). Haji Khalifa in the eleventh century AH For the names of the total number of books on the subject of interpretation, including the works of the Greek rulers (2).
But the number increases when the number of works is counted under the titles of the books. Ironically, Haji Khalifa has also included in these two books one book of Hazrat Daniel, or five Greek rulers and one book of a Christian physician. That is, in a thousand years, the total universe of Muslims is in sixteen dogs, but the reality is somewhat different.
A cursory glance at a few books of the Declaration greatly increases the number of books on the science of interpretation: 1) Principles of Interpretation: This book on the subject of interpretation is attributed to Hazrat Daniel. According to Muslim historians, Hazrat Daniel died in Babylon. With blessings, they ask Allah Almighty for rain. When the people of Babylon gave the corpse to those who slept, it remained with them.
In the caliphate of Faruqi, when Hazrat Abu Musa al-Ash'ari (5 AH, 2/3-1) conquered Sus, the body of Hazrat Daniel was found in the fort. He informed the second caliph, Hazrat Omar. Hazrat Omar sent him a poem about cremation and burial of the body. Hazrat Abu Musa al-Ash'ari stopped the water of the river and buried his body in the middle of the river and released the water again (1). From the coffin in which Mojo Datti was presented.
A book was also found containing some revelations and prophecies (1). Thus the prophecies of Daniel are as famous as the principles of interpretation which contain the interpretations of Daniel. Non-Muslim scholars also state that among Muslims, theology and the principles of interpretation are attributed to Hazrat Daniel (1).
But the fact is that the People of the Book and the Muslims agree on Daniel's interpretation. So some of their interpretations have also been mentioned in the night (1) that is why they have been considered as the pioneers of interpretation. 3) Interpretation of Plato: It is said to have been written by the famous Greek philosopher Plato (1). The immortal thinker is attributed to Aristotle (2).
M) Interpretation of Euclid: The city of Afaq is attributed to the mathematician Eqlidi (1). The author of Batlims is (1). Hakim is the author of Jaliyan (1). Oneirocritica's Arabic by Greek sage Mabarar Tamid Warsh. Translation. The sage Artemidorus was a famous Greek philosopher in the 2nd century AD.
His mother Dald Ya (born in Lydia, the same mother attributed herself to Led Ya). He wrote the book at the behest of Apollo, the god of Daldia, who was an ardent worshiper. Dreams and interpretations are discussed in three articles of the book. In the fourth, the author responds to his critics. The author claims that he traveled extensively to prepare the book and used it to meet with all the people who had studied the subject.
The original version of the book is unpublished but has been translated into many languages of the world. No alterations in the book during translation can be ruled out. The English translation by WOOD After that, several editions of it were published. The famous translator of the Abbasi era, Haneen bin Ishaq, translated it into Arabic in the third century AH under the name of “Taabir-ul-Ruya”.
With the same title, it has been published from Derivative in 3 AH (2) and Ta'beer Al-Ruwa: Imam Ta'beer is said to have been written by Hafiz Abu Bakr Mad Ibn Sirin Tabi'i. This book is also known as "Omar Asgheer". The book is arranged in chapters. It has back to back chapters. It has been published many times from Egypt. Numerous Urdu to me
Silently they have become common. (1) It is also known as the authorship of Imam Ibn Sirin. It is also known as Juma 'al-Ta'beer and Ta'beer al-Kabeer. This book is attributed to Imam Ibn Sir Main. But from the Qur'an, his choice does not seem to be sage. It contains the sayings and anecdotes of the commentators who were born two hundred years after the death of the Imam or even two hundred years later.
Khair-ud-Din Al-Zarkali has clarified that this is not the work of Imam Ibn Sirin. This book is also known as Ta'beer al-Kabeer. In addition to the preface and sermon of the book, it has been published several times in the chapters and on the margins of the first part of Tatir al-An'am from Egypt {۳۹} ۱۲ One is the work of Imam Ibn Sirin.
Written by Hazrat Imam Jafar Sadiq. Its second name is Taksim-ul-Rwa or, commentators often refer to it. / 1/2/3 /) is the author of (2). Jabir bin Hayyan was a disciple of Imam Ja'far. In some books the name of the author of the book has been mentioned as Ja-Bar-Maghribi (1).
Jabir Maghribi is mentioned in most of the books on the science of interpretation, but the writers are silent about another Jabir Maghribi. The name of the book has also appeared in some places as Kitab-ul-Irshad.
{۲۱} کشف الظنون ۱: ۴۱۲ ، مفتاح السعادة ۱: ۲۷۴ ، کشاف اصطلات الفنون ۱: ۱۴۴ ابجد العلوم ۱۲۲: ۴ {۳۷} مقرما ابن خلدون ۴۷۵:. } ۲۸}
Muqaddama Ibn Khaldun ۴۷۸: ۱ {۴۹) Surah Yusuf: ۲۱ {30} Allama Ibn Shaheen. Book of Signs in the Knowledge of Sentences by Tameer Al-Anam in the Interpretation of Al-Manam - 3- Surah Yusuf Mahmoud Shakir's Research and Interpretation, Dar Al-Ma'arif Misr 1, 2:
11) Jami Al-Bayan 1: 1, Jami Al-Bayan Research Mahmoud Shakir 3: 1 {1) Jami Al-Bayan 3: 1 Jami Al-Bayan 3: 1, Jami Al-Bayan Tahiqiq Mahmudmad Shakir 1:
Jami Al-Bayan 1: 1 »Jami Al-Bayan Tahiqiq Mahmood Mahmood Shakir
Encyclopaedia Britanica Micropeadia art" () Netaromancy vol.8P. 955
3) Kitab al-Dustur: This book is the work of the famous commentator Abu Ishaq Ibrahim bin Abdullah Kar Mani (2nd century AH). In some books it is called "Al-Dustur". Abu Ishaq Kar Mani is counted among the criminals. The author of Najam-ul-Musnafin has given his year and death (2). Which is not a match (1).
It is known that Abu Ishaq Ibrahim Naim bin Abdullah Kar Mani saw in a dream that he was in agreement with Hazrat Yusuf. He asked Hazrat Yusuf (as) to grant me some of the knowledge which Allah Almighty has given you. Hazrat Yusuf put his shirt on them, so after waking up they became interpreters (1).
Karmani states that
there is no dream in this book which I have not experienced a hundred times. ۵۰). It is counted among the great books of interpretation. 1) The treatise on the cause of sleep and tears ” (2) 2- 1- 1/2/3) is the compilation of (2] 3) Ta'beer Al-Ruwaya:. Compiled by the physician and historian Abu Al-Abbas bin Muhammad bin Marwan bin Al-Tayyib Sursi (d. 3 AH). Ibn Ash'at: The famous commentator Isma'il ibn Ash'at (d. 3 AH) wrote:
This book is also known as the X of the Interpretation of Ibrahim Blues. The author is Ibrahim Bakus (d. 3), a physician working in Azadi Hospital, Baghdad. Its author is Abu Sulaiman Muhammad bin Tahir Mantiqi (d. 3 AH / 2). The famous book is written by Ibn Abi Al-Dina (deceased 2/3). This book is the work of Abu Talib Abdul Salam Bin Hassan Alma Mafi The year of death is given as 2/3 in Hadat Piyat-ul-Aarfeen.
The name of its author is Abu Bakr Muhammad ibn Ja'far al-Shafi'i, also known as Ibn al-Daqaq Ibn Daqaq was a Shafi'i jurist and scholar of Baghdad. Karkh (Baghdad) was the judge {۱۳} ۲۸). It is the work of Shaykh Abul Abbas Ahmad ibn Khalaf ibn Ahmad Al-Sujastani Compiled by the Christian physician Abu Sahl Issa bin Taymi Asimi Al-Jarjani (d. 3 AH).
Ibn Sina (2-9 / 1-9 AH) has obtained the knowledge of demand from them. He is the author of several books. The name of this book is also Ta'beer Abi Sahl (1). Sebhi Abu Sahl Isa is the author of (1) a book by him
This book has a total of 4 chapters (1) 31) The full name of this book is "Al-Basharat wa Al-Nazarat Fi Ta'beer Al-Ruya Wal-Mara Qabah". Its author, Na Moor Ma'bar and Shafi'i jurist, narrator, memorizer and commentator Abu Saeed Sufi (Abu Saad) Abdul Malik bin Muhammad bin Ibrahim Al-Kharkushi of Neshapur, was born in Nishapur to a child named "Rabbit".
He did not leave for Baghdad in (2 AH / 5 AH). Spent some time in Mecca. He returned to Neshapur after 9 AH and died here in 5 AH or 5 or 6 AH. Abu Sa'id Kharkushi is considered as one of the teachers of interpretation. Some gynecologists have also mentioned his other book "Kitab-e-Atabir" (2) b.
In Shaykh Abu Sa'd (Saeed) Nasr bin Yaqub al-Binwari (d. 3 AH / 5 AH) the author wrote this book in 3 AH for the Abbasid Caliph Qadir by Allah (1 - 2 AH / 1-4). In the book, Ibn Sirin and Artala are quoted in Meed Rosh's dog. In addition, the author mentions interpretations attributed to Jews.
The book also contains excerpts from the Bible. The second name of the book is Al-Qadri per interpretation. Five manuscripts of the unpublished book have been found or gone. The book has also been translated into Urdu and Urdu. Al-Maliki jurist, narrator and commentator Muhammad ibn Mukki ibn Ahmad ibn Muhammad Abdullah Tamimi al-Maliki al-Qurtubi known as Ibn al-Jada ' This book consists of ten chapters [1].
Compiled by Ibn Abi Talib Hamosh (1/2 / 1-9) of Qairawan's famous interpreter and scholar Abumand (2) 2) This is also the work of Abu Muhammad Makki (1), mentioned by Allama Ibn 1
Khaldun has also done (2) 2) Interpretation of vision: Compiled by Hafiz Abu Muhammad Hassan bin Muhammad bin Hassan, author of Tabaqat al-Mu'amar Main The author of this book is the commentator and historian Abu al-Hasan Ali ibn Fadhal ibn Ali al-Majashi'i al-Qair Wani (d. 3, 4). The author resided in Baghdad and died there.
This book has been authored by Abu Al-Fatah Eidas bin Abdullah Obaidus Al-Aidari Al-Hamdani Al-Rooz Bari (Al-Tawfi 1/2). Hakim Abu Ali Sini left Christianity and became a Muslim. The scholar Ta'beer is the work of Isma'il ibn al-Hariri (d. 2/3). This book is known as Ta'beer Ibn Al-Maqri. It was written by Abu Abdullah Hussain bin Hamad Al-Ma'ruf Ibn Al-Maqri (d. 2/3).
The author, historian and author of Baghdad, Abu Muhammad Haroon bin Al-Abbas, known as Bammuni (d. 2/3) has written (2) Some commentators have given the year of death as 2 AH (3) (3). The city of horizons has been written by the commentator Imam Fakhr-ud-Din Razi (1-4, 1-4). It is considered to be the most famous book in Persian language on the science of interpretation. Shaykh Sharaf al-Din Abu al-Fadl Habish ibn Ibrahim ibn Mur Taflisi (d.
Written by Al-Nasser Qalij Arsalan Ravi The author has used the books of Hazrat Daniel, Hazrat Jafar Sadiq, Imam Muhammad bin Sirin, Ibrahim Kirmani, Jaber Maghribi and Ismail Ash'ath for the book. There are fifteen chapters in the book which discuss the relationship between dreams and interpretation. Then the interpretation of dreams is explained in alphabetical order. This book is 3 from Lahore and published from Bombay in 5 AH.
Dreams are mentioned in this book. The author of this book is Shaykh Mohi-ud-Din Ibn Arabi, also known as Shaykh Akbar (1-9, 1-9) from the world of Islam. This book is the work of Shaykh Abu Tahir ibn Betti ibn Ghanam (d. 3 AH / 5 AH), a well known scholar of interpretation. There is also a name of the book "Muallim Ali Haruf Anjum". There are fourteen chapters in the beginning of the book. :.
This book is also the work of Shaykh Ibn Phanam (1). This book was written by Shahab-ud-Din Abu Al-Abbas Ahmad Bin Abdul Rahman Al-Maqdi Istanbali Muqdi was a fiqh and an interpreter. Their origin is Nablus and burial practice. The commentary of Al-Badr Al-Munir has also been written (1).
This book is the work of the well-known scholar of Baghdad and the blind ma'am Ta'beer and Sahib Faras Ali ibn Ahmad ibn Yusuf ibn Khidr known as Zain-ud-Din Al-Amadi Omar Raza Kahala passed away the year of the author. He has given it a few years after it. Zainuddin Al-Amadi was born in Amad (Diyarikar)
And died in Baghdad. Hundreds of years before Burmese (2-9 AD), he had invented a book for the blind (1). It is also written by Zameen-ud-Din Al-Amadi. Probably Jawahar al-Tabseer is another name for it. Shaykh 'Ala' ibn 'Ali Ahmad ibn al-'Amadi, better known as' Ali al-'Amadi (d. 2/3). The author was a Hanbali scholar and expert in dream interpretation. Died in Baghdad. Probably Zain was the son of Al-Amadi (1).
Written by Shaykh Taj-ud-Din Ali ibn Muhammad al-Dariham al-Shafi'i. The Sheikh was a resident of Mosul. As well as being a scholar, he was also an expert in dream interpretation (1). This book was written by Qazi Ismail bin Nizam-ul-Mulk-ul-Barqumi for Abu Al-Fawaris Shah Shuja in the year 5/6. Written in Persian language, the order of this book is arranged in alphabetical order (1).
It is the work of Qazi Abu Ishaq Ibrahim bin Abdullah bin Ibrahim bin Moi Al-Umair known as Al-Granati known as Bab Al-Hajj Ibn al-Hajj was born in Granada. He was a jurist, narrator, poet and interpreter. In Hamad bin Al-Arfeen, the year of death is given as 2/2/3 (1).
This treatise has been written in Persian by the famous scholar, scholar and preacher Amir Syed Ali Hamdani (A.D. 2 AH) in Persian. It is the work of Abu Ubaydullah Muhammad ibn Ahmad ibn Umar al-Salami (d. 3 AH / 5 AH). In the preparation of this book, the author has used the book “Kitab-ul-Dastur” written by Sheikh Kar Mani. It has fifty chapters. Omar Raza Kahala
Has given sami instead of salami. It is the work of the Egyptian historian Ibrahim ibn Muhammad al-Masri al-Qahiri aka Babun wa Qamaq Hanafi (2-9 / 1-9). The author died in Cairo. The year of death in Hud Bin Al-Arfeen is 2 AH). Written by a Western author (probably Ann Rashid).
There are seventeen chapters in it. Muhammad ibn Yahya ibn Muhammad ibn Ja'bar al-Ghassani (d. 3 AH / 5 AH), a nobleman of Ahl-e-Makna-e-Sah (Maghrib) has dressed as Al-Marqiyat-ul-Aliya in Tafsir-ul-Ruwaya. 3) Except for the fact that the word is in the interpretation of the vision. The famous writer and historian Allama Abu Hafs Zameen-ud-Din Umar Ibn Al-Muzaffar known as Baban Al-Wardi He was born in Ma'rat al-Nu'man and died in Aleppo.
There are a thousand poems in the book and the table is adorned with your nature (1). Maulana Yahya Al-Maroof Beh Fathahi Nishapuri (d. 2 AH) has a system of interpretation (1). This book is the work of famous author and scholar Gharas-ud-Din Khalil bin Shaheen Al-Azha Marri. Ibn Shaheen was born in Jerusalem. Educated in Cairo and died in Tripoli.
He also continued to perform the duties of the Emirate. She is the author of books. In the preparation of Kitab al-Asharat, he has used the writings, sayings or personal experiences of 31 commentators up to his time. Numerous epithets from Egypt have been published on the margins of the second part of the name (2].
۳۱ ٢٣) الكوكب المنير في اصول التعبير:.
This is also the work of Ibn Shaheen. It is a short book. This book is the work of Shaykh Muhammad ibn Qutbuddin al-Zamti (d. 2/3). It has one case, three chapters and one conclusion. The author himself is famous for his discovery and vision (1).
The author of this book, Shaykh Muhammad ibn Muhammad al-Hamal Anbakri Ikluti Arvi (d. 3 AH / 2 AH) This book is actually an acronym for "Muallim Ali Haruf Majum" (Interpretation of Namj) with Al-Zabul. Its author is Sheikh Mohib-ud-Din Abu Hamid Muhammad Al-Maqdi The author was born in Ramallah and died in Cairo. Shafi'i was a jurist and a nobleman (1).
This book is the work of Shaykh Tajuddin Abd al-Bab ibn Ahmad ibn Ar-Basha and Damascus It is a system of interpretation and contains about four thousand poems. Its second name is Fateh-ul-Abeer (1). The author of this book is the historian and interpreter Muhammad ibn Daud ibn Muhammad al-Maqdi al-Shafi'i (d. 3 AH).
The author started writing this book on Dhul-Hijjah and completed it on Monday, Muharram 5 AH. It begins with a description of the dream, its interpretation, and the classes of interpreters. The order of the book is arranged in alphabetical order. This is a treatise written by Mawla Khair-ud-Din Khidr Ibn Umar Al-Alu Fi (d. 2/3). The author had a device in various disciplines {1
۲۲ ۷۰) رمز الدقائق نظمومۃ في تعبیر:.
This is also the work of Mawla Khair-ud-Din Khidr Ibn Umar Al-Attoofi. Shaykh al-Jarahimah Ibrahim ibn Abdullah al-Baloolini The author of this book is Shafi'i scholar Sheikh Shahab-ud-Din Ahmad bin Salam Al-Taqleem Fi Al-Shafi'i (d. 3 AH / 2 AH) This book is the work of famous scholar and multi-author Sheikh Abdul Ghani Nabulsi Its other name is Taatir al-Nam fi Ta'beer al-Ahlam.
Dreams and principles of interpretation are discussed in the case book. Dreams are interpreted alphabetically. This book has been published many times from Egypt {۱۱۵} ۷۴ This book is the work of Shafi'i Naqi Kamal al-Din Muhammad ibn Muhammad ibn Muhammad al-Fari al-Amiri al-Dashqi of Damascus. Its author is Syed Aqeel bin Umar Al-Alawi Al-Makki, also known as Balqaf (d. 3 AH / 2).
Compiled by Imam Shiite Scholar Shaykh Ahmad Bin Zameen Al-Ahsa'i This is also the work of Zain-ud-Din Al-Ahsa'i (119). Faqih and Usuli is the work of Abdul Latif bin Muhammad Al-Barr Suwai Achhi (d. 3 AH / 2 AH). Shaykh Hussain ibn Muhammad Taqi al-Din min al-Nuri al-Tahar
Is the author of Sheikh Tabari was a Shia muhaddith and a scholar of rijal, travel and history. He was born in a place called Baloo in Tabaristan. Emigrated to Iraq and died in Najaf. The book is in two volumes. (1) There are some dogs on the subject of interpretation whose authors could not be known at the time nor details about them could be found.
names of the authors of some of the books are also known. Most of them are dogs, so I wrote them before the century AH, because Ibn Shaheen, the narrator of the ninth century, mentioned them in his book. The three dogs will be written before the eleventh century AH.
Sheikh Abdul Ghani Nabulsi has mentioned them. If the time of the authors of these books was known then they would be mentioned in chronological order. Due to not knowing the time, they were given a place at the end: 1) Shaykh Abul Hassan Ali Bin Sukan Al-Ma'afari has written (1). Allama Jalal-ud-Din Abdullah bin Hazem bin Salman Al-Mazi Al-Shafi'i has written (1).
Shaykh Muhammad ibn Abu Bakr ibn Mahmud ibn Ibrahim (may Allah be pleased with him) is the author of this book. Tamusi has written (}} ۸۳) Kitab Ta'meer: Bataus is the author of (1) 2) Al-Dar Al-Nazm fi Al-Sar Al-Mu'azzam: It is the work of Muhammad Al-Qurashi Ansibi (d. 3-5 AD). Written by Hafiz Ibn Ishaq (1) 2) Selected: Written by Shaykh Abu Ali Hussain Bin Hassan Bin Ibrahim
۳۳ 1) Minhaj Ta'beer: It is the work of Khalid Isfahani who is the author of hierarchical jurists (1). Nile Production: Written by Ahmad Baba. 3) Explain the age: The author is unknown. Author: I know. The author is unknown (2) 2) Facts of vision: The author is unknown The author is unknown {1) 2) Mufrah Al-Roya: The author is unknown {۱۴۰} ۱۰۰) Case in interpretation:
The author is unknown. The author is unknown (1) 2) Tahfa-ul-Muluk: The author is unknown It is true that an author writes in several books on the same subject but since the names of the authors of these books are not specified. Therefore, it is not possible to say with certainty who the researchers of these books are.
There are many dogs on the subject of interpretation in other languages spoken in the Islamic world. In the twentieth century, many interpretations of the Persian and Urdu languages have come to light, but most of them have either faded away or are of such a high level that they deserve to be found in a serious party.
Are not . In these books, the following dogs are worth mentioning: a) Psychology of dreams by Mutazid Wali-ur-Rehman Maulana Asghar Hussain Attempts have been made, how far the dream would have escaped from it.
The intellect took up the task of finding out its origin, so Renee Descartes, the father of modern philosophy and the pioneer of rationality, started his philosophical system from a dream. Descartes believes that the human mind is always thinking. After him, Paneer also endorsed the same idea, but John Locke (2-9) rejected this idea of the two of them. Apart from him, other thinkers also continued to comment on the dream. Alfred Murray (d. 3) first began to study dreams from a purely scientific point of view.
Although he could not completely ignore the philosophy or point of view. After him, other scholars began to study the psychology of dreams. The most famous of these was Freud's Coli (2-9 AD). After Freud, many dogs have been written on the subject of dreams, but only a few of them have a dog as a guide for the student. Most of them only serve as companions.
Notable in English are the following dogs: 1) Sigmund Freud, The Interpretation of Dreams (Eng) 1953 2) S. J. Pedro Mesguer, The Secret of Dreams (Eng) 1960 3) Edwin Diamond, The science of Dreams 1962 4 ) G. E Von Grunebaum and R. CAILLOIS (eds) The dream and human society, 1966 5) David Foulkes, The Psychology of Sleep, 1966
۲۷ 6) H. A witkin and H. B Lewis (eds) Experimental Studies of Dreaming 1967 7) Earnest Hartmann - The Biology of Dreaming 1967 8) R. M Jones, The new psychology of dreaming 1970 9) Montague Ullman and Nan Zimmerman , working with dreams 1979 Footnotes, Interpreters and Interpretive Writings
عبدال ۲} شیخ عبدالغنی النابلسی - تعطیر الانام في تعبیر المنام ، مصر ۱۳۱۲ ھ ۳۱۵: ۲ - ۳۱۸ ، کشف النزون ۲: ۲ -۱۱ ۳ ۳}
The ancient Egyptians obtained a plant called papyrus from the swamps of the Nile River and made a thick substance from this plant and spices which was used in paper work. Her diet is called Paris. The Egyptians are dogs and in the second writing they would write on pieces of paper and save them on wooden sticks. It is the oldest form of paper, and its invention greatly advanced the sciences and arts in Egypt.
Encyclopeadia Britanica (Britanica Macropeadia) see "Sleep & Dreams" 15th Edition 1985 vol.27p.305 Encyclopaedia Britanica vol.27 P.305 cy Encyclopaedia of Religion vol.5th p.39 Encyclopaedia Britanica vol.27 P.305 Ibn al-Nadim. The secret of Dreamsp.17
پس ۱۳پس
Secret The secret of Dreams pp.14-15 {۱۳} The secret of Dreams pp.24-26}}} The secret of dreams p. 24 {14} The Secret of Dreamspp.26-27 {۱۷} The Jewish Encyclopaedia, 1916.vol 4th p, 657 {۱۸} The secret of Dreams pp.27-32 (19) The secret of Dreams pp.35-36 Secret ۲۰} The Secret of dreams p.
36 {۲۱} {ف ف فهرست ۴ ۴۳۹-۴۴۰ {۲۳ کتاب الاشارات في علم العبارات بهامش تعطير الانام ۳: ۲ {۲۴} کشف الظنون ۴۱۶:. احمد {۲۵}
Imam Ahmad Ibn Betty Ibn Jaber Al-Baghdadi Adi Al-Shahr Al-Balazari Fatuh Al-Baldan - Cairo Egypt Danial, vol 4th p.429 Encyclopaedia Pritranica 11th Edition 1910.vol.2nd p.663 Discovering Suspicions Discovering Suspicions List Discovering Suspicions ۱: Discovering Suspicions ۱: ۴۱۷ Urdu Encyclopedia of Islamic Knowledge
{۳} الفجر ست ۴۳۹ فوادمزگین - تاریخ التراث العربی ۱۴۰۳ ۰ ۱۱۹۸۳ ، الحمد الاول ، الجزء الرابع ص ص ۹۸ ۹۹ ۹۹
Dreams pp.14-15 ۳۵
الدین {۳۸) خیر الدین الزرکلی.
Al-Alam, Beirut, 3rd Edition, 3/4/3, Al-Ta'atir Al-Anam, 2: 1, 3, History of Arab Heritage, Volume I, Volume I, pp. 1-4,} History of Heritage, Volume I, Volume 4 Ishmael with Shalbaghdadi.
Hadd al-Aarfeen in the names of the authors and authors' works from the discovery of suspicions including the discovery of suspicion
Abu Ishaq Ibrahim Bin Abdullah Kar Mani Only after Mata. From this comes a glimpse of the near future. Furthermore, the fact that the death of the Abbasid Caliph Mahdi (d. 5 AH) was seen in a dream and his face turned black. It is clear that Abu Ishaq Ibrahim was a contemporary of the Mahdi Caliph Mahdi. See: Abu Al-Fadl Hussain Ibn Ibrahim Mohi Taflisi's Perfect Interpretation has been obeyed.
}} کشف الظنون ۱: ۴۱۷ (۵۳) القبرست اس ۴۳۹_۴۴۰ ۵۴ ۵۴] کشف الظنون ۱۴۲۸: ۲ {۵۵} خطیب بغدادی - تاریخ بغد او ، دار الکتاب العربی بیوروت لبنان ۱: ۳۱۵
Hud Bin Al-Aarfeen 1: 1, Ibn Ash'at's book is also called Kitab Ta'beer. اح ۵۷ ف Contents ۳۳۹ Dar Ahyaa Al Tarath Al Arabi Beirut Lebanon Suspicion 2: 1. There is a mistake in the nickname.
} ۱۵} کشف اللون ۱۲: ۱ ۴ ، الاعلام ۲۹۸: ۵ {۲۶} الامام ۲۹۸: ۵ {۷} کشف النان ۱۴۹۸: ۲ الظوان ۱۴۹۸: ۴ مفتاح السادة ۲۷۵: ۱ {19} کشف الظنون ۱۴۰۵: ۲ ، , حمد پیتا ۱۴ ، حمد بین العارفین ۲۲۵: ۵ اعلان ۱۰: ۴ ۳ منجم الموانین ۱۸۸: ۲ بتاريخ التراث العربي أتجلد 11 ول الجزء الرابع ص ۱۷۷ ، اردو
Encyclopaedia of Islamic Studies 1: 1 1) Kashf Al-Falton 2: 1 Explain the possibilities in this, on the discovery of the arts from the names of the books and songs, including the cushion for the arts: 2: 2
: ۲ {{۷۶ اینان بانوان ۸۵: ۳ ، اعلان ۵: ۵ {{۷۷ م الملغین ۳۳۳: ۲ {۷۸ ایشان مکنون ۳: ۸۵ ۷۹) معجم الموانین ۲۸۰: ۲ ، ابیضاح مکنون ۳: ۲۳۳ کشف الظنون ۴۱۲: ۱ ، ایض
Ahmed bin Al-Ain : {{۲۸} 919: A
(2) Mohammad Riaz Al-Ma'i Sharam Dar Al-Kitab Al-Taa Harah Yeh
۴۵۵: ۳ نجم المونين ۱۲۶: ۱ ، کشف الظنون ۱: ۷ ۷۳ ۹۰) کشف المنون ۱: ۱۸ ۴ نجم المونين ۲۶۶: ۱ {۱} الاعلام ۵: ۲۳ نجم المؤلفين {۹۴
Al-Mawafeen has given "Jawahar al-Tabeer fi Ta'beer."
{۹۳} کشف الظنون ۲۴۷: ۱ {۴} کشف القلمون ۱۹: ۱ سلام ۱۵۸: ۵ نجم الموفين. ف ۹۵} کشف الظنون: ۳۱۷۱ ۹۶ الیضات املتون ۱۲۰: ۳ ، هدته العارفین ۱۶: {{۹۷ محمد اسحاق بھٹی.
Authors 1: 2) Kashf al-Zanoon 2: 1, Hamad bin Al-Arifin 2: 1; Is .
جم الملفین {۱۰۲} کشف الظنون ۱: ۱۵۷ ، ۱۱ اعلان ۲۲۸: ۵ ۱۰۳ کشف الظنون ۴۱۷: ۱ (۱۰۳) کتاب الاشارات في علم العبارات بهامش تعطير الانام جز ثاني مان [۱۰۲} مفتان السعادة ۲۷۵: ۱ ، کشف الظنون ۱: ۴۱۷ ، ابجد العلوم ۱۲۲:. تم, تم المونين ۱۰۷) بيناح المكنون ۵۱۰: ۴ مجم الملفين ۲۰۳ ۱۱ (۱۰۸) دلير (۰۷ ۱۱: ۲ ۳ ۱۰۹) کشف الظنون ۱۴۰۵: ۲ ۲: ۴ ۱۴ ۲۰۹ ۲۱۰:
