Dream reality
Next Part 4 coming soon
Part:3
Didn't anything happen in the house after Saab's death? He said yes, things happened here as they happen I said tell me those things, he said yes our cat died several days ago I said these two things happened, I asked my niece where is?
He said, "She is playing. The girl was brought to me. When I kissed her, she had a fever. I advised her to treat her well. She died within six days." After narrating the incident, he writes: It is the jurist of Hazrat Awf who was one of the companions of the Messenger of Allah (saw) that he enforced the will of Hazrat Saab bin Jathmamah and found out the authenticity of his statement from the Qur'an which he had informed.
I also had the clues that they are giving and they are in the horn. Then he asked the Jew, "Is this a dream come true?" Then Hazrat Awf became convinced of the correctness of the matter and he gave it to the Jew.
In denying this and saying that when was it permissible for Hazrat Awf to give dinars from the inheritance of Hazrat Saab to the young team and heirs, to give to a Jew on the basis of a dream, an example of this jurisprudence which Allah Almighty gave to him Forgive special servants.
It is found in the story of Hazrat Thabit bin Qais bin Shamas (may Allah be pleased with him), which has been narrated by Abu Umar and bin Abdul Barr Ansari Sahabi was the Khatib of the Prophet (peace and blessings of Allaah be upon him).
The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: During the caliphate of Hazrat Abu Bakr Siddiq, Shamas used to fight against Musalma Kadhab
Martyred (2). The daughter of Hazrat Thabit bin Qais states that when this verse of the Qur'an was revealed or those who believe, do not raise your voice above the voice of the Prophet - (Al-Hujurat: 1) O you who believe! Raise your voice above the voice of the prophet.
So the father sat in the house and closed the door. When Allah's Apostle did not see him, he sent a man to inquire about his well-being. Dad said I am a man whose voice is loud. I am afraid that Mir Akmal may not know. The Prophet (peace and blessings of Allaah be upon him) said: You are not one of them, but you will live a good life and die. Then Allaah revealed the following verse: “Allaah does not love the arrogant and the proud” (Luqman: 2).
Dad closed the door and started crying. When the Messenger of Allah (peace and blessings of Allah be upon him) did not find him, he either called for help. I like beauty and I also like the leadership of the nation. The Messenger of Allah said: You are not one of them.
You will live a praiseworthy life. When the battle of Mawla Abi Hudhaifah (Martyr 3 AH / 2) said that we did not fight the enemies in this way in the company of the Messenger of Allah (SAW). He was wearing a fine armor.
When a Muslim passed by his body, he took off his armor One of the descended Muslims saw Hazrat Thabit bin Qais bin Shamas in a dream. Hazrat Mashabat said to him: I give you a will, do not waste it as a dream. Yesterday when I was martyred, a Muslim took off my armor.
He is stationed at the far end of the army. Near his tent is a long-tailed horse that leaps and jumps. You go to Khalid and ask him to send a man to ask for it The dreamer came to Hazrat Khalid and told him the dream. He sent a man and asked for armor. (Arriving in Madinah) He came to the service of Hazrat Abu Bakr Siddiq and did not listen to his dream.
The Companions agreed to carry out this dream, to make a will, and to take armor from the person with whom he had a pathi, and this is a special jurisprudence. ۱۰۴ ۱۰۴ یہ Apart from the narrator Abu Amr ibn Abdul Barr, who spent his entire life in researching and correcting the authenticity of the hadeeth and in the interpretation and revision of the narration, It is narrated on the authority of Bint Thabit bin Qais bin Shamas.
Abu 'Amr ibn' Abd al-Barr has narrated it in these two ways (1). Imam Ibn Hajar Asqalani has narrated it from the narration of Hazrat Anas bin Malik and has also mentioned another method (1). The author of Majma 'al-Zawaid states that the hadeeth is saheeh and said that it was narrated by Raimah hadeeth. The rijals of hadith are also trustworthy (2)
The fact that Imam Ibn Qayyim himself presented it as an argument is not a proof of its authenticity. It is said in the hadith that Hazrat Thabit bin Qais bin Shamas made a will in a dream and Hazrat Abu Bakr nullified his will.
Muhaddithin have written that we do not know of any other person except Thabit bin Qais bin Shamas (may Allah be pleased with him) whose will was made after his death (1). 1-4 Surah Yusuf: 1 Surah and Yusuf: 2 Surah and Lusuf: 1 Surah Yusuf: 1 - 2 1 2 3 Surah Yunus: 1 - 2b (2) Imam Abui Namad Bin Surah Al-Tirmidhi Sun Antar Madhi, Kitab-ul-Roya, Chapter 1.
There is no human being in the life of this world in Egypt, the type is only a guardian. Kitab al-Ruwayya, Chapter 2 Qul Lahm al-Bashari in the life of this world and in the Hereafter, Hadith (2) Imam Abdullah bin Abdul Rahman Al-Dari Sunan Al-Dari First edition, 2/3, Kitab al-Ru'ya, chapter quote, , Book of Interpretation of Vision, Chapter - The Virtue of Righteousness Wants Muslim Al-Musnad, Dar-e-Sadr, Beirut 1, 2, 3, 4, 5, 6 Al-Mustadrik, Encyclopaedia of Hyderabad, Al-Wali Al-Wali 1 to
1, Kitab Ta'beer al-Ru'ya, 1: 2, 3; Sunan al-Tirmidhi. Book of Al-Ruya, Chapter 1 Quote from them about human life in this life and in the Hereafter, Hadith 2.2 1: 1 - 1 {۱۵} Al-Mustadrik, Kitab Ta'beer Al-Ruya ۳۹۱: ۴ {۱۶} Imam Malik.
Al-Mawta 'suspended by Muhammad Fawad Abdul Baqi, Egypt.
کتاب الرویا۔
Chapter 2, Ma Jaa Fi Al-Ruya Hadith: 1: 2 {۱۷ 1: 5 Hasanah Isnadeh Umi Muhammad Nasser Al-Din Al-Albani. Series of Sahih Al-Ahadith, Amman Jordan, Second Edition Hadith 2: 2
اسناد هذ الخبر اسنادصالح
جامع البیان تحقیق محمود ند شاکر, حدیث: ؛ ؛ ۱۳۰: ۱۵ ۲۰ ? {۲۱}
Imam Ibn Athir. ۲۲ ۲۲ Silsalat al-Ahadith Sahih, Hadith: 1, 1: 1 {۲۳} Imam Ismail bin Katheer Damascus. Tafsir Al-Quran Azeem } Tafsir al-Quran Anzeem ۴۲۳: ۲ ۴۲۴ {۲۷ Imam Bukhari. Sahih Ibnari Basharh al-Karmani O Al-Kitab Al-Bayh, first edition ۱۳۷۵ ۶ ۱۱۹۵۵ ۱: ۴ ۱۷ "Kitab al-Ru'ya" Sunan al-Tirmidhi 2: 1, Kitab al-Ruwaya, Sunan al-Dari 2: 2
Kitab Ta'beer al-Ru'ya "Al-Mustadrik 1: 1" Kitab Ta'beer al-Ru'ya "{1) Sahih Al-Bukhari
في المنام ، حديث: ۲۵۹۳۰۲۵۹۲ ، ۱۱۲: ۲۴. ۱۱۷ {۳۰) صحیح مسلم. کتاب ۴۲ ، الرؤیا ، حدیث: ۲۰ (۲۲۷۲) ، ۱۷۷۹: ۴.۱۷۸۰
Sahih Al-Bukhari, Kitab Ta'beer, Bab Al-Marat Al-Suwa and Bab Al-Marat Al-Thairah Al-Ras, Hadith: 2 Sunan Ibn Majah - Kitab Ta'beer al-Rad Yaa, Chapter 2 Ta'beer al-Ru'ya.
۱۳ {۳۴) Sahih Al-Bukhari Kitab al-Ta'beer, Bab al-Laban, Hadith: 2 Fath al-Bari - Book of Interpretation Oya Al-Saliheen, 1: 1-4; Dar Al-Kitab Al-Ulamiya Beirut, Lebanon, Kitab Al-Ruwaya 2: 1-9 ۳۸} Sahih Muslim with the description of Imam Al-Nawawi, Kitab Al-Roya, 2: 1 {۳۹} Kitab Ta'beer, Bab Ruya Al-Saliheen, Hadith: ۲۵ Sunan Ibn Majah, Kitab Ta'beer Al-Ruya, Chapter 2, Al-Ruya Al-Saliha, Hadith:
1, 2: 2 2- Sahih Al-Bukhari Kitab Al-Ta'beer Bab Al-Ruya Al-Salehta, Hadith: 2 Kitab al-Raw or Hadith (2) 1, 2: 1 Sunan al-Tirmidhi. Kitab al-Ru'ya, Chapter 1, Hadith: 2: 1, 2: 1 Sunan Ibn Majah. Kitab Ta'beer al-Ru'iya Baba al-Ru'iya al-Salihiyah, Hadith: 1: 1, 2; Chapter 2: Majaa in the vision of Hadith: 1: 1, 2 (1: 1) ۴۳ ۴۳} Sahih Al-Bukhari, Book of Interpretation
۱۰۷ {۴۴} Sunan Ibn Majah. The Book of Interpretation of Dreams, Baba Al-Rawiyah Al-Salihata , Hadith: 1, 2: 1 Sunan al-Darmi - Kitab al-Ruya, Chapter 3 Allama Nasir al-Din al-Albani has called this hadith saheeh. Hazrat Abu Hurayrah has also narrated the following words in a hadith:
کتاب الرؤیا ۹۵۷: {{۴۷} صحیح البخاری.
Kitab Ta'beer Bab al-Rawiya min Allah, Hadith: 1, 2: 1 {۴۸} Sahih Muslim Kitab al-Rawiya Chapter 4 Sunan Ibn Majah. The Book of Interpretation of the Scenes Chapter 2 Who is to be feared by the devil in me, Hadith: ۵۱۲ ۳ ۰ ۱۴۴. 2: ۱۲۸۷ {۵۰} Sahih Al-Bukhari. Book of Interpretation, Chapter Azaray Ma Tikr H, Had Beith: 1, 2: 1 (2) Sahih Al-Banari - Book of Amir
الترمندی۔
Book of Al-Ruwayyah Chapter 2 If I have an opinion in Al-Munamana, I will not be compelled to do anything, Hadith: Book of visions, Hadith (1) 1 to 2: 1: 1 ۱۷۷۲ Sunan al-Dari - Kitab al-Ruya 'Chapter
۵ ۲: ۱۲۷ الموطاء ء. کتاب الرویا۔
Chapter Ma Jaa Fi Al-Ruya Hadith: 1, 2: 1 {۱۳ Book of the interpretation of the vision, chapter 3 tears or three, hadith: 2: 1 - 2 ۵۵ ۵۵ ن Sunan al-Tirmidhi. Kitab al-Ruwaya Chapter 1 in Tawil al-Ruwayya Kitab al-Ruya Baba, the part of the vision of the believer. ۔ ۔ ۔
Hadith: 1, 2: 1 {۵۷} Sunan Abi Dawood - Kitab al-Wab, Chapter 1, Ma Jaa Fi Al-Ruyaa, Hadd Baith: 19 Or Asadqham Hadd Thiya, Hadith: 1. 2: 2 Sunan al-Dari. The book of visions, chapter "Three visions and the chapter of the truthful people, Hadith 2 ۵۸} Sahih Muslim Book of visions, Hadith:
۱۰۸ (1) Sahih Al-Bukhari Kitab Ta'beer, Bab Al-Qaid Fi Al-Manam Book of Literature, Chapter 1 Hadith:
۵۰۱۹ ۲۸۲:. الم {۲۱} معالم السنن مع سنن ابی داود.
Kitab al-Adab, Bab Ma Jaa Fi Al-Ruya, Hadd Yeh, Hadith: 1: 1: 1. ن ۲ ۲} Sunan al-Tirmidhi. Kitab al-Ruwaya Chapter 1 Qul (Lahm al-Bashari ...) 1: 2: 1 - 2 Sunan Ibn Majah. The book Ta'beer al-Ru'ya, Chapter 1, Aro Ya Aza Ibrat Waqaat
کتاب الرؤيا ، باب ما جائي في الرؤيا ، حدیث: ۲۲۷۹ 1: ۱۳ ۱۳ {۲۵
Taqa ma lam ta'bar hadeeth: 1, 2: 1 - 2 Kitab al-Ruwayyah, chapter from Tawil al-Marz ya Chapter 2 ۔ ۔ ۔ Hadith: ۹۱۴ ۳, ۱۲۸۸: ۳ {۹} Sunan al-Tirmidhi - Book of tears
ن {۷۰ ۷۰} سنن الداري - کتاب الرؤيا ، باب ۳) في القمص والبير واللبن. ۔ ۔ ۔
Hadith: 1: 2
۱۷۴ - ۱۷۵. The famous hadith scholar Imam Ibn Hajar Asqalani has narrated the chain of transmission of this hadith in Hasan Abiyyah and Fateh al-Bari: Fateh al-Bari. The Book of Interpretation ۔ 1: 1 1) Perfect Interpretation p. In another anecdote, a woman dreamed that she had drunk all the water of War Ya. Kanir got acquainted in Korah and insisted and asked her where her brother was going.
Kanir said the mistress had a dream. Ashna asked, "What is your dream?" Tell me too Kanir at first refused, but when he was annoyed, he said that the queen had dreamed that he had drunk all the water of the distance. When Kaneed reached Murshid, he said, "What do you ask now?" You asked for the interpretation on the way. When Kanir returned, he found that the queen's stomach had burst and she was dead.
{۷۲} کامل اتعبیر ص ۱۷ {۱۳} سنن ابن ماجہ.
Book of Interpretation of Dreams Chapter 2 Signs of Interpretation of Dreams, Hadith: 1, 2: 1 2) Sahih Muslim ۱۷۷۹: ۴ E
Sunan Abi Dawood. Chapter: Maa Jaa Fi Al-Ruyaa Kitab al-Ta'beer Bab min kadhab fi Halma Book of interpretation of vision 3: ۲ {۷} Sunan al-Tirmidhi. Book of Al-Ruwayyah Chapter 2 in the one who denies in Halamah:
Hadith: 1: 4: 1 {} Sahih Al-Bukhari Book of Interpretation Chapter: Roya Yusuf (peace be upon him), 1: 1 - 2 Roya Ibrahim (peace be upon him): 1: 1 - 2, Imam Bukhari has given verses of the Qur'an in both chapters, therefore no hadith number has been given. (3) Sahih Al-Bukhari, Book of Interpretation 2: 2 (2) Sahih Al-Bukhari.
کتاب التجد باب فضل من تعار من الليل فصلی ، حدیث: ۱۰۹۳ ۲۰۷:. س {۲}
Ibn Saad - Al-Tabqat Al-Kubra, Dar Saadir Beirut 1: 1. See also the related chapter in the books of Hadith. ۱۷۱:. 2nd Ibn Abnari - Tab Ta'meer Bab Aza Jari Al-Laban wa Bab Al-Qamis Fi Al-Manam, Hadith 2, (2) Sahih Al-Bukhari. Tab Ta'beer, Bab Roya Al-Nisa, Hadith:
1 2: 1 - 2 1) Sahih Ibnari - Kitab al-Ta'beer The Book of Dreams, Chapter of the Prophet (peace and blessings of Allaah be upon him), Hadith: 1 (1) The book or chapter of the place in the vision, the limit of Baith: 1: 2 - 1 - 2 - Al-Musnad - 2: 4, 5, Sunan Ibn Majah - Kitab Ta'beer al-Ru'ya Chapter 4 Ta'beer al-Ru'ya: Hadith:
1 ۲: ۱۲۹۳ {}} یح البخاری.
Kitab al-Ta'beer Bab man lam yar al-ra'iyal awal aa aar aza lam yasab, hadeeth saheeh Muslim. Book of Effects or Chapter Sufi Interpretation of Al-Ra or Hadith: 1 (2) 2: 1-5 Sunan al-Tirmidhi - Kitab al-Radd or chapter 1 Book of Interpretation of Scenes Chapter 1 Interpretation of Sight, Hadith: 1: 1 - 2 Sunan Al-Dari. Book of Al-Ruwa Chapter 3 ۔ ۔ Hadith: ۷ ۱۵ ۱۷۲:
: ۱۷۲: ۲:. Were interpreters). See: Sunan al-Dari. The book Al-Ruya, Chapter 2, in the Red and the Labyrinth. ۔ ۔ ۔ Hadith 3 Ibn Sa'd says, "Who is the leader of this nation after the Prophet Abu Bakr?" Ibn Sa'd, Al-Tabqat al-Kubra, Dar Sadir, Beirut, 2: 1, 2, also see: Allama Sheikh Abdul Hai Al-Katani. Nizam al-Nabawiyyah, Dar al-Kitab al-Arabi, Beirut, Lebanon, 1: 1, 2, 3; Kitab Ta'beer-ul-Rawiyah 2:
۴ "This is one of the types of narration and this news is less than Nishapuri has called it Sahih-ul-Asnad Hadith. Ibn al-Hajr al-Asqalani al-Asabah in Tamaniz al-Sahaba to investigate Ali Muhammad al-Ijawi, Dar Nahzat Egypt Cairo Ibn Hajar al-Asqalani has also given a brief account of this incident. (Abu Omar and Yusuf bin Abdullah bin Hamad Abdul Al-Bar Al-Isti'ab in the Knowledge of the Companions of Tahaqiq Ali Muhammad Ejadi, Cairo, Egypt, 1: 2
حمد المرانی. نجم ام عبد الا بالا حدیث: ۰۷ ۱۳ ، ۱۳۴۰ ۱۵: ۲۰ ،
The familiar tradition What is it? 1) Hafiz Naderuddin Ali Bin Abi Karishi - Majma 'Al-Zawaid wa Manba Al-Fawaid
... Dream: In the Eyes of Islamic Scholars Among Islamic scholars, commentators, narrators and Sufis have made dream a topic of discussion. Hakim Tirmidhi (d. 3 AH / 5 AH) quoting various hadiths about dreams writes that dream is the real truth which comes from the truth and which gives knowledge of the news of the unseen.
The source either gives good news to the servant or frightens him with something or informs him of something (1). Hakim Tirmidhi has given examples of these three dreams. According to him, in the commentary of the Qur'anic verse, God does not speak to any human being but from the same and behind the curtain, some commentators say that it means sleep.
Allah taught Joseph the interpretation of dreams and named it Hadith. There are three narrators. ا۔ Muhaddith Balooi: This is the narrator in whose heart the angel flashes like lightning. ۔ Muhaddith in Manam: This is the narrator who speaks with the soul when the soul leaves the body during sleep. ۔
Muhaddith Fi Al-Aqsa: He is a muhaddith who has something put on his heart and a serenity is revealed.
Is . Provided it is correct. As knowledge appeared in the form of milk. Then he explained the form of this milk in the form of knowledge. When the Prophet (peace and blessings of Allaah be upon him) came, he would go away from his usual feelings, he would be covered with a blanket and he would disappear from the audience.
When this condition is gone, you will return to feelings. What you saw in the world of thought, however, you can not be called a dreamer. In the same way, when an angel came to you in the form of a human being, he also thought that he was not a human being but an angel.
Came in human form. But Nazer Arif (peace be upon him) interpreted it and reached the real form. He said, "I came to you to teach you the religion." He said to the audience, "Bring this man to me." He named the man after the person in whom he appeared.
Then he said that they are in coercion. In this he turned to this imaginary man, that is, he said in coercion. You did both. He confirmed the sight of the eye and also confirmed that they are in oppression (1). Sheikh Akbar has said about Hazrat Yusuf that he said at the end of the incident, "This is the interpretation of my dream which I had seen before. Allah did this to someone"
The Prophet (peace and blessings of Allaah be upon him) said, I woke up and interpreted it. He doesn't know that he is still asleep and when he actually goes he will say that he had such a dream So you see how much difference there is between the perception of Prophet Muhammad and the perception of Prophet Yusuf when he said: This means that Allah revealed it to the world of martyrdom or even the world
۱۱۴ It also shines on the opposite side of martyrdom because these two meet each other. Since the world of martyrdom is the imagination of all, so the world of martyrdom has a tendency towards it. If no form appears in it, then it will only be imaginary. Yes, the difference is that what a person thinks is related, so this form does not suit the meaning or the character, even if a beautiful person is seen, then he can be evil in heart and bad in heart, because the world of martyrdom is such a world.
In which takbeen occurs frequently. Yes, the form that the heart receives in the light of the realm of the realm of the realm is in accordance with the attribute and the biography, because the realm of the realm of the realm of the realm is in accordance with the realm of the realm.
So the devil appears in the form of a dog, a frog and a pig and the angel looks beautiful. This form is the title of the narrator or the narrator and corresponds to it. Therefore, the meaning of learning monkey and sorghum in a dream is bad man. Sheikh Mohi-ud-Din Ibn Arabi, also known as Sheikh Akbar, has also discussed the issue of dreams in the ruling of Islam.
Sheikh Akbar writes that know that Hazrat Ibrahim said to his son that I saw in a dream that I would slaughter you. The dream is Hazrat Khayal. Hazrat Ibrahim did not interpret it. He was a ram in the form of the son of Abraham. Abraham confirmed the dream.
Allah Almighty gave them a great sacrifice which was the interpretation of a dream in the sight of Allah. Hazrat Ibrahim acted on the apparent dream and did not interpret the dream.
So Allah said: O Ibrahim! He told me that you were raw in the dream (1). Sheikh Akbar has also narrated the story of Taqi bin Mukhlid, a muhaddith from Andalusia who had a dream
Apparently. He had this hadith that whoever saw me in a dream saw me in awakening because Satan cannot be represented in my case. He saw in a dream that the Prophet (peace and blessings of Allaah be upon him) gave him a cup of milk and he vomited to confirm the dream.
If he interpreted the dream, it was milk knowledge. They were deprived of knowledge as much as they did with milk (1). Shaykh Akbar says: Do you not see that the Messenger of Allah (saw) was given a cup of milk in a dream? He said, "I drank so much that its moisture came out of my nails." Then I gave my back to the young and the old. O Messenger of Allah! What do you mean by that? He said, "Knowledge."
You did not squeeze milk into the form of milk because you were aware of the palace of dreams and the need for interpretation (1). Sheikh Akbar says about the dream of Hazrat Yusuf that this hadith has been narrated from Hazrat Ayesha that the revelation to the Holy Prophet (PBUH) started with a sincere attitude.
The dreams you had appeared in the morning like Sadiq. During this period, the angel descended after six months. Shaykh Akbar says that Hazrat Ayesha did not know that the Prophet (peace and blessings of Allaah be upon him) had said: So in all that you saw in the consciousness that they were all from the same tribe even though the circumstances were different.
Then according to the words of Hazrat Ayesha, where did the fish stay for months, but it remained the same condition all his life and there are victorious events of this tribe. They are called scholars. Therefore, they are interpreted, that is, the spirits are in one form, but in the dream they appear in another form. in fact
Is . Provided it is correct. As knowledge appeared in the form of milk. Then he explained the form of this milk in the form of knowledge. When the Prophet (peace and blessings of Allaah be upon him) came, he would go away from his normal feelings, and a blanket would be spread over him and he would disappear from the audience. When this condition is gone, you will return to feelings.
What you saw in the world of thought, however, you can not be called a dreamer. In the same way, when an angel came to you in the form of a human being, he also thought that he was not a human being but an angel. Came in human form. But Nazer Arif (peace be upon him) interpreted it and reached the real form.
He said, "I came to you to teach you the religion." He said to the audience, "Bring this man to me." He named the man after the person in whom he appeared. Then he said that they are in coercion. In this he turned to this imaginary man, that is, he said in coercion.
You did both. He confirmed the sight of the eye and also confirmed that they are in oppression (1). Sheikh Akbar has said about Hazrat Yusuf that he said at the end of the incident, "This is the interpretation of my dream which I had seen before. Allah did this to someone" The Prophet (peace and blessings of Allaah be upon him) said, I woke up and interpreted it.
He doesn't know that he is still asleep and when he actually goes he will say that he had such a dream So you see how much difference there is between the perception of Prophet Muhammad and the perception of Prophet Yusuf when he said: This means that Allah revealed it to the world of martyrdom or even the world
112 These images of thought were already in the senses. Thought always gives the impression of feelings, that is, the real feelings of thought. Nothing but that. So you see how noble the knowledge of the heirs of Prophet Muhammad is (2). Like other Sufis, Najam Razi, also known as Najamuddin Daya (deceased 2/3), has shed light on the dream in his famous work “Mursad-ul-Ibad”.
At the beginning of this chapter, verse 6 of Surah Yusuf and the hadith of the Prophet (peace and blessings of Allaah be upon him) that the narration is narrated from the root of one of the forty-six components of the righteous prophecy (2). Najam Razi states that when the seeker begins the purification of the heart with the arithmetic of Mujahidah Oranis, he attains the realm of the kingdom and the events of Kashf appear in its proper place in every place. Is and never happens ۱۷.
After shedding light on the incident, Najam Razi has discussed the dream and according to him the dream is the thing that the senses are restless and the idea works. Something is visible during the dominance of sleep. It is in its wealth. There is a difference. The soul itself is the source of the satanic obsession and psychic wind which is perceived by the soul and the devil.
These dreams are scattered and disturbing. It is obligatory to seek refuge from them and they should not tell anyone (1). The second dream is one which is called righteous attitude. The Prophet (peace and blessings of Allaah be upon him) said: This is one of the forty-six components of the proof. According to this calculation, a good dream is one of the forty-six components of prophecy
Apparently. He had this hadith that whoever saw me in a dream saw me in awakening because Satan cannot be represented in my case. He saw in a dream that the Prophet (peace and blessings of Allaah be upon him) gave him a cup of milk and he vomited to confirm the dream. If he interpreted the dream, it was milk knowledge.
They were deprived of knowledge as much as they did with milk (1). Shaykh Akbar says: Do you not see that the Messenger of Allah (saw) was given a cup of milk in a dream? He said, "I drank so much that its moisture came out of my nails." Then I gave my back to the young and the old. O Messenger of Allah! What do you mean by that? He said, "Knowledge." You did not squeeze milk into the form of milk because you were aware of the palace of dreams and the need for interpretation (1).
Sheikh Akbar says about the dream of Hazrat Yusuf that this hadith has been narrated from Hazrat Ayesha that the revelation to the Holy Prophet (PBUH) started with a sincere attitude. The dreams you had appeared in the morning like Sadiq. During this period, the angel descended after six months.
Shaykh Akbar says that Hazrat Ayesha did not know that the Prophet (peace and blessings of Allaah be upon him) had said: So in all that you saw in the consciousness that they were all from the same tribe even though the circumstances were different.
Then according to the words of Hazrat Ayesha, where did the fish stay for months, but it remained the same condition all his life and there are victorious events of this tribe. They are called scholars. Therefore, they are interpreted, that is, the spirits are in one form, but in the dream they appear in another form. in fact
Is . Provided it is correct. As knowledge appeared in the form of milk. Then he explained the form of this milk in the form of knowledge. When the Prophet (peace and blessings of Allaah be upon him) came, he would go away from his normal feelings, and a blanket would be spread over him and he would disappear from the audience. When this condition is gone, you will return to feelings. What you saw in the world of thought, however, you can not be called a dreamer.
In the same way, when an angel came to you in the form of a human being, he also thought that he was not a human being but an angel. Came in human form. But Nazer Arif (peace be upon him) interpreted it and reached the real form. He said, "I came to you to teach you the religion." He said to the audience, "Bring this man to me." He named the man after the person in whom he appeared.
Then he said that they are in coercion. In this he turned to this imaginary man, that is, he said in coercion. You did both. He confirmed the sight of the eye and also confirmed that they are in oppression (1). Sheikh Akbar has said about Hazrat Yusuf that he said at the end of the incident, "This is the interpretation of my dream which I had seen before. Allah did this to someone" The Prophet (peace and blessings of Allaah be upon him) said, I woke up and interpreted it.
He doesn't know that he is still asleep and when he actually goes he will say that he had such a dream So you see how much difference there is between the perception of Prophet Muhammad and the perception of Prophet Yusuf when he said: This means that Allah revealed it to the world of martyrdom or even the world
112 These images of thought were already in the senses. Thought always gives the impression of feelings, that is, the real feelings of thought. Nothing but that. So you see how noble the knowledge of the heirs of Prophet Muhammad is (2). Like other Sufis, Najam Razi, also known as Najamuddin Daya (deceased 2/3), has shed light on the dream in his famous work “Mursad-ul-Ibad”. At the beginning of this chapter, verse 6 of Surah Yusuf and the hadith of the Prophet (peace and blessings of Allaah be upon him) that the narration is narrated from the root of one of the forty-six components of the righteous prophecy (2).
Najam Razi states that when the seeker begins the purification of the heart with the arithmetic of Mujahidah Oranis, he attains the realm of the kingdom and the events of Kashf appear in its proper place in every place. Is and never happens ۱۷. After shedding light on the incident, Najam Razi has discussed the dream and according to him the dream is the thing that the senses are restless and the idea works.
Something is visible during the dominance of sleep. It is in its wealth. There is a difference. The soul itself is the source of the satanic obsession and psychic wind which is perceived by the soul and the devil. These dreams are scattered and disturbing. It is obligatory to seek refuge from them and they should not tell anyone (1). The second dream is one which is called righteous attitude.
The Prophet (peace and blessings of Allaah be upon him) said: This is one of the forty-six components of the proof. According to this calculation, a good dream is one of the forty-six components of prophecy
* Many prophets have passed that their entire revelation was in a dream and some have passed that revelation was sometimes revealed to them in a dream and also in waking. As Hazrat Ibrahim said: I saw in a dream that I would slaughter you, so what is your opinion? It was revealed to Abraham in a dream, "Slaughter your son, and this is proof that he is the one who said, 'O my father, do what you are commanded.'
The Prophet (peace and blessings of Allaah be upon him) said: “The names of the Prophets are guardians”. It is as if the dream of Hazrat Ibrahim was clear, the second dream is that which needs some interpretation and some part of which appears as it was the dream of Hazrat Yusuf. Seen. The eleven stars and the moon and the sun were in need of interpretation, but the prostration did appear.
There is no need for interpretation so that he falls in prostration in front of it. Like the king's dream that I see a new seven fat. " This dream needed a complete interpretation. Such were the dreams of the prisoners who needed interpretation: “O my fellow prisoners! One of you will give a drink to his master and the other will be crucified. Birds will eat his head.
(3) Najam Razi says that the effect of righteous dream is manifested. This dream is seen by both the believer and the unbeliever. As the kings and captives of Egypt saw. This dream is through the eyes of the heart and it supports the light of the soul but the light of Allah is not included in it. No one sees the dream that Noorullah supports except the believer, the saint and the prophet.
The righteous dream will be a part of prophecy and for a disbeliever there is no part of prophecy and this is supported by the hadith of the Prophet (peace and blessings of Allaah be upon him) that only the evangelists will remain from the prophecy.
A believer sees or learns something else for it (2). He describes this aspect in a dream. Righteous attitude and honest attitude. A righteous attitude is a dream that is seen by a believer or a prophet whose interpretation is correct and whose body is exposed.
A sincere attitude is a dream which is interpreted correctly and is manifested through the manifestation of the manifested soul. Both the infidel and the believer see the dream. In the Aalam-ul-Muqainin, he quotes the wise points of the examples of the Qur'an and writes that in these examples, one thing resembles another in command.
It is either a rational argument of feeling or an argument of one feeling from another feeling or one is trusted by another. According to the above-mentioned Imam, with these examples, Allah has guided His servants from one thing to another and taught them to reason from the example. According to Imam Ibn al-Qayyim, there is no origin of dream which is a part of prophethood and a kind of gift.
This hypothesis is based on allegory and rationalism. The Imam has given examples of dreams and interpretations of dreams and then discussed the interpretation and its principles. He states that dreams are examples which the client of dreams describes in angels so that the seer understands the meaning. Combine the example with its precedent and draw conclusions from its resemblance. Therefore, its original statement is interpreted as ۳۴.
Imam Ibn Qayyim has also written about dreams in his other famous book “Madarij Al-Salkin”. He states that it is the tenth time of the righteous attitude in the path of guidance and it is one of the components of prophethood.
Applying it among the hadiths that have been narrated, it has been said that such a dream is according to the condition of the dreamer. The types are described as merciful, psychic and satanic (1). According to the Imam, the dream in the means of guidance is from Allah.
The dreams of the prophets are the same because they are infallible from the devil and the ummah agrees on this. As for the dreams of others, they will be presented on a clear revelation. The Imam says that the person who intends to make his dream come true, should make sure that it is lawful and obedient to the commandments and prohibitions. Sleeping in the pure and qiblah face and Allah sleeps until sleep prevails.
His dream will not be false. Imam Ibn Qayyim states that the truest dream is the dream of magic. At the time of mercy and forgiveness, even the devils remain silent. The evening dream is the opposite because at that time demons and ghosts spread. The effect of Hazrat Ibadah bin Samit is that the dream of a believer is a word. And for the dream there is an angel who is his client.
He shows the dream to the servant in appropriate parables and forms. It describes the appropriate situation for each person. Therefore, Imam Malik has said:
Imam Ibn Khaldun, the father of sociology and a well-known thinker, has discussed in detail the dream in the case. He states that the knowledge of interpretation is a Shari'ah knowledge and dream is also one of the proofs of the unseen.
As long as the soul remains engaged in the body, that activity does not allow it to relate to the unseen. When the senses are suspended in sleep, the burden of the busyness of the soul is lightened. The soul attains the perfection of spirituality only when it is freed from physical substances and bodily senses. This freedom he gets for a while in his sleep.
Taking advantage of this opportunity, the soul finds itself in the world and acquires information. The soul realizes its world and gives it to the idea. So the sleeper sees it as he sees it in awakening. The idea molds the meaning in a way that is consistent with the meaning. For example, if the idea realizes the great king, then it will present it to the dreamer in the form of the sea. If he has perceived the enemy, he will present it in the form of a serpent.
He knows which of the meanings the sea and the snake have in common. Because Ola is safe in them. According to the narration of Ibn Khaldun, when Nafs-e-Natiqa becomes free in the state of sleep for some time after being detached from the bodily senses, he should return to the bodily senses after gaining knowledge of some future events during this blessed interval.
That's it. If the knowledge gained is weak and vague and the idea does not have a proper analogy, then it needs to be interpreted. If knowledge is strong, then it is free from the parable of thought. Interpretation is required for such a dream
Does not fall Ibn Khaldun has narrated the saheeh hadeeth which states that there are three kinds of dreams. The dream that comes from is so clear that it does not need to be interpreted. The dream that comes from the angel is a dream come true and it needs interpretation. The dream of Satan is disturbing and completely false because Satan is the source of falsehood.
That is the reality of the dream. Ibn Khaldun (may Allaah have mercy on him) said: The Shari'ah (peace and blessings of Allaah be upon him) described the dream as the 7th or 8th part of the Prophethood. Used the word "seventeen". Some scholars have said that the Prophet (peace and blessings of Allaah be upon him) used to have dreams for the first six months.
The period of V is 23 years, so the dream is the 7th part of prophecy. Not so with Ibn Khaldun. According to him, this interpretation of the scholars is far from research because this interpretation of the Messenger of Allah It may be true about KV, but it is not possible about the revelations of other prophets because there is no evidence that they too had revelation in a dream for a few months, and from this interpretation I prove the ratio. Not in their reality.
Ibn Khaldun says that it is clear from this statement that the component in forty-six refers to the relation which is the ability and potential of the common man to the innate and close ability of the distant prophets which is specific to them. Although this ability is common and universal, there are many obstacles to its actual acquisition.
The biggest obstacle is the appearance of senses. Therefore, Allah has placed sleep in human nature so that the veil of these senses may be lifted from it. When the hijab rises in the state of sleep, the soul tends to get into the world of truth and spirituality in its favorite thing. Sometimes he even gets the moment when he succeeds in his goal.
Therefore, the Prophet (peace and blessings of Allaah be upon him) said that only evangelists are left out of prophecy. The Companions asked, "What are the messages of the Messenger of Allah?"
Shaykh Abdul Haq Muhaddith Dehlavi (2-9 AH / 1) has also shed light on the subject of dreams. Sheikh Abdul Haq states that in the study of vision there is a difference of opinion among the intellectuals on the ground that sleep is a state of perception and therefore what is seen in a dream is what it is.
There is no real perception. Here are some of the conditions of Mu'tazilah's viewing, such as being confronted, the radiation coming out of the eye, the air being transparent in the middle, etc. In sleep they are missing in everything. Therefore these thoughts are erroneous and delusions are false. Ashara says that sleep is the antithesis of cognition and creating cognition in a dream is not a habit.
Therefore, what is seen in a dream is not a real perception but a false idea. To say that they are false is to say that there is no real perception but something similar. This is not to say that there is no truth in it without interpretation or without interpretation, because the people of truth agree on the correctness and reality of good behavior.
It is as if they say that there is no real perception in the vision, but only an idea, but in spite of this there is proof of the dream and its interpretation, for the dream.
* The word falsehood would have been abandoned and it would have been better to just say the idea instead. Abu Haqq Asfaraini, one of the poets, says that dream is undoubtedly a real perception because there is no difference between perception of a person in waking and perception in sleep.
To doubt the perception of sleep is to doubt the perception of awakening and to deny this manifestation. Teacher Abu Aqeq is convinced of the contradiction between sleep and cognition but he says that sleep is related to some components of human and cognition is related to other components.
Therefore, gathering in a single palace will not be necessary. Taybi used to say that the creation of knowledge and understanding in the heart of a dreamy person by Allah is the reality of a dream, just as it can create the ability of knowledge and manners in the heart of a waking person.
It can also create in the heart of a sleeping person. Awakening is not the cause of it and sleep is not the cause of it. Clouds are a sign of rain. According to this view, the dream is real and one, so there is no contradiction between dream and perception.
According to Hakma, dreams are based on the inner senses, which can be summarized in such a way that there is a force within man which is called possessive power and it combines forms and meanings. If it possesses the power of meanings and combines them, then it is called the power of thinking.
This force is always at work in waking and sleeping. The human soul has a spiritual and spiritual connection with the realm of heaven, and all forms of the universe from eternity to eternity are embodied and embodied in the gems of the realm of heaven. When the nafs is relieved of the bodily functions and the hobbies of the physical world in its sleep, it is because of this connection that gambling is the jewel of the highest.
۱۲۵ The nafs becomes embodied in the natiqa. These forms are transmitted from the nafs to the common sense from where the force of imagination takes them and manipulates them (by creating the color of similarities and similarities). Ideas, for example, sometimes clothe him in another garment and move him from one paradigm to another in terms of similarities and similarities.
For example, he presents the form of pearls in the dress of Anardana. Sometimes it presents one contradiction in relation to the other. So the laughter is presented in Koro's costume. In these cases the interpretation of the dream is required. Sometimes it looks like a change without you.
Interpretation is not required for this dream and it happens as it appears. Sometimes the power of imagination takes the form of thought which is preserved in the state of consciousness, so in most cases man sees in the dream what he thinks in consciousness and in which he thinks he is light. Sometimes cases appear due to some diseases, for example, a person who has a depressed mood sees a red color. He sees fire with bile temperament. He sees mountains and valleys in his dream. Mucus sees water and white color in a dream.
The latter is not interpreted as both types, they are called asghast wa alaam. Some scholars have mentioned forty-six types of V. Explaining the hadith of the Prophet (peace and blessings of Allaah be upon him) that “he who saw me in a dream saw me because the devil cannot come in my form”, Shaykh says that it means that he Can't show you my case.
That is, there is no room for Satan to come to someone in a dream and whisper in his heart that he is a prophet and to lie about the Messenger of Allah (peace be upon him). Some researchers say that it is possible that the devil appeared in one form and by lying
Let the dreamer whisper in his heart that this is the form of Allah Almighty but the Prophet (peace be upon him) is the manifestation of guidance and Satan is the misguided one. There is a contradiction between guidance and misguidance. Allaah is Absolute. It is a combination of guidance and misleading and other contradictory attributes.
The claim of being a tool by the creature is clearly false and the solution is not wrong. Contrary to the claim of prophethood (that it is a place of error, so if a person claims divinity, then it is a matter of habit and purpose. If he claims a miracle, then a miracle cannot be performed by him.
Sheikh Muhaddith Dehlavi says that the scholars Counting the characteristics of the Prophet (peace and blessings of Allaah be upon him), it is clear that this ruling does not apply to anyone other than you. The Prophet (peace and blessings of Allaah be upon him) was seen in a certain form and form. She was in her last years and in which case she passed away.
They even considered the number of her white hair. Hammad ibn Zayd says that when a person came to Imam Muhammad ibn Sirin and related the story of the visit of the Prophet (peace and blessings of Allaah be upon him) in a dream, the Imam would ask him: In what case did you see him? When he did not describe the specific form of the Prophet (peace and blessings of Allaah be upon him), the Imam said to him,
You have not visited the Messenger of Allaah (peace and blessings of Allaah be upon him). It is said that the effect of this effect of Ibn Sirin has reached the level of health. Imam Hakim narrates that Asim ibn Kalib narrated that my father told Hazrat Ibn Abbas (RA) that he had visited the Prophet (PBUH) in a dream.
He asked, "Tell me, how did you visit the Prophet (peace and blessings of Allaah be upon him)?" I said I saw it in the form of Imam Hassan bin Ali. Hazrat Hassan was very similar to the Holy Prophet. Hazrat Ibn Abbas said, "Indeed, you have seen the Holy Prophet (sws)."
This effect is serious. Although it is narrated from Abu Hurayrah from another chain of transmission that the Holy Prophet (PBUH) said: He who saw me in a dream, he saw me because I am seen in every situation but it is said that the chain of transmission of this hadith is weak.
Shaykh 'Abd al-Haqq al-Muhaddith Dehlavi says that this does not mean that the visit of the Holy Prophet (peace and blessings of Allaah be upon him) is merely an idea and everyone sees his own idea, but what is seen is the luminous reality of the Holy Prophet Reality is the criterion for recognizing the state of the beholder and the beholder is also involved in it.
According to this rule, some of the masters of obedience have said that if the message of the Prophet (peace and blessings of Allaah be upon him) is heard in a dream, it should be presented on the established Sunnah. If it contradicts the established Sunnah, then it is the result of hearing impairment of the listener. So the visit of the Prophet (peace and blessings of Allaah be upon him) and what he heard from you is knowledge and reality.
The difference is in the viewer. Shaykh Abdul Haq Muhaddith Dehlavi narrates that I heard Shaykh Abdul Wahab Muttaqi saying that a dervishes of the West saw in a dream that the Holy Prophet (peace and blessings of Allaah be upon him) was ordering him to drink alcohol. Asked the leaders of the time what the reality is. Every sheikh interpreted it.
One of the elders of that time in Madinah was Sheikh Muhammad bin Iraqi who was a man of perseverance and observance of Shariah. When he was confronted with a problem, he said that it was not what he had heard. He had a hearing impairment. The Holy Prophet (sws) said: He did not drink instead
۱۲۸ ”پوسنا۔
Shaykh Muhaddith Dehlavi says that after the Prophet (peace and blessings of Allaah be upon him) passed away, some muhaddithin have said that it is not narrated from a Companion or a Companion, they also say that Hazrat Fatima Zahra (may Allah be pleased with her) remained steadfast in the separation of the Holy Prophet (peace and blessings of Allah be upon him) for six months until she was handed over to Afarin.
She used to live near the holy shrine. No one has narrated that during this period Hazrat Fatima visited the Holy Prophet (sws) in her waking state. Yes, the incidents of saints in this regard have been narrated and they have reached the level of health. But the one who sees from this pilgrimage does not become a Sahabi and the other person does not have a table or argument to prove the rules of Shariah (1).
Footnote: In the eyes of Islamic scholars, Abu Abdullah Hamdul Hakim Al-Tirmidhi. Rewards of Principles in the Knowledge of the Hadiths of the Prophet, Dar-e-Sadr, Beirut, p. Sheikh Abi Abdullah Muhammad Bin Ali Bin Al-Hussein Al-Hakim Al-Tirmidhi.
Book Khatam-ul-Awliya Tahaqiq Annan Ismail Bini, Beirut, p. 2b, Ibn Qayyim Al-Jawziyyah, Madarij Al-Salkin Taqiq Muhammad Hamid : ۱ {۷} Kitab Khatam-ul-Awliya p. Al-Rasat Al-Qashr by Dr. Abdul Aleem Mahmoud Mahmoud Bin Al-Sharif Al-Cairo 2/3
رس {۹} الرسالته القشريه ۷۱۵: ۲ {۱۰} امام ابوحامد محد بن غزالی. ۵۱۳۷۵ ء ۸۵: ۴ {۱۳} فسوس الحکم ۸۷: ۱ {۱۳} فسوس الحکم ۸۲: ۱-۸۷ {۱۴} فسوس الحکم ۱۰۰: ۱ ۱۵ ۱۵} فسوس الحکم ۱۲ ۱۲
Dr. Mohammad Amin Riyahi Batharan 2nd Page 2 1 2 1 Mursad Al-Ibad Page 2 1 2 1 Mursad Al-Ibad Page 2 1 2 1 Mursad Al-Ibad Page {۲۳ Mursad al-Ibad, p. See Case 1: 1, 2: Chapter 1 Chapter 1 2 Maulvi Sheikh Abdul Haq Mohaddess Dehlavi. Ishaat-ul-Lima'at (Persian) Printed by Munshi Nolakshwar 4: 1-4-9. The Urdu version of the book has also been used. ۵۱:
From the beginning of the creation of the soul to the present day, there has been a desire in the human heart to know the origin of the soul. The existence of the soul is agreed upon in most nations, but there are differing views on the origin of the soul. In ancient civilizations, the Egyptians had a concept of soul.
They used to use the word ka for breathing and it remains with them even after death, but Ba goes to the world of men. The Chinese have two kinds of souls. One soul dies with the death of a young man and the other soul stays with the grave of man. It is called hun and is worshiped. There is a concept of soul in the Hebrew nation, the ancient Jews did not consider it anything other than the body.
Later Jews further strengthened this view. In the Torah, the soul is said to be associated with the breath. They make no distinction between the soul and the air. There is also a difference between the body and the soul of Christians. St.
Augustine says that the soul is riding on the body and is a manifestation of the real man. St. Thomas Eco-Nias, in the eyes of the Greeks, accepted this spirit and said that it is the principle of the human body that moves it and it is free but is present in the body for the formation of man.
The word Atma is used for the soul in Hinduism. Which is imprisoned in the body at the time of birth. For some Hindus, this cycle is permanent and will last forever, while some Hindus believe that this cycle will continue till the soul reaches the fulfillment of its deeds and meets the final reality (1).
The Greeks' views on the soul changed from time to time. Epicurus believed that just as the human body is a mixture of various components, so is the human soul a mixture of many components. For Plato, the soul is an immortal and immaterial thing that belongs to the gods but is a part of a changing world (1).
There has also been disagreement in the world of thoughts about the soul. The French thinker P. Descartes believes that the soul and the body are two different things. Both affect each other and the soul is like the brain. Spinoza says that the famous German thinker Kant came to the conclusion that the definition of soul is impossible with reason.
However, it is inevitable for the mind to come to the conclusion that the soul exists because this conclusion is necessary for the promotion of morality and religion (1). Most thinkers believe that the soul is beyond matter and its relation to the immaterial world. In modern times a movement called spiritualism or Spiritualism emerged, which made the soul once again the center of attention of the man who heard the noise of machines. I forgot my soul, or at least the one who was cold-blooded.
The spiritual movement was not a new movement. Thousands of years ago, it was thought that the soul belonged to the transcendental world and that it temporarily resided in the human body as a guest.
In the history of thoughts and ideas, there are names of various thinkers who have expressed their views on the subject of soul which has given impetus to the movement of spirituality. From Aristotle to the present day, a large number of thinkers have turned their attention to the soul. In the 5th century, Koi Lovell and Renee Lee Sen paid special attention to the soul, which gave spirituality a place of discussion in philosophy (1).
For thousands of years man has longed to meet the spirits of his elders or loved ones and to receive guidance from them. The Torah says that Talut banished all the acquaintances and mourners from the city. Finally, when the Lord did not answer any of his questions, he went to a woman he had known for three years.
The woman said to him, "Whom shall I call for you?" Talut replied, "To Samuel." Samuel was dead. The woman ran. Talut said, "What do you see?" I see a soul coming from above the earth. Talut asked, "What does it look like?" The woman replied that he was coming out of a ditch and was wearing a robe. (This was Samuel.) Then Talut told Samuel about his troubles (2). Incidents of meeting spirits are an interesting chapter in the spiritual movement. Strange things happened in a small farmer's house in the US state of New York in March.
The farmer's name was Fox. People who used to live in the house. He also had trouble knocking at night. The reason for these knocks was not understood by them. There was a knock on the door during Fox's stay, which upset the family. Eventually, the farmer's daughter, Kate, accepted the pan. She was the youngest daughter of a farmer.
He thought it was a spirit. He punched the soul to repeat it instead of batting twelve fingers. In this way the connection with the soul was established. Secret gestures were made between the two, according to which the soul knocked during the interrogation
Began to give answers. The soul also revealed its identity. She was the soul of a man who was killed in that house. After that, Kate Fox's wife Fox Chicken and one of her sisters dedicated their lives to him. They acted as intermediaries to communicate with the spirits. From then on, the movement to connect souls began in the United States and England.
Sessions were arranged in which the methods of meeting the spirits were displayed. When the movement spread, it was strongly opposed. Protests were held against him. In 2000, the Catholic Church issued a fatwa against the movement's leaders and strongly condemned their actions. However, there was no shortage of supporters of the movement who had lost their faith in traditional Christianity.
No, once again he believed in spirituality and those who were separated from their loved ones. They found out that they could meet him. Some people have lost their second life. One of the benefits of the movement was that the soul and its affiliations once again became the focus of attention.
(۲) p.25 Encyclopaidia Britanica vol1 p.25 Encyclopadia Britanica Vol2ndp.25 Encyclopadia Britanica (Mircrpaedia) 15th Edn. 1985 vol2nd p. 104 Good News Bible Sam - 1 28: 7-19 Encyclopaedia Britanica (Spiritualism) vol2nd p. 104-105
* Soul: In the light of Qur'an and Sunnah, in the definition of soul, there is a quote from scholars and scholars, but in spite of the multiplicity of sayings, the soul is still a mystery which human intellect is unable to solve. In Arabic, the word soul is used in more or less twelve meanings. The word soul has also come in different meanings in the Qur'an al-Hakim: a. In this verse, the meanings of soul are: In the following verses, the soul is meant: يَلىقِي الرُوحَ مِن رهَمرهر علا عَلَى مِن ي يَشَاهَا مِنَ عَبَادا (Al-Muminun: 1)
A The meaning of the soul in the following verse is in the Qur'an: The meaning of soul in this verse is mercy. The soul of the mouth (Al-Mujadilah: 1). In the following verse, the soul refers to life: و۔ In the following verses, the word “soul” refers to oppression: “Farsalna alayha ruhna” (Maryam: 2 1). In the verse Al-Ruh means the great angel whose name is Al-Ruh. In the following verse, the soul refers to the special angels' thanksgiving:
۱۳۷ ط۔ In this verse, the soul refers to the soul of the body. On the combination of body and soul. According to the Imam, the soul has been applied to the Qur'an and V in the Qur'an because life is beneficial from the Qur'an and revelation. Life without them is of no use, but the life of animals is better than that. The soul is called the soul because it gives life to the body.
Thus, the reason for the name of Reh (wind) is that it gives life, it brings together souls. The word soul has also come for tax because the medicine of life depends on minutes or breath (1). It is narrated in a saheeh hadeeth that the Jews had asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the reality of the soul. And they ask you about the Spirit. Say: It is by the command of Allah and you have been given a little.
According to a tradition, the Jews said: We have been given much knowledge because we have been given night and whoever has been given night has been given much knowledge. Say: If the sea is the helper of the word of the Lord for the expiration of the sea, then the word of the Lord is not like the help of the helper (Al-Kahf: 1).
Before the words of my Lord are finished, let the sea pass away, even though we may help him. It has been said about Hazrat Ibn Abbas that he did not interpret the soul. That is why many scholars who are cautious about the soul have preferred silence. It is so Muslim that the existence of the soul cannot be denied. The soul is seized in sleep or at the time of death.
Muqatil bin Sulayman says that for man there is life, soul and nafs When he sleeps, the nafs from which he perceives things goes out, but does not separate from the body like long rays. Then the sleeper dreams because of his outgoing soul and life and soul remain in his body with the help of which he changes his crotch and breathes. When he moves, Tunisia comes out in less than a blink of an eye (1).
The opponent has also said that when a person is born, his nafs goes out and ascends. When he has a dream, he comes back and informs the soul about it. When he wakes up in the morning, he knows that he has seen something like this (1). It is proved from the hadith that the hairs meet each other and ask about each other's condition. Hazrat Khazeema (Al-Shaheed 2/3) states that I saw in a dream that I was prostrating on the forehead of the Prophet (peace be upon him).
I mentioned the dream to the Prophet (peace and blessings of Allaah be upon him) and he said that the soul meets the soul. Then he lay down and said, "Make your dream come true." Hazrat Khazeema placed his forehead on his forehead. He said that souls meet each other in dreams. The matter of souls is strange. People in the world are familiar with each other whose souls are familiar with each other. This is the state of Barzakh and this is it
۱۳۹ Something will happen in the world to come. Hazrat Omar once asked Hazrat Ali three questions. The first question was that a person loves someone even though he has not received any good from that person or someone has enmity with someone even though he has not been harmed or harmed by that person, what is the reason for this? ?
Hazrat Ali replied, "Yes, I have heard from the Messenger of Allah, may Allah bless him and grant him peace." Some are ominous. Then there is love in the souls who are introduced, there is alienation in Chen, there is disagreement (even within the world), the same hadith is also narrated from Hazrat Abdullah bin Masood (1).
In the Holy Qur'an and hadiths, it is clear that souls meet their companions. As our Prophet (peace and blessings of Allaah be upon him) prayed at the last moment, O Allaah, make him one of the highest companions. You are in the highest friend. An Ansari Companion came to the service of Rasoolullah weeping. You asked, "Why are you crying?" He said: O Messenger of Allah! I swear that there is no god but you.
You are dearer to me than my own life. Then when I remember my death and yours, I think that I will have your companionship only in this world, then you will be raised among the prophets and even if I enter paradise, it will be lower than your place. I will find a place.
The Prophet (peace and blessings of Allaah be upon him) did not answer. The following verse was revealed to him by Allaah:
And those who obey Allah and His Messenger will be with those on whom Allah has bestowed great bounty, that is, with the Prophets, the truthful, the martyrs and the souls, and what a good companionship. That is the bounty from Allah, and Allah is Sufficient as All-Knower.
In the Qur'an al-Hakim, it is said that the angels say to the self-satisfied: Return to your Lord with joy, now be pleased with you and you are pleased with the Lord. So join my servants. And enter my paradise. Meeting and talking of souls with their friends is an indisputable fact in this world, the world of Barzakh and the world of the Hereafter.
During sleep, the living souls meet the living souls mentioned above. The living souls also meet the souls of the departed people and inquire about each other's condition. In the Qur'an al-Hakim, Allah says:
He takes the souls of those who are not dead in their sleep (seizes them) and then those on whom He has decreed death. He restrains them and leaves the rest of the souls for a fixed time. For those who worry about it
There are 5 signs. Hazrat Ibn Abbas says that I have heard that in a dream the bread of the living and the dead is Mati and let us ask about each other. Then Allah takes away the souls of the dead and leaves the souls of the living. Evidence of the meeting of living souls with living souls is so abundant that they cannot be counted.
Hazrat Haram bin Habban met Hazrat Owais Qarni (Martyr 3/3). Although he did not know him, Hazrat Owais Qarni recognized him and asked him how he could deliver me. Hazrat Owais Qarni replied: “My soul has known your soul.
I keep thinking but at night in a dream my soul comes to meet the soul of beloved The souls of the living and the dead meet the souls of the dead, as evidenced by the thousands of narrations. In Surat al-An'am, Allaah says (interpretation of the meaning):
۱۴۲ He is the One who seizes your soul in the state of gold (sleep) and is aware of what you do in the daytime, then wakes you up in the daytime so that the term of (life) may be fulfilled. That is, every night in sleep, Allah Almighty seizes the soul of the servant or takes out his life, but this is not the soul that is seized at the time of death. There are two types of soul: Al-Nafs Al-Tamiz. It is also called consciousness. Nafs-ul-Hayat: It is the soul which is present in the body in the state of sleep from which the human breath moves.
The pulse moves and the digestive system does its work. (1) Sleep is said to be the sister of death. During the death of Afri, Nafs Al-Tamiz gets freedom from physical constraints. This is a holiday break for him. During breaks, it meets other souls and acquires information during encounters with them. Therefore, the more truthful a person is in conversation, the better his dream will be. During sleep, when the nafs al-tameez (soul) comes out, sometimes Malik al-Ruya 'or Farshi dream informs him of future events or dangers or frightens him with something. He gives instructions or unravels its knots.
That the people who have passed away appear to him in a dream. These are actually the souls of men who meet the soul of a sleeping man and give him information or give him something or ask for something. Hazrat Ali It is narrated that Allah Yatufi Al-Anfs (Al-Zumar: 1) Allah seizes souls even at the time of death and seizes the souls of those who have not died in their sleep.
Stops souls who have been sentenced to death and leaves other souls for a fixed period. The souls that are raised on them in their sleep are what they see in the heavens. Such dreams are short. {9} Sometimes during sleep the soul is entangled in the conditions of the body to stay in its homeland like a poor country traveler or is under the influence of daytime activities or is affected by the environment of the bedroom or a nearby voice. Is .
In these situations, what is seen during sleep disturbs the dream. Such dreams are called asghas wahalam. They have no meaning. Footnote Spirit: In the light of Qur'an and Sunnah {1} Shaykh-ul-Islam Jalaluddin Abdul Rahman Al-Suyuti
التقان في علوم القرآن ويلي ۱۸۲: ۱ {۲ رو الروح ص ۲۱۷ ۲۱۸ {۳} الروح ص ۲۱۸ {۴} الروح ص ۲۱۸ {}} الروح ص ۱۸۰ اشعۃ اللمعات } ختم الاولیاء ص ۳۹۶ {۸} اردو دائرہ معارف اسلامیہ ۴۰۲: ۱۰ {۹} - الروح ص
The desire to meet the soul and the spirit world has been in the future as well. Imam Ibn Qayyim has narrated the statement of Mu'abar Ali ibn Abi Talib Qairwani that Abu Muhadd Abdullah was a good addict in our city. He would meet the men in a dream and ask them secrets and tell them to their families and loved ones.
The fame of this perfection of his had spread far and wide. People would come to him and say that our so-and-so dear has passed away. He had wealth, he did not tell anyone. It is unknown at this time what he will do after leaving the post. They would answer that if Allah wills, you will get wealth, you come tomorrow. Then they would pray to Allah and sleep at night. They would see this dead body in their dreams. When asked about the wealth, he told where the wealth is stored (1).
There is an incident in which a woman kept seven nobles with a virtuous old lady. The elderly woman died. Now the woman is upset. Abu Majid came to Abdullah and narrated the story. He told them the name of the old lady and left. When the next day came, Abu Muhaddullah said, "I was told in a dream by an old woman that there are seven sticks on the corpse of my house." I also keep the wood wrapped in a woolen cloth. Take your trust from there. So the woman got her dinars there (1).
۱۵۷ Contains ecological views and scenes from the past. Proportion of dreams The senses also work during dreams. Experience has shown that 3% of the power of a dream consists of 2% of the power of sight, 2% of the power of the hour, 5% of the power of taste and 5% of the power of the evening.
When the power of taste and smell were activated, the proportion of the power of vision fell to 5% and the proportion of the senses activated doubled. In those dreams in which movement was a special feature, the proportion of the first senses doubled. In the dreams in which movement was a special feature of the former. Afsid and 2% of the latter.
In terms of the sex of the dreamers, the conclusions drawn by F. Heerwagen and M.W. Calkins are almost the same as those obtained by De Sanctis by questioning 3 men and 2 women. The results are as follows: a. 9% of men said they always dream. ۔ 5% of men said they dream often. ۔ 5% of men said they dream occasionally.
Eighty percent of the men said they did not dream or if they did, they did not. B: a. 9% of women said that they always dream. ۔ 9% of women said they dream often. ۔ 9% of women said that they rarely dream. ۔ 9% of women said they had never dreamed or, if they did, did not remember.
* This shows that women dream more. Women have more sleep, so they dream more (2). Patients with nervous system disorders are said to have hysterical dreams. Epilepsy patients dream less than hysteria patients. Fools rarely have dreams. People accustomed to alcohol have clear and frightening dreams in which animals often appear (1).
Different opinions have been given about the dreams of blind people. According to one opinion, the dreams of blind children are invisible. However, in the dreams of the famous Ta Mina lady Helen Keller (deceased 2) there are traces of visual material.
Between the ages of five and seven, the dreams of blind people are not different from the dreams of ordinary people, although after years of blindness, visual dreams stop coming (1). According to Imam Ibn Khaldun, the soul surrenders its acquired meaning to thought. Where he adapts the meaning to something that has been observed.
Thought does not make sense in the case of something which did not come into the dreamer's senses or observation. The idea will present Sultan Azam to the dreamer in the form of an ocean. The enemy will present the snake and the woman in the form of a vessel in front of the dreamer, but in the dream of the mother and the blind, the idea will not show the form of the sea.
It will not look like a snake, nor will it look like a vessel, because the blind man has not seen the sea. He has not seen the snake, nor has he seen the vessels. The idea will present to it the meanings which are related to hearing and smelling (1). Most experts are of the opinion that dreams up to the age of 25 are the most obvious and most dreamy. While some experts
According to him, one of the most obvious dreams is the dream of 35 years of age and dreams appear most frequently at this age (1). Dreams are not only seen by human beings but also by animals. Imam Damiri states that a horse dreams like a human being. According to experts, dreaming is common in large dogs, especially after hunting expeditions. Younger dogs sleep relatively quietly. Running dogs dream more than other dogs.
The D-State symbol is found in all animals that breastfeed their babies. The D-State symbol has also been found in some birds and begging insects [1].
حواشی میند} ۱} {۲} ۱۵۹ {}
cy Encyclopaedia Britanica 11th edn. 1910 Vol8 p.561 Encyclopaedia Britanica 14th edn, 1929 Vol7 p.640 Encyclopaedia Britanica 11th edn. 1910 Vol8 p.561 Encyclopaedia Britanica 14th edn, 1929 Vol7 p.640 Encyclopaedia Britanica 14th edn, 1929 Vol7 p 640 Encyclopaedia Britanica 11th edn. 1910 Vol8 p.561 Encyclopaedia Britanica 11th edn. 1910 Vol8 p.561 Encyclopaedia Britanica 1985 vol27p 307 7 ۴} Case Ibn Khaldun Volume II Chapter 2