Islamic dream interpretations

Islamic dream interpretations DEFAULT

INTRODUCTION TO ISLAMIC DREAM MEANINGS & DREAMS INTERPRETATIONS

Most dream interpretation on myIslamicDream.com is attributed to Muhammad Ibn Siren (653-729 CE). However, Ibn Siren, without a shadow of a doubt, did not write any book on dream interpretation. He did, however, write a compilation of Abu Huraira's (ra) narrations from the Prophet (pbuh) along with the opinions of Abu Huraira (ra). This text was kept by his brother, Yahyaa Ibn Siren, because Muhammed Ibn Siren, in his later days, did not like to keep books.

In the below narrations there was mention of the Prophets (pbuh), may the peace and blessings of Allah be upon them all; mentioning of the companions (male and female), may Allah be pleased with them; and of course mentioning of dreams. We should be careful to realise that in many of the explanations above the reference is to 'may', that is, seeing such a thing in a dream 'MAY' indicate that 'such and such' was seen. Thus as none of us have the fortune of being a Prophet, nor do we have the fortune of being in the company of Prophet Joseph - who excelled in dream interpretation - we should consider the matters above with caution.

It should be noted that when relating a dream it should be done without adding anything to it or subtracting anything from it. If a person does this he spoils and corrupts the dream. Prophet Muhammad (pbuh) has strongly prohibited anyone from doing this.

Prophet Muhammad (pbuh) said, "Indeed the worst of lies is that of a person who falsely claims to have dream." (Sahih Al-Bukhari). Also 'Whoever claims to have dream which he did not have, will be ordered to tie two barley grains together, which he will never be able to do; and if somebody eavesdrop on some people's conversation which they didn't want him to hear or they tried to keep away from him, then molten lead will be poured into his ears on the Day of Resurrection; and whosoever makes a picture (of a being with a soul) will be punished on the Day of Resurrection and (will) be ordered to put a soul in it, which he will not be able to do." (Sahih Al-Bukhari).

His also reported as saying that anyone who invents a lie linking it to him or his own father or friend, he will not even smell the sweet fragrance of Jannah.

His also reported as saying: “There are three persons whom Allah will punish severely on the Day of Qiyaamah:
  1. A person who relates a false dream, he will be made to tie a knot between two grains of barley which he will never be able to do.
  2. A man who paints a picture of animate objects; he will be made to put life into them which he will never be able to do.
  3. A man who leads a people in Saalah while they dislike him”.
It is advisable for a person who sees an unpleasant or disturbing dream that he spits thrice on his left side as soon as he wakes up and thereafter seek Allah's protection from the accursed devil. Prophet Muhammad (pbuh) and his followers used to do likewise.

THE THREE TYPES OF ISLAMIC DREAMS

Dreams are broken into three parts according to the Sunnah:
  1. Ru'yaa - good visions (dreams)
  2. Hulum - bad dreams
  3. Dreams from one's self
Abu Hurayrah narrated Prophet Muhammad (pbuh) said, "There are three types of dreams: a righteous dream which is glad tidings from Allah, the dream which causes sadness is from Shaitan, and a dream from the ramblings of the mind. (Sahih Muslim).

True or Good Dreams

We can see true dreams are from Allah Ta'aala as Prophet Muhammad (pbuh) said, "True dreams are from Allah, and bad dreams are from Shaitan." (Sahih Al-Bukhari).

True believers are more likely to happen to those who are truthful in their lives as Prophet Muhammad (pbuh) said, "Those of you with the truest dreams will be those who are most truthful in speech" (Sahih Muslim).

Good dreams are also from Allah Ta'aala. Prophet Muhammad (pbuh) said, "If anyone of you has a dream that he likes then it is from Allah. He should thank Allah for it and narrate it to others." (Sahih Al-Bukhari) Good deeds consist of people doing Halaal (lawful) acts.

One should share their dreams with those they like as Prophet Muhammad (pbuh) said, "If one sees a good dream, let him expect good, and not tell it except to those he likes." (Muslim) An example of this is Yaqoob (AS) telling his son, Yusuf (AS) concerning his dream about eleven stars and the sun and the moon prostrating to him (scholars have said the eleven stars were his brothers, and the sun and the moon represented his mother and father): "He said, "O my son! Relate not your vision to your brothers lest they arrange a plot against you. Verily! Satan is to man an open enemy." (Surah Yusuf 12:5) We know the half-brothers of Yusuf were jealous of him to begin with so telling them the dream would probably only serve to increase the jealousy.

Muhammad (S) also told us, "Nothing is left of prophethood except glad tidings." Those with him asked, "What are glad tidings?" He (S) replied, "Good dreams." (Sahih Al-Bukhari)

Bad Dreams

As stated above bad dreams are from Shaitan. Prophet Muhammad (pbuh) told us what to do upon seeing a bad dream. "So when one of you sees a dream which he does not like, he should spit on his left side three times, seek refuge with Allah from Shaitan thrice, and change the side which he was lying (Sahih Muslim) and in another narration in Muslim, Prophet Muhammad (pbuh) told us if we spit three times and seek refuge from Allah then it (the dream) will not harm them." (Sahih Muslim).

Prophet Muhammad (pbuh) also told us that if we saw a bad dream to "stand up and offer prayer." (Sahih Muslim).

Bad Dreams Should Not Be Disclosed
Muhammad (S) said, ...If he has a dream that he dislikes, then it is from Shaitan. He should seek refuge with Allah from its evil, and he SHOULD NOT MENTION IT TO ANYBODY, then it will not harm him." (Sahih Al-Bukhari). If one does tell somebody about the bad dream then there could be the chance that some harm will come out of it.

Dreams from One's Self

These dreams come from one's thoughts and are neither from Allah or Shaitan.
Sours: https://www.myislamicdream.com/

Dream Meanings and Dictionary of Islamic Dream Interpretation

In analyzing the science of dreams, we fund out three important aspects, which are the main sources of our knowledge regarding the understanding of dreams:

  • The world of power which is concerned with pure ideas
  • The physical worid or the sensory worid
  • The subtle worid or the intermediate worid. It is a bridge between two stated worids that provides corporeal form to reality.

    In this connection, it is very important to discuss some of the interpretations of dreams for readers.

  • DogSnakeLionWaterDeathMoneySexBabyCatHairCarFireFishHouseBackTeethGoldAuctionBeing rapedBloodRainCryingParalysisHorseBombsRatShoesSpiderMarriageBedAppleDeadFoodLiveNakedPregnantManMotherSnakesOcean

    The Qur’an itself draws our attention to the importance of the phenomenon of dreams. Indeed it makes mention of no less than seven, and, perhaps, as many as nine dreams! In all the dreams mentioned in the Qur’an there is the fulfillment of a Qur’anic promise of divine communication reaching us in the form of dreams. The following ayah (verse) of the Qur’an has been interpreted to refer to that divine promise:

  • “Now surely the servants of Allah have nothing to fear or regret. Those that have faith and keep from evil shall receive bushra (good news or glad tidings) both in this world and in the next: the words of Allah do not change. That is the supreme triumph.”
  • (Qur’an: Yunus:- 10:64)


    IBN SEERIN’S and IMAM JAFAR AL-SADIQ 

    The Islamic dream Interpretation, keys to interpreting your dreams successfully.

    This dictionary for Islamic dream interpretation contains over 6000 indexed entries.

    Islamic dream Interpretation - The extensive indexes and well organized layout of this valuable site make it a useful dream dictionary of types of dreams and their meaning.

    It is, moreover, the first Islamic guide in English to authentic dream interpretation.

    It is hoped that this dictionary of dream interpretation will prove useful to students of culture and spirituality, but above all to seekers after truth.

    This is the most comprehensive report on islamic dream interpretation that you will ever read! Not only does it include timely tips and advice understanding how and why you dream, but also clues to help you zero in on and understand common symbols in dreams.

    This text was kept by his brother, Yahyaa Ibn-i Seerin, because Muhammed Ibn-i Seerin, in his later days, did not like to keep books. In the below narrations there was mention of the Prophets (pbuh), may the peace and blessings of Allah be upon them all; mentioning of the companions (male and female), may Allah be pleased with them; and of course mentioning of dreams. We should be careful to realise that in many of the explanations above the reference is to ‘may’, that is, seeing such a thing in a dream ‘MAY’ indicate that ‘such and such’ was seen.

    Thus as none of us have the fortune of being a Prophet, nor do we have the fortune of being in the company of Prophet Joseph - who excelled in dream interpretation - we should consider the matters above with caution. It should be noted that when relating a dream it should be done without adding anything to it or subtracting anything from it. If a person does this he spoils and corrupts the dream. Prophet Muhammad (pbuh) has strongly prohibited anyone from doing this.

    However, the combined multi-usage of nouns, verbs, adjectives, proper names, synonyms, etcetera, provide the reader with a much greater access to vocabulary and interpretation of elements. Interpreting dreams is like reading the meaning of each element and its synonyms in its own mother tongue.


    In his book about dream interpretation Ibn Qutaybah says, "There is nothing in which people deal with from the different sciences that is more obscure, delicate, exalted, noble, difficult and problematic than dreams because they are a type of revelation and a type of Prophethood."



    Sours: https://www.islamicdreaminterpretation.org/
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    In Islam, dreams are considered to be a kind of spiritual perception. The Quran refers to dreams as Ru’yaa (vision), Manam (sleep), Hulum (dream) and Bushra (tidings). And, dream interpretation, also known as oneiromancy, is described using the Arabic terms ‘Tafsir’ or ‘Tabir’ amongst Muslims. Many Islamic dream interpretation theories and observations have been proposed by various Muslim thinkers and philosophers over the past 1500 years. Several of these observations and understandings correspond with the recent theories proposed by modern psychologists.

    How to interpret dreams in Islam?

    Ibn Sirin, the most popular dream interpreter in the history of Islam, devised a system for dream interpretation based on the fact that both Hadith and the Qur’an teach Muslims to respect the psychological and spiritual importance of the dream experience. According to Ibn Sirin, the interpretation of a dream depends entirely on the life circumstances and personal characteristics of the dreamer along with the meaning of the dream. Besides, the Prophet Muhammad (PBUH) said, “There are three types of dreams: a righteous dream which is glad tidings from Allah, the dream which causes sadness is from Shaitan and a dream from the ramblings of the mind.”

    dream-interpretation

    According to Sunnah, dreams are divided into three categories:

    1. Good visions (Ru’yaa) – These constitute true or good dreams, which are believed to be from Allah. Those who spend their life truthfully are more likely to have true dreams. Also, the Prophet Muhammad (PBUH) advised that those who have good dreams should share them with only those who they like and trust.

    2. Bad dreams (Hulum) – Bad dreams are believed to be from Shaitan. Anyone who sees a disturbing or unpleasant dream is advised to spit thrice on the left side immediately after waking up to seek Allah’s protection against the accursed devil. The Prophet Muhammad (PBUH) also advised offering prayer if anyone ever has a bad dream and never disclose it to anyone.

    3. Dreams from one’s self – One’s thoughts are the source of dreams and they do not come from either Allah or Shaitan.

    Things to Remember

    Islamic-dreams

    Suggested Read:Performing Umrah With Kids: Tips To Plan Well, Rules For Minors

    There are certain things that should be kept in mind by the Muslims attempting to interpret a dream. Following are some rules of Islamic dream interpretation:

    • It is advisable to avoid mentioning a dream for interpretation to anyone other than a scholar or a person you trust to be truthful and sincere.
    • Anyone who sees the Prophet in a dream has undoubtedly had a true dream as it is impossible for Satan to imitate the shape of the Prophet.
    • If a person sees the same dream multiple times or multiple people see the same dream, then it is a sign of truth and the dream is a true vision.
    • According to Islam, a dream that comes from Allah as a glad tiding usually takes a long while to occur. On the other hand, a warning from Allah occurs swiftly.
    • True dreams are usually short and concise. If a person has a long dream that seems endless or if someone sees a dream in which he/she is being chased without end, then it most likely means that the dream is meaningless.
    • Dream interpretation is presumptive and not certain. It is possible that a dream is interpreted one way while reality plays out quite differently. So, it is advisable not to make major life decisions based entirely on the interpretation of a dream.
    • The Prophet Muhammad (PBUH) has prohibited anyone from adding something to or subtracting anything from a dream while relating it for interpretation. Doing this can spoil or corrupt a dream and is considered a great sin.
    • The same symbol occurring in a dream can have different meanings for different people.

    Islamic Dream Interpretation Hadiths

    allah-dream-quote

    Prophet Muhammad (PBUH) said, “Indeed the worst of lies is that of a person who falsely claims to have dream.” (Sahih Al-Bukhari)

    The Prophet also said, “Whoever claims to have dream which he did not have, will be ordered to tie two barley grains together, which he will never be able to do; and if somebody eavesdrop on some people’s conversation which they didn’t want him to hear or they tried to keep away from him, then molten lead will be poured into his ears on the Day of Resurrection; and whosoever makes a picture (of a being with a soul) will be punished on the Day of Resurrection and (will) be ordered to put a soul in it, which he will not be able to do.” (Sahih Al-Bukhari)

    Narrated Anas bin Malik, Allah’s Messenger said, “A good dream (that comes true) of a righteous man is one of forty-six parts of prophet hood.” (Sahih al-Bukhari)

    Narrated Anas, the Prophet said, “Whoever has seen me in a dream, then no doubt, he has seen me, for Satan cannot imitate my shape.” (Sahih al-Bukhari)

    Narrated Abu Sa‘id Al-Khudri, The Prophet said, “If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him.” (Sahih Muslim)

    Prophet Muhammad (PBUH) said, “Those of you with the truest dreams will be those who are most truthful in speech.” (Sahih Muslim).

    Also, the Quran mentions the following incident about dreams and their interpretations:

    When Yûsuf said to his father: “O my father! Verily, I saw eleven stars and the sun and the moon, I saw them prostrating themselves to me.” He said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaitân is to man an open enemy!” (Surat al-Yusuf, ayatyn 4-5)

    Clearly, the scholars, Prophet Muhammad (PBUH), as well as the Quran highlight that some dreams have meanings and symbols. However, interpreting dreams is a tricky business and is not always accurate. Therefore, dream interpretation must be treated with caution.

    Islamic Dream Interpretations FAQs

    Are all the dreams seen by believers truthful?

    All the dreams seen by the Prophets are truthful however, sometimes they may need interpretation. The majority of the dreams seen by the righteous people are truthful as Shaitan’s control on them is quite weak. Most of the dreams seen by other people are usually not true as Shaitan has stronger control over them.

    How can meaningless dreams be differentiated from true dreams (Ruyaa) and bad dreams (Hulum)?

    The best way to distinguish meaningless dreams from true or bad dreams is by focussing on the feeling one has. True dreams are accompanied by a feeling that they were inspired by Allah. The bad dreams are usually frightening or troubling. However, the meaningless dreams are not accompanied by any significant spiritual feeling.

    Can all dreams of a person about himself/herself?

    No. Many a times a dream is related to someone else’s life.

    Does the Quran mention anything about dreams?

    Yes, the holy Quran does mention about dreams. In one specific mention, it narrates a conversation between Yusuf and his father about a dream of the stars, the sun, and the moon.

    Suggested Read: Kiswa Of Kaaba – The Holy Cloth That Adorns The House Of Allah

    Sours: https://zamzam.com/blog/islamic-dream-interpretation/
    Different Interpretations in Islam - Mufti Menk

    Islamic dream interpretation is a very popular topic in the whole Muslim world. true and good dreams are rare, the false dream is common by the false interpreters. and each dream is unique, as we will find in this section of this introduction.

    islamic dream interpretation

    As dreams are thus complicated and vary in meanings depending on the source, the contents, interpretations, and variations.

    It also depends on manifestations, time, season, cultures, acceptable witnesses, elements, conditions, definition, subject, phrasing, perception, purity, wisdom, and one’s own understanding of his dream, etc.,

    it seems appropriate in this section of the introduction to illustrate some rare dreams and to help the reader better evaluate his dreams. interpretation concept is once.

    • Abdullah bin Omar, God be pleased with both of them, related that in his youth, he wished to see a true dream and to hear its interpretation from God’s Prophet, upon whom be peace.

    At that time, God’s Messenger (ﷺ) used to ask people if they saw any dream and he interpreted them accordingly.

    Abdullah once prayed: “Lord, if Thou reserves any good for me, then let me see a dream that will be interpreted by God’s Messenger, upon whom be peace.”

    One night, Abdullah saw a dream where two angels took him and brought him before a third angel who addressed Abdullah saying: “You are a righteous man.

    Do not merely talk!” The angels then took him to visit hell-fire, which was folded up like a well. In it, he saw some people he knew, but the angels pulled him away from them to the right.

    When Abdullah woke up, he told his dream to his sister HafJaa, the wife of God’s Prophet, upon whom be peace.

    In turn, Hafsa, God be pleased with her, related the dream to God’s Messenger (ﷺ) who commented: “Indeed, Abdullah is a righteous man.

    It will be good for him if he increases his prayers at night.” Consequently, Abdullah was more regular about his (Suh/LR) night prayers. ( bad dreams Sahih Muslim seek refuge ).

     Do you know The origion of Dream interpretion was arabic?

    Dream Interpreter ( Islamic dream interpretation)

    analyzing your dreams In dream interpretation need some kind of wisdom. Some dream interpreters agree that dreams are seen by the soul and are understood by one’s consciousness.

    Shaikh Abdul Ghani Nabulsi explains in his book Ta’atir-ul Anum that “the soul resides within one’s heart, and the functions of the heart are dictated by one’s brain.

    When one falls asleep, his soul becomes like an extended ray of light, or like a sun, where he can see what the angel of dreams reveals to him through the effulgent light of his Lord.

    When one’s senses come to wakefulness, it is as though a cloud has come to cover the sunlight. When one wakes up, he may remember through his soul what the angel of dreams has shown him.” Someone said: “Spiritual feelings are greater than one’s physical awareness.

    For the soul represents the truth, and the senses can only recognize what is physically perceivable.” For a dream interpreter, it is also necessary to know that the soil is different from one land to another because each soil is watered by a different quality of water.

    That is why dream interpretation may vary from one land to another. As we explained earlier, dream interpretation requires concise knowledge that must be based on the fundamentals of one’s religion, inner spiritual values, and moral and cultural traditions.

    Dreams also are influenced by the atmospheric condition of the land and culture. For example, if one who lives in a hot country sees snow or hail in his dream, it means rising prices or drought.

    On the other hand, if one lives in a cold country and sees snow, rain, and hail, it means a good harvest and prosperity.

    You May Also Like:The Qualities of the dream interpreter.

    Who sees the dream?

    Who sees the dream, the soul or the self?

    well, People are divided in opinion concerning the subject of the soul (ral!) and the self knife), Some say that they are both the same thing (e.g., man and human being), while others hold a different view.

    The first group argues that the self (nafs) means blood. For example, the Arabs say “Nafasat-il mar’ a,” when a woman discharges blood during her menstrual period.

    Also when a woman gives birth they say: “Nafsa, ” because of the blood discharge that accompanies the delivery of a newborn.

    They also argue that blood is the only thing that leaves the body of a deceased person.

    Thus, when referring to death, they used the term: “Siilat nafsuhu,” meaning his blood was exuded or that he died. Also in the English language, one can find the term ‘bloodless’ to mean dead.

    In this sense, the term nafs is used in the Arabic language to mean life or blood.

    You May Also Like:Islamic dream interpretation about soul and the self.

    Islamic dream interpretation and Strength of One’s Dreams

    The meaning of a dream is stronger when seen at dawn, or during an afternoon nap, or when fruits are ripening on their trees, or at the time of harvest, or when one’s star is in the rising position, or at a time when one is intending to sign a business contract, or if one is thinking of getting married, or at the term of a decade, etcetera.

    Seeing a dream during a daylight nap is also stronger than seeing it at night. On the other hand, the meaning of a dream becomes weaker and less plausible when seen during the wintertime.

    The dream of a righteous ruler or governor is considered to be an inspiration from God Almighty. The dreams of community leaders depend on their beliefs.

    The dreams of servants come true for their employers. Women’s dreams may materialize faster than those of men.

    Sinners’ dreams are proof against them on the day of judgment unless they repent before their death. The dreams of rich people are stronger than those of poor people.

    The dreams of rich people materialize faster than those of poor people. The dreams of poor people are slower when they connote benefits and faster when they connote adversities.

    Because of their innocence, the dreams of little children are truer than those of teenagers. This is because older children may be busy in their mischief and fulfilling their newly discovered desires.

    The dream of a drunk person has no ground. Shaikh Al-Karamani explains that “the dream of a scholar is truer than that of an ignorant person, the dream of a chaste person is truer than that of an unchaste person, the dream of a good person is truer than that of a bad person, and that the dream of an elderly person is truer than that of a younger person.”

    here you can find strengths of one’s Dream also.

    Strength of One’s Dreams

    Seeing dream at very begining of morning times or at afternoon is considered to be the best. the interpretation of that kind of dream is considered to be the best of all. if you are planning for marriage or setting up any business then this will be fruitful to you.

    The Dream Interpreter

    one of the big factor for interpreting our dreams is the credibility of interpreter. some interpreters says that dreams are come from our soul while others are said that it is seen by our minds or brains.

    Zollikoferia spinosa

    Zulikofiria spinosa
    Spiny Zulikofiria by Ibn Serin Spiny Zulikofiria: (Saika Myika Dikki) The dream of interpretation

    Yowling in the dream Interpretation

    if you have seen sounds of different animals in night dream, then the above link is suitable for you.

    Yellow rose in the dream Interpretation

    Vision of the contract

    Truth about the Soul

    Some Rare Dreams

    The Soul and The Self

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    Sours: https://dreams-dictionary.com/

    Interpretations islamic dream

    Dreams and Dreaming in Islam

    Dreams pp 73-91 | Cite as

    Chapter

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    Abstract

    In my overview of approaches to dreams and dreaming in Islam, I focus primarily on hermeneutic questions about the practice of dream interpretation. As the passage cited above suggests, the idea that there is a factual meaning or indication to a dream is assumed in the tradition. However, the interpretive process, the contextualization of dream and dreamer, and the relation between them are all factors of successful exegesis. This is foundational in approaching Islamic understandings of dreams and dreaming.

    Keywords

    Muslim Society Dream Content Comprehensive Interpretation Dream Experience Dream Manual 

    These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

    Once a Caliph saw his teeth falling out in a dream. The dream interpreter said, “The entire family of my master will perish.” The Caliph became upset and he called for another interpreter and recounted the dream to him. The second interpreter replied, “The dream of my master is good, for he shall live the longest among his relatives.” Immediately the Caliph embraced the man and rewarded him for his skill and tact.1

    —Adapted from Muhammad Akili, Ibn Seerin’s Dictionary of Dreams

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    Notes

    1. 4.

      John C. Lamoreaux, “Dream Interpretation in the Early Medieval Near East,” Ph.D. diss., Duke University, 1999, p. 186.Google Scholar

    2. 5.

      Toufic Fahd, La divination arabe: Etudes religieuses, sociologiques et folkloriques sur le milieu natif de l’Islam (Leiden: E. J. Brill, 1966), p. 271.Google Scholar

    3. 8.

      Ibn Ishāq, The Life of Muhammad (Sīrat rasūl Allāh), trans. A. Guillaume (Karachi: Oxford University Press, 1980), p. 106.Google Scholar

    4. 9.

      Fazlur Rahman, Islam (Chicago: University of Chicago, 1979), pp. 13–14.Google Scholar

    5. 10.

      Toufy Fahd, “Les songes er leur interpretation selon l’islam” in Les Songes et leur Interpretation (Paris: Editions du Seuil, 1959), p. 137.Google Scholar

    6. 21.

      Ibid., no. 126. This report and the role of dreaming of the Prophet in Islam are discussed in Ignaz Goldziher, “The Appearance of the Prophet in Dreams,” Journal of the Royal Asiatic Society 33 (1912): 503–506. Methods for incubating dreams in which the Prophet will appear are given by al-Jīīī and discussed inGoogle Scholar

    7. Valerie J. Hoffman, “Annihilation in the Messenger of God: The Development of a Sufi Practice” International Journal of Middle East Studies 31, no. 3 (August 1999): 351–369. The fact that the concept of seeing the Prophet in dreams remains important in certain contemporary interpretations of Islam may be verified by consulting Sīrat al-nabī ba‘d az wiṣāl al-nabī (Biography of the Prophet after the Death of the Prophet) by Muḥammad ‘Abd al-Majīd Ṣiddiqī (Lahore: Marḥabā Publications, 1979). The major topic of the book is the continuous and important sighting of the Prophet in dreams as reported in Islamic religious and biographical literature until the present time.CrossRefGoogle Scholar

    8. 30.

      Afzaluddin Nizami, A Comprehensive Interpretation of Dreams (Lahore: Mavra, 1993), p. x.Google Scholar

    9. 37.

      Ibn Qutayba’s manual, “‘Ibārat al-ru’yā“ appears only in two manuscripts, which have not been edited or printed. I owe the following material to Lamoreaux’s study, especially pp. 50–53. See also M. J. Kister, “The Interpretation of Dreams: An Unknown Manuscript of Ibn Qutayba’s “Ibārat al-Ru’yā‘” Israel Oriental Studies (1974): 67–103.Google Scholar

    10. 39.

      Al-Dārī, Muntakhab al-kalām (Cairo: Maktaba Muhammad ‘Alī Ṣubaiḥ, 1963), pp. 13–14. Similar but less eloquent formulations in Nabulusī, Ta‘ṭīr al-anam, p. 8 and pseudo-Ibn Sīrīn, Kitāb ta‘bīr al-ru’yā (Beirut: Maktaba al-Tawfīq, n.d.), pp. 4–5.Google Scholar

    11. 45.

      Abū al-Faḍl Ḥubaysh ibn Ibrāhīm al-Tiflisī, Ta‘bīr-i khwāb-i Ibn Sīrīn-o-Dāniyāl (Tehran: Maṭbū‘ātī Ḥusaynī, 1988), pp. 15–17.Google Scholar

    12. 47.

      Muntakhab al-Kalām fī ta‘bīr al-manām, ed. ‘Abd al-Raḥmān al-Jūzū (Beirut: Dār Maktaba al-Ḥayāt, n.d.), the longer text, was actually written by al-Dārī (ca. 1009–1237). See also John Lamoreaux, “Some Notes on the Dream Manual of al-Dārī,” Rivista degli studi orientali 70 (1996): 47–52.Google Scholar

    13. 49.

      These interpretations could be quite extensive. Ibn Shāhīn s material on the chapters of the Qur’ān in dreams fills thirty pages as he gives three readings for each chapter, his own, al-Kirmānī‘s, and Ja‘far al-Ṣādiq’s. Ibn Shāhīn, Tafsīr al-aḥlām: al-ishārāt fī ‘ilm al-‘ibārāt (Cairo: Maṭba‘a al-Madanī, 1991), pp. 57–87.Google Scholar

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      Cairo, al-Bābī al-Ḥalabī,1972. See also G. E. von Grunebaum, “The Cultural Function of the Dream as Illustrated by Classical Islam,” in The Dream in Human Societies, eds. G. E. von Grunebaum and Roger Caillois (Berkeley: University of California Press, 1966), 3–21.Google Scholar

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      Hossein Ziai, “Dreams and Dream Interpretation,” Encyclopaedia Iranica VII (Costa Mesa, CA: Mazda, 1989–), pp. 549–551. Online at www.iranica.com/articles/v7f5/v7f569.html.Google Scholar

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      Bernd Radtke, The Concept of Sainthood in Early Islamic Mysticism: Two Works by al-Hakim al-Tirmidhi (Richmond, Surrey: Curzon Press, 1996). Tirmidhī‘s dreams are commented on byGoogle Scholar

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      Leah Kinberg, “The Legitimation of the Madhāhib through Dreams,” Arabica 32 (1985): 47–79.CrossRefGoogle Scholar

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      Leah Kinberg, “The Standardization of Qur’ān Readings: The Testimonial Value of Dreams,” in Proceedings of the Colloquium on Arabic Grammar, ed. K. Devenyi (Budapest: Eotvos Lorand University, 1991), pp. 223–238.Google Scholar

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      See Kinberg, Ibn Abī ad-Dunyā, and Marcia K. Hermansen, “Mystical Visions as ‘Good to Think’: Examples from Pre-Modern South Asian Sufi Thought,” Religion 27 (January 1997): 25–43.CrossRefGoogle Scholar

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      An “incident” (wāqi‘a) is a true dream or vision. ‘Ibn al-‘Arabī says that “incidents come from inside, since they derive from the essence of man. Some people see them in a state of sleep, some in a state of annihilation (fanā) and others in the state of wakefulness. They do not veil man from the objects of his sense perception at that time” (Futūḥāt 11.491.6). William C. Chittick, The Sufi Path of Knowledge (Albany: State University of New York Press, 1989), p. 404, note 24.Google Scholar

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      Al-Ghazzālī, Deliverance from Error, trans. Watt (Oxford: One World, 1998), p. 23.Google Scholar

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      Andrew Vidich, “A Living Sufi Saint: Shaykh Muhaamad Adil al-Haqqani and the Naqshbandiyya Method of Self-Transformation,” Ph.D. diss., Berne University, New Hampshire, 2000, pp. 189, 500.Google Scholar

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    Sours: https://link.springer.com/content/pdf/10.1007%2F978-1-137-08545-0_5.pdf
    What it means when you dream about flying

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