![]() ![]() ![]() And hadith nafsi, or “talk of the self,” come from within and reflect a dreamer’s wishes and worries. Ru’ya, “true dreams,” are divinely inspired-providing moral guidance, glimpses of the future, or communication with the dead-and come from God or those close to him, such as the Prophet Muhammad or Muslim saints. Hulm, “bad dreams,” are those sent by the devil or evil spirits. While I couldn’t tell her precisely how to interpret what she saw, I could tell her that, according to the hadith literature and Muslim dream manuals, there are three kinds of dreams. Safa had read my book, Dreams That Matter, and she wanted to know how the Islamic tradition distinguishes divinely inspired, premonitory dreams from everyday ones. In and beyond Sufi circles, many Muslims believe that dreams can not only predict the future, they can open up the possibility of communicating with the dead, including with the Prophet Muhammad. Despite these scholars’ mistrust of the supernatural, dreams remain important in Islam, particularly in Sufi communities, which are engaged on a spiritual path and often use dreams for inspiration and guidance. In order to prove that Islam is a rational religion, fully compatible with the modern world, they have tried to decrease emphasis on dreams as a source of “real world” knowledge. Such interest in dreams has led to a backlash from some Muslim reformist scholars. ![]() Divinely inspired dreams have been a part of the Islamic tradition from its very beginning: The Prophet Muhammad’s wife, Aisha bint Abu Bakr, reported that her husband received divine inspiration by way of “good dreams which came true like bright daylight.” The Quran and hadith (the latter are records of the Prophet Muhammad’s sayings and deeds that are considered one of Islam’s most authoritative sources) suggest that dreams can offer glimpses of divine inspiration, even in the 21st century. They can also be prophetic and can offer moral guidance. Yet in the midst of these less-than-dreamy circumstances, or perhaps because of them, Egyptians seemed to pay meticulous attention to their dreams.įor many Muslims, dreams are more than a way to process memories and experiences. ![]() Life in Egypt was difficult: The people I came to know were deeply affected by rising food prices, low wages, traffic, pollution, corruption, and police violence. I was immersed in the evasive, enthralling dream worlds of the Islamic tradition, studying and writing my dissertation about dreamers and dream interpreters in Egypt. Narrated Abu Sa‘id Al-Khudri رضي الله عنه: The Prophet صلى الله عليه و سلم 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.As a doctoral student some 15 years ago, I spent more time thinking about dreams than about waking life. But since I heard this hadith I wouldn’t care about the bad dream I would see.” In one hadith it is mentioned that one should stand up and pray and in another the he should not mention it to anyone.Ību Salamah رضي الله عنه once said, “Sometimes I would see a dream that would be heavier on me than carrying a mountain. whatever you were thinking about in the day time, you see at night) 3) A dream from shaytaan in which he wants to make you sad ” 1) There are 3 types of dreams: Imam at-Tirmidhi رحمه الله narrates from Muhammad Ibn Sirin رحمه الله who narrates from Abu Hurairah رضي الله تعالى عنه that Prophet صلى الله عليه وسلم said, “There are three types of dreams: 1) True Dreams 2) A dream in which a person is speaking to himself (i.e. ![]()
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