Tuesday, 20 January 2015
ഇസ്ലാം എന്ന സത്യം. islaam enna sathyam. അലി (റ) യോട് നബി (സ) യുടെ ഉപദേശങ്ങള്‍.
ഇസ്ലാം എന്ന സത്യം. islaam enna sathyam.
1. സുബഹിക്കും സൂര്യോദയത്തിനുമിടയില്‍ ഉറങ്ങരുത്. അസറിനും മഗ്രിബിനുമിടയിലും ഉറങ്ങരുത്. മഗ്രിബിനും ഇഷാക്കുമിടയിലും ഉറങ്ങരുത്.✅
2. പിശുക്കന്മാരായ ആളുകളുടെ കൂടെ ഇരിക്കുന്നത് ഒഴിവാക്കുക.✅
3. ഇരിക്കുന്ന ആളുകളുടെ ഇടയില്‍ ഉറങ്ങരുത്. ✅
4. ഇടതു കൈ കൊണ്ട് തിന്നുകയും കുടിക്കുകയും ചെയ്യരുത്.✅
5.പല്ലുകളുടെ ഇടയില്‍ നിന്ന് പുറത്തെടുത്ത ഭക്ഷണം തിന്നരുത്.✅
6. വിരലുകളുടെ കെനുപ്പുകള്‍ പൊട്ടിക്കരുത്. ✅
7. രാത്രിയില്‍ കന്നാടിയില്‍ നോക്കരുത്. ✅
8. നമസ്കരിക്കുമ്പോള്‍ ആകാശത്തേക്ക് നോക്കരുത്.✅
9. വിസര്‍ജ്യ സ്ഥലത്ത് തുപ്പരുത്. ✅
10. പല്ലുകള്‍ കരി കൊണ്ട് വൃത്തിയാക്കരുത്. ✅
11. ഇരിക്കുക പിന്നെ ട്രൗസറുകള്‍ അണിയുക. ✅
12.പല്ല് കൊണ്ട് ഉറപ്പുള്ളസാധനങ്ങള്‍ കടിച്ചു പൊട്ടിക്കരുത്. ✅
13. ഭക്ഷണം ചൂടുണ്ടെങ്കില്‍ അതിലേക്കു ഊതരുത്. ✅
14. മറ്റുള്ളവരുടെ പാഴ്ച്ചകകളിലേക്ക് നോക്കരുത്. ✅
15.ബാങ്കിന്റെയും ഇകാമാത്തിന്റെയും ഇടയില്‍ സംസാരിക്കരുത്. ✅
16. വിസര്‍ജ്യ സ്ഥലത്ത് വെച്ച് സംസാരിക്കരുത്.✅
17.നിന്റെ സുഹൃത്തുകളെ പറ്റി കഥകള്‍ പറയരുത്.✅
18. നിന്റെ സുഹൃത്തുകളെ നീ ദേഷ്യപ്പെടുത്തരുത്.✅
19. നടക്കുമ്പോള്‍ പിന്നിലേക്ക്‌ തുടര്‍ച്ചയായി തിരിഞ്ഞു നോക്കരുത്.✅
20. നടക്കുമ്പോള്‍ കാലുകളുടെ അടയാളം പതിക്കരുത്. ✅
21. സുഹൃത്തുക്കളെ പറ്റി സംശയാലു ആകരുത്. ✅
22. ഒരിക്കലും കളവു പറയരുത്. ✅
23. മണത്തു നോക്കി ഭക്ഷിക്കരുത്.✅
24. മറ്റുള്ളവര്‍ക്ക് മനസ്സിലാവുന്ന വിധത്തില്‍ വ്യക്തമായി സംസാരിക്കുക.✅
25. ഒറ്റയ്ക്ക് യാത്ര ചെയ്യുന്നത് ഒഴിവാക്കുക. ✅
26.സ്വയം തീരുമാനമെടുക്കരുത്, അറിവുള്ളവരോട് ചോദിക്കുക.✅
27.സ്വയം ആത്മാഭിമാനം കൊള്ളരുത്. ✅
28. നിന്റെ ഭക്ഷണത്തെ പറ്റി ഒരിക്കലും ദുഖിക്കരുത്.✅
29. സ്വയം വീമ്പ് പറയരുത്. ✅
30. പിച്ചക്കാരെ പിന്തുടരരുത് / വിരട്ടരുത്. ✅
31. അധിധികളെ നന്നായി നല്ല മനസ്സോടെ സല്കരിക്കുക. ✅
32. ദാരിദ്യമായിരിക്കുമ്പോള്‍ ക്ഷമയുള്ളവനായിരിക്കുക.✅
33. നല്ല കാര്യങ്ങള്‍ക്ക് സഹായിക്കുക. ✅
34.നിന്റെ തെറ്റുകളെ പറ്റി ചിന്തിക്കുക, പശ്ചാത്തപിക്കുക.✅
35. നിന്നോട് തെറ്റ് ചെയ്തവരോട് നീ നല്ലത് ചെയ്യുക.✅
36.നിനക്ക് ഉള്ളത് കൊണ്ട് ത്രിപ്ടിപ്പെടുക.✅
37. അധികം ഉറങ്ങരുത്, അത് ഓര്‍മക്കേടിന് കാരണമാവും,✅
38. ഒരു ദിവസം നൂറു പ്രവശ്യമെന്കിലും പാശ്ചതാപിക്കുക.✅
39. ഇരുട്ടത്ത് ഭക്ഷണം കഴിക്കരുത്.✅
40. വായ നിറയെ ഇട്ടു ഭക്ഷിക്കരുത്.✅
♻♻♻♻♻♻♻♻♻♻♻♻
✅✅✅✅✅✅✅✅✅✅✅✅
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ഒരു നന്‍മ അറിയിച്ചു കൊടുക്കുന്നവന്‍ ആ നന്‍മ ചെയ്യുന്നവനെ പോലെയാണ
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3. ഇരിക്കുന്ന ആളുകളുടെ ഇടയില്‍ ഉറങ്ങരുത്. ✅
4. ഇടതു കൈ കൊണ്ട് തിന്നുകയും കുടിക്കുകയും ചെയ്യരുത്.✅
5.പല്ലുകളുടെ ഇടയില്‍ നിന്ന് പുറത്തെടുത്ത ഭക്ഷണം തിന്നരുത്.✅
6. വിരലുകളുടെ കെനുപ്പുകള്‍ പൊട്ടിക്കരുത്. ✅
7. രാത്രിയില്‍ കന്നാടിയില്‍ നോക്കരുത്. ✅
8. നമസ്കരിക്കുമ്പോള്‍ ആകാശത്തേക്ക് നോക്കരുത്.✅
9. വിസര്‍ജ്യ സ്ഥലത്ത് തുപ്പരുത്. ✅
10. പല്ലുകള്‍ കരി കൊണ്ട് വൃത്തിയാക്കരുത്. ✅
11. ഇരിക്കുക പിന്നെ ട്രൗസറുകള്‍ അണിയുക. ✅
12.പല്ല് കൊണ്ട് ഉറപ്പുള്ളസാധനങ്ങള്‍ കടിച്ചു പൊട്ടിക്കരുത്. ✅
13. ഭക്ഷണം ചൂടുണ്ടെങ്കില്‍ അതിലേക്കു ഊതരുത്. ✅
14. മറ്റുള്ളവരുടെ പാഴ്ച്ചകകളിലേക്ക് നോക്കരുത്. ✅
15.ബാങ്കിന്റെയും ഇകാമാത്തിന്റെയും ഇടയില്‍ സംസാരിക്കരുത്. ✅
16. വിസര്‍ജ്യ സ്ഥലത്ത് വെച്ച് സംസാരിക്കരുത്.✅
17.നിന്റെ സുഹൃത്തുകളെ പറ്റി കഥകള്‍ പറയരുത്.✅
18. നിന്റെ സുഹൃത്തുകളെ നീ ദേഷ്യപ്പെടുത്തരുത്.✅
19. നടക്കുമ്പോള്‍ പിന്നിലേക്ക്‌ തുടര്‍ച്ചയായി തിരിഞ്ഞു നോക്കരുത്.✅
20. നടക്കുമ്പോള്‍ കാലുകളുടെ അടയാളം പതിക്കരുത്. ✅
21. സുഹൃത്തുക്കളെ പറ്റി സംശയാലു ആകരുത്. ✅
22. ഒരിക്കലും കളവു പറയരുത്. ✅
23. മണത്തു നോക്കി ഭക്ഷിക്കരുത്.✅
24. മറ്റുള്ളവര്‍ക്ക് മനസ്സിലാവുന്ന വിധത്തില്‍ വ്യക്തമായി സംസാരിക്കുക.✅
25. ഒറ്റയ്ക്ക് യാത്ര ചെയ്യുന്നത് ഒഴിവാക്കുക. ✅
26.സ്വയം തീരുമാനമെടുക്കരുത്, അറിവുള്ളവരോട് ചോദിക്കുക.✅
27.സ്വയം ആത്മാഭിമാനം കൊള്ളരുത്. ✅
28. നിന്റെ ഭക്ഷണത്തെ പറ്റി ഒരിക്കലും ദുഖിക്കരുത്.✅
29. സ്വയം വീമ്പ് പറയരുത്. ✅
30. പിച്ചക്കാരെ പിന്തുടരരുത് / വിരട്ടരുത്. ✅
31. അധിധികളെ നന്നായി നല്ല മനസ്സോടെ സല്കരിക്കുക. ✅
32. ദാരിദ്യമായിരിക്കുമ്പോള്‍ ക്ഷമയുള്ളവനായിരിക്കുക.✅
33. നല്ല കാര്യങ്ങള്‍ക്ക് സഹായിക്കുക. ✅
34.നിന്റെ തെറ്റുകളെ പറ്റി ചിന്തിക്കുക, പശ്ചാത്തപിക്കുക.✅
35. നിന്നോട് തെറ്റ് ചെയ്തവരോട് നീ നല്ലത് ചെയ്യുക.✅
36.നിനക്ക് ഉള്ളത് കൊണ്ട് ത്രിപ്ടിപ്പെടുക.✅
37. അധികം ഉറങ്ങരുത്, അത് ഓര്‍മക്കേടിന് കാരണമാവും,✅
38. ഒരു ദിവസം നൂറു പ്രവശ്യമെന്കിലും പാശ്ചതാപിക്കുക.✅
39. ഇരുട്ടത്ത് ഭക്ഷണം കഴിക്കരുത്.✅
40. വായ നിറയെ ഇട്ടു ഭക്ഷിക്കരുത്.✅
♻♻♻♻♻♻♻♻♻♻♻♻
✅✅✅✅✅✅✅✅✅✅✅✅
♻♻♻♻♻♻♻♻♻♻♻♻
ഒരു നന്‍മ അറിയിച്ചു കൊടുക്കുന്നവന്‍ ആ നന്‍മ ചെയ്യുന്നവനെ പോലെയാണ
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Monday, 19 January 2015
Dreams in Islam
Dreams in Islam
The good dream of a man who is salih is a forty-sixth part of prophecy
The good dream of a man who is salih is a forty-sixth part of prophecy
Yahya related to me from Malik from
Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the
Messenger of Allah, may Allah bless him and grant him peace, said, "The good dream of a man who is salih is a forty-sixth part of prophecy."
Yahya related the like of that to me from Malik from Abu'z-Zinad from
al-Araj from Abu Hurayra from the Messenger of Allah, may Allah bless
him and grant him peace. Maliks Muwatta Book 52, Number 52.1.1
True dreams are a part of
Prophethood, as it was reported that the Prophet (peace and blessings of
Allah be upon him) said: “True dreams are one of the forty-six parts of Prophethood.” (al-Bukhaari, 6472; Muslim, 4201)
Ayesha (may Allah be pleased with her) said: "The first revelation
that was granted to the Messenger of Allah (Peace be upon him) was the
true dream in a state of sleep,’ so that he never dreamed a dream but
the truth of it shone forth like the dawn of the morning...."
So why are dreams 1/46th forty-six parts of Prophethood. Because Dreams marked the onset of Revelation (al-Bukhaari, 3; Muslim, 231). The first Wahy (revelation) came down for Six Months. And Wahy (revelation) lasted 23 years. So the first Wahy being 6 months ( beause 2 six months = 1 Year)
2 x 23 years = 46 months. Thus Dreams are 1/46th part Prophethood. So
now you know why 46th is mentioned but not explained before by anyone
one on the net, this i found out while listening to Shaykh Muhammad Yaqubi's CD The Perfect_Mirror_Seeing_the Prophet(pbuh)_in_Our_Dreams : Proofs and Interpretations (audio CD).
The Shaykh tells about
describes over ninety ways the Prophet (sal Allahu `alayhi wa salam)
appears in people's dreams, giving the interpretation of each dream: If
you see the Prophet (sal Allahu `alayhi wa salam) with his hands open,
you will perform Hajj. If you see him leaning, your worries and
difficulties will be removed. If he hands you a book, you will become a
teacher. If he gives you bread, you will attain wealth. If he offers you
honey, you will memorize the Qur'an. If he appears beardless or having a
short beard, it means you lack righteousness and should strive to
improve.....
The truthfulness of the dream is
related to the sincerity of the dreamer. Those who have the most
truthful dreams are those who are the most truthful in speech. (Muslim,
4200) Towards the end of time, hardly any dreams will be untrue. The Prophet (peace and blessings of Allahbe upon him) said: “That
will be because the Prophethood and its effects will be so far away in
time, so the believers will be given some compensation in the form of
dreams which will bring them some good news or will help them to be
patient and steadfast in their faith.” (al-Bukhaari, 6499; Muslim, 4200)
Abu Huraira reported Allah’s
Messenger (Peace be upon him) (The Holy Prophet Muhammed) as saying:
"When the time draws near (when the Resurrection is near) a believer’s
dream can hardly be false. And the truest vision will be of one who is
himself the most truthful in speech, for the vision of a Muslim is the
forty-fifth part of Prophecy, and dreams are of three types: One, a good
dream which is a sort of good tidings from Allah; the evil dream which
causes pain and is from Satan; and the third one is a suggestion of
one’s own mind; so if any one of you sees a dream which he does not like
he should stand up and offer prayer and he should not relate it to
people…."
The same may be said of the
miracles which appeared after the time of the Sahaabah. This did not
happen during their time because they did not need them, due to their
strong faith, but the people who came after them needed them (the
miracles) because their faith was weak.
Dreams are of three types
Rahmaani (those that come from Allah)
Nafsaani (psychological, they come from within a person)
Shaytaani (those that come from the Shaytaan).
The Prophet (peace and blessings of Allah be upon him) said: “Dreams are of three types: a dream from Allah, a dream which causes distress and which comes from the Shaytaan, and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.” (al-Bukhaari, 6499; Muslim, 4200)
Rahmaani (those that come from Allah)
Nafsaani (psychological, they come from within a person)
Shaytaani (those that come from the Shaytaan).
The Prophet (peace and blessings of Allah be upon him) said: “Dreams are of three types: a dream from Allah, a dream which causes distress and which comes from the Shaytaan, and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.” (al-Bukhaari, 6499; Muslim, 4200)
The dreams of the Prophets are wahy (revelation) for they are protected from the Shaytaan. The Ummah
is agreed upon this. This is why Ibrahim set out to fulfil the command
of Allah to sacrifice his son Ismaa'eel when he saw that in a dream; may
peace be upon them both. The dreams of people other than the Prophets
are to be examined in the light of the clear Wahy [i.e., the Qur'an and Sunnah]. If they are in accordance with the Qur'aan and Sunnah, all well and good.
How see the Noble Prophet Peace and blessings be upon him 1000 times
Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of shari'ah, avoid that which Allah and His Messenger (peace and blessings of Allah be upon him) have forbidden, sleep in a state of complete purity facing the Qiblah, and remember Allah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.
Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of shari'ah, avoid that which Allah and His Messenger (peace and blessings of Allah be upon him) have forbidden, sleep in a state of complete purity facing the Qiblah, and remember Allah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.
The most truthful of dreams are
those that are seen at the time of suhoor [just before dawn], for this
is the time when Allah descends and when mercy and forgiveness are
close. It is also the time when the devils are quiet, unlike the time of
darkness just after sunset, when the devils and devilish souls spread
out. (See Madaarij al-Saalikeen, 1/50-52)
So understanding this how to i see the how see the Noble Prophet Peace and blessings be upon him, Well Shaykh Muhammad Yaqubi's Says by Studying the Shamail_of_Imam_Tirmidhi1. Shamil_link2
which are the outward appearence of the Noble Prophet peace and
blessings be upon him, like his Noble Features, merits, conduct,
practices, and qualities such as his Clothing, Eating, Shoes, Hair
,laughing, walk,sitting,....
Al-Haafiz ibn Hajar said: All dreams are either of two types:
True dreams.
These are the dreams of the Prophets and of the righteous people who
follow them. They may also happen to other people, but this is very
rare, such as the dream of the kaafir king which was interpreted for him
by Yusuf (peace be upon him). True dreams are those which come true in
real life as they were seen in the dream.
Mixed up false dreams, which warn of something. These are of different types:
A. games of the Shaytaan to make a
person distressed, such as when he sees his head cut off and he is
following it, or he sees himself falling into a crisis and cannot find
anyone to save him from it, and so on.
B. When he sees some of the angels telling him to do something forbidden, or other things that cannot possibly make sense.
C. When he sees something that
happens to him in real life, or he wishes it would happen, and he sees
it very realistically in his dream; or he see what usually happens to
him when he is awake or what reflects his mood. These dreams usually
speak of the future or the present, rarely of the past. See: Fath al-Baari , 12/352-354
Abu Sa'eed al-Khudri (may Allah be
pleased with him) said: the Prophet (peace and blessings of Allah be
upon him) said: “If any one of you sees a dream that he likes, this is
from Allah, so let him praise Allah for it and talk about it to others.
If he sees other than that, a dream that he dislikes, this is from the
Shaytaan, so let him seek refuge with Allahfrom its evil and not mention
it to anyone, for it will not harm him.” (Narrated by al-Bukhaari,
6584, and Muslim, 5862).
Abu Qutaadah said: the Prophet
(peace and blessings of Allahbe upon him) said: “Good dreams come from
Allah, and (bad) dreams come from Shaytaan. Whoever sees something that
he dislikes, let him spit to his left three times and seek refuge with
Allahfrom the Shaytaan, for it will not harm him.” (Narrated by
al-Bukhaari, 6594, and Muslim, 5862). The “spitting” referred to here is
a soft, dry spitting with no saliva ejected.
It was reported from Jaabir (may
Allahbe pleased with him) that the Prophet (peace and blessings of
Allahbe upon him) said: “If any one of you sees a dream that he
dislikes, let him spit to his left three times, and seek refuge with
Allahfrom the Shaytaan three times, and turn over from the side on which
he was sleeping.” (Narrated by Muslim, 5864)
Ibn Hajar said: to sum up what has been said about good dreams, we may say three things:
1. A person should praise Allahfor the good dream
2. He should feel happy about it
3. He should talk about it to those whom he loves but not to those whom he dislikes.
To sum up what has been said about bad dreams, we may say four things:
1. He should seek refuge with Allahfrom the evil of the dream
2. He should seek refuge with Allahfrom the evil of the Shaytaan
3. He should spit to his left three times when he wakes up
4. He should not mention it to anyone at all.
2. He should feel happy about it
3. He should talk about it to those whom he loves but not to those whom he dislikes.
To sum up what has been said about bad dreams, we may say four things:
1. He should seek refuge with Allahfrom the evil of the dream
2. He should seek refuge with Allahfrom the evil of the Shaytaan
3. He should spit to his left three times when he wakes up
4. He should not mention it to anyone at all.
In al-Bukhaari, Baab al-Qayd fi'l-Manaam,
a fifth thing was narrated from Abu Hurayrah, which is to pray. The
wording of the report is: whoever sees something he dislikes (in a
dream) should not tell anyone about it; rather he should get up and
pray. This was reported as a Mawsool report by Imaam Muslim in his Saheeh .
Muslim added a sixth thing, which is to turn over from the side on which one was lying.
In conclusion, there are six
things to do, the four mentioned above, plus praying two rak'ahs, for
example, and turning over from the side on which one was lying to lie on
one's back, for example. See Fath al-Baari , 12/370.
According to a hadith narrated
from Abu Razeen by al-Tirmidhi, he should not tell anybody about it
except a very close friend who loves him very much, or who is very wise.
According to another report, he should not talk about it except to one
who is wise or one who is dear to him. According to another report, he
should not tell of his dream except to a scholar or one who will give
sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the
scholar, he will interpret it in a good way for him as much as he can,
and the one who will give him sincere advice will teach him something
that will be of benefit to him and will help him to do that. The one who
is wise is the one who knows how to interpret it and will tell him only
that which will help him, otherwise he will keep quiet. The one who is
dear, if he knows something good he will say it, and if he does not know
or he is in doubt, he will keep quiet. See Fath al-Baari , 12/369
...Since only one to whom Allah
Almighty has given the power can interpret dreams correctly, to the
average person dreams seem nonsensical to a certain extent, since he or
she does not, in fact, possess the mental capability to perceive or to
unravel their meaning. Dreams are, then, messages in a code superior to
that with which the brain can cope in certain cases. However, other
dreams may be very simple and true. There are many traditions regarding
Hadith dreams.
Know that the interpretation of dreams falls into various categories
Dreams may be interpreted in the light of the Qur'aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. ( Sharh al-Sunnah , 12/220) Imaam al-Baghawi said:
Know that the interpretation of dreams falls into various categories
Dreams may be interpreted in the light of the Qur'aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. ( Sharh al-Sunnah , 12/220) Imaam al-Baghawi said:
He gave examples of this, such as:
Interpretation in the light of the Qur'aan: such as a rope meaning a covenant, because Allahsays (interpretation of the meaning): “And hold fast, all of you together, to the Rope of Allah…” [Aal ‘Imraan 3:103]
Interpretation in the light of the Qur'aan: such as a rope meaning a covenant, because Allahsays (interpretation of the meaning): “And hold fast, all of you together, to the Rope of Allah…” [Aal ‘Imraan 3:103]
Interpretation in the light of the Sunnah: such as the crow representing an immoral man ( faasiq ), because the Prophet (peace and blessings of Allahbe upon him) called it such.
Interpretation by means of proverbs: such a digging a hole meaning a plot, because people say “Whoever digs a hole will fall in it.”
Interpretation by means of names: such as seeing a man called Raashid meaning wisdom.
Interpretation by means of opposites: such as fear meaning safety, because Allahsays (interpretation of the meaning): “And He will surely give them in exchange a safe security after their fear” [al-Noor 24:55]
Commentary in Kitab al-Ruya
The problem of seeing dreams in sleep or a semi-wakeful state of mind is, from the point of view of psychology, a highly complex phenomenon about which much has been written. We need not go into the details of this phenomenon in the light of the modern or old theories of dreams. What we learn from the Quran and Hadith is that dreams are mainly of three types.
One is the dream or the vision of the Prophets. These dreams are always true, as these are revelations from God to His Messengers (may Allah be pleased with them).
So far as the dreams of the ordinary persons are concerned, these can be divided into two kinds.
One is the vision seen by the noble and pious men in a state of mind when even in sleep the lower elements in the soul are dominated by the noble elements in man. Thus their dreams represent a truth. These types of dreams have been called as forty-fifth or forty-sixth or even seventieth part of prophecy.’
These cannot be called authentic prophecies because no other human being, besides the Prophets, can have complete control over his lover elements in the state of sleep and thus remain absolutely free from its effects. There is, however, no denying the fact that the unconscious and subconscious mind of the noble man is dominated by noble longings and desires; he therefore receives in the dream suggestion from the Divine, but this suggestion is never held to the immune from error as is the case with the prophetic suggestions of the Prophets.
The second type of dream which has been called HULM in the Quran and the Sunnah is in fact the expression of one’s suppressed carnal desires. This is what has been termed in the Hadith as a vision emanating from the devil.
The problem of seeing dreams in sleep or a semi-wakeful state of mind is, from the point of view of psychology, a highly complex phenomenon about which much has been written. We need not go into the details of this phenomenon in the light of the modern or old theories of dreams. What we learn from the Quran and Hadith is that dreams are mainly of three types.
One is the dream or the vision of the Prophets. These dreams are always true, as these are revelations from God to His Messengers (may Allah be pleased with them).
So far as the dreams of the ordinary persons are concerned, these can be divided into two kinds.
One is the vision seen by the noble and pious men in a state of mind when even in sleep the lower elements in the soul are dominated by the noble elements in man. Thus their dreams represent a truth. These types of dreams have been called as forty-fifth or forty-sixth or even seventieth part of prophecy.’
These cannot be called authentic prophecies because no other human being, besides the Prophets, can have complete control over his lover elements in the state of sleep and thus remain absolutely free from its effects. There is, however, no denying the fact that the unconscious and subconscious mind of the noble man is dominated by noble longings and desires; he therefore receives in the dream suggestion from the Divine, but this suggestion is never held to the immune from error as is the case with the prophetic suggestions of the Prophets.
The second type of dream which has been called HULM in the Quran and the Sunnah is in fact the expression of one’s suppressed carnal desires. This is what has been termed in the Hadith as a vision emanating from the devil.
narakam Hell Fire - Jahannam
All about the Hell Fire - Jahannam
On the Day of Judgment the inhabitants of Hell
will see their destined abode face to face and will realize the error of
their ways. But, of course, it will be too late. The Qur'an states:
"No! When the earth is pounded to powder, and your Lord comes with His
angels, rank upon rank, and Hell, that Day, is brought [face to face] -
on that Day will man remember? But how will that remembrance profit
him?"
[al Fajr, 89: 21-23]
[al Fajr, 89: 21-23]
- The Creation of Hell Fire
- The Gates of Hell
- Levels of Hell
- Capacity and Depth of Hell
- The Fuel of Hell-Fire
- The Intensity of its Fire
- The Shade of Hell
- The Sparks of it's Fire
- The Names of Hell-Fire
- The Keepers of Hell
- The Effects upon the Present World
- The Great number of inhabitants
- The Size of its inhabitants
- Some of its inhabitants
- Categories of its inhabitants
- The Food of Hell
- The Drinks of Hell
- The Garments of Hell
- Beds and Bedcovers of Hell
- Yokes, Chains and Maces
- Variance in Degree of Penalties
- Examples of Punishments
al-hoor al-‘iyn in the Qur’aan and Sunnah
al-hoor al-‘iyn in the Qur’aan and Sunnah
Pleasing the most Merciful and entering Paradise are the ultimate aim that believing men and women should wish for. If a person departs this world having won the pleasure of Allaah, then he will have the glad tidings of all that is good after that. When he enters Paradise he will have delights and pleasures such as no eye has seen, no ear has heard and it has not entered the mind of any man. He will have all that he wishes for in the best ways. Everything that he asks for will be granted, and everything that he longs for he will get. He will never find anything to upset or disturb him, because he is in the care of the Most Merciful, as Allaah says (interpretation of the meaning):
“Therein you shall have (all) that your inner‑selves desire, and therein you shall have (all) for which you ask.
32. An entertainment from (Allaah), the Oft‑Forgiving, Most Merciful”
[Fussilat 41:31-32]
One of the best things that people long for in the Hereafter is, for men, the women of Paradise, namely al-hoor al-‘iyn, and for women there is an equivalent delight. By His great wisdom, Allaah has not mentioned what the women will have as the equivalent of al-hoor al-‘iyn for men, and that is due to modesty and shyness. How can He encourage them to seek Paradise by mentioning something that they are too shy and modest to mention or speak about themselves? So He has simply hinted at it, as in the verse (interpretation of the meaning):
“Therein you shall have (all) that your inner‑selves desire
[Fussilat 41:31-32]
The description of al-hoor al-‘iyn is mentioned in more than one place in the Book of Allaah, such as the following:
1 – Allaah says, describing the reward of the people of Paradise (interpretation of the meaning):
“And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious).
23. Like unto preserved pearls”
[al-Waaqi’ah 56:22, 23]
al-Sa’di (may Allaah have mercy on him)said:
“And (there will be) Hoor (fair females) with wide lovely eyes”. Al-Hawra’ is a woman in whose eyes are lined with kohl, beautiful and bright. Al-‘iyn refers to beautiful and huge eyes. The beauty of eyes in the female is one of the greatest signs of beauty.
“Like unto preserved pearls” means, as if they are pure, white, shining pearls, which are covered and protected from people’s eyes, the wind and the sun. Their colour is one of the most beautiful of colours and they have no fault or blemish of any kind. This is how al-hoor al-‘iyn are: they have no faults of blemishes of any kind, rather they are beautiful in all ways.
Every time you gaze upon her, you see nothing but that which gladdens the heart. End quote.
Tafseer al-Sa’di, p. 991
2 – Allaah says (interpretation of the meaning):
“(In beauty) they are like rubies and coral”
[al-Rahmaan 55:58]
al-Tabari (may Allaah have mercy on him) said:
Ibn Zayd said concerning the words “they are like rubies and coral” it is as if they are rubies in their purity and like coral in their whiteness. So their purity is that of rubies and their whiteness is that of pearls. End quote.
Tafseer al-Tabari, 27/152
3 – Allaah says describing the women of Paradise, in Soorat al-Waaqi’ah (interpretation of the meaning):
“Verily, We have created them (maidens) of special creation.
36. And made them virgins.
37. Loving (their husbands only), (and) of equal age”
[al-Waaqi’ah 56:35-37]
Ibn Katheer (may Allaah have mercy on him) said:
With regard to the word “loving (‘uruban)”, Sa’eed ibn Jubayr said, quoting from Ibn ‘Abbaas that it means: they are loving towards their husbands. It was narrated from Ibn ‘Abbaas that al-‘urub are those who love their husbands and their husbands love them.
With regard to the word “of equal age (atraaban)”, al-Dahhaak said, quoting from Ibn ‘Abbaas, that it means: of the same age, thirty-three years.
Al-Saddi said: “atraaban” means that they are equal in temperament and they do not resent or envy one another, i.e., they are not like hostile co-wives. End quote.
Tafseer Ibn Katheer, 4/294
Al-Haafiz Ibn Hajar said:
It was narrated that Mujaahid said concerning the verse “Loving (their husbands only), (and) of equal age”: i.e., those who are dear to their husbands.
Fath al-Baari, 8/626
4 – Allaah says, describing them (interpretation of the meaning):
“Therein (Gardens) will be Khairaatun‑Hisaan [fair (wives) good and beautiful]”
[al-Rahmaan 55:70]
Ibn al-Qayyim said:
They are described as being fair and beautiful. The word khayraat (fair and good) is derived from the word khayyarah, which refers to the woman who combines all good qualities, both outward and inward, and whose physical appearance and attitude are perfect. So they are good in attitude and fair of face.
Rawdat al-Muhibbeen, p. 243.
5 – Allaah describes them as pure, as He says (interpretation of the meaning):
“and they shall have therein Azwaajun Mutahharatun (purified mates or wives), and they will abide therein forever”
[al-Baqarah 2:25]
Ibn al-Qayyim said:
Allaah describes them as pure: “and they shall have therein Azwaajun Mutahharatun (purified mates or wives)”, pure from menses, urine and the like (stools) and all off-putting features that may exist in the women of this world. And their hearts are pure from envy, annoyance of their husbands, meanness or wishing for husbands other than them.
Rawdat al-Muhibbeen, p. 243, 244
6 – Allaah describes them as refraining from looking at anyone except their husbands (interpretation of the meaning):
“Wherein both will be Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances, desiring none except their husbands]”
[al-Rahmaan 55:56]
“Hoor (beautiful, fair females) guarded in pavilions”
[al-Rahmaan 55:72]
Ibn al-Qayyim said:
Allaah describes them as being “guarded in pavilions”, i.e., they are prevented from making a display of themselves before anyone except their husbands. They are guarded for their husbands and they do not go out of their houses, and they restrain themselves for them and do not desire anyone else. And Allaah describes them as “Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances”. This description is more complete than the first, for one of them restrains her gaze and focuses her love upon her husband, she is content with him and does not look beyond him at anyone else.
Rawdat al-Muhibbeen, p. 244
This is a brief look at what has been said about them in the Qur’aan. In the Sunnah there are descriptions of their beauty and fairness which defy the imagination, such as the following:
1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The first group will enter Paradise looking like the moon on the night when it is full, and those who follow them will be like the brightest shining star in the sky. Their hearts will be as one, and there will be no hatred or jealousy among them. Each man will have two wives from among al-hoor al-‘iyn, the marrow of whose calves can be seen from beneath the bone and flesh.” (Narrated by al-Bukhaari, no. 3014; Muslim, 2843.
Ibn Hajar (may Allaah have mercy on him) said:
The stunning beauty of the hoori is such that the marrow of her calves can be seen from beneath her clothes, and a man will be able to see his face in the liver of one of them, like a mirror because of the fineness of her skin and the purity of her colour.
Fath al-Baari, 8/570
2 – It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman from among the people of Paradise were to look out over the earth, she would illuminate everything that is in between them, and would fill everything that is in between them with fragrance. And the scarf on her head is better than this world and everything in it.”
If she were to show her face, it would shine between heaven and earth; how beautiful is the light of her face and how beautiful the scent that is filling the space between heaven and earth. As for her garments, the scarf that she places on her head is better than the beauty of this world and all that is in it of delights and pleasure and natural beauty and splendid palaces and other kinds of luxuries. Glory be to their Creator, how great He is, and congratulations to the one for whom she is and he is for her.
Secondly:
The situation of the believing woman in Paradise will be better than the situation of the hoor al-‘iyn; she will be higher in status and more beautiful. Several ahaadeeth and reports have been narrated concerning that, but none of them can be proven to be sound. But if a righteous woman from among the people of this world enters Paradise, then she will do so as a reward for her righteous deeds and as a honour from Allaah to her for her religious commitment and righteousness. As for the hoori who is one of the delights of Paradise, she has only been created in Paradise for the sake of someone else, and has been made the reward for the believing man for his righteous deeds. There is a great difference between one who enters Paradise as a reward for her righteous deeds and the one who was created as a reward for one who did righteous deeds. The former is a queen and a princess, and the latter, no matter how beautiful she is, is undoubtedly lower in status than a queen, and she is subject to the command of her believing master for whom Allaah created her as a reward.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the description of the hoor al-‘iyn include the women of this world?
He replied:
It seems to me that the women of this world will be better than the hoor al-‘iyn, even in outward appearance, and Allaah knows best.
Fataawa Noor ‘ala al-Darb.
We ask Allaah the Almighty to give us the best of that which He gives to His believing slaves.
And Allaah knows best.
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