Ya Ali Madad,
A friend of mine saw dream of Imam in which Imam said him some thing. He asked me whether to believe it true or not. I remember Farman in KIM in which Imam said that He dont comes in dreams and I dont think it is appropriate to assume the dream as reality. What do you all think about that?
Dream of Imam
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Dreams
In Allamah Nasir Aldin Nasir Hunzi Studies in Spiritualism and Dreams He explains Dreams.
The World of Dreams
There is no doubt that sleep and dreams are a part of the marvels and wonders of God, most High. You can see this in related verses in the Quran. (78:9; 7:97; 37:102; 8:43; 30:23; 39:42; 12:43; 17:60; 37:105; 8:27; 12:5,43,100) In the normal condition, the world of dreams lies between spirituality and corporeality. Therefore, in it there are both unusual and unfamiliar states and known and recognised things? If the dream, due to knowledge and action is sufficiently developed, then certainly it becomes a means of the recognition of the human soul and the inner world. In other words, after progress it merges with spirituality and in it take place the same events which take place in complete spirituality.
The state and reality of dreams in such that the external senses do not work in dreams because of this the connection of soul to the external world is severed temporarily and the soul tends to its inner world automatically. Since the soul is in itself a complete world, during the dreams-state, it sees everything in itself. That is, wakefulness is the name of the state in which the soul is occupied with the extend world through the (physical) eyes, ears, tongue, feet, hands, etc and the dream is the name of the state in which the physical organs become temporarily suspended and are silent, and soul freely examines its deeds and conditions {75:14 (“Nay, man himself sees his condition properly”)} and at this time it uses the inner senses. That is, in dreams, man sees with the spiritual eyes, hears with the spiritual ear, and whatever he does, he does only with the hidden faculties of the soul.
It should be remembered that during sleep the soul does not part with the body completely. A connection remains between the two, albeit that the body and the external sense are not aware of it. Here are some examples of how the body during sleep is unconsciously connected to the soul:
1. When a person is frightened in a dream, the signs of fear sometimes appear in the form of crying, yelling, moving, perspiring, etc.
2. When a person talks to someone in the world of dream, its effect appears on his body in the form of mumbling.
3. Sometimes a person stands up under the influence of his dream and starts to walk.
There are other things in this connection, but it is not necessary to mention them here.
According o the commander of the faithful, Mawalana ‘Ali, there are three persons whose deeds are not recorded by Kiraman Katibin (the honourable scribes, i.e. the angles who record the deeds of people): minor, the insane and the person who is asleep. The season for this is that they do not have any choice. Thus what man does or says in a dream is beyond his control, because now he does not have any choice.
God has granted the Prophets and Imams numerous qualities of excellence and perfection, and He has bestowed them with special characteristics. One of these is that their dreams of knowledge, wisdom, rectitude and guidance. True Mumims are also granted a share of such dreams so that the means of guidance for them may be firm and far-reaching.
The verse (39:42) shows that the state of sleep is a hind of death and hence sleep is called the sister of death. This means that as there is a total scrutiny of man’s deeds after his death, a partial scrutiny of his deeds takes place in his dreams. In the former, the reward or punishment for good or bad deeds is givens permanently, and in the latter it is given temporarily, so that the wise people may, through this example, have certainty about death, the last day, Paradise and Hell.
We have already said that the world of dreams stand between spirituality and corporeality. Here we wish to add that, in a sense, there are four worlds for man: the external world, the world of imagination, the world of dreams and the spiritual world, respectively. First of all is this material world and the last is spirituality, and spirituality is another name of the next world.
It is also important to mention here that man’s wakefulness is limited to time and space. That is, the work which he does or the time which he spends in wakefulness is not outside of the past, the present and the future, for all of which it is possible to be in one place. But imagination, dreams and spirituality are not confined to time and space, and are above them. That is, what is seen and found in imagination is not like material things; it is non-temporal and non-spatial state. That is true of dreams and spirituality too, for they are non-temporal and non-spatial and are not dense but are subtle. For instance, when we are sitting in our house conceive of an acquaintance living at a distant place and see him in the light of imagination, it does not mean that we have travelled and reached the person physically nor that the person left his place and came to us. Rather, this is a spiritual miracle of our imagination, that it brought the picture of the acquaintance form the record of memory and presents it to us. This example shows that the inner (spiritual) things, such as imagination, dream and spirituality are beyond time and space.
This explanation makes it clear that in dreams the soul does not go anywhere and tends only to itself. It can see everything within itself, because it contains in itself both seen and unseen things. Seen in the sense that in it there is a mental or spiritual picture of everything and unseen in the sense that the soul is connected with the Guarded Tablet. Or in other words, the soul is a mirror which shows the Divine Power.
When a true momim’s, following the straight path, enter the first door of spirituality, it becomes very easy for them to cause upon themselves a state like that of peaceful sleep and to stop the interference of the external sense during special ‘ibadat, so that they forget everything, including themselves, except the Divine Remembrance. Such a wisdom-filled sleep is a Divine Mercy and is mentioned in the Quranic words like nu’as (3:154; 8:11) and subar (25:47; 78:9).
The soul of an ordinary person can only be liberated from external and worldly imagination and thoughts through sleep and adequately tend towards its inner world. Although sleep is also influenced by the result of deeds, in comparison to wakefulness it comes closer to spirituality. Because the external senses which were working in wakefulness and were preventing the soul from remaining immersed in the ocean of itself, are now in deep sleep.
As has already been mentioned, the world of dreams is in fact full of the marvels and wonders of God. In it are the examples of reward of paradise and those of the punishment of Hell, so that mumin may believe and be sure of the life hereafter and the retribution of deeds, and that the spiritual life after physical death, is true and in which there will not be this physical body, just as we find ourselves alive in dreams without this body. In dreams we see, hear, speak, walk and do many other things, but not with our physical organs. Although the level of our consciousness in dreams is sometimes high and sometimes low, sometimes illumined and sometimes dark, nevertheless, we certainly feel and are aware that there is a life which is very different from physical life and is strange. Sleep and dreams have many purposes physically and spiritually. One great purpose is to present examples of the different states and ranks of spirituality and the nest world. This applies mainly to those people in whose dreams there are the highest as well as the lowest examples.
As we have said the world of dreams is both non-temporal and non-spatial. The concept of time and space which is in it is free from and above materiality. The world of dreams is not under the physical world; rather it encompasses it, i.e. time and space. Therefore it is simultaneously the past, the present and the future and itself is the heaven and the earth and it is because of this that it controls all time. In it sometimes appear glimpses of the past, sometimes scenes of the present and sometimes pictures of the future. Similarly, every place of the heaven and the earth appears in it from the same one single point and a great wisdom in this is that by this may be attained the recognition of non-temporal and non-spatial world or the next world.
For those who are far from spirituality and ma’rifat, dreams have no importance. They do not know the various kinds of benefits to be gained from dreams, nor do they understand their allusions which indicate the goodness and badness of their actions. On the contrary, Mumins are sure that dreams are among the sings, i.e. miracles of God. For them the dream is like a practical book on the acquisition of ma’rifat.
Although initially the states or the worlds of wakefulness, imagination, dreams and spiritually are separate, after spiritual progress has been made these four states of man become almost one. For then spirituality controls not only the world of dreams and the world of imagination, but also the world of wakefulness. A flood of colourful lights in the imagination, the revolution of spirituality in dreams and the miraculous conversations of the army of spirits in wakefulness – all these signs testify to the fact that although these four states or worlds area separate form one aspect, form another they are one.
It is clear form the wisdom-filled guidance of the Quran that nobody knows the practical ta’wil of dreams except the Prophets and Imams, and those who in true sense obey and follow them. for the ta’wil of dreams is a part of practical ma’rifat and practical ma’rifat, which is the result of spiritual observation cannot be contained in books because it is the living and moving light, it is the moving soul and speaking reality, and it is the ever flowing fountainhead of real life. Thus God says that He has done a great favour to Hazrat Yusuf by teaching him the ta’wil of dreams and other matters. If the ta’wil of dreams had been an ordinary thing to be given to all then He would not have pointed it out as a favour to Hazrat Yusuf, for God is above giving an ordinary thing to one of His Prophets and then mentioning it as a favour to him.
The greatness and eminence of dreams and their ta’wil can be estimated for the example of Hazrat Yusuf. It is also clear that one of the sources of ta’wil which was taught to him by God was dreams. That is, Hazrat Yusuf used to do the ta’wil of the dreams of others in the light of the fundamental principle that prior to this he was taught the practical and experiential ta’wil in his own blessed dreams. Other than this was no better way of doing ta’wil.
In the Holy Quran, God has presented the concept of heavenly knowledge in two parts; first is the Book and the second, the wisdom, which is great. The Book and wisdom are also called tanzil and ta’wil respectively. Further, as wisdom is praised in the Quran, ta’wil has also been praised in the same way. Thus it is evident that wisdom is ta’wil and vice versa. Further, since ta’wil is wisdom and one of the sources of ta’wil is dreams, it leads us to the conclusion that a part of wisdom is hidden in dreams.
Dreams are glad tiding of the pleasure of God, for great luminous dreams encourage mumins and leave pleasant impressions on them. They are also a threat of His displeasure, for bad dreams are discouraging and as a result, a person can remain sad and depressed for several days. These Divine signs are not to be casually dismissed. It is necessary to duly thank God for the favour of pleasant dreams and to repent for sins and to devote oneself to Him to benefit form this direct Divine guidance in the form of dreams.
If dreams, as we have said, have reached complete spirituality, through progress made in knowledge and recognition, then they become a means of extraordinary spiritual observations. By knowledge and good deeds here is great possibility of progress in them to the extent that sometimes marvellous and wondrous events take place in them. For example, sometimes even the windows of azal (pr-eternity) and abad (post-eternity) open and it so happens that, although we had set out on our journey in pre-eternity, when we will reach post–eternity we will astonishingly find ourselves back in pre-eternity. This point requires refection.
It is also among the marvels and wonders of the dream-world that sometimes a person sees a dream within a dream, and such a “dream within a dream” is amazing. In the wisdom-filled allusions of such a dream, are hidden the meaning of countless pasts and futures of the soul. This amazing event takes place because the soul in such a dream merges with the world of command. In fact, the world of command, which is governed by kun fayakun (Be and it is) is hidden within the essence of soul. It is because of this that the events of the dreams appear without delay.
The World of Dreams
There is no doubt that sleep and dreams are a part of the marvels and wonders of God, most High. You can see this in related verses in the Quran. (78:9; 7:97; 37:102; 8:43; 30:23; 39:42; 12:43; 17:60; 37:105; 8:27; 12:5,43,100) In the normal condition, the world of dreams lies between spirituality and corporeality. Therefore, in it there are both unusual and unfamiliar states and known and recognised things? If the dream, due to knowledge and action is sufficiently developed, then certainly it becomes a means of the recognition of the human soul and the inner world. In other words, after progress it merges with spirituality and in it take place the same events which take place in complete spirituality.
The state and reality of dreams in such that the external senses do not work in dreams because of this the connection of soul to the external world is severed temporarily and the soul tends to its inner world automatically. Since the soul is in itself a complete world, during the dreams-state, it sees everything in itself. That is, wakefulness is the name of the state in which the soul is occupied with the extend world through the (physical) eyes, ears, tongue, feet, hands, etc and the dream is the name of the state in which the physical organs become temporarily suspended and are silent, and soul freely examines its deeds and conditions {75:14 (“Nay, man himself sees his condition properly”)} and at this time it uses the inner senses. That is, in dreams, man sees with the spiritual eyes, hears with the spiritual ear, and whatever he does, he does only with the hidden faculties of the soul.
It should be remembered that during sleep the soul does not part with the body completely. A connection remains between the two, albeit that the body and the external sense are not aware of it. Here are some examples of how the body during sleep is unconsciously connected to the soul:
1. When a person is frightened in a dream, the signs of fear sometimes appear in the form of crying, yelling, moving, perspiring, etc.
2. When a person talks to someone in the world of dream, its effect appears on his body in the form of mumbling.
3. Sometimes a person stands up under the influence of his dream and starts to walk.
There are other things in this connection, but it is not necessary to mention them here.
According o the commander of the faithful, Mawalana ‘Ali, there are three persons whose deeds are not recorded by Kiraman Katibin (the honourable scribes, i.e. the angles who record the deeds of people): minor, the insane and the person who is asleep. The season for this is that they do not have any choice. Thus what man does or says in a dream is beyond his control, because now he does not have any choice.
God has granted the Prophets and Imams numerous qualities of excellence and perfection, and He has bestowed them with special characteristics. One of these is that their dreams of knowledge, wisdom, rectitude and guidance. True Mumims are also granted a share of such dreams so that the means of guidance for them may be firm and far-reaching.
The verse (39:42) shows that the state of sleep is a hind of death and hence sleep is called the sister of death. This means that as there is a total scrutiny of man’s deeds after his death, a partial scrutiny of his deeds takes place in his dreams. In the former, the reward or punishment for good or bad deeds is givens permanently, and in the latter it is given temporarily, so that the wise people may, through this example, have certainty about death, the last day, Paradise and Hell.
We have already said that the world of dreams stand between spirituality and corporeality. Here we wish to add that, in a sense, there are four worlds for man: the external world, the world of imagination, the world of dreams and the spiritual world, respectively. First of all is this material world and the last is spirituality, and spirituality is another name of the next world.
It is also important to mention here that man’s wakefulness is limited to time and space. That is, the work which he does or the time which he spends in wakefulness is not outside of the past, the present and the future, for all of which it is possible to be in one place. But imagination, dreams and spirituality are not confined to time and space, and are above them. That is, what is seen and found in imagination is not like material things; it is non-temporal and non-spatial state. That is true of dreams and spirituality too, for they are non-temporal and non-spatial and are not dense but are subtle. For instance, when we are sitting in our house conceive of an acquaintance living at a distant place and see him in the light of imagination, it does not mean that we have travelled and reached the person physically nor that the person left his place and came to us. Rather, this is a spiritual miracle of our imagination, that it brought the picture of the acquaintance form the record of memory and presents it to us. This example shows that the inner (spiritual) things, such as imagination, dream and spirituality are beyond time and space.
This explanation makes it clear that in dreams the soul does not go anywhere and tends only to itself. It can see everything within itself, because it contains in itself both seen and unseen things. Seen in the sense that in it there is a mental or spiritual picture of everything and unseen in the sense that the soul is connected with the Guarded Tablet. Or in other words, the soul is a mirror which shows the Divine Power.
When a true momim’s, following the straight path, enter the first door of spirituality, it becomes very easy for them to cause upon themselves a state like that of peaceful sleep and to stop the interference of the external sense during special ‘ibadat, so that they forget everything, including themselves, except the Divine Remembrance. Such a wisdom-filled sleep is a Divine Mercy and is mentioned in the Quranic words like nu’as (3:154; 8:11) and subar (25:47; 78:9).
The soul of an ordinary person can only be liberated from external and worldly imagination and thoughts through sleep and adequately tend towards its inner world. Although sleep is also influenced by the result of deeds, in comparison to wakefulness it comes closer to spirituality. Because the external senses which were working in wakefulness and were preventing the soul from remaining immersed in the ocean of itself, are now in deep sleep.
As has already been mentioned, the world of dreams is in fact full of the marvels and wonders of God. In it are the examples of reward of paradise and those of the punishment of Hell, so that mumin may believe and be sure of the life hereafter and the retribution of deeds, and that the spiritual life after physical death, is true and in which there will not be this physical body, just as we find ourselves alive in dreams without this body. In dreams we see, hear, speak, walk and do many other things, but not with our physical organs. Although the level of our consciousness in dreams is sometimes high and sometimes low, sometimes illumined and sometimes dark, nevertheless, we certainly feel and are aware that there is a life which is very different from physical life and is strange. Sleep and dreams have many purposes physically and spiritually. One great purpose is to present examples of the different states and ranks of spirituality and the nest world. This applies mainly to those people in whose dreams there are the highest as well as the lowest examples.
As we have said the world of dreams is both non-temporal and non-spatial. The concept of time and space which is in it is free from and above materiality. The world of dreams is not under the physical world; rather it encompasses it, i.e. time and space. Therefore it is simultaneously the past, the present and the future and itself is the heaven and the earth and it is because of this that it controls all time. In it sometimes appear glimpses of the past, sometimes scenes of the present and sometimes pictures of the future. Similarly, every place of the heaven and the earth appears in it from the same one single point and a great wisdom in this is that by this may be attained the recognition of non-temporal and non-spatial world or the next world.
For those who are far from spirituality and ma’rifat, dreams have no importance. They do not know the various kinds of benefits to be gained from dreams, nor do they understand their allusions which indicate the goodness and badness of their actions. On the contrary, Mumins are sure that dreams are among the sings, i.e. miracles of God. For them the dream is like a practical book on the acquisition of ma’rifat.
Although initially the states or the worlds of wakefulness, imagination, dreams and spiritually are separate, after spiritual progress has been made these four states of man become almost one. For then spirituality controls not only the world of dreams and the world of imagination, but also the world of wakefulness. A flood of colourful lights in the imagination, the revolution of spirituality in dreams and the miraculous conversations of the army of spirits in wakefulness – all these signs testify to the fact that although these four states or worlds area separate form one aspect, form another they are one.
It is clear form the wisdom-filled guidance of the Quran that nobody knows the practical ta’wil of dreams except the Prophets and Imams, and those who in true sense obey and follow them. for the ta’wil of dreams is a part of practical ma’rifat and practical ma’rifat, which is the result of spiritual observation cannot be contained in books because it is the living and moving light, it is the moving soul and speaking reality, and it is the ever flowing fountainhead of real life. Thus God says that He has done a great favour to Hazrat Yusuf by teaching him the ta’wil of dreams and other matters. If the ta’wil of dreams had been an ordinary thing to be given to all then He would not have pointed it out as a favour to Hazrat Yusuf, for God is above giving an ordinary thing to one of His Prophets and then mentioning it as a favour to him.
The greatness and eminence of dreams and their ta’wil can be estimated for the example of Hazrat Yusuf. It is also clear that one of the sources of ta’wil which was taught to him by God was dreams. That is, Hazrat Yusuf used to do the ta’wil of the dreams of others in the light of the fundamental principle that prior to this he was taught the practical and experiential ta’wil in his own blessed dreams. Other than this was no better way of doing ta’wil.
In the Holy Quran, God has presented the concept of heavenly knowledge in two parts; first is the Book and the second, the wisdom, which is great. The Book and wisdom are also called tanzil and ta’wil respectively. Further, as wisdom is praised in the Quran, ta’wil has also been praised in the same way. Thus it is evident that wisdom is ta’wil and vice versa. Further, since ta’wil is wisdom and one of the sources of ta’wil is dreams, it leads us to the conclusion that a part of wisdom is hidden in dreams.
Dreams are glad tiding of the pleasure of God, for great luminous dreams encourage mumins and leave pleasant impressions on them. They are also a threat of His displeasure, for bad dreams are discouraging and as a result, a person can remain sad and depressed for several days. These Divine signs are not to be casually dismissed. It is necessary to duly thank God for the favour of pleasant dreams and to repent for sins and to devote oneself to Him to benefit form this direct Divine guidance in the form of dreams.
If dreams, as we have said, have reached complete spirituality, through progress made in knowledge and recognition, then they become a means of extraordinary spiritual observations. By knowledge and good deeds here is great possibility of progress in them to the extent that sometimes marvellous and wondrous events take place in them. For example, sometimes even the windows of azal (pr-eternity) and abad (post-eternity) open and it so happens that, although we had set out on our journey in pre-eternity, when we will reach post–eternity we will astonishingly find ourselves back in pre-eternity. This point requires refection.
It is also among the marvels and wonders of the dream-world that sometimes a person sees a dream within a dream, and such a “dream within a dream” is amazing. In the wisdom-filled allusions of such a dream, are hidden the meaning of countless pasts and futures of the soul. This amazing event takes place because the soul in such a dream merges with the world of command. In fact, the world of command, which is governed by kun fayakun (Be and it is) is hidden within the essence of soul. It is because of this that the events of the dreams appear without delay.
Re: Dreams
Interesting article but does not address the question at hand. What is the significance of a dream involving the Imam? If it is indeed meant as a guidance, then it will be very clear to the individual and no one else's interpretation would be necessary and hence an individual matter.zubair_mahamood wrote:In Allamah Nasir Aldin Nasir Hunzi Studies in Spiritualism and Dreams He explains Dreams.
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zubair_mahamood
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Re: Dreams
Yes Karim but I think if an individual is capable of understanding this article is precious, it answers many questions at a time even if he doesn’t understand it gives an idea of what dreams can mean... on the other hand Dreams involving Prophets or Imams or saints can be for Warning or Guidance. If an individual is single it’s a personal matter, if the individual is not single i.e. if he/she is a leader then it’s not personal. Only he or she can interpret or someone who has knowledge can.kmaherali wrote:Interesting article but does not address the question at hand. What is the significance of a dream involving the Imam? If it is indeed meant as a guidance, then it will be very clear to the individual and no one else's interpretation would be necessary and hence an individual matter.zubair_mahamood wrote:In Allamah Nasir Aldin Nasir Hunzi Studies in Spiritualism and Dreams He explains Dreams.
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I believe people who have Imam in dreams are Lucky as Imam keeps a close eye on them and wants to have direct contact with them…why? Imam can only tell, How? You don’t need to worry! when He came so close will He go without conveying His message!
Zubair Mahamood
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star_munir
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masha'lla.....that was very enlighting...! and indeed seeking advice is the least an individual can do, its has to be out of true,sincere want....most of use have no time or.... the feeling of being called names , do not persue the divine calll.....then again we have members who say ...imam says whwhen we say its day ,and yet its night u have not to question. so the individul has to take time and persuit the issue as there is so much knowledge and its not too far...its within......when the whole creation is within . we are like the fish who is looking for the sea whiles all along we are within..yet its only us humans who question IT......we have no time or the patience to listen to our inner soul.....the connected being....Then again that is the whole point of us being on this EARTH.