Hamzah Wald Maqbul – Riyd alSlhn Dreams 02122017.mp4
AI: Summary ©
The speakers discuss various types of dreams and sleep cycles, including the circ mad state, with "imala" or "war dental" dream, and "imala" or "war dental" dream. They stress the importance of experiencing realities and the connection between the spiritual heart and the brain, as well as the transmission of opinion and perception of time. The speakers also advise against giving credit card information to others and encourage people to be careful with their dreams. They stress the importance of knowing the elements of a dream and not sharing negative thoughts with others. The speakers also stress the need for people to confirm their beliefs and accept the Quran.
AI: Summary ©
This is a chapter
regarding
visions,
or dreams
and what is connected to them.
Imam Nawi
begins with the eye of Surz Arun
that from the signs of Allah Ta'ala are
your sleep by night and by day.
The state of sleep is an interesting state.
It is a kind of a spiritual
switch up
that the body obviously is physically present and
it's still working, but the spirit takes a
break from it.
Everybody needs a break from something.
Even the most in love of couples. They
need a little bit of break from one
another.
Sometimes one partner needs a break from the
other one a little sooner than the the
the second one needs from the first.
So if that partner is tactful
and affectionate,
they'll say, oh, I have to this and
that and the other thing and just quietly
slip out, get some air, and,
come back. Just like that, the and the,
they're meant to be together. They're happy together.
When they're separated for too long, they long
to be with one another,
as is the case in death.
However, they're not, they're you know, they need
a little bit a little a little bit
of time off, a little time away from
each other,
from time to time,
for the
body to do its thing and for the
to do its thing.
And,
so the body, obviously,
at that time, it gets rest and repose,
and stuff happens with the ruh as well,
that the roof also has some rest and
repose and also has some opportunity to,
perform certain functions that it can't it can't
do when it's preoccupied with
the companionship of the body.
And this is something really, interesting.
Even if you study
sleep in psychology or in medicine,
you have, like, different parts of a sleep
cycle. Everybody has
what they call a circadian sleep cycle. It's
something around 90 minutes long. It's a little
bit longer or shorter for different
people. And, also, in the night, like, if
you're in the 1st cycle, 2nd cycle, it's
not exactly the same length for every person.
But the circadian
sleep cycle is about 90 minutes long,
and
it what it does is it has, like,
a alpha
stage, and then there's a beta stage, which
is like a type of wave that the
brain gives off. And then there's a stage
at the end of it, which is the
REM. They call rapid eye movement,
the REM state where you see things like
dreams.
And in the REM state,
that's the brain carries out a lot of
functions, housekeeping functions
that are necessary that can't happen while you're
awake.
And,
they say that that's the time that
short term memory is transcribed into the long
term memory.
And they say that,
you know, this is one thing I remember
talking to a,
a microbiologist
who studied sleep
in in animals. That's animals have sleep as
well,
and they see dreams as well.
And so, like, they can hook up like,
he was telling me about they hook up
electrodes to a cat
and, like, the cat's brain will register a
certain
pattern when it sees, like, a mouse, for
example.
And then when they see that the cats
are dreaming, they're also giving the same patterns
as well.
So they're seeing things as well in their
dreams
because the cats are also a, and they're
also
a, a body and and a, a spirit.
And the same
the same spiritual process that happens
where Allah
takes the arawak to a different realm.
It's possible that it happens with the animals
as well.
And Rasulullah sallallahu alaihi wa sallam, he described
he described
the different types of dreams that a person
will see.
So one of the types of dreams that
a person sees is the disturbances from shaitan,
And those are characterized by
nonsensical
and very choppy,
type scenes that shift from one another without
without a whole lot of,
connection between them. And the experience is disorienting,
and it's disturbing.
A person will see things that will upset
them, and a person will be, disoriented
by what they see.
The
second, type of dream
that's described
is hadith enoughs,
that a person will talk to themself
about
what it wants to talk about.
So if a person likes burgers, they'll dream
about burgers. If a person likes the Chicago
Bears, they'll dream about the Chicago Bears. If
a person likes other things that we don't
mention in front of other people, that's what
they'll dream about. But at any rate, whatever
it is, a person that, you know, whatever
they see and they they,
they're preoccupied
with, they'll see something that has to do
with it.
And then the 3rd type the 3rd type
of dream and these first two types, generally,
the word in Arabic used for them is
a is
a It's it's one type of dream.
And this 3rd type of dream that a
person sees, this is something that is
a a sharaf Allah
gives to the people of,
that have a clean heart or have some
capacity to receive some sort of cleanliness or
some sort of purity or some sort of
light, and it's called the with an alif
at the end. Alright? For those of you
who are students of knowledge, there's a with
a
at the end. That's the
for in the meaning of,
to see. Right? Seeing means seeing.
The with an alif,
and for those of you who are students
of right?
So the with the alif that's then it's
it's Imala, it's a different type of Aleph.
It's an Imala and and Warshan and and
and some of the other.
That,
that is a true dreamer, a true vision,
which,
we'll talk about in this chapter as well.
And that is basically
that every heart
when we say heart, we're not talking about
the physical heart, but we're talking about the
spiritual heart.
Every heart has in it,
a a component which is like a receiver.
And whatever it's oriented toward and whatever it's
attuned to, it will receive,
it will receive
communication or
signal from whatever that thing is.
So
there are some things you'll receive from other
people.
Just like certain people are physically stronger than
certain things are physically stronger certain people are
physically stronger than others,
and certain people are,
also, like, spiritually stronger than others. Just like
certain people are physically able to dominate other
people, certain people spiritually, when you meet them,
it has, like, some sort of effect on
you. That effect is not always good either,
by the way. That effect is not always
bad either. And the effect is not always
good and and or bad either. Sometimes it
can be just something neutral. You meet somebody
who's very charming and charismatic,
and it has some sort of effect on
you. Or it can happen the other way
that the person,
is just really annoying to you, really repulsive
to you. But it's not like they're in
a a super their morality or immorality is
what's repulsing you. It's just who they are.
That the the
the spirits,
they are, like an army that that are,
arrayed in ranks.
Meaning what? They were created from 1 spirit.
All spirits were created from 1 spirit.
And so whichever
spirits are from the same part of that
primordial spirit,
then they'll be very similar to each other,
and they will be harmonious with one another.
And then those spirits that are cleaved from
a a disparate and a distant part of
that primordial
spirit,
then they will not they'll not they'll be
like 2 pieces of a puzzle that are
not fitting together. No matter how hard you
pie, they won't they they won't fit with
one another.
So
like that,
that that spiritual effect that, people have on
one another,
At any rate, the the the the part
is like a receiver like that. It can
receive spiritual
effect from other people.
It can receive spiritual effect from shaitan.
Every time a sin is done in a
place,
that leaves some sort of, like, a spiritual
effect in that place as well. That's why
one of the teachings of the mashaikh is
not to sit in the places where sins
happen.
So it's not good. Go don't go eat
in a bar.
Don't go eat in a place where haram
is being served. Don't go sit in places
where, like, you know,
people are doing the Haram. Why? Even if
you're abstaining from it.
If by the age that you guys, most
of you are, if you never drank alcohol
in your life, you're probably not going to
become a drunkard after now. It's probably gonna
have very little attraction to you by now.
It's not impossible. It's possible.
And so that's a sufficient reason to stay
away from it, but you're probably not, you
know, going home like, oh, I really wonder
what it's like to have a beer. You're
like, oh, these people, they get drunk and
they act like hooligans or whatever. But the
issue is what? Even if you're in the
place where they're all drinking, what's what what
happens is that there's a spiritual effect of
the sin, the act of disobedience to
Allah
and that will have an effect on your
heart that has that has less to do
with the physical sin itself,
and it's a spiritual effect that lingers.
A person will take effect also from what?
From the angels.
First, it'll also take spiritual effect from what?
From the salihin. There are certain people just
by meeting them, it increases your state, makes
your state better.
They say that about Mu'an Ahmed Ali Lahori
who is buried very close to a number
of the masha'if that I read from, and
he's a grand grand sheikh of a number
of the masha'if that I read from as
well, that he was a person of such
spiritual howl that even his cart, his door
horse drawn cart, when it would pass by
people in,
in the streets, and they wouldn't know who
he was. It would have an effect on
on them.
And some people are like that by the
barakah of constant
and constant being with Allah
and and, like, scrupulous avoidance of sin that
people like you and I would find find
really just
excessive.
Some people, they make such states for themselves
as well,
and the receiver inside of the heart will
also attune to to those things, and it
will receive,
receive
things from people like that. Evil people like
that, it also receives. So if you hang
out with really bad people, if you're, like,
you know, having lunch every Tuesday with Adolf
Hitler, obviously, you're gonna come up
as a more messed up customer than you
went in,
because what? The heart has a receiver, and
it it it receives all of these signals.
And there's a lot more to this, and
we're not gonna get into it because
many of them many of the the realities
of these things,
until you actually experience them,
talking about them is kind of like watching
a,
like, a movie about the x men.
It's, like, very fantastical, and you may have
some idea about it, but it's all it's
not real.
So it would be nice if
Allah Taha gave us all the tawfiq of,
you know,
making saluk on this path and then experiencing
these these things as well.
So what does that have to do with
dreams? This has to do with what? That
the heart the receiver of the heart, the
spiritual heart, the the the dream is a
way of very directly interfacing with
with all of these above mentioned experiences.
The one that we're after, the one that
we seek is what is the the the
highest of them, which is the ruya, which
is the ruya saliha,
the,
the that that true vision from Allah
in which,
the heart is able to now access
information and knowledge and experience from a from
a higher realm.
And the spirit is gone while you're sleeping.
It's like death.
The spirit is gone. It has some sort
of connection with the body, but its locust
is is somewhere else. It's in a place
beyond
this beyond this world and beyond this universe.
So we're gonna talk a little bit about
that,
in in the the following a hadith.
There has not remained anything from Nabuwa, meaning
after him, sallallahu alaihi wasallam. There has not
remained anything from Nabuwa except for,
the the the things that come with glad
tidings.
What are those Mubashirat?
Those things that come with glad tidings? And
he answered,
the the the the righteous or the the
the the upright dream or the upright vision,
which is seen by a person.
And it's a hadith of it's a hadith
of Bukhari.
By the way, Masha'Allah, Moana Hassan is here.
So if he wishes to say anything, he's
more than welcome to
interject, inshallah, whatever he wishes to.
And Mullana Aksin
is, masha Allah, a very special friend of
mine.
People started calling him Mullana Assen after somebody
gave him a piece of paper,
but I used to consider him to be
an alim
years before that.
That,
So
the
so
is an interesting guy. You know the you
ever heard the heard of the book of
the book called the Mishkatul Mas'abi?
So Mishkatul Mas'abi
is a
souped up version of an of a book
of hadith called Masabi Hasunna,
which was written by Imam Barawi. He's a
old old school Shafi'i,
Shafi'i Fati Muhadith Mufasr
Alam. He put put together a a book
in which he wanted to,
you know, just gather a whole bunch of
a hadith,
without without the full chains of narration, just
the text of the hadith.
So, another Mujadid later on, his name was
Walidin Tabrizi.
Walidin Tabrizi
took the original Mas'abi sunnah, which is just
hadith and who narrated it.
And then he,
noticed that that Barawi
will narrate
first the things that are in Sahih Bukhari
and Sahih Muslim, then the other things. So
he separated the 2 of them into 2
separate subchapters,
and then he and and then he gave
titles to the chapters. And then he looked
up which books these hadith are found in,
and,
he tagged, like, this is this one you'll
find in Bukhary, this one you'll find in
Muslim, this one you'll find in this book,
this one you'll find in that book. And
then he said there's some other hadith that
are relevant to these chapters. I'll add them
also. So he made a 3rd subchapter that
he added in. And so this book, Masabi
Hasunna,
which Bahawi wrote, Walid Din Tabrizi
souped it up and called it the Mishkatul
Mas'abi. It's an interesting book because, like, maybe,
what, like, 80% of the books you'll get
through, the text of the hadith, you'll get
through
the, Sahas Sitta. They're they're they're in the
Mishkah anyway.
So
the hadith, quote, unquote, that are in the
mishkat are technically not hadiths. They're what they
call talik,
which is
talik and takrij. Talik is the hadith that
only mentions the Sahabi who narrates it, not
the full chain of narration.
A hadith has a full chain of narration.
Those are not mentioned there.
So it's what focusing on the actual text
of the hadith and not the narration, the
transmission criticism.
The second thing is that,
it's tagharij. Why? Tagharij means that he'll tell
which book you can find the whole deal
in
for for for for for the names of
the narrators.
And and it was such a good book.
This book was such a hit,
Tabrizi's own sheikh, Atlibi,
he's like, I'm gonna write a commentary on
your book. You did good, son,
which is really unique. It doesn't happen, like,
almost ever. I don't know of it. Do
you know of any other, like, I'm sure
it's it has happened
because we have a really long
intellectual history and, like, a lot of stuff
has happened. But I don't know of another
example where the the student writes a book
and the sheikh says, I'm gonna write a
commentary on it. Usually, it's the other way
around. The student wants to do service for
the work of their sheikh,
and so they'll do that. So Thibi Thibi,
he he his his his commentary on the
Mishkat is like one of the canonical and
authoritative commentaries,
and it's he's unique. It's unique because he
he
he he wrote the shahar halideh student. You
know? This is a lesson for all of
us as well
that, obviously, most of you guys are young
guys.
Some of you act like, but you're still
young guys.
Don't be a hater when when, like, the
you know, you become old
and, like, other people come up after you
and they do something. Don't be all insecure
and like, oh, who does he think he
is and blah blah blah, and why is
everyone paying attention? Don't be like that. Be
like be happy. Be like, oh, look, The
kids are doing something good. Be supportive.
Don't don't don't be don't be a hater.
Because
he knows. Right? Because this is his student.
He's getting the the salawab for everyone who
reads his books anyway. Right?
So he's not,
you know, insecure of, like, oh, look. They're
like, he's gonna eclipse me. Good. Let him
eclipse you. You're gonna get the salawat for
everyone who who reads his book anyway. You
know what I mean? You can get Amazon
royalties for only so long. Once you're dead,
once you're in your grave, nobody's gonna, like,
PayPal you.
You know what I mean? And even if
they can fill your grave with, like, gold
and silver, what are you gonna do with
it? You're dead.
Right? So,
he writes 3 opinions of what does this
mean.
One opinion is
during the the the fall and the the,
spring, when the day and the night are
equal in length. Another opinion is,
when when the dunya is almost at its
end, And the 3rd opinion is
when,
the days go by so fast. There's so
little barakah in time. The days go by
so fast that a person like, a year
will go by, and it will feel like
a day,
or a month
or a month and or a month will
go by and you'll feel like a day.
A year will go by and you'll feel
like a month. And I think the the
second 2 are actually they're very similar to
each other.
In fact, so much so that this is
one of the things that comes in the
Athar, the the Dajal when he comes.
The first,
well well, it's kind of the reverse, I
guess, in that in that sense.
The Dajjal, when he first comes,
the first day he'll come for 40 days.
The first day of his coming, though, will
last a year,
and the 2nd day of his coming will
last a month, and the 3rd day of
his coming will last a week, and the
other 40 days will all pass like normal
days.
And
the Sahaba asked the prophet sallallahu alaihi wasallam,
should we just pray 5 prayers in that
time? He said no estimate estimate
when you would have prayed and just pray
according to to to that time. So this
is that's also a possibility of the meaning
of.
Right? Is that that the
basically, it's the the the differences in the
different
measures of time, the way you experience them,
they all get mixed up, basically. They all
start to run bleed into each other and
become the same.
And that,
the end of time seems to be, maybe
what's Mushar I lihi, what's being pointed toward
in a lot of those best.
That when when
The the audio
went out. The audio went out.
Does anyone know where batteries are?
That's do you know? No. Okay. Hassan, let's
just switch, you and I, and then I'll
just kind of talk loud.
I apologize. Next time maybe we should buy
some batteries for Darce.
Is that the remote battery, does that match
it? No?
Let's see.
Let us see.
Yeah.
Nope. Triple a? Yeah. No. They don't they
don't match. These are double a.
Brutus, okay. You don't have to go.
Look at this guy being a hero.
Okay. I will just switch seats and I'll
just speak louder.
You guys can come here.
So Rasoolullah
says that when this happens,
sensibly when the end of time comes near.
You'll see that the believers will,
their dreams, they'll start to see the same
dreams about things, and their dreams will be
their dreams will be true
As if they'll never they they they'll they'll
start to they'll start to become so consistent
that,
they will not they'll not differ with one
in one another, and they will not fail
to be true.
This will happen. This is a type of
help from Allah which
will happen near the end of time. And
Rasool Allah Sallallahu Alaihi Wasallam then,
adds
that the true dream or the true vision
of a believer is
one part from 46 parts of prophecy.
One part from 46 parts of prophecy.
Prophecy. Obviously, this is meant
to be taken in a in a context
in the sense that the a true dream
is a
means for 1 of the Ambia, alayhim, to
receive wahi,
but it's not a means for us to
receive wahi. So if you see something in
a dream, for example,
that changes something in the deen,
like even a person says, I saw Rasulullah
salallahu alaihi wa sallam told me, you must
do this, you must do that. So when
the person wakes up, what's the hukum of
that thing? The hukum is at maximum. It's
musta have only for that person to do
that thing. We still won't say it's far
to the why because that will involve the
the dean being changed.
It will involve the deed being changed. And
so don't you know, there's there's some people
in Pakistan,
the
student used to call used to call them
the
the the print prince of dreams,
type, Bayan people that I saw this in
a dream. I saw that in a dream.
Usually, the ulama are not, like, super excited
about those types of people.
And the maximum it does is it it's
it's probably just for that person. You don't
need to need to share your dreams with
everybody. There's probably gonna be some mention of
that later.
But, even if someone does share their dreams
with you, you don't have to freak out
and, like,
remodel your life based on that. It was
probably just for them. But it doesn't mean
that it's not true.
It just it just cannot change the
said Abu Hurair he
said
that the messenger of Allah
said,
whoever sees me,
whoever sees me,
in a dream,
that person
will see me, in a waking state. Or
it is as if that person has seen
me in a waking state.
Why? Because shaitan cannot take my form.
This is an important point and it's also
an important point of Aqida as well.
Why is it that
the prophet Sallallahu Alaihi Wasallam,
whoever
whoever sees him,
and sees his miracles can believe in him,
and that's valid
as a form of iman according to many
of the.
Right? We read that in the
in the, Tabsuratul Adilah class. Right? That if
you say that that Rasulullah
will have all these all these miracles
and,
and the miracles are proof of his being
on the haqq.
I asked a question. Well, Dajjal is gonna
come with all this crazy stuff he's gonna
do.
And how come a person will it won't
be
prophet is the prophet sallallahu alaihi wasallam
is claiming to be a prophet.
And so there's a genuine
ambiguity regarding this man. Is he telling the
truth or is he not?
Why? Because he has no ulterior motive.
He's not profiting financially from what he's what
he's calling the people toward.
He's not,
you know, ostensibly calling people toward anything that
in and of itself is, like, totally horrible.
Right? A person may be like, well, I
disagree with drinking, but I think, you know,
like, you can't say that no, like, saying,
like, you know, not drinking is like a
a immoral thing. Like, it's like commanding people
to, like, kill one another. And just no.
It's not like that. Right?
So there's a genuine ambiguity in that that
person's dawah that may occur in the minds
of certain people,
and so the miracles are there to reinforce
that person's claim to the Haqq.
Whereas if someone comes
and he only has one eye and he
says, I'm God, there's no ambiguity there, is
there?
I mean, he can he can be he
can be, like, you know, he can be,
like, surrounded by unicorns that, like,
you know, that, like, what are vomit rainbow.
It doesn't matter. Why?
Because it's obviously.
Allah subhanahu wa ta'ala doesn't have any any
defect.
Allah ta'ala doesn't command people toward materialism.
Allah ta'ala doesn't have any defect.
And Allah is not part of the created
world.
Allah is not not part of the the
material world.
How can you know, this is the one
of the first, like, one of the first
precepts that you learn in in mantik and
logic is that,
that the Jews, it can never be bigger
than the
kul, that the part of something can never
be greater than the whole.
So how can how can god come from
the material world?
It's like saying, like, 2 is bigger than
3. It's a rational impossibility.
One thing is, like, people are like,
you know, hey, yo. I just bought a
I just bought a a a a Ferrari
for, like,
$10,000.
Yo. That's impossible. Where'd you get that That's
not really impossible. It's technically possible. It's highly
unlikely, but it's it's technically there's a possibility.
Right?
But saying, like, oh, yo.
2 is bigger than 3. That's, like, actually,
like, bonafide, like, impossible.
Right? So at that point, there's no need
to, like, scrutinize
miracle, no miracle,
you know, aforementioned
rainbow vomiting unicorns. Doesn't
it doesn't there's no that that you don't
even get to that part part of the
discussion. There's no need to have that part
of the discussion at that point.
So Rasool Allah Sallallahu Alaihi Wasallam, however, on
the other hand,
why is it that that Dajjal can can,
Dajjal can do all these miracles
and,
and that is something that there's no in.
But when the miracles come for Rasulullah Sallallahu
Alaihi Wasallam, it is a proof of his
Nabuah.
It is because what
Allah subhanahu wa ta'ala
if Dajjal came and claimed he was a
prophet.
It would have been a much greater fitna
because perhaps
the the prophet is part of the creation,
perhaps, oh, he lost an eye doing something.
And look, he's calling to world
world peace and all this other stuff. Right?
So a person might be like, I really
am confused here, but there's no confusion in
that part. Allah ta'ala will not allow any
confusion regarding the Ambia alayhi mus salam.
Allah ta'ala will not allow any confusion with
regards to the Ambiya alayhimus Salam.
Even even with regards to his own vats,
there's no need for any protection because common
sense tells you that the the Allah can't
be from the material world. But with regards
to the prophet,
there's no confusion which is tolerated.
This is it's along with this,
principle
that Rasulullah sallallahu alaihi wa sallam says, whoever
saw me in a dream,
that person will see me in a waking
state,
and or it is as if that person
has seen me in a waking state. Why?
Because shaitan cannot take my form. Allah Ta'ala
has made it haram for Shaitan to take
the form of the prophet sallallahu alaihi wasallam.
This is another reason people should read the
Shamayl.
So they should know what Rasulullah sallallahu alaihi
wasallam looks like.
Was his face round? Was his face long?
What was the color of his skin? What
was the color of his hair? What was
the color of his eyes? What was the
the the way his hair was? Was it
curly? Was it straight? Was, you know, what
was, you know,
how how did he laugh? How did he
smile?
You know, how were his teeth? Were there
gaps between his teeth or not? All of
these things,
some of us are ready. We could just,
like, just name all the answers to those
questions. All of us should be like that.
All of us should be able to to
do that. If you wish to receive from
the face of the prophet,
if you wish to receive from the spiritual,
from the the the the spiritual
effluence and the unwire of Rasool Allah Sallallahu
Alaihi Wasallam. You need to be able to,
you know, at least know what he looks
like.
Otherwise, maybe you've seen him and you didn't
know it was him or maybe you see
something else, but it obviously wasn't him.
Shaitan cannot
confuse a person, however, whether someone is Rasool
Allah sallallahu alaihi wa sallam or not. Allah
ta'ez
made it made it impossible for that to
happen. Allah has made it haram for that
to happen.
Allah protected the form of, say, Sayyidun Rasool
Allah sallallahu alaihi wa sallam from that.
And that's also very important for for, dream
interpretation.
Now it is possible that somebody will see
something in a dream.
They'll see the prophet sallallahu alaihi wa sallam
doing something that's inappropriate for the prophet sallallahu
alaihi wa sallam to do.
So for example,
I my grand sheikh,
Moana Saeed Hamid Mia, who was the,
the student in Khalifa of Moana Saeed Hussain
Ahmed Madani. He saw in a dream that
Rasulullah sallallahu alaihi wasallam, he saw him but
wearing western clothes, a suit and a and
a top hat.
And he called his shaykh and asked him
what's the meaning of this?
And and and he said that what? He
said that and he was very
afraid, like, why did I see this? This
is disturbing, something disturbing to see, for him,
especially given that those were people who were
living under colonialism,
and so they they associated
this mode of dress with Kufr. Whereas for
us, it's not like that because we live
here.
This is like our homeland.
At least
at least, you know,
last time I checked Twitter, we still have
legal rights,
and we continue to pray for Afia
for our ourselves and for others. By the
way, you know what? If you're a person
who, is, like, excited about, like, going to
the airport and protesting,
the Muslim ban. But, like, now that ICE
is, like, just picking up Mexicans, you're like,
it's not our problem anymore. You are the
problem, and you're a horrible person, and I
don't have a lot of respect for you.
Just thought I'd put that out there.
But, obviously, not that's not us.
So fine. If you don't have if some
people didn't have time to protest the Muslim
man either, and they may not have time
to do anything about this either, then at
least pray for the people.
At least say some word of support to
somebody. You know, someone does, like, work at
your house or at your work or something.
Be be be be a kind person. Pray
for for for their help as well.
The earth belongs to Allah Subhanahu Wa Ta'ala.
This is all like the neo feudal system,
and they've turned us all into surfs where
they identify people by the card that they
hold that the same Yad Hyderabadis
in Chicago, same Hyderabadis in in in Hyderabad,
the same Hyderabadis in in London. All of
them think that they're, like, a big deal
because they're, like, what are they go home
and eat the same kata, and they the
same and all that other good stuff. But
for some reason, shaitan has got it some
of their minds that, like, I'm different because
of a piece of paper some Kafir gave
me. Whereas the the truth is completely different.
All of you from Adam, and Adam is
from dust.
So this is all.
People, like, been living here as our neighbors
and and and friends and people who've lived
lived with us, you know, respectfully for so
long.
You know, fine. You know, maybe someone is
a murderer and a * from amongst them.
Maybe someone is a murderer and a *
amongst us. Maybe
I've heard that it also happens that
Caucasian people, some people have murdered one another
and committed * as well. So nobody has
a monopoly on any any good thing or
any bad thing, except for the the only
one who has monopoly on good is the
one who fears Allah Ta'ala. It has nothing
to do in.
This is one of the first teachings of
of revelation.
So,
pray for pray for those people as well.
But for now, we're
we're good.
It's narrated from
that
he heard the messenger of Allah Sallallahu Alaihi
Wasallam say, if one of you should see
a a a a vision
or a dream that he is happy about,
that he likes,
it is from no one except for from
Allah most high.
And let him praise Allah Subhanahu Wa Ta'ala
for it and let him,
talk about it.
And in a different,
let him not talk about it except for
to the one that he loves.
Now one might say, well, this is the
same hadith. The 2 narrations are saying 2
opposite things. Not really.
They're both saying the same thing. 1 has
a ziada.
1 says let him talk about it,
but it means let him talk about it
to someone specific. Doesn't mean let him put
it up on his Facebook and Twitter.
You shouldn't be telling your dreams to everybody.
Right?
Right? Because you give people insight into your
mind that you really shouldn't share with everybody.
Even if it's a good dream, you shouldn't
you know, you don't you don't wanna show
everybody what cards you're holding all the time.
So let him talk about it means what?
Let him talk about it to who to
the person to the person that he,
the person that he tells his dreams to.
And in another riwa, there's a hadith in
the in which the prophet
says what? Don't Don't tell your dreams to
suffer to a Habib or Labib.
Habib is the one who loves you.
Why is it the to the one that
you loves you? Because they'll give you a
a a out of their love for you,
they'll give you a interpretation that makes you
happy, that soothes you, makes you feel better.
And there's an idea that first person to
interpret the dream, that's what ends up happening.
So be careful who you tell your dream
to.
Don't tell it to a hater, and most
people are haters. And sometimes even a lot
of people that, you know, that you,
that you in your may not think as
a hater. Many of them are. So just
be very careful about these things. Okay? Many
of the ulama are haters as well.
We can't we can't help it. Why? Because
the age we live in, we're human beings
as well. Just because we read Bukhari in
Muslim
doesn't necessarily mean that, like, all of our
other parts of affairs are in order. All
of us are commanded to honor and respect
the ulama,
but you don't have to give your credit
card information and your PIN number to every
alum you meet. Do you understand what I'm
saying?
So don't be like, oh, this movie's a
hater. I'm not gonna tell him this one's
a good guy. I'm into they're all good,
but you also intuitively know which one is
looking out for you and which one isn't.
So just have those people and have hasnub
done for everybody else. Have certain people that
you share these things with and you get
advice from with,
with from,
and,
the rest of them, you can have a
good opinion about all of them.
The person in this area who's the best
person to ask for dream interpretation just in
case anyone was thinking about asking me is
not me. Sheikh Amin, he's just down the
road. Go to Darul Qasim and ask him.
He'll tell you what's up.
So the the hadith continues.
If a person sees something other than what
makes them happy or other than what they
like to see,
from that which they displeases them or what
what they dislike,
it's only from shaitan. So let a person
then seek refuge,
from Allah Ta'ala from that the evil of
that vision, and there's no need to tell
other people about it. Insha'Allah, it won't harm
you.
Shaitan is not a source of truth.
Shaitan is not a source of,
useful information.
So he just did it to disturb you.
Just ask Allah for his protection. If you
spread it around and tell everyone, you tell
other people,
they're just gonna upset them as well and
creep them out and freak them out and
all this other stuff. There's no point in
it. There's no benefit in it. There's no
hikmah in it. If it was a true
vision, you saw something that may actually be
of harm, at least you can prepare yourself
for for it. If it's from shaitan and
it's just this choppy nonsense in order to
upset you, you're just gonna upset other people,
and that's the point of shaitan. Shaitan, if
he can get you to do kufr, he'll
get you to do kufr. Can't let you
do that, get you to do that, he'll
try to get you to do sin. Can't
get you to do sin, then he'll,
try to slow you down from doing good
deeds. Can't slow you down from doing your
good deeds, then he'll just try to disturb
you.
He'll just try to disturb you and spite
you. Don't pay any attention to it. Just
when you wake up, right, the
the Hadith is coming next about what to
do inshallah.
1
who is one of the hero
tough guys of the Ansar.
He was he he was like, one of
the the hero heroes of the ansar in
battle. He was a tough guy. He was
he was,
a a a really tough guy. It's a
it's a
nice stories. There are a couple of people
like that. So from the Muhajirun
and from the Ansar. Alright?
These people were like, mashallah, brute force on
the battlefield, mashallah,
and, their stories are really,
awesome.
So he narrates that the prophet sallallahu alaihi
wa sallam said that a a a a
a righteous vision or a good vision in
a different narration is from Allah,
and,
a bad dream is from shaitan.
And so whoever sees something,
that they dislike, that disturbs them, let them
let them
blow or spit
on their,
left hand side. And he he
defines this as
as blowing without spitting. It's like like spitting,
but no spit comes out of your mouth.
So don't actually spit stuff. That's gross.
Let let them do that on their left
hand side three times
and,
let them,
seek refuge,
in Allah Ta'ala from Shaitan, and inshallah that
that that bad dream won't disturb them. This
happens. People have dreams creep them out sometimes.
It disturbs you. You can't sleep. You get
really upset. Blah blah. There's no need to
get upset. Just just do this
spit on your left hand side three times
and ask
for
protection.
I'm confusing to the
This is another this is another one. There's
a bunch of them. You can, you know,
read them in your in your classes or
you can have them written from one of
the ulema inshallah.
Yeah.
I
I Allah, I ask you from for for
for your
refuge from evil dreams and from the disturbance,
the mental disturbance of Shaitan.
Inshallah, you'll be fine.
It is also,
it is also narrated,
this time from Sanath Jabi radiallahu anhu from
the messenger of Allah sallallahu alaihi wa sallam
that if one of you
sees something in their dream that they dislike,
then let them spit on their left hand
side again without spitting, but just the the
the the the action of it,
3 times and let them seek refuge in
Allah to Allah from shaitan 3 times. And
then whatever side they were sleeping on, let
them switch sides.
This is also this is something this is
something that it's a, like a metaphor that
inshallah, you you change your
your that thing that was happening, that's not
happening no more.
This is also, I guess, a similar thing
to this is in the
when you pray for rain.
I know Imam
didn't consider that there's a separate
but
the did. Right? And, the Jamhur did as
well that the imam when when there's a
drought or a famine and he asked for
rain after he gives us
and prayer and all these things, then what
he what he should do is he he
flip he invert his
his, his his, cloak
that he's wearing.
His just
invert it. Why? It's a sign
that
that the the the the hal or the,
the condition that that that the people were
in from before. Now, inshallah, it's gonna change.
Now we have a new challah, new conditions.
This is the same same concept that you
just change from one side that you're sleeping
on to the other.
He narrates that the prophet
says
that
that the the
from the greatest
and from the most
untrue of lies, from the most deceitful of
lies,
is that a man should claim a father
that he knows is not his.
Which has to do also with
with,
lying about, you know, lying about your lineage.
And this is unfortunately something that, although we
don't accuse individuals of, statistically, you know, probably
happened a lot in the subcontinent,
especially after the
the what you call this,
partition and things like that. People do things
like this for money that they claim, oh,
I'm the son of so and so. I'm
a relative of so and so. Whereas they're
they're really not. On the flip side, then
there are people who say, you know, people
say that we're from such and such family.
I don't know. So I just say I'm
not. Well, if you have, like there's a
difference if you have, like, a,
like, a shajarah family tree or something like
that. It's possible someone lied about it. But,
you know, unless you have a preponderant
proof or, like, some actual solid reason you
think someone's lying, you can assume that they're
telling the truth.
But if it's one of those things like,
yeah, we're from,
such and such family, do we have a
family tree or any proof? No. Not really.
Like, you know, that's that's also somewhere along
the along the sliding scale. And then the
worst is what? You know it's a lie
and you just you're just propagating it. You
just made something up just in order to,
get something from someone or schmooze something from
someone or whatever.
That's that's completely it's not only is it
a lie, it's one of the worst of
lies. It's one of the most dishonest of
lies.
And in that list is also that a
person should should claim that their eye saw
something that they really didn't see.
To claim that they witnessed bear false witness
in the sense that they claimed that they
saw something with their own eye that they
didn't they didn't actually see.
And the third one is that the the
the person who says what? Says that they
they saw Rasulullah Sallallahu Alaihi Salam and they
didn't see
him. These 3 are all very serious crimes.
They're very serious sins,
and,
2 of them have have something to do
with dreams.
And this is this is a, a there's
actually an explicit narration in Bukhari from Saidna
Abdullah ibn Abbas
It's a hadith of the prophet
that the person who,
says that they saw a dream that they
didn't see a dream. Right?
Right? The also can be what? It can
be a dream that you claim that you
saw something in a dream that you really
didn't see
in a dream.
The the saydna Abdul Abin Ambas
who narrates in the hadith of Bukhari
that,
whoever and it's a snippet of a longer
hadith. Whoever
fakes that they dreamt,
a dream that they really didn't see, their
punishment will be Allah will say to them
that here, you're in the fire, in hellfire,
keep burning,
and you'll the angels will throw that person
a, a, a, a,
a, sorry, a, 22 grains of of of,
barley.
Has anyone seen a grain of barley before?
Right? It's like basically like a real fat
grain of grain of rice or wheat. Right?
So that person will be thrown 2 grains
of barley and say, here, tie a knot
out of it. Once you tie a knot,
you can get out of the fire.
And, obviously, they're not gonna be able to.
And the the idea is that not only
is there punishment,
but there's a type of sarcastic taunting,
with the punishment as well,
which the person who lied about one of
these things also deserves. They deserve that. They
deserve to be dogged out like that from
the angels.
And that's going to be the punishment of
a person doing that. So, be very careful
about about not embellishing
your dreams. And if you have a propensity
to embellish narrations or reports about what you
may or may not have experienced, then just
don't say anything.
Don't say anything.
Allah subhanahu wa ta'ala give all of us
still feel. Are there any questions?
Don't
isn't
it
our affirmations
primarily because,
So look. Your the the question is, do
you affirm your belief because of the miracles
of the pro the prophet sallallahu alaihi wa
sallam? Is in our affirmation of belief primarily
because of the Quran. First of all, you
have to get to the point where you
actually accept the Quran or not. Is it
true or not? Right. So this is a
this is a issue of from before that.
Okay? However,
given that the Quran is also one of
the miracles of the prophet sallallahu alaihi
wa sallam, the style of the Quran, the
fact that it foretold things that that that
didn't happen yet and etcetera, or that it
knew about things that the prophet, sallallahu alaihi
wa sallam, wasn't privy to,
in
the Zaher.
That in of itself is also a miracle
of the prophet, sallallahu alaihi wa sallam. So
but I mean, the first what I said
first is another question. You have to get
to the point how you're gonna accept the
Quran as being true or not. And
so the the madhab of the maturidis is
that if you heard of the prophet if
you saw the prophet sallallahu alaihi wa sallam's
miracles or they were narrated to you by
a a trustworthy and reliable chain of, of
information,
then that's enough to say, okay. Whoever
did these things and claimed they're a prophet,
I believe him. The
position is what? Is that you have to
rationally
rationally come to the conclusion that Allah,
Allah exists and that he's 1 and that
he and that he's communicates with his,
creation
and that the best form of communication is
through prophets. And this person claims he's a
prophet and his claim seems to line up.
What I'll say that's a, that's a vehicle
between the two of these is that
that that it's also rationally a person, like,
if he sees, like, oh, wow.
He knows, like, all the stuff that he
should've known in the moon split, and, like,
we tried killing him a 100000 times. And,
like, he always gets away in the most
miraculous way possible, and he always has told
the truth, and he's also simultaneously the nicest
guy we ever met, etcetera.
That these things are all
they're both miracles of the prophet
and they're also rational proofs of of of
his,
and the of his as well. So I
don't think the opinions, although they're not they're
in a sense, they're different one from the
other, but they're like
just because they're not brothers doesn't mean that
that they're complete strangers. You know, they're kinda
like cousin type concepts. They're they're not a
100%,
a 100% alien to one another. Yeah.
Any other questions?