Kamil Ahmad – 99 Concise and Comprehensive Hadiths 63-67
AI: Summary ©
The speaker discusses the importance of manners and finding the right treatment for every illness and disease. They also emphasize the importance of protecting people from evil and sharing good dreams with others. The speaker provides advice on the best way to live in a material upbringing, including dream interpretation, and emphasizes the importance of giving children what they want to give, even if they don't have the same manners and adab. They also discuss the importance of dream interpretation, which is a skill that can be learned and taught to children through actions rather than words.
AI: Summary ©
It's not haram in and of itself, not
because gold is haram, but wearing it for
men is haram.
And wearing it for women is permissible.
And so here in this hadith, Allah has
made certain things to be from the characteristics
of women.
And certain things to be from the characteristics
of men.
And so these are two different genders that
have their own qualities, their own characteristics, their
own way of thinking, their own capabilities, etc.
And he mentions here that we can say
that when it comes to, you know, what
is permissible for men, what is permissible for
women, we have three categories.
We have three different categories.
Number one, that which is only permissible for
men, right?
That which is specific for men, so they
can wear different kinds of clothes that women
are not allowed to wear.
And then number two, that which is specific
for women, and it's not permissible for men.
And we mentioned an example of that, gold,
and silk as well.
And number three, number three, that which both
men and women share, right?
It's permissible for both men and women.
It's not specific to one of the two.
And he mentions the wisdom behind why the
Prophet ﷺ said this, right?
That we're not supposed to imitate the other
gender, and he mentions the reason for that
is because Allah ﷻ made men to be,
as Allah says in the Qur'an, قَوَّامُونَ
عَلَى الْنِسَانِ, to have the authority over women.
And Allah gave men certain qualities that make
men distinct and different than women.
So if a man imitates a woman, what
is he doing?
He's bringing his status that Allah gave him
down, right?
Because Allah gave men a certain status above
women.
So when someone starts imitating women, he's bringing
his status down from the status that Allah
gave him.
As for a woman doing it, vice versa,
the opposite, a woman imitating men, then what
she's doing is she's getting rid of that
distinction that Allah made between men and women.
And he also mentions the harms of it,
what it can lead to.
It leads to basically all kinds of
evil akhlaaq and manners and way of thinking,
and it leads to men wanting to mix,
freely mix, with women, and so on and
so forth.
Alright, the next hadith is the hadith of
Abu Hurair RA, and this is in Sahih
al-Bukhari.
He says, قَالَ رَسُولَ اللَّهِ ﷺ مَا أَنْزَلَ
اللَّهُ دَاءً إِلَّا أَنْزَلَ لَهُ شِفَاءً مَا أَنْزَلَ
اللَّهُ دَاءً إِلَّا أَنْزَلَ لَهُ شِفَاءً The Prophet
ﷺ says, Allah has not sent or decreed
any sickness, any illness, any disease, except that
He has also sent and also decreed and
made for it a cure.
There's no illness, there's no sickness, there's no
disease that has ever afflicted human beings, except
that there is a cure for it.
There is a cure for it.
So, this hadith basically tells us that for
every disease that Allah has created, there is
a cure for it.
And basically, what this falls under is the
topic of Al-Qadr, right?
That Allah decrees everything, including diseases and sicknesses
and whatnot.
So if Allah has decreed that, He has
made it part of His Qadr, then likewise,
He has also made it a part of
His Qadr that there is a cure for
everything.
There is a cure for every disease.
And the Shaykh mentions what we learn from
this hadith is the importance of learning medicine.
If the Prophet ﷺ is saying that there
is a cure for every disease, then what
that means is we should search for that.
We should search for every cure and every
treatment that there can possibly be for all
kinds of diseases.
And by doing so, we're helping people.
By doing so, we're helping people.
Because Allah has not sent diseases to destroy
us.
If that was the case, then the Prophet
ﷺ wouldn't say this.
If there were diseases that don't have a
cure, then that means Allah just wants to
destroy us.
But we see from this hadith that that's
not the case.
That's not the case.
And he mentions here, now the Shaykh, Shaykh
Abdul Rahman Al Saadi, he passed away back
in the 1950s.
We're talking about more than 70 years ago.
So he says here that people used to
think, he's talking about his time, the time
in which he lived.
He says that people used to think that
certain illnesses, there's no cure for it.
There's no cure for it.
Until modern medicine has advanced and now we
have the cure for it.
He's talking about a time that is way
before the modern time.
So imagine if he was here today.
We have cures for diseases and illnesses that
weren't even discovered in his time.
But then we also have diseases and illnesses
today that never existed in his time and
we still haven't found a cure for it.
Like HIV and cancer.
Now what this hadith also teaches us is
that if there is a certain disease that
we have not found a cure for it,
it doesn't mean that there is no cure
for it.
It just means that we haven't found it.
It just means that Allah has not allowed
us to find it as of yet.
But the cure is there.
The cure is there.
And what that means is we need to
make an effort.
We need to make an effort to look
for the cure.
And again the Shaykh, he talks about different
things that can help us to live healthy
lives.
Things that we know today in terms of
how to live a healthy life, in terms
of nutrition, in terms of exercise, etc.
He mentions these things.
And then he mentions how we should also
strive to use prophetic medicine.
Something that a lot of people ignore nowadays.
A lot of people, they have more iman
in conventional medicine than they do in the
various things that the Prophet ﷺ mentioned regarding
medical treatment.
And Ibn al-Qayyim, he has a nice
book on this called The Prophetic Medicine and
it's available in English as well.
Now Ibn al-Qayyim also has another book
called Al-Da'a wa'l-Dawa'a
The Disease and the Cure.
What is this book about?
The disease and the cure.
Is it a book of medicine?
Or is it talking about what we spoke
about here?
No.
This book Al-Da'a wa'l-Dawa
'a, right?
He takes it from this hadith, right?
In the very beginning of the book, he
mentions this hadith and he goes on talking
about how whatever illness Allah has sent, He
has sent for a cure.
But then he mentions how this is very
general and it could apply to all kinds
of illnesses.
Not just bodily illnesses, but also spiritual.
And so that book talks about sins and
the problem with certain sins and addictions, right?
He actually wrote this book for someone who
asked him a question and he said, there's
a sin that I have been stuck with
for ages and I just cannot rid myself
of it.
Is there a way that you can advise
me to rid myself of this sin?
And later on in the book you could
understand what he's talking about.
Someone had a love affair with someone and
he was stuck in that love affair.
So basically the point is that for every
illness there is a cure including the illnesses
of the heart.
And so no one should ever think that
if there's a sin that they're stuck with
and their heart is stuck with a certain
sin, that there's no cure for it, right?
There's definitely a cure for it.
We just need to find the appropriate treatment
for us.
The next hadith is the hadith of Abu
Qatada.
And this is in Bukhari and Muslim.
He says, فَلْيَتَعَوَّذْ
بِاللَّهِ مِن شَرِّهِهَا وَمِن شَرِّهِ الشَّيْطَانِ وَلْيَتْفُلْ ثَلَاثًا
وَلَا يُحَدِّكْ بِهَا أَحَادًا فَإِنَّهَا لَنْ تَضُرَّهُ The
Prophet ﷺ says that the good dream is
from Allah and the bad dream is from
Shaytan.
And then he says, so whoever sees something
in a dream that he likes, basically a
good dream, then he should not tell anyone
about it except those he likes.
Whoever sees what he loves, he should not
share that except with those he loves.
And if he sees something that he doesn't
like, then what should he do?
He should seek refuge in Allah from it
and from the evil of Shaytan.
He should seek refuge in Allah from the
evil of that dream and the evil of
Shaytan.
And then he should blow three times and
he shouldn't tell anyone about it.
For indeed it will not harm him.
Indeed it will not harm him.
And so basically here in this hadith, the
Prophet ﷺ, he starts by talking about the
good dream.
He starts by talking about the good dream.
And he says that the good dream is
from Allah.
It is a sign from Allah and it
is as the Prophet ﷺ says in another
hadith, one part of 46 parts of prophethood.
The good dream is one part of 46
parts of prophethood.
Meaning that good dreams that are from Allah,
they are a form of Allah communicating with
us, telling us something.
And the Prophet ﷺ also said that the
prophethood has finished but there will still be
good dreams.
And these good dreams bring about a lot
of good.
They do bring about a lot of good.
And he mentions several examples of this.
First of all, from the life of the
Prophet ﷺ.
In Surah Al-Anfal, Allah tells the Prophet
ﷺ that how we showed you in your
dream, this is regarding the battle of Badr,
we showed you in your dream your opponents
on the battlefield as being few.
And then Allah says if we had shown
you them as being a mighty force, then
you would have failed.
So what Allah is saying is that, and
this happened the night before, the Prophet ﷺ
saw a dream in which the enemy, they
were few.
And the purpose of this was for Allah
to prepare the Prophet ﷺ to give him
some confidence going into this battle.
Showing him that the enemy, they are few.
You'll be able to handle them.
And Allah says if we had shown you
them as being a mighty force, you would
have failed.
And so look how that benefited the Prophet
ﷺ.
Also, the dream that Allah showed the Prophet
ﷺ going and making Umrah, that Allah mentions
in Surah Al-Fatih.
And so it was a dream that he
saw, and as a result, the Muslims, they
started heading out to make Umrah to Mecca.
And then what happened, they were stopped, prevented,
and then they were forced to sign this
treaty, the Treaty of Hudaybiyyah.
And now they're having to go back to
Medina.
And so some of the companions said, Ya
Rasulullah, you said you saw a dream.
And you promised us we're going to be
going in.
So what did the Prophet ﷺ say?
He said, did I promise it's going to
be this year?
And in the treaty, the deal was that
they would come the following year.
Also, he mentions the Adhan, how it was
seen in a dream.
It was seen in a dream by Abdullah
ibn Zayd and Umar and Bilal.
And as a result of seeing the Adhan,
the Adhan that we have today is based
on a dream.
The Adhan that we have today, it is
based on a dream that these Sahaba saw.
Because the Prophet ﷺ didn't know what to
do.
The Jews have their bells, the Christians have
their bells, the Jews have their horn, and
we Muslims, what should we do?
Allah did not reveal anything to the Prophet
ﷺ.
No Wahi, but instead this is how Allah
decided to legislate the Adhan, through a dream.
The point is that through dreams, a lot
of good comes.
Through dreams, a lot of good comes.
But this is for the Prophets and the
righteous and those who are close to Allah
ﷺ.
This is not just anyone.
You have to be at a high level
of Iman and Taqwa, etc.
And then the Prophet ﷺ says that the
evil dream is from Shaytan.
The evil dream is from Shaytan.
Because Shaytan, his whole goal is to bring
grief to a believer, to put fear in
your heart.
So he doesn't leave you alone.
Even when you're asleep, he comes to you.
So what's the explanation of nightmares?
Shaytan.
The explanation of nightmares is that this is
Shaytan coming to you in your dream.
And then the Prophet ﷺ did not just
stop there, but he gave us advice, golden
advice, as to what to do in both
situations.
So if you see a good dream, what
should you do?
If you see a bad dream, what should
you do?
In the case of a good dream, the
Prophet ﷺ said, you're allowed to share it,
you're allowed to share a good dream, but
only with those who you trust.
Only with those who you trust.
And not with anyone.
And not just with anyone.
Why?
Exactly.
You know, Yusuf ﷺ saw the dream and
he came to his father.
First of all, look at how he came
to his father and no one else.
Because he trusted his father.
He loved his father.
So he shared the dream with him.
And then what did his father tell him?
He said, do not tell your brothers.
Specifically, your brothers.
Do not mention this dream to your brothers.
Because then they're going to do something.
They're going to plot.
And they plotted even without them knowing of
this dream.
They did that without, so imagine if they
had heard of this dream.
They would have done worse perhaps.
And so those you don't trust, those you
have some enmity with, you know, they're going
to be envious.
They're going to be envious.
Or as the Shaykh mentions, they may give
you an interpretation of the dream.
Right?
An interpretation that basically will, you know, make
you sad.
An interpretation that, you know, they don't want
any good for you.
So they'll say, you know, this dream doesn't
mean anything.
It actually means something negative, etc.
As for bad dreams.
Right?
What did the Prophet ﷺ tell us here?
Four things.
Number one, do not share it with anyone.
Even with those you trust.
Even those you love.
Because this dream is not from Allah.
It's from Shaytan.
And number two, if you're to wake up
from this dream, then immediately seek refuge in
Allah.
From the evil of that dream and from
Shaytan.
Saying, أعوذ بالله من شرها And أعوذ بالله
من الشيطان الرجيم Because the dream is from
Shaytan.
So you're asking Allah to protect you from
Shaytan.
And number three, blow three times.
Now, this blowing, it's mentioned in another hadith
as being three times to the right and
three times to the left.
And this blowing, the way it's done is
not a dry blow.
Right?
Nor is it spitting.
But rather in between the two.
Right?
In between the two.
So a blow that is a little bit
wet.
Right?
A blow that is just a little bit
wet.
And this is similar to the method used
in ruqya.
If you were to recite on yourself or
recite on someone else or recite in water
that you want to use for ruqya, etc.
This is the kind of blowing that we're
supposed to do.
And then finally, finally after that, you know,
be rest assured that no harm is going
to touch you.
Because the Prophet ﷺ says in the end,
at the very end he says, فَإِنَّهَا لَن
تَبُرَّهُ If he does, if he takes all
these steps, he should be rest assured the
dream is not going to harm him.
So that's where iman comes in.
Right?
That's where our iman comes in.
And we have to actually believe that as
long as I've taken these steps and I've
asked Allah to protect me from shaytan, then
Allah will protect me from shaytan.
No harm is going to touch me.
So we shouldn't continue to be afraid basically.
Now, there's one other kind of dream that
wasn't mentioned here.
And so the scholars mentioned that there are
three kinds of dreams.
Good dreams, bad dreams.
And then there is basically a dream that
doesn't mean good or bad.
Right?
It is what is known as hadith al
-nafs.
Basically something that is on your mind and
you slept with that.
Or something that has been on your mind
all day and you're just constantly thinking about
it until you see it in your dream.
Right?
It doesn't mean anything.
It's not good nor is it bad.
And there's no action that you need to
take regarding that.
But that's why we should say our adhkar
before going to sleep.
Right?
These adhkar, they protect us from having any
kind of discomfort when we sleep at night.
Alright, the next hadith is the hadith
of Abu Hurairah.
And this is in al-Tirmidhi.
And also narrated by Imam Malik and Imam
Ahmad and Ibn Majah.
قَالَ رَسُولَ اللَّهِ ﷺ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ
تَرْكُهُ مَا لَا يَعْنِيهُ This is a very
famous hadith and Imam al-Nawawi, he includes
it in his 40 hadith al-Nawawi.
In his 40 hadith al-Arba'een al
-Nawawiya.
The Prophet ﷺ says that from the perfection,
from the completeness of a person's Islam is
that he leaves what does not concern him.
He doesn't bother himself with what does not
concern him.
And so here what we learn is that
there is something called Ihsan.
Because Prophet ﷺ says من حُسْنِ إِسْلَامِ الْمَرْءِ
So what that means is not all Muslims
are at the same level in terms of
their Islam.
Not all Muslims are at the same level
in terms of their Islam.
But there are some who excel and they
are good in their Islam.
As Prophet ﷺ says here.
And there are others who are the opposite.
So there is someone who is حَسَن في
إِسْلَامِهِ And someone who is مُسِيط في إِسْلَامِهِ
Someone who is مُحْسَن في إِسْلَامِهِ And someone
who is مُسِيط في إِسْلَامِهِ Someone who is
good in his Islam and someone who is
bad in his Islam.
And this goodness and this badness or evil.
It all depends on how much you obey
Allah and His Messenger.
The more you obey Allah and His Messenger,
the higher you are going to go in
your Islam.
And the less, then the less.
And here the Prophet ﷺ is telling us
one of the ways of perfecting our Islam.
He is telling us one of the ways
of perfecting our Islam.
And that is by only busying ourselves with
what concerns us.
And this is very very general.
It's a very comprehensive statement.
It includes those matters related to our deen
as well as our dunya.
So for example, every sin, every single sin
that we've been warned against, that is something
we shouldn't do because it doesn't concern us.
It's not going to bring us any benefit.
It's not going to bring us any benefit.
Likewise, things which may not be sins but
they may be, for example, makrooh, disliked.
It's better for us to stay away from
it because it's not going to bring us
any good.
And then there can be things which are
halal, completely halal.
Again, it's best not to indulge in certain
halal things because it's not going to bring
us any good.
Here we're talking about indulging in it.
We're not talking about making haram what Allah
has made halal for us.
Because Allah actually criticized the Prophet ﷺ for
doing that.
يَا أَيُّهَا النَّبِيُّ لِمَا تُحَرِّمُ مَا أَحَلَّ اللَّهُ
لَكُ O Prophet, why do you make haram
what Allah has made permissible for you from
halal things?
But certain halal things, we shouldn't indulge in
them.
Likewise, when it comes to things of the
dunya that do not concern us, we shouldn't
bother ourselves with it.
Whether it be related to individuals or whether
it be related to organizations, if it doesn't
concern you, don't bother yourself with it.
Do not bother yourself with it and don't
talk about it and don't investigate and don't
ask and don't inquire.
Why?
Because it's none of your business.
So this is a golden rule that the
Prophet ﷺ teaches us in this hadith.
Now, the Shaykh also mentions that what we
learn from this hadith is that whoever busies
himself with what does not concern him, then
he is مُسِيء في إسلامه.
The opposite.
He's doing a disservice to his Islam.
And as I mentioned, this is a famous
hadith and for a more detailed explanation, one
can refer to the many commentaries on the
40 hadith of Imam al-Nawwi.
The next hadith, and this is the last
hadith that we'll cover for tonight, is the
hadith of Ayyub ibn Musa,
this narrator, narrates from his father who narrates
from his grandfather.
And then the grandfather is narrating from the
Prophet ﷺ.
However, this hadith is in Sunan al-Tirmidhi.
Tirmidhi is the one who compiled this hadith.
Imam al-Bukhari says that this hadith is
مُرسَل.
What is مُرسَل?
What kind of hadith is مُرسَل?
Basically, where the chain, the sahabi is missing,
or it's connected, but the sahabi or the
person who is claimed to be the sahabi,
he never heard the Prophet ﷺ.
So he isn't a sahabi basically.
So yes, the sahabi is missing.
So Imam al-Bukhari says that this grandfather
here, he never heard anything from the Prophet
ﷺ.
He never heard anything from the Prophet ﷺ.
It says, أَنَّ الرَّسُولُ اللَّهِ ﷺ قَالَ مَا
نَحَلَ وَالِدٌ وَلَدَهُ مِنْ نَحْلٍ أَفْضَلَ مِنْ أَدَبٍ
حَسَنٍ مَا نَحَلَ وَالِدٌ وَلَدَهُ مِنْ نَحْلٍ أَفْضَلَ
مِنْ أَدَبٍ حَسَنٍ This hadith is for all
parents.
He says, a father cannot gift his
son with a better gift than good adab,
good manners.
There is no gift that a father can
give to his son better than good manners.
And so, our children, we all look out
for our children and we do everything we
can for their upbringing, for nurturing them, in
terms of their survival in this dunya.
In terms of their survival in this dunya.
We give them food, we give them drink,
we give them the best education, we give
them shelter.
And then on top of these necessary things
for their survival, on top of that we
give them gifts.
But material gifts.
We give them, we shower them with all
kinds of material gifts.
So the Prophet ﷺ is directing our attention
to the fact that this is natural, that
we do.
Naturally, we want to do that and there
is nothing wrong with that.
However, he is bringing our attention to the
fact that there is a gift that is
more deserving and far better than any gift
in the world, for us to give our
children and that is to give them that
tarbiyah of good manners.
And the reason for that is because this
is something that will remain with them forever.
You will leave them something that they will
benefit from, not only for themselves, but also
for society.
How many people in society benefit from the
akhlaq of a person?
And then on top of that, this will
continue from generation to generation.
This will continue from generation to generation.
So imagine how much reward is going back
to you if you give your children that
kind of tarbiyah, with the best of manners.
Leave them with al-adab al-hasan.
It just continues on from one generation to
the next.
As for those who neglect this aspect, and
they care more about the material upbringing, then
they are actually doing disservice to their children.
They have neglected them and basically, they didn't
allow their kids to benefit, nor will they
benefit from their kids in the future.
When they become old, just like you neglected
them, they will neglect you.
Just like you neglected them, they will also
neglect you.
So this shows us the importance of tarbiyah,
and the importance of giving our children the
best of tarbiyah, and leaving them with the
best of manners.
Also, manners and adab is something that passes
on through actions more than words.
Through actions more than words.
So you could learn a lot and teach
them a lot in terms of adab, in
terms of teaching them, this is what you
should do, that is what you should do.
The Prophet ﷺ has taught us to do
this and to do that in terms of
adab.
But if they don't see you doing that,
then why would they do it?
If they don't see you doing that, then
it's not going to really have a huge
impact on their tarbiyah.
And that's why there are simple Muslims who
don't have much knowledge of the deen, who
come from backgrounds with very simple knowledge, like
almost no knowledge of the deen, but because
their parents gave them a good tarbiyah, they
don't have much knowledge.
They pass on that good tarbiyah through their
actions to the next generation, without even teaching
them anything that Allah has said this and
the Messenger has said that.
Showing you that manners and akhlaq and adab
are passed on through actions more than words.
Through actions more than words.
But obviously the best thing to do is
to combine the two, to learn what are
the adab that the Prophet ﷺ taught us,
and then to teach that to our children,
but also to let them see that as
well.
And Allah knows best.
We'll stop here.
And insha'Allah next week we'll move on
to hadith number 68.
Are there any questions?
The question is regarding dream interpretation.
There are many books out there where certain
things you see in your dream, they tell
you the interpretation of it.
To be honest, dream interpretation is a skill
that Allah gifts to certain people, like Yusuf
ﷺ.
Allah gifted it to him.
It's not something he learned on his own.
Likewise, Allah gifts it to certain people.
There are people who can do dream interpretation
because Allah has gifted that to them.
That's not to say it cannot be learned.
It can be learned, but through those who
are specialized in that.
Like for example me, I don't know dream
interpretation.
A lot of people come to me and
ask me, I've had this dream, what's the
interpretation?
I say, Wallahu Allah, I don't know.
It's a skill and it's also something that
can be learned.
Now relying on books is not sufficient.
Because you don't know the source of these
books.
Everyone claims to be a dream interpreter.
And as you mentioned, there are even kuffar
who have written books.
And this is not something that we should
rely on at all.
Rather, if you want your dream interpreted, go
to someone who is known for it.
A Muslim who is known for it.
And not just anyone, a lot of people
claim to be dream interpreters.
Look for someone who is legit.
So the question is, if you see a
dream related to someone else, and it's a
good dream, is it good to go and
tell him that I saw you in my
dream and it was a good dream?
So again, this goes back to who the
person is.
As we said, the Prophet ﷺ said, do
not relate your dream, your good dream, to
someone who you don't like.
Or someone who you have a problem with
or enmity with.
Only narrate it to those who you love.
Right?
So if you trust the person.
If you trust the person, you know, it's
a close friend of yours, or relative, or
brother, or you know, etc.
Yes, there's nothing wrong with telling them about
the dream as long as it is a
good dream.
So the question is, regarding the hadith, from
the perfection of a person's Islam, Islam is
to not concern himself with, to not busy
himself with what doesn't concern him.
So does that include, you know, family and
relatives, who, you know, you want to advise
them.
You want to remind them.
You know, they're committing certain sins.
They're not doing, they're not praying, for example.
Does it mean that, no, this doesn't concern
him.
This is none of my business.
No.
No, obviously, when it comes to giving da
'wah, commanding the good, forbidding the evil, that
is an obligation upon us.
Right?
That is an obligation upon us according to
the different levels.
Right?
According to the different levels.
But even that, it should be done with
wisdom.
It should be done with wisdom.
So that is not included in this hadith.
What is meant by this hadith?
What is meant by this hadith is that
which is, you know, none of your business.
It doesn't concern you.
Right?
And it's not related to anything, you know,
related to the deen, where a person is,
you know, going down a wrong path.
Right?
But rather, related to dunya matters.
Right?
But if you want to advise someone, you
see that they're doing something wrong, or they're
planning on doing something wrong, you can advise
them.
For example, if you know that a friend
of yours is planning on getting married to
someone, and you know something about that girl
who, that's not good.
So you don't say, you know what, this
is none of my business.
Right?
No, if you know something, then it's your
duty to go and advise.
Right?
But let's say, you don't know anything about
her.
Here we say, yes, it's none of your
business.
Right?
Who are you to go and investigate and
research when he didn't come to you and
ask you for advice, for example.
This is just an example to differentiate between
the two.
And Allah knows best.
The question is regarding times when we see
certain dreams, at night, or after fajr, or
in the daytime, is there any indication of
anything regarding such dreams?
Not that I know of.
There could be, but Allah knows best.
Again, this is something to ask dream interpreters.
So a dream interpreter who is legit, I'm
not talking about fake dream interpreters, a legitimate
dream interpreter, he perhaps will ask you, when
did you see the dream?
Allah knows best.
So the question is how to find a
legitimate dream interpreter by basically asking around, asking
trustworthy people, if they know of any trustworthy
dream interpreter.
Just like a scholar, you don't go and
learn your deen from anyone.
There are people who teach the deen, but
they're not qualified, or they're deviant.
Just like a doctor, if you get sick,
and you want the best doctor, you go
and ask to look for a trustworthy, good
doctor.
Likewise, if your car breaks down, you go
to a trustworthy mechanic, not just anyone.
What's that?
Today?
Yeah.
Alright, we can end then.
Subhanak Allahumma wa bihamdik.
Ashhadu an la ilaha illa anta, astaghfiruka wa
atubu ilayk.
Wa sallillahi wa sallim ala nabiyyina Muhammad wa
ala alihi wa sahbihi ajma'in.
Wassalamu alaikum warahmatullahi wabarakatuh.