Encyclopedia of Islamic Dream Phrases - Imam Nablusi - Sentence Publications
product specifications :
Publisher : Sentence Book
Author : Imam Nablusi
Translated by : Ali Bayram - M.Sadi Çöğenli
Cover Quality : Hardcover
Sheet Quality : Imported Paper
Number of Pages :1005
Language : Turkish
Size : 17 X 24 cm
Weight : 1250 g
Barcode : 9786057007001
The Nature and Types of Dreams - ÖMER NASUHI BILMEN Former Head of Religious Affairs
A dream means the vision or the thing seen in a state of sleep. How does the dream take place, how many parts is it divided into? Is this some kind of understanding? Or is it just imagination and delusion? There are many theses on this subject in the books of hadith-i sharif, ilm-i kalam, psychology. The derivation of these is as follows:
Dreams are three parts compared to a hadith narrated by Ibn Mace from Avf Ibn Malik:
1- Some hailevi are terrible dreams that are made up by the devil to make people sad. Falling from a high place is like being bitten by a dog. These are baseless things. When a person sees such a dream, he should take refuge in Allah Almighty and should not tell it to others.
2- These are the dreams that a person sees when he is awake that belong to things that he is very busy with. Since these are also the result of delusions or inhiraf-ı temperament, they are baseless things.
3- One part of the forty-six parts of prophethood are dreams. These are in the nature of a besaret (good news) or a revelation (scare) from the Divine side, and some angels inspire the souls of those who sleep by suggesting them from the Ummulk Book. (Comments on Camiüssagir)
The first and second part of dreams are superstitions of a dream. These are called "hulum" in the language of religion. Cem'i: It is morality. Since these are mixed things, they are also called "Adgasi ahlam". Adgas means bunches of herbs mixed with dried age. The third part of dreams is called "faithful to the dream". These faithful dreams are granted to truthful, pure-hearted, decent-minded people Jul. And in this case, they are also called "saliha the dream".
The Messenger of Allah aleyhisselatu wesselam revealed to our Lord twenty-three years of God! he was sent down, and this revelation was manifested by saliha, the dream of lihikmah, during the first six months. It is with this reputation that these tribal dreams have been counted as one of the forty-six parts of the ilm al-nubwwa as interpreters of the truth. As a matter of fact, in a hadith-i sharif: (Er-dream-basalihati is the min-sittetin of cher and the min-nubuvva of cher erbaine.) has been enlarged.
Dreams, according to the ruling, are also divided into the following two parts:
1- Afaki are baseless dreams that do not indicate an event and are the result of a powerful dream. These either cause joy from the delusions that occur while a person is awake, or they come from the imagination in a person's temperament. As a matter of fact, a person always dreams of a friend whom he thinks a lot and misses a lot (his lips are dry from thirst), and a patient finds himself by fountains and rivers in his sleep. All these dreams are just phantasms and hallucinations.
2- These are dreams that indicate an afaki event that has occurred before or will occur at once, which comes to ittila in a state of wakefulness for that event.
I wonder how a person can become aware of an event that is still unknown to him through such a dream?
This issue is related to the truth of humanity. The truth of man does not consist only of these five qualities. Perhaps man is really just a sublime soul called "nafs-i natika". This spirit has a spiritual affiliation to the world of angels, where all events are apostates. When the soul is freed from dealing with the body while sleeping, it relents to the angelic world, and some of the images of events in the angelic world become muntab for the soul, just as the objects in front of a ritual are muntab. Thus, the soul transmits the image that is revealed to it to the hiss-i common. Kuvve-i fidehavvile either leaves this image as it is, or gives it a suitable or opposite shape. Therefore, when a person wakes up from sleep, he sees that image either in a clear state, as it is, in the way given by the trustee, or in a kind of rumuzat and sign. And dreams that take such another form, so to speak, need to predict and determine what they portend.
This second part of dreams, dreams are real. They are only a matter of understanding. The well-being of these tribal dreams has reached the order of bedahet with many occurrences. To deny that this has happened makes man rejoice in the appreciation of my truth, Adam.
Three examples:
1- The Messenger of Allah Sallallahu alayhi wa Sallam saw in a blessed dream that our Lord entered the Haram Mosque in safety with his eshab kirami. This was a clear and righteous dream belonging to atiya. A year later, umretulk has completely accrued with the occasion of the accident.
2- Hazrat Yusuf Aleyhisselam had a dream in which eleven stars and the sun and the camera prostrated themselves to him. This was also a dream belonging to ati saliha. But it was not a clear, but a vivid and sign-like dream. Muaheren, along with his eleven brothers, had committed by having his father and mother prostrate themselves in gratitude to him.
3- Our Lord the Prophet Zishan had a dream one night about the Khuzaa tribe, which was under his protection. In the morning, Hazrat Aisha informed our mother that Khuzaa was staying in the face of an incident. A few hours later, a delegation from the Khuzaa tribe came and presented to the Messenger of Allah that they had been attacked by the Beni Bakr tribe. Dec. This is a dream that belongs to the past and is very clear, and saliha has been found.
In other words: These tribal dreams are divinities of revelation about the Prophet Zishan, which accrue like fajr-i sadiq. As for the Sulaha-yi ummah, it is made of inspiration and exchange. As a matter of fact, in a hadith-i sharif: (The prophethood circuit finally found, only the good news events remained, they are only ru'a-yi saliha = true dream) this was fulfilled.
In another hadith-i sharif: (The prophethood has gone, the life has come to an end, there is no prophethood after me anymore. However, there is a mutcşşirat that makes the dream righteous. Either a person sees this dream about himself personally, or it is seen by someone else about him).
Let's add this: a person can express such a dream he sees himself if he has power and ability, and if he will have another person express it, that person must have a righteous, wise, adavet state, foundation for the ways of how and time, and good intentions. Because dreams are interpreted according to time and time, and dreams come into being in the way that they are described very often. It is necessary to take these aspects into consideration. As a matter of fact, in a hadith-i sharif: (There is no stability in a dream. He is on a flying leg unless he is called. But when it is expressed, it comes to the appearance.) Then he should not tell the dream to everyone like that. He should tell it either to a friend or, so to speak, to a person who has a foundation. (*)
That Big Newspaper is 1. taken from the skin.
THE PREFACE OF THE TRANSLATORS
All praise and blessings be upon His Holiness Allah Almighty, and peace and blessings be upon His beloved Prophet Hazrat. Muhammad (s.A.V.) be to 'e and His al and companions.
Since the author of the book, which we have been able to translate by Allah's permission, has sufficiently explained the necessary information about his book in his preface, there is no need to say much anymore. For this reason, we found it appropriate to give only a brief information about the translation we made, the author of the book and the book.
We tried to make the translation as faithful to the original as possible. Because it is quite far from the style of the usual literary and scientific books, repetitions, subject changes and inconsistencies are noticeable from place to place. Since the expression belonging to a Dream is taken by establishing a relationship many times in other substances, they have also been translated as such. Besides all these, by comparing three separate copies (Matbaatju-l Meymeniyye dated 1307, Mustafa'l-Babi-Halebi dated 1359 and Mutbaatul-istikame dated 1384) during translation, we admit that we cannot claim that we have succeeded properly in our translation, which we are trying to do in accordance with modern Turkish, although it is not outdated, and that we may have made mistakes. Because the servant is not free from error.
The author of Ktab, hijri 12. Abdulgani b, one of the great scholars and meshayih of the century. Ismail is an-Nabulusi. He was born on 5 Dhu al-Hijjah 1050 (1641) in Damascus. orphaned by his father at the age of 12, the author received literary sciences, fiqh, tafsir and hadith sciences from his asnnm ulema and began to copyright works by taking a professorship (professorship) when he reached the age of 20. The medicine that he revealed about our Prophet when he was still at that age revealed his knowledge of power by surprising the people of his time. Along with his knowledge, his virtue and piety gave him another special feature and made him Decently famous among the sofiyya. The author, who belonged to the Naqshbandi and Qadiri sects, did not leave his house next to the Umayyad Mosque for 7 years, engaged in worship and immersed himself in art.
Because of his seclusion, he devoted himself to raising the demand by returning to education, guidance and promise again upon the rumors that the people of Damascus made about him. The author came to Istanbul on the date of Hijri 1075 (1664), and after a short trip, he went to Egypt and Hejaz again. The translation of the author was copyrighted by one of his grandsons, Kamaluddin Muham- madul-Ghazzi al-Amiri, in a separate book. The author, who has more than three hundred works, adheres to the Hanafi sect.
This very valuable work of the author, which we have been able to present to our readers, has been in great demand both in his era and later in the Islamic world. That is, according to the Mu'jamu'l-Matbuatil-Arabiyya and our own determination,, 1275, 1294, 1302, 1304, 1306, 1316, 1359 and many manuscript copies of the work, which were published 9 editions in Arabic respectively on the dates of the Hijri of 1384, are also m!(available in uhtelif libraries. In addition, the work was translated into Ottoman by Süleyman Hasbi Efendi, an Ottoman scholar - may Allah have mercy on him.
If we can have served our culture even a little by translating this precious work into our language, we will consider ourselves lucky.
Repentance and guidance are from Allah.
Customers
M. SADI ÇÖÖENLI — ALI BAYRAM
Erzurum University, 1976.
