Meaning of Dreams in Islam

Dreams are broken into three parts according to the Sunnah:

Ru'yaa - good visions (dreams)

Hulum - bad dreams

Dreams from one's self

Abu Hurayrah narrated Muhammad (S) said, "There are three types of dreams: a righteous dream which is glad tidings from Allah, the dream which causes sadness is from Shaitan, and a dream from the ramblings of the mind." (Sahih Muslim)

Read more here: » Islamic Dream Interpretation: Meaning of Dreams in Islam II

Islamic Dream Dictionary: Meaning of Dreams in Islam

Islamic dream dictionary with dream interpretation related to Islam and the Prophet: Includes the meaning of dreams about: Call to prayer, Bathing, Birds, Blowing, Clothing, Cover, Cows: Fat cows, Lean Cows, Fresh Dates, Ripe Dates, Door or Gate, Opening a Door, Egg, Elevation, Flowing Spring, Furnishing, Garden, Receiving a Gift, Gold, Hajj, Hand-hold, Keys, Laughing, Leg irons, Makkah, Marriage, Milk, Mountains, Pearls, Reconciliation, Right Side, Room, Rope, Ruler, Sexual Intercourse , Ship, Shirt, Silk Cloth, Sword.

See also: Meaning of Dreams

Read more here: » Islamic Dream Interpretation: Meaning of Dreams in Islam - I

Islam and Hinduism: Symbiotic Mysticism In Devotional Poems

Few have heard of the mystic poems Brahma Prakash or Dasa Avatar by the mediaeval Muslim saint Pir Shams. Both are famous ginans of South Asia's Ismaili community, sometimes also known as Khojas or Aga Khanis in popular parlance.

Ginans are hymn-like poems of spiritual import. They are revered by the faithful in deep veneration as repositories of wisdom and spiritual knowledge, and as transmitting the essential teachings of the Holy Qur'an in the vernacular. Composed in Sindhi, Gujarati, Hindustani and Punjabi among other subcontinental languages, the oldest are ascribed to the pirs or saints who first preached Ismaili Islam in India nearly 1,000 years ago.

Read more here: » Islam and Hinduism: Symbiotic Mysticism In Devotional Poems

Science and Spirituality: An Islamic View of Creation & Life

According to Islamic tradition, life is God's creation - regardless of whether life was specially created or resulted from evolution. Evolution itself is a process of creation as admitted by Darwin in The Origin of Species.

Creation falls into four categories - inanimate matter, plants, animals and human beings. According to Islam, all four are separate creations. Among living things, a number of species co-exist, all having been created separately. There is doubtless some similarity in physical attributes; yet, each has a permanent, separate existence. There is no concept of a missing link in Islam.

Read more here: » Science and Spirituality: An Islamic View of Creation Life

A Different View Of Islam & Sufism

For Anne-Marie Schimmel, Islam was a lifelong passion, as deep as her own roots in the Lutheran faith. Church rituals were as dear to her as bowing in prayer at Sufi shrines.

Sitting in Bonn she dreamed of Bijapur and Bidar, talked of her friend Allan Fakir in Sindh and brooded over the problem of selecting a site for her burial in Sindh. This gentle woman, renowned scholar of Sufism, passed away in Germany recently. As gently as she had lived.

Read more here: » Islam Sufism: A Different View Of Islam Sufism

The Prophet Muhammad started receiving revelations from Allah in 610 AD through an angel. When he began to propagate the divine message, the people of Mecca turned against him. In those testing times Khadijah, his wife, and Abu Talib, his uncle, were a great help to him, but shortly thereafter they both died.

When the Meccans seemed to be on the verge of crushing Islam, the Prophet Muhammad had an extraordinary experience. This is known as al-Isra and al-Miraj or the Night Journey and the Ascension.

(See also: Namaz , Indian Festivals, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Read more here: » Namaz: Truth Unveiled in Seventh Heaven - about Namaz  

Antichrist (from Greek anti against + christos anointed)

An adversary of Christ. The Epistles of John refers to the belief in the coming of an antichrist, and also use the word to signify any of the deniers of Christ who existed in those times. This refers to the belief among Jews and Jewish Christians that the second coming of the Messiah would be preceded by a reign of wickedness under Antichrist, as found in Paul's Epistles and in Revelation.

Moslem literature tells of the false messiah (mesihu 'd-dajjal) who will overrun the earth, ruling for 40 days and leaving only Mecca and Medina unharmed. Such beliefs are ancient and universal: the nether pole of manifestation which, though a necessary factor in cosmogenesis and anthropogenesis, has been converted by doctrinal theology into an evil demon, such as Satan, Devil, Lucifer, Angra-Mainyu, and Prometheus.

A more mystical significance is founded in the fact that when a buddha or avatara appears or whenever an effort is made to aid mankind along spiritual lines, the powers of darkness automatically react along their own lines. This corresponding tendency to evil is the fundamental significance of Antichrist -- Christos being the name of the high initiate in whom was imbodied a ray of the Logos.

(See also: Antichrist , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

The Prophet of Peace Revealed Islam

Mohammed, the prophet and messenger of God who revealed Islam to the world was a descendant of Prophet Ismail. In 610, Mohammed declared that he was Allah's apostle and said: "There is no God but Allah, and Mohammed is his prophet." The Prophet said that righteousness alone was the criterion to distinguish one person from another. The Prophet enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said, "He is not a perfect Muslim who eats his fill and lets his neighbour go hungry." He asked, "Do you love your Creator? Then love your fellow beings first."

Read more here: » Prophet: The Prophet of Peace Revealed Islam

Meaning of Dreams in Islam

Few Western dream researchers have any familiarity with the rich dream traditions of Islam. The Muslim faith first emerged in seventh century B.C.E. Arabia as a profound revisioning of early Jewish and Christian beliefs and practices. One theme the Prophet Muhammed (pbuh) drew from the scriptures of those two religions was a reverence for dreaming. In the Quran, as in the Jewish Torah and the Christian New Testament, dreams serve as a vital medium by which God communicates with humans. Dreams offer divine guidance and comfort, warn people of impending danger, and offer prophetic glimpses of the future. Although the three religions drastically differ on many other topics, they find substantial agreement on this particular point: dreaming is a valuable source of wisdom, understanding, and inspiration. Indeed, as I will propose in this brief essay, Islam has historically shown greater interest in dreams than either of the other two traditions, and has done more to weave dreaming into the daily lives of its members. From the first revelatory visions of Muhammed to the myriad dream practices of present-day Muslims, Islam has developed and sustained a complex, multifaceted tradition of active engagement with the dreaming imagination.

Read more here: » Meaning of Dreams in Islam: Reflections on the Dream Traditions of Islam

Sufi, Sufi, Sufism [from Arab suf wool; sufi he who wears woolen garments]

A school of thought that emphasizes the superiority of the soul as opposed to the body. A Sufi wears harsh, raw woolen garments constantly irritating his skin to remind him that the body is the part which prevents the soul from attaining higher goals. The first public pronouncement of mysticism in Moslem lands is attributed to Rabi`a, who lived in the 1st century of the Hejira (622 AD) and expounded the theory of divine love: God is love, and everything on earth must be sacrificed in order eventually to attain union with God. However even before the time of Mohammed there were two principal schools of Arabic thought: the Meshaiuns (the walkers), who later became the metaphysicians after the appearance of the Koran, and the Ishrachiuns (the contemplators) who became affiliated with the Sufis. The Sufis, in fact, put an esoteric interpretation on the Koran, as well as the collected saying of Mohammed, the Sufi movement representing an infiltration into the rigidity of Islamic doctrine of the pre-Islamic mystical or quasi-occult stream of thought, especially from Persia. Blavatsky states that the Sufis acquired their "proficient knowledge in astrology, medicine, and the esoteric doctrine of the ages" from the descendants of the Magi" (IU 2:306).

By the year 200 of the Hejira a definite sect of mystics had arisen, and following the instructions of a prominent member, Abu Said, his disciples forsook the world and entered the mystic life with a view of pursuing contemplation and meditation. These disciples wore a garment of wool, and from this received their name. Sufiism spread rapidly in Persia, and all Moslem philosophers were attracted to this sect, as great latitude in the beliefs of its followers was at first permitted, until in the reign of Moktadir, a Persian Sufi named Hallaj was tortured and put to death for teaching publicly that every man is God. After this the Sufis veiled their teachings, and especially in their poetry used amorous language and sang of the delights of the wine cup. In spite of the amorous trend of poetry followed by the Sufis, to the observing eye there appears a beauty and a spirituality of thought which has found many devotees. Ideas of pantheism abound, for God is held to be immanent in all things, expresses itself through all things, and is the transcendent essence of every human soul. For a person to know God is to see that God is immanent in himself.

There are three synonymous words in modern Persian often interchangeably used -- Sufi, Aref, and Darvish -- each with its own nuance. Sufi represents the most institutionalized Islamic mysticism, while Aref and Erfan (school of thought-cognition) conveys cognitive aspects of mystic teachings and are more philosophic; Dervish and Darvishi (state of being Dervish) conveys freedom from attachments to worldly possessions. Hafi (the most loved and best known of the mystic poets) often refers to Sufis as those who rigidly adhere more to religious teachings than cognitive aspects of truth. These differences occurred when the mystics, due to religious persecution, had to veil their ancient beliefs with religious teachings. This made their teachings appear ambiguous, as a result of which, some confused esoteric mysticism with esoteric religion.

(See also: Sufi, Sufi, Sufism , Mysticism, Mysticism Dictionary, Body mind and Soul)

Hinduism Lexicon on A

From aadheenam to axis.

Read more here: » Hinduism: Hinduism Lexicon on A

Guru Nanak Meets Bahlol In Baghdad

Baghdad was, in Nanak's time, a centre of Muslim culture - it was home to pirs and sufi fakirs. Guru Nanak stayed in Baghdad for four months and interacted with the holy men there, one of whom was Bahlol.

Guru Nanak sang of the infinity of God and His infinite creation. Bahlol said that the Qur'an had mentioned seven earths and seven heavens only. Guru Nanak urged that the universe was not confined to seven earths and seven heavens but had millions and millions of planets and worlds and the Guru greeted all in the name of Sat Kartar.

Read more here: » Guru Nanak: Guru Nanak Meets Bahlol In Baghdad

Allah (Arabic) (from al the + ilah god; cf Hebrew eloah)

The one God of Islam, analogous to the Hebrew Jahweh. The pre-Moslem Arabic patron of Mecca, the god Hobal called Al-lahu (the god), was retained as the supreme god in Moslem theology; the other gods were transformed into demons. The unity and singularity of Allah is one of the primary beliefs of Islam. (SD, BCW)

(See also: Allah , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Shi`ites [from Arab shi`a sectary]

Moslems are divided into two main groups: the Sunnites, the most numerous, who accept the orthodox tradition (sunna), basing their beliefs on the words of the Koran); and the Shi`ites who uphold `Ali as the representative of Allah, and reject the pronouncements of the other caliphs. The shi`ites are located principally in Iran, although they are represented throughout the Moslem world. They incline towards interpreting the Koran, rather than holding to the letter of the law as do the Sunnites.

(See also: Shi`ites , Mysticism, Mysticism Dictionary)