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Dreaming is one of Allah’s signs [1] and an opening to the unseen.
From one point of view, dreams are the state of transition from the outside world to one’s inner world and are one of the most important means of self-awareness.
The dreams one sees partially reflect his inner world, therefore continuously seeing nightmares is a sign of not being in a good spiritual state and that change needs to be made in one’s life. On the other hand, good dreams are a sign of the person being in a good inner state of purity.
Based on this, one of the important benefits dreams have for a person is that they enable him to achieve self-awareness and to contemplate the world of their sub-conscience. The science of interpretation of dreams is in actuality the contemplation of one’s inner world and an effort to understand the mithali (imaginal) concepts of the world of dreams.

In the eyes of the sages, dreams are a divine gift which enables one to have a glance at the inner world and the world of the inside. If dreams didn’t exist as a natural phenomenon, accepting and understanding the apostles’ and prophets’ claims about the next world and the unseen realms wouldn’t be easy for normal people. But by virtue of there being dreams, many monotheistic realities and unseen teachings, although at a lower level, have become understandable.

In the eyes of the sages, dreams are a divine gift which enables one to have a glance at the inner world and the world of the inside. If dreams didn’t exist as a natural phenomenon, accepting and understanding the apostles’ and prophets’ claims about the next world and the unseen realms wouldn’t be easy for normal people. But by virtue of there being dreams, many monotheistic realities and unseen teachings, although at a lower level, have become understandable.
One example would be the analogy between dreams and death. According to the Quran, sleep (manaam) is a temporary experience of death and the journey of the hereafter:

“Allah takes the souls at the time of their death, and those who have not died in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect”. [2]

According to this verse, Allah, both in sleep and at death, takes (qabdh) the soul (nafs) of the person, the only difference between the two lies in their fates; the one sleeping is re-given his soul, while the other loses it forever.
This verse also shows that when those who reflect on and ponder about sleep and dreams, they reach many realities of the unseen and divine wisdoms.
Therefore,just like death, dreaming is a natural characteristic and trait that has been given to the soul and body of man and from this point of view, both sleep and death are an experience of a higher life and in no way mean getting close to total destruction and annihilation, although both are exemplified by the weakening of the outer and material senses (of course, in death, the soul’s connection with the body is totally cut off); the only thing this indicates is the entrance of the person into a higher level of awareness.

‘True’ Dreams

One of the divine reasons for the existence of dreams has to do with inner guidance. From this point of view, dreams are a means for receiving divine guidance.
Dreams are of different types and degrees; one type is the ‘true’ dream (al-ru’ya al-saadiqah) or ‘good’ dream (al-ru’ya al-saalihah) which has a divine dimension to it and has been verified and emphasized on by the Quran and hadiths:
Ibn Abbas narrates the prophet of Islam saying:

“Be aware that nothing is left of the glad tidings of prophethood other than ru’ya saaleh (good dream) which the believer himself sees or others see about him.” [3]

Another hadith reads:

“The ru’ya saadiqah makes up one of the seventy parts of prophethood”. [4]

Also, in interpretation of the verse:

For them are glad tidings, in the life of the present world, and in the Hereafter. 

the prophet of Islam has been narrated saying:

“What is meant by this verse is the ru’ya saalihah through which the believer is given glad tidings and makes up one of the sixty four parts of prophethood; whosoever sees such a dream should recount it for one who has affection for him. But if one sees a ‘non-saalihah’ dream (bad dream), it is from Shaytan so that he becomes upset; he should blow to his left side three times (i.e., put this bad thought away) and not recount it for anyone”. [6]

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[1] وَ مِنْ آياتِهِ مَنامُکُمْ بِاللَّيْلِ وَ النَّهارِ وَ ابْتِغاؤُکُمْ مِنْ فَضْلِهِ إِنَّ في‏ ذلِکَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ
(And of His signs is your sleep by night and day, and your pursuit of His grace. There are indeed signs in that for a people who listen) Rum:23.
[2] Zumar:42.
[3] Majlisi, Bihar al-Anwar, vol. 58, p. 192, Al-Wafa’ Institute, Beirut, 1404 (AH).
[4] Sheikh Saduq, Al-Faqih, vol. 2, p. 585, Jame’ah Modarresin Publications, Qom, 1413 (AH).
[5] Yunus:64.
[6] Majlisi, Bihar al-Anwar, vol. 58, p. 191, Al-Wafa’ Institute, Beirut, 1404 (AH).
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Ref: www.Islamquest.net

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Supplications and actions have been mentioned in Mifātīh al-Jinān for seeing divine people in one’s dreams, but it must be noted that these actions are not sufficient in and of themselves for seeing the desired person. What is meant is that it is not true that anyone who performs these actions will see the Noble Prophet (s) in his dream because there are other conditions like refraining from sin, performing obligatory actions, and having a pure inner-existence. When all of the conditions are met then one would be able to see the Noble Prophet (s) in his dreams.

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Supplications and actions have been mentioned in Mifātīh al-Jinān for seeing divine people in one’s dreams, but it must be noted that these actions are not sufficient in and of themselves for seeing the desired person. What is meant is that it is not true that anyone who performs these actions will see the Noble Prophet (s) in his dream because there are other conditions like refraining from sin, performing obligatory actions, and having a pure inner-existence. When all of the conditions are met then one would be able to see the Noble Prophet (s) in his dreams.

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The Night of Destiny (Leilatul-Qadr) is an important and blessed night which is, according to the Holy Quran located in the month of Ramadan. 
About this question there are several probabilities: 
1- What we mean by the multiplicity of the Night of Destiny in one year is that it may fall on the night of the 19th, 21st, and 23rd  of the month of Ramadhan.. 
2- What we mean by the multiplicity of the Night of Destiny may lie in the fact that there was such a night in the Prophet Mohammad’s (s) time and it was repeated after him. 
3- What we mean by the multiplicity of the Night of Destiny is that there is a time zone difference in various Muslim cities. This difference in the days of the month of Ramadan in different regions may be the reason for having the Night of Destiny in various times for each city. 
In response we should say that what people say is not based on viable facts. We don’t have more than one night of destiny and that is the night when the Holy Quran was brought down and the destiny of people was given shape. God says: “Truly we sent it down on the night of destiny” and not on any other night. 

For the second probability it should be mentioned that according to the Verses of the Holy Quran and various traditions the night of destiny is not limited only to the time during the life of the Prophet Mohammad (s), it reoccurs all throughout the years like the ‘feast of the sacrifice’ (Eid Qurban, also known as Eidul-Adha) which is repeated every year. God says: 
1-  “Therein descend the angels and the Ruh by Allah’s permission with all decrees" 
2-  “Therein (that night) is decreed every matter of ordainment.” 
In these two verses the verb “sent down” and decree both have been used in the present tense and imply continuity. 
We have various traditions that the night of destiny is repeated every year. On this night God’s decree for one year is sent down. 
For the third possibility it can be said that the time zone difference does not make the night of destiny fall on different nights. If Muslims don’t fail to realize the first night of Ramadan and do their religious duties and keep awake on the nights likely to be the night of destiny, they will certainly be blessed by God even if they have kept awake on the wrong night. It is obvious that some features of this night like the sending down of the angels on God’s apostles only happens on the real night of destiny. It can be understood from the traditions that the day of destiny is as valuable as the night of destiny. However some affairs like the management and the sending down of the angels happens on the night of destiny. God says:

In it the angels and the Spirit descend, by the leave of their Lord, with every command. [1]a

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There are many ways to receive forgiveness and pardon. We will mention a few of them here:
1. Repentance and rededicating oneself to the path of God (contingent upon its conditions).
2. Doing outstanding good deeds which cause forgiveness of sins.
3. Abstaining from the cardinal sins; this in turn results in the forgiveness of the lesser sins.
4. Tolerating the tribulations and misfortunes of this world, difficulty of the inter-world (Barzakh), and the initial trials of the Day of Judgment will help to eradicate one's sins.
5. Intercession. Of course it must be taken into consideration that intercession is contingent upon the change and transformation of the sinner from his previous state and his having the necessary capacity for forgiveness and remission; in order for him to become cleansed from sins.
6. Divine forgiveness for individuals who are worthy and have met the necessary conditions; meaning for the “believers” (Mu’mineen) who have had some shortcomings or incompetence in their actions.

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Many supplications or duas have been narrated by the infallible imams (as) that are considered of those that are quickly answered; here we will only list them without mentioning their texts:
1- The dua of Tawassul
2- The dua of Faraj
3- The dua of Ism A’dham
4- The dua of Muqatil bin Suleyman from Imam Sajjad (as)
5- A dua with the name of “Sari’ul-Ijabah” (which literally means ‘quickly answered’) by Imam Kadhim (as) which reads:
...اللهم اني اطعتک في احب الاشياء اليک و
6- A dua from Imam Sadiq (as); the imam (as) says whosoever says, “Ya Allah (ياالله)” ten times, will be told [by Allah (swt)]: “Here I am! What is your wish?”
7-Imam Sadiq (as) has been narrated saying: “Whosoever repeatedly says “Ya Rabb Ya Allah” until he runs out of breath, will be told: “Yes! What is your wish?!”
These duas have been mentioned in the book of Mafatihul-Jinan, under the title of “Quickly Answered Duas” or “Sari’ul-Ijabah Duas”.

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Even though spells aren’t superstitious and may have substantial effects, not every person has the power to cast spells. Moreover, most individuals who claim to have the knowledge of casting spells are bogus; they look at this skill as a tool to trick people and make money.
The best way to neutralize a spell is to seek refuge in Allah, rely on Him and recite certain surahs of the Quran, such as surahs Falaq and Nas.

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Allah's (swt) affection for people doesn’t mean what is normally understood from this concept; because it entails deficiencies that Allah (swt) is pure of and theology has proven false.  What Allah's (swt) affection for others truly means is that this affection stems from His love for Himself.  Allah loves His own actions and since His creations are the results of His actions, He loves them as well.
Different things that draw Allah’s (swt) affection have been mentioned in the Quran, namely: patience, taqwa, repentance, generosity, purity, and jihad and struggle. If one obtains these virtues, Allah (swt) will be affectionate towards him.

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The meaning behind the term of one’s God seeking faculty is that same internal (fitri) inclination and drive towards God the most high. This sense or faculty is a sort of inner call and its source originates in one’s inner nature (called the Fitrah in Islamic lexicon)
The existence of this faculty of attention towards God in human beings, which arises without any form of education or teaching, is an indication of its Fitri source. Of course, much like other human faculties, this faculty of God seeking can be awakened during certain situations.
In order to strengthen this faculty of God seeking, any inclinations towards evil, animalistic desires, or the getting stuck in daily affairs (which all contribute to taking man away from the recognition of God) must all be averted. Similarly, acting in accordance to the Sharia (the set of laws setup by God), taking inspiration from the verses of the Holy Quran, the words of the prophets (a), Awliya, and the leaders of the religion all aid in strengthening this faculty of God seeking and they help in strengthening our faith.

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Purification means to clean your soul of impurity. The Quran has mentioned purifying the soul in various verses but one should know that the basis and starting point of purification varies from person to person. For a person that is not Muslim, the first essential step will be to convert to Islam.  For believers, it would be to become well aware of the necessity of purifying the soul. Clearly, pondering about why the world was created, what Allah’s objectives and purposes for creation were and why he appointed and sent the prophets and the like increase the notion of the need for purification.

The next stage is to repent from the past, make an effort to compensate for others' rights he may have disregarded and to perform Allah’s (swt) commands which he has violated. Another step is to strive to abide by every obligation and prohibition one is aware of and to remain determined and persevere; this will result in Allah (swt) subsequently granting us additional knowledge which will help us in continuing our mission of the purification of our soul. Allah (swt) has given glad tidings by announcing his support for such servants that endeavor and struggle for his sake, and that he will strengthen them.


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Daily Hadith
الإمام علي (عليه السَّلام):الإخْوانُ في اللّهِ تعالى تَدُومُ مَودّتُهُم، لِدَوامِ سَبَبِها.
Brothers [whose brotherhood is] for the sake of Allah, enjoy an enduring Amity, due to the firmness of its foundation