List Q&A

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

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.

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.

As you know one of the aims of marriage is to gratify the sexual needs and instincts and there are other purposes also for marriage which have been enumerated and explained in their appropriate places. Although it has become relatively difficult for many people to marry, those who adhere to Islamic manners and etiquettes  and believe that all problems are solved with God's help they can, with reliance on God, follow the Imams' tradition and lifestyle and can start their marital lives by holding a simple and effortless ceremony. If they do so, God has promised to enable them out of His own grace as the Quran says: "Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things." [1]

Thus, the best way that is proposed to the youths so as not to fall into a sin is to take marriage easy. If an individual expects to have all means of livelihood and the best income before holding a wedding ceremony, he must know that such a thing has not been and is not possible for ordinary people in society.  In the past, in fact, the youths used to take action for marriage after attaining physical and mental maturity. Thereupon, they would start working hard, toiling, getting busy doing a job and then having a house and stable income.
Hence, therefore, you can try to take action for a simple and frugal marriage at your earliest convenience and as soon as you can so as to guard yourself against sins. You must know that if you adjust some of your expectations and requirements in regard to a girl whom you would like to choose as a life-partner and if you marry a girl who is financially in a lower position than you, you can find many good girls to choose for marriage; otherwise you should restrain yourself from falling into sins. If you fail to marry, fasting, studying, taking exercise and thinking about your own personality as a respected human being can help you stay away from sexual sins. Surely, you should also stay away from sexually exciting and provocative things or going to such places where you might be excited sexually.

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[1] Al-Noor, 32
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Ref: www.Islamquest.net

First, strengthen your determination with sincere repentance to Allah, and then watch yourself according to the following method, which I have quoted from what Allama at-Tabataba’iy, the author of Tafsir al-Mizan, had written to a young man like you:
 “First, in the morning, when you wake up, determine not to do anything that does not please Allah! Think well before deciding to do anything whether or not it benefits you in this life and afterlife! If it pleases Allah, do it; otherwise, leave it, regardless of whether or not you like it.

Second, do so until you go to bed at night, and then think of all you have done in the day, one by one. Thank Allah for your good deeds and pray to Him to forgive your bad deeds!

Third, continue doing this for several days. You may feel tired at the beginning, but then, it will gradually become easier for you and you will enjoy it morally and spiritually. Of course, the body follows the soul in comfort.

Before sleeping, perform wudu’ and recite the following suras: al-Hadeed (57), al-Hashr (59), as-Saff (61), al-Jum’ah (62) and al-Taghabun (64). If you cannot, you should recite al-Hashr only. With this action, you shall find that the pleasure of lawful things is sweeter than the pleasure of unlawful things. Then, you will laugh at those who pant after unlawful pleasures, and feel sorry for them and the mirage they walk in towards Hell.”

Fourth, before sleeping, perform wudu’ and recite the following suras: al-Hadeed (57), al-Hashr (59), as-Saff (61), al-Jum’ah (62) and al-Taghabun (64). If you cannot, you should recite al-Hashr only. With this action, you shall find that the pleasure of lawful things is sweeter than the pleasure of unlawful things. Then, you will laugh at those who pant after unlawful pleasures, and feel sorry for them and the mirage they walk in towards Hell.”

In the following tradition, Imam Ali (a.s.) mentions the qualities of the faithful and pious people, who follow sound reason and walk in the right path. Imam Ali (a.s.) says, 

 ‘A faithful one is truthful in the worldly life, with an insightful heart. He keeps to the (moral) limits. He is a vessel of knowledge, with perfect thinking. He is generous, good-hearted, patient, and openhanded. He spends liberally. He is charitable, honey-tongued, and smiling. He ponders much, sleeps little, and laughs little. He is with good manners, free from greediness, and away from fancy. He is ascetic in this life. He looks forward to the afterlife. He likes guests. He is merciful to the orphans. He is kind to the young. He has regard for the old. He helps the needy, visits the sick, and escorts the dead. He respects the holiness of the Qur'an, prays to the Lord, cries for sins, enjoins right, forbids wrong, eats little, drinks little, moves with politeness, speaks with advice, and preaches kindly. He does not fear any except Allah and expects no one save Him. He is busy in thanking and praising Allah. He is neither negligent nor is he proud. He is not proud of the properties of the worldly life. He is busy thinking of his own defects away from the defects of others. Prayer is the delight of his eyes. Fasting is his job and occupation. Truthfulness is his habit. Gratefulness is his ship. Reason is his captain. Piety is his food. The worldly life is his prison. Patience is his home. The night and day are his capital. Paradise is his abode. The Qur'an is his speech. Muhammad is his intercessor and Allah the Almighty is his entertainer.[1]’

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[1] Jami’ al-Akhbar, p.215.
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Ref: For a Better Future,200 questions and answers regarding the concerns of the youth, marriage and children, Abdul Adheem al-Muhtadi al-Bahrani, Translated byAbdullah al-Shahin , Published by: 
Ansariyan Publications

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

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.

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”.

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.

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.