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Dreams & Prophecies

Updated: Sep 21, 2019


In the name of Allah, Most Compassionate, Ever Merciful.

Introduction: 

Dream interpretation is like learning a new language in which one word may have a number of meanings which are determined by the context of the sentence/passage. Likewise, in dreams, the symbolism used will be interpreted in accordance with other aspects or details within the dream. Moreover, at times, additional or background details of an event or incident are given in other dreams.

Dream interpretation is an estimate, the precise/correct interpretation best known to Allah s.w.t. Himself, with few persons, especially some Prophets, excelling in this knowledge compared to others. However, even prophets can, and do, err in interpretation of revelations/dreams. Knowledge of the future is one of the unseen matters which Allah s.w.t. alone knows about, except what He might disclose to His prophets and others through revelations/dreams. 

A good site for starting to learn on how dreams have been interpreted by early muslim scholars is: 

www.myislamicdream.com A Nabeel Qureshi Dream: 

It is interesting to note that Nabeel Qureshi interprets a dream about a Cricket decapitating an Iguana, which he relates in Chapter 48, p. 335 of his first book, as follows:  "I began turning the words over in my mind. Cricket. Iguana. Cricket. Iguana. Cr . . . I . . . Cr . . . I . . . Christianity. Islam."

After this, he states: 

"No, it was too much. It was all too much. I needed some time to sit on this."  I have personally never previously come across this strange method of interpreting dreams, which calls into question his understanding of such matters. This erroneous interpretation of his apparently became very significant in effecting his eventual decision of leaving Islam for Christianity, as is evident on reading his book. 

The dream in full, along with Nabeels' interpretation of it, can be read here (p. 327-335): 

http://www.difa3iat.com/wp-content/uploads/2016/09/www.difa3iat.com_-1.pdf Prophecies about the Future of Ahmadiyat:  There is a prophecy of the Promised Messiah a.s. related in Tadhkirah as follows: "God has informed me there would also be a severe conflict within my Movement, and mischief-makers and those who are slaves of their own passions will become separated, and then God the Most High will wipe out this conflict, but those who deserve to be cut off and have no connection with rectitude, and are mischief-mongers, will become cut off. And (concurrently) there will be a violent uprising in the world, which will be the first uprising. And all the Kings will be embroiled in a severe conflict against one another, and there will be so much bloodshed that the earth will be filled with blood. The subjects of Kings will also be involved in a fearful fight against one another. There will be worldwide ruin and widespread destruction and calamity, and the centre and focal point of all this will be Mulke-Shaam (i.e. 'Greater Syria'). … At this time, my Promised Boy will be (there). God has concurred all these circumstances with his presence. After these events, our dispensation will make progress, and Sultans will enter our Dispensation." [Tadhkirah online, p. 1065-1066, #21]

Source: https://www.alislam.org/library/browse/book/Tadhkirah/#page/1065/mode/1up

Some try to apply the above prophecy to the 'lahori split' of 1914, so let's consider it. Though some elements may have been fulfilled, such as a conflict (leading to a split), World War 1 starting place soon after he was appointed Khalifa, as per another prophecy, and there was also a conflict in Palestine (part of Greater Syria) in his time, but Sultans did not enter the Ahmadiyya Muslim Community.

Here's another prophecy which well may be related to the one above about the Syrian conflict:

"God has informed me that 'I shall establish for your community one from your progeny and shall honour him with my revelation and with nearness to me. Truth will flourish through him and a large number of people accept it.' So wait for those days. And you should remember that one is recognised only when one's time comes. And it is possible that before such a time one may seem an ordinary person; or because of some deceptive thoughts, one may even be regarded as objectionable; as a man who is destined to be a perfect human being, is at one time, only a seed (nutfah) or a thing which attaches (or clings) to the womb (alaqah)."  [Al Wasiyyat, The Will, page 8] 

Urdu Original: 


https://www.alislam.org/library/browse/volume/Ruhani_Khazain_Computerised/?l=Urdu&p=20#page/306/mode/1up

An English Translation:


https://www.alislam.org/library/browse/volume/Ruhani_Khazain/book/Al_Wasiyat/?l=English#page/8/mode/1up

Hadhrat Mirza Ghulam Ahmad a.s. also wrote: 

"I do not deny that other than myself, some other "Matheel-e-Masih" [i.e. a like of the Messiah] may be due to come. Infact, I have been made aware that one of them will be from my very own progeny. But at this point, my claim, which I have been made to understand by means of revelation, is simply this, that the Qur'an and Ahadith fortell my advent.

Hadhrat Mirza Ghulam Ahmad a.s. also wrote: 

"I cannot and will not deny, there may be another Promised Messiah, and those prophecies which are applicable to me in a spiritual sense, may be applicable to him in a literal sense, such as the descent of an Allegorical Messiah in Damascus." (Majmua Ishteharat, Vol. 1, pps 207 - 208)"

"...I admit the possibility of another Messiah son of Mary coming after me, and he may even be even be the Promised One in the context of some ahadith, and a Dajjal [anti-Christ] may appear to mislead the Muslims." [Izala Auham, Ruhani Khazain, Vol 3 pp 361-366; Essence of Islam, Vol 3, pp. 289, 291]

"... I have only claimed to be a like of the Messiah. I don't even claim that being a likeness has ended with me. In my view, it is possible that in future eras, ten thousand likes of the Messiah may come, as I have; yes, I am a like of the Messiah for this era, and awaiting another is pointless..."[Ruhani Khazain, Vol. 3, Izala Auhaam Part 1, p. 197]

On 20th February, 1944, while addressing a gathering at Hoshiarpur, Hadhrat Khalifatul-Masih II r.a stated: "I call to witness the One and Supreme God Who has full control over my life that the dream that I have just described was seen by me exactly as I have put it, except possibly for some slight verbal involuntary inaccuracy. I call God Almighty to witness that in a state of vision I announced: 'I am the Promised Messiah, his reflection and his Khalifa.' In the same state, under Divine Command, I said: 'I am the one for whose appearance the virgins had been waiting for nineteen centuries. 'I therefore announce, under Divine command, on oath, that God has appointed me the Promised Son of the Promised Messiah, peace be on him, according to his prophecy, who has to convey the name of the Promised Messiah to the ends of the earth. I do not say that I am the only Promised One and that no other Promised One will appear till the Day of Judgement. It appears from the prophecies of the Promised Messiah that some other Promised Ones will also come and some of them will appear after centuries. Indeed, God has told me that at one time He will send me a second time to the world and I will come for the reform of the world at a time when shirrk (i.e. the association of partners with God) will have become widespread. This means that my spirit will, at some time, descend upon someone who will possess faculties and capacities like mine and he will, following in my footsteps, bring about a reform of the world. Thus, promised ones will appear in their due times according to the promise of God Almighty. What I wish to say today is that the prophecy of the Promised Messiah, peace be on him, which was revealed to him at Hoshiarpur in the building in front of us, in which he announced in this city and concerning which he said that the Promised Son would be born within nine years, has been fulfilled in my person, and no one else can claim that he is the subject of the prophecy." (Alfazl, 24th February, 1944)

The book 'Interpretation of Dreams' published by the Ahmadiyya Muslim Jama'at Nigeria records this interesting dream:

"The sun transformed itself into the shape of bird with four wings. On the front part of the first wing was written "THE LIGHT" and covering a third part of the second wing was written "MAHMUD" and exactly in the middle of the third wing was written "NASIRUDDEEN" and on the fourth wing was written "AHLI BAIT" the people of the house. Underneath the four wings was a yellow sheet and a red sheet. The red sheet fell to the ground and (the) yellow sheet entered into the Sun and became a part of it."  Some Dreams of Khalifa-tul-Masih II r.a.


Dream 253 (January 1944):


Khalifa-tul-Masih II r.a. related this dream before making a claim to being the literal (as well as a spiritual) Promised Son, albeit stating that other Promised Sons will appear, and he would himself return to the world a second time according to some prophecies. 

"I saw that I am at a place where there is a war taking place. There are some war related structures there, perhaps ditches or trenches. There are some people there concerning whom I am not sure whether they belong to our Community or I am with them because I am somehow connected with them. Suddenly, it appears that the German army (1) which is in a battle with the army I am with, has realised that I am there, and has launched an attack on this place. The assault is so severe (2) that the army of that place began to retreat.

Whether it was the British army or the American army or some other army, I had no thought about this at the time. In any case, whichever army it was, it had to yield (3), and they left their position and fell back. When that army gave way, the Germans entered the building I was in. Then I said within the dream that it is not right to remain at the enemy station, and it is no longer appropriate to stay here. We should flee from here (4). At this time in the dream, not only do I walk away rapidly, but I began running. There are some others who are also running along with me. When I start running, it appears to me that I am running faster than normal human strength allows, and an extremely powerful force is carrying me along, such that I traverse numerous miles in an instant.

At this time, my companions have also been bestowed similar powers. Nevertheless they lag far behind me, and it is I that the German soldiers (i.e. arrogant officials) are pursuing to capture. Perhaps not even a minute passes that it appears to me in the vision that the German soldiers have been left far behind. But I continue running, and it appears as though the earth is contracting beneath my feet, until I reach a certain area which may be termed the foot of a mountain (i.e. an arrogant 'Nazi' leader/chief).

Now, when the German army attacked, I recalled in the vision that there is a prophecy of a previous prophet, or perhaps it is my own prophecy, in which this incident has been foretold (5), and the entire scene was depicted, that the Promised One would run away (increasing in certainty concerning him over a period of time) from this place in a certain manner, and he would then go to a particular place. So, the place where I reach in the dream, is in accordance with this previous prophecy, and I realise that in the prophecy, there is also a mention that there is a particular way I would adopt as a result of which there will be very important changes in the world, and the enemy will fail to catch hold of me.

When I think of this, there appear before me several tracks in this place, all heading in different directions. I run alongside these tracks in the dream so as to ascertain which tracks I ought to take as per the prophecy, and in my heart I do not know which track I ought to adopt, and I do not know which route is in accordance with Divine prophecy. I am worried lest I adopt the wrong route by mistake which is not mentioned in the prophecy.

At this point, I am heading towards the track which is at the far right (supplication for guidance). I then see at some distance away from me, there is another companion of mine, who calls to me and says, 'do not take this track, adopt the other track'. Taking his advice, I turn back to head towards the other track (civil court), which is on the far left.

I was on the far right, and he was calling me to the far left, but when I turned back towards that way, it appeared I was under the control of another higher power (i.e. an official), which has taken hold of me and forced me down a track in the middle (qadha). My companion keeps calling to me time and again not to go down that track, but I find myself totally helpless in the matter (i.e. bound to comply due to social circumstances), and have to keep running along this middle track.

A little further along the track, I began to perceive the signs mentioned in the Divine prophecy, and I say that I have come down the track which God Almighty had foretold. At this point in the dream, I ponder over the implication of my taking the middle track. Hence, when I woke up from the vision, it occurred to me that as regards the right and left tracks seen in the dream, the left track symbolises purely worldly efforts and plans, whilst the right track symbolises purely religious methods, i.e. prayer and worship etc.

And Allah Almighty has informed me that our community will progress by walking along the middle path, i.e. through some planning and human efforts, along with some prayers and some destinies. And then this also occurred to me that the Qur’an has described the Community of Muhummad [pbuh] as an “Ummatan Wasata”[i.e People of the Middle Way, Q. 2:143]. Thus, the meaning of traversing the middle path is that this Community will be a perfect embodiment of Islam, and the little track means that though it is the right way, there will be some difficulties.

Thus I began to walk down this track, and I became aware that the enemy was left very far behind, such that there is no sound of his footsteps, nor is there any possibility of his arrival. However, the footsteps of my companions also continue to weaken, and they too are left far behind, but I continue running, and the earth continues to become organised below my feet.

At this time, I say that in the prophecy about this event, it was foretold that some water would appear, which would be extremely difficult to cross over. I continue along the path, but at the same time, I say: 'where is that water?' When I said this, I immediately saw that I was standing at the edge of a very large lake (i.e. a stagnant, corrupted religious nizam that issued a decision based on a blatant lie that the relevant people running the nizam knew very well to be a lie), and I think that to traverse this lake is essential according to the prophecy.

I saw some things floating on the lake, which were long like snakes (i.e. satanic enmity), and were made up of such fine and delicate material like the nests of birds are made of very fine straw. They were rounded at the top like the rear end of a python, and the colours are like that of some bird-nests, a mixture between white (i.e. anti-Islamic favouritism for the fair-complexioned), yellow (i.e. spiritual diseases), and light-brown (i.e. unpleasant-ness). They are afloat on the water and some people (officials) are riding upon them and moving them along.

In the dream, I think of them as idolators, and the things upon which they are riding as their idols, and that once every year, they wash their idols (especially 1993-2002), and they are now taking their idols for the annual wash at their designated landing-place. When I saw nothing else to help take me across the lake (a corrupt, 'God-forsaken' nizam), I jumped firmly upon one of the idols. Upon this, I heard the idolators (amure-aama etc.) vociferously affirming their idolatrous beliefs (blind faith in the unIslamic corruptions and unconditional obedience to the falsehoods of a tyrannous mis-leader [2:124; 36:62]) through some spells and charms (spiritually blind dajjali utterances).

At this, I said in my heart, that to remain silent at this time would be against honour and dignity (ghairat), and I very vociferously started to invite these people to Tawhid (i.e. Divine Unity), and started to speak out against the evils of Shirrk (6).

During my speech, I came to realise [whilst reading this very dream ~2002] that my tongue is not Urdu but Arabic (i.e. message/teaching of the Qur’an). Thus, I am speaking in the Arabic language, and am speaking very forcefully. Within the dream itself, it occurred to me that these people’s tongue is not Arabic, how then will they understand my talk. But I feel that though their tongue is a different one (i.e. anti/non-Qur'anic), they still fully understand my utterances (especially in Baitul-Futuh ~2012). Hence, I am speaking in this manner before them in Arabic, and whilst speaking, I vociferously say to them that these idols of yours will be drowned in this very water, and the (spiritual) Kingdom of the One God (where only God is to be obeyed unconditionally, out of free will) will become firmly established on earth.

I was still speaking when I realised that either the person on the boat-shaped idol upon which I was, or the person beside him, has given up on idolatry and has believed in my talk, becoming a Monotheist. After this, influence started to grow, and after the first one, the second, and after him, the third, and after him, the fourth,and after him, the fifth person, has believed in my talk, discarding idolatrous beliefs, and continues to turn into a Muslim. Upon this, we crossed the lake and reached the other side.

When we reached the other side of the lake, I instruct them to drown the idols in the water as mentioned in the prophecy. Upon this, those people who have become Monotheist, along with those who though they have not yet become Monotheist, but have lost their rigidity, go infront of me and acting upon my instruction, drown their idols within the lake. And I am surprised within the dream that these are made up of some floating material, so how is it that they have so easily sunk to the bottom of the lake. All the idolators did was to take hold of them and plunge them into the lake, and they sink to the base of the lake.

After this, I stood upright, and continued my tabligh to them. Some people had already believed, but the rest of the people, who were on the sea-shore, had not yet believed, hence I started to do tabligh to them. This tabligh I do to them in the Arabic language. As I was doing tabligh to them so that the rest of the people may also believe, there is an immediate alteration in my condition, and it appears to me that it is not I who is speaking, but words are being uttered by means of revelation from Allah upon my tongue, as it was in Khutbah Ilhamiyyah (i.e. the Revealed Sermon) which was delivered upon the tongue of the Promised Messiah a.s. from Allah the Most High.

Hence, my own speech ceases, and God the Most High begins to speak by means of my tongue. During my talk, I vociferously say to someone who was probably the first person to believe (I say probably because I am not sure; either he was the first one, or the most influential and beneficial person amongst them, and I have given him the Islamic name of Abdush-Shakoor (i.e. Servant of the Appreciating one) that, ‘I will now proceed ahead in accordance with the prophecies, so, O Abdush-Shakoor, I appoint you as my deputy amongst these people, and it will be your duty to establish Tawheed (Monotheism) in your people, and wipe out the idolatry, and it will be your obligation to establish these people upon Islamic teachings, and upon my return I will evaluate the extent to which you have fulfilled this task'. After this, the 'ilhaami haalat' (i.e. state of being under the control of Divine revelation) continues, and I draw his attention to the important aspects of Islamic teachings, and tell him that ‘it will be your duty to explain to these people that Allah is One, and Muhammad s.a.w. is His servant and Messenger. I recite the Kalima (Islamic Creed) and instruct him to teach it (to the people). And then I persuade him to invite all the people to belief in the Promised Messiah a.s., and upon practising his teachings.

As I am delivering this (revealed) speech, it appears as though Allah has enabled Muhammad s.a.w to speak through my tongue, and he (saw) says, ‘Ana Muhammadun ‘Abduhu Wa Rasouluh’, i.e. I am Muhammad, His Servant and His Messenger’. And then the same happens upon the mention of the Promised Messiah a.s. and he says, ‘Anal Maseehil Ma’oud’, i.e. I am the Promised Messiah’. After this, I point towards myself and say that, ‘Wa anal Maseehil Ma’oud, Mathiluhu wa Khalifatuhu’, i.e. I am the Promised Messiah, his reflection and his Khalifa’. Then within the dream itself, I am in a state similar to that of someone who is shaken, and I say to myself, ‘what is it that has proceeded from my tongue, and what does it mean that I am the Promised Messiah?'

At this time, it occurred to me that the words ‘matheelu hu’, i.e. I am a reflection of him, and am his Khalifa, resolve these words, and there is a revelation to the Promised Messiah a.s. that 'he will be like you in (spiritual) beauty and kindness', and these words were uttered by my tongue so as to fulfil this revelation, and it means that by virtue of being his reflection and his Khalifa, in a sense, I am also the Promised Messiah, because the one who is like another absorbs his characteristics, and he becomes deserving of acquiring his name in a sense.

Then I say, continuing my speech, ‘I am the One for whose advent the virgins (i.e. those who were guarded themselves from satanic incitements) were waiting at the edge of this sea for 19 centuries’, and when I say this, I saw that a few youthful women (i.e. believers) clad in clean clothes run towards me and say ‘Assalaamu ‘alaikum’ to me, and a few of them, in order to acquire (spiritual) blessings from them, pass their hands upon my clothes, and affirm, ‘Yes, we testify that we were waiting for you for 1900 years.’ After this, I affirm that ‘I am the one who was filled with the knowledge of Islam, and the knowledge of Arabic, and the philosophy of this language, in the lap of mother (i.e. Holy Qur'an 3:4-6), along with milk (i.e. Sunnah of the Noble Prophet s.a., which however doesn't include false ahadith).’

In the dream, my attention was drawn to a previous prophecy, it was also related that when the Promised One will run, he will come across a region where there will be a lake, and when he will cross over this lake and go over to the other side, there will be a people there to whom he will do tabligh, and they will become Muslims under the influence of his tabligh. Then the enemy from whom the Promised One will have run, will make a demand from those people that ‘this person should be handed over to us’. But they will reject this demand, and will say that, ‘we will fight and die, but we will not hand him over to you’. Hence, this happens in the dream, the German people (tyrants) demands from them to ‘hand him over to us’. At this time, I say (to myself) in the dream, that these people are so few, and the enemies are so many, but these people, even though a large part of them have not yet believed, vociferously announce that ‘we are certainly not prepared to hand him over to you, we will fight and die, but we will never accept this demand of yours’, and then I say, ‘see, this prophecy has also been fulfilled’.

After this, I give them further guidance, and repeatedly emphasise belief in Tawheed, and persuade them to live in accordance with the teachings of Islam, and proceed to another destination. At this time, I think that the other persons of this people are soon to believe. Hence I say to this person whom I have appointed as my Deputy/Khalifa amongst these people, that 'when I return, I will see, O Abdush-Shakoor, that your people have discarded idolatry, and have conformed to all the instructions of Islam'.

This is the dream I saw … And when I woke up, I was very worried, because it appeared to me that I had completely forgotten the Urdu language, and only understand Arabic now. Hence, for an hour or so thereafter, I kept pondering over this dream, and all my thoughts and questions and answers on it in my heart, were in the Arabic language."

Dream 526 (June 1951):

"I saw that I was sitting somewhere, and my age is that of youth, like that of a boy of 17 or 18 years old. There is a girl sitting with me who appears to be about 7 or 8 years old, wearing a woman’s cloth (aurhni) over her head, and in the manner of children who sometimes exhibit their purdah in imitation of grown-ups, she has covered up her mouth with it in such manner. There is an elderly lady infront of us; she can’t be seen, though I think that there is an elderly lady sitting before us. This elderly lady asks me:


"Do you remember that incident in your life, when the big men of the house left you at the railway junction, and you were left alone in the train (i.e. a worldly endeavour)? I said to this invisible lady, ‘this event of my life always keeps me in distress. I remember this much that we left the house, and I also remember that the elders became separated from us at one point, but I do not remember what happened next; and my memory does not help me at all, as to how when we then travelled; where we went, and how we got there.’ "

I had just said this much, when the little girl who was sitting beside me leaned forward and said, ‘I remember. I was also with you, and I was also left behind.’ And she started to relate this in a decorative manner, and because I think the distressful thoughts may perhaps be resolved this day, I did not like her lengthy account, and said to her, placing my hand on her back, “Leave these lengthy accounts, for you were just sitting there, and you had a cloth over your head at that time too. Leave this talk’.


The girl said. 'No, now I will now get to the point. When we saw that we were left alone, and the elders have left the train, and forgotten us, I lowered my head-dress a little further, and sat down with my head bowed down, and started to protrude my lips, and was about to cry.' At this time, she actually lowers her head-cloth further, and made her face like girls do when they cry. Then she said, ‘when I started to cry, a person with a long face and long beard put his head through the window of the train, and placing his head on my head, said: ‘Bibi, this is not a thing to cry over; such events happen in one’s life’.


When this girl said that, a man with a long face and a long beard looked inside, and I immediately thought ‘Maulvi Burhanuddin Sahib, Maulvi Burhanuddin Sahib’ as though it was him. Then the girl said, ‘After this, that man entered the room, and came and sat with us, and walked with us, and we reached the desired destination safely.' Then it occurred to me, ‘Not Maulvi Burhanuddin, but an angel of God.’


After waking up, I kept mulling over this strange dream, and I thought that this was the story of my life. Up till now, I think that the little girl I saw symbolises the Jama’at, and the elders leaving us at the junction symbolises the demise of the Promised Messiah a.s., and the appearance of a reassuring angel of God indicates that the appointees of Allah do become separated from the Jama’at at some stage, but instead of crying, the duty of the Jama’at is to spread the rules of faith with the help of angels, and despite traversing through difficult times, God will ensure through the company of Burhanuddin and his angels, that the eventual outcome will be virtuous." [Ru'ya Kushuf Syeddina Mahmud] Gist of Dream 278 (April 1944): 


I once saw satan in a dream. I saw that I was lying down, and an angel came to me and said, ‘should I tell you how satan launches his attack?’ I said, ‘tell me’. He took out a cat which I conceive of as iblis, and gave it a signal upon which the cat started to climb upon me. When it reached a little above the ankle, the angel hit it and pushed it away, and said to me, when iblis first attacks, he initially only goes a little way, and because the human has no accord with it at this time, human nature repels it.


When human nature opposes it, Allah tells the angels to help the human, and then they hit satan as I had hit the cat, and he goes far away.


After a little while, he again gives a signal to the cat, and the cat starts to climb up my feet, up to the level of the calf. The angel again hits it away, and says that then satan attacks again a second time, for it is his work to attack, and because by this time, he has become somewhat accustomed to satan, the weakened human cannot resist him as much as the first time, so much so that he climbs up to the ankle. Upon this, there is an enthusiasm to resist and oppose satan in the human heart, and Allah commands the angels to remove the satan far away, whereupon we again hit it. After saying this, he again hits the cat, and it falls far away.


After this, he again gives it a signal, and this time, the cat keeps climbing up to the level of the knee. The angel says that because by now the human self has become much more accustomed to satan, hence he climbs up much further. Again, the human makes up his mind to oppose/resist it, and Allah again commands the angels to help the human, and remove satan from him. Hence the angel says that again we hit the cat in such a manner. Upon saying this, he strongly hits the cat, and it falls far away. 


This process of education training continues until the cat climbs up to the level of my navel, and upon this he says that when Satan again attacks, the human soul starts to feel that now I am about to be overcome by satan, hence he again does a Jihad to oppose it, and again Allah the Most High commands the angels to ‘go and help my servant’. Hence, we come and hit it hard and push it away, and saying this, he jerked the cat hard to separate it from me, such that it’s head hit upon a wall, and it appeared that it’s head had been cracked. (Ro'ya-o-Kushuf Syeddina Mahmud p. 210)

There are different levels of understanding, some superficial, others more hidden, with Allah s.w.t. being aware of everything, even the most hidden. The interpretation of a cat (in a dream) is a symbol of ailments, i.e. moral and/or spiritual ills. Saintly people say that if you wish to resist wrongdoing, it helps to think of it in one's mind in the worst possible way, even if the person concerned is not actually or certainly so. In any case, people of different dispositions are symbolised in the form of different animals. It appears that Peter's vision (Acts 10) was along these lines, and it may be that the concept of reincarnation was originally about the moral transformation of people over time under the influence of right guidance within this very lifetime, or a decline from good to evil, as in the case of those who corrupt the deen (religion) and misguide people with lies for their ulterior worldly motives, such as holding on to their authority, but the concept became distorted over the passage of time, perhaps due to misunderstanding or losing sight of the spirit of faith by subsequent generations; and Allah knows best. There is much to learn from these events for those given to reflection, for true reams can give insight into those intentions which might otherwise be difficult to explain satisfactorily.


Dream 11 (March 1907): 

"I saw a copy of the revelations of the Promised Messiah a.s., and these words were writen in bold:

'Asaa an takrahou shay-an wa huwa khayrullakun',

i.e. It may be that you dislike something, and it may be better for you.

Then the scene changed and I saw that there was a riot against the Guardian of a Mosque, and I am having a dialogue with one of the rioters. After some talk, I run away from him and say:

If I were to join with you, the Prince will become upset with me.

In the meantime, a fair complexioned person came and said to me that there are three degrees of people who are associated with the mosque:

[1] those who only pray there, and these people are also good; [2] those who become involved with the administration of the mosque; [3] the Guardian.

I related this dream to my respected father, upon which he became extremely anxious, saying that a mosque means a Jama'at, so perhaps my own Jama'at will become my enemies." 


[2:216-7] Fighting is ordained for you, though it is repugnant to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. Allah knows all things, and you know not. ... And they will not cease fighting you, until they turn you back from your faith, if they can. 


Dream 341 (Jan 1945): 


"In 1945, I saw that Hitler had come to our house. First I learnt that Hitler is in Qadian and has gone to Masjid Aqsa. I sent a man towards him and said to him to call him over. Hence, he called him over. I sat him upon a bed, and sat infront of him myself. I saw that he was sitting there without any formality, and the women of our house are also sitting there infront of him, and I was wondering why the women had not done any purdah from him. Then it occurred to me that since Hitler is an ahmadi and has become my son, hence the women of our house don’t do any purdah from him.


Then I prayed for him, saying O Allah protect him and grant him progress. Then I said it is now time, let me escort him outside, which I did. I was still walking with him and thinking that I have prayed for his progress, and we are subordinate to the British, whilst he is at war with them, what is this that I have done? Then it occurred to me that that Hitler was a christian, whereas this Hitler has become an ahmadi, so there is nothing to be lost in praying for him."

-------

Dream 652 (October 1959): 


"I saw in a dream that the light of Allah has begun to spread over the entire world in the form of water of white colour, such that it eventually reached every side and corner of the entire world. At this time, I said emphatically:


The Grace of Allah will continue to descend upon the hearts of Ahmadis, such that a time will come such that mankind won’t say:


‘O my Lord, O my Lord! Why did you leave me thirsty?


On the contrary, mankind will say:


‘O my Lord, O my Lord! You filled me and satisfied me and satiated me, such that the waters of your Grace and Favour began to spill over from the corners of my heart’."

Notes:  


‘White water’ here is clearly symbolic of purity and implies the purity of hearts, and should not be taken literally. Islam is a non-racist religion that states that no white is superior to a black due to complexion, and no black is superior to a white due to complexion, and that the most honourable amongst us is the one who is most righteous, i.e. the one who (fears the Lord and) guards against sins. So, white is symbolic of purity in this dream.


Four Interesting Dreams:


Interestingly, mirza tahir sahib had claimed in a sermon in the 1990's that dreams/revelations were being fulfilled after a century, so I checked in Tadhkirah soon after his claim, and discovered that this was so in a few cases, but not actually so in general. Here are four interesting cases:


[1] From 1891:


https://www.alislam.org/library/browse/book/Tadhkirah/#page/246/mode/1up


"When maulvi muhammad hussain batalvi issued his fatwa against me, declaring me a kafir and incited the people against me, that I was not a Muslim, ... it created a great rancour and hostility against us, and I was left almost alone. At that time, I saw a vision ... I was given to understand, was an angel ... Many people have withdrawn away from you and their hostility towards you is increasing ... People have withdrawn from me, have you also drawn away? ... "


The situation became similar, and whilst I may be present within the Jama'at, and some members may be friendly, I am still marginalised after 30 years. Two senior missionaries to whom I mentioned about the difference between dreams in Arabic and other languages, ridiculed and belittled the point, laughing at me for suggesting an absurdity. When I showed, around 2012, a senior missionary, a dream of Khalifa II r.a. about deviant ahmadi leaders, he became very angry and warned me not to circulate it. I replied that I was not unfamiliar with the erroneous ahmadi attitudes in this regard, and referred him to the mithaaqun nabiyyeen [3:81] to make the point that prophecies should not be concealed, for there are responsibilities to be carried out in this regard. He has gradually become more friendly after some time, Maashallaah, so it appears that reminders might help in cases.


[2] From 1892:


https://www.alislam.org/library/browse/book/Tadhkirah/#page/257/mode/1up


Water here symbolises salaat 'alan nabi (otherwise known as durood shareef), which is a means of spiritual life, as water is a source of physical life. The earthen vessel symbolises humility. This happened on 23rd March 1992, and though dates may not be so significant, it started me thinking as it was on 23rd march 1989 that the Ahmadiyya Jama'at was established, so I wrote to mirza tahir sahib, whose wife then passed away and his 'head caught fire':


[3] https://www.alislam.org/library/browse/book/Tadhkirah/#page/259/mode/1up


I expect, as per the dream, that he read my letter which I sent from university, and also read the above dream in Tadhkirah. In any case, returning to the previous dream, the red colour of the dress within it indicates the thought of someone famous, popular, or someone with widespread 'acceptance'. An embrace can mean: association, making peace, kindness, good words, exchanging praises etc. It can serve as a talking point for believers to derive lessons from, and also be able to answer questions from doubters, and satisfactorily overcome objections from others, which are inevitable for various reasons.


One woman mentioned in the dream was a muslim colleague who was showing some interest, but there was no indication in my dream concerning her. The other woman appeared to be similar to a woman I had seen in a dream around 9th or 10th September 1991. I was distressed due to the immense hostility of mirza tahir sahib, and an increasing boycott, and couldn't concentrate on my studies, though I tried my best to do so. I had gone to the dean of clinical studies in the medical school and requested permission to take a year out due to personal reasons, but he didn't allow it.


In the dream, I asked for guidance on who I would marry, as I didn't see it happening within the ahmadiyya jama'at at the time. Though it did happen after about seven years, it was with great difficulty, as ahmadis in the UK had refused even considering marriage, as apparently was the case with ahmadis in pakistan, as I was informed. If people in the jama'at realised what had happened, they have in general not sincerely befriended me over the past three decades. My old friends have mostly kept a distance, some even not talking to me if I join in a group conversation, as though I don't even exist, or was invisible, others hesitating to respond to my messages if and when I try to have a conversation with them, with the occasional exception.


If there is an election and my name is proposed, someone may raise an objection publicly, and if I get elected locally, the centre may give an excuse for rejecting the result of the election. If I do get elected, sooner or later, I may receive an email dismissing me. If I ask a question publicly to a supposedly knowledgeable person or scholar, I might get an abrupt cold response. If there is a family wedding, and some relatives I haven't seen for two decades attend it, they may not even speak to me. I suggested on twitter about two months ago that an ahmadi imam ought to do tawbah and istighfaar after he made obvious mistakes, and I was being pressured to apologise to him for my supposed disrespect to an official of the nizam.


I kept giving my reasons and showed why I was right to tweet as I did. It turned into a debate about the numbers fiasco about a month ago, upon which I was removed from an ahmadi twitter discussion group, and they openly behaved obstinately (Hindi: dheet/h), refusing to accept and admit valid criticism of the manifestly and continuously deviant nizam. So it has been over the past three decades, by and large. It is a case of widespread ongoing marginalisation. In any case, the marriage soon came to an end after I had objected to the claim in a book that the idolatrous philosopher Socrates was a Prophet of Allah. This is what happens when your religious leaders are Dajjals, and you do nothing about it, but instead, support them to the hilt in wrongdoing, and even flatter Dajjal/s publicly.


After my earnest supplication in September 1991, I saw a dream that there was darkness all around, and I was walking up a gentle slope towards the place where a map of the university is/was. In place of the map/plan, I beheld a woman with the complexion like that of a fair Arab (which symbolises monotheist Islamic faith based on the Qur'an), very beautiful (which symbolises advanced taqwa), with two pillars of gentle green light, like moonlight, issuing from both her eyes (green colour symbolises love). There was something sublime about the scenario, a feeling which I felt when I went for umrah around 2002 whilst performing the tawaaf around the Ka'aba. I related the dream at the time, as I didn't know when it would be fulfilled, but I wished it would be preserved in the minds of people for future reference. She was raising her right hand towards me as I walked towards her, and a woman in a dream symbolises a community of believers.


Mu’adh ibn Jabal r.a. reported: The Messenger of Allah s.a. said, “Allah Almighty said: Those who love each other for the sake of My glory will be upon pulpits of light and they will be admired by the Prophets and the Witnesses.” [Tirmidhii, 2390]


Those who love one another for the sake of Allah, their Rabb (i.e. Lord) will greet them on the Day of Resurrection and say to them: ´Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine.' [Muslim]


I was unhappy about idolisation, and people not adhering to the way practised and preached by the Noble Messenger Muhammad s.a., and I did what I felt was most appropriate under the circumstances. From my experiences and knowledge of religious history, it felt like it would have to be a new start, as the people of the community were not visibly preventing one another from wrongdoing, and what better way than to start with emphasis of human love in contrast with the widespread hatred:


[2:72] "And remember the time when you killed a person and differed among yourselves about it, and Allah would bring to light what you were hiding."


[47:38] "...if you turn your backs, He will bring in your place another people; then they will not be like you."


[5:54] "O ye who believe ! whoso among you turns back from his Religion, then let him know that Allah will soon bring in his stead a people whom He will love and who will love Him, and who will be kind and humble to the believers, and hard and firm against the disbelievers. They will strive in the cause of Allah and will not fear the reproach of a fault-finder. That is Allah's grace; He bestows it upon whomsoever He pleases and Allah is Bountiful, All-Knowing."


[3:55] "... will exalt those who follow you above those who disbelieve, until the Day of Resurrection."


It is not just claiming to believe that matters. If a people wage war against the Divine Command, and don't follow the teachings, then why would Allah s.w.t. exalt rather than replace a people who for the most part, boldly rebel against Allah and His will, and/or support those who boldly rebel, rather than enjoin what is right, and forbid what is wrong?


[4] https://www.alislam.org/library/browse/book/Tadhkirah/#page/261/mode/1up


This dream about 'mir abbas ali' was fulfilled after his wife passed away in 1992. Literally dead people cannot be raised to physical life, which he seemed (I say 'seemed' because it was rather surprising, in that he should have known much better; yet when I politely wrote a letter to him about my concerns with the supposed prophethood of Socrates in 1999, he wrote back saying I wasn't of sound mind, and didn't even address the issues raised!) to be asking for on the basis of gratitude. It appears he may have been made to slip from taqwa by the catalyst he referred to as 'dr taqwa' (was this a correct label or yet another false label?), perhaps due to his desire of a worldly relationship. The principle of keeping the deen over and above the dunya started to be increasingly violated, with open hostility soon causing taqwa to be replaced by dajl in the nizam, which has lasted for about three decades.

I read this and other dreams sometime in the late 1990's (I can't remember exactly when at the moment) and then some others around 2002, and though they have served to sustain me, I have remained cautious about them for a long time. The 'mir abbas ali' dream is also connected with mirza tahir sahbs' own dream related below:


Two dreams of mirza tahir sahib:


He related a dream around 1990 that he saw a Pakistani reporter who indicates something to him with one of his eyes, or an eyelid. If it was about me (what he related can not be relied upon anyway), my issue with him was with his increasing spiritual blindness, as I am now reporting. I had initially understood some of the statements he had made around 1989 as being uttered in an Islamic sense (Arabic), but soon realised that he had intended to utter them more in 'German' not so much in 'Arabic', if any at all. He became increasingly irresponsible after the 'catalyst' incident around 1988, and then 'came out' as a full-fledged Dajjal in 1990. Questioning and rejecting with the views and practices of khalifas or scholars, however many of them may be gathered together, does not in itself turn a person into a disbeliever.


He also related another dream around 1992 when his wife had passed away, and he was visibly shaken, that a person comes and stands between him and the dining hall (in Islambad Tilford Surry UK?), iirc. He also said that the food is ready but he (or they) does not eat it. He said it is the same person (masculine) who came (to visit him) when the gutters overflowed (Urdu: jabb naalian khulli theen). Overflowing of the gutters, i.e. flood water, indicates the beginning of the manifestation of enmity, which was before the war he had begun to initiate against the Divine command around 1989. I had gone to meet him in his office in November 1990, and asked him a direct question about his hostility, and he replied (Urdu) 'mein to koi nahin naraaz' i.e. I am not displeased. I expressed my surprise to an Ahmadi gentleman who I had requested to pray for me when I go inside. Prior to this I was fighting a losing battle against suspicion.


His own dream serves as evidence that he had denied his enmity. I perceived this to be a lie, a denial of the reality, hence the tone of my voice when I gave my report in the meeting immediately after this meeting, which he was apparently listening to, for when he came to the meeting, he was glaring at me, with fire in his eyes. (I saw the same sort of glare in the eyes of medical school officials around 1991, whilst looking at me in the lecture theatre, when they were advising medical students to avoid going to muslim countries for the elective) The 'German' assault had begun. As regards a refusal to eat the 'ready food', I understood at the time that the 'ready repast' was to be interpreted according to the following verses:

[12:31] And when she heard of their crafty design, she sent for them and prepared for them a repast, and gave every one of them a knife and then said to Joseph, ‘Come forth to them.’ And when they saw him they thought much of him and cut their hands, and said, ‘Allah be glorified! This is not a human being; this is but a noble angel.’ [12:32] She said, ‘And this is he about whom you blamed me. I did seek to seduce him against his will, but he preserved himself (from the unlawful). And now if he do not what I bid him, he shall certainly be imprisoned and become one of the humbled.’ [12:33] He said, ‘O my Lord, I would prefer prison to that to which they invite me; and unless Thou turn away their guile from me I shall incline towards them and be of the ignorant.’ [12:34] So his Lord heard his prayer, and turned away their guile from him. Verily, He is the All-Hearing, the All-Knowing. [12:35] Then it occurred to them (the men) after they had seen the signs (of his innocence) that (to preserve their own good name) they should imprison him for a time (for him to be considered guilty by people instead of them).

Thus refusing to 'eat' food which may be on offer could also be understood in the sense of one's resistance due to firm faith in Allah who forbids the unlawful (but in my case, more to avoid establishing close relations with an enemy who might be setting a trap, and then interfere with one's personal life, as well as seek excuses to criticise, as enemies do). It is for this reason that Yusuf a.s. was referred to as an 'angel' rather than a 'human', in that he would not fall into temptation like the average man or woman would do when attempts are made to tempt them. This is relatively easier to do when one sees the enmity of a people, such that a raging flood of hatred ensues. After all, the flesh of a 'snake' (a sworn enemy, i.e. a shaitaan) is not lawful for consumption in any way, whether in terms of material diet, or thoughts and ideas, nor are such people suitable for intimate companionship (without caution).

However, there have been Ahmadis who have resisted the Dajjali superficialities to a greater or lesser extent over the decades. I know one from before the war who succumbed hesitantly after a long time, perhaps after two decades, though I am not sure whether he ever became comfortable with it. Another one came to the UK after the war, and we had a discussion on caps and beards (I can't remember exactly when), with me saying Islam is not in the beard, upon which he gave the stock answer that 'but the beard is in Islam'. It was/is a weak answer, as the only reference to the beard I've come across in the Holy Qur'an is Haroon a.s. appealing to Musa a.s. not to seize him by his beard [20:94].

The ahlul-hadith seem to relish the outward signs of faith even if the heart is made of stone, and do not feel satisfied that a bushy unkempt beard does enough justice to their show of faith, unless and until they have enforced the strictest form of jilbaab on females. I subsequently gave him my understanding of verses on diet (I first put this understanding of those verses immediately after a debate with ahmadis on Socrates in 2002), after reading which he met me and said approvingly (Urdu) 'aap ka zehn bohut zarkhaez hae', i.e. your mind is very fertile. My intention was to wean him away from the pompous corruptions of the Dajjal, but there was an ahmadi there who knew me from before the war, and due to his lack of knowledge as well as misplaced blind faith, apparently could not bear to hear such kind words being said about me, and said something along the lines of 'we know him well', in a negative tone.

He used to be a good friend, and the blame lies squarely on the Dajjal, the 'big men', also dajjals (being the ones described as 'guards' of the Dajjal), and their 70,000 one-eyed anti-christ followers, with little or no adherence to the way of Muhammad s.a., despite their fake claims of love, for corrupting the deen of rest of the people who were sincere in faith and deed at one point in time. The man who pushed me hard in baitul-futuh (morden, surrey) in 2012 such that I might have fallen and got hurt if I didn't steady myself, might also have been sincere before the war began. I was also physically, forcibly, removed from the office in baitul-futuh by two men, whilst I was seated on a chair, even though other people visited the same office freely, but I was public enemy number one' for some reason better known to the senior official who issued the order. Yet these are the same people who would loudly proclaim that they are the true muslims who follow the Qur'an and Sunnah, and act on the beautiful motto of 'love for all, hatred for none', and at one time used to advise others to be courteous and civilised (i.e. before the war). Such persons need help to wean them away from the Dajjals who have a corrupting influence on them.

The 'cutting of hands' in this context would thus signify their inability to (individually or collectively) reach or overpower a person by means of temptation, due to resistance resulting from faith in Allah. Though people think Yusuf a.s. was unique in this regard, every Prophet would resist such temptations, though it is known about Yusuf a.s. Can we imagine that the other Prophets a.s. would have succumbed to seduction? Righteous persons (saalihoon/saalihaat) would resist unlawful temptations, and being wary, would take some precautions, with those at the level of Shuhadaa bearing firm witness to the unseen truth by means of their steadfastness in faith and virtue, 'slaying' their own 'nafs'.

ammajaan Dream:


Here is another dream of Khalifa II r.a. revealing the hidden or concealed truth:


"I saw a very large building, in the manner of a guest house, i.e. that there is a large lawn in the middle, with the building on all four sides. It is such a large building that let alone standing on one side, but even if one stands in the middle, one cannot recognise the people standing by the building. I entered into this building and started heading for the corner, thinking that hazrat ammajaan stays here.

There are rooms at either side of this corner, which appear to be the rooms of the kitchen, where there are very large pots and pans for cooking food, as though there is an invitation for hundreds of thousands of people. There are many women in grand dresses there whom I do not recognise, preparing the food, and hazrat ammajaan, who appears to be about 23 or 24 years of age, is supervising them, and her body is firm, like that of youth, and of medium size.


She is holding a very long ladle, by means of which she checks the food cooked by various women to see whether they are right or not. Upon seeing me, she came out of the room holding the ladle, and smiled at me and kept looking at me, but neither I dared to move forward, nor did she move forward, and then I woke up."


It would be odd for an actual mother and son to keep a distance with her being the one continuously smiling whilst looking at him. Obviously, both names are symbolic, referring to non-mahram persons. This incident happened sometime after I sent my interpretation of the verse on the sun and moon relating to tabligh. I was taken aback by it for various reasons. Though a security guard appeared and accused me of looking at (someone behind) the window, possibly under the instructions of someone, it is obvious to anyone who reflects that the one standing inside the house would have seen me, and I would not have known that anyone was staring at me from the other side of the window.


I was going beyond my call of duty, checking to see whether one could watch that side of the building whilst stood there. I did glance at the window briefly at the start, but I was looking elsewhere after this. In any case, I learnt from it that staring at someone may make them think you are interested in them, whatever the intention might actually be. It made me start to contemplate a thing I did not consider possible or likely before it, and though I disliked what she did, I let it pass. I wasn't mesmerised by it, but she seems to have been under some (hidden or unknown) influence.


I didn't time it, but it did go on for quite some time, perhaps 4-5 minutes, making me feel uncomfortable, such that I would turn my head and look to the right, and then to the left, repeatedly, to try to break what seemed to be 'day-dreaming', but to no avail. I think I might have just walked away in the end. This probably happened at Jalsa Salana UK 1989 at the grounds in front of the caliph's residence in Islamabad Tilford UK. So, now you can understand why I did certain things thereafter, which could not be proven at the time, but all praise be to Allah, that the reality can now be established. Should a believer be bitten from the same hole twice?


Wonder may be expressed at why I thought of it as being a place where 'hazrat ammajaan' lives rather than the residence of the Khalifa. This was because when I beckoned to her for a photograph which I was taking with Usman, she nodded a 'no', and hurriedly ran off back to her house. This act of hers generated a lot of regard for the members of the khandaan (i.e. family members) (of the Promised Messiah a.s. and this had resolved my problem with a passage in the 'Philosophy of the teachings of Islam'. It was after this that I established a connection with her father. Both of us were young at the time, and I later realised she had only been shy about a stranger, who I would have been to her at the time. I don't know how young she was, but I was 17.


Dream 603 (May 1955) Another ammajaan dream:

I saw a foreign person, either Egyptian or European, who asks me about Ahmadiyyat or Islam, and I wish to tell him that there have been noble ones in Islam even before Hadhrat Masih-e-Maoud a.s. who were the recipients of visions, dreams, and revelations. There is a boy of our family standing beside us at the  time. I tell him that he is a descendant of Khawaja Mir Dard Sahib. I could tell from his face that he is wondering who Khawaja Mir Dard Sahib was. I tell him that Khawaja Mir Dard Sahib was a Muslim saint who was very God-fearing and self-restraining. His father was a worker in the King's army. He once went with his father to meet the King, who liked him very much, and said to his father to bring him one day and he will give him a lofty position. [not precisely the same, but there is a similar event in his life history] Khawaja Mir Dard Sahib said to the King that I wish to serve God the Most High, upon which the King, who was a pious-hearted man, said to his father not to trouble the child, for he says he wishes to serve God the Most High, so let him walk along his own path [if I am enabled, i will one day, insha'allah, publish the actual account from the book]. When Khawaja Mir Dard Sahib returned home, upon thinking that his father was about to entangle him in the world, he entered a room of the house and wept much, and wept so profusely that it drew the mercy of Allah the Most High and imbibed the love of the Messenger of Allah s.a.

He then fell asleep and saw the Noble Messenger [pbuh] who said to him 'Mir Dard, get up I will teach you the 'Tareeqa Naasriya' (i.e. the teaching of Hadhrat Mirza Nasir Ahmad r.a.: 'Love for all, hatred for none') which will prevail over every other way and will persist till the day of judgement, and will eventually merge with the way of the Mahdi of the latter days. Thus, in accordance with the prophecy of about 100 years, and has been published in the books, hadhrat [ammajaan] was born and, was then wed to Hadhrat Masih-e-Maoud a.s. In this way, the prophecy that was made through the mouth of Khawaja Mir Dard Sahib by the Noble Messenger [pbuh], one part of it was fulfilled by means of hadhrat ammajaan, and from her womb and from the progeny of the Mahdi of the Latter Days, I was born, and the second part of the prophecy of the Noble Messenger [pbuh] was fulfilled through me. Thus I am a sign of Allah Ta'aala also because of this prophecy. I saw that there were signs of amazement and wonderment on the face of the egyptian or european upon my discourse, and it was as though he realised that in Islam there is a lengthy chain of covert revelations, ongoing for hundreds of years, and does not end, and the signs of Allah Ta'aala continuously manifest themselves in it's support.

Notes:


hadhrat ammajaan in this dream was a shi'ite muslim lady with whom an incident occurred at a school in Nigeria.


Dream About an American Actress:


Around 2005/2006 (just before an inter-faith meeting in Crawley, UK), I saw Michelle Pfeiffer lying on a bed, legs open, wearing black undergarments. There was a brown complexioned tall-ish man standing to her left, who she was talking to. She then turned her head towards me, looking straight at me, whereupon I climbed on top, touching no part of her, except her tongue, which I depressed downwards. Then the tall man fell down and I saw as he walked past me that he had a dent in the middle of his fore-head. I also saw in a separate dream the day after that I was gracefully riding a white-ish horse whose head was not visible.


I interpreted American to mean someone who wants domination. Beauty would normally indicate (inner) piety, though the other aspects of the dream might suggest otherwise, as does how it was fulfilled in real life. The European complexion indicates some polytheism in belief and/or practices, as a fair Arab complexion would indicate a Firm Monotheist Faith in Islam. A dark complexion would indicate disbelief, though the black undergarments would indicate hidden strength i.e. chastity. The dream was fulfilled at a law firm in London UK, where a sunni muslim also worked as a solicitor. He sent me a copy of his MSc thesis on Sura Yusuf, which we subsequently discussed, along with other Qur'an related topics.


(this article is being developed)


[19:76] Allah increases in guidance those who follow the guidance. [20:47] Peace be upon those who follow the guidance. 

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