Contents > Chapter 9: Knowledge of the Ghayb (Unseen) > The Deobandi’s lax conditions in authenticating dreams


 

The Deobandi’s lax conditions in authenticating dreams

The Deobandi claims of seeing Allah’s Messenger (sallallahu alaihi wa-sallam) in dreams cannot be accepted because they attribute all kinds of dreams to Allah’s Messenger (sallallahu alaihi wa-sallam) without verification. According to Moulana Zakariyah, anyone who thinks that he has seen the Prophet (sallallahu alaihi wa-sallam) in his dream, whether the one whom he sees fits the description of the Prophet or not, or whether the dream is in accordance with the Sharee’ah or not, has truly seen the Prophet (sallallahu alaihi wa-sallam)!

 

Moulana Zakariyah mentions in Fazaail-e-Aamaal: -

“Shaytaan does not have the power to declare himself a Prophet in a dream.”

“It is impossible that that the person dreaming may misunderstand Shaytaan as the Holy Prophet.”

“If the person does not see the Prophet in a good feature, then that is the fault of the dreamer.”

“If the person sees the Prophet (sallallahu alaihi wa-sallam) doing an unlawful act, then the dream need interpretation in light of Islamic law even though (the person who dreamt) may be a pious saint.”[1]

 

These conditions mentioned in Fazaail-e-Aamaal have no basis from the Book and the Sunnah and are against the understanding of the Sahabah (radhi allahu anhu). Whilst the Deobandis speak highly of Ibn Sirin and his knowledge of dream interpretation, they completely ignore his saying, “Only if he sees the Prophet (sallallahu alaihi wa-sallam) in his (real) shape.”[2]

 

Deobandis have themselves mentioned in their books that Shaytaan appeared to Shaikh Abdul Qadir Jilanee with a magnificent throne and claimed to be his Lord and then declared lawful for him that was unlawful to others.[3] When Shaytaan can play such tricks with people in a state of wakefulness then he can also claim to be the Lord or the Messenger in dreams.

 

The Deobandis, at times, see Allah’s Messenger (sallallahu alaihi wa-sallam) with a completely white beard and glasses[4] and at other with an English hat[5]! The Fazaail-e-Aamaal mentions a dream of a man, who dreamt that Allah’s Messenger (sallallahu alaihi wa-sallam) (allegedly) asked him to ‘Drink Liquor’[6], an action which he strictly prohibited and made unlawful during his lifetime. Instead of rejecting such dreams as a trick from Shaytaan, Fazaail-e-Aamaal attributes this dream to Allah’s Messenger (sallallahu alaihi wa-sallam), but says that it should be interpreted differently. Even general dreams that are disliked[7] and frightening[8] are attributed to Shaytaan. It would be unjustice to attribute dreams that are sinful or against the Sharee’ah to Allah’s Messenger (sallallahu alaihi wa-sallam). Such dreams can be a cause of confusion and misguidance for the people!

 

The innovation in the conditions of dream interpretation of the Deobandis goes on further than just attributing any unverified dream to Allah’s Messenger (sallallahu alaihi wa-sallam)…

 

(i) Ashraf Ali Thanvi mentions the explanation of the Hadeeth, “Whoever sees me then he has indeed, seen the Truth.”[9] to mean that the one who sees the Prophet, he has Indeed, seen Allah.”[10] (click to view the scanned image of this quote)

 

(ii) Rasheed Ahmad Gangohi says, “… Shaytaan cannot appear in the form of one’s Shaikh[11], just as he cannot appear in the actual form of the Messenger.”[12]

 

All of this show that the Deobandi’s understanding of dreams is seriously flawed and therefore their claims are unacceptable.


 


[1] See, Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.67. (Edt. 1985, Published by Dini Book Depot - Delhi).

[2] Saheeh al-Bukharee, vol.9, p.104, no.122.

[3] Kitaab al-Waseelah by Shaikh al-Islam Ibn Taymiyyah p.46.

[4] Behjatul-Kuloob (Urdu. Trans.), p.16. %

[5] As in a dream mentioned by Moulana Anwar Shah Kashmeeri in Faizul-Baree, vol. 1, p.203-204.

[6] See, Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.68. (Edt. 1985, Published by Dini Book Depot - Delhi).

[7] Saheeh al-Bukharee, vol.9, no.114.

[8] Saheeh al-Bukharee, vol.9, no.114.

[9] Saheeh al-Bukharee, vol.9, no.125.

[10] Shamaaim-e-Imdadiyyah p.49.

[11] Also mentioned by Moulana Zakariyah in Mashaikh-e-Chist (Eng. Trans.) p.256.

[12] Irshaadul-Mulook (Urdu translation of Imdadus-Sulook by Rasheed Ahmad Gangoohi), p.27, story no.3. - Irshaadul-Mulook (Eng. Trans. by Majlisul-Ulema) p.49.