Imam al-Sadiq told us about the wisdom of the existence of true visions and false visions, and this is in his speech to his student Tawhid al-Mufaddal, so Imam al-Sadiq says what it says: “Think, O Mufaddal, about dreams, how the matter was managed in them. And if they were all lies, there would be no benefit in them, rather they were a meaningless bounty, so they became truthful at times, so people benefit from them for a benefit to which they are guided or harmful to be wary of, and they lie a lot lest they be completely relied upon!”
In the noble hadith, he said, peace is upon him, “A good vision from a righteous man is one part of the forty-six parts of prophecy.” Narrated by Anas bin Malik, it came in Sahih Ibn Majah, and it came to others “part of seventy”.
And he, peace be upon him, said, “When the time draws near, the dream of a believer will hardly be false, and the dream of a believer is one part of forty-six parts.” Abu Huraira narrated a part of it.
Abu Saeed Al-Weather said in his interpretation: “A good dream is a part of the prophecy,” as Ibn Sirin quoted him in “Muktab al-Kalam”; Among the prophets, peace be upon them, are those to whom revelation came in a dream, and as for those to whom revelation came in their wakefulness and saw the Angel of Revelation, peace be upon him, they are the messengers. Messenger, and therefore the righteous and true vision was one of the parts of prophecy.
The difference between visions and false visions
This does not mean in any way that the owners of true and righteous visions today are prophets or on the rank of prophets! That is because Muhammad, peace is upon him, is the seal of the prophets and messengers, and there is no prophecy after him, and because he, peace is upon him, said: “Nothing of prophet hood will remain after me except the good tidings.”
Rather, the explanation for the survival of missionaries without prophet hood came explicitly in the hadith of the Messenger, peace, and blessings are upon him, on the authority of Anas Ibn Malik, may Allah be pleased with him: “Verily, the message and the prophet hood have been cut off, and there is no messenger after me or a prophet. O Messenger of Allah, and what are the glad tidings, he said, the Muslim’s dream, and it is one of the parts of prophecy.”
The bottom line; The true and righteous vision of a believing man is part of the parts of prophecy in two ways, the first is that the prophets were revealed to them through true, true visions, and the second is that the Messenger Muhammad ﷺ referred to the visions as the last of what remains of prophecy, but this does not mean in any way that the owners of true and righteous visions The position of prophecy, because this violates the essence of Islam, and the principle of the final message.
We calculated that the Messenger, peace, and blessings be upon him, mentioned other parts of the prophecy that are commendable attributes and qualities worthy of being followed, in the hadith narrated by Abdullah bin Sarjis in Sunan al-Tirmidhi, “Good sympathy, gentleness, and economy are part of the twenty-four parts of prophecy.”
Signs of a true and righteous vision
We do not know of an explicit text to distinguish between a true vision and a false one. Rather, they are interpretations of hadiths that were mentioned about the vision. In these interpretations, there is a difference of opinion among the scholars on some of the signs of true visions, and there is an agreement on some of them:
The time of the vision:
The Prophet, peace be upon him, said, “The most truthful dreams come at dawn.” Imam al-Sadiq indicated that a good dream occurs in the last third of the night. And some of them said, rather, it is the true dream in a nap, and they said, with deep sleep, that what that was.
“The true vision is in seven months of the year,” Al-Qadri said. And they said the best and truest vision is in the spring and summer, and the weakest in the fall and winter.
Clarity of vision:
One of the most important features of a true vision is that it is clear, and the sleeper sees it as if it were a reality in front of him, connected and sequential, not overlapping with other thoughts or obsessions, interconnected and with clear symbols revolving around it. Its end and known cohesion are not the characteristics of wretchedness and imagination.
Remember the dream:
The true dream is imprinted in the memory in its entirety. The sleeper does not forget it after waking up. Rather, he rises from his sleep and he remembers it with complete clarity, and he does not forget it even if time passes, and the mind is not able to alter it as in a false dream, and that is that true visions are a message to the servant from His Lord if he forgets it, its benefit is lost, so Allah made the dream firmly rooted in the dreamer’s memory so that he could take the lesson from it in the good tidings and warning, and it was said that no one forgets a true dream except for those who underestimate it.
Certainty in the vision and the feeling of the seer:
The true dream tells about itself when the sleeper awakens, so he has a strong feeling inside him about what he saw, so he wakes up with good news, or weeping for the warning, regretting the reprimand, fearing Allah’s punishment in the warning.
On me, he warns here from the false visions that are from Satan and wake up, including a scarcity, and does not remember the meaning of the interpretation.
Denying the Signs of False Dreams:
The first of which is what Imam Ibn Shaheen Al-Zahiri referred to in his saying that a dream may be invalidated if it is attached to a matter that preoccupies the dreamer and his bed during his day.
Likewise, what Ibn Sirin alluded to about the invalidity of the dream was related to sleep on hunger or satiety and was related to eating, and other signs of a false dream.
Repeating the vision:
This is not a condition; A person may not see the same dream except once and it is true, but the dream is repeated to him a lot and it is a pipe, but the repetition of the dream, if the signs of the true vision are combined, was stronger in indicating its truthfulness, and that in repetition is the wisdom of confirmation, and Allah knows best.
Seeking a vision from Allah:
Some have said that asking Allah for a vision for the confused, concerned, and distressed may be one of the signs of a true vision, as in istikhaarah and in preparing to ask for a sign for something, and Allah knows best in every case.
Conditions and reasons for true vision
The truthfulness of a person is one of the reasons for a true dream, as he said, peace be upon him, “At the end of time, the dreams of a believer will hardly be a lie, and the most truthful of them are the most truthful in speech.” Allah chooses the truth to warn them or give them good tidings. Al-Qadri says that if the seer is truthful and hates lies from others, then his dreams are true, and vice versa.
Sleeping in a state of purity:
The scholars of the interpretation of dreams have agreed that purity is one of the conditions for a true and righteous dream.
Sleeping on the right side:
This is what Ibn Sirin and Imam al-Sadiq agreed upon, that sleeping on the right side is more correct for the dreamer to see the true dream, and sleeping on the back, left side, or stomach brings false visions and vivid dreams.
Reciting from the Noble Qur’an before going to sleep:
Imam al-Sadiq said that reciting Surat Al-Muzammil and Surat Al-Qadr is one of the causes of seeing the Messenger, peace be upon him, in a dream, and carries good news for the seer, as well as reciting Al-Mu’awwidhatayn and the shortest of the surahs and Surat Al-Kahf are among the causes of true dreams. The Noble Qur’an with humility is one of the reasons for a true vision, so the believer does not prefer some of the Qur’an over others, and Allah knows best.
Seeking refuge, glorification, and seeking forgiveness:
all of these are well-known etiquettes of sleep, and they are also among the causes of true dreams.
The prayer of the truthful dream:
When Aisha, may Allah be pleased with her, used to go to sleep, she said: “Oh Allah, I ask you for a vision that is true, not false, beneficial and not harmful.”
Al-Qadri mentioned in the third article of the book “Explanation of the Vision” a supplication that is desirable for the true vision: “O Allah, I seek refuge in You from bad dreams, and I seek refuge in You from the manipulation of Satan and Satan.”
The truthful vision from Allah:
It is worth noting that the true vision is from Allah alone, He chooses how and when He sends it to His servant, and it is not correct to say that there is a guarantor way to see the true and righteous vision.