The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)

Dream is one of the important topics of mystic texts and is of great significance in Islamic mysticism. Most writers of such texts have allocated a section of their books to it. Dream could be viewed from different perspectives, but it seems, what attracts mystics the most is the content of dream. T...

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Main Authors: S. M. Mirbagherifard, S. M. Rozatian, Mahnoush Mani
Format: Article
Language:English
Published: SAGE Publishing 2016-02-01
Series:SAGE Open
Online Access:https://doi.org/10.1177/2158244015624477
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spelling doaj-8f4a52e6e3b04efb87202394c5d5e2002020-11-25T03:17:37ZengSAGE PublishingSAGE Open2158-24402016-02-01610.1177/215824401562447710.1177_2158244015624477The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)S. M. Mirbagherifard0S. M. Rozatian1Mahnoush Mani2University of Isfahan, IranUniversity of Isfahan, IranUniversity of Isfahan, IranDream is one of the important topics of mystic texts and is of great significance in Islamic mysticism. Most writers of such texts have allocated a section of their books to it. Dream could be viewed from different perspectives, but it seems, what attracts mystics the most is the content of dream. The important issues considered the content of dream are seeing God, the Prophet, the Imams, the saints; the state of mystics after death; seeing angels and Paradise huris (the beauties); seeing what helps the Wayfarer in his difficulties; gaining knowledge of the future; and, finally, seeing Iblis (the Satan). In this article, an attempt is made to analyze the reactions of dreamers to each type of content by comparing the content of mentioned dreams in mystic prose texts of pre-seventh century. The results show that dreaming the beloved (God) is of the most importance whereas dreaming the Satan is the least desirable one. As for the reactions, the most frequent reactions are fear, enthusiasm, hope, confidence, pride, and joy.https://doi.org/10.1177/2158244015624477
collection DOAJ
language English
format Article
sources DOAJ
author S. M. Mirbagherifard
S. M. Rozatian
Mahnoush Mani
spellingShingle S. M. Mirbagherifard
S. M. Rozatian
Mahnoush Mani
The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
SAGE Open
author_facet S. M. Mirbagherifard
S. M. Rozatian
Mahnoush Mani
author_sort S. M. Mirbagherifard
title The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
title_short The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
title_full The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
title_fullStr The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
title_full_unstemmed The Content of Dream in Islamic Mystic Prose Texts (Pre–Seventh /13th Century)
title_sort content of dream in islamic mystic prose texts (pre–seventh /13th century)
publisher SAGE Publishing
series SAGE Open
issn 2158-2440
publishDate 2016-02-01
description Dream is one of the important topics of mystic texts and is of great significance in Islamic mysticism. Most writers of such texts have allocated a section of their books to it. Dream could be viewed from different perspectives, but it seems, what attracts mystics the most is the content of dream. The important issues considered the content of dream are seeing God, the Prophet, the Imams, the saints; the state of mystics after death; seeing angels and Paradise huris (the beauties); seeing what helps the Wayfarer in his difficulties; gaining knowledge of the future; and, finally, seeing Iblis (the Satan). In this article, an attempt is made to analyze the reactions of dreamers to each type of content by comparing the content of mentioned dreams in mystic prose texts of pre-seventh century. The results show that dreaming the beloved (God) is of the most importance whereas dreaming the Satan is the least desirable one. As for the reactions, the most frequent reactions are fear, enthusiasm, hope, confidence, pride, and joy.
url https://doi.org/10.1177/2158244015624477
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