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He interpreted the reddish-white ones as referring to non-Arabs, the black ones as referring to the Arabs and predicted that non-Arabs will embrace Islam and join the Arabs.23 The fate of Islam was revealed to the Prophet in another dream: he saw himself seated in the house of 'Uqba b. He interpreted it by using verbal associations, predicting that Islam will gain excellence in this and in the next world ('raft' - rif'a) and that the faith of Isiam has already become pure (tab - taba).25 A tradition attributed to the Prophet divided dreams into good and evil; good dreams come from God, evil ones from Satan.
He expounded this dream by the appearance of the two false prophets Musaylima and a1-Aswad a1-'Ans I.22 The Prophet saw in a dream reddish-white and black sheep (ghanam) coming to him. Muhammad Muhyi l-Dln 'Abd al-Harnld (Cairo, 1371/1952), p. cit., VII, 183; Ibn al-Jauzi, op, cit., 11,631; al-Majlisl, op.
Ribera Tarrago (Saragossa, 1893; reprint Baghdad 1963), p. Al-Zurqanl refers evidently to our manuscript quoting from Ibn Qutayba's Kitab usiili l-ibiira (al-Zurqanl, Sharb 'alii l-mawdhib al-ladunniyya, Cairo, 1328, VII, 173). Marwan al-Malikl.f The Ms begins: qara'tu 'alii l-shaykhi l-sdlihi abi l-hasani 'abdi l-bii qi ...
8 See on him Ibn Hajar, Lisdn al-mizdn, I, 309, no. He was the most prolific transmitter of the lore of Ibn Qutayba (wa-kiina min arwii l-ndsi 'an ibni qutayba).
I should also like to thank the following libraries and their librarians: the British Museum, Cambridge University Library, the Chester Beatty Collection, the Bodleian Library, London University Library, the Sulaymaniyya and Ankara University. al Iiihumma ghfir li-kiitibihi wa-li-man nazara fthi dmin, yii rabba 1-'alamtn. Ibn Qutayba stresses that he derived his material from the "science of a IKirmanit?
An edition of the text is now in course of preparation. ammd ba'du qad waqa'a l-fariighu min kitiibati hiidhihi l-nuskhati l-sharifati l-mausiimati bi-kitdbi 'ibdrati I-ru'yii 'alii yadi IÂ· 'abdi I-rla'ifi l-nahlfi l-riiji ilii rahmati lldhi l-biiri yal;yii bni muhammadin il-bukhiiri fi 'ishrtna min dhi l-qa'dati sanata khamsin wa-arba'ina wa-thamdni mi'atin bi-dimashqa l-mahriisati $iinaha lldhu fa'ii,'ii 'an ilÂ·afiit wa-l-nakabiit. Our manuscript is thus the earliest extant Muslim compilation on dreams.
Wust who kindly let me read the manuscript and provided me with the needed photographs. Abroad Bakir The chain of the transmitters of the book is given as follows: Abu I-Hasan 'Abd al-Baqi b. Ahmad a I-Muqri', known as Ibn Abl l-Fath a IMi~ri;6 Abu Hafs 'Umar b. The remark on the margin of the colophon: qdbalndhii 'alii nuskhati l-asli bi-qadri l-imkdni may support the assumption that the scribe copied it from the copy of the student who read it to Abu l-Hasan. Marwan al-Malikl, the first person in the chain of the transmitters of our manuscript, is also recorded by Ibn Khayr as the transmitter of his manuscript.?
The compilation of al-Kirmanl is quoted by al-Qlic;l I"Iyad, Tarttb al-maddrlk, ed. The name of the scholar who read the Ms aloud to Abu IHasan is not mentioned throughout the book.
l; Iajar al-Haytaml, al-Sawii'iq al-muhriqa fi I-raddi 'alii ahli l-bida'i wa-l-zandaqa, ed. The sleeping person is indeed certain that the appearances of his dream are realities exactly as he who is awake considers the objects which he perceives to be realities. The denial of the truth of dreams was based on the assumption that content and form of dreams are conditioned by the difference in the temperaments of men and the preoccupation of their mind.16 Ibn Qutayba admits the existence of such dreams, argues however that they belong to the category of "confused dreams (aq.ghath). 184a-185b deals with the denotations of the words "nafs" and "rub". Initially, the field of dream interpretation had to obtain recognition as legitimately Isiamic and to get the approval of the orthodox circles by reference to the permission or injunction of the Prophet. The Prophet predicted that he would kill a Ieader of the (troops of the) enemy (= the ram - K) and that a man from his family will be killed (= the broken edge of his sword - K). abl Talha and the uncle of the Prophet, Hamza, were both killed (in the battle of UJ:! ar al-an war (Tehran, 1390), LXI, 177, 192; al-Khargushi, op. cit., VII, 173-174 (a fortieth, a fiftieth, a sixtieth part of prophecy); al-Qastallant, Irshdd al-sdrt (Cairo, 1323), X, 123-127 (a part of forty six, forty four, forty, fifty, seventy, seventy six, twenty six parts of prophecy); cf. Kristianpoler, Monumenta Talmudica II, I: "Traum und Traumdeutung" (Wien-Berlin, 1923), p. They drew the conclusion that everything in the world has to be considered as the effect of phantasy and imagination. The reality of dreams was based on the story of Joseph recounted to the People of the Book as well as on the stories recorded by transmitters (of stories) and prophets. 203a-212b, contain anecdotes about dreams of the Prophet, his Companions and pious men. The Prophet saw in his dream that he rode a camel with a ram behind him and that the edge of his sword was broken. cit., VII, 162-165 (a part of forty four, forty five, twenty four, twenty five, fifty, seventy, seventy six parts of prophecy); and see al-Haythaml, op. alom ebad mi-shishim fjÂ·nbu'a); and see ibid., no. Ibn Qutayba stresses that the majority of people in the period of the Jahi14 15 Ibn Khayr, See on him al-Qii Qi 'Iyii Q, op. The truth of these dreams can only be denied by a stubborn man or an apostate. The importance of dreams was emphasized by the utterance attributed to the Prophet in which he established the relation between prophecy and dream: "Prophecy has passed", said the Prophet, "and there remain only bearers of good tidings, good dreams which a man sees or which are shown to him in sleep."18 16 See N. "On the Muhanunedan Science of Tab Ir, or Interpretation of Dreams" 1856, p. Ibn SIrin, Muntakhab al-kaliim ft tafslr al-ahldm (Cairo, 1382/1963), 17 'Ibiira, fol. 17717-17756; al-Qurtubl, Tafslr (Ireprintl Cairo, 1387/1967), VIII, 358; al-Suyutt, al-Durr al-manthio: (Cairo, 1314), Ill, 311-313; al-Hakim al-Naysabiirl, a I-MusÂ· tadrak (Hyderabad, 1342), IV, 391; al-Khargiishl, al-Bishdra wa-l-nidhiira fi ta'bir al-ru'yii wa-l-muriiqaba, Ms. Ibn Qutayba quotes arguments already adduced in ancient times against this opinion. True dreams are brought by angels; they are copied from the Tablet in Heaven and contain good tidings or warnings against performing bad deeds. The Prophet is indeed said to have commented on Sura x 64 ("Those who believe and are godfearing for them is good tidings in the present Iife and in the world to come") and stated that "good tidings in the present Iife" refer to good dreams which they have in their sleep.!? Mal)miid Muhammad Shakir (Cairo, 1960), XV, 124-139, nos. ud).21 The Prophet dreamt that two bracelets were put on his arms; he threw al-Suyutl, al-Durr, III, 312; al-Raghib al-Isfahanl, Muhddariit al-udabii' (Beirut, 1961) I, 149; al-Tibrlzl, Mishkiit al-masiibib (Karachi, 1350), p.