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

Dreams may be classified into three categories:

  1. Reflective
  2. Satanic (or Diabolical)
  3. Divine (or True)

The reflective dreams are those in which a persons own thoughts take on a physical shape. The satanic dreams are those which embody evil and sensual desires. The divine or true dreams are those which God Almighty shows to a person to convey to him/her some knowledge of the unseen (future or past).

The adverse remarks that philosophers and psychologists pass about dreams, claiming that they are merely the reflections of distracted thoughts and unfulfilled ambitions, may apply to the first two categories. But as for the third category, it is certain that there is some divine purpose behind it.

[Adapted from ‘Interpretation of Dreams’, published by Ahmadiyya Muslim Mission Nigeria, p. 19]

The knowledge of dream interpretation is like learning a new language in which one word may have a number of possible meanings, the correct one of which is determined by the context of the sentence or passage. Likewise, in true 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 true dreams.

Dream interpretation is an estimate, the correct interpretation best known to Allah Ta’aala, with few persons, especially the Prophets, excelling in this knowledge compared to others. However, even Prophets can err in the interpretation of true dreams. Knowledge of the future is one of the unseen or hidden matters which Allah s.w.t. alone knows about, except what He might disclose to His prophets and others through revelations and true dreams. 

A good site for starting to learn on how dreams have been interpreted by Muslim scholars (especially Imam Muhammad bin Sirin, may Allah have mercy on him) is:

An Example of Incorrect Dream Interpretation: 

Former muslim Nabeel Qureshi interprets a dream of his about a cricket decapitating an iguana, which he relates in Chapter 48, p. 335 of his book “Seeking Allah, Finding Jesus”, 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 never previously come across this strange method of interpreting dreams, which calls into question Nabeel’s understanding of such matters. This erroneous interpretation of his apparently became very significant in effecting his eventual decision of leaving Islam for Christianity, as becomes evident on reading his book.

I will not mention some of my own dreams as well as recorded ones and comment on the prophecies, suggesting how it seems that some of them have been, or are being, fulfilled. And Allah knows best.

A Shallow Grave Dream, 1990:

I saw a dream around 1990 that a van ran over me, and I want to scream out in pain, but am unable say anything.

Then the scene changed, and I looked to my right and saw a hooked-nose Imam with redness in his eyes standing in front of men seated on chairs in a dimly-lit room, and he was heading towards the exit door, walking like a snake whilst looking at me. The men sitting on chairs in the room looked like the old companions of Hadhrat Masih al Ma’oud a.s. with their facial features like what we see in photographs from that time.

Then the scene changed again, and I saw I was standing outside a shallow grave, with Hadhrat Masih al Ma’oud a.s. lying still within it, eyes shut, as if stunned or paralysed, but I knew or felt that he was alive. An ahmadi by the name of Fazal Ahmad Sahib was standing on my left, also looking at Hadhrat Masih al Ma’oud a.s. lying within the shallow grave. It was dark, i.e. night time, in all scenes of the dream.


A snake is understood to symbolise satanic enmity. The dimly lit room means there was some spiritual light and guidance still present in the Ahmadiyya Jama’at at the time, but it was not bright, and the leader/imam walking out of the room means that even that dim light would not be retained by the leader and the nizam under him. Being seated means the men had some sort of authority, as officials in a nizam would have. A mix of facial features means that some of them had less taqwa and more biases than others, for taqwa is spiritual beauty.

A fair Arab complexion indicates good Qur’anic faith; however the men’s skin colour was somewhat darker, like that which is typical of different types of Pakistanis. The darker hued Pakistani mix rather than fair Arab complexions meant that not all of them had sufficient belief in Islam and Ahmadiyyat, and their thoughts & practices were not in sufficient accord with the Qur’an & Sunnah. They respected & obeyed a leader who bore satanic enmity to me & was heading/leading them out of the lit room into darkness, i.e. away from the Nur i.e. Light of the Holy Qur’an and the Sunnah of the Noble Messenger Muhammad-e-Arabi s.a. The part where the van ran over me actually took place in real life after mid-1990, such that when I reached Birmingham after listening to a sermon in the car whilst en route, I was unable to speak to a young Ahmadi Muslim lady who wanted to have a friendly conversation with me at the time, for I was in a state of deep shock.

A Commentary of the Noble Qur’an:

I remember writing a letter to mirza tahir sahib around 1988 giving my understanding of [Q. 41:34-39] after reflection, these being verses which relate to Dawat-ilallaah (i.e. Calling others to Allah), and requested his feedback on it. I had stated that the relevance of the verse [Q. 41:37] after verses on tabligh (preaching) might be that a person may become proud of himself if and when his tabligh bears fruit, so we are taught to seek refuge in Allah the Exalted from the incitements of satan, so that we may not become arrogant about it. Then, referring to [Q. 41:38], viz:

And among His Signs are the night and the day and the sun and the moon. Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before Allah, Who created them, if it is Him Whom you really worship.”

I suggested the relevance might be that the person inviting others to faith becomes a source of light, i.e. right guidance, for them. So, the lesson to learn is that we should not idolise the ‘Dai’een ilallaah’ (i.e. Callers to Allah) in any way. Moreover, I suggested that as children, at least initially, learn the Deen (religion) from their parents, who also shed worldly light on their children, and the sun and moon symbolise parental figures, as evident from the childhood dream of Prophet Yusuf a.s. which is recorded in the Noble Qur’an, we should not idolise them either. I also mentioned that we should likewise not idolise the sun of the spiritual universe, the Holy Prophet Muhammad s.a., nor the Promised Messiah a.s., who was a moon of the spiritual universe, both of whom provide us with the light of spiritual guidance, and are honoured as Prophets of God in the Ahmadiyya Movement in Islam.

I have written the above from recollection. The interesting thing is that this was, as far as I can recall, one of, or perhaps the only letter of mine to which mirza tahir sahib did not reply. I did wonder for a little while as to why I had not received a reply, but then heard him announce soon after this that he would start doing the tafsir (commentary) of those parts of the Qur’an which Hadhrat Musleh Ma’oud r.a. (Khalifa II r.a.) had not commented on as part of the Tafsir-e-Kabir, his Commentary of the Qur’an in the Urdu language.

The other interesting thing that happened at the time was, as related to me by my mother, that he enquired from her about her son in a gathering of Lajna Imaa-illaah members at Islamabad, Tilford UK. My mother started talking about her elder son, upon which mirza tahir sahib said to her that he had asked her about me, her younger son, and said to her in Urdu ‘Vo khaas hae‘, i.e. he is special. However, things were destined to take a turn for the worse soon after this, though this happened after his daughter showed interest, and so I cautiously reciprocated by means of a hint in a letter to her father, but this apparently became one cause of his hostility, with accusations of arrogance being made, and what seemed like taunts of being madly in love with her.

It seems mirza tahir sahib had not (yet) perceived my intention in sending my interpretations to him. It was because the descent into superficialities had already begun by then, but rather than confront him about it, and say to him that he was violating the Qur’an and Sunnah, I had chosen a more subtle way to admonish him. However, he later on used the words of my interpretations against me in his shocking sermon, which appears to be according to the following advice of Jesus a.s. recorded in the gospels:

“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matthew 7:6).

Dream about Fog and a Dog:

I saw a dream around 1990 that thick mist or fog appeared whilst I was walking, and I decide to turn to the right, but as I do so, the mist/fog cleared somewhat, and a big black ferocious dog appeared coming towards me, snarling, teeth bared, saliva dripping, with blood-shot eyes. I am afraid of it, but extend my right hand towards it’s neck, and then I woke up.

I first thought to myself that it might be applied to a sunni student colleague who became rather aggressive whilst discussing Ahmadiyya beliefs with me, upon which I advised him to write to caliph iv presenting his questions to him. I had already decided to cease discussing Ahmadiyyat with him as it had been going on for some time without any signs of progress, and his aggression during his visit to my room made me repent of doing further tabligh to him. I later wondered whether the dream was applicable to one of the medical school authorities who subsequently showed aggression towards me as well, and then to my worldly father, and finally considered whether it actually applied to mirza tahir sahib. The dream helped me deal with the various fitnahs or trials as they arose in those days, and Allah knows best to whom it actually applied. The colour black may symbolise strength or disbelief, which is why I more readily thought it applied it to those outside of the Jama’at than to those within it. And Allah knows best.

Dream about Smoking a Cigarette:

I had seen a dream in those days (~1988) that mirza tahir sahib was puffing away at a cigarette and walking away from me in a field with someone else, with their backs to me. I initially wondered whether he had smoked cigarettes in his youth, as the dream did not appear to be literally true. However, I later realised that I had witnessed someone else (Dr. ‘Taqwa’ – so-called) encouraging him towards superficialities in a question-answer (majlis-e-irfaan) session around 1988, and the dream was actually depicting this incident. The smoking represents him doing something which may not be clearly and categorically stated as haraam (impermissible) in Islam, but was close to being unlawful, and is certainly much disliked, as it becomes a form of arrogance, which the Promised Messiah a.s. admonished his Community to shun.

Dream about an Elephant:

I also saw another dream around this time (~1989) that I was being chased by an elephant, and I was running away from it. The interpretations of this from the website, and which are mostly from the reknown Muslim scholar Imam Muhammad Ibn Sirin r.a., who had a lot of knowledge of dream interpretation, are as follows:

Running away in fear of an elephant in a dream means being persecuted by someone in authority. An elephant symbolises a foreigner who is despotic, powerful and vehement. He has no compassion, striking fear into the hearts of people. In a dream, an elephant represents a respected and feared enemy who is dull-witted, who carries heavy burdens or responsibilities and who is expert in war tactics. An elephant in a dream also signifies arrogance. An elephant chasing the dreamer: Harm from the king.

The book ‘Interpretation of Dreams’ published by the Ahmadiyya Muslim Mission, Nigeria, also mentions the elephant as a non-Arab ruler, which in this case, could be literal as well as metaphorical, in the sense that he is neither from amongst the Arabs, which is not an issue in Islam, nor does he follow the Noble Qur’an and the Sunnah of the Noble Messenger Muhammad s.a., which is a serious issue in Islam. And Allah knows best.

Revelation Related to Sahibzada Abdul Lateef Shaheed r.a.:

This dream is thought to be about the martyrdom of Sahibzada Abdul Lateef Shaheed r.a., who was cruelly stoned to death in Afghanistan solely due to his faith in the Promised Messiah a.s., but appears to have been fulfilled in 1991:

9 Jan, 1903 [Arabic] “He was put to death while no one listened to him. It was a terrible affair, that is to say, it appeared terrifying to the people and affected them deeply.”

I had an opportunity to deliver a speech (at a khuddamul ahmadiyya ijtema?) in ~1991, and invited those present to the way of Muhammad s.a., as mirza tahir sahib and the big men (elders) of the jama’at were encouraging otherwise, and I said that it is the Islam of Muhammad s.a. which will spread, i.e. openly turning away from his way will not achieve anything beneficial, and will not end well. This appears to be as per the following related other revelation:

[Arabic] “You will soon recall my admonition, and I commit my affair to Allah.” [Tadhkirah 1898, p. 412; Nuzulul-Masih, pp. 225–226, Ruhani Khaza’in, vol. 18, pp. 603–604].

One person even passed by me while saying, apparently in response to my call to the way of Muhammad s.a., that ‘we need new faces’, and thereafter I noticed Mr. Noonan appear on the scene, and the big men and other men giving him a lot of attention.

Dream About a Very Beautiful Fair Woman (1991):

Due to hostility from within the Jama’at in 1991, I prayed to Allah the Exalted on 9/10th September 1991 for right guidance, and saw the following dream the same night:

I saw myself walking slowly up an incline at the University of Leeds at night time, when it was dark all around. As I approached close to a point where there used to be a map/plan of the University in those days, I saw a very beautiful fair complexioned women with straight black hair visible, and gentle light with a green hue emanating from both her eyes. She was smiling and her teeth were visible, of which one on the right upper side was brown, and one on the lower left side was missing. She raised her right hand as I approached close to her, and I was looking at the gap from where the tooth was missing, which appeared to be dark, when the dream came to an end. I thought she is an Arab, or looks like an Arab.

I related some of this dream to mirza tahir sahib in a letter, but omitted mentioning that she was very beautiful. I also related it in a letter to a fellow female non-Muslim medical student who became friendly towards me in those days, and she had physical features similar to the woman I saw in my dream. She was an Indian, a Sikh, but there was another student at the university who also had similar physical features, and I wondered for a time whether the dream might apply to her, as she used to talk to me from time to time, and was an Afghani Muslim ‘hijabi’ lady. I experienced hostility in the medical school in early 1992 apparently because I had admonished a lecturer not to mock the Japanese in any of his future lectures for their supposed ‘involuntary contributions’ in the study of cancer after the atomic bombs were dropped on them.

In any case, the following dream in Tadhkirah is relevant:

Dream about a Beautiful Red Dress:

July 25, 1892 CE, Dhul-Hajj 20, 1309 AH, Monday.

“This morning before dawn at 4:30 a.m. I saw a large house where my wife (Mahmud’s mother – a mother in a dream can symbolise a woman who develops genuine love for a man, a love like that of a mother) and another woman were sitting. I filled a white water-skin with water and carried it into the house and poured the water into an earthen vessel of mine. When I had finished pouring the water, the other woman suddenly came over to me wearing a beautiful red dress. I saw that she was a young woman and was clad in red from top to toe. Perhaps it was netting material. I thought to myself that this was the woman about whom I had published the announcement, but she appeared to me to have the features of my wife. It seemed that she said or thought: ‘I have arrived.’ I responded: ‘O Allah, may she come.’ Then she embraced me and thereupon I woke up. [Allah be praised for all this.]

Two to four days before I had seen in a dream that [a woman of the name] Raushan Bibi [i.e. Enlightened Lady] had come and was standing outside the door of my verandah and I was sitting inside. I said to her: ‘Come, Raushan Bibi, do come in.’ ” [Register of Miscellaneous Memoranda by the Promised Messiah a.s., p. 33]

The water represents the salaat ‘alan nabi (also referred to in Urdu and perhaps Persian too, as the ‘durood shareef‘), and the earthen vessel represents an act of humility, which happened on Monday 23rd March 1992, after which I wrote him a letter, upon which, according to another dream of the Promised Messiah a.s. in 1892, his ‘head caught fire’.

The colour red can represent popularity or fame (clothing can symbolise inner-most thoughts), and she mentioned the name of a popular Pakistani man (then a cricketer, currently the Prime Minister of Pakistan, Imran Khan); beauty in this case appears to also signify a lack of prejudices, which is not so easy when surrounded by people who do manifest such prejudices. Saying “O Allah, may she come” indicates this was done for the purpose of a spiritual revival (further details of this can be given when appropriate), and this was not required in the case of the ‘wife’. Embracing is symbolic, not literal, and simply refers to an expression of acceptance of the other person and his/her ideas. She had actually said to another student colleague the words “let’s follow …(she mentioned my name, though it ought to be: Muhammad s.a.)”, which was shown as being an embrace in the dream. She became ‘Raushan Bibi’ after reading my letter which started with the ‘Basmala’, and along with discussing some other Islamic teachings, I mentioned the essential parts of my dream within it.

There was an affable, Muslim medical student colleague who appeared to have expressed her interest in me in the form of a hint in those days (and so is symbolically referred to as a wife in the dream). I had my recent dream fresh in my mind, which was about having many followers, and I didn’t see how an actual marriage would be possible in those days, given my circumstances. Besides, she appeared to have no idea how much distress I was in at the time, but she has been awarded an honourable status by Allah Ta’aala.

In fact, another one of her medical student sunni muslim friends, another colleague of mine in the same year, also thought of, and wanted to discuss marriage with me, as I was informed in a dream in which she offered a salutation to me, which was around 1989/90, but I can discuss it if and when appropriate to do so at some other time, for I am not mentioning names and details lest anyone be caused trouble in their life. I made it a point to speak to her after the events at university, but didn’t get an opportunity to discuss my circumstances.

One of the reasons I went through the process of getting involved with ‘Raushan Bibi’ was that it would highlight the need for believers to reflect on how to handle such situations at universities etc. if and when they arise, where some sort of interaction between the genders and people of various types is the norm, so a constant repetition of istighfrullaah helps to strengthen one’s determination to remain chaste and firm in faith in such situations. Another reason was to highlight that if people don’t find love within the Community, they will be forced to seek or consider giving and/or attaining love outside of it. In any case, I saw in a dream that sometime after our interaction, that she transformed into a chick whilst still looking at me (i.e. whilst still under the influence of what I said/wrote to her), clucked a couple of times, attained some peace, then turned to her right in faith, prayer/supplication, and modesty, presumably no longer actively thinking about what I had said/written to her. And Allah the Exalted knows best, and it is for Him to open hearts to the truth, and enable them to follow and increase in right guidance.

Mir Abbas Ali Dream (1892):

This dream of the Promised Messiah a.s. was fulfilled in 1992 after the demise of the wife of mirza tahir sahib. Mir Abbas Ali sahib became a companion of the Promised Messiah a.s., but lost faith afterwards as prophesied:

“I saw him once in my dream after his death. He was dressed in black (which were black from top to toe). He was standing about a hundred paces from me and begged me for something as assistance. I answered him: The time is now past. Now there is a great distance between you and me. You cannot reach me.” [Haqiqatul-Wahi, pp. 295–296, Ruhani Khaza’in, vol. 22, p. 309]

Related to this mir abbas ali dream is one that mirza tahir sahib himself related after the demise of his wife in 1992. From recollection, he said that he saw a dream about a person who came when the gutters overflowed, and he comes again, and is standing not far from the kitchen in ‘Islamabad’, Tilford UK, and the food is ready in the kitchen, but he does not eat it, or that no one is eating it, or both meaning may have been meant. I realised what the dream meant when I visited the London Mosque for ‘Eid at the end of March or beginning of April 1992, for I myself saw the ‘food’ displaying or showing signs of a ‘readiness’ for marriage.

Then in Islamabad the next day perhaps, I went over to stand between the kitchen and his premises, and looked over to the left, where mirza tahir sahib was coming out of his car, surrounded by his entourage, looking very much distraught. I just looked at him. I had gone to visit him after the hostilities commenced (which is what the overflowing of the gutters in his dream meant), and asked him whether he was upset with me, and he immediately replied ‘nahin, maen to koi nahin naraaz‘, i.e. I am not at all upset/displeased. I perceived this to be a lie, and following this, delivered my report at the Khuddamul Ahmadiyya UK National Shura in which I emphasised the need for truthful and honest reporting. This is when the ‘Germans’ openly launched their attack.

In his sermons in those days, he asked for raising his dead wife to life, whereas my understanding was that this is not possible once the soul has permanently separated from the body, hence the response in my mind was ‘the time is now past’. Besides, my other thought at the time was that the reality of raising the dead to life is to raise the spiritually dead to life in faith and righteousness, through ‘uns‘ i.e. attachment through love and affection whilst inviting to Allah, the One God, through conveying the message of the Qur’an & Sunnah, which is what I had in mind when I returned to university, and this is in accordance with [Q. 2:261].

The other thing he mentioned was gratitude for previous favours, which did not tally with my understanding of the Qur’an, for Prophets do not seek worldly returns for the favour of guiding people. The last thing was with regards to the ready food, and the response was that I was out of his reach now, and would not fall headlong into any possible traps. Besides, I did not see the signs of spiritual beauty in his family members, as was shown concerning my followers in the dream I had been shown, for there was manifest arrogance in them, and though I had admonished a young member of mirza Tahir Sahib’s family that he (or they) should not make it a habit of referring to others as ‘tum‘ instead of the more polite ‘aap‘, both Urdu for ‘you’, he went inside the house and returned emphatically stating ‘tum‘; thus they had refused to listen to the admonition, and stubbornly persisted in it.

Daughter of a Turkish Man (~2003):

I saw a dream around 2003 when I visited Sialkot (this might have been a trip in which I went for Umrah – which I felt was essential – as well as to Qadian, and had decided to visit family in Sialkot as well) that I was in the house of a Turkish man seated on a chair, and his daughter walked over to me and offered me a handshake, and I shook her hand. There are dreams, some recorded, others my own, which are related to what followed the handshake, and I will share and comment on some of them in due course, InshaAllaah. Suffice it to say for now that I understand the Turkish man in the dream in light of the statement of the Promised Messiah a.s. that the Turkish or Ottoman sultanate is lacking (or at least deficient) in taqwa (righteousness) and human sympathy. However, I did not apply the same interpretation to his very likeable and affable daughter.

Riding on a Motorcycle & Showing Interest (~2004):

My uncle in Sialkot related his dream that he saw mirza tahir sahib visiting riding on a motorcycle, and it ends in marriage, and there is a field of flowers. I don’t recall the details of his dream, but I interpreted the motorcycle as symbolising having a plan in which is it’s initial stages, and not yet established, and mirza tahir sahib as symbolising not himself, but the actual fourth Rightly Guided Khalifa. Apart from other dreams which encouraged me to visit Sialkot in those days, and invitations from the Turkish man himself, I saw in a dream when I was in Sialkot that ‘Umme-Tahir’ had come close to me with her mouth open like a chick seeking food, in an inviting manner, upon which I responded in Urdu: ‘Ham nae aesae nahin karrna’, i.e. We are not going to behave in this manner. She responded as if hurt, saying angrily in Urdu, ‘aap ko kis nae kaha hae maen aesi (or perhaps it was another Urdu word) baataen karrti hoon’, i.e. ‘who told you I utter such things’? I replied in Urdu ‘kissi nae nahin’, i.e. no one has. Then I hugged her from the side, upon which her eyes opened wide, and she turned around and ran away.

This dream was fulfilled in real life when someone related to her came to my uncle’s house, representing her, or acting on her bahelf, and said something which indicated her desire for marriage, and I responded indirectly indicating that I wished act according to the rules and principles of Islamic teachings, remaining within the appropriate boundaries and limits. Thus I understood the Urdu language at the time to indicate being tactful using indirect speech to allude to something; thus being a language of ‘tehzeeb’ or civilised and cultured manners, and Allah Ta’aala knows best. The use of the pronoun ‘ham’ or ‘we’ for myself indicated having personal self-respect.

My uncle, not the one who is her father, and who has mentioned to me, upon my asking whether he has noticed any changes, that Ahmadis used to be warm before, and are cold nowadays, came to my room later that evening and asked me what I wanted, for I had visited them in Sialkot for no apparent, or at least no clearly stated reason on that occasion. I mentioned to him that I would like him to sort out my marriage to her. He responded by stating his personal reservations about the suitability of it. In any case, I saw the fulfilment of many personal and recorded dreams during my visits, even if it did not lead to actual marriage, though I had given a ring to her mother saying it was for her daughter, which would have served to develop an attachment if nothing else.

I personally think, and have done so for many years, that the purpose of the Promised Messiah a.s. being required by Allah Ta’aala to propose and show interest in marriage with Muhammadi Begum was because she had faith but was surrounded by many disbelievers, and the proposal developed a relationship which helped develop her faith in secret, unknown to those around her, even if this did not lead to, nor was it ever meant to lead to, actual marriage. The more they spoke against his proposal in the home, the more she would have grown in attachment to him in my humble opinion, and of course Allah Ta’aala knows best. What we do know is that her son entered the Jama’at later on, so she apparently did not herself speak ill of the Promised Messiah a.s. in the house, though her personal and family circumstances may have prevented her from declaring her faith in him.

A Hidden Dead Black Rat (~2005):

Another dream I saw about his daughter (on a subsequent visit), who is shown in various recorded dreams of Khalifa II r.a. as ‘Umme-Tahir’ (e.g. Dream 228, 1940; though not every Umme-Tahir dream relates to her), was that she, in the form of my mother, which indicates that she developed genuine love, brought a white fridge to me in a room where a shafiq malik sahib is seated on a chair. I unscrew a metal plate on the lower back side of the fridge, and open a hidden compartment to see a dead black rat which gave off a foul odour. There is also some fluid on the floor within the fridge where the black rat is hiding in secret and was exposed. My interpretation, which I mentioned to family members present there at the time, was that the rat was a dangerous and disobedient (i.e. to God’s laws of morality) hypocrite from whom they should take adequate precautions. I spoke to my dear Aunty, the wife of the Turkish man about this matter not long ago, and urged her to think deeply about what might have been going on in secret. The Turkish man in question lacks manners in his dealings with his wife, being discourteous, on the basis of my observations since ~1986.

Prophecies and Dreams of Khalifa II r.a.

I’ll now share some interesting dreams of Khalifa II r.a. which appear to relate to this era.

Dream 526 June 1951

I saw that I was sitting somewhere, and my age is that of youth, like someone 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 in front of us, though she can’t be seen; however 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 older/big men of the house left you at the railway junction, and you were left alone in the train? (i.e. a worldly career, such as university education) “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 (the Jama’at), and I also remember that the older/big men 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. (this refers to someone else in the same career or field)’ And she started to relate this in an embellished manner, because I think the distressing thought may perhaps become resolved today. So, I did not like her long narration, and said to her, placing my hand on her back, “Leave these long narrations, 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, no. I will now get to the point. When we saw that we were left alone, and the elders have left the train, having forgotten about 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, then 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 nothing to cry over; such incidents do occur in one’s life’.

When this girl said that a man with a long face and a long beard looked inside, 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 in safety. 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 end will be good.

This dream does not actually apply to the physical demise of the Promised Messiah a.s. (or to the Lahori split), but to a time of marked decline in spirituality or taqwa in the leadership of the Jama’at. The ‘elders’ simply means the ‘big men’ in authority at the time who would want to rid the Jama’at of a future Promised Son, or at least to separate him from the rest of the Jama’at.

[19:77] Allah increases in guidance those who follow the guidance.

[20:48] Peace be upon those who follow the guidance.