Rütbe-i nâcin (the rank of those who attain salvation): By salvation here, we mean safety that is distinct from happiness and success. These are people to whom service cannot be rendered and to whom the message cannot be conveyed. They have not committed any fault for which they should be punished. This is the case for insane disbelievers and the children of disbelievers. The same applies to the senile. Likewise, those who live in distant lands, in ignorance and lack of knowledge, who possess neither information about religion nor denial, who neither obey nor rebel, and to whom the invitation has not reached, are in this category. They have neither any means to draw closer to Allah nor any sin to distance themselves from Him. They are neither of the people of Paradise nor of the people of Hell. They will be in a place between two stations called Artif. (Iḥyāʾ, IV, 38)
rü'yâ (dream): A dream is one of the types of karāma (a saintly wonder). The reality (ḥaqīqa) of a dream consists of inspirations that come to the qalb (the heart) and states that are visualized in the mind. When sleep does not completely envelop a person's consciousness, and the person feels themselves in a state of yaqaza (wakefulness)—that is, if they think what they see is real and not a dream—this is the true dream. A dream is an imagination or delusion that settles in people's qalb. When a person withdraws from the realm of sensation and falls asleep, they lose the ability to perceive and sense things belonging to the material world. Thus, the state of dreaming for the one who is asleep becomes stronger. Upon awakening, the states seen during the dream are weaker compared to the states experienced while awake and the necessary (ḍarūrī) knowledge possessed. This is like a lamp burning in the pitch darkness of night; when the sun rises, the lamp's light is limited only to its immediate surroundings, as the sunlight overpowers the lamp and makes its light faint.
The state of the one who is asleep is like that of someone in the light of a lamp, while the state of the one who is awake is like that of someone upon whom daylight has dawned. Therefore, it is natural for the one who was asleep to remember the things they imagined and perceived after waking up. Moreover, the inspirations that come to a person's qalb during sleep may sometimes come from Satan, sometimes from the nafs (the lower self), sometimes from an angel, and sometimes as Allah's teaching. In the hadith, it is said: "The truest of your dreams are those of the truest of you in speech" (Muslim, Rü'yâ, 1; Tirmidhi, Rü'yâ, 1). (Qushayri, 190)