Dreams in the Qur’an

Dreams in the Qur’an The Qur’an itself draws our attention to the importance of the phenomenon of dreams. Indeed it makes mention of no ...

Dreams in the Qur’an
The Qur’an itself draws our attention to the importance of the phenomenon of dreams. Indeed it
makes mention of no less than seven, and, perhaps, as many as nine dreams! In all the dreams
mentioned in the Qur’an there is the fulfillment of a Qur’anic promise of divine communication
reaching us in the form of dreams. The following ayah (verse) of the Qur’an has been interpreted
to refer to that divine promise:
“Now surely the servants of Allah have nothing to fear or regret. Those that have faith and keep
from evil shall receive bushra (good news or glad tidings) both in this world and in the next: the
words of Allah do not change. That is the supreme triumph.”
(Qur’an: Yunus:- 10:64)
Al-Sabooni, in his book: ‘Safwat al-Tafaseer’, makes mention of the fact that some
commentators of the Qur’an interpret al-basharat (i.e., bushra) as ‘good dreams’ which a
believer sees, or is shown to him/her. Al-Hakim, he says, has quoted a hadith of the Prophet
sallalahu ‘alaihi wa sallam which supports this view. Al-Tabari also holds the view that al-Basharat is
received through ‘good’ dreams and the communication of angels at the time of death. 11
Imam Malick has placed in his famous work, al-Muwatta, a section dealing dreams, and in it he
has quoted the following:
“Urwah bin Zubair used to say that the words of the Lord: “They shall receive bushra in the life
of this world as well as in the hereafter . . .” (Qur’an: Yunus:-10:64) mean good dreams which
a man should himself see or others see for him.” 12
Now let us examine the dreams recorded in the Qur’an:
1st. Dream:
The Prophet Joseph (Yusuf) had a dream in which he saw the sun, the moon and eleven stars
prostrating themselves before him. His father, the Prophet Jacob (Yacub), immediately
understood the significance of the dream and warned him not to disclose it to his brothers for
fear that they might harm him:
“Behold, Joseph said to his father: father, I saw (in a dream) eleven stars and the sun and the
moon; I saw them prostrating themselves before me. He said: O my son, say nothing of this
dream to your brothers, lest they should plot evil against you: the devil is the sworn enemy of
man.”
(Qur’an: Yusuf:-12:4-5)
Joseph sallalahu ‘alaihi wa sallam could not as yet interpret his dream, but his father did. Both in the
Biblical and in the Qur’anic accounts of the dream Jacob sallalahu ‘alaihi wa sallam immediately
interpreted the dream to mean that his son was destined for future greatness, with the eleven stars
symbolizing his brothers and the sun and moon his parents. There is an important difference,
however, in the two accounts to which Asad directs attention:
“Whereas the Bible quotes the father as “rebuking” his son (Genesis xxxvii, 10) in the obvious
assumption that the dream was an outcome of wishful thinking, the Qur’an makes it clear that
Jacob - who was himself a prophet - at once realized its prophetic quality and its deeper
implications.” 13
Not only did Jacob sallalahu ‘alaihi wa sallam interpret the dream but, just as important, he also
recognized the possibility that his less-than-righteous eleven other sons also had the capacity to
interpret that dream. Thus both religious as well as irreligious people may be able to interpret a
dream. Hence the warning from Jacob sallalahu ‘alaihi wa sallam concerning the indiscriminate public
disclosure of dreams. And Prophet Muhammad sallalahu ‘alaihi wa sallam also advised:
“ . . . so if any one of you sees that which he likes he should not disclose it to any except to one
whom he loves . . .”
(Narrated by Abu Salama and reported in Sahih Muslim)
The dream of Joseph sallalahu ‘alaihi wa sallam was eventually fulfilled some twenty or thirty years
later when his father, mother and all eleven brothers came to Egypt many years later:
“Then when they entered the presence of Joseph, He provided a home for his parents with
himself, and said: Enter ye Egypt (all) in safety if it please Allah.
And he raised his parents high on the throne (of dignity), and they fell down in prostration (all)
before him. He said: O my father! This is the fulfilment of my dream of old! Allah has made it
come true!”
(Qur’an: Yusuf:12:99-100)
The significance of the above is that the Qur’an has confirmed that a dream can prophesy future
events. Events seen in a dream may belong even to the distant future, and such dreams may
employ symbols which require interpretation. Some dreams can be interpreted even by ordinary
people and, as a consequence, one should exercise adequate care to whom one discloses the
contents of a dream.
Of even greater importance to the believers is the indisputable fact that the modern secular
epistemology of today’s dominant western civilization has no means of explaining the
phenomenon of a true dream such as this. Truth, however, which is preserved in its authentic
form in Islam, has an explanation for the phenomenon of a true dream. We shall soon provide
that explanation Insha Allah.
2nd. and 3rd. Dreams:
The Qur’an declared that Allah Most High taught Joseph the interpretation of dreams:
“Thus does thy Lord choose thee, and teach thee the interpretation of stories (i.e., dreams).”
(Qur’an: Yusuf:-12:6)
and, as a consequence, his reputation for interpreting dreams must have spread throughout the
prison after his imprisonment in Egypt. Two prisoners approached him with their dreams.
According to the Biblical account (not contradicted by the Qur’an) they were the King’s cupbearer
and baker, both of whom were imprisoned for unspecified offences. The Qur’an
portrayed Joseph correctly interpreting the dreams of the two prisoners, dreams which they
themselves, like the earlier young Joseph, could not interpret.
In the first instance the dream communicated, through the symbol of the pouring of wine for the
King, the happy news of immanent freedom and a return to the employ of the King. In the
second, the tragic news of execution was conveyed through the symbols of birds eating from a
basket of bread held on the head of the dreamer. In both instances, the dreams communicated
information of vital personal importance relating, this time, to immediate future events which
were to take place in the lives of the individuals who had the dreams:
“Two young men went to prison with him (Joseph). One of them said: I saw (in a dream) that I
was pressing grapes. And the other said: I saw (in a dream) that I was carrying bread on my
head, and that birds came and ate of it.” (And both entreated Joseph) Let us know the real
meaning of this. Verily, we see that you are one of those who well know (how to interpret
dreams).
(Qur’an: Yusuf:-12:36)
Joseph sallalahu ‘alaihi wa sallam correctly interpreted both dreams. And both turned out to be true
dreams:
“(And now) O my companions in the prison! I shall tell you the meaning of your dreams:) As to
one of you he will (again) pour out wine for his lord (the King) to drink: but as for the other, he
will be crucified, and the birds will eat from his head. (But whatever be your future,) the matter
on which you have asked me to enlighten you has been decided (by Allah).”
(Qur’an: Yusuf:-12:41)
It is significant that a true dream can also communicate sad news, or news of a tragedy. As a
consequence Islam has given a certain Ada (etiquette) for a listener when he is about to listen to a
dream someone wishes to disclose. 14
A dream can also be the means through which Allah Most High informs us of His displeasure,
disappointment or even anger with us or with someone close to us. Unless the servant of Allah
Most High is careful enough in monitoring his or her dreams, he/she may not recognize a ‘wake
up’ call from Allah Most High and may, as a consequence, suffer greatly from that act of
ignorance, indifference or carelessness.
4th. Dream:
The same surah (chapter) of the Qur’an (Yusuf) which contains the three previous dreams, also
contains a fourth dream. The King of Egypt himself saw seven fat cows, then seven lean cows
devouring the fat cows etc:
“The King said: I saw seven fatted cows which seven lean ones devoured; and seven green ears
(of wheat or corn) and seven others dry. O my nobles, tell me the meaning of this dream, if you
can interpret dreams. They said: They are confused dreams; nor are we skilled in the
interpretation of dreams.”
(Qur’an: Yusuf:-12:43-4)
He considered the dream to be so important that he searched the land for someone to interpret it.
No one could do so. Eventually Joseph himself had to be approached in prison to interpret the
dream, which he did:
“For seven consecutive years shall you sow. But leave your entire harvest of wheat (or corn) in
the ear (the better to preserve it) except a little which you may consume (i.e., consume the
minimum amount of food for those seven years). Then there will follow seven years of drought
(and thus hardship) which will force you to consume all but a little of the food which you stored.
Then there will come a year of abundant rain in which people will press the grape.”
(Qur’an: Yusuf:-12:47-9)
Using the symbolism of fat and lean cows, and ears of corn which were full and bare, the dream
prophesied that seven continuous years of drought would follow seven continuous years of
harvest - something which experts in climatology may wish to reflect over before concluding on
the nature of contemporary climatic changes. The correct interpretation of the dream permitted
the Egyptian ruler to take appropriate action which averted a national and, even, regional
disaster. Joseph sallalahu ‘alaihi wa sallam was placed in charge of all food supplies of Egypt. For
seven years he diligently stored the grain. Then, exactly as the dream had indicated, seven years
of drought followed. This, in turn, was followed by a year of abundant rainfall and bumper
harvests. And so the dream came true. By acting in a manner appropriate to the interpretation of
the dream the King of Egypt saved his people and the entire region from disaster.
In this modern age of stupendous scientific progress, however, it would be considered by some
to be ridiculous for affairs of State to be so dramatically influenced by dreams.
Yet the significance of this event, narrated by no less an authority than the Book of Allah Most
High itself, is that dreams can transcend the personal affairs of the individual dreamer to
prophesy future events and convey information of strategic national importance affecting an
entire country or region. Also there is the important recognition that there are some dreams
which can only be interpreted by those so gifted by Allah Most High or by those who diligently
pursue the science of the interpretation of dreams within an overall context of the enhancement
of piety (taqwa). Such a man was the great psychologist of Islam, Ibn Sireen, whose classical
work, Tafseer al-Ahlam, remains the only comprehensive work on the subject by a Muslim
theoretician up to this day.
We wish to here enter a reminder to Islamic revolutionary forces struggling around the world to
restore Islam as an authentic civilization that such a goal cannot be achieved if one ignores this
vitally important and last remaining medium (i.e., dreams) through which Allah Most High
communicates with His servants.
5th. Dream:
The Qur’an draws our attention to the fact that Allah Most High Himself can choose to
communicate a command through a dream. Abraham sallalahu ‘alaihi wa sallam was commanded by
Allah Most High in a dream to sacrifice his son, Ishmael sallalahu ‘alaihi wa sallam. Wicked people
changed the Torah so that they could substitute the name of Isaac sallalahu ‘alaihi wa sallam for
Ishmael sallalahu ‘alaihi wa sallam as the child to be sacrificed. (Cf. the present writer’s book entitled,
‘The Religion of Abraham and the State of Israel - A View from the Qur’an).
Here is the divine command which came in a dream:
“We gave him the good news of a gentle son. And when he reached the age when he could work
with him his father said to him: My son, I dreamt that I was sacrificing you. Tell me what you
think (i.e., tell me what is your response). He replied: Father, do as you are bidden. Allah
willing, you shall find me one of those who are steadfast.
And when they had both surrendered themselves to Allah’s will and Abraham had laid down his
son prostrate upon his face, We called out to him, saying: Abraham, you have fulfilled your
vision. Thus did We reward the righteous. That was indeed a trial, clear in itself. We ransomed
him with a tremendous sacrifice and bestowed on him (the praise) of later generations. Peace be
on Abraham!”
(Qur’an: al-Saffat:-37:99-109)
The dreams of Prophets have more clarity and reality than the waking experiences of other
human beings. And so Abraham sallalahu ‘alaihi wa sallam had absolutely no doubt that Allah Most
High had commanded him, through the medium of a dream, that he should sacrifice his only son,
Ishmael. For the purposes of our subject we should recognize in this trial of our father,
Abraham, the possibility that Allah Most High may choose to communicate with us through the
medium of dreams and require of us that we act in a particular way.
Unless we remain constantly alive to the possibility that a dream of ours may hold such a
communication, and monitor our dreams with care, we may negligently bypass that
communication and may suffer as a result. The revolutionary Islamic forces in the world need to
note this fact with great care.
6th. Dream:
In the sixth dream the mother of Moses sallalahu ‘alaihi wa sallam was faced with the terrible situation
of an order from Pharaoh for the execution of all new-born Israelite baby boys. She hid Moses
sallalahu ‘alaihi wa sallam for as long as possible and then received wahi (inspiration) from Allah
Most High as follows:
“So We sent this wahi (inspiration) to the mother of Moses: Suckle (thy child), but when you are
concerned about his safety put him down in the river. Have no fear, nor be dismayed; for We
shall restore him to you and make him one of the apostles.”
(Qur’an: al-Qasas:-28:7)
“Behold We inspired (with wahi) thy mother: Place the child in a basket, and place the basket in
the river. The river will cast him up to the bank, and he will be taken up by one who is an enemy
to Me, and an enemy to him.”
(Qur’an: Ta Ha:-20:39)
The most likely explanation of the mode of wahi (inspiration) which the mother of Moses sallalahu
‘alaihi wa sallam received was that it was in the form of a dream. And Allah Most High knows best!
Um Musa (the mother of Moses) acted with extraordinary courage and faith in complying with
the directions received in the dream. A mother’s love for her child is one of the greatest and
most powerful loves in the world. For a mother to put her child in a basket and send him floating
down a great river like the Nile indicates extraordinary faith in sacred dreams.
Common to both the responses to the two dreams which communicated divine instructions, i.e.,
the dream to Abraham sallalahu ‘alaihi wa sallam and the dream to Um Musa, was their clear
recognition and understanding of divine instructions and their unhesitant compliance with the
directives of the dreams. The believers in this age must summon up the inner faith, courage and
conviction to follow those noble examples when they, also, receive directives in dreams.
7th. Dream:
In the seventh dream in the Qur’an Allah Most High recalled the incident, on the eve of the
battle of Badr, when He caused the army of the Quraish to appear to the Prophet sallalahu ‘alaihi wa
sallam, in a dream, as a small band, i.e., smaller in number than they actually were.
“And (remember) when Allah made them appear to you in a dream as a small band. Had He
shown them to you as a great army, your courage would have failed you and you would have
quarreled over the affair. But this Allah spared you. He knows what is in the hearts. And when
you met them He made each appear to the other as few in number, that He might accomplish
what He ordained. To Allah shall all things return.”
(Qur’an: al-Anfal:- 8:44-6)
The purpose of this dream was clear. Allah Most High wanted to strengthen the Prophet’s
confidence and morale on the eve of the battle. That increase in confidence and morale
eventually impacted on the Muslim army and contributed towards the victory which they
achieved in the battle of Badr.
During the battle itself each side was given a vision (rather than a dream) of the other in which
Allah Most High made each appear to the other as few in number. This preserved the confidence
and morale of the Muslims but deceived the Quraish into a false sense of over-confidence. They
were led to believe that the Muslim army was so small and weak that their battle with them
would be as easy as a ‘walk over’! When they were shocked at the strength, courage and
fighting ability of the Muslims in the actual battle itself, this created a psychological impact of
panic. And that was poison itself for their morale!
Asad interprets the verse differently. He admits of the dream, but questions the notion of visions
during the actual battle:
“Since at the time of the actual encounter the Muslims could no longer be in doubt as to the
great number of the enemy force, the phrase “He made them appear as few in your eyes” has
obviously a metaphorical meaning: it implies that, by that time, the Prophet’s followers were so
full of courage that the enemy appeared insignificant to them. The Quraish, on the other hand,
were so conscious of their own power and numerical superiority that the Muslims appeared but
of little account to them - a mistake which ultimately cost them the battle and a great number of
lives.” 15
That visions occurred during the actual encounter of the two armies is very clear, however, from
another verse of the Qur’an which also refers to the Battle of Badr:
“Indeed there was a sign for you in the two armies which met on the battlefield. One was
fighting in the way of Allah and the other (was) a host of disbelievers. The faithful saw with their
very eyes that they (the disbelievers) were twice their own number. But Allah strengthens with
His aid whom He will. Surely in that there was a lesson for the discerning.”
(Qur’an: Ale ‘Imran:-3:12)
Here, then, is a dream which played a strategically important psychological role in the
revolutionary process. The lesson for the believers is one of understanding the transcendental
dimension to the psychological process of building confidence and morale for vigorous and
enthusiastic participation in the revolutionary struggle of Islam in the world today.
8th. Dream:
The eighth dream is by far the most important of all the dreams narrated in the Qur’an and, as a
consequence, deserves to be examined at some length. The Qur’an referred to the dream in the
following:
“Allah has in truth fulfilled His Apostle’s vision (i.e., dream). You shall certainly enter the
Sacred Masjid in security if Allah so wills, with hair cropped or shaven and without fear. He
knew what you did not know; and what is more, He granted you a speedy victory.”
(Qur’an: al-Fath:-48:27)
The Prophet sallalahu ‘alaihi wa sallam, who had been in Madina for some six years after having
migrated from Makkah, dreamt one night that he was performing the pilgrimage to the Ka’aba in
Makkah. The battles of Badr, Uhud and Khandaq in 2H, 3H, and 5H had resulted in a military
stalemate. Neither side had the strength to conclusively defeat the other and bring the war to an
end. The migration of the Muslims to Madina and the subsequent five years of war had been the
talk of all Arabia. What would be the next episode in the drama? Which side will take an
initiative? Arabia was waiting with a sense of suspense.
But for the Muslims there was more to the situation than mere military stalemate. The Muslims
had recently defeated and expelled the Jews from Madina and they had concentrated themselves
at Khaibar and were thirsting for revenge. There was the distinct possibility of Jewish diplomacy
pursuing and winning an alliance with the Quraish which would corner the Muslims in a
strategic check-mate. If the Muslims did not do something quickly the strategic environment
would turn drastically against them. What could they do?
If the Muslims were to attempt to attack Khaibar, which was North-West of Madina and quite
some distance away, Madina would be exposed and greatly vulnerable to an attack from the
Quraish. If, on the other hand, the Muslim army were to march on Makkah the a similar
situation would arise with the threat to Madina coming from Khaibar. And if the Muslims did
nothing they faced a possible Makkah-Khaibar alliance which would be disaster for Madina.
The Muslims did take an initiative and it stunned their enemies as well as all of Arabia with its
dazzling brilliance. A dream of the Prophet sallalahu ‘alaihi wa sallam which came from Allah Most
High led to the initiative. He saw himself in the dream that, “with his head shaved he entered
the Ka’aba, and its key was in his hand.” 16
He woke from his sleep and announced that he was going to make the sacred visit to the House
of Allah Most High in Makkah (i.e., umrah). Fourteen hundred Muslim immediately decided
that they also would make the pilgrimage. And so the dream led to a dramatic peace offensive in
the form of an attempt by the Muslims to perform the pilgrimage to Makkah while still a state of
war existed with the Quraish.
The brilliance of this magnificent strategic initiative was clearly understood by the Jews in
Khaibar. Although Madina was exposed and defenseless they dared not attack because such an
attack would have horrified and alienated all the Arabs. The pilgrimage was the most sacred of
all things held sacred by the Arabs. All of Arabia would thus unite against the Jews who had
violated the sacred in such a despicable way. That was a risk the Jews dared not take. And so
the Muslim pilgrims left Madina defenseless and traveled South without any fear of a Jewish
attack.
The Muslims camped at Hudaibiyah, close to Makkah, with their animals of Qurbani (seventy
camels) gaily decorated in accordance with custom. They thus made it abundantly clear to all
observers that they had come in peace and for a cause which was universally recognized by all
Arabs to be sacred cause. Ibn Ishaq informs us that the Prophet sallalahu ‘alaihi wa sallam not only
“took the sacrificial animals but he also donned the pilgrim garb (ihram) so that all would know
that he did not intend war and that his purpose was to visit the temple and to venerate it”. 17
Such was the stunning diplomatic brilliance of the peace initiative of the Prophet sallalahu ‘alaihi wa
sallam that the Quraish found themselves firmly trapped on the horns of a terrible dilemma. They
quickly realized that they could not indefinitely deny to the Muslims the right recognized for all
Arabs, - the right to make the pilgrimage to the House of Allah Most High at Makkah. If they
were to do so it would turn all Arabia against them and that would hand to the Muslims a
political and propaganda victory which could result in truly ominous consequences for the
Quraish. On the other hand there would be serious ‘loss of face’ for the Quraish if the Muslims
should visit Makkah, their capital city, with impunity at a time while they were still at war with
them. The Arabs were following with great interest the conflict between the Quraish and the
Muslims, and would respond to this amazing Muslim initiative by laughing at the Quraish. The
Quraish would be subjected to universal ridicule and this, also, could result in truly ominous
consequences for them. The security, status, influence and power which the Quraish enjoyed in
the entire Arabian peninsula was the direct outcome of the respect and esteem they inherited in
consequence of their descent from Ishmael sallalahu ‘alaihi wa sallam and their custody of the Ka’aba.
If they were to be subjected to ridicule it would have disastrous implications for their status,
influence and power. This was the dilemma.
The Quraish were literally forced to the negotiating table and were forced to concede to the
Muslims the following three major concessions: firstly they had to concede to the Muslims their
right to make the pilgrimage to the Ka’aba; secondly, they were also forced to offer a truce to the
Muslims since conceding the right to the Muslims to visit the Makkah while still a state of war
existed with them would have subjected the Quraish to ridicule; thirdly, they were forced to
offer as long a period of a truce as ten years since they had to give themselves enough time to try
to resolve the problem with the Muslims and so avoid a situation which would place them once
more on the ‘horns of a terrible dilemma’.
The Quraish were sufficiently diplomatically astute to recognize that these three major
concessions on their part represented significant political successes for the Muslims, and so they
presented additional conditions specifically designed as ‘face-saving’ measures for them, and as
‘humiliation’ for the Muslims. These were some of the additional conditions:
a) the animals of qurbani which the Muslims had brought with them from Makkah would have to
be sacrificed at Hudaibiyah; never before in the thousands of years that the Arabs had
performed the pilgrimage had the animals of Qurbani ever been sacrificed except at the House
of Allah;
b) the Muslims would have to return that year to Madina from Hudaibiyah without visiting the
House of Allah; their right to visit the Ka’aba would be recognized from the following year;
c) if any Muslim were to escape from Makkah and make his way to Madina he must be returned
to Makkah; if, on the other hand, any Makkan Muslim in Madina were to return to Makkah there
would be no corresponding obligation to return him to Madina.
These conditions were so humiliating, and appeared to be so unjust, that the Muslims revolted
and none was prepared to accept the decision of the Prophet sallalahu ‘alaihi wa sallam. He, on the
other hand, had the diplomatic genius to recognize that the Quraish had conceded the ‘grain’
itself and was grabbing for ‘husk’. And so he concluded the Treaty of Hudaibiyah even though
all the Muslims were opposed to it.
The Muslim peace offensive thus resulted in the Treaty of Hudaibiyah, which was proclaimed by
the Qur’an as a manifest victory since it resulted in both a political victory as well as a favorable
change in the strategic environment - an opportunity which the Muslims then hastened to exploit
to their advantage. They returned to Madina, rested for two weeks, and then attacked the Jews at
Khaibar. This was possible since the truce with the Quraish meant that they could leave Madina
and attack Khaibar without any fear that the Quraish would exploit the opportunity and attack
Madina in their absence. 18
They Quraish had to grind their teeth in utter frustration as they were forced by the Prophet to the
negotiating table. They were even more frustrated when then had to concede the grain itself
before negotiations even began. And now they were watching in despair as the Prophet
exploited the advantage derived from the Treaty to attack Khaibar and to defeat the Jews and
expel them from Arabia. There was nothing that the Quraish could do as Arabia now recognized
and respected the Muslims as a new power in the peninsula. Makkah’s star began to wane!
And so, in a very real sense, Khaibar fell on the day that Hudaibiyah was concluded. It was only
a matter of time! And again, in a very real sense, Makkah fell on the day that Khaibar fell. It
was only a matter of time. A dream took the Muslims out of a very desperate situation fraught
with great danger, and led them on a road which culminated in victory.
Surely there is a very important message from Allah (st) to the believers in these events. The
message is that dreams are a very important phenomenon which must be treated with the greatest
care by the believers. Yet even those who are the great scholars of Islam in this age have not
recognized this.
These, then, are the dreams in the Qur’an and our summary analysis of their importance. It is a
matter of vital importance that we should take careful note of the fact that five of the dreams
located in the Qur’an are ‘true’ dreams. The implication is that the believers are directed to pay
the greatest attention to the phenomenon of ‘true’ dreams. And this is why we long for a
scholarly work on the Metaphysics of a True Dream.
Let us now turn to the phenomenon of dreams and their relation to the institution of prophethood.