Book of Healing - Spiritual Healing - The Qur'an and the Interpretation of Dreams Part Two
The Qur'an and the Interpretation of Dreams Part Two
Tags: Dreams, Miraculous mirror, Sky, Seven skies, Sleep, Manam, Ayat, Luminous dream, Animals
1. The Supreme Creator has created four worlds for mankind, which are: the world of wakefulness, the world of imagination, the world of dream and the world of spirituality, which is ultimately called the world of the Hereafter. The welfare, prosperity, progress and success of these worlds depend on the state of wakefulness. For, it is the reaction of this wakeful state which always continues to echo in the imagination, then the results of its deeds appear in dreams and finally the punishment or reward of its words and deeds is given in the Hereafter. Thus, it is extremely necessary for every Muslim to duly obey God and the Messenger, so that those magnificent promises which God has made for mu'mins concerning this world and the next may come true.
2. The external mirror is able to reflect the physical shape and form of man, but it cannot show the face of the heart and the soul. Therefore, in order to do so, God has created a separate and miraculous mirror, which is the dream and has given it to man, so that every intelligent human being will see the goodness and badness of his word and deed in the same detail as he will see his record of deeds on the Day of Resurrection. But the great difference is that, in the book of dream, correction and improvement are possible time and again, but having received the record of deeds, no improvements can be made to it.
3. The glad tidings of seeing heavenly things in dreams and spirituality are in seven degrees. Given in ascending order those exalted degrees are:
- First - clouded sky,
- second - the raining sky,
- third - the clear sky in which there is nothing,
- fourth - the sky full of stars,
- fifth - the sky with shining moon,
- sixth - the sky with illumining sun,
- seventh - the rank which is both the east and the west and which all the Prophets and awliya' have seen.
4. The main purpose of man's dreams is to improve himself. If one has received a glad tiding, he should thank God, may He be blessed and exalted, with utmost humility for this favour. If however, there is a warning, he should repent and remember God abundantly so that He may have mercy on his condition.
5. One extremely important and fundamental law concerning this subject is that all Prophets in their respective times, were sent to the people as bringers of glad tidings and as warners (2:213) and this work is accomplished in four ways: through the heavenly Books, through the blessed tongue of the Prophets, through their successors and through dreams. Thus when a Muslim receives a glad tiding in a dream, he should reflect on its possible background. That is, who is the main bringer of the glad tiding? I am certain that it is that exalted personality known as the Mercy of the worlds, i.e. the holy Prophet. This means that the luminous dream is one of the parts of the prophethood of the holy Prophet. Therefore, its progress, which is possible through knowledge and good deeds, is extremely important.
6. In verse (78:9) it is said: "And We have made your sleep as (the source of) repose." Here the question arises that, since there are many kinds of sleep, which one can prove itself to be according to the standard of the praise of God? The answer consists of three points: It is the original sleep which is not corrupted, it is the improved and progressed sleep and it is the spirituality which is like sleep.
7. The eyes of the Prophets sleep, but their hearts do not sleep. If that is the case, then necessarily the light of dhikr may be constantly repeating itself in their foreheads. Now one has to think, what kind of a dream was it, on the basis of which Hazrat Ibrahim wanted to sacrifice his beloved son (37:102)? Was it the one which mingles with spirituality and becomes one? For, when complete and full spirituality arrives, it not only comprehends and comprises the dream, but also the wakeful state and imagination.
8. Sleep is neither alike in animals nor in human beings. It depends on their vocation, age, `ibadat and spiritual exercise. Thus the friends of God definitely experience that at a particular stage, sleep and spirituality become one, and during this experience, they see their spiritual death and its wondrous secrets. Thus sleep (manam, 39:42) is that state of sleep of the common people and the spirituality of the chosen ones, in which the soul of both groups is seized (39:42).
9. Malakut (spiritual kingdom) is both in the heaven and on the earth (6:75). If the dream of a mu'min is luminous then, with the inner eye, he can see the things of the heavenly and earthly malakut in his personal world. In this state all things are called signs (ayat, 41:53) and in the meaning of every sign there will be knowledge and wisdom, for the ayat is a miracle.
10. Since the luminous dream is among the parts of prophethood, and each of its things is a Divine sign, it can have many interpretations. While its immediate and general interpretation will remain true in its place, yet due to its multi-faceted law, it is possible that the dream may indicate to the people of every rank and every vocation according to their own state. This is the reason why everyone sees dreams according to his own daily environment.
11. It is not possible to give the interpretation of everything of the world of dreams in these few pages. The main purpose is to present some proofs and examples in affirmation of the Qur'anic interpretation of dreams, so that people may benefit from this noble science (which is in the Qur'an) and may test their health and illness on the basis of this standard.
12. Examine verses (16:5-8) where there is an allusion to a basic interpretation of seeing quadrupeds, such as sheep, goat, cow, etc. The interpretation of seeing them in an orderly manner is the sign of benefit, which is possible both spiritually and materially, and to see them in a disorderly manner and being destroyed is a harmful sign. If a horse, etc, is seen in a dream, it is an indication of the spiritual jihad and journey on the one hand, and the physical journey on the other.
13. In a dream, the attack of ferocious beasts, such as a dog, is not good (7:176). Regarding such dreams, some people think that it is an example of an external enemy, while it is very probable that it is the reflection of one's inner dog (i.e. the habit of oppression, tyranny), for there is everything in the personal world. In the following a chart of examples is given, through which you will be able to know which habit is represented by which animal in dreams and spirituality, so that by being aware of these principles of the science of interpretation, the amelioration of the soul may be easier and faster:
Chart of the Mazahir (Loci of Manifestation)
| Dominant Habit | Mazhar (Locus of Manifestation) | |
|---|---|---|
| 1. | Gluttonous soul, gluttony | cow |
| 2. | Deep sleep, abundance of sleep | rabbit |
| 3. | Enmity, rancour | camel, bear, snake |
| 4. | Pride, coquetry | peacock |
| 5. | Haughtiness, self-conceit | elephant |
| 6. | Cunning, deception | fox |
| 7. | Ire and fury, oppression | dog, lion, etc. |
| 8. | Corruption, unlawful eating | crow, etc. |
| 9. | Lasciviousness, lust | donkey, cock, etc. |
| 10. | Greed, avarice | pig, duck, ant |
| 11. | Perversity, deviation | wolf |
| 12. | Mimicry, foolery | monkey, parrot |
| 13. | Spying | hoopoe |
| 14. | Sycophancy, flattery | cat |
| 15. | Theft, stealing | rat |
Nasir Hunzai,
7 Safaru'l-muzaffar, 1409
19th September, 1988.
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