DREAMS:
8:43 - Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many ye would surely have been discouraged and ye would surely have disputed in (your) decision: but Allah saved (you): for He knoweth well the (secrets) of (all) hearts.
8:44 - And remember when ye met He showed them to you as few in your eyes and He made you appear as contemptible in their eyes: That Allah might accomplish a matter already enacted: for to Allah do all questions go back (for decision). 1214
1214 The Muslim army though they knew their worldly disadvantage, did not realise the full odds against them. The Makkans came exulting in any case, and they despised the contemptible little force, opposed to them. Even though they thought the Muslim force was twice as great as it was (iii. 13), still that number was contemptible, when taken with its poor equipment. Both these psychological visions subserved the main Plan, which was to bring the matter to a decisive issue, whether the Pagans of Makkah were to continue their arrogant oppression, or the religion of Allah was to be established in freedom and honour. (8.44)
12:4 - Behold Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!" 1632 1633
1636 If Joseph was to be of the elect, he must understand and interpret Signs and events aright. The imagination of the pure sees truths, which those not so endowed cannot understand. The dreams of the righteous prefigure great events, while the dreams of the futile are mere idle futilities. Even things that happen to us are often like dreams. The righteous man received disasters and reverses, not with blasphemies against Allah, but with humble devotion, seeking to ascertain His Will. Nor does he receive good fortune with arrogance, but as an opportunity for doing good, to friends and foes alike. His attitude to histories and stories is the same: he seeks the edifying material which leads to Allah. (12.6)
12:5 - Said (the father): "My (dear) little son! relate not thy vision to thy brothers lest they concoct a plot against thee: for Satan is to man an avowed enemy! 1634 1635
1634 The young lad Yusuf was innocent and did not even know of his brothers' guile and hatred, but the father knew and warned him. (12.5)
1635 The story is brought up at once to its spiritual bearing. These wicked brothers were puppets in the hands of Evil. They allowed their manhood to be subjugated by Evil, not remembering that Evil was the declared opposite or enemy of the true nature and instincts of manhood. (12.5)
12:6 - "Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favor to thee and to the posterity of Jacob even as He perfected it to thy fathers Abraham and Isaac aforetime! For Allah is full of knowledge and wisdom." 1636 1637
1636 If Joseph was to be of the elect, he must understand and interpret Signs and events aright. The imagination of the pure sees truths, which those not so endowed cannot understand. The dreams of the righteous prefigure great events, while the dreams of the futile are mere idle futilities. Even things that happen to us are often like dreams. The righteous man received disasters and reverses, not with blasphemies against Allah, but with humble devotion, seeking to ascertain His Will. Nor does he receive good fortune with arrogance, but as an opportunity for doing good, to friends and foes alike. His attitude to histories and stories is the same: he seeks the edifying material which leads to Allah. (12.6)
1637 Whatever happens is the result of Allah's Will and Plan. And He is good and wise, and He knows all things. Therefore we must trust Him. In Joseph's case he could look back to his fathers, and to Abraham, the True, the Righteous, who through all adversities kept his Faith pure and undefiled and won through. (12.6)
12:43 - The king (of Egypt) said: "I do see (in a vision) seven fat kine whom seven lean ones devour and seven green ears of corn and seven (others) withered. O ye chiefs! expound to me my vision if it be that ye can interpret visions." 1700
1700 The Pharaoh is holding a Council. His confidential adviser the cup-bearer is present. The Pharaoh relates his double dream,-of seven fat kine being devoured by seven lean ones, and of seven fine full green ears of corn (presumably being devoured) by seven dry withered ears. (12.43)
1701 No one in the Council apparently wanted to take the responsibility either of interpreting the dream, or of carrying out any measures consequent on the interpretation. (12.44)
12:44 - They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams." 1701
1701 No one in the Council apparently wanted to take the responsibility either of interpreting the dream, or of carrying out any measures consequent on the interpretation. (12.44)
12:46 - "O Joseph!" (he said) "O man of truth! expound to us (the dream) of seven fat kine whom seven lean ones devour and of seven green ears of corn and (seven) others withered: that I may return to the people and that they may understand." 1703
1703 The speech must have been longer, to explain the circumstances. We are just given the points. From Joseph he conceals nothing. He knows that Joseph knows more than himself. He tells Joseph that if he got the meaning, he would go and tell the Council. It would be impertinent for the cup-bearer to hold out to Joseph, the Prophet of Allah, the bribe of the hope of his release. Notice how blandly he avoids referring to his own lapse in having forgotten Joseph so long, and how the magnanimous Joseph has not a word of reproach, but gets straight on with the interpretation. (12.46)
12:47 - (Joseph) said: "For seven years shall ye diligently sow as is your wont: and the harvests that ye reap ye shall leave them in the ear except a little of which ye shall eat. 1704
1704 Joseph not only shows what will happen, but, unasked, suggests the measures to be taken for dealing with the calamity when it comes. There will be seven years of abundant harvest. With diligent cultivation they should get bumper crops. Of them they should take a little for their sustenance and store the rest in the ear, the better to preserve it from the pests that attack corn-heaps when they have passed through the threshing floor. (12.47)
12:48 - Then will come after that (period) seven dreadful (years) which will devour what ye shall have laid by in advance for them (all) except a little which ye shall have (specially) guarded. 1705
1705 There will follow seven years of dreadful famine, which will devour all the stores which they will have laid by in the good years. They must be careful, even during the famine, not to consume all the grain; they must by special arrangement save a little for seed, lest they should be helpless even when the Nile brought down abundant waters from the rains at its sources. (12.48)
12:49 - "Then will come after that (period) a year in which the people will have abundant water and in which they will press (wine and oil)." 1706
1706 This is a symbol of a very abundant year, following the seven years of drought. The Nile must have brought abundant fertilising waters and silt from its upper reaches, and there was probably some rain also in Lower Egypt. The vine and the olive trees, which must have suffered in the drought, now revived, and yielded their juice and their off, among the annuals, also, the oil seeds such as , sesamum, and the castor oil plant, must have been grown, as there was irrigated land and to spare from the abundant grain crops. And the people's spirits revived, to enjoy the finer products of the earth, when their absolute necessities had been more than met in their grain crops. (12.49)
12:100 - 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 fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do: for verily He is full of knowledge and wisdom. 1779 1780
1779 Certainly metaphorically: probably also literally. By Eastern custom the place of honour at a ceremonial reception is on a seat on a dais, with a special cushion of honour, such as is assigned to a bridegroom at his reception. To show his high respect for his parents, Joseph made them sit on a throne of dignity. On the other hand, his parents and his brothers,-all performed the ceremony of prostration before Joseph in recognition of his supreme rank in Egypt under the Pharaoh. And thus was fulfilled the dream or vision of his youth (xii. 4 above and n. 1633). A) The ceremony of prostration for paying respect might have been allowed at the time of previous prophets, but with the advent of the complete and final revelation prostration before anyone other than Allah is a grave sin strictly prohibited. (12.100)
12:101 - "O my Lord! Thou hast indeed bestowed on me some power and taught me something of the interpretation of dreams and events O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter take thou my soul (at death) as one submitting to Thy Will (as a Muslim) and unite me with the righteous." 1781 1782 1783
1781 Then he turns to Allah in prayer, and again his modesty is predominant. He held supreme power under the king, but he calls it "some power" or authority. His reading of events and dreams had saved millions of lives in the great Egyptian famine; yet he refers to it as "something of the interpretation of dreams and events". And he takes no credit to himself, "All this," he says, "was Thy gift, O Allah! For such things can only come from the Creator of the heavens and earth." (12.101)
1782 Power in the doing of things as well as power in intelligent forecasts and plans,-both must look to Allah: otherwise the deed and the plan would be futile. (12.101)
1783 Joseph's prayer may be analysed thus: (1) I am nothing; all power and knowledge are Thine; (2) such things can only come from Thee, for Thou art the Creator of all; (3) none can protect me from danger and wrong, but only Thou; (4) Thy protection I need both in this world and the next; (5) may I till death remain constant to Thee-, (6) may I yield up my soul to Thee in cheerful submission to Thy will; (7) in this moment of union with my family after many partings let me think of the final union with the great family of the righteous. How marvellously apt to the occasion! (12.101)
21:5 - Nay" they say "(these are) medleys of dreams! nay he forged it!--nay he is (but) a poet! Let him then bring us a Sign like the ones that were sent to (prophets) of old!" 2668
2668 The charges against Allah's inspired Messenger are heaped up, "Magic!" says one: that means, "We don't understand it!" Says another, "Oh! but we know! he is a mere dreamer of confused dreams!" If the "dreams" fit in with real things and vital experiences, another will suggest, "Oh yes! why drag in supernatural agencies? he is clever enough to forge it himself!" Or another suggests, "He is a poet! Poets can invent things and say them in beautiful words!" Another interposes, "What we should like to see is miracles, like those we read of in stories of the Prophets of old!" (21.5)
Sahih Al-Bukhari Hadith
Hadith 9.144 Narrated by
Abu HurairaAllah's Apostle said, "When the Day of Resurrection approaches, the dreams of a believer will hardly fail to come true, and a dream of a believer is one of forty-six parts of prophetism, and whatever belongs to prothetism can never be false." Muhammad bin Sirin said, "But I say this." He said, "It used to be said, 'There are three types of dreams: The reflection of one's thoughts and experiences one has during wakefulness, what is suggested by Satan to frighten the dreamer, or glad tidings from Allah. So, if someone has a dream which he dislikes, he should not tell it to others, but get up and offer a prayer.' " He added, "He (Abu Huraira) hated to see a Ghul (i.e., iron collar around his neck in a dream) and people liked to see fetters (on their feet in a dream). The fetters on the feet symbolizes one's constant and firm adherence to religion." And Abu 'Abdullah said, "Ghuls (iron collars) are used only for necks."
Al-Muwatta Hadith
Hadith 52.4
Visions
Yahya related to me from Malik from Yahya ibn Said that Abu Salama ibn Abd ar-Rahman said, "I heard Abu Qatada ibn Ribiyy say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The good dream is from Allah, and the bad dream is from shaytan. When you see what you dislike, spit to your left side three times when you wake up, and seek refuge with Allah from its evil. It will not harm you then, Allah willing.' " Abu Salama said, "I would see dreams which weighed on me more heavily than a mountain. When I heard this hadith, I was not concerned about it."
Sahih Al-Bukhari Hadith
Hadith 7.15 Narrated by
Aisha
Allah's Apostle said (to me), "You have been shown to me twice in (my) dreams. A man was carrying you in a silken cloth and said to me, 'This is your wife.' I uncovered it; and behold, it was you. I said to myself, 'If this dream is from Allah, He will cause it to come true.' "
Sahih Bukhari Hadith Subjects
Dreams, Interpretation of
1. The commencement of the Divine Inspiration
B 9.111
2. The dreams of righteous people
B 9.112
3. Dreams are from Allah
B 9.113, B 9.114
4. "A dream that comes true is one of forty-six parts..."
B 9.115, B 9.116, B 9.117, B 9.118
5. Glad tidings
B 9.119
6. Joseph's vision
7. The vision of Abraham
8. A number of persons having the same dream
B 9.120
9. The dreams of prisoners, evildoers and pagans
B 9.121
10. Seeing the Prophet in a dream
B 9.122, B 9.123, B 9.124, B 9.125, B 9.126
11. Night dreams
B 9.127, B 9.128, B 9.129
12. Day dreams
B 9.130
13. The dreams of women
B 9.131, B 9.132
14. A bad dream is from Satan
B 9.133
15. Milk seen in a dream
B 9.134
16. Dreaming that milk is flowing in one's limbs or nails
B 9.135
17. A shirt seen in a dream
B 9.136
18. Dragging a shirt in a dream
B 9.137
19. Green color and a green garden in a dream
B 9.138
20. Removing the veil of a woman in a dream
B 9.139
21. Seeing silken garments in a dream
B 9.140
22. Seeing the keys in one's hand in a dream
B 9.141
23. Taking hold of a handhold or a ring
B 9.142
24. Seeing a pole of a tent under one's pillow
25. Seeing a kind of thick silk in a dream
B 9.143
26. Seeing oneself fettered in a dream
B 9.144
27. Seeing a flowing spring in a dream
B 9.145
28. Drawing water from a well in a dream
B 9.146
29. Drawing water from a well with weakness
B 9.147, B 9.148
30. To take rest in a dream
B 9.149
31. Seeing a palace in a dream
B 9.150, B 9.151
32. Performing ablution in a dream
B 9.152
33. Performing Tawaf around the Ka'ba in a dream
B 9.153
34. Giving the remainder of one's drink to another
B 9.154
35. The feeling of security and disappearance of fear
B 9.155
36. To be taken to the right side in a dream
B 9.156
37. Seeing a bowl in a dream
B 9.157
38. Seeing something flying in a dream
B 9.158
39. Seeing cows being slaughtered in a dream
B 9.159
40. To blow out in a dream
B 9.160
41. Replacing something in a dream
B 9.161
42. Seeing a black woman in a dream
B 9.162
43. Seeing a lady with unkempt hair in a dream
B 9.163
44. Waving a sword in a dream
B 9.164
45. Narrating a dream which one did not see
B 9.165, B 9.166, B 9.167
46. Do not mention bad dreams to anybody
B 9.168, B 9.169
47. Considering the interpretation of a dream invalid
B 9.170
48. Interpretation of dream after the Fajr prayer
B 9.171
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