A U T H E N T I C N

Dream
Interpretations

From the Works of Ibn ol-Qayyim & Al-BaghawT

Explained by Shaykh 'Abdullah ibn Jaru Allah
 © Authentic Statements Publishing, USA

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ISBN: 978-1-7923-3365-1

First Edition: Rajab 1441 A.H. / March 2020 C.E.

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Translator: Rasheed Barbee

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 TRANSLITERATION TABLE

Consonants

c- a d d ^1 k
L_1 b j dh L t J 1

Cj t J r z t* m

1
vl) th j z t J n

c j s i gh 0 h

c h 0“
U
sh <_s f J w

t kh s lS q s? y

/owels

Short a i O i

Long U a sr I > 1

Diphthongs sr ay > aw

Glyphs

& Sallallahu ‘alayhi wa sallam (May Allah’s praise & salutations be upon him)
^ ‘Alayhis-salam (Peace be upon him)
3% ‘A za wa jal (Mighty and Majestic)
Radiyallahu ‘anhu (May Allah be pleased with him)
Radiyallahu ‘anha (May Allah be pleased with her)
Rahimahullah (May Allah have mercy upon him)
 TABLE OF CONTENTS

Types of Dreams.................................................................................................9

Truthful Dreams............................................................................................ 9

Seeing the Prophet & ..................................................................................11

Good and Hated Dreams............................................................................ 12

Falsifying Dreams........................................................................................ 14

Narrating Good D ream s............................................................................. 15

Etiquettes for Good Dreams...................................................................... 22

Etiquettes for Nightm ares......................................................................... 23

Six Things to Do After Having a Nightmare.......................................... 24

Dreams Come to Pass According to How They Are Interpreted 25

Dream Interpretation Explained by Al-Baghawi......................................... 31

Dream Interpretation from the Qur’a n .................................................... 31

Dream Interpretation from the Sunnah................................................... 35

Dream Interpretation from the Proverbs of the People.......................... 36

Dream Interpretation According to N am es.............................................38

Dream Interpretation According to M eaning......................................... 39

Dream Interpretation According to the Opposite...................................39

 Dream Interpretation Changing Due to an Addition or
Subtraction...................................................................................................41

Dream Interpretation According to the Condition of the Person

Dream ing..................................................................................................... 42

Dream Interpretation Explained by Ibn al-Qayyim................................... 45

Dream Interpretation of the Pious Predecessors..................................... 52

 ABOUT THE AUTHOR

H e is the noble Shaykh ‘Abdullah ibn Jaru Allah ibn 'Ibrahim 'Ali Jaru
Allah. His lineage connects to the tribe o f an-Nawasir from Bani Tamin.
H e was born in the province o f al-M idhnab, in the city o f al-Qasim, and
was raised with a righteous upbringing. He began studying in elementary
school, as a youth, and memorized the Q ur’an by way o f his father.

H e traveled to the city o f Riyadh during the year 1949, according to the
Gregorian calendar (1368 Hijri). In the year 1955, he began taking
knowledge from Shaykh M uhamm ad ibn 'Ibrahim 'Ali Shaykh; the
Grand M ufti o f Saudi Arabia from 1953 until his death in 1969. In the
year 1956, he enrolled in the Imam o f Dawah Institute, now known as
Al-Imam M uhammad bin Sa‘ud Islamic University. He studied under a
number o f scholars, including Shaykh Ismail ibn M uhamm ad al-Ansari
and others.

He graduated from the Institute in the year 1960 and then enrolled in
the college o f Shariah in Riyadh. After graduating in the year 1965, he
was appointed as a teacher and M inister o f Education; teaching middle
school in the cities o f Hail and Buraydah. In 1967, he moved to Riyadh
to perform the same job. He enrolled in the H igher Judicial Institute
and earned his M aster’s degree in Comparative Jurisprudence in the year

Page 1
 Shaykh ‘A bdullah ibn Jaru Allah

1979. He began teaching high school in the year 1983 and remained in
this position until he retired due to health reasons.

He would worship a great deal; to include praying, fasting and suppli­

cating. He loved knowledge, reviewing and studying. He spent his time
in beneficial matters. He was humble and always smiling; and also pa­
tient and generous with the needy and elderly. He spent his time, efforts
and money in dawah to the path o f Allah 3s.

He passed away in Mecca in the year 1994, during the m onth of

Ramadan.

Shaykh ‘Abdullah ibn Jaru Allah authored over 150 written works. M ost
o f them are small concise works dealing with the major needs o f the
general Muslims.

Page 2
 TRANSLATOR’S INTRODUCTION

All praises belong to Allah, the Lord o f all that exists, the M ost Benef­
icent and the M ost Merciful o f those who show mercy. May Allah exalt
the rank o f and send peace upon the best o f mankind, M uhammad ibn
‘Abdullah, and upon his family and his companions collectively. As to
what follows:

The intent o f this translation is to provide the English speaker with an

authentic book concerning dream interpretation. As for the popular
English books Islamic Dream Interpretations by M uhammad Ibn Sireen
and Ihn Seerin's Dictionary O f Dreams, these books are not by Ibn Sireen.

Questioner: Noble Shaykh, the questioner asks about the books o f Ibn
Sireen. Did Ibn Sireen specialize in dream interpretation? And can it be
said that the books present now in the libraries and bookstores are by
Ibn Sireen?

Page 3
 Shaykh ‘A bdullah ibn Jaru Allah

Shaykh Fawzan: This is a lie. Ibn Sireen does not have any books about
dream interpretation. This book which is present now is not by Ibn
Sireen; rather, it was falsely attributed to him.

Rasheed ibn Estes Barbee

Durham, N orth Carolina

Rajab 1441/March 2020

 INTRODUCTION OF
SHAYKH ‘ABDULLAH JARU ALLAH

In the Name o f Allah, the M ost Beneficent and the M ost Merciful of
those who show mercy. All praises belong to Allah, the Lord o f all that
exists. I bear witness that nothing has the right to be worshipped except
for Allah alone w ithout partners; and I bear witness that M uhammad is
His slave and Messenger. May Allah exalt his rank and send peace upon
him, and upon his family and his companions collectively. As to what
follows:

Indeed dream interpretation is a great im portant knowledge that appears

in the Glorious Q uran and the pure Sunnah. It is built upon correct
understanding; interpreting the speech, perception and morale. It is
based on what is appropriate as it relates to the situation o f the dreamer,
the time in which the dream occurs, and the matters connected to the
dream.

Allah M complimented Yusuf ibn Ya'qub for his knowledge o f dream

interpretation in accordance with the legislation and the rulings con­
nected to them.

Page 5
 Shaykh ‘A bdullah ibn Jaru Allah

dljic. AIlaju jiujj C jjjlk V l e)jjl3 qa J\!a \x ij (21jj C*\\f\y \ l illiS j #

^jl 3 0^ ^ 3 ^ Cs^0 C j ^ a a j J l ^5 ^ 3

4 C fj ^ f# - *4j

Thus will your Lord choose you and teach you the in­
terpretation o f dreams (and other things) and perfect
His favor on you and on the offspring o f Ya'qub, as
He perfected it on your fathers, 'Ibrahim and Ishaq
aforetime! Verily, your Lord is All-Knowing, All-
W ise.1

There is a difference between this and those dreams that have no inter­
pretation; like what someone sees in a dream from the matters he has
spent long hours pondering over. Indeed, much o f what people see in
their sleep is based upon what they ponder over while they are awake.

This category o f dreams, in most cases, is called “confused dreams”. This

type of dream has no interpretation. A nother type o f dream is that which
Satan places upon the soul o f the sleeper. These are false dreams with
misunderstood meanings. These dreams, likewise, have no interpreta­
tion; and the intelligent person should not busy him self thinking about
these dreams.

As for the authentic dreams, they are inspiration that Allah inspires
the soul with during its separation from the body at the time o f sleep.
These are examples given to the person so he may understand that which
is relevant to him.

1 Surah Y usuf 12:6

 A u t h e n t ic D ream In t e r pr e t a t io n s

Due to the importance o f dream interpretation in the life o f the indi­

vidual, I compiled within this treatise etiquettes extracted from the N o­
ble Qur’an and pure Sunnah, connected to the etiquettes o f righteous
dreams and nightmares.

I ask Allah, the Exalted, to benefit us with it and may Allah exalt the
rank o f Prophet M uhammad ^ and send peace upon him and upon his
family and his companions collectively.
 CHAPTER

■V y /je d o f Cdd r e a -m 6

T ru th fu l D ream s

Allah, 3£, said:

# ‘f j f f a3ljl ^

And among His Signs is the sleep that you take by

night and by day.1

1 Surah A r-R u m 30:23

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 Shaykh ‘A bdullah ibn Jaru Allah

From His signs that prove His power and manifest His divinity and
oneness are your dreams and sleep. That is because the person loses per­
ception such that the sleeping person becomes like the deceased person;
then he awakens, and his perception returns to him. This is proof o f the
power of Allah &s.

'Abu Huraira said: “I heard the Messenger o f Allah & say:

Nothing remains o f prophecy except for glad tidings. They said: And
what are glad tidings? He said: Truthful righteous dreams.1

----------------------------------------------------------------------- E xplanation o f the H adith — --------------

This hadith shows that there are some dreams that are true, and Allah
reveals to the believer what will occur from good or evil. Although, in
this narration he only mentions the glad tidings because this is what oc­
curs most often; as opposed to giving the believer warnings. And there is
no revelation after the death of the Prophet si.

'Abu Huraira & said the Prophet ^ said:

Ujjj lljjLi. tijj ‘qi * ! U j j ^1 jU jll Ijl

syjjli

When the end o f time comes near, the dream o f the believer will rarely
be false. The most truthful o f them in dream will be the most truthful
in speech. The dream o f a Muslim is one part o f forty-six parts o f
prophecy.2

1 Sahih al-B ukhari 6990

2 Jam i‘ a t-T irm id h i 2439

Page 10
 A uth en tic D ream Interpretations

----------------------------------------------------------------------- E xplanation o f the H a d ith ----------------------------------------------------------------------

Indeed, Allah 3s gives solace to the believer and comfort by the true
dreams He shows him; as this occurs during the era o f trials and tribu­
lations. The truthfulness o f the dream increases based upon the tru th ­
fulness o f the speech of the individual.

Al-M uhallab1 said: The dreams o f the Prophets are the truth, while the
dreams o f the believers are mostly correct due to the inability o f Shaytan
to gain mastery over their hearts. The dreams o f the sinners and disbe­
lievers are mostly false, due to the mastery Shaytan has over their souls.
The truthful dream is a part o f prophecy, as Allah 3s reveals to some
believers while they are sleeping. The statem ent “when the end of time
comes near” means when the duration o f the world comes to an end.

Seeing the P rophet &

'Abu Huraira & said the Messenger o f Allah ^ said:

Whoever sees me in a dream, then he will see me while he is awake

(or he said it is as though he has seen me while awake). Shaytan can­
not appear in my form.2

----------------------------------------------------------------------- E xplanation o f the H a d ith ----------------------------------------------------------------------

The meaning o f “W hoever sees me in a dream, then he will see me

while he is awake” is that he will see the affirmation o f seeing him sg

1 A l-M uhallab ibn A hm ad ibn 'Abi Sufrah died 435 years after the m igration.
2 Sahlh M uslim 2266

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 Shaykh ‘A bdullah ibn Jaru Allah

while he is awake. Those who see the Prophet ^ in a dream will see
him while they are awake on the Day o f Judgem ent. This is a glad
tiding for the person who has this dream. Therefore, it is as though he
has seen him while awake, and this is a glad tiding that indicates no­
bility for the person who has this dream. No one will see the Messen­
ger o f Allah ^ in a dream except for the person with love in his heart
for him and those who adhere to his guidance. Seeing the Prophet 36
in a dream is true; and it is not from the confused, muddled dreams
because Shaytan cannot appear to the people in the form o f the
Prophet $$. This is som ething which is specific to the Prophet SS.

Good, a nd H a ted D ream s

'Abu Sa‘id al-Khudri said: I heard the Prophet & saying:

jjc. lilj 1 I4J -"1 1 Uula ' Ijjj ^ 1 ^ \j |j|

OjjJeLi J 1 t jjUaluill \a ^A LojU . A]j

If one o f you sees a dream that he loves then indeed it is from Allah,
thus praise Allah for it and narrate it. And if he sees that which he
hates, then indeed it is from Shaytan. Thus seek refuge from its evil
and do not mention it to anyone, then indeed it will not harm him.1

----------------------------------------------------------------------- E xplanation o f the H a d ith ----------------------------------------------------------------------

W hen the person sees a good dream, then he attributes it to Allah iSfe
and he praises Allah 3% for seeing that which makes him happy. There
is nothing wrong if he mentions his dream because it brings about op­
timism, and optimism is something which is sought after. And if he sees

1 Sahih al-B ukhari 6985

 A uthentic D ream Interpretations

an evil dream, then he attributes it to Shaytan, because in most cases it

is from the whispers o f Shaytan. He should not speak to anyone about
it because this brings about pessimism, and pessimism is prohibited.
Therefore, seek refuge with Allah S i; place your trust in H im , and the
dream will not cause any harm.

'Abu Qatadah £& said the Prophet ® said:

IgjU (AIIaui j \ iAn\j aLo Ijjj i /jl uv-.il AaJUiall UjjJI

The good dream is from Allah, while the nightmare is from Shaytan.
Thus, whoever has a nightmare, then let him seek refuge from it and
spit on his left side, then indeed it will not harm him.1

E xplanation o f the H a d ith

------------------------------------------------------------------------ ----------------------------------------------------------------------

The terms al-ruya and al-hulm both mean dream in the origin o f the
words. As for the Islamic meaning, then al-ruya refers to a good dream,
while al-hulm refers to an evil dream. It is recommended to spit on the
left side and seek refuge from Shaytan upon seeing an evil dream. This
is spittle with no saliva. T hat repels the Shaytan and belittles him. Like­
wise, the person should not pay attention to the images he saw, because
the whispers o f Shaytan cannot harm anyone except by the permission
o f Allah Si.

Jabir & said the Messenger o f Allah & said:

liX bjLmij (jc- 1jj

ajit (jlS Ajli. (jc.

1 Sahih al-B ukharl 6986

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 Shaykh ‘A bdullah ibn Jaru Allah

If one o f you sees a dream he hates, then let him spit to his left side
three times, and let him seek refuge with Allah from Shaytan three
times, and let him alternate the side he was lying on.1

--------------------------------------------------------------------- E xplanation o f the H a d ith ------------------------------------------------------------------------

It is recommended to lie on a different side than the person was lying

on when he saw the hated dream. The left side is specified with light
spittle because this is the side o f Shaytan.

Falsifying D ream s

Wathila bin al-Asqa‘i said the Messenger o f Allah & said:

LSi t Jl t j j La aJijc. jl ta jjl JJC . J ! (j' p a fc l (j|

'wa ^^--j a ilc. aili . .d *^ alii d

Indeed from the worst lies is to claim falsely to be the son o f someone
other than one’s real father, or to claim to have had a dream one has
not had, or to attribute to me what I have not said.2

----------------------------------------------------------------------- E xplanation o f the H a d ith -----------------------------------------------------------------------

To falsely claim lineage to other than one’s actual father is a major sin
because it causes the true lineage to be lost, and enters into the family
those who are not from the family; along with many other matters pro­
hibited from the legislation. Lying about a dream is a major sin because
it is lying against Allah Jfe, claiming that Allah showed the person some­
thing, while indeed He did not show this to him. This is in contrast to

1 Sahih M uslim 2262

2 Sahih al-B ukharl 3509
 A uth en tic D ream Interpretations

the person who lies about seeing something while awake, because in this
case he lies against the creation. Therefore, although lying about some­
thing that occurred while awake is impermissible, it is a lesser sin that to
lie about a dream, because lying about a dream is to lie against Allah 3k.
Lying against the Messenger o f Allah is also a major sin due to what it
results in from misleading the people concerning the religion.

N a r ra tin g Good D ream s

Imam ‘Abdur Rahman as-Sa‘dl said:

A bu Qatadah & said the Messenger o f Allah & said:

ijfL j La L Ij S /i ‘Cl ‘ " j , A3 k _ ia j La w l ^ \j I j U tdlll 4 II L j ^ l l

ajjJaj Jjj laid Lj L/L Lg '.\\j ^j'1Lj.~ II 'yZi i_y*j Lp> a&L jy*3jls

The good dream is from Allah, thus if one o f you see that which he
loves then do not inform anyone except those he loves. And if he sees
that which he hates, then seek refuge with Allah from its evil, and
from the evil o f Shaytan, and spit lightly three times, anddo not nar­
rate it to anyone, and then it will not cause any harm.1

E xplanation o f the H a d ith

------------------------------------------------------------------------ ----------------------------------------------------------------------

The righteous dream is from Allah 3k, meaning it is safe from the con­
fusion o f Shaytan and his disruption. W hen the person goes to sleep,
his soul leaves his body and it experiences some foreshadowing which
has been gathered from many sciences o f knowledge. Allah 3k inspires it
and the angel brings it to him while he is sleeping. The dream gives him

1 Sahih al-B ukharl 7044

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 Shaykh ‘A bdullah ibn Jaru Allah

warnings and alerts him to matters o f which he was previously ignorant,

or reminds him o f matters o f which he was heedless. The dream may
inform him of matters that will benefit him or caution him from matters
that will harm his religion or worldly life; matters that he had not given
any thought previously. The dream may increase his zeal toward any
action that was hidden from him; or alert him to some specific details.
These are all signs o f a righteous dream which is one part from 46 parts
of prophecy. And that which is from prophecy is not false.

Look at the dream o f the Prophet ^ in the statem ent o f Allah

yicjUuJj vX y]j o ^LoLix ~^5^ >ji

# tr j C jI5j yAc. aj| O A_ill '

(And remember) when Allah showed them to you as

few in your dream, if He had shown them to you as
many, you would surely have been discouraged, and
you would surely have disputed in making a decision.
But Allah saved you. Certainly, He is the All-Knower
o f what is in the breasts.1

How much benefit was attained by way o f this dream, and how much
harm was prevented!

Likewise, the statem ent o f Allah

1 Surah al-'A nfal 8:43

Page 16
 A u t h e n t ic D ream In t e r p r e t a t io n s

4_i]l c-UA Jjl w .’.mil iM O Aj^ll 4 J <111 ^-1*^3 Ail o

{j a lA*AJ I^JaAu ?! Lo >Lu3 O V ^pj.>»aAj ,A .-JA j QjflAA OA®'

# fr rv y- lAjjii Lkis AJA jjJ

Indeed, Allah shall fulfil the true vision which He

showed to His Messenger in truth. Certainly, you shall
enter Al-Masjid-al-Haram if Allah wills, secure, some
having your heads shaved, and some having your head
hair cut short, having no fear. He knew what you knew
not, and He granted besides that a near victory.1

This dream increased their faith, and completed their certainty, and this
was a great sign from Allah Js.

Look at the dream o f the king o f Egypt, and the truthful interpretation
of Yusuf

l' A m/,' £±uij ' <jl^u <j£jl AEAI ,Jl5j ^

\_i§ *>U ijiS j j ^ bcAl y U O C jLj j U j A'j

r
4 (CLr J)
V

And the king (o f Egypt) said: “Verily, I saw (in a

dream) seven fat cows, whom seven lean ones were
devouring— and o f seven green ears o f corn and (seven)
others dry. O notables! Explain to me my dream, if it
be that you can interpret dreams.”2

1 Surah al-F ath 48:27

2 Surah Y u su f 12:43

Page 17
 Shaykh ‘A bdullah ibn Jaru Allah

J ' f l l Y. . . k ij ^ Ijjai l^jl J jL jjJ 4

4 (GO) ‘jJ* ^ y .j\ ^Ixj Cjl.^llj ji.1) j-Ja-y ^JvLluL

(He said): “O Yusuf, the man o f truth! Explain to us

(the dream) o f seven fat cows whom seven lean ones
were devouring, and o f seven green ears o f corn, and
(seven) others dry, that I may return to the people, and
that they may know.”1

Uw ^Liia A\y'.' egjla Los Ula f*

lYa >Llia VI La ^ji^UjlAju .illj Jju J^a A14 ?Jtri V(j

# (C l f j ) L j j j J ^ V J a l l l l C j Uu Ajfl £ lc . i^ ilo a i j ^ 1

(Yusuf) said: “For seven consecutive years, you shall

sow as usual and that (the harvest) which you reap you
shall leave in ears, (all) except a little o f it which you
may eat. Then will com e after that seven difficult
[years] which will consume what you saved for them,
except a little from which you will store. Then will
come after that a year in which the people will be given
rain and in which they will press [olives and grapes] .”2

Just as he was entrusted to interpret the dreams, Allah Sk placed him

over the affairs o f government explained within them. Thus, a great deal
o f good was achieved by way o f this, harm was repelled, and Allah £s
elevated the status o f Yusuf above o f His slaves.

1 Surah Y usuf 12:46

2 Surah Y u su f 12:47-49

Page 18
 A u th en tic D ream Inter pr eta tio n s

£S ' ^ / o a

UfLi ^UiSj (Cjo^3) hj<A cd ® lP1>^ i_r^" o *'*>' Jis

Vj O pl2oJ 1ha-s^ji l 'i,>-n Q ^.Liu l’h\ I^Lq \jy' wwajV^ ^3 ■Q-.y\

4 (ft}) Ei rtll ,*J <.-I1

(Yusuf) said: “Set me over the storehouses o f the land;

I will indeed guard them with full knowledge” And
thus We established Yusuf in the land to settle therein
wherever he willed. W e touch with Our mercy whom
We will, and We do not allow to be lost the reward o f
those who do good.1

Reflect over the dream o f ‘Abdullah ibn Zayd and 'Umar ibn al-Khattab
concerning the adhan and 'iqamah, and how it became a source oflegis-
lation for this great rite which is from the greatest rites o f Islam.

‘Abdullah ibn Zayd said: “There appeared to me in a dream a man who

was wearing two green garments, in whose hand was a bell. I said, ‘0
slave o f Allah, will you sell that bell?’ He said, ‘W hat will you do with
it?’ I said, ‘We will call the people to prayer with it.’ He said, ‘Shall I not
show you something better than that?’ I said, ‘Yes.’ He said, ‘Say, Allahu
akbar, Allahu akbar ... (to the end o f the adhan).’ W hen morning came,
I went to the Messenger o f Allah ^ and told him what I had seen. He
said, ‘This is a true dream, insha Allah. Go to Bilal and tell him what
you have seen so that he can give the call, because he has a more beau­
tiful voice than you.’ So I went to Bilal and started telling him what I
had seen, and he gave the call to prayer. 'Um ar ibn al-Khattab heard that
while he was in his house, and he came out dragging his cloak behind

1 Surah Y u su f 12:55-56

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 Shaykh ‘A bdullah ibn Jaru Allah

him, saying, ‘By the One W ho sent you with the truth, O Messenger of
Allah, I saw the same as he saw.’ The Messenger o f Allah ^ said: ‘All
praises belong to Allah.’”1

One cannot enumerate the benefits contained in the dreams o f the

Prophets, allies o f Allah righteous people; rather, even the general
believers. They are from the favors o f Allah & upon His slaves. They are
glad tidings for the believers, warnings for the heedless, a reminder for
those who turned away, and an argument against the obstinate.

As for nightmares, they are the muddled dreams from Shaytan upon the
soul o f the person. He shows him confusing matters that will frighten
him and bring about things that will cause him grief and worry. Or he
shows him that which will cause him to be prideful, conceited or arro­
gant. Or he will scare the soul to bring about evil, corruption or harm.
In the event this occurs, the Prophet & ordered the person to take means
to repel the evil o f Shaytan, which is to spit lightly three times to the
left side; and he ^ ordered the individual to not narrate it to anyone.
These are means to exterminate and invalidate the dream. The person
should also seek refuge with Allah M from the accursed Shaytan, as he
is the reason for this nightmare. This will repel the hated dream and
bring ease to the heart, and the dream will cause no harm. By doing
this, we believe the statem ent o f the Messenger and we trust these
means will be successful.

As for the good dreams, it is befitting to praise Allah 4s for them and to
ask Him to actualize them. But you should only narrate them to those
you love and those that love you. This is to bring them happiness and
so they will supplicate for you. Do not narrate good dreams to those you

1 A hm ad 1588, 'A bu Daw ud 421 & 430, Ibn M ajah 698

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 A uthentic D ream In t e r pr e t a t io n s

do not love. This is so they will not give you a confused interpretation
that agrees with their desires or become envious o f you and hope that
the blessings are removed from you.

For this reason, when Yusuf saw in a dream the sun, moon and eleven
stars prostrating to him, and he narrated this dream to his father, his
father said to him:

(jl WiaTill jjl O i.lp kill V

^ ( c i3 5

He said: O my dear son, relate not your vision to your

brothers, lest they arrange a plot against you. Verily
Shaytan is to man an open enemy!1

Thus, it is preferred to conceal blessings from the enemy as much as

possible, unless there is a benefit that outweighs the harm.

Know, a righteous dream may sometimes be seen by the person in the

form o f an external image, as in the case o f the dream about the adhan.
Sometimes the person will be shown tangible examples so he can con­
sider them based upon normal affairs that occur, as in the case o f the
dream o f the king o f Egypt. The vision shown will vary based upon the
person who is dreaming, the time o f the dream, the habits o f the person,
and their various situations.2

1 Surah Y u su f 12:5
2 Joy to the Hearts o f the Pious, and Delight to the Eyes o f the Righteous by Shaykh
‘A b d u r R ahm an as-S a d i, pages 171-174

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 Shaykh ‘A bdullah ibn Jaru Allah

E tiq u ettes fo r Good D ream s

W hen a person sees a good dream, it is recommended that he does three

things.

^ He should praise Allah 4s for the dream

^ H e should view it as glad tidings
^ H e should only narrate the dream to those he loves and
should not tell those he does not love.

'Abu Said al-Khudri said, “I heard the Prophet saying:

jA c G j 'A lj l ~ i 1 1j j\r- alll ta il ^5-* LaAjl ' ^ A j A jJ j '- 5 ^ 1 ^ \j IAI

o j^ a j V y j i Vj (ja> , j l W u d l J^a LojjA IL a lA lll

‘If one o f you sees a dream that he loves, then indeed it is from Allah.
Thus, praise Allah for it and narrate it. And if he sees that which he
hates, then indeed it is from Shaytan. Thus, seek refuge from its evil
and do not mention it to anyone. Then indeed it will not harm him.”’1

In the narration collected in Sahlh Muslim:

'Abu Qatadah & said the Messenger o f Allah & said:

. _ !■>_' i.W j ^ l l i _it_ i La j s wi I A ll t a i l

The good dream is from Allah. Thus, if one o f you see thatwhich he
loves, then do not inform anyone except those he loves.2

1 Sahih al-B ukhari 6985

2 Sahlh al-Bukhar? 7044

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 A uthentic D ream Inter pr et a tio n s

E tiq u ettes fo r N ightm ares

'Abu Salamah said:

(_£)V c "S lilj iljjib 5 U >■'<»«■'" ^Yj**'* Ijjjll ‘*'''S' 3aj

La 1^.1 Ij U t4jil a i.g-kll 1 4 j !c .aiil^ L<-» jg jlll c i» .a..

( j l I-»j.~ll aliU j j A j U s^£j La c. _i-\_i Y j aj C i

oj.ni I3M I^j -*ilaj Vj LLL JiCj’.j

I used to see a dream which would make me sick, until I heard 'Abu

Qatada saying: “I too, used to see a dream which would make me sick,
until I heard the Prophet ^ saying: ‘A good dream is from Allah, so if
anyone o f you saw a dream which he liked, he should not tell it to
anybody except to the one whom he loves; and if he saw a dream
which he disliked, then he should seek refuge with Allah from its evil
and from the evil o f Shaytan, and spit three times (on his left) and
should not tell it to anybody, for it will not harm him .’”1

Jabir said the Messenger o f Allah & said:

M j-Y U j j L k l j J I {ya 4&Li ib lj o;L^j {Jl. (jj-LaJyla L J jjll ;LS .w l

a'l'r- ( ^ jll A ji i. Jc.

If one o f you sees a dream he hates, then let him spit to his left side
three times and let him seek refuge with Allah from Shaytan three
times; and let him alternate the side he was lying on.2

1 Sahih al-B ukhari 7044

2 Sahih M uslim 2262

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 Shaykh ‘A bdullah ibn Jaru Allah

'Abu Huraira said the Prophet & said:

^luEdl U j j j ', Al 1_1JJ : ' . A Ij C l.A j I j J j ~.5~ J l {JC a f\ 151

ijjlll ^j a 1c-Jy ^j a

When the end o f time comes near, the dream o f the believer will rarely
be false. The most truthful o f them in dream will be the most truthful
in speech. The dream o f a Muslim is one part o f 46 parts o f prophecy.1

S ix Things to D o A fte r H a vin g a N ig h tm a re

There are six steps the person should take after seeing a dream he hates.

^ Seek refuge with Allah 3s from its evil; and this is pre­
scribed for the believer to do for every affair that he
hates.
^ Seek refuge with Allah 3s from Shaytan, because this
dream is from Shaytan. He shows the person nightmares
to cause man sadness and to intimidate him about the
future.
Spit lightly on the left side to repel the Shaytan, the one
who has brought this hated dream. This is to belittle
him and recognize him as impure. The left side is speci­
fied because it is the place o f filth. And the person spits
three times to affirm it.
'*** Alternate the side you were sleeping on; and perhaps this
is done to bring about optimism so the person can
change his situation. And Allah 3s knows best.

1Jam i‘ a t-T irm id h l 2439

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 A u t h e n t ic D ream In t e r pr e t a t io n s

^ The person should get up and pray. This is because pray­

ing is turning to Allah 4s and seeking refuge with H im ,
and protection from the evil one. By praying, the person
perfects what he is seeking due to his closeness to his
Lord while his is in prostration.
^ He should not narrate his nightmare to anyone, and he
should not explain it himself; because dreams occur ac­
cording to how they are explained. Also, he should not
narrate it so it will not have a negative effect upon his
soul.1

D ream s C om e to Pass A ccording to

H ow They A re In terp reted

'Anas & said the Messenger o f Allah & said:

IAll t ' g • ■'*0 jV*~'0 J-*'0 J ‘G * -* L j j l l jjj

Ldlc. j l lA-ualj V) I4J 1y H i U jj

Indeed, the dream occurs as it is interpreted. The example o f this is

that o f a man who lifts his feet while waiting to place them down. So
if one o f you sees a dream, do not narrate it to anyone except a good
advisor or a scholar.2

'Abu Razln said he heard the Prophet ^ say:

1 F ro m th e explanation o f F a th al-B arl 12/387-389

2 Silsila Sahlh by al-A lbanl 120

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 Shaykh ‘A bdullah ibn Jaru Allah

AIl^ j e j i . Lj j IIj " J15 . 1 C j i a j iZjJJC. IjU La J jU a L)jJ)II

l_ g \j i_ $ j J l 3 lj VI ' ^ •Lig' V J15 A u . M j J l ^ • y jill ^ y tk liy ^

“Dreams are attached to the foot o f a bird until they are interpreted;
then when they are interpreted they come to pass.” He said: “And
dreams are one o f the 46 parts o f prophecy.” He (the narrator) said:
“And I think he said: ‘A person should not tell them except to one
whom he loves or one who is wise.’”1

‘A'ishah, the wife o f the Prophet said: “There was a woman from
the people o f M adinah who was married to a m erchant who would
travel for business. Each time he would leave her to go out for trade,
she would have a dream about him ; and it was rare that he would go
out for business except that she was pregnant. She came to the M es­
senger o f Allah % and said: ‘My husband left to go out for trade and
left me pregnant. I saw in a dream that the corridor o f my home was
broken, and I gave birth to a one-eyed male child.’

The Messenger o f Allah ^ said: ‘Everything is fine. Your husband will

return to you insha Allah, well and good, and you will give birth to a
righteous child.’

She saw the same dream two or three times, and each time she came to
the Messenger o f Allah ^ and he would tell her the same thing, ‘Your
husband will return to you, and you will give birth to a righteous child
insha Allah.’

She returned to see him on the usual day that she would come, but the
Messenger o f Allah was absent. She had the same dream the previous

1 Sunan Ibn M ajah 3914

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 A uthentic D ream In t e r pr e t a t io n s

night. So I said to her: ‘W hat have you come to ask about?’ She said: ‘I
came to ask the Messenger o f Allah & about my dream. Each time I
come he says it will be fine and it occurs just as he says.’ I said to her:
‘Tell me about the dream.’ She said: ‘I will wait until the Messenger of
Allah ^ arrives so I can tell him as I have done in the past.’

By Allah, I continued to ask her until she told me the dream. I said to
her: ‘By Allah, if this is truly what you saw, your husband will indeed
die and you will give birth to a wicked child.’ So she sat down and cried.

W hen the Messenger o f Allah 3s arrived, he said: ‘W hat is the matter

with her, ‘A'ishah?’ And I informed him o f what occurred, and the in­
terpretation I gave her for her dream .’ The Messenger o f Allah 3£ said:
‘Quiet O ‘A'ishah, if you interpret for a Muslim his dream then interpret
it with a good interpretation; for indeed the dreams will come to pass
as they are interpreted by the person.’ By Allah, her husband died, and
I saw that she gave birth to a wicked child.”1

Sa‘ld ibn M ansur narrated that ‘Ata'2 used to say: “Dreams come to pass

as they are interpreted.”

These narrations are clear in explaining that dreams will occur in the
manner in which they are explained. And it is possible to say that if
Allah decrees for the dream to come to pass, then He will decree for
the person to explain it in the manner in which it will occur. For this

1 C ollected by Ibn H ajr ibn a l-F a th al-Bari 12/450

2 T ran slato r’s note: H e is ‘A ta’ ibn 'A bl R abah from th e scholars o f tafiir from
the second generation. H e was born in Y em en to N ubian African parents.
H e was th e first Im am o f M asjid al-H aram in M ecca. H e was a stu d e n t o f
the great com panion Ibn ‘Abbas.

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 Shaykh ‘A bdullah ibn Jaru Allah

reason, the Messenger o f Allah 3&instructed us to only narrate our good

dreams to a scholar or a good advisor, or to those we love or those with
wisdom. And in another narration, he said “the intelligent person or
those beloved to us.”

Ibn al-‘Arabl 'Abu Bakr al-Maliki1 said: “As for the scholar, then he will

give a good interpretation as much as is possible. As for the good advisor,

then he will direct the person to that which will benefit him and assist
him. As for the intelligent person, he will know the interpretation. He
will know according to how the dream is explained to him, or he will
remain silent. As for the person beloved to us, then he will know some­
thing good to say; and if he does not have something good to say he will
remain silent.”

There is no doubt that the interpretation o f the dream is limited to what

the dream actual contains; even if it is only from one standpoint, and it
is not absolute from every standpoint. Imam al-Bukhari alluded to this
meaning in his chapter entitled, “Considering the Interpretation o f a
Dream Invalid If It Does N ot Occur According to the First Intrepreta-
tion.” He m entioned the narration of'A b u Bakr Ibn ‘Abbas said:

1 T ran slato r’s n ote: T h ere are tw o w ell-know n people know n by the nam e “Ibn
al-‘A rabi”. M uhyi al-D ln Ibn al-‘A rabl was an extrem e Sufi. W hile 'A bu Bakr
ibn al-‘A rabl al-M aliki was a noble scholar. M any scholars refer to th e heretic
Sufi as “Ibn ‘A rabi” and th e noble scholar as “Ib n al-‘A rabi”. Shaykh Salih
Fawzan said: “Ibn ‘Arab! was an apostate Sufi w ho claimed A llah was one
w ith H is creation. W hile 'A bu Bakr ibn al-‘A rabi al-M aliki was from our
noble scholars, know n for know ledge and piety. (A l-M u n ta q i min al-Fatawa,
Shaykh Salih Fawzan, second volum e, pages 306-307).

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 A uthentic D ream Interpretations

i iiV n A ils ^ Aljill d u i j ^ j\ j U a ^ L u j Ajlc. alii (_yl*-o ^ U

L> ? . il*M 4 . * U ' a l^ L a c S jli ^ la L u l l

V ji3 _ ) i.I i l l k j A j i a j 4A j > U l3 _ ) i . I l ) 4 o ^ 4 k I 4C jjiiS Aj C jik l t^ lT jla 4 s L o L J I ^ I

• i_ L ^ a j p ^ 3 - i a 'i l a _ ) i . l t3A) ^ 9 4 k I ^

A man came to the Messenger o f Allah & and said, “I saw in a dream
a cloud having shade. Butter and honey were dropping from it and I
saw the people gathering it in their hands; some gathering much and
some a little. And behold, there was a rope extending from the earth
to the sky, and I saw that you (the Prophet) held it and w ent up, and
then another man held it and w ent up and after that another held it
and went up, and then after another man held it, but it broke and then
got connected again.”

.A x j i j a j I c . aSiI ^ j^ jII (Jbjs . la jjc -ta a S iIj C ii! aJi! J > “ U b j£ u j j l JU a

II I H
*

'Abu Bakr said: “O Messenger o f Allah, may my father be sacrificed

for you! AJlow me to interpret this dream.” The Prophet said to

him: “Interpret it.”

4 1. a W n ji^ iH a ^ y a * ° I— all IL Ij 4 la a I U I Ik i J l l

a A - I j A ‘ilc C jj! ^ M la I a L o L a II ^j a 4 # n . '. i 'l L a l j 4(-1 ^ u i a J I j ^j a

s L k l j 'J i 4 A j j U i i a jA .1 3 ? 0 <L> 4 A j j i i u i t i l A x j (j a L lk j Aj L a Ij 'J i 4dSil i ^ h l k j a A j

t , ( - a ; -

4<j 4 J ^ ^ J ^ .1

'Abu Bakr said, “The cloud with shade symbolizes Islam, and the but­

ter and honey dropping from it symbolizes the Qur’an; its sweetness
dropping and some people learning much o f the Qur’an, and some a
little. The rope which is extended from the sky to the earth is the

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 Shaykh ‘A bdullah ibn Jaru Allah

Truth which you (the Prophet) are following. You follow it and Allah
will raise you high with it, and then another man will follow it and
will rise up with it, and another person will follow it, and then another
man will follow it but it will break, and then it will be connected for
him and he will rise up with it.

i~ j dj'r. ^ All Jli ..~il J Cjjl dill JyLij U ^ ''j '^^

Inform me, O Messenger o f Allah, may my father be sacrificed for you!

Am I right or wrong?” The Prophet ^ replied, “You are right in some
o f it and wrong in som e.”

'Abu Bakr said: “O Prophet o f Allah, I swear by Allah, you must tell

me in what I was wrong.” The Prophet ^ said: “D o not swear.”1

'Abu ‘Ubaydah said: “The meaning o f his statem ent, ‘the dream is ac­
cording to the first interpretation,’ is if the first person to interpret the
dream is a scholar; and thus he interprets the dream according to how
it is to come to pass. Otherwise it can occur according to the interpre­
tation o f someone who correctly interprets it after him. This is because
the occurrence o f the dream only revolves around a correct interpreta­
tion that coincides with what Allah M intended. Thus, when it occurs,
it is not befitting to continue to ask others to interpret it. But if it does
not occur, then another person can be asked. And he should inform the
second person o f what the first person was unaware.2

1 Sahlh al-B ukhari 7046

2 F a th a l-B a ri 12/451

Page 30
 CHAPTER

£ j ) r e a ta ferfb r e f a t t o h *Nf).vf? / a i n e e / 6y

• / 7/ - ( - M a y / a w i

D ream In terp reta tio n fr o m the Q u r ’an

Al-Baghaw!1 said: “Know the interpretation o f dreams is divided into

categories. Dreams can be explained with evidence from the Book of
Allah evidence from the Sunnah, or based upon proverbs found

1 T ran slato r’s note: H e is 'A bu M u h am m ad al-H usayn ibn M as'ud ibn
M uh am m ad al-F arra' al-BaghawI. H e was born around 433, after the m igra­
tion. H e is an Im am o f tafiir. Shaykh Salih Fawzan said: “Tapir al-Baghawi
is a good condensed tafiir upon th e m ethodology o f the Salaf.”

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 Shaykh ‘A bdullah ibn Jaru Allah

among the people. The interpretation may be interpreted according to

names and meanings. And a dream may be interpreted with a meaning
opposite to what the person saw.

Rope: A rope is interpreted as a covenant based upon the statem ent of

Allah

And hold fast, all o f you together.1

Ship: A ship is interpreted as safety based upon the statem ent o f

Allah M:

Then We saved him and those with him in the ship.2

Wood: W ood is interpreted as hypocrisy based upon the statem ent of

Allah

They are as blocks o f wood propped up.3

Stones: Stones are interpreted as rigidness based upon the statem ent of
Allah Sk:

1 Surah 'Ali ‘Im ran 3:103

2 Surah al-‘A n k ab u t 29:15
3 Surah al-M unafiqun 63:4

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 A u t h e n t ic D ream In t e r pr e t a t io n s

ip Vi. 2jil j\ Ojl 11^ ^ 4 ^ #

Being like stones or even harder.1

Disease: Disease is interpreted as hypocrisy based upon the statem ent

o f Allah &:

In their hearts is a disease.2

Egg; An egg is interpreted as women based upon the statem ent o f

Allah M:

As if they were [delicate] eggs, well-protected.3

Clothes: Clothes are interpreted as women based upon the statem ent of
Allah M:

They are clothing for you, and you are clothing for
them.4

1 Surah al-Baqarah 2:74

2 Surah al-Baqarah 2:10
3 Surah a s -S a ffa t 3 7 :4 9
4 Surah al-B aqarah 2:187

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 Shaykh ‘A bdullah ibn ja r u Allah

Seeking victory: Seeking victory is interpreted as supplication based

upon the statem ent o f Allah

If you seek the victory.1

This means du‘a'.

Water: W ater is interpreted as a trial or tribulation.

We should surely have bestowed on them water (rain) in abundance. So

We m ight test them therein.2

Eating raw meat: Eating raw meat is interpreted as backbiting based

upon the statem ent o f Allah M:

Would one o f you like to eat the flesh o f his dead

brother?3

Entrance o f a king: A king entering a place, a city, or a home by force—

while the inhabitants hate that he should enter— is interpreted as a ca­
lamity that will afflict the people. This is based upon the statem ent o f
Allah

' Surah al-'A nfal 8:19

2 Surah al-Jinn 72:16-17
3 Surah al-H u ju ra t 49:12

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 A u t h en tic D ream In t er pr eta tio n s

Indeed kings, when they enter a city, they ruin it.1

D ream In terp reta tio n fr o m the S u n n a h

Crow: A crow is interpreted as a corrupt man based upon the statement

o f the Prophet

4^1

The crow is corrupt.2

Mouse: A mouse is interpreted as a corrupt woman based upon the

statem ent of the Prophet peace be upon him:

Aiuili Sjtall

The mouse is corrupt.3

Rib: The rib is interpreted as the woman based upon the statem ent of
the Prophet

a^Lc.1 ^L2all ^ 3^ uli Cv? C

Indeed the woman is created from a rib, and the most crooked part o f
the rib is its top.4

1 Surah an-N am l 27:34

2 Sunan Ibn M ajah 3372
3 Sunan Ib n M ajah 3372
4 Sahlh M uslim 1468

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 Shaykh ‘A bdullah ibn Jaru Allah

Glass Vessels: Glass Vessels are interpreted as women based upon the
statem ent o f the Prophet

Slowly, O Anjasha!1 D o not break the glass vessels!2

D rea m In terp reta tio n fr o m

the Proverbs o f the People

Digging a hole: Digging a hole is interpreted as plotting based upon the

proverb: “Whoever digs a hole will fall into it.”

Allah 4s said:

# tr <AaL V| jfLd! Slj y

But the evil plot encompasses only him who makes

it.3

Collector o f Firewood: A collector o f firewood is interpreted as tale

carrying based upon the proverb concerning those who carry tales: “In­
deed he collects firewood.”

Allah 4s said:

1 T ran slato r’s note: A njasha was a black camel h erder from Abyssinia. H is
kunya was 'A bu M ariya. H e was know n for his beautiful voice. 'Anas ibn
M alik said: “A njasha used to do th e cam el-chant for the w om en.”
2 Sahih al-B ukharl 6211
3 Surah F atir 35:43

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 A u t h e n t ic D ream In t e r p r e t a t io n s

And his wife too, who carries wood.1

This is because the wife of'A bu Lahab used to slander the Prophet SB.

Long hands: Long hands are interpreted as giving charity. This is based
upon the proverb: “So and so has longer hands than them .”

‘A 'ishah said:

t i l l ^3 * ^ 1 j » L : j a _ ilr. dill A\\r. ‘ U '" * " .' O '

00 lOOxB 0 0 CLulOa tl^jjc.jO a \. IjOxli ." 10 " Jll li^OJ

<3—
00' i—lOl CLlj'Oj 4j CLli'Oj 1.0.11 U o i}jia CLulO Lajl

Some o f the wives o f the Prophet SB asked him, “W ho amongst us will

be the first to follow you (die after you)?” He said, “Whoever has the
longest hand.” So they started measuring their hands with a stick and
Sawdah had the longest hand. W hen Zainab bint Jahsh died first, we
came to know that the long hand was a symbol o f practicing charity;
so she was the first to follow the Prophet SB and she used to love to
practice charity.2

Throwing stones or shooting arrows: Throwing stones or shooting ar­

rows is interpreted as slander. This is based on the proverb: “Indecency
was casted upon so and so.”

Allah & said:

# (C O ) u J ' j ¥

1 Surah al-M asad 111:4

2 Sahlh al-B ukharl 1420

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 Shaykh ‘A bdullah ibn Jaru Allah

And those who accuse chaste women1

Washing hands: W ashing hands is interpreted as despair for hope based

upon the proverb: “I have washed my hands o f you.”

D ream In terp reta tio n A ccording to N am es

Dreams are also interpreted by names. For example, if someone sees a

man name Rashid (rightly-guided) it denotes guidance. If he sees a man
named Salim (safe) it denotes safety.

'Anas ibn Malik said the Messenger o f Allah & said:

i__)Ua j j j l i _ J j a j li u U £ S lj qj < G ac. j l 3 ^ I jl S ^ jla ll ijjjj doaS ^ I j l C j l j d j j j j

k _ jU a la jjJ ( jl j ^ A is liilj U llll ^ U I 4 ji2 C j\ C j J j l s

I saw during the night that which a person sees during sleep— as if we
are in the house of'Uqbah2 ibn Rafi‘3— and there was brought to us

the fresh dates o f Ibn Tab.4 I interpreted it as the elevation for us in

the world and a good ending in the Hereafter, and that our religion is
5

Quince fruit: A quince fruit (J^jidJi) can mean travel if there is nothing
in the dream that denotes sickness. This is because the name for this
fruit begins with the same letters that mean travel (>*-).

1 Surah a n -N u r 24:4
2 T ran slato r’s note: 'U qbah m eaning “ending”
3 T ranslato r’s note: R aff m eaning “elevation”
4 T ranslato r’s note: T ab m eaning ‘good’
5 Sahih M uslim 2270

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 A uthentic D ream Interpretations

Date stone: A date stone jjA) can mean the person intends to
travel, because the word for date stone begins with the letters that mean
“intention” (lSA).

Licorice: Licorice can mean evil because the word for licorice
begins with the same letters that mean evil (*

D ream In terp reta tio n According to M e a n in g

Citron fruit: The citron fruit can mean hypocrisy due to its inside being
different from its outside. This is unless there is something within the
dream that alludes to wealth.

Roses and Daffodils: Roses and daffodils can be interpreted as a short

stay due to the quick manner in which roses and daffodils die.

Myrtle shrub: The myrtle evergreen shrub is interpreted as something

remaining, because it remains green. It was narrated that a woman said:
“I saw in a dream that my husband gave me daffodils and he gave my
co-wife a myrtle shrub.” It was said to her: “He will divorce you and
keep your co-wife. Have you not heard the statem ent o f the poet: ‘There
is no covenant for daffodils; the covenant only belongs to the myrtle.’”

D ream In terp reta tio n According to the Opposite

Fear: Fear in a dream means safety. This is based on the statem ent of
Allah ji:
 Shaykh ‘A bdullah ibn Jaru Allah

And He will surely give them in exchange a safe secu­

rity after their fear.1

Safety in a dream means fear.

Crying is interpreted as happiness if it is not accompanied with scream­

ing.

Laughing is interpreted as sadness unless the person is smiling.

Plague is interpreted as war. War is interpreted as the plague.

Hastiness in a m atter is interpreted as regret. Regret is interpreted as

hastiness.

Infatuation is interpreted as insanity. Insanity is interpreted as infatua­

tion.

Marriage is interpreted a trade and trade is interpreted as marriage.

Cupping is interpreted as writing a financial bond, while writing a fi­

nancial bond is interpreted as cupping.

Changing homes is interpreted as travel, while travel is interpreted as

changing homes.

Drought in a dream is better than irrigation. Poverty in a dream is better

than wealth. Seeing oneself in a dream being struck, injured and slan­
dered is better than seeing oneself in a dream as the one who strikes,
the one who causes injury and the slanderer.

1 Surah a n -N u r 24:55

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 A u t h e n t ic D ream In t e r pr e t a t io n s

D ream In terp reta tio n C hanging D u e to an A d d i­

tion or Subtraction

The interpretation o f the dream could change if something is added or

subtracted. For example, seeing oneself crying in a dream is happiness;
but if the sound o f wailing is added then it is a calamity. Laughing in a
dream is sadness but if smiling accompanies it, then it is joy.

Nut: A nut in a dream represents hidden treasure, but if you hear the
nut cracking then it is a dispute.

Oil: Oil on the head is beautification. If it runs down the face it is sorrow
and grief.

Saffron: Saffron is good praise; but if there appears weight or volume to

it, then it is sickness.

A sick person: A sick person who leaves his home and does not speak,
then this signifies his death. If he speaks, it signifies he will be cured.

Mouse: A mouse represents women if the mouse is only one color. If

the mouse has various colors, black and white, then this represents the
day and the night.

Fish: Fish represent women if the number o f fish is known. If the num ­
ber is not known it represents spoils o f war.

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 Shaykh ‘A bdullah ibn Jaru Allah

D ream In terp reta tio n A ccording to

the C ond itio n o f the Person D rea m in g

The interpretation o f the dream could change from its origin according
to the condition o f the person dreaming.

Rancor: Rancor in a dream is hated; but as it relates to a righteous

person, it is him refraining his hand from evil.

A man came to ibn Sireen and said: “I saw myself in a dream as though
I was calling the adhan.’' Ibn Sireen said to him: “Go perform Hajj.”
A nother man came to him with the same dream. Ibn Sireen interpreted
his dream as his hand would be cut off due to theft. W hen Ibn Sireen
was asked about the two different interpretations for the same dream,
he said: “I saw good conduct from the first man, so I interpreted his
dream based upon the statement o f Allah M:

And proclaim to mankind the Hajj.1

I did not see the same from the second man, thus I interpreted his dream
based on the statement o f Allah ^s:

# V. j) yj <g>

Then an announcer called out, ‘O caravan, indeed you

are thieves.2’”

1 Surah al-H aj 22:27

2 Surah Y usuf 12:70
 A u t h en tic D ream In t er pr eta tio n s

The person may see in his dream exactly what will occur in his life; be
it Hajj, the return o f someone absent, something good, or a disaster.
The Prophet 33 was shown the conquest o f Mecca in his dream, and it
occurred just as he saw it. Allah, the Blessed and Exalted, said:

Certainly has Allah shown to His Messenger the vi­

sion in truth.1

The person may see something occur to a person in his dream; but the
interpretation is for the son or relative o f that person, or someone with
the same name. The Prophet 33 saw a dream in which 'Abu Jahl gave

him the pledge o f allegiance. But this occurred with ‘Ikramah, the son
of'A bu Jahl, when ‘Ikramah embraced Islam. W hen this occurred, the
Prophet said: “This is it.” Meaning this is the interpretation o f my
dream.

'Asld ibn 'Abl al-‘Is was seen in a dream as governor o f Mecca, but this
occurred for his son ‘Attab ibn 'Asld. The Prophet appointed him as

governor o f Mecca.2

1 Surah al-F ath 48:27

2 Explanation o f the Sunnah by al-Baghaw i 12/220-225

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 CHAPTER

G y P re a / / / t e r j b r e t a f i o /t ^ (Q iv jb /a -in e e /
4/
<7 / - Q la u su i tt 1

The basis for interpreting dreams— which are a part o f prophecy and
revelation— is based upon deductive reasoning and examples that are
understood by perception and the intellect.

Shirt: Do you not see that a shirt is interpreted as the religion? There­
fore, the shirts seen in a dream may be long or short, clean or filthy.
The Prophet ^ interpreted a shirt as religion and knowledge. The cor­
relation between the shirt, and religion and knowledge, is that both of
them conceal the person and beautify him in front o f the people.

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 Shaykh ‘A bdullah ibn Jaru Allah

Milk: Milk is interpreted as the natural disposition because both of

them provide the necessary nourishm ent for life and a complete up­
bringing. If the person is left alone, and he is not turned away from
milk, then he will grow up preferring it to everything else. Likewise, is
the natural disposition o f Islam, what Allah created the people upon.

Cow: The cow is interpreted as the people o f religion and goodness,

those who cultivate the earth. This is the example o f the cow. It culti­
vates the lands w ithout its evil; it brings a lot o f good and fulfills the
needs o f the land and the people. For this reason, when the Prophet ^
saw in a dream that cows were slaughtered, he interpreted the cows as
his companions.

Farming: Farming and tiling the land are interpreted as action, because
the worker either sows good or evil. It is a must that what he seeded
comes out, just as the seeds o f the farmer come out o f the earth. This
world is the farm, the actions are the seeds, and the Day o f Judgm ent is
when the harvest will produce; and each person will reap their harvest.

Propped wood: Propped wood is interpreted as the hypocrites. The sim­

ilarity between the two is the hypocrite doesn’t have within him a soul
or fruits. Thus, his status is that o f a piece of wood. For this reason,
Allah compared the hypocrites to propped up wood because they are
bodies void o f faith and goodness. The reason for the similitude to wood
that is propped up is because in order for wood to bring about benefit it
will be placed in the ceiling or the wall, or any place where it is presumed
to benefit. But if it is placed off to the side it does not bring about any
benefit; it is only one piece o f wood holding up another piece o f wood.
Thus, He Js compared the hypocrites to wood which is propped up be­
cause they don’t bring about any benefit.

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 A uthentic D ream Interpretations

Fire: Fire is interpreted as fitnah (trials and tribulations) due to the harm
caused by them to everything they pass by or touch. Fire burns furniture,
possessions and bodies; while fitnah burns the hearts, the religion and
faith.

Stars: Stars are interpreted as the scholars because both o f them provide
guidance for the inhabitants o f the earth. The elevation o f the scholars
among the people is like the elevation o f the stars.

Rain: Rain is interpreted as mercy, knowledge, the Q ur’an, wisdom, and

rectification for the people.

Blood: The loss o f blood is interpreted as the loss o f wealth because

both are needed to maintain the body.

Accidents: Accidents seen in a dream relate to the religion. Thus, minor

accidents are minor sins, while major accidents are major sins.

Jews and Christians: Jews and Christians are interpreted as innovation

in the religion. The Jew represents corrupt intention and following
other than the truth. The Christian represents corrupt knowledge, ig­
norance and misguidance.

Iron: Iron and various weapons represent strength and victory according
to the status of the weapon.

Odors: A pleasant fragrance represents good praise, good speech and

good actions, while a foul smell represents the opposite.

Scale: A scale represents justice.

Locusts: Locusts represent an army that converges upon the people.

 Shaykh ‘A bdullah ibn Jaru Allah

Bees: Bees represent those who consume that which is lawful and
wholesome, and they perform righteous actions.

Rooster: A rooster represents a highly respected, celebrated man.

Snake: A snake represents an enemy or a person o f innovation that de­

stroys with his poison.

Insects: Insects represent the despicable scoundrels from men.

Mole: A mole represents a blind man who begs from the people.

Wolf: A wolf represents a cheating, oppressive, treacherous, wicked

man.

Fox: A fox represents a deceitful, cunning man who is devious toward

the truth.

Dog: A dog represents a weak enemy that makes a lot o f noise, and his
evil is within his speech and his slander. Or an innovator who follows
his desires such that it harms his religion.

Cat: A cat represents a slave or servant that goes around to the inhabit­
ants o f the home.

Mouse: A mouse represents a wicked, sinful woman.

Lion: A lion represent a dominating man.

Ram: A ram represent an invincible man who is followed.

Every container for water is indicative of furnishings; while every con­

tainer for wealth, such as a box or a bag, is indicative o f the heart. Eve­
rything that mixes and blends together is indicative o f a partnership,
cooperation or marriage. Everything that falls down from an elevated

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 A u t h e n t ic D re a m In t e r p r e t a t io n s

place is blameworthy. Everything that elevates to a lofty place is praise­

worthy if it does not exceed the normal height befitting to it. Everything
that is burned by fire, then it is a tragedy; and its rectification and life is
not expected. Everything that is lost or stolen when the th ief is not seen,
then its return is not expected. As for those things that are stolen in a
dream but the th ief is seen, then it is hoped it shall be returned. Every
article o f clothing that is seen in the wrong place, then this is hated;
such as the turban upon the feet, the sock on the head, or the necklace
upon the shin.

If the person sees him self with feathers or wings, he will come into
wealth; if he flies, he will travel. If the sick person exits his home in
silence, this is indicative o f his death. If he speaks, this is indicative of
his life.

Exiting from a tight doorway is indicative o f safety from evil. The tight­
ness is indicative o f his repentance, especially if he exits to a wide space;
then this is pure good. Travelling from one place to another indicates a
change in situation according to the places. Whoever while sleeping re­
turns to the place he was while awake, returns to what he left off from
good or evil.

Dying: The dying o f a person in a dream can represent his repentance

and returning to Allah. Allah Js said:

# i; j u )] (3^ ^*^3° J ! bL f 1y

Then they are returned to Allah, their True Master.1

1 Surah al-'A n ‘am 6:62

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 Shaykh ‘A bdullah ibn Jaru Allah

A dream of something pawned indicates a debt toward a right of Allah &

or a right due toward His slaves. A sick person bidding farewell to his
family indicates his death.

In summary, all of what was m entioned from the examples from the
Qur’an, and other than that, is from the principles o f dream interpreta­
tion for those who are skilled in doing so by utilizing the evidence. Like­
wise, those that understand the Q ur’an are able to interpret dreams in
the best manner. The basis o f correct interpretation is taken from the
lamp o f the Q ur’an. Thus, a ship is interpreted as safety due to the state­
m ent o f Allah

Then We saved him and those with him in the ship.1

Trade and wood are interpreted as the hypocrites. Stones are interpreted
as the hardness o f the heart. Eggs are interpreted as women, as are
clothes. Drinking water is interpreted as fitnah. Eating flesh is inter­
preted as backbiting.

Keys are interpreted as earnings, treasure and wealth. Opening a door is

sometimes interpreted as du‘a', and sometimes as victory. Seeing a place
in which one cannot enter indicates humiliation and corruption upon
its people. A rope indicates a covenant, the tru th and support.

Sleepiness: Sleepiness can be interpreted as safety.

Onions: For the person that takes them in a dream, onions, legumes,
garlic, and lentils indicate he will take something lowly in exchange for

1 Surah al-‘A n k ab u t 29:15

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 A u t h e n t ic D ream In t e r pr e t a t io n s

something better from wealth, provision, knowledge, a spouse, or a

home.

Sickness: Sickness is interpreted as hypocrisy, doubt, and the desire of

showing off.

Nursing child: A nursing child is interpreted as the enemy. This is based

on the statem ent o f Allah

Then the household o f Pharaoh picked him up, that

he might become for them an enemy and a cause o f
grief.1

Sand: Sand is interpreted as an invalid action. This is based upon the

statem ent o f the Exalted:

The parable o f those who disbelieve in their Lord is

that their works are as ashes, on which the wind blows
furiously on a stormy day.2

Marriage represents building and construction, light represents guid­

ance, and darkness represents misguidance.

1 Surah al-Qasas 28:8

2 Surah 'Ibrahim 14:18

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 Shaykh ‘A bdullah ibn Jaru Allah

D ream In terp reta tio n o f the Pious Predecessors

'Umar ibn al-Khattab appointed a man named Habis ibn Sa‘d al-Ta'y
as a judge. Habis said to 'Umar: “O leader o f the believers, I had a dream
in which I saw the sun and the moon fighting, while the stars were
evenly divided amongst them .” 'Umar said: “W hich side were you
fighting on?” Habis said: “I was with the moon against the sun.” 'Umar
said: “You were with the vanishing sign. Go away. You cannot work for
me. You will only fight during a confused situation.” Habis later fought
in the Battle o f SifFln1 alongside Mu'awiyah, and he was killed in the
battle.

It was said to a person who interprets dreams: “I saw the sun and moon
inside o f me.” He said to him: “You are going to die.” He used as evi­
dence the statem ent o f Allah i£s:

So, when the sight shall be dazed, and the moon will
be eclipsed, and the sun and the moon are joined, on
that Day man will say: “Where (is the refuge) to
flee?”2

1 T ran slato r’s note: T h e Battle o f SifFln was th e battle betw een the tw o M u s­
lims arm ies, one lead by ‘All ibn 'Abi Talib, th e o th e r lead by M u ‘awiyah.
2 Surah al-Q iyam ah 75:7-10

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 A u t h e n t ic D ream In t e r pr e t a t io n s

A man said to Ibn Sireen: “I saw with me in a dream four loaves o f bread
and the sunset.” Ibn Sireen said to him: “You will die in four days.”
Then he recited the statem ent o f the Exalted:

Then W e made the sun for it an indication. Then We

withdraw it to Us a gradual concealed withdrawal.1

Based on this interpretation, he had four days’ w orth o f provisions be­

fore he would die.

A nother man said to him: “I saw in a dream a bag filled with dirt.” Ibn
Sireen said to him: “You are going to die.” Then he recited the verse:

Then when W e decreed death for him (Sulayman),

nothing informed them (jinn) o f his death, except a
little worm o f the earth.2

Date tree: The date tree indicates a Muslim man upon the good word,
while the colocynth indicates the opposite.

Idol: An idol represents an evil person who brings no benefit.

Garden: A garden represents actions. The burning o f a garden repre­

sents the invalidity o f the action. This is based upon the example found
in the Q uran.

1 Surah al-F urqan 25:45-46

2 Surah Saba' 34:14

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 Shaykh ‘A bdullah ibn Jdru Allah

Yarn: Whoever sees his yard being untied or his garment falling apart,
then his servant will break his contract with him.

Walking: If someone sees him self in a dream walking upright on a

straight path, this indicates he is upright upon the straight path. The
person who sees him self taking a narrow path, this indicates him turning
away from it for what opposes it. If he sees two paths— one on the right
and one on the left— and he takes one o f the paths, then he is from
those people.

Uncovering: A person’s private area becoming uncovered in a dream

indicates a sin he commits and is exposed for.

Fleeing and running from something indicates success. Drowning in

water represents a tribulation in his worldly affairs and his religion. If he
sees a rope suspended between the heavens and the earth, and he holds
onto it, this is his holding onto the Book o f Allah M and adhering to
His rope. If it breaks, then he loses his protection unless he entrusted
the rope to someone else in his dream. As this may indicate he will be
killed, or he will die.1

1 Flam a l-M u w a q in an Rabil 'Alamin 1/190-195