4th Dream in the Qur’an - DREAMS IN ISLAM

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: 47-49)

   

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.

Source: Dreams in Islam by Imran Hosein
To be continued ....

2nd & 3rd Dream in the Qur’an - DREAMS IN ISLAM

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.       

 

Source: Dreams in Islam by Imran Hosein
To be continued ....

1st Dream in the Qur’an - DREAMS IN ISLAM

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.

Source: Dreams in Islam by Imran Hosein
To be continued ....

The Impending Doom - Lessons From History

The Impending Doom

Under the prevailing circumstances, therefore, the possibility   of   an   Islamic   Revolution   in   Pakistan   in   the foreseeable  future  is  almost  non-existent.  But  to  give  up  all hopes would be tantamount to giving in against the forces of disbelief. As a matter of fact, nothing is beyond the power of Almighty God, and it is only on the basis of our reliance on His succor that we are able to keep the hopes of a bright future alive.

Moreover, we also have in our minds a similar phase during the struggle of Prophet Muhammad (SAW) when, after the death of his only apparent support — his uncle Abu Talib — in the 10th year of Prophethood, the chances of an Islamic Revolution in Arabia appeared thin and bleak. It could have been assumed that the leaders of Quraysh would kill the Prophet and thereby terminate the whole movement. Desperate to find a new base, Prophet Muhammad (SAW) went to Ta’if, but was violently rejected there and forced out of the town. Returning to Makkah, he realized that he would be immediately killed upon entering the city, and was therefore forced to ask for the protection of Mut‘im Ibn Adi. The gentleman — who never embraced Islam — arrived at the outskirts of Makkah, and, together with his six armed sons, escorted Prophet Muhammad (SAW) to the city, announcing his protection. Even after these utterly hopeless conditions, however, the Islamic movement not only survived, but the greatest revolution of all times was achieved in the Arabian peninsula within the next ten years.

Thus, even though the present conditions in Pakistan are extremely discouraging — especially in relation to the growing influence  of  Washington,  which  has  a  particular  antipathy towards Islamic fundamentalism and revivalism — we are still hopeful that our country and the adjoining areas would form, sometime in the very near future, a genuine Islamic State. As for the question “When shall that be?” the following answers can be quoted from the Holy Qur'an:

They surely take it to be far away, but We see it very near! (Al-Ma‘arij 70:6,7)

and

Say: “I do not know if what is promised to you is near, or if my Lord will prolong its term.” (Al-Jinn 72:25)

However,  there  are  two  distinct  possibilities  for  our immediate future: Either we will turn towards Allah (SWT) in repentance,  in  which  case  the  impending  punishment  shall hopefully be revoked, or we will continue to sink even deeper into sinfulness, in which case — and it is not easy to face these bitter realities — we might suffer a really major disaster, and only then shall we wake up from our slumber. The choice is ours; though, unfortunately, we have so far been opting for the latter.

Aldous Huxley has said that the most important of all the lessons that history has to teach is that men do not learn very much from the lessons of history. The events of the last four thousand years, as narrated very briefly in these pages, clearly show how God the Almighty punishes His “beloved” people whenever they transgress His commands. In this context, Pakistani Muslims are already feeling the pangs of minor punishments from Allah (SWT), and, unless we repent, a major episode  of  Divine  retribution  seems  imminent,  the  signs  of which are already in the air. 

In the words of Jesus Christ, “Already the axe is laid to the roots of the trees; and every tree that fails to produce good fruit is cut and thrown on the fire” (Luke 3:9).

Source:Lesson from History (Book) by Dr. Israr Ahmad