Dream Interpreter

Who sees the dream? Islamic dream interpretation

Who experiences dreams—the soul or the self? Opinions diverge about the soul (referred to as “ral!”) and the self (known as “nafe”). Some believe they are one and the same (similar to “man” and “human being”), while others hold a contrasting perspective. Those in the first group contend that the self (nafs) is synonymous with blood. For instance, the Arabs use “Nafasat-il mar’a” when describing a woman’s discharge of blood during her menstrual cycle. Similarly, when a woman gives birth, they say “Nafsa” due to the accompanying release of blood during delivery. They argue that blood is the sole substance departing the body upon death. Therefore, when referring to someone’s passing, they use the phrase “Siilat nafsuhu,” signifying the exuding of their blood or their demise. Even in English, the term ‘bloodless’ implies death. In this context, the Arabic term “nafs” signifies life or blood. These insights are elaborated upon in the writings of Shaikh Abdul Ghani Nabulsi, as presented in the book “Ta’atir-ul Anum.”

Strength of One’s Dreams

In the realm of Islamic dream interpretation, the significance of a dream holds greater potency when experienced at dawn, during an afternoon nap, as fruits mature on their trees, at harvest time, when one’s astrological sign is ascendant, in conjunction with intentions to finalize a business contract or contemplate marriage, or during the conclusion of a decade, among other instances. Notably, dreams during a daytime nap bear more weight than those occurring at night. Conversely, the interpretive value of dreams tends to diminish during the winter season.

A dream perceived by a righteous ruler or governor is deemed a divine inspiration from the Almighty. The visions of community leaders are influenced by their beliefs, while those of servants hold relevance for their employers. Women’s dreams often manifest more swiftly than men’s. For wrongdoers, their dreams serve as evidence against them on the Day of Judgment, unless they seek repentance before their passing. Dreams harbored by the affluent carry greater influence than those of the less fortunate, and the former’s dreams tend to materialize sooner. Dreams of the indigent materialize more gradually when indicating favorable outcomes, and expedite when foretelling hardships.

Due to their innocence, the dreams of young children bear more veracity compared to those of adolescents. This is because older children might be preoccupied with mischievous endeavors and newly awakened desires. Dreams of an intoxicated individual lack foundation. As explained by Shaikh Al-Karamani, dreams of scholars hold greater authenticity than those of the uninformed, dreams of virtuous individuals are more truthful than those of the unvirtuous, dreams of good-hearted people carry more accuracy than those of the wicked, and dreams of the elderly are more credible than those of the young.