The First

Just as an important element of Sura Yusuf is Yusuf’s dream, so the Qur’an indicates with many of its verses, such as:

And We made your sleep for rest(78:9)

that dreams and sleep may hold important, though veiled, truths.

The Second

Verifiers  of reality do not favour  trusting  in the  interpretation  of dreams and taking  of  omens  through  the  Qur’an.  For  the  All-Wise  Qur’an  strikes  at  the unbelievers frequently and severely, and if such severit y is shown towards the person who  takes  omens,  it causes  him  to  despair  and  confuses  his  heart.  Dreams  also, because although they are good they are thought to be evil and sometimes appear to be opposed to reality, may cause a person to fall into despair, destroy his morale, and make  him  think  badly  of  things.  There  are  many  dreams  the  meanings  and interpretations of which are very good although the form they take is terrifying, injurious,  or unclean.  Not everyone  can discover  the relation  between  the  form  a dream takes and its true meaning, so they become unnecessarily anxious, despairing, and unhappy. It was only because of this aspect of dreams that, like Imam-i Rabbani and the verifiers of reality, I said at the beginning: “I am neither the night nor a lover of the night.”

The Third

An authentic Hadith states that one of the forty parts of prophethood was made manifest in the form of true dreams during sleep, [4] which means that true dreams are both valid and have a connection with the functions of prophethood. This Third Point is both important,  and lengthy and profound, and related to prophethood,  so I am postponing it to another time and not opening this door for now.

The Fourth

[4] Bukhari, Ta’bir, 2, 4, 10, 26; Muslim, Ru’ya, 6-9; Abu Da’ud, Adab, 88; Tirmidhi, Ru’ya, 1, 2, 6, 10; Ibn Maja, Ru’ya, 1, 3, 6, 9; Darimi, Ru’ya, 2; Muwatta’, Ru’ya, 1, 3; Musnad, ii, 18, 50, 219; iv, 10-13; v, 316, 319.

[5] Muslim, Ru’ya&, 6; Abu Da’ud, Adab, 88; Tirmidhi, Ru’ya, 6; Musnad, ii, 269.