The Principles of Dream Interpretation in Islam

The Principles of Dream Interpretation in Islam by Imam Ibn Sirin

In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, the Lord of the worlds, and may peace and blessings be upon the most noble of messengers, our Master Muhammad, and upon his pure and virtuous family, and his chosen noble companions.

Types of Dreams

(Know) — may Allah grant you success — that one of the essential things a beginner needs to understand is that all dreams seen in sleep are of two types: one type is from Allah, and the other is from Satan. This is based on the saying of the Messenger of Allah (peace be upon him): “The dream is from Allah, and the nightmare is from Satan.”

Righteous Dreams and Their Significance

What is attributed to Allah the Exalted from among these dreams is the righteous one — although all types of dreams, whether truthful or otherwise, are created by Allah — yet the righteous dream is the truthful one that comes as glad tidings or warnings. This is the type the Prophet (peace be upon him) described as one part of forty-six parts of Prophethood.

And that disbelievers and sinful believers may also see truthful dreams.

Satanic and Harmful Dreams

And that the disliked types of dreams are those attributed to Satan — the ones the Prophet ﷺ instructed us to conceal, to spit lightly to the left (three times), and assured that whoever does so, it will not harm him.

The disliked dreams are those that cause fear or baseless sadness, or those that are deceptive or provoke fitnah (discord), deceit, or jealousy — as opposed to those that serve to warn against sins, alert one to heedlessness, or deter from destructive actions. Such warnings do not befit Satan, who commands indecency. Rather, the attribution of false dreams to Satan is because he is the one who invites to them.

Allah as the Creator of All Dreams
And that Allah, Glorified is He, is the Creator of everything seen in dreams — whether good or evil.

Dreams Requiring Ghusl and Other Internal Visions

And that the type of dream which necessitates ritual washing (ghusl) is also attributed to Satan — as are those visions which stem from one’s inner thoughts, desires, fears, and sorrows that carry no wisdom or indication of the dreamer’s future.

Dreams Caused by Physical Conditions

Likewise, dreams that result from the physical state of the sleeper — such as being overly full from food or excessively hungry — are like the sensations that affect him while awake. These dreams carry no meaning or benefit, are not crafted by nature, nor judged by food, nor are they created by Satan even when attributed to him. Rather, they are all created by Allah, the Most High.

Role of Angels and Satan in Dream Attribution

It is by divine custom that truthful dreams are created when the angel appointed over dreams is present — and thus, they are attributed to the angel. Similarly, false or meaningless dreams are created by Allah during the presence of Satan and thus are attributed to him.

Warning Against Lying About Dreams

And whoever lies about their dream has fabricated a lie against Allah, the Almighty.

And the dreamer should not share their dream except with a knowledgeable person, a sincere advisor, or someone wise and trustworthy — as is mentioned in the reports.

What the Interpreter Should Say

And the interpreter is recommended, upon hearing a dream, or refraining from interpreting it either due to its unpleasant nature or his lack of understanding, to say:
“Good for you, and evil for your enemies. Good that you will receive, and evil that you will be protected from.”
This is said if the interpreter thinks the dream concerns the dreamer.
If the interpreter believes the dream relates to a scholar or leader, then he should say:
“Good for us, and evil for our enemies. Good we shall receive, and evil we shall avoid. Good for us and evil for our enemies.”

Best Time for Interpretation

And interpreting dreams in the early morning is better — because the interpreter’s understanding is sharper, and the dreamer’s memory is clearer at that time. The mind is more focused in the morning before it becomes preoccupied with daily concerns and obligations. This aligns with the saying of the Prophet ﷺ:
“O Allah, bless my nation in its early hours.”

Nature of Dream Interpretation

And dream interpretation is based on analogy, reasoning, comparison, and presumption. It is not decisive or certain unless it is confirmed by a clear event in waking life or supported by unmistakable evidence.

Basis of Interpretation: Meaning and Names
And interpretation can be made by the meaning of what was seen or by the etymology of names mentioned in the dream.

Prohibition Against Fortune-Telling
And the dream interpreter should not rely on fortune-tellers, nor consult soothsayers, nor depend on any astrological calculations in interpreting dreams.

Truthfulness of Seeing the Prophet ﷺ in Dreams

And that Satan does not take the form of the Prophet ﷺ in a dream, and whoever sees him has truly seen him.

Truthfulness of the Deceased, Children, and Animals in Dreams

And that the deceased are in the abode of truth, so whatever they say in a dream is true, as long as it is free from trial and exaltation. Likewise, a child who does not know how to lie, and likewise animals and all mute creatures—if they speak, their speech is true, and the speech of that which does not normally speak is a sign and a wonder.

Falsehood of Liars and Certain Others in Dreams

And every liar in waking life, such as an astrologer or soothsayer, his speech in a dream is likewise false.
And that the one in a state of major impurity, the drunkard, and the heedless among young boys and girls may sometimes have truthful dreams, even though Satan has influence over their dreams most of the time.
And that the habitual liar in his speech while awake is likely to lie in most of his dreams.
And the most truthful of people are those who are most truthful in speech.

Proper Method of Interpreting Dreams

And the interpreter should only interpret from a dream what is connected to glad tidings, warnings, reminders, or benefit in this world and the Hereafter, and should discard anything else so that it does not become nonsense or filler attributed to Satan.

Interpreting Dreams through the Qur’an

And the interpreter needs to consider the Qur’an, its parables, and its meanings, which are clear, such as His saying about the rope: {And hold firmly to the rope of Allah all together}
And His saying in the description of women: {Like hidden pearls}
And His saying about the hypocrites: {They are like propped-up wooden planks}
And His saying: {Indeed, when kings enter a town, they ruin it}
And His saying: {If you ask for a decision, the decision has come to you}
And His saying: {Would one of you like to eat the flesh of his dead brother?}

The Interpreter’s Need for Knowledge of Prophetic and Wise Parables

And that he also needs to have knowledge of the parables of the prophets and the wise.

Examples from the Sayings of the Prophet ﷺ

And he also needs to reflect upon the reports of the Messenger of Allah ﷺ and his parables in interpretation, such as his saying: “Five are harmful creatures,” and he mentioned: the crow, the kite, the scorpion, the mouse, and the vicious dog.
And his saying regarding women: “Beware of the glass vessels,” and his saying, “Woman was created from a rib.”

Common Parables and Metaphors

And the interpreter also needs to be familiar with common parables, such as the saying of Ibrahim (peace be upon him) to Isma’il: “Change the threshold of your door,” meaning: divorce your wife.
And the saying of the Messiah (peace be upon him), when he entered upon a prostitute to advise her: “The doctor only visits the sick,” meaning by the doctor: the scholar, and by the sick: the sinful and ignorant.
And the saying of Luqman to his son: “Change your bed,” meaning: your wife.
And the saying of Abu Hurayrah, when he heard someone say, “The Dajjal has come out,” he said: “A lie told by the dyers,” meaning: the liars.

The Need to Consider the Meanings of Rajaz and Poetry for Interpreting Dreams

One is in need — along with rajaz and poetry — to consider their meanings, so that by doing so, he may strengthen his understanding of things like the meanings of dreams. For example, the poet said:

“A caller called me to joy, and a bottle…
Its beauty did not mean water nor wine.”

He meant by “the caller” the invitation of singing, and by “the bottle” the mouth of a woman.

And as another poet said:

“The narcissus has no loyalty…
Loyalty belongs to the myrtle.”

And another said:

“You are a rose, and the life of the rose
is a month, not months.
But the myrtle —
the myrtle endures through time.”

Thus, he attributes to the rose and the narcissus short-livedness, and to the myrtle constancy and permanence — and such things are interpreted similarly when they appear in dreams.

The Need for Understanding Etymology and Purification of the Soul in Dream Interpretation

One is also in need of knowing the etymology of language and the meanings of names — for example:

Kufr (disbelief) originally means covering
Maghfirah (forgiveness) originally means concealment
Zulm (injustice) is putting something in a place other than its proper one
Fisq (immorality) is departure or emergence
— and so on.

And he is in need of rectifying his condition, including his food, drink, and sincerity in actions, so that he may inherit good intuition (ḥusn al-tawassum) among people when interpreting (dreams).

Types of True Dreams in Islam

The True Dream Is of Two Types:

One type is clearly interpreted and apparent, requiring no interpretation or explanation.
The other type is metaphorical and hidden, in which wisdom and meaning are embedded within the essence of what is seen.

Interpretation Based on Seasonal Nature:

Whatever has a nature in summer and a different one in winter is interpreted according to the nature, essence, and custom of its time — such as trees, dates, the sea, fire, clothing, dwellings, snakes, and scorpions.

Interpretation Based on Time of Day:

Whatever has a nature by night and a different one by day is interpreted according to its nature when seen at night, and according to its custom when seen during the day — such as the sun, moon, stars, lamp, light, darkness, hedgehogs, bats, and similar things.

Interpretation Based on Personal Habits:

Whoever has a particular habit among people will be followed in his visions in all times or in a specific time, without departing from the habit that his Lord has accustomed him to.

For example, one who is accustomed to eating meat in dreams: he eats it.
If he sees coins: they come to him, and he gains their like in waking life.
If he sees rainfall: he sees it in waking life.

Or his custom in that and other matters may be contrary to what is established in the sources.

Dual-Meaning Symbols:

Whatever in a dream has two sides — one indicating good and the other evil — will be interpreted for the righteous dreamer by its better side, and for the wicked dreamer by its worse side.

Multifaceted Symbols:

If the thing seen has many diverse, conflicting, and opposing aspects, one does not adopt a particular meaning over others unless supported by additional evidence — either from the dreamer’s inner feeling during the dream, or from the indicator of the place where he saw himself.

Dreams May Refer to the Past, Present, or Future

A dream may come about something that has already passed, occurred, gone ahead, or ended —
to remind the dreamer of a past negligence in gratitude,
or a sin previously committed,
or a lingering liability,
or a delayed repentance.

And it may come about something the person is currently in.

And it may come about the future — informing of what is to come, whether good or evil: such as death, rain, wealth, poverty, honor, humiliation, hardship, or ease.

Dream Interpretation Varies According to One’s Destiny and Fortune

People’s destinies may differ in certain interpretations, according to their variation in fortune and luck, even if they share the same vision in the dream.

So the vision that appears the same to multiple people cannot be properly interpreted except by someone vast in understanding and capable of applying meanings in various ways.

Example: The Pomegranate

For a ruler, it might represent a province he rules over, or a city he governs — its peel being its wall or fence, and its seeds its inhabitants.
For a merchant, it could be his house in which his family lives, or his bathhouse, or his inn, or his ship loaded with people and wealth in the middle of the water, or his shop filled with people, or his book full of apprentices, or his money pouch filled with coins.
For a scholar or a devout worshipper, it might be his book or Qur’an, with the peel as its pages, and the seeds as the knowledge within.
For a bachelor, it could represent a wife with wealth and beauty, or a slave girl with her ring, whom he enjoys when deflowering her.
For a pregnant woman, it might be a daughter concealed in her placenta, womb, and blood.

Dreams and Wealth Proportions

In terms of monetary estimation, it may represent:

The treasury of a ruler,
A sealed pouch for a government official,
A thousand dinars for the wealthy,
A hundred for merchants,
Ten for the middle class,
A single dirham for the poor,
A small piece (kharūba) for the destitute,
Or a loaf of bread, a measure of food, or a pomegranate just as it appeared —

For it is a knot among knots, whose meaning is derived through reflection, consideration, analogy, and the proverbs set forth for people based on varying ranks and classes.

Whatever belongs to the tree that has a trunk, branches, and is known among both groups (Arabs and non-Arabs), the Arabs have honored it.

And whatever has no trunk — like the gourd and similar plants — it is from the non-Arabs, or from those who have no lineage, like the abandoned, the carried child, or the foundling.

Through this, one reaches the benefits of additional meanings and their consequences.

When a Vision Applies to Someone Close to the Dreamer

A person may see something, but its interpretation may return to his brother, foster child, namesake, relative, friend, neighbor, or someone resembling him in a specific field.

People only share in a dream’s interpretation for two reasons:

Either through shared lineage, like a brother due to sharing the same father, ancestry, and family line,
Or through being a namesake, neighbor, or counterpart.

No partnership in interpretation is valid unless it rests on two or more causes.

Transference of the Dream’s Meaning

A vision is never entirely transferred from the one it was seen for, unless:

Its meaning does not fit him,
Or it is impossible for him to attain what the vision implies,
Or its sign cannot apply to him,
Or someone who shares the vision is more deserving of its interpretation — due to visible evidence and observation in waking life that outweighs his.

For example, the indication of death is not transferred from the dreamer unless he is in good health in waking life, while his partner in the dream is sick — in which case the vision applies more rightly to the sick one, due to his closeness to death and his sharing in the same interpretation.

Qualifications of the Interpreter

Therefore, the passer (interpreter) must be, as described in literature, intelligent, astute, clever, pure, and knowledgeable about the conditions, attributes, destinies, and appearances of people. He must consider how what he reflects changes and his habit alters—when in winter if he departs and with summer if he enters—being aware of the times and their rains, their benefits and harms; and of the periods of sailing the seas and of their upheavals; and of the customs of the lands, their people, their peculiarities, what suits each town, and what comes from its side, as in the statement of the youth regarding “jawaris,” which perhaps indicated the coming of an absentee from Yemen because part of his name is “jar al-wars,” which can only be from Yemen; a diviner with detailed knowledge of dreams.

Distinguishing the Personal from the General in What a Person Sees

As for visions that involve things shared in benefit by both the learned and the common people — such as the sky, the sun, the moon, the stars, the rain, the wind, mosques, and open spaces —
if one sees such things in his dream in solitude or sees them within his own house, then their interpretation pertains to his personal situation.

Effect of Bodily Temperaments on Dreams

The ancients said:

Whoever is dominated by black bile sees events involving darkness, terrors, and fearsome things.
Whoever is dominated by yellow bile sees fire, lamps, blood, or yellow-dyed cloth.
Whoever is dominated by blood sees drinking, flowers, music, clapping, and flutes.

Prophetic Sayings on Dreams

It has been narrated from the Prophet ﷺ that he said:
“Dreams are of three types: a glad tiding from Allah, a dream from Satan, and a dream from what a person tells himself and so he sees it.”

And the Prophet ﷺ said:
“Prophethood has ended, but glad tidings remain.”

Some interpreters said regarding the verse of Allah Almighty:
{For them are glad tidings in the worldly life} —
that it refers to the righteous dream.

And it is said:
When a servant sleeps while in prostration, our Lord — Mighty and Exalted — says:
“Look at My servant — his soul is with Me, and his body is in obedience to Me.”

It was narrated from Abū al-Dardāʾ who said:

When a man sleeps, his soul ascends to the heaven until it is brought to the Throne. If he is in a state of purity, it is permitted for it to prostrate; but if he is in a state of janābah (ritual impurity), it is not permitted to prostrate.

On the Difference Between the Soul (Rūḥ) and the Self (Nafs)

People have differed regarding the soul and the self. Some said:
They are one and the same thing, called by two names, just as one might say human and man. They said it is the blood, or something connected to the blood, and that both perish when the blood is gone.

Their evidence for this is that nothing is lost from the body of a dead person except his blood. They also argued from the language:

The Arabs say nafisat al-marʾah when a woman menstruates, derived from nafs (self),
And they call a woman during childbirth nufasāʾ because of the flow of blood (the self),
And it remains in common speech to say sālat nafsuhu (his self flowed) meaning he died.

Aws ibn Ḥajar said:
“I was informed that Banū Suḥaym brought into their homes the blood-chamber (tāmūr) of al-Mundhir’s self.”
And tāmūr means blood — he meant they killed him, attributing the blood to the self due to its connection with it.

Others said:
The soul (rūḥ) and the self (nafs) are two separate things:

The soul is cool,
And the self is hot.

That is why breath blown from the soul is felt to be cold, unlike the heat of breath that comes from the self.

The Arabs’ Use of the Word “Rūḥ” (Spirit)

The Arabs named breath “rūḥ” because it comes from the spirit. This aligns with their practice of naming something based on what it is connected to or caused by. For example, they call vegetation “dew” (naddā) because it grows due to dew, and they call rain “sky” (samā’) because it descends from the sky.

Poetic Usage: Dhū al-Rumma

Dhū al-Rumma said to someone kindling a fire:

So I said to him, “Raise it up to you and revive it… with your spirit, and make for it a proper vessel.”

He meant, “revive it with your breath.”

Poetic Usage: A Baghdadi Poet

One of the Baghdadis recited:

A boy whom his mother sent… with a bag and a necklace of salt,
She sought the rūḥ, and we helped with it… and a healing of spring water in a cup.

This refers to a woman who brought her child to a spiritual healer, seeking “rūḥ”—that is, the breath of the one who performs ruqya (spiritual healing) when he blows into water taken from natural springs.

Connection Between Breath and Soul

They derived the word nafs (soul) from nafas (breath) and called the soul nasama. It is said: “He freed a nasama,” meaning “he freed a soul.”

Qur’anic Reference to the Spirit

And Allah, the Almighty, says:
{And they ask you about the spirit. Say: The spirit is from the command of my Lord, and you have not been given of knowledge except a little.}

Interpretations of the Word “Rūḥ” (Spirit)

Some interpreters have stated that the “rūḥ” (spirit) in these verses refers to the spirit of life. Others have said it is an angel from among the angels who stands in rows, just as the angels also stand in rows.

If the matter is as the first group has mentioned, then how could the knowledge of something which Allah Almighty has kept exclusive to Himself, and which was not even revealed to the Messenger of Allah ﷺ—who was tested with a question about it so that it would serve as a sign and proof of his prophethood—be understood or attained?

Ibn Qutaybah on the Complexity of Dream Interpretation

Ibn Qutaybah said: Since dreams, as I have shown you, differ in their nature, deviate from their foundations due to added details, interjected words, and changes in direction from good to evil depending on circumstances, timing, and forms, and because their interpretations may sometimes come from the literal meaning of a word, sometimes from its symbolic meaning, at times from its opposite, from the Book of Allah, or from Hadith, or from a common proverb or a well-known poetic verse—I found it necessary to present some examples of interpretation before discussing the foundations, to guide you to the correct path.

Interpretation Based on Names

As for interpretation through names, it is taken by the apparent meaning of the word. For example, a man named Faḍl (virtue) is interpreted as “favors,” and a man named Rāshid (rightly guided) is interpreted as “guidance” or “rightness,” or a man named Sālim (safe) is interpreted as “safety.” There are many such examples.

It has been narrated from the Prophet ﷺ that he said:
“I saw in a dream last night as though we were in the house of ʿUqbah ibn Rāfiʿ, and we were brought dates of Ibn Ṭāb. So I interpreted this as elevation (rifʿah) for us in this world and the Hereafter, and that our religion has become pleasant (ṭāb).”
He took “rifʿah” (elevation) from Rāfiʿ, and the pleasantness of the religion from Ibn Ṭāb.

It was narrated from Shurayk ibn Abī Numayr that he said:
“I saw in a dream that my teeth fell out. I asked Saʿīd ibn al-Musayyib about it, and he said, ‘Did it upset you? If your dream is true, none of your teeth (relatives) will remain—they will all die before you.’”
So Saʿīd interpreted it by the literal word, not by the underlying meaning, for the usual meaning of teeth is that they represent close relatives.

It was narrated from Bishr ibn Abī al-ʿĀliyah:
“I asked Muḥammad about a man who saw in a dream that all his mouth fell out.” He said, “This is a man who has cut off his ties of kinship.”
So Muḥammad interpreted it by its underlying meaning, not the literal word.

It was narrated from al-Aṣmaʿī:
A man bought a piece of land and saw in a dream that his nephew was walking in it, stepping only on the heads of snakes. He said, “If the dream is true, then nothing will appear in this land but snakes.”

It was also said that sometimes, if the name has many letters, part of it may be considered—according to the method of those who interpret through physical signs or omens. For example, if someone sees a safarjal (quince) and there is nothing in the dream indicating illness, it is interpreted as “travel” (safar) because part of the word is safar. Similarly, sawsan (iris flower), if not interpreted in the usual way and taken by its name, is interpreted as sūʾ (evil) because part of its name means “evil.”

The poet said:

You gave me a “sawsanah” (iris), and thus…
You did not do well in giving it to me.
Its beginning is “sūʾ” (evil), and if you bring…
Its ending as well, then it is an evil year (sūʾ sunnah).

Interpretation by Meaning

As for interpretation based on meaning, most interpretations are done this way. For example, the citron (utrujj)—if it does not symbolize wealth or children—is interpreted as hypocrisy, due to the contrast between its outer appearance and inner reality.

The poet said:
His loved ones gifted him a citron,
And he wept and feared the omen of a soothsayer.
He was amazed at what had been brought to him, for its taste
And color differed inwardly from outwardly.

Interpretation Based on Common Sayings and Popular Expressions

This includes sayings like interpreting someone who is lost as a liar, because people often say, “So-and-so fabricates stories.” Or interpreting someone who sees length in his hands as someone who performs acts of generosity, since people commonly say, “He has longer hands than you,” and “a farther reach,” meaning more giving.

The Prophet ﷺ said to his wives, may Allah be pleased with them:
“The one among you who will join me the soonest is the one with the longest hand.”
Zaynab bint Jahsh was the first of his wives to die. She used to assist and support the fighters in the path of Allah.

Likewise, illness is interpreted as hypocrisy, because people say of someone who doesn’t keep promises, “He is sick in speech and promise.” Allah Almighty says:
{In their hearts is a disease, and Allah has increased them in disease}—meaning hypocrisy.

Other Symbolic Usages in Speech

Mucus is interpreted as a child, because people say of a child who resembles his father, “He is his mucus.” Similarly, the cat is called the mucus of the lion. The origin of this is that when Noah عليه السلام carried the animals in the Ark, and mice caused harm, he supplicated to Allah. Allah inspired the lion to sneeze, and from that sneeze came the cat, which resembled the lion.

Throwing people with arrows, stones, or pebbles is interpreted as backbiting or mentioning them negatively, as people say, “I accused so-and-so.” Allah says:
{And those who accuse chaste women} and {And those who accuse their wives}.

Someone whose body parts are seen cut off is interpreted as traveling or being separated from his family or children, because people say, “They have been scattered through the lands.” Allah says about the people of Saba’:
{And We tore them apart completely}, and,
{We divided them on the earth into nations}.

Locusts in some cases are interpreted as common people or disorderly crowds, because in Arabic, “ghawghāʾ” (commotion) refers to locusts.
Washing hands with ashnān (alkali) is interpreted as despair from something one was pursuing, as people say to someone who gives up, “I have washed my hands of you with ashnān.”

The poet said:
Wash your hands with ashnān and purify them…
As you wash for janābah, as ʿUthmān used to do good.

[Perhaps the poet’s intent is that washing for janābah was a known quality of ʿUthmān رضي الله عنه—that he was consistent in it. And Allah knows best.]

A ram (kabsh) is interpreted as a noble, powerful man, because people say, “He is the ram of the people.”
A falcon (ṣaqr) is interpreted as a brave and strong man, because people say, “He is a falcon among men.”

Abū Ṭālib said:
One falcon after another followed in succession…
When he walked in armor, he looked like a sleek sword.

Interpretation by Opposites or Reversal

Crying is interpreted as joy, while laughter is interpreted as sadness.
If two people are wrestling or if the sun and moon are seen fighting—if they are of the same kind—then the one who is overcome is the victor, and the one overpowering is the defeated.

Cupping is interpreted as a written bond or condition; a written bond is interpreted as cupping.
Plague is interpreted as war, and war as plague.
A flood is interpreted as an enemy, and an enemy as a flood.
Eating figs is regret, and regret is interpreted as eating figs.

Someone who sees that he died but without the signs of death—like crying, a grave, or shrouding—is interpreted as part of his house collapsing.

Locusts are interpreted as soldiers, and soldiers as locusts.

Interpretation by Increase and Decrease

Crying is interpreted as joy. But if it includes wailing, it indicates a calamity.
Laughter is interpreted as sadness. But if it is merely a smile, it is good.

A walnut is interpreted as stored wealth. But if it makes noise (when cracked), it indicates dispute.

Oil—if taken in a measured amount—is adornment. If it flows on the face, it indicates sorrow. If it is excessive on the head, it indicates flattery toward a leader.

Saffron is interpreted as good praise. But if its color appears on clothing or the body, it indicates illness or delusion.

Beating is interpreted as clothing. But if a person is beaten while tied, it is interpreted as evil praise that he cannot defend against.

Seeing oneself with feathers is interpreted as riches and goodness. If he flies with his wings, it is interpreted as a journey under authority, according to how high he rose above the ground.

If someone sees that his hand is cut off but still with him, he will gain a brother or a son. If it is seen detached and has fallen away, it is a calamity involving a brother or a son.

If a sick person sees himself as healthy, leaving his house and not speaking, it is interpreted as death. If he speaks, he will recover.

Mice are interpreted as women—as long as their colors don’t vary. If they differ in color, such as black and white, then they represent the nights and days.

Fish—if the number is known—is interpreted as women. But if they are numerous, it is interpreted as wealth and spoils.

Interpretation by Time

Dreams may sometimes be interpreted according to the time they are seen. For example, seeing oneself riding an elephant is interpreted as attaining something mighty but of little benefit. However, if this is seen during the brightness of the day, it indicates that the person will divorce his wife or suffer harm because of her.

Seeing mercy in a dream may be interpreted as a foolish, filthy person.

The most truthful dreams occur at the time before dawn (asḥār) and during the midday nap (qāʾilah).
The most reliable times for dreams are during the appearance of light, the ripening and harvesting of fruit.
The weakest dreams occur in winter, and daytime dreams are stronger than those of the night.

Interpretation Varies by the Dreamer’s Condition

Dreams may change from their original interpretation depending on the dreamer’s state, occupation, status, and religion. What may be mercy for one person could be punishment for another.

A strange aspect of dreams is that a man may see a calamity striking him, or some good reaching him—and that exact calamity may befall him, or that very good may reach him.

Seeing silver coins (dirhams) may indicate receiving them.
Seeing governorship may indicate actually holding authority.
Seeing pilgrimage may indicate that one will go for ḥajj.
If a traveler is seen arriving in a dream, he may indeed arrive in reality.

A young boy may see something in a dream, and its fulfillment belongs to one of his parents.
A slave may see something, and its fulfillment is for his master.
A woman may see something, and it is fulfilled for her husband or someone in her household.

A Dream from the Time of ʿUmar ibn al-Khaṭṭāb

It was narrated that ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, once sent a judge to al-Shām. The man traveled but then returned halfway. ʿUmar asked him, “What made you come back?”
He replied, “I saw in a dream that the sun and the moon were fighting, and that the stars were aligned—some with the sun, and some with the moon.”
ʿUmar asked, “With which one were you?”
He said, “With the moon.”
ʿUmar said, “Then go. Do not work for me in any position ever again.”
Then he recited:
{So We erased the sign of the night and made the sign of the day visible}.
Later, during the battle of Ṣiffīn, the man was killed among the people of al-Shām.
It reached me that the man was Jābir ibn Saʿīd al-Ṭāʾī.

Another Dream from the Time of Yazīd ibn Mazyad

Ishāq ibn Ibrāhīm al-Mawṣilī said:
“I was with Yazīd ibn Mazyad, and he said, ‘I saw a strange dream,’ and he summoned a dream interpreter. He said, ‘I saw that I caught a bird called ṭīṭwā to slaughter it. I passed the knife over its throat three times, but it turned over each time. On the fourth time, I slaughtered it.’

The interpreter said, ‘You will see good. This is a virgin girl whom you tried to approach three times but were unsuccessful, and on the fourth time you succeeded.’

Yazīd said, ‘That is correct.’ Then he leaned in and said, ‘There was one more detail in the dream—what about it?’

The interpreter replied, ‘There was flatulence from the girl.’

Yazīd said, ‘By Allah, that is true! How did you know?’

He said, ‘Because the name of the bird is ṭīṭwā.’”

Ibn Qutaybah on the Principles of Dream Interpretation

Ibn Qutaybah, may Allah be pleased with him, said:
It is necessary for the dream interpreter to be cautious with what is presented to him and to avoid forced interpretations. He should not be too proud to say, “I do not know,” when something is unclear.

Muḥammad ibn Sīrīn was the leading figure of the people in this field, yet what he refrained from interpreting was more than what he actually interpreted.

Al-Aṣmaʿī narrated from Abū al-Miqdām—or Qurrāh ibn Khālid—that he said:
“I used to attend the sessions of Ibn Sīrīn where he was asked about dreams, and I estimated that he would interpret one out of every forty.”

The Methodology of Interpretation

Ibn Qutaybah said:
You should understand the words of the person describing the dream, analyze them carefully, and then compare them to the foundational principles. If you find that the dream contains clear speech pointing to coherent meanings that resemble one another, then interpret the dream—after asking Allah, the Exalted, to guide you to the correct understanding.

If the dream seems to carry two opposing meanings, examine which of them better fits the wording and aligns more closely with the foundational principles, and interpret it accordingly.

If the foundations appear sound but there are elements that do not fit or seem scattered, discard the excess and focus only on the sound parts.

If the entire dream appears jumbled and disorganized, not aligning with the principles, then know it is from confused dreams (aḍghāth aḥlām) and turn away from it.

If the matter remains unclear to you, ask Allah the Exalted to reveal it to you, then ask the person about his intention or feelings—if he saw travel, ask what was in his heart concerning travel; if he saw hunting, ask what he felt about hunting; if he saw speech, ask about his intent in speaking. Then interpret based on his inner state. If there is no clear inner state, rely on the principles as already explained.

Differences Among People in Dream Contexts

People differ in nature and customs concerning dreams. Sometimes they follow a pattern that is well known to them, and that may be more accurate than general principles. In such cases, interpret based on the person’s habit and disregard the general principle.

A dream may also be diverted from its originally negative interpretation by good and righteous speech, or diverted from a positive interpretation by immoral or corrupt words.

If a dream indicates immorality or something ugly, the interpreter should conceal it and relay it in the best possible language, conveying it privately to the dreamer.

This is what Ibn Sīrīn did when he was asked about a man who saw himself breaking eggs from the top and taking out the whites, leaving the yolks. You are not certain about the dream’s reality; it is only conjecture and a weighing of probabilities. If you inform the dreamer of something ugly, you may attach to him a flaw that may not be there—or, if it is in him, he may become shameless and persist in it.

Categories and Natures in Dreams

Know that the origin of dreams consists of kind, category, and nature.

The kind refers to general types—like trees, wild beasts, or birds. These are mostly interpreted as men.
The category refers to identifying what type of tree or animal it is. For example, if it is a palm tree, it is interpreted as an Arab man, because palm trees are mostly found in Arab lands. If it is a peacock, it is a non-Arab man. If it is an ostrich, it is a Bedouin Arab.
The nature means judging the character of that tree. If it is a walnut tree, the man is difficult in dealings and argumentative. If it is a palm tree, then he is a man who brings goodness, prosperity, and ease—just as Allah says:
{Like a good tree, its root is firm and its branches are in the sky},
referring to the palm tree.

If the dream is about a bird, you judge that it represents a man who travels often, like birds do. Then you look at the bird’s nature. If it is a peacock, then it is a non-Arab man with beauty and wealth. If it is an eagle, then it is a king. If it is a crow, then it is a corrupt, treacherous, and deceitful man—because of the statement of the Prophet ﷺ and because when Noah عليه السلام sent it to inspect the water, it found a floating carcass and landed on it instead of returning, so it became a symbol. People say of someone who delays or does not return, “He is the crow of Noah.”

If the bird is a magpie (ʿuqʿuq), it indicates a man with no loyalty, no memory, and no religion. As the poet said:
Indeed, the matter was like placing a magpie…
Whose longing is for the heights of the land.

If it is an eagle (ʿuqāb), then it symbolizes a tyrannical, destructive, sinful ruler—due to its strength, talons, size, and its power over other birds, and its tearing of their flesh.

The Dreamer’s Responsibility

The dreamer should be truthful and avoid inserting into the dream what he did not actually see, for this corrupts the interpretation and deceives himself, and he becomes one of the sinners before Allah, the Exalted.

Dreams and the State of the Dreamer

It was narrated from ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, that he said:
“There is no dream for the one who is afraid, except what brings him joy,”
meaning that its interpretation is the relief of his distress and the removal of his fear.

Among people, one may see in a dream that he has acquired a load of dates (wasq), and he may actually obtain a hundred dirhams in wealth. Another may see the same dream and gain a thousand dirhams. Another may see the same dream, and its meaning for him is the sweetness of his religion and his righteousness in it.

This depends on the ambition, status, and religious devotion of each individual.

One person may see that he acquired ten lotus fruits (nabaq) and receive ten dirhams in silver. Another may see the same and receive a thousand dirhams. This is according to their respective ranks, natures, and what they are destined for.

Truthfulness and Reliability of Dreams

The truest dreams are those of a king or a slave.

It may happen that a person’s nature does not agree with a particular place in his dream—whether it is a specific location he knows by name, or a neighborhood, a house, a man or woman (beautiful or ugly, known or unknown), a bird, an animal, a flag, a sound, food, drink, weapon, or the like. He is naturally disturbed by it, and whenever he sees it in a dream, it brings him distress, fear, crying, calamity, departure, or other unpleasant outcomes. In all other types of dreams, he is like any other person in their interpretation.

On the other hand, a person’s nature may be in harmony with some of the above. He may be attached to it, and whenever he sees it in a dream, he receives goodness, wealth, victory, or other pleasant outcomes. In all other dreams, he remains like others in their interpretation.

A person may be truthful in speech, and so his dreams turn out to be true.
Another may be a liar and love lying—so most of his dreams are false.
Yet another may be a liar but hate lying in others—so his dreams may turn out to be true because of that.

The Strength and Timing of Dreams

Dreams seen at night are stronger than those seen during the day.
The most truthful time for dreams is just before dawn (asḥār).

If a dream is brief and comprehensive, without excessive or unnecessary words, then it is more likely to come true quickly and effectively.

Warnings for the Interpreter and Guidance for the Dreamer

Beware—truly beware—of altering a question from its known interpretation based on the established principles, or of going beyond its defined limits out of desire or fear. If you do, you fall into falsehood and obscure the path of truth. It is better for you to remain silent if you dislike speaking about it.

If You See a Disturbing Dream

If you see in your dream something you dislike, then when you wake up, recite Āyat al-Kursī, then spit lightly to your left, and say:

“I seek refuge in the Lord of Mūsā, ʿĪsā, Ibrāhīm the ever-faithful, and Muḥammad the chosen one, from the evil of the dream I have seen, that it may not harm me in my religion, my worldly life, or my livelihood. Exalted is His protection, and great is His praise. There is no god besides Him.”

Interpreting Dreams According to the Seasons

Know the times of the year.

If the tree is bearing fruit, the dream seen at that time is promising and strong, though it may take a little time to come true.
If the dream occurs when the fruit has ripened and is being harvested and used, then the dream is at its strongest—most accurate, fulfilled, and appropriate.
If the tree has only leaves but no fruit yet, then the dream is weaker than the above and less enduring.
If the leaves have fallen and the fruits are gone, then the dream is the weakest, and confused dreams (aḍghāth aḥlām) are more frequent at such times.

Concealing Faults and Maintaining Confidentiality

If someone tells you a dream involving something shameful or sinful that Allah has concealed for him, and he is helpless and afflicted, do not reveal anything he would hate for others to know. Instead, guide him indirectly until he understands—unless he has a way out of it or is insistent on disobedience to Allah or is planning it. In that case, advise him privately and conceal the matter as Allah has commanded.

Keep secret what you learn from people’s dreams regarding their private matters and faults. Do not inform anyone about them except the dreamer. Do not mention them in front of others, nor relate the dream as heard from the person. If you do mention it, do not say it was from a particular individual.

Never report someone’s dream if it includes something shameful he would hate being known—otherwise, you are backbiting him.

Method of Accurate Interpretation

Do not give your interpretation until you have thoroughly examined the dream—understand its form, its meaning, its nature, and the variety of human dispositions as described earlier. Then you will be able to discern the interference of Satan in its confusion, its corruption, and in bringing suspicions and irrelevant details into it.

If you can purify the dream from these flaws and find that its words lead to a sound, proper, and wise interpretation—then that is its true meaning.

I have been informed that Ibn Sīrīn used to do exactly that. If a dream was presented to him, he would spend a long part of the day with it, asking the dreamer about his condition, his personality, his occupation, his people, his livelihood—about everything known and unknown to him. He would leave nothing out that could help him deduce the proper interpretation.

Three Essential Foundations for Dream Interpretation

Know that your success in the science of dream interpretation depends on three essential types of knowledge, which you absolutely must acquire:

Mastery of the Foundational Principles:
This means knowing the origins of dream symbols, their various interpretations, and their degrees of strength or weakness in signifying good or evil. This will allow you to weigh the interpretation against the foundation—understanding whether the symbol tends toward lightness or heaviness, strength or weakness. Some elements point toward good, others toward evil. You must weigh both sides carefully based on how strong each is according to the established principles, then choose the stronger and more supported one.
Combining and Composing the Principles:
This involves linking the symbolic foundations together into a coherent and correct interpretation, grounded in the core principles and their strength or weakness. Eliminate anything that comes from wishful thinking, confused dreams (aḍghāth), or whispers from Satan, or anything that you are convinced is not a true dream and whose interpretation doesn’t align or fit—such a dream should be discarded and not accepted.
Depth of Inquiry and Careful Verification:
This means being highly meticulous in each case until you are certain of its meaning. Use not just the principles, but also the dreamer’s speech, context, and expressions to summarize and verify the dream. This is one of the most difficult aspects of dream interpretation, as they say, and it involves using the foundational principles. The interpreter must draw out and clarify meanings with care. Otherwise, following the path of the earlier interpreters among the prophets, messengers, and wise scholars is closer to correctness, God willing. So reflect on this.

How to Weigh a Dream’s Interpretation

If you want to understand how to weigh a dream—whether it leans toward truth or error—then consider the following example:

It was reported that a woman asked Ibn Sīrīn about a dream in which she saw a man shackled and chained. Ibn Sīrīn replied:

“This cannot be, because shackles (chains) in a dream represent faith and steadfastness in religion, whereas the iron collar (ghul) represents treachery and disbelief—and a believer cannot be a disbeliever.”

But the woman said:

“By Allah, I truly saw this dream in a good context, and I saw the iron collar clearly, as if it was fastened with a wooden yoke (sājūr).”

When Ibn Sīrīn heard the mention of sājūr, he said:

“Now it is clear. The sājūr is made of wood, and wood in dreams represents hypocrisy—as Allah said about the hypocrites:
{They are like propped-up pieces of wood} [al-Munāfiqūn: 4].
So, the collar and the wooden yoke together—each representing treachery and disbelief—strengthen the interpretation.
This dream refers to a man who claims lineage not from his father or tribe and attributes himself to the Arabs while he is not one of them.”

The woman said:

“Indeed we belong to Allah and to Him we shall return.”

The Role of Witnesses and Supporting Evidence

Every dream that includes supporting symbols or multiple indicators confirms the accuracy of the interpretation.
As Allah mentioned in the dream of Pharaoh told by Prophet Yūsuf:

{Indeed, I saw seven fat cows eaten by seven lean ones}…

The fat cows represented seven years of abundance, while the lean cows signified seven years of drought.
And the verse also mentioned:

{Seven green ears of corn, and others dry} — these confirmed the same interpretation, reinforcing the symbolism of the cows.

Likewise, the sājūr (wooden yoke) confirmed the meaning of the iron collar.

All Sciences Are Useful for Interpretation

There is no branch of knowledge—among all the logical or religious sciences—that is not useful in interpreting dreams:

Mathematics
Inheritance law
Jurisprudence
Arabic language and its complexities
The meanings of names
Proverbs and wisdom
Religious law and rituals
Matters of ḥalāl and ḥarām
Prayer, purification, and more

Differences in interpretation are judged based on these sciences and drawn from them.

Therefore, the foundational principles in your hands—those clearly explained—should be more trustworthy to you than what the dreamer presents, even if he is someone you know to be truthful and trustworthy.

Transformation in the Meaning of Dreams Over Time

Know that the foundational principles of dream interpretation have not changed from the early times. However, people’s states have changed—in their aspirations, manners, and in their preference for worldly life over the Hereafter.

Because of this, the original meanings—where a symbol in a dream represented a man’s spiritual ambition or religious pursuit—have shifted. Those ambitions, which used to revolve around faith and devotion, have now turned toward worldly possessions and earthly luxuries. This has become the dominant desire among people today, except for those devoted to religion and asceticism.

The Companions of the Prophet ﷺ used to see dates in a dream and interpret them as the sweetness of their religion.
They would see honey and interpret it as the recitation of the Qur’an, knowledge, righteous deeds, and the spiritual sweetness of these acts in their hearts.
Today, however, the interpretation of this sweetness in most people is inclined toward the pleasures and comforts of the worldly life, except for the few whose hearts remain focused as described.

Truthful Dreams Seen by Disbelievers

Even a disbeliever may see a truthful dream—as a proof from Allah against him.

Don’t you see that Pharaoh, during the time of Prophet Yūsuf, saw in his dream seven fat cows being eaten by seven lean ones, as Allah revealed in His Book?
His dream turned out to be true.

Nebuchadnezzar (Bukhtanassar) saw the loss of his kingdom and the severe trial he would undergo—his dream was also true and interpreted as such by Dāniyāl the Wise.

Kisrā (Chosroes) saw in his dream the fall of his kingdom—and that too came to pass.

So, understand this principle in dream interpretation and apply it with reflection—you will be guided, if Allah wills.

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