AL ALEEM: THE BESTOWER OF TRUE DREAMS

AL ALEEM: THE BESTOWER OF TRUE DREAMS

Zia H Shah MD (Ahmadiyya Gazette USA, June 2007)
It is not given to a man that Allah should speak
to him except by direct revelation, or from
behind a veil, or by sending a messenger to
reveal by His command what He pleases. Surely,
He is High, Wise. Al Shura 42:52
He is Allah and there is no god besides Him,
the Knower of the unseen and the seen. He is
the Most Gracious, the Ever Merciful. Al Hashr
59:23
DUAL NATURE OF HUMAN CAPABILITIES
Promised Messiahas writes about the purpose of human life and nature of human brain in
his book Hakika Tul Wahee, “Let it be clear that man has been created with the ultimate
purpose to recognize his Creator. Man is supposed to have full awareness of his Creator
and to understand His attributes to a level that his cognizance reaches a degree of
certainty. Therefore, Allah has designed the human mind with two different talents. On
the one hand, he has been given intellectual abilities. As a result of these abilities he is
able to study Allah’s creations, and by observing divine purpose in every particle of
nature, by studying the organization and order in the natural systems of the universe, he is
able to fully realize that this elaborate infra-structure of the earth and the heaven cannot
be by itself, without a creator. He can conclude that there should be a Designer and a
Maker of all this!”
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“On the other hand Allah has gifted man with spiritual powers and perceptions as well.
This dual gift from Allah is for the reason, that, whatever limitations and short comings
are left from the domain of intellectual capacity should be satisfied with the spiritual
abilities. It is obvious that intellectual abilities given to man are only able to study the
earth and the heaven and observing individual details declare that this profound and
organized universe should have a creator. It is beyond the capacity of the intellectual
abilities to go further and declare that such a Creator of this universe does exist! It is not
within their scope to announce that there is indeed such a Maker!”1
Promised Messiahas emphasizing the need of this spiritual facility of human mind
concludes, “It is, therefore, self evident that man’s comprehension needs to advance to
the point where he knows that there is indeed a Creator. A mere inference that there
aught to be a creator cannot be considered to be a complete understanding.”2 It is
through spiritual abilities that mankind finds certain knowledge about its Creator. This
certainty of knowledge mankind owes to the prophets of God and not to the philosophers
of nature.3 Allah describes the purpose of human life in these words:
I have not created men, high and low, that they
may worship Me. Al-Dhariyat 51:57
In accordance with the purpose of human life, Allah has gifted human mind with dual
capabilities, intellectual and spiritual! What does science say about how the human mind
works? What is the known physiologic basis of dreaming or revelation? To study all
these questions one needs to study the unconscious or the subconscious mind.
THE SUBCONSCIOUS MIND
Human mind can be considered to have two aspects, a smaller well known ‘conscious’
part and much larger but elusive ‘subconscious’ module. Subconscious mind is the set of
complex mental activities within an individual that proceed without his full awareness. It
is understood by the psychologists that such unconscious processes may affect a person's
behavior even though he cannot report on them directly. Freud and his followers felt that
dreams and slips of the tongue were really concealed examples of unconscious content
too threatening to be confronted directly by the conscious mind. All competent
investigators now assume that the conscious part of the mind is a very limited and
restricted area of the total personality. This conscious part of the mind extends in varying
degrees out into a much larger area of reality.
The use of these terms conscious and subconscious mind in no way indicates that we
possess two minds. The varied activities of mind should be considered as a part of a wide
spectrum with varying level of awareness of its activities. A good analogy should paint a
picture that indicates the essential unitary character of mind. Mind functions on two
levels, or in two areas, namely, the conscious, self aware part of mind and the creative
and ingenious subconscious level. This twofold nature of mind activity does not indicate
two minds or one mind with two separate divisions. Mind is a unity and functions as
such. The two-fold activity of mind is an interrelated process. The conscious mind can
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be considered to be the tip of the iceberg with a much larger capacity in the form of
subconscious lying hidden from our eyes.
Psychologists have used various illustrative analogies to describe the relationship and
function of two levels of mind. One approach to this problem is by comparing the
conscious and subconscious mind to coral islands found in some parts of the ocean.
On the surface of these coral islands there is a small circular ridge of a rocklike substance
surrounded by ocean water. On this protruding edge is found a fringe of tropic vegetation.
This is all there is to be seen on the surface, with no suggestion of the mighty structure
down to the ocean's floor built by uncountable millions of coral creatures during eons of
time. The human mind is to a degree like these coral islands.
Yet another analogy can be that of a well. This will be an old fashioned well six to eight
feet in diameter, walled up with stones and filled with water. The well is the human mind.
Sometimes we think of it in terms of the diameter enclosed within the brick walls.
However, on deeper reflection, it is an ocean of water, extending its subterranean depth,
into the subsurface water extending miles in every direction away from the brick wall.
The only point at which the infinite reservoir of mind activity can be observed is at the
very surface of the water in the well.
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The subconscious level of mind constitutes a volume of experience and reality much
greater in extent and in creative power than the conscious part of the mind, but it is
obscure and is hidden from superficial examination. This subconscious mind carries with
it all the mental images and emotional states which have been experienced during the life
of the individual. In the analogy of well it extends under the surface for miles and miles
as ground water.
So much about the subconscious mind but we need to know a little about the physiology
and basis of sleep to study this subject further.
SLEEP AND DREAMING
Sleep and dreams have aroused the interest of mankind since time immemorial, as
reflected in the writings of the different religions and civilizations. These phenomena by
their very nature have a mystique about them. Even though there are several poetic,
philosophical and religious references to these phenomena, the science of sleep has began
to develop in the last 50 years only and has picked up pace since. This revolution may be
traced back to the discovery of a type of sleep characterized by rapid eye movement
(REM sleep), first reported by the physiologists Eugene Aserinsky and Nathaniel
Kleitman in 1953. This brought the awareness that sleep was not, as popularly believed, a
state of unconsciousness. REM sleep proved to have characteristics quite at variance with
the prevailing model of sleep as recuperative deactivation of the central nervous system.
It was shown that various central and autonomic nervous system measurements, during
REM stage of sleep, seemed more akin to wakefulness than the other type of sleep, called
Non-REM sleep. It has been observed with the help of special scans by scientists that
different parts of brain are as active in REM sleep as during the state of wakefulness.
REM sleep is popularly associated with dreaming, especially bizarre, visual, and
seemingly random dreams. So in the last few decades it has become common
knowledge that sleep is not a passive phenomenon when different body actions are shut
off. It is a different type of existence with all together different activities, far removed
from a state of sheer unconsciousness.
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Given sleep's heterogeneous nature, no single theory predominates, as it is difficult to
describe one single "function" of sleep. Restorative theories of sleep describe sleep as a
dynamic time of healing and growth for organisms. For example, during stages 3 and 4 of
Non-REM sleep, or slow-wave sleep, growth hormone levels increase, and changes in
immune function occur. In some studies sleep deprivation has led to decrements in
immune function. Sleep helps in the neurological growth also. The newborn infant or
neonates may spend an average of about 16 hours of each 24-hour period in sleep,
although there is wide variability among individual babies. In neonates as the brain is
actively developing majority of sleep is REM sleep rather than Non-REM sleep. In
neonates 75% of sleep is REM whereas converse is true for the adults. It has been
suggested, for instance, that the high frequency and priority in the night of REM sleep in
the newborn infant may reflect a need for stimulation from within to permit orderly
maturation of the central nervous system (CNS). Another interpretation of age-related
changes in REM sleep stresses its possible role in processing new information, the rate of
acquisition for which is assumed to be relatively high in childhood but reduced in old
age. So sleep in general and REM sleep in particular has all the ingredients necessary for
the reprocessing of all the learning during the daytime. The conscious mind goes to sleep
but the subconscious mind is fully awake and well and kicking at full throttle. It
continues to be seat of creative ideas and possible dreams, both bizarre and fantastic on
the one hand and true dreams on the other hand.
Promised Messiahas notes that the blessings of Al Rahman God are general and for all.
He writes in Hakika Tul Wahee about the nature of true dreams or revelations, “God All
Mighty has with a few exceptions granted all men with eyes, nose and ears and blessed
them with sense of smell and other senses and has not been miserly towards any nation.
Likewise, Allah has not excluded any people or nation from the blessings of the basic
seed of the spiritual faculties. Just like you see that the sunlight reaches every place and
no place whether clean or dirty is exempted from it. Same is the law for the light of the
spiritual sun and it shines in all places regardless of the spiritual station. However, it is
true that this spiritual light loves a heart that is clean, pure and true.”4 In other words,
dreams, even the true ones, are a shared feature among all humans. There are, however,
some differences in the true dreams of the ordinary and the pious. That will be examined
later.
THE POWERS OF SUBCONSCIOUS MIND
Thomas Edison the famous American inventor, who, singly or jointly, held a world
record of 1,093 patents, did most of his creative work at night subconsciously. The great
French writer, Voltaire, known for his courageous crusader against tyranny, bigotry, and
cruelty, frequently spent as much as fifteen to sixteen hours in bed, calling his secretary
when there was anything to be committed to writing. Henry Cobb, the millionaire fruit
packer, once said that all the really important ideas which helped him to build his
business arrived in his mind at night while lying in bed. Elbert Hubbard, a freelance
newspaperman, known for his moralistic essays, declared that his most important ideas
came to him while working in his garden or riding horseback. There are numerous
examples of creative work accomplished by men who moved through their activities with
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leisure and balance. Alfred Russell Wallace became a public figure in England during the
second half of the 19th century, known for his courageous views on scientific, social, and
spiritualist subjects. His formulation of the theory of evolution by natural selection,
which predated Charles Darwin's published contributions, is his most outstanding legacy.
He would go for days and weeks feeling no desire or interest in work. During these
periods he occupied himself with his garden or simply by reading a novel. Then, a sudden
impulse would come bringing him an explanation, a theory, a discovery, the plan of a
book, and this impulse usually came to him like a flash of light. Subconscious activity
generally brought with it not only plans but the material, the arguments and the needed
illustrations.5
From the time of Socrates, the founder of ethical science, and possibly a prophet of God
to the inventive genius of Ford, Marconi, Westinghouse, Einstein and Kettering, this
little-understood field of mental activity has delivered the insight and know-how for
almost every great achievement in science, industry and the arts. The noted German
scientist, von Helmholtz, best known for his statement of the law of the conservation of
energy, when speaking to a group of friends on his seventieth birthday said: "Happy ideas
come unexpectedly, without effort, like an inspiration, so far as I am concerned. They
have never come to me when my mind was fatigued or when I was at my working table."
The French mathematician, Henri Poincare, described his creative work in almost the
same terms. He stated that creative ideas did not come to him while he worked at his
desk, but frequently flashed into his mind while he engaged in other activities. William
Blake, the English artist and poet, did his immortal work while his subconscious was in
complete control. The poet, Coleridge, developed in detail his great poem, Kubla Khan,
while his confused conscious mind was under the influence of an opiate. Tschaikowsky,
the composer, said, “The germ of a future composition comes suddenly and unexpectedly.”
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From the years of my youth the unearned assistance of sudden and unpredicted insight
has been common. So says Walter Bradford Cannon, Professor Emeritus of Physiology at
Harvard. While a student in high school I was occasionally puzzled by “originals” in
algebra, the solution of which was not at all clear when I went to sleep at night. As I
awoke in the morning the proper procedures were immediately evident and the answers
were quickly obtained. On an occasion I was handed a complicated toy which was out of
order and would not operate. I examined the mechanism carefully but did not see how the
defect might be corrected. I resorted to sleep for a solution of the problem. At daybreak
the corrective manipulation appeared thoroughly understandable, and I promptly set the
contraption going. As a matter of routine I have long trusted unconscious processes to
serve me-for example, when I have had to prepare a public address. I would gather points
for the address and write them down in a rough outline. Within the next few nights I
would have sudden spells of awakening, with an onrush of illustrative instances, pertinent
phrases, and fresh ideas related to those already listed. Paper and pencil at hand permitted
the capture of these fleeting thoughts before they faded into oblivion. The process has
been so common and so reliable for me that I have supposed that it was at the service of
everyone.7
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Freud, in his book The Unconscious, states, “Our most intimate daily experience
introduces us to sudden ideas of the source of which we are ignorant, and to results of
mentation arrived at we know not how.” Frederic W. H. Myers stated that the
achievements of any man of genius “are the products of ideas which he has not
consciously originated but which have shaped themselves in profounder regions of his
being.”8
The importance of the subconscious mind is indicated by Dr. Edmund W. Sinnott of Yale
University, in his book Cell and Psyche, “He (man) is no mere glorified robot, ruthlessly
weighing everything in the scales of survival and physical satisfaction. He is a vast deal
more than a bundle of purposes with an intellect to help accomplish them. From, far
down within him, in that deep subconscious matrix where matter and energy and life are
inextricably mixed together, there surge up into consciousness a throng of emotions,
longings, loves and hates, imaginings and aspirations, some exalted and some base,
which form the most important of what he is.”9
The great Swiss psychologist, Carl J. Jung, in his Psychology and Religion says, "The
subconscious mind is capable at times of assuming an intelligence and purposiveness
which are superior to actual conscious insight." Another authority, Dr. Leon J. Saul,
states, "Since Freud, it has been fully established that consciousness and even the
conscious ego functions are, in a sense, only surface phenomena, however important they
may be for adaptation and for man's development. They are like the protruding tip of an
iceberg, of which the main mass extends into the depths broad and deep."10
An illuminating inquiry into the nature of the flash of ideas and the extent of its occurrence
among scientific men was reported by Platt and Baker in 1931. In their inquiry into the
appearance of hunches among chemists they received answers from 232 correspondents.
Assistance from a scientific revelation or a hunch in the solution of an important problem
was reported by 33 per cent; 50 per cent reported that they had such assistance
occasionally; and only 17 per cent, never. Professor W. D. Bancroft, the Cornell University
chemist, tells of talking to four fellow chemists regarding aid from hunches and
finding that to three of them the experience was commonplace. The fourth did not
understand what was meant by the reference and testified that he had never had the
feeling of an inspiration, had never had an idea come to him unexpectedly from some
strange "outside" realm. He had worked consciously for all his results and what was
described by the others meant nothing to him.11
In typical cases a hunch appears after long study and springs into consciousness at a time
when the investigator is not working on his problem. It arises from a wide knowledge of
facts, but it is essentially a leap of the imagination, for it reaches forth into the range of
possibilities. It results from a spontaneous process of creative thought.12
One night, after falling asleep over a trifling novel, Dr. Otto Loewi awoke possessed by a
brilliant idea. He reached to the table beside his bed, picked up a piece of paper and a
pencil, and jotted down a few notes. He was professor of pharmacology at the University
of Graz and was working on demonstrating that chemical agents liberated at the end of
nerves are the mediators of nerve activity to control the organs that they supply. On
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awakening next morning he was aware of having had an inspiration in the night and he
turned to the paper for a reminder. To his utter despair he could not make anything of the
scrawl he found on it. He went to his laboratory, hoping that sense would come to what
he had written if he were surrounded by familiar apparatus. In spite of frequently
withdrawing the paper from his pocket and studying it earnestly, he gained no insight. At
the end of the day, still filled with the belief that he had had a very precious revelation the
night before, he went to sleep. To his great joy he again awoke in the darkness with the
same flash of insight which had inspired him the night before. This time he carefully
recorded it before going to sleep again. The next day he went to his laboratory and in one
of the neatest, simplest and most definite experiments in the history of biology brought
proof of the chemical mediation of nerve impulses. He prepared two frog hearts which
were kept beating by means of a salt solution. He stimulated the vagus nerve of one of the
hearts, thus causing it to stop beating. He then removed the salt solution from this heart
and applied it to the other one. To his great satisfaction the solution had the same effect
on the second heart as vagus stimulation had had on the first one: the pulsating muscle
was brought to a standstill. This was the beginning of a host of investigations in many
countries throughout the world on chemical intermediation, not only between nerves and
the muscles and the glands they affect but also between nervous elements themselves.13
In the cases described above, it may well be argued that all the necessary pieces of
information needed for the resolution of the problem were already in the conscious mind,
the subconscious only proving to be a more powerful tool for synthesizing such
information in some mysterious manner. It is possible to attribute Dr. Otto Loewi’s
dreams to the subconscious mind for it can be argued that subconscious had all the
ingredients that went into the dream. But what about dream or revelation content that is
totally foreign to that person. Sometimes the revelation can be in a language foreign to
the recipient. This novelty of content is true for many a dreams and revelations of the
prophets of Allah. Many instances can be cited from the life of the Holy Prophet
Muhammadsaw and Promised Messiahas. But, for the purposes of this article, let us
examine two examples from the secular world in the experience of Friedrich August
Kekule and Elias Howe.
THE SCIENCE REVEALED
In the words of Hazrat Khalifah Tul Masih IV, “We observe that many authentic cases of
revelation are also reported outside the domain of religion. For instance, there are many
interesting cases of highly complex information conveyed through revelation to some
scientists.”14
In 1865 a German chemist, Friedrich August Kekule, was struggling to solve a problem
in chemistry that had baffled all researchers. One night Kekule had a dream in which he
saw a snake with its tail held in its mouth. This dream instantly put him on the right track
leading to the solution of the perplexing question. Thus was unraveled the secret of the
molecular behavior in certain organic compounds, a discovery which created a revolution
in the understanding of organic chemistry. He interpreted this dream to mean that in the
benzene molecule, carbon atoms bond together to form a ring structure. This knowledge
gave birth to the huge and highly developed field of synthetic organic chemistry
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producing a vast new range of synthetic materials. The contemporary pharmaceutical
industry has become growingly dependent on synthetic drugs. Mankind is indeed
indebted to that one dream through which Kekule resolved that problem.
Elias Howe was the first person to mechanize the process of sewing. He too received the
answer to a problem that had frustrated him for a long time through a dream. In his dream
he saw himself surrounded by savages, who threatened to kill him unless he designed a
sewing machine. Being unable to respond he was tied to a tree and the savages started to
attack him with arrows and spears. It surprised him to see eyelets on their spearheads. On
waking from this dream, he immediately realized the solution, which led him to invent
the prototype of the sewing machine that was to dramatically revolutionize the sewing
industry. Through his dream he understood that he should consider placing the eye of the
needle in its point.
It was this idea which helped him resolve a seemingly impossible task. It is difficult to
visualize the sorry state in which man would find himself today without the blessing of
this dream. What a revolution was created indeed by this revelation!
How can we distinguish a dream arising purely from subconscious mind versus a
revelation? It will have to be based on the judgment as to whether the subconscious
could host the information revealed in the dream or not. If the information is altogether
new and novel and there is no reason to believe that a certain person’s subconscious
possessed that knowledge then the most reasonable explanation is to give credit to All
Knowing Allah for that particular piece of information.
THE CRITERION: SUBCONSCOIUS MIND ALONE OR REVELATION
In their uninhibited and unchecked secularism majority of psychologists and psychiatrists
attribute all the dreams to unconscious mind. But there are certain things that the
unconscious mind does not know so there is no mechanism for it to come up with secrets
of the future or for that matter the secrets of past and present without being informed by
the All Knowing Allah.15
He is Allah and there is no god besides Him,
the Knower of the unseen and the seen. He is
the Most Gracious, the Ever Merciful. Al Hashr
59:23
In the words of Hazrat Mirza Tahir Ahmad Khalifah Tul Masih IV, “There are two types
of dreams—those which are generated by psychic factors, and those which are of Divine
origin and carry a deeper significance. They may portend future mishaps or bring glad
tidings. They may reveal information of which the viewer had no knowledge whatsoever
prior to that particular dream. Such dreams bring to a sharper focus the probability of the
existence of an invisible, conscious, transcendent, External Being who can, if He so
pleases, communicates with humans on whatever subject He chooses.”16 He further
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states, “Revelation is just another name for the product of human psyche but only when
commanded and controlled from on high by God Himself.”17
We can reasonably conclude therefore, that God must have created such a highly
advanced and intricate receptive system within the human mind for the ultimate purpose
of communicating with Him. Divine revelation therefore has nothing of the bizarre and
unnatural about it.
THE PROMISE MESSIAHAS ABOUT TRUE DREAMS AND REVELATION
As all kinds of moral and immoral men can have intellectual abilities likewise this
additional ability to have true dreams has also been distributed among mankind broadly.
The Promised Messiahas has described three categories of recipients of true dreams,
describing the first category the writes:
There are three types of people who partake of true dreams. First there are those who
possess no merit in themselves and have no relationship with God Almighty. On
account of their intellectual appropriateness they experience true dreams and visions that
are not characterized by any sign indicating their nearness to God and their being loved
by Him, nor are they of any benefit for them. Thousands of wicked and vicious people
share such experiences. It is often observed that despite such dreams and visions their
conduct is not praiseworthy and their faith is very weak, so much so that they do not have
the courage to bear true witness and they do not fear God as much as they fear the world
and they cannot separate themselves from the wicked. They dare not bear such true
testimony as might offend a person of high status. They are slothful and lazy in respect of
religious obligations and are wholly preoccupied with worldly anxieties and concerns.
They deliberately support falsehood and abandon truth….. Some of them see only evil
dreams, of which a number come true, as if their brains have been fashioned only for evil
and ill-omened dreams. They are not capable of having dreams that benefit them or
indicate something good for another person. Their dreams are of a category which might
be described as resembling the experience of a person who perceives smoke from a
distance but sees neither the light of the fire nor feels its warmth. Such people have
nothing to do with God and spiritual matters; they have been given only smoke which
yields no light.”18
The Promised Messiahas extends the analogy of fireless smoke to the second category of
people. This group has some relationship with God but that relationship is incomplete
and not perfect. The analogy of their true dreams and revelations is that of a person who
perceives the light of fire from a long distance in a dark and cold night. This light
enables him to avoid ditches, thorns, rocks, serpents and wild beasts, but cannot save him
from dying of cold. If such a person does not arrive within the warm circle of the fire, he
is also destroyed in the same manner as the one who walks in the dark. The testimony of
all the scientists, researchers, inventors and writers described above is indeed in line with
the description of Promised Messiahas quoted earlier, “Allah has not excluded any people
or nation from the blessings of the basic seed of the spiritual faculties.”
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So the true dreams have several functions to serve. The dreams of the ordinary serve as a
demonstration that this capacity is present in human mind so that masses in general can
become more accepting of revelations of the prophets. For the chosen recipients of
dreams, the dreams and revelations serve the purpose of reassuring them of God’s
Providence. The Holy Quran says:
As for those who say, 'Our Lord is Allah;' and
then remain steadfast, the angels descend on
them, reassuring them: 'Fear not, nor grieve;
and rejoice in the glad tidings of the Garden
which you were promised. Ha Mim Al-Sajdah
41:31
Divine revelations to pious people who are non-Prophets are mentioned in the Holy
Quran. Perhaps they fall in the second category of the recipients of true dreams as
outlined by Promised Messiah. Numerous cases of non-Prophets receiving Divinerevelation
are mentioned in the Quran. Revelations to the mother of Prophet Moses and
Mother Mary are mentioned at more than one place.
About the final and the best category Promised Messiahas writes:
“The third category of people who experience true dreams and revelations can be
compared to a man, who, on a dark and cold night, is not only guided by the bright light
of a fire, but actually enters its warm circle, and is fully safeguarded against the effects of
the cold. Only those people arrive at this stage who burn up the garment of low passions
in the fire of love for the Divine and adopt a life of bitterness for the sake of God. They
perceive death ahead of them and run forward to meet it. They accept every torment in
the cause of God. For the sake of God, they become enemies of their ego and exhibit such
a degree of strength of faith against it that even angels marvel at it. They are spiritual
champions and all satanic assaults prove utterly ineffective against their spiritual strength.
They are truly faithful and devoted. Scenes of worldly pleasures cannot mislead them nor
can they be turned away from their True Beloved by their love of wife and children. In
short, no bitterness can frighten them nor can any physical pleasure bar their approach
towards God. No relationship can disrupt their relationship with God.”19
According to Promised Messiahas the revelations of this third pious group have four
distinctions from the dreams or revelations of the other two groups. Firstly their
revelations excel in clarity of the message and are not susceptible to multiple
interpretations. Secondly their revelations excel not only in quality but also in quantity
and are frequent and not just episodic or paroxysmal. Thirdly majority of their
revelations cover subjects of great and possibly global importance and are not on trivial.
Fourthly and most importantly their dreams and revelation speak of special favors from
Allah and describe His love and closeness to the recipient. These revelations are
accompanied by special Signs of Allah through which He plans to establish the reverence
and admiration of these recipients among the God fearing.20
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Divine revelations may not occur only in dreams but also while one is awake. Once
Hazrat Umar ra was delivering a Friday Sermon and suddenly shouted, "O Saria, towards
the mountain." This, out of context and least expected, did Surprise the audience who
dared to. seek an explanation after the Sermon. Hazrat Umar ra told them that he
visualized that Saria's army, engaged far away at that time, was in mortal danger and
could only save itself by moving into. the shelter of the mountain there. He also said,
"Allah has many troops and one of them may convey his message to them." Later, the
messenger, who brought the news of victory in that battle, was asked whether they had
heard Hazrat Umar ra directing Saria to move towards the mountain. He confirmed that
they did hear and it sounded like Hazrat Umar. They were able to save themselves by
acting accordingly.21 This episode combines vision with verbal revelation and what was
essentially meant far Saria was also heard by his troops, loud and clear.
THE PROPHET JOSEPH (YUSUF)
The Prophet Joseph as saw a dream while still very young. The Holy Quran describes the
dream briefly:
Remember the time when Josephas said to his
father, O my father, I saw in a dream eleven
stars and the sun and the moon – and the wonder
is that I saw them bowing to me.' Al Yusuf 12:5
His father the Prophet Jacobas being worldly wise was apprehensive that this may make
his half brothers jealous of him so the Prophet Jacob advised the young boy, “O my dear
son, relate not thy dream to thy brothers, lest they contrive a plot against thee.” (12:6)
He then went onto interpret the dream for him, “As thou hast seen, thy Lord shall choose
thee and teach thee the interpretations of things divine and perfect His favor upon thee
and upon the family of Jacob as He perfected it upon thy two forefathers - Abraham and
Isaac. Indeed, thy Lord is All-Knowing, Wise.” (12:7)
The Sura Yusuf goes onto describe the life history of Prophet Josephas. He like his father
and as had been promised became well versed in interpretation of dreams. He got a
chance through Allah’s Providence to demonstrate his profound wisdom in this sphere
and his repute reached the royal court. In time he was asked to interpret the following
famous dream of the king of Egypt.
And the King said to his courtiers, ‘I see in a
dream seven fat cows which seven lean ones
were eating, and seven green ears of corn and
seven others withered. O ye chiefs, explain to me
the meaning of my dream if you can interpret
dreams.’ Al Yusuf 12:44
According to the Quran, this dream was narrated to Josephas, while he was serving a
prison sentence under a false charge. It was a strange dream, which had baffled the great
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sages of the king's court, but did not present any difficulty to Josephas who rightly
discerned its underlying message. It was this wise and masterly interpretation by him
which was completely supported and testified by the events of subsequent years.
In his dream the king had seen seven healthy, green ears of corn, and seven dried ones,
carrying hardly any seed. He also saw seven lean cows devouring seven others who were
strong and fat. When he related this dream to his courtiers demanding an interpretation,
they dismissed it as mere subconscious ravings of his mind, carrying no significance.
Now it so happened that a servant of the king who had served a term with Josephas in the
same prison was present at this occasion. He too had seen a strange dream while in
prison, which Josephas had correctly interpreted, indicating that he would soon gain his
freedom and return to serve his master, the king, once again. Hoping that Josephas might
possibly interpret the dream of the king as well, he suggested that he should be sent to
meet him. Having obtained permission, he visited Josephas in prison and related the king's
dream to him. Josephas immediately grasped its significance and explained it so logically
that there was no ambiguity left.
Upon his return to the king, the servant related Josephs'as interpretation which ran as
follows:
In the seven years which would commence from the time of the dream, God would
shower His blessings upon Egypt in the form of abundant rains, resulting in bountiful
crops and fruits. After these seven years of bumper harvests, seven lean years would
follow bringing drought in their wake. These years would result in disastrous famine
unless crops from the previous seven years were saved and stored to compensate for the
loss of the drought years.
This interpretation impressed the king so profoundly that he issued orders for the
immediate release of Josephas who, opted instead to remain in prison until a fair enquiry
was held and the false charges against him were dropped. It was after he was honorably
acquitted and the real culprit confessed her crime that he agreed to be released. He was
exceptionally honored by the king and was appointed minister of finance and economic
affairs in his government.
To the surprise of all, the events foretold in the dream came to pass exactly as interpreted
by Josephas. As such he not only saved the people of Egypt from disaster but also
benefited the nomadic tribes and the populace of neighboring countries. The same events
also resulted in reuniting Josephas with his family.
In the words of Hazrat Mirza Tahir Ahmad Khalifah Tul Masih IV, “A dream like this
with its subsequent fulfillment could in no way be dismissed as a glutton’s overfed
fancy.”22 It cannot be attributed merely to the subconscious mind. The king’s
subconscious mind had no access to this information whatsoever. This was a clear case of
revelation. The Quranic description of this history should suffice for a Muslim to
illustrate how the internal psychic mechanism is activated by God with a purpose.
14
Assuredly, in the narrative (of history in the Holy
Quran) is a lesson for men of understanding. It is
not a thing that has been forged, but a fulfillment
of previous revelations and a detail exposition of
all things, and guidance and a mercy for people
who believe. Al Yusuf 12:112
CONCLUSION
Examine the origins of the great masterpieces of literature, art and music. Study the
beginning of mental processes that have led to great inventions and new chemical processes;
in short, study all those advances of our technological civilization and you will find
that the new insight, the fuller understanding and integration, emerged from the field of
subconscious activity during moments of relaxation and rest. The great and useful secrets
of nature, as well as those intuitions which bring us peace of mind and soul, rarely arrive
when we are traveling at supersonic speed. But, who gets useful and beneficial
inspirations and who is recipient of detrimental and sinful ideas? A false man's
imagination can run wild with the images of unreal and unsubstantial things. His wishful
thinking can create for him false dreams, a mere product of his psyche. But the person
who is habitually straightforward, honest and true is very unlikely to let his imagination
run riot and produce chaotic visions and intuitions. To keep our perceptions and dreams
on the right track we need to follow the teachings of the Holy Quran. The last few verses
of Sura Shu’ara warn us against the factors that spoil the imagination, “Shall I inform you
on whom the evil ones descend? They descend on every lying sinner, repeating what
they hear and most of them are liars. It is the erring ones who follow the poets. Seest
thou not how the poets wander distracted in every valley and say that which they do not;
except those who believe and act righteously, and remember Allah much.” (26:222-228)
1 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 7-8
2 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 8.
3 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 1-70.
4 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 26.
5 John K Williams. The Wisdom of Your Subconscious Mind. 1973.
6 John K Williams. The Knack of Using Your Subconscious Mind. Prentice Hall Inc.
New York, 1952.
7 Walter Bradford Cannon MD, Emeritus Professor of Physiology at Harvard University
Medical School. The Way of an Investigator. Hafner Publishing Company, London and
New York, 1968.
8 John K Williams. The Wisdom of Your Subconscious Mind. 1973.
9 Dr. Edmund W. Sinnott. Cell and Psyche. Chapel Hill, NC. University of North Carolina
Press.
10 Dr. Leon J Saul. The bases of human behavior. Philadelphia. J B Lippincott.
15
11 Walter Bradford Cannon MD, Emeritus Professor of Physiology at Harvard University
Medical School. The Way of an Investigator. Hafner Publishing Company, London and
New York, 1968.
12 Walter Bradford Cannon MD, Emeritus Professor of Physiology at Harvard University
Medical School. The Way of an Investigator. Hafner Publishing Company, London and
New York, 1968.
13 Walter Bradford Cannon MD, Emeritus Professor of Physiology at Harvard University
Medical School. The Way of an Investigator. Hafner Publishing Company, London and
New York, 1968.
14 Hazrat Mirza Tahir Ahmad, Khalifah Tul Masih IV. Revelation, Rationality,
Knowledge and Truth. Chapter: The Nature of Revelation.
15 The Holy Quran. Al Jinn 72:27-28.
16 Hazrat Mirza Tahir Ahmad, Khalifah Tul Masih IV. Revelation, Rationality,
Knowledge and Truth. Chapter: The Nature of Revelation.
17 Hazrat Mirza Tahir Ahmad, Khalifah Tul Masih IV. Revelation, Rationality,
Knowledge and Truth. Chapter: The Nature of Revelation.
18 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 22-25.
19 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 22-25.
20 Promised Messiahas. Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 69.
21 Tabri.
22 Hazrat Mirza Tahir Ahmad, Khalifah Tul Masih IV. Revelation, Rationality,
Knowledge and Truth. Chapter: The Nature of Revelation, page 252.