Reflections on the Dream Traditions of Islam
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OVERVIEW Reflections on the Dream Traditions of Islam Kelly Bulkeley, Ph.D. INTRODUCTION For scholars trained in Western psy- chology, the dream traditions of Islam may ew Western dream researchers have appear alien, unapproachable, and perhaps Fany familiarity with the rich dream tra- not even relevant to the primary concerns ditions of Islam. The Muslim faith first of their research. This attitude is unfortu- emerged in seventh century B.C.E. Arabia nate, because there is great potential here as a profound revisioning of early Jewish for cross-cultural dialogue, with the benefit and Christian beliefs and practices. One of greatly enhanced knowledge on both theme the Prophet Muhammed (pbuh) sides. The admittedly formidable linguistic drew from the scriptures of those two reli- and cultural chasm between Islamic and gions was a reverence for dreaming. In the Western traditions should not deter people Qur’an, as in the Jewish Torah and the from making the effort to build bridges Christian New Testament, dreams serve as across that chasm. The simple fact is that a vital medium by which God communi- all humans dream, and thus dreaming itself cates with humans. Dreams offer divine is a bridging phenomenon between the two guidance and comfort, warn people of traditions. Muslims have been paying close impending danger, and offer prophetic attention to their dreams for nearly 1500 glimpses of the future. Although the three years, and their insights and observations religions drastically differ on many other have many significant points of contact topics, they find substantial agreement on with the theories developed by Western this particular point: dreaming is a valu- psychologists over the past 150 years. The able source of wisdom, understanding, aim of this essay is to highlight those points and inspiration. Indeed, as I will propose of contact and show where further conver- in this brief essay, Islam has historically sation between Muslims and Westerners shown greater interest in dreams than can promote a deeper mutual understand- either of the other two traditions, and has ing of the origins, functions, and meanings done more to weave dreaming into the of dreaming. daily lives of its members. From the first I myself am writing from the Western revelatory visions of Muhammed (pbuh) psychological perspective; I am not a to the myriad dream practices of present- Muslim. However, my scholarly training is day Muslims, Islam has developed and in the field of religion and psychology, so I sustained a complex, multi-faceted tradi- bring to the discussion some familiarity tion of active engagement with the dream- with Islam as one of the world’s major reli- ing imagination. gious traditions. I am not a member of any From the Graduate Theological Union, Santa Clara organized religious community, although I University, Berkeley, California, U.S.A. have been influenced from childhood by Address reprint requests to: Kelly Bulkeley, Ph. D., 226 Jewish and Christian teachings. I approach Amherst Avenue Islam as a respectful but curious outsider, Kensington, CA 94708, USA eager to learn new things but modest in E-mail: [email protected] my expectations of how much can be Accepted December 1, 2001 Sleep and Hypnosis, 4:1, 2002 1 Reflections on the Dream Traditions of Islam translated from one tradition to another. three major dream episodes in Joseph’s life Finally, I approach Islam as an all remain, and these episodes combine to American writing in the immediate after- make a clear point: dreams, and the ability math of the events of September 11, 2001. to interpret them, are an important sign of The horrific eruption of violence, fear, and God’s favor. Muhammed (pbuh) starts sura destruction in the past several weeks has 12 with the young Joseph telling his father been awful to behold, and I know I am not he had a dream in which “eleven stars and alone in feeling an urgent desire to find the sun and the moon were prostrating some way of ending the bloodshed and themselves before me (3).” Joseph’s father creating a better relationship between warns the boy not to tell the dream to his Muslims and Westerners (1). In that older brothers, who jealously harbor mur- broader historical context, this essay is derous intentions toward him (in Genesis intended as one small contribution to the the dream is interpreted to mean that one cause of creative reconciliation between day Joseph’s eleven brothers, mother, and people who have been warring against father will all bow down to him-a prospect each other for far too long. that enrages his brothers). Joseph’s father prophesizes that his youngest son "shall be DREAMS IN THE QUR`AN chosen by your Lord. He will teach you to interpret visions." The prophecy is borne Muhammed (pbuh) recorded the out later in the sura when Joseph, unjustly Qur’an between the years 610 and 632 imprisoned in Egypt, is asked to interpret C.E. Tradition has it that the first revela- the dreams of two fellow prisoners: tion of the Qur’an was given to "One of them said: ‘I dreamt that I was Muhammed (pbuh) by the angel Gabriel pressing grapes.’ And the other said: ‘I in a dream (2). The text of the Qur’an con- dreamt that I was carrying a loaf upon my tains 114 chapters (suras) of varying head, and that the birds came and ate of it. length and content. Unlike Jewish and Tell us the meaning of these dreams, for we Christian scriptures, which were produced can see you are a man of learning.’ Joseph by multiple authors from different histori- replied: ‘I can interpret them long before cal times and cultural backgrounds, the they are fulfilled. This knowledge my lord Qur’an is the work of a single man, in a has given me, for I have left the faith of single lifetime. The text thus bears a strong those that disbelieve in Allah and deny the stamp of that man’s personality- life to come. I follow the faith of my fore- Muhammed (pbuh) is the Prophet of fathers, Abraham, Isaac, and Jacob.’" Allah, the human medium of God’s ulti- Joseph tells the first man his dream mate revelation. To learn about Islam is means he will be released and serve the inevitably to learn about the Prophet king wine, while the second man’s dream Muhammed (pbuh). means he will be crucified, and the birds Several passages of the Qur’an contain will peck at his head. When these predic- discussions of dreams and dreaming, and tions come true, Joseph’s skill as a dream because of the absolute centrality of the interpreter comes to the attention of Qur’an to Muslim faith these passages have Egypt’s king, who has been troubled by become fundamental to all later Islamic two dreams of his own, one in which seven dream traditions. What follows are brief fatted cows devour seven lean ones, and synopses of four suras in which dreams the other in which seven green ears of corn play a significant role. devour seven dry ones. The king asks his 12: Joseph. In this chapter Muhammed royal advisors to tell him the meaning of (pbuh) gives a condensed version of the these dreams, but they cannot do so, say- story of Joseph (following the essential ing "It is but an idle dream; nor can we outline found in the Torah’s Genesis 37- interpret dreams." Joseph, however, is 50). While much of the material from the able to interpret the dreams accurately as Genesis version has been removed, the anticipations of the future welfare of the 2 Sleep and Hypnosis, 4:1, 2002 K. Bulkeley land and its people, when seven years of cherished human attachments ("That was plenty will be followed by seven years of indeed a bitter test"). Muhammed (pbuh)’s famine. The king is pleased with this inter- retelling of the story of Abraham and Isaac pretation, and as a reward makes Joseph in many ways encapsulates the whole of his personal servant. the Qur’an. A fourth and final point to Very much like the Genesis version, the note here is the interesting twist at the end Qur’an portrays Joseph as an exemplary of the story, which differs quite dramatical- man of faith and piety, and one clear sign of ly from the Genesis version. In sura 37, his close relationship with God is his abili- Abraham is stopped in the sacrifice of his ty to have and interpret revelatory dreams. son by God’s sudden words, "Abraham, 37. The Ranks. Like sura 12, this one you have fulfilled your vision." Abraham is also retells a story found in the book of true to his dream not by literally enacting Genesis. Here the main subject is Abraham, it in the physical sacrifice of his son; whose life is recounted in Genesis 12-25. rather, he "fulfills his vision" by a symbol- The Qur’anic version focuses specifically on ic demonstration of his absolute obedience God’s command to Abraham to sacrifice his to God. As I will discuss later, this empha- only son, Isaac (cf. Genesis 22): sis on the symbolic rather than the literal "[Abraham said] ‘Grant me a son, Lord, will pave the way for later Muslim philo- and let him be a righteous man.’ We [Allah] sophical and theological thinking about gave him news of a gentle son. And when what kinds of truth can be discerned via he reached the age when he could work the dreaming imagination (4). with him his father said to him: ‘My son, I 8: The Spoils.