Sources and Methodology
How Qur’an and Hadith are used
Qur’an and Hadith references on this site support general points about dreams: that dreams can carry meaning, that dreams are of different types, and that disturbing dreams have a recommended etiquette. They are not used to manufacture a fixed meaning for every dream symbol. A verse or hadith is shown only next to the point it actually supports.
How classical attribution is handled
Many medieval dream manuals are attributed to classical figures such as Ibn Sirin, but those attributions are often disputed and the surviving texts are later compilations. This site does not present general traditional readings as the exact words of a specific scholar unless the attribution is supported by the source data and the source has been checked. When a tradition name is shown, it is shown as a tradition, not as a verified personal quotation.
How AI participates
AI is used to identify symbols in a dream description, organize content, and help draft reflective expressions. AI is not a religious scholar, does not provide religious rulings, and is instructed not to invent classical sources. Editorial review and the source registry are what determine whether a reference appears on a page.
What counts as editorial reflection
Sections marked as personal reflection or practical guidance are the site’s own educational content. They are clearly separated from directly referenced Qur’an and Hadith material and from later interpretive traditions. Nothing in these sections is presented as a religious ruling or a prediction.
When sources are not shown publicly
A source appears on a public page only after it has been reviewed or verified. Pending material stays internal to the editorial process. If a page has no public source for a point, the point is written as editorial reflection rather than padded with unverified references.
How to report an error
If you believe a quotation, attribution or interpretation on this site is inaccurate, please contact us. Corrections are reviewed and pages are updated as the source registry is checked.
Why not everything is attributed to Ibn Sirin
A large share of popular dream content is routinely attributed to Ibn Sirin without evidence. Because the historical record is more complicated, this site attributes a statement to a classical figure only when the source registry supports it. Where the tradition is real but the specific attribution is unclear, the site says so instead of guessing.
Public source registry
Surah Yusuf
Qur’an 12:4–6 · view source
Supports: The Qur’an records Yusuf’s dream of eleven stars, the sun and the moon prostrating to him, and his father Ya‘qub counselling him not to tell his brothers. Ya‘qub says Allah will teach Yusuf the interpretation of dreams. The passage shows that dreams can carry meaning and that interpretation is a recognized concern.
Surah Yusuf
Qur’an 12:36–41 · view source
Supports: Two companions of Yusuf in prison describe their dreams — one pressing wine, one carrying bread — and ask for interpretation. Yusuf teaches them about interpretation before explaining their dreams. The passage shows that dream interpretation in the tradition is approached with care and seeks meaning rather than guesswork.
Surah Yusuf
Qur’an 12:43–49 · view source
Supports: The king’s dream of seven fat cows, seven lean cows and seven green and dry ears of grain is presented as a dream with real significance, interpreted only after careful consideration. It does not provide fixed meanings for everyday symbols.
Surah As-Saffat
Qur’an 37:102–105 · view source
Supports: Ibrahim tells his son of a dream in which he saw himself sacrificing him; his son responds with patience and submission. The passage presents a dream as a serious command experienced by a prophet, fulfilled through both of them submitting. It concerns a prophetic vision, not ordinary dream symbolism.
A true good dream is from Allah, a bad dream is from Satan
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 6984 · view source
Supports: The hadith states that a true good dream is from Allah and a bad dream is from Satan, distinguishing two kinds of dream experience without assigning fixed meanings to symbols.
Good dreams: thank Allah and share; bad dreams: seek refuge and stay quiet
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 6985 · view source
Supports: The hadith gives the traditional response to a good dream (thank Allah and tell others about it) and to a bad dream (seek refuge in Allah from its evil and do not mention it to anyone).
A good dream that comes true is from Allah, a bad dream is from Satan
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 6986 · view source
Supports: The hadith teaches that a bad dream will not harm the one who seeks refuge in Allah from Satan, and includes the etiquette of spitting lightly to the left.
Etiquette for a disliked dream
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 7044 · view source
Supports: The hadith teaches that a disliked dream should be met by seeking refuge in Allah from its evil and from the evil of Satan, spitting lightly to the left three times, and not telling anyone about it.
A bad dream should not be told to anybody
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 7045 · view source
Supports: The hadith repeats the guidance that a bad dream comes from Satan, the dreamer should seek refuge in Allah from it, and should not tell it to anybody, for it will not harm him.
Al-Mubashshirat: true good dreams remain as glad tidings
Sahih al-Bukhari, Book of Dreams (Kitab at-Ta’bir), hadith 6990 · view source
Supports: The hadith describes the true good dream (ru'ya saliha) as al-Mubashshirat — glad tidings — and as what remains of prophecy. It supports the place of good dreams in the tradition, not the meaning of any particular symbol.
Dreams are of three types
Sahih Muslim, Book of Dreams (Kitab al-Ru’ya), hadith 2263a · view source
Supports: The hadith explicitly describes three types of dreams: a good dream which is good tidings from Allah, an evil dream which causes pain and is from the satan, and a dream which is a suggestion of one's own mind. It also teaches that a disliked dream should not be related to people and one may pray instead.