Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 64)
Educational Lessons from the Story of Ya‘qub (AS)
The story of Prophet Ya‘qub (AS) in the Noble Qur’an is a rich treasure of profound educational lessons for humanity. This narrative—beyond being a divine message—portrays the difficult challenges of patience and perseverance in the face of hardships, especially in the field of calling people to the truth and raising future generations. From facing the disobedience of those closest to him to enduring the pain of separation from his son, every part of Ya‘qub’s (AS) life offers practical guidance in faith, reliance upon Allah, steadfastness, and personal as well as family responsibility. This timeless account invites us to reflect deeply on various dimensions of upbringing and presents unmatched models for a life grounded in faith and morality.
First Lesson: A Dream Is a Form of Foresight and Differs Based on the One Who Sees It
The dream of Prophet Yusuf (AS) was unlike the common dreams that many people experience. It was a dream beyond human nature and, therefore, a sign of the great mission that would be fulfilled through that obedient son. The dream did not mention the trials that would later befall Yusuf (AS); it was as if these hardships were insignificant compared to the immense blessings and honor he ultimately received.[1]
Dreams differ depending on the one who sees them. The dreams of the Prophet (MABH) are revelation. The dreams of righteous people are true and represent a part of prophethood because they contain news of the unseen. The Prophet (PBUH) said: «لَمْ يَبْقَ مِنَ النُّبُوَّةِ إِلَّا الْمُبَشِّرَاتُ». قِيلَ: وَمَا الْمُبَشِّرَاتُ؟ قَالَ: «الرُّؤْيَا الصَّالِحَةُ».[2] Translation: “Nothing remains of prophethood except glad tidings.” They asked, “What are glad tidings?” He said, “A righteous dream.”
And he (PBUH) also said: «رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ». [3] Translation: “The true dream of a believer is one part out of forty-six parts of prophethood.”
Second Lesson: A Righteous Dream Is Glad Tidings and Should Be Shared Only with Those Who Love You
If someone sees a good dream, he should tell it only to those who love him and value his dream, not to others—because doing so completes the blessing. Likewise, when Allah grants a person a blessing, he may show it to someone who appreciates it, based on the verse: “وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ”[4] Translation: “But as for the blessings of your Lord, proclaim them.”
This should be done without the intention of arrogance or boasting over others. It is also permissible to conceal a blessing from those whose jealousy or harm one fears.
This principle is seen in the action of Prophet Ya‘qub (AS), who forbade Yusuf (AS) from telling his dream to his brothers because it revealed his future high rank, and Ya‘qub (AS) feared their jealousy and hostility. This is an important pedagogical principle: maintaining secrecy until the proper time. Concealing sensitive matters is a form of self-discipline—especially discipline of the tongue. An uncontrolled tongue is a person’s greatest enemy.
If a person becomes accustomed to controlling his speech—speaking only what is permissible and withholding what should not be said—he lays the foundation for building a society characterized by love, cooperation, and unity, free from backbiting, slander, lies, hypocrisy, vulgar speech, pointless disputes, and other destructive habits.[5]
This concept is illustrated in the following verse: “قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُبِينٌ”[6] Translation: “He said, ‘My dear son, do not relate your dream to your brothers lest they plot against you. Truly, Satan is a clear enemy to mankind.’”
The Prophet (PBUH) also said: «الرُّؤْيَا مُعَلَّقَةٌ بِرِجْلِ طَائِرٍ مَا لَمْ يُحَدِّثْ بِهَا صَاحِبُهَا، فَإِذَا حَدَّثَ بِهَا وَقَعَتْ»[7] Translation: “A dream is suspended on the leg of a bird as long as the dreamer does not speak of it; when he speaks of it, it manifests.”
And Abu Qatadah (RA) narrated that the Prophet (PBUH) said: «الرُّؤْيَا مِنَ اللَّهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَإِذَا رَأَى أَحَدُكُمْ مَا يَكْرَهُ فَلْيَنْفُثْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيَتَعَوَّذْ بِاللَّهِ مِنْ شَرِّهَا فَإِنَّهَا لَنْ تَضُرَّهُ»[8] Translation: “A good dream is from Allah, and a disturbing dream is from Satan. If one of you sees something he dislikes, let him blow lightly to his left three times and seek refuge with Allah from its evil, for it will not harm him.”
Another narration states: «الرُّؤْيَا الصَّالِحَةُ مِنَ اللَّهِ، فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثْ بِهَا إِلَّا مَنْ يُحِبُّ…»[9] Translation: “A righteous dream is from Allah. If one sees something he loves, let him tell it only to one whom he loves…”
Summary of What One Should Do After Seeing a Disturbing Dream
From the previous narrations, it becomes clear that if a person sees a disturbing dream, he should do the following to ensure it does not harm him:
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Blow lightly to his left three times.
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Seek refuge in Allah from its evil.
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Refrain from telling it to anyone.
Continues…
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References:
[1]. Muhammad Al-Sayed, Al-Wakil, Comments on Ahsan al-Qasas, Damascus: Dar al-Qalam, 1415 AH, vol.1, p.205.
[2]. Akharja al-Bukhari, Kitab al-Ijam, al-Hadith (6990).
[3]. Al-Bukhari, Kitab al-Ijam, Hadith (1988); Muslim, Kitab al-Rawiya, Hadith (2263).
[4]. Duha: 11
[5]. Muhammad Al-Sayed, Al-Wakil, Comments on Ahsan al-Qasas, Damascus: Dar al-Qalam, 1415 AH, vol.1, p.289.
[6]. Yusuf: 5.
[7]. Ahmad’s work, vol. 4, p. 1; Al-Darmi, Kitab al-Rawiya, Hadith (2148).
[8]. Akhrjah Muslim, Kitab al-Rawiya, Hadith (2261).
[9]. Al-Bukhari, Book of Expression, Hadith (6637).
