The Friday sermon for July 17, 2026 (corresponding to 2 Safar 1448 AH) - Sayed Hashim Behbehani Mosque - Sheikh Ali Hassan Ghuloum - Kuwait

 

The 1st sermon:

The Value of a Person Lies in Their Expertise – A Message of Social Cohesion

A profound saying from Imam Ali (peace be upon him) in Nahj al-Balagha (Wisdom No. 81) states:
"The value of every person is what they excel at."

This timeless wisdom calls us to respect professional diversity and strengthen the fabric of social interdependence and integration.

In our contemporary context, imagine a society without plumbers, sanitation workers, or manual laborers. Our daily lives would descend into chaos. Every profession, no matter how humble it may seem, plays a critical role in filling a gap that the social structure requires for survival and progress.

The Holy Quran reinforces this concept:

" Are they the ones who share out your Lord’s grace? We are the ones who give them their share of livelihood in this world and We have raised some of them above others in rank, so that some may take others into service."

(Surah Az-Zukhruf, 43:32)

Understanding this divine reality reduces arrogance, feelings of superiority, social conflicts, and hidden grudges. It fosters a society where every individual — whether a citizen or an expatriate, a cleaner or an executive — is respected for their contribution. Each role completes the other, and together they form a cohesive, functional, and dignified community.

The 2nd sermon:

Dreams and Interpretation – A Call for Prudence
Discussions surrounding dreams and visions are highly complex. It is critical to warn against rushing to act upon what one sees in a dream, and to highlight the specific dangers of making life-altering decisions based solely on dream interpretations.

1. The Variable Nature of Dreams

It is a well-established fact that human dreams do not follow a uniform pattern. A vast majority of them are merely "jumbled dreams"—fleeting, incoherent fragments of the subconscious.

2. Even Prophetic Dreams Require Nuance

Even if a dream does turn out to be true and manifests in reality, such visions vary significantly in nature:

• The Pagan King’s Vision: The pagan king experienced a true vision, yet it was cryptic and bizarre, demanding deep interpretation. He dreamt of fat cows being devoured by lean ones, and dry stalks of grain intertwined with green ones. His court advisors dismissed it: "They said, ‘These are confusing dreams and we are not skilled at dream-interpretation," (Surah Yusuf, 44). Yet, it was eventually proven true and came to pass.
• The Challenge of Interpretation: This raises a pivotal question: Can just anyone interpret such visions? And even if they attempt to, can they guarantee an accurate interpretation?
• Yusuf’s Celestial Dream: The Prophet Yusuf (Joseph) also had a true vision during his childhood, but it was equally cryptic and surreal, requiring interpretation: eleven stars, the sun, and the moon prostrating before him.
• The Prophet’s Literal Vision: In contrast, Prophet Muhammad (PBUH) experienced a true vision that was crystal clear, requiring no interpretation whatsoever, and it was fulfilled precisely: "God has truly fulfilled His Messenger’s vision: ‘God willing, you will most certainly enter the Sacred Mosque in safety, shavenheaded or with cropped hair, without fear!’- God knew what you did not- and He has granted you a speedy triumph." (Surah Al-Fath, 27).

The Limits of Human Knowledge

Commenting on these authentic visions, the prominent scholar Muhammad Jawad Mughniyyah noted: "We know neither their secret nor their source. As for those who claim that this type of dream, or the one before it, is either a glad tiding from God or a specialized human sense, they are claiming for themselves knowledge of the unseen." In other words: on what basis can anyone make such a claim? Do they possess divine knowledge of the unseen to assert this?

Ultimately, a pagan king, Yusuf as a child, and our Prophet (PBUH) all experienced true visions. But what is the exact mechanism or source behind them? Allah knows best.

3. The Lack of Clear Criteria in Dream Interpretation

For the symbolic and cryptic category of dreams that require decoding, there are no objective criteria or foolproof rules. Instead, interpretation relies heavily on subjective preferences and mere guesswork.

One might argue: We have foundational texts, such as the previously mentioned Quranic verses or Hadiths, so why not rely on them?

There are two main counterarguments to this:

• The Problem of Specificity: The vast majority of documented interpretations were tailored to highly specific, individual circumstances. They cannot be used as universal benchmarks, as unique personal variables likely influenced each case.
• The Issue of Authenticity: Many of these narrated traditions are scripturally weak (da'if) and cannot be reliably depended upon.

In his monumental work Bihar al-Anwar, the classical scholar Allamah al-Majlisi provides examples of dream interpretations but prefaces them with a stark warning: "We present some of what the masters of dream interpretation have noted, even though most of it lacks a baseline solid enough to rely upon."

Upon concluding his examples, al-Majlisi comments: "Most of these interpretations should not be trusted. They are built on obscure associations and flawed imaginations, and the majority of the narrations they cite are unverified. Furthermore, real-world experience has frequently proven the opposite of what they claim... Moreover, interpretations vary drastically based on individuals, circumstances, and eras."

4. Prophet’s Warning Against Pessimistic Interpretations

Certain prophetic traditions explicitly forbid adopting a pessimistic outlook when interpreting dreams.

In Al-Kafi, a narration transmitted by Al-Hasan ibn al-Jahm states: "I heard Abu al-Hasan [peace be upon him] say: 'A dream manifests according to how it is interpreted.'" The Imam then related the following account: "During the era of the Messenger of Allah (PBUH), a woman dreamt that the main pillar of her house had collapsed."

Evidently, the woman was deeply anxious that her husband might die during his travels. This anxiety manifested in her sleep as the collapse of the house pillar—a symbol often interpreted as the death of the household's provider. However, since the future belongs to the unseen, and there was no guarantee this was a prophetic dream, the Prophet prioritized shielding this vulnerable woman from severe psychological distress.

Notice how the Prophet handled the situation: "She came to the Messenger of Allah and recounted the dream. The Prophet told her: 'Your husband will return to you safe and sound.' Her husband was away at the time, and he indeed returned just as the Prophet said. Later, her husband traveled again, and she had the exact same dream. She returned to the Prophet, who reassured her again: 'Your husband will return safe and sound.' Once more, he returned safely. When her husband traveled for a third time, she had the dream again. This time, however, she crossed paths with a left-handed [otiose/pessimistic] man and recounted her dream to him. The wicked man told her: 'Your husband will die.' When news of this reached the Prophet, he exclaimed: 'Why could he not have interpreted it favorably for her?!'"

5. Dreams Cannot Dictate Islamic Law

Islamic traditions also affirm that dreams cannot be used as a basis for establishing legal rulings (Ahkam Shar'iyyah).

In Al-Kafi, Omar ibn Udhaynah narrates that Imam al-Sadiq [peace be upon him], when addressing the claim that the ritual call to prayer (Athan) originated from a dream seen by Ubayy ibn Ka'b, firmly stated: "They lie. The religion of Allah is far too sacred and profound to be revealed in a dream."

Consequently, the vast majority of Islamic jurists (Fuqaha) do not rely on dreams to derive legal rulings—even if the person seen in the dream claims to be one of the Prophets or Imams.

6. The Danger of Accusing Others Based on Dreams

From a legal and ethical standpoint, it is strictly forbidden to take practical action against others based on a dream interpretation. For instance, if someone sees a dream and interprets it to mean that a specific person is a thief, or that a specific woman has committed an act of indecency, they cannot act on this assumption. Doing so constitutes malicious suspicion, slander, or defamation.

Such dreams are often nothing more than the whispers of the ego or the instigations of Satan. As the Quran warns: "With intoxicants and gambling, Satan seeks only to incite enmity and hatred among you, and to stop you remembering God and prayer. Will you not give them up?" (Surah Al-Ma'idah, 91).

Conclusion: A Call for Caution and Restraint

Based on the objective evidence presented above, we must issue a firm warning to those who rush to act upon their dreams—whether in making major personal choices, altering their relationships with others, levying accusations against people, or attempting to derive religious rulings and stances. Whether they rely on their own subjective interpretations or seek out self-proclaimed dream interpreters, the reality remains clear:

None of you are Yusuf the Truthful when he beheld the sun, the moon, and the stars prostrating before him. Nor is the person interpreting your dream Yusuf the Truthful when he decoded the enigmatic visions of the pagan king and his fellow inmates.

Therefore, tread with extreme caution. Allah alone knows the reality of what you have seen. It is He, the Almighty, who warns us: "[Any other kind of] secret conversation is the work of Satan, designed to cause trouble to the believers, though it cannot harm them in the least unless God permits it. Let the believers put their trust in God." (Surah Al-Mujadilah, 10).

The overwhelming majority of what we see in our sleep every single night is nothing more than jumbled, meaningless dreams. Let us, therefore, maintain mindfulness of Allah regarding our own psychological well-being and in how we treat His servants.