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The Qur'aan was revealed at a certain time and in reference, in many cases, to a certain people or incident. It is sometimes easy for the reader to become complacent and to think of the Qur'aan in terms of referring just to something that happened, something bygone. He thereby closes his eyes unconsciously to the fact that the Qur'aan was not revealed only for a specific era or for a specific people. Instead it is the guidance for all of mankind until the Day of Judgement. It contains lessons that transcend the constraints of time and place. The reader must open his eyes and realise that the Qur'aan, although it refers to specific events, is laying down lessons and principles that are valid for all times and places. 

Instead of thinking only about the event referred to, it is must more important for the reader to think about how the Quranic lesson is being manifested in front of his own eyes or is to be applied in his times. 

This is not meant to downplay the importance of the science of asbaab an-nuzool (the study of the events leading up to a specific revelation). In many cases, the actual meaning or proper intent of a particular verse cannot be fully understood without looking to the verse's asbaab an-nuzool. But that does not mean that the verse itself or its ruling or lesson is restricted to only that occasion or only to those individuals to whom it was originally referring. If that were the case, then perhaps much of the Qur'aan would have no validity today. This important point is why scholars agree upon the maxim: the ruling is determined by the generality of the text and not by the particularity of the occasion of the ruling. 

That the text of the Qur'aan was not to be confined by time and place was something well known to the scholars of tafseer throughout the ages. Whenever they turned to the Qur'aan, they found guidance for their own place and time because they realised that the lessons and rulings of the Qur'aan were not to be restricted to the time of the Companions رضي الله عنهم of the Prophet صلى الله عليه وسلم. This was clearly reflected in their commentaries of the Qur'aan. Salaahud-Deen Al-Khaalidi notes, 

"Each and every generation of Muslims found in the text of the Qur'aan a discussion of what they were passing through and what would improve their lives as if the Qur'aan was being revealed at that moment in particular. Every one of the commentators of the Qur'aan started from the texts of the Qur'aan to develop and train his people and make their situation better. And from every commentary on the Qur'aan one can derive the level of culture and civilisation, customs, social life, level of belief and behaviour for the period in which the commentator lived. That commentary was a recording of the civilisation and history of that period. That was only the case because the texts of the Qur'aan were applicable to the time and place of the commentator and were directed to the people around him." [1] 

Allaah سبحانه و تعالى states, 

 

"And who is more truthful than Allaah in statement?" (Sooratun-Nisaa', 4:87) 

and,

The dreams of the Prophets عليهم الصلاة والسلام were all true - which was a valuable support to the veracity of their message. Whether they were sleeping or awake, Shaytaan was not allowed to make them envision falsehood. 

Sa'eed Ibn Jubayr رحمه الله reported that Ibn 'Abbaas رضي الله عنهما said: "The Prophets' dreams are part of revelation." [1] 

Imaam Ahmad رحمه الله said: "The dreams of the Prophets عليهم الصلاة والسلام were part of revelation. Only ignorant individuals would belittle dreams and claim that they have no consequence." [2] 

Dreams are, therefore, included in the meaning of the aayah: 

There is no question that the Qur'aan guides to the straight path and to the truth. This is one of its major goals. Yet, at the same time, although this guidance is perfect and preserved, it must be allowed to guide the reader. The Qur'aan must be given the opportunity to tell its reader what the straight path is. That is, the reader must approach the Qur'aan with, if one may use the expression, an "open mind." If the reader has already decided what is right and what is wrong, and is only looking to the Qur'aan to substantiate his views, then the Qur'aan will never give him the guidance it contains. Indeed, in that case, the Qur'aan would never be given that opportunity. 

Unfortunately, it is the case with some readers of the Qur'aan who, instead of letting the Qur'aan speak for itself, have taken it upon themselves to speak for the Qur'aan. If it contains any passage that contradicts their preconceived notions of what is the truth, instead of accepting what the Qur'aan says, they simply try to reinterpret the Qur'aan in such a way that it is consistent with their beliefs and ideas. They do not realise that it is their thinking and beliefs that need to be changed or corrected according to the Qu'raan and not vice-versa. Allaah سبحانه و تعالى, Who revealed the Qur'aan, is not in need of their far-fetched interpretations. It (along with the Sunnah of the Prophet Muhammad صلى الله عليه وسلم of course) presents the truth in clear and plain language and it is simply up to the reader to accept what Allaah سبحانه و تعالى has said in the Qur'aan. 

In the history of Islaam, one can see that the lack of allowing the Qur'aan to state what is true and what is false has been a major characteristic of the heretical and stray groups (ahlul-bida'). [1] 

They approached the Qur'aan with preconceived notions and tried to force their opinions on the Qur'aan. [2] 

Without a doubt, it can be stated that they did not turn to the Qur'aan for its guidance - since they had already decided what the truth is. They turned to it only trying to substantiate their views. A glaring example of this nature is the Mu'tazilah [3] who even attempted to change the wording of the Qur'aan because it was inconsistent with their preconceived beliefs. The Mu'tazilah, due to the supposedly "ingenious" theories they developed, did not believe in Allaah's سبحانه و تعالى attribute of speech. They have a length theory and proof that such an attribute is impossible for Allaah سبحانه و تعالى according according to their notion of Allaah. [4] 

When a person has a bad or alarming dream, he is urged to take the following actions: 

(1) Seek Allaah's سبحانه و تعالى protection from its evil. 

(2) Seek Allaah's سبحانه و تعالى protection from Shaytaan. 

(3) Lightly spit, three times, to the left side. 

(4) Turn over and sleep on a different side. 

The correct belief in tawheed (Islamic monotheism) does not mean that one simply recognises that there is a God or Creator. It goes beyond that to having the proper beliefs about that Creator and submitting to that Creator and God in all realms of life, either as an individual in his worship and behaviour or as a society. 

Imaam Ibn Abil-'Izz al-Hanafi رحمه الله said: "Most of the soorahs in the Qur'aan are concerned with the two types of tawheed [1]; in fact, everysoorah in the Qur'aan [is concerned with tawheed]. The Qur'aan either reports about Allaah's Names and Attributes سبحانه و تعالى. This is the tawheedthat one must have knowledge about and that is reported. Or the Qur'aan calls to His worship, associating no partner with Him [in that worship] and abandoning any other idol other than Him. This is the tawheed of intention and will. Or the Qur'aan orders, prohibits or commands [His] obedience. These are essential aspects of tawheed and part of its completeness. Or the Qur'aan reports about how [Allaah سبحانه و تعالى] honours the people [who adhere to] tawheed and what He does for them in this world and what He graciously bestows upon them in the Hereafter. That is the reward for [adhering to] tawheed. Or [the Qur'aan] reports about the polytheists and how He treats them in this world and what kind of punishment that will receive in the end. That is the punishment for those who abandon the aspects of tawheed." [2] 

Sayyid Qutb رحمه الله echoed that statement when he wrote: "Defining the real uloohiyyah [3] and clarifying its particular aspects of Lordship, Sustainer and Ruler, and defining uboodiyyah [4] and its limits that must not be trespassed, and going from all of that to mankind worshipping their true Lord, and recognising that Lordship, Sustaining and Ruling belong only to Him.. [5] This is the main topic of the entire Qur'aan.. And what is beyond that is simply an explanation of what this great truth [tawheed] implies and requires in the life of humans, in every respect." [6] 

A good dream is a favour from Allaah سبحانه و تعالى because it is granted by Him. It carries glad tidings, brings happiness to the heart, and is an indication of a believer's truthfulness and righteousness. These are important reasons to praise Allaah سبحانه و تعالى for it. 

In addition, a good dream should be narrated to learned people who care for the dreamer and wish good for him, so as to give him a good interpretation for it. 

On the other hand, he should not narrate it to individuals about whom he may have some misgivings. Such people might become envious, belittle his dream, and even try to misinterpret it in order to cause him dismay. 

Imaam al-Baghawi رحمه الله said: "A dreamer should only relate a pleasant dream to a person whom he likes (i.e. trusts). If, instead, he relates it to someone whom he dislikes, that person may misinterpret it for him out of envy, causing him some distress. He may also try to plot against him, Allaah سبحانه و تعالى described Ya'qoob's عليه السلام concern regarding his sons' plotting, should Yoosuf عليه السلام have related his dream to them." [1] [2] 

Therefore, upon having a good or pleasant dream, a person is urged to take the following actions: 

Abu Salamah [1] رحمه الله reported that he used to have dreams that made him ill (from fear or worry) - until he heard Abu Qatadah رضي الله عنه mention that he had the same problem, so Allaah's Messenger صلى الله عليه وسلم told him: "A pleasant (or good, or truthful) dream is from Allaah, and a bad dream is from Shaytaan. When one of you has a good dream (that he likes), let him expect good, and avoid relating it except to those whom he loves. And when he has a dream and dislikes any part of it, let him seek Allaah's protection from its evil and from Shaytaan's evil, and let him lightly spit - three times - on his left side, and avoid relating it to anyone. Indeed, it will then not harm him." [2] 

Abu Sa'eed al-Khudri رضي الله عنه reported that he heard the Prophet صلى الله عليه وسلم say: "When one of you has a dream that he likes - indeed, it is only from Allaah, so let him praise Allaah for it and relate it (to his beloved ones). And if one of you has a dream that he hates - indeed, it is only from Shaytaan, so let him seek Allaah's protection from its evil, and let him not mention it to anyone: it will then not harm him." [3] 

Abu Hurayrah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said: "Dreams are of three categories: a good dream that has glad tidings from Allaah, a terrifying dream from Shaytaan, and a dream about what concerns a person. When one of you has a dream that he dislikes, let him rise from his sleep and pray, and let him not relate it to other people." [4] 

Allaah سبحانه و تعالى says in the Qur'aan, 

 
 

"They want to extinguish the light of Allaah with their mouths, but Allaah will perfect His light, although the disbelievers dislike it. It is He who sent His Messenger with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though those who associate others with Allaah dislike it." (Sooratus-Saff, 61:8-9) 

Bad and terrifying dreams are attributed to Shaytaan because: 

(1) He initiates the bad and hateful thoughts and insinuates them into people's thoughts in dream form. 

(2) He likes and approves bad dreams and evil thoughts.