Arrow in a dream: meaning in Ibn Sirin, al-Nabulsi and Ibn Shahin

88 passages from 4 sources, quoted as written, every one linked to its page.

Abd al-Ghani al-Nabulsi, Ta'tir al-Anam fi Ta'bir al-Manam

In a dream it is a man raised by someone other than his father.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

(Whoever sees) an arrow in his hand, glad tidings will come to him.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

The arrow is the word of truth and the refutation of whoever does not obey Allah the Exalted.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

If it hits the mark, his affair is carried out; and it is said that if it misses, it is not carried out.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

A strong, straight arrow is a book containing words of truth.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

And if it is made of reed, then that is false speech.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 353

Ibn Shahin al-Zahiri, al-Isharat fi Ilm al-Ibarat

As for the arrow and shooting with it, it is interpreted in several ways. Daniel said: the arrow is interpreted as upright speech that reaches someone, and it may be backbiting.

al-Isharat fi Ilm al-Ibarat, pp. 179–180

And whoever sees that he shot an arrow and his arrow went off without end, then it indicates the spreading of his name and reputation without limit, and he will be renowned in all matters.

al-Isharat fi Ilm al-Ibarat, pp. 180–181

And it is said: whoever sees that someone is shooting him with an arrow, then the shooter will send him a messenger with a message — especially if he hit him at the target. And if he shot him other than at the target, then he will send him a letter proportionate to the arrow's course.

al-Isharat fi Ilm al-Ibarat, pp. 179–180

And whoever sees that his arrow fell in the middle of a city, or a village, or a group of people, then it indicates the effectiveness of his command in that place in which it fell. And if it fell in the midst of donkeys or some sort of beasts, then it indicates the effectiveness of his command in that place in which it fell, among ignorant folk.

al-Isharat fi Ilm al-Ibarat, pp. 180–181

And whoever sees that he is shooting an arrow and it travels crookedly, then it indicates a treacherous messenger.

al-Isharat fi Ilm al-Ibarat, pp. 179–180

And al-Kirmani said: whoever sees that he shot an arrow and hit a mark, then it is the attainment of his desire.

al-Isharat fi Ilm al-Ibarat, pp. 180–181

attributed to Ibn Sirin, Muntakhab al-Kalam fi Tafsir al-Ahlam

As for the arrow (nushshāb), it is a messenger. So whoever sees that he shot an arrow but it did not hit the target, then he will send a messenger on some need of his and he will not accomplish it; and if it hit the target, then he will accomplish it.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

And if the arrow was straight, then it is a letter containing true speech; and if the arrow passed through, then that speech will be accepted. And if it was of reed and defective, then that speech is false.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

And if he pierced with it what he intended and hit the mark, his affair will be carried through. And if the arrow was a shaft (sahm), then it is an eloquent man; and if it hit the mark, what he says will be carried through.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

And if he saw that a woman shot him and struck his heart, then she is jesting with him and his heart will become attached to her.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

And if it was an arrow of gold, then it is a message to a woman or on account of a woman.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

And if they were blunt-headed arrows, then they are messengers who have gentleness and softness in their speech.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 278–281

Freud and Jung, a separate view

She felt the heart trouble physically as if her heart was continually pierced by arrows.[600] These arrows—and this represented the still worse mental suffering—she recognized as the thoughts, plots, secret speeches, misunderstandings, scandal and uncharitableness, in which her fellow-sisters, wholly without reason and unscrupulously, were engaged against her and her god-fearing way of life.”

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

The wounding and painful arrows do not come from without through gossip, which only attacks externally, but they come from ambush, from our own unconscious. This, rather than anything external, creates the defenseless suffering. It is our _own repressed and unrecognized desires which fester like arrows in our flesh_.

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

On this significance evidently rests the Oriental custom of designating brave sons as arrows and javelins of the parents. “To make sharp arrows” is an Arabian expression for “to generate brave sons.”

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

Because we have discerned that the arrow is a libido symbol, the idea of “penetrating or piercing through” consequently becomes clear to us.

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

The Psalms declare (cxxvii:4): “Like as the arrows in the hands of the giant; even so are the young children.”

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

It is a phallic act of union with one’s self, a sort of self-fertilization (introversion); also a self-violation, a self-murder;

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

Kinds and conditions of Arrow

Arrow (of the bow)

Abd al-Ghani al-Nabulsi, Ta'tir al-Anam fi Ta'bir al-Manam

Seeing it in a dream indicates a messenger and correspondence, and it indicates strength and victory over enemies.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 182–183

As for a single inverted arrow, if a woman sees it in the quiver, it is her husband's turning away from her.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 182–183

naphtha fire-arrows and missiles

Ibn Shahin al-Zahiri, al-Isharat fi Ilm al-Ibarat

As for naphtha fire-arrows, Khata'i arrows, flying missiles and the like, they are burning, harmful speech.

al-Isharat fi Ilm al-Ibarat, p. 104

So whoever sees that he struck someone with something of that, he will strike him with speech that burns him.

al-Isharat fi Ilm al-Ibarat, p. 104

arrow maker

Ibn Shahin al-Zahiri, al-Isharat fi Ilm al-Ibarat

The arrow is interpreted as a messenger, and perhaps it is a sender of a messenger.

al-Isharat fi Ilm al-Ibarat, p. 250

Jabir al-Maghribi said: Whoever sees that he has made an arrow and completed it, then he will undertake a message between the great ones.

al-Isharat fi Ilm al-Ibarat, p. 250

arrow-maker (fletcher)

Abd al-Ghani al-Nabulsi, Ta'tir al-Anam fi Ta'bir al-Manam

He, in a dream, is a spy who commands people to slander and tale-bearing.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 355

He is the one who makes arrows. Seeing him in a dream indicates stratagems, trickery, and intrigues on account of wealth or of life.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 356

archery contest / shooting arrows

attributed to Ibn Sirin, Muntakhab al-Kalam fi Tafsir al-Ahlam

As for the archery contest: if it was for the sake of Allah and he was the target and the one struck by the arrow, then he attains his need of drawing near to Allah the Exalted. And if it was for the sake of this world, then he attains its honour.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 285–288

A man came to Ibn Sirin and said: I saw two rows of people, each row shooting at the other row; one of the two rows shot and hit the mark, while the others shot and did not hit. He said: These are two parties between whom there is a dispute; those who hit the mark act by the truth, and those who miss speak falsehood.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 285–288

being shot with arrows

Freud and Jung, a separate view

Now we understand this symbolism as an expression for the soul torment caused by the onslaught of the unconscious desires. The libido festers in his flesh, a cruel god has taken possession of him and pierced him with his painful libidian projectiles, with thoughts, which overwhelmingly pass through him.

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

arrow-wound

Freud and Jung, a separate view

the symbolism of the arrow-wound through direct translation must be taken as a coitus symbol.

Carl Jung, Psychology of the Unconscious (1916) / Collected Papers (1917), Psychology of the Unconscious, ch. VI The Battle for Deliverance from the Mother

shooting people with arrows

attributed to Ibn Sirin, Muntakhab al-Kalam fi Tafsir al-Ahlam

And like their saying concerning one who shoots people with arrows or pellets, or flings at them, or pelts them with stones: that he speaks of them and backbites them — because of what has become current on people's tongues in their saying, "I accused (literally: shot) so-and-so of indecency." And Allah the Exalted said: "And those who accuse chaste women," and "And those who accuse their wives."

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 15–19

51 more passages on this symbol are in the database and used by the interpreter.