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

173 passages from 6 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 dream it is a man of lofty rank, harsh, of powerful voice, unassailable, who manages his affairs, steadfast; or a chief man; or a child; or a merchant; or a difficult, harsh woman if it is rounded and spread out; or anxiety; or grief; or the utmost of a person's aspiration; or a journey; or a covenant.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

If its interpretation is a king, and it stands apart from the other mountains, standing alone, then it is more intense.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

And if it is a mountain upon which vegetation grows and in which there is water, then it is a king possessed of religion.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

And if there is in it neither vegetation nor water, then it is a tyrannical unbelieving king, because it is like a dead thing that glorifies Allah the Exalted but from which people derive no benefit.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

The standing mountain that has not collapsed is alive, and it is better than the fallen one; and the fallen one which has turned into rocks is dead.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

(And if) a man sees that he climbs up a mountain and stands level upon it and drinks of its water, and if he is fit for authority, then he will hold an office on behalf of a great, hard-hearted, yet beneficial king, and he will obtain wealth in proportion to what he drank and what vegetation he saw, and he will attain his hope, and his affair will rise high, and tyrants will submit to him.

Ta'tir al-Anam fi Ta'bir al-Manam, pp. 61–63

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

Daniel said: Whoever sees that he is atop a mountain and thinks that that mountain is his possession, then he will take refuge with a man of high standing.

al-Isharat fi Ilm al-Ibarat, p. 116

And the seer will obtain from its direction wealth and blessing.

al-Isharat fi Ilm al-Ibarat, p. 117

And whoever sees that he climbed a mountain and came to be atop it, then he will gain power over an awe-inspiring king, and a lofty rank will accrue to him.

al-Isharat fi Ilm al-Ibarat, p. 116

And whoever sees that he ascended a mountain and saw in it a hole and entered into it, then he will come to know the secret of the king and his concealed affairs. And if something came out of it, then he will obtain from that a gift and a bestowal.

al-Isharat fi Ilm al-Ibarat, p. 117

And whoever sees that a mountain was uprooted from its place or that its parts were scattered, then it is the passing away of a great kingdom and the dispersal of its company; and if he himself was the cause of that, then it will come about at his hands or through his agency.

al-Isharat fi Ilm al-Ibarat, p. 116

And whoever sees a mountain from afar, then he will ponder over some matter.

al-Isharat fi Ilm al-Ibarat, p. 117

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

(The mountain) is a king or a hard-hearted, overpowering sultan, or a huge man—according to the mountain's size, its greatness, its height, its shortness, and its elevation. It also indicates the scholar and the ascetic, and it indicates high ranks, noble places, and fine mounts.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 475–478

As for what happens to the mountain by way of collapse, demolition, or burning, it indicates the destruction of the one whom the mountain signifies, or his ruin, or his being killed.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 479–482

Allah the Exalted created the mountains as pegs for the earth when it shook, so they are like the scholars and the kings, because they hold fast what the firmly-rooted mountains do not hold. And it may indicate thickets and objects of pursuit, because he who climbs to it does not ascend except by his standing.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 475–478

Unless it rises up in the air over the heads of the people, for that is severe fear that overshadows the people from the direction of the king, because the mountain was raised above the Children of Israel like a canopy, as an instilling of fear from Allah toward them and a threat for their disobedience.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 479–482

So whoever sees himself atop a mountain, or leaning against it, or sitting in its shade, has drawn near to a chief man and become known through him and taken refuge with him—either a sultan, or a learned jurist, a devout worshipper, an ascetic.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 475–478

As for the setting of mountains in motion, it indicates a resurrection taking place: either a war in which the kings move against one another, or discord and turmoil occurring among the scholars of the earth in a tribulation and hardship in which the common people perish. And it may indicate death and plague, for these are among the signs of the Resurrection.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 479–482

Ibn Hajar al-Asqalani, Fath al-Bari, commentary on Sahih al-Bukhari, Book of Dream Interpretation

As for the mountain, it is the abode of the martyrs,

Fath al-Bari, commentary on Sahih al-Bukhari, Book of Dream Interpretation, pp. 7385–7386

Muslim added: "and you will not attain it"

Fath al-Bari, commentary on Sahih al-Bukhari, Book of Dream Interpretation, pp. 7385–7386

Artemidorus of Daldis, Oneirocritica (1644 English translation)

Mountains Uallyes, Woods, and Plains, are heavinesse, fears and troubles, stripes to servants and malefactors, and hurt to the rich:

Oneirocritica (1644 English translation), The Second Booke of Artimedorus His Exposition of Dreames.

it is always better to crosse over them, and not to stay there, or number in the way.

Oneirocritica (1644 English translation), The Second Booke of Artimedorus His Exposition of Dreames.

Kinds and conditions of Mountain

mountain pass (steep ascent)

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

It is in a dream: whoever climbs up to it for some need, then he will exert himself in acquiring this world and the Hereafter according to the measure of what he intended in the dream.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 249

And perhaps the mountain pass indicates a headstrong, difficult woman, or a man of great might who cannot be handled except by gentleness.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 249

mountain goat (ibex)

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

In a dream it is a rebellious, deviant man.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 371

(And whoever sees) that he caught a mountain goat on a mountain, or a he-goat, or a ram, then he will obtain spoils from a man of great sovereignty, because the mountain is a harsh king and hunting wild beasts is spoils.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 371

climbing a mountain

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

The companionship of the sultan or a scholar, or standing before them for a need, or a journey by land, and the like of that.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 479–482

So if his ascent of it is as one ascends mountains, or by steps, or by a safe road, then everything he hopes for will be made easy for him, and everything he attempts will be light upon him.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 479–482

Mountain goat (ibex/stag)

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

It is the pregnant [wild] he-goat. Seeing it in a dream indicates the crown, dignity, awe-inspiring presence, and the suppression of enemies and of the base.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 16

And perhaps it indicates a stranger in some of the wastelands, mountains, and frontier outposts, who possesses leadership and whose food is lawful.

Ta'tir al-Anam fi Ta'bir al-Manam, p. 16

broad view from a mountain

Freud and Jung, a separate view

Another dreamer climbs upon a mountain from which he sees a very extraordinary broad view. He identifies himself with his brother who is editing a “review” which deals with relations to the Farthest East.

Sigmund Freud, The Interpretation of Dreams / On Dreams / Dream Psychology, The Interpretation of Dreams, ch. VI The Dream-Work

the Prophet's vision of the mountain and the punished peoples

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

Then the vision of the Chosen One, may the blessings and peace of Allah be upon him, which is what Abu Sahl ibn Abi Yahya the jurist informed us: he said, Ja'far ibn Muhammad al-Firyabi related to us, he said, Hisham ibn Ammar related to us, he said, Sadaqah related to us, Ibn Jabir said, from Sulayman ibn Amir al-Kila'i, he said, Abu Umamah al-Bahili related to us, he said: I heard the Messenger of Allah, peace be upon him, say: "While I was asleep, two men came to me and took hold of my upper arms and brought me out and brought me to a rugged mountain, and they said to me: Climb. I said: I cannot manage it. They said: We shall make it easy for you. He said: So I climbed until, when I was in the middle of the mountain, I heard a mighty sound. [So I said:] What are these sounds? They said: This is the howling of the people of the Fire. Then they took me along, and there were people hanging by their hamstrings, with their jaws split [... ?? ...], their mouth-corners flowing with blood. I said: Who are these? He said: These are those who break their fast before it is permitted to end their fasting. So I said: The Jews and the Christians have failed." Sulayman said: I do not know whether this was something Abu Umamah heard from the Prophet, peace be upon him, or something he said of his own opinion. "Then they took me along, and there were people more bloated than they and more foul in stench, as if their stench were that of latrines. I said: Who are these? He said: These are the male and female fornicators. He said: Then they took me along, and there were boys playing between two rivers. I said: Who are these? He said: These are the offspring of the Muslims. Then they took me up to a high place, and there were three men drinking from wine of theirs. I said: Who are these? He said: These are Zayd and Ja'far and Ibn Rawahah. Then they took me up to another high place, and there were three men. I said: Who are these? He said: These are Ibrahim and Musa and Isa, peace be upon them, and they are awaiting you." (And there informed us) Abu Sa'id Ahmad ibn Muhammad ibn Ibrahim, he said, Ali ibn Muhammad al-Warraq related to me, he said, Ahmad ibn Muhammad ibn Nasr related to us, he said, Yusuf ibn Bilal informed us, from Muhammad ibn Marwan al-Kalbi, from Abu Salih, from Ibn Abbas, who said: The Messenger of Allah, peace be upon him, was bewitched, and it took hold of him while he was with A'ishah, and the Messenger of Allah, peace be upon him, suffered from that until we feared for him. Then while he, peace be upon him, was between sleeping and waking, there were two angels, one of them at his head and the other at his feet. The one at his head said to the one at his feet: What is his complaint?—so that he, peace be upon him, might understand from them. He said: Sorcery. He said: Who did it to him? He said: Labid ibn al-A'sam the Jew. He said: Where did he make it? He said: In the well of Dhi Arwan. He said: And what is its remedy? He said: Let someone be sent to that well and its water be drawn out; then he will come to a rock and pull it up, and in it there is a bowstring in a palm-spathe, with eleven knots upon it; let him burn it and he will recover, if Allah Most High wills. Indeed, if he sends to it, he will extract it. He said: So he, peace be upon him, awoke, having understood what was said to him, and he sent Ammar ibn Yasir and a group of his companions to that well, and its water had changed as if it were henna water. He said: So its water was drawn out, then he came to the rock and pulled it up, and beneath it was a palm-spathe, and in the spathe a bowstring with eleven knots in it. They brought it to the Messenger of Allah, peace be upon him, and these two surahs were revealed: "Say: I seek refuge with the Lord of the daybreak" and "Say: I seek refuge with the Lord of mankind"—they are eleven verses. Every time he recited a verse, a knot came undone; and when the knots were undone, the Prophet, peace be upon him, stood up as though he had been released from a fetter. He said: And the bowstring was burned. He said: And the Prophet, peace be upon him, commanded that refuge be sought by means of these two surahs. And Labid used to come to the Messenger of Allah, peace be upon him, yet the Prophet, peace be upon him, never mentioned it to him, nor was anything of it seen in his face. This, then, is a summary indicating the verification of the matter of dreams and their establishment, in many reports whose mention would lengthen the book. (The master Abu Sa'id, may Allah be pleased with him, said:) When I saw that the sciences are of various kinds—among them what benefits in this world but not in religion, and among them what benefits in both together—and the science of dreams was among the sciences beneficial in religion, I sought Allah's guidance in compiling a portion of it, following the path of brevity, seeking Allah's help in completing it in the manner most pleasing to Him and most beloved to Him, and seeking refuge with Him from its harm and its trial. And Allah Most High is the granter of success; He is sufficient for us and the best of trustees. (The master Abu Sa'id said:) A person needs to observe certain proprieties so that his dream may be nearer to soundness. Among them is that he accustom himself to truthfulness in his words, because of what is reported from the Prophet, peace be upon him, that he said: The most truthful of you in dreams is the most truthful of you in speech.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 38–40

mountains, trees and caves

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

Mountains, trees and caves are a refuge, a shelter and a protection.

Muntakhab al-Kalam fi Tafsir al-Ahlam, pp. 759–762

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