Direct communication is one of the methods of inspiration and revelation Allah Almighty employs for the education and training of His prophets. This means that the words of Allah reach His prophets in the form of speech and communication. The divine scriptures are essentially a compilation of this very communication. The most notable example of this is the Qur’an, in which the word of Allah is reported in Allah’s own words and styles.
Another method of education and training is through experiences and observations. In this method, realities are presented as visible objects for observation or in the form of similitude. Such observations are sometimes presented to the waking eye and sometimes in the form of dreams during sleep. In both forms, they are from Allah and are based on truth. One example of the former is Prophet Muhammad’s (PBUH) observation of Gabriel (AS) descending at the Sidrat al-Muntaha. An example of the latter type is the practical involvement of the Prophet during Isra and Mi‘raj.
The second type is usually for matters that require sensory experience or direct observation for their full understanding. The prayer of Prophet Abraham (PBUH) asking the Lord to demonstrate methods of worship to him is a request for the practical manifestation of the methods of worship to be shown to him by Allah.
It clearly implies that dreams of all the divine prophets are from Allah and are a type of revelation and inspiration. Therefore, there is no interference from Satan or personal thoughts in them. They are true, conform to reality, and often appear to be clearer and more visible than what one might see with open eyes in a state of wakefulness. About such dreams, Imam Amin Ahsan Islahi writes:
‘... The dreams shown to the prophets are true visions (ru’ya al-sadiqah). There are several distinctive aspects to keep in mind.
First, dreams are one of the means of divine revelation. Just as Allah Almighty reveals His words to His prophets and messengers through an angel, similarly, sometimes He provides guidance through dreams.
Second, these visions are very clear, unambiguous, and bright as daylight, giving the prophet full consolation and peace of heart. Even if something appears in a symbolic form, its interpretation is also made clear by Allah Almighty to the prophet.
Third, when the aim is to show events and realities, this means of communication proves more satisfactory for the prophets because it provides thorough details of the events and visually presents meanings and realities that cannot be described in words.
Fourth, the observation through dreams is more definitive, extensive, much deeper, and far-reaching than actual observation with the naked eye. The eye can be deceived, but a true vision is free from deception. The eye can only see within a limited scope, but a dream encompasses a far wider range at a single moment. The eye is incapable of observing the truths and meanings; it is limited only to what is visible, but a dream grasps meanings, truths, and even illuminations and manifestations. Prophet Moses (PBUH) desired to see divine manifestation with his eyes but could not bear it. In contrast, our Prophet Muhammad (PBUH) during the night of Mi‘raj observed many things clearly without his vision becoming dazzled. (Tadabbur-e-Qur’an 4/475-476)