Interpretation of dreams is a gift from Allah, not a science that is acquired

The Shaykh : The student of knowledge is affected by his shaykh’s knowledge, and from this the impact of good or bad companionship becomes apparent, whether the companionship is accompanied by good knowledge or good knowledge. After I graduated from primary school, I received some of the sacred sciences, such as Hanafi jurisprudence and the auxiliary sciences like morphology, rhetoric, and the like, from Shaykh Sa'id al-Barhani. Did you know him?
The student: Yes.

The Shaykh : Do you know him?
The student : The Mosque of Repentance.

The Shaykh : Yes, the Mosque of Repentance. So, the important thing is this man. We used to study jurisprudence from the book *Maraqi al-Falah* in the morning after the Fajr prayer, and there were only three or four students of knowledge. We used to feel that an old woman would come to the mosque and sit down... The shaykh would understand that she was telling him a dream, and we would understand from the shaykh’s answer that she was recounting a dream to him. I always heard from him a nearly uniform answer... it rarely changed. It seemed that the deceased needed charity, or that the deceased needed zakah, or Hajj, or something else. So, this came to mind, and I was among those who read, because I was keen on reading various sciences. Among what I read, I found that there are books on the interpretation of dreams, one of which is old, by Ibn Sirin, and the other by Shaykh 'Abd al-Ghani al-Nabulsi. So, I went down to the market and found the interpretation of dreams by al-Nabulsi; I have forgotten now if it was two or three volumes, with the interpretation of Ibn Sirin in the margins. I was a student of knowledge at the time, and I had some friends and students around me. Whenever someone saw a dream, he would tell me what he saw. If it was rain, I would open to the letter M, T, for rain, and it would give me several interpretations for rain, if it was like this or like that. Not one of them matched my experience. It went on with me for a long time. In the end, I said that this knowledge is not acquired. We do not doubt that what is narrated about Ibn Sirin is that he was gifted, meaning, without likening him to anyone, like Yusuf (peace be upon him), whose story is mentioned in the Qur'an. So, Ibn Sirin was gifted, and his dreams would come true like the breaking of dawn. And when it became clear to me that the matter was not a matter of study, I no longer acquired this book and left it until a spider built a web on it. I never returned to it at all.