Islamic Guidance

Inna lillahi wa inna ilayhi raji’un Meaning

Arabicإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
TransliterationInna lillahi wa inna ilayhi raji’un
Meaning“Truly, to Allah we belong and truly, to Him we shall return.”
SourceQuran 2:156

“Inna lillahi wa inna ilayhi raji’un” meaning

In lots of non-Arabic speaking countries, many Muslims doesn’t understand the language of the Quran (Arabic). Some of us know enough to only read the Holy Quran.

Related: Meaning of labaik allahuma labaik

Thus, we often recite certain verses and phrases without knowing exactly what they mean.

One clear example is “Inna lillahi wa inna ilayhi raji’un”

You may be wondering what these words mean. And why should we as Muslims say it and under what circumstances?

As stated in the beginning, “Inna lillahi wa inna ilayhi raji’un” means “Truly, to Allah we belong and truly, to Him we shall return.”

Under what circumstance should you say “Inna lillahi wa inna ilayhi raji’un”

It is recommended to recite this verse whenever one is tested with hardship.

Inna lillahi wa inna ilayhi raji'un

Everybody on earth faces challenges, losses, trials, adversities, and hardships in one form or the other – sometimes through losses and sometimes through abundance.

If we fail to realize the why and wisdom behind such trials, we can commit such mistakes that not only leave us depressed and dejected in this world but also take away our success in the hereafter.

It is therefore very important to understand the wisdom behind trials and tests in Islam and how to respond to them in a befitting and appropriate manner.

As Muslims, it is expected of us to remain in a positive state of mind, whatever the circumstances. True believers are those who remain patient when troubles befall them. That’s called Sabr!

Allah Almighty said in the glorious Quran:

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to As-Sabirin (the patient). Quran 2:155

Allah Almighty informs us that He tests and tries His servants, sometimes with bounty and sometimes with afflictions of fear and hanger. The important thing is when He said there is good news for those who are patient (As-Sabirin).

Beware: Some people think that tests only come in the form of hardships. Allah Almighty also tests us with ease. It’s often in the test of ease that we fail most.

However, hardship/suffering is also a very dangerous threat to our Eeman.

That’s why when in any bad situation, it is very important to comfort yourself with “Inna lillahi wa inna ilayhi raji’un” and let Allah handle the rest by His grace.

Allah said in the Quran:

Who when afflicted with calamity, say “Inna lillahi wa inna ilayhi raji’un” – “Truly, to Allah we belong and truly, to Him we shall return.”

Trials could be health-related, wealth-related, or it could be the life of our loved ones. Whenever calamities like these happen, don’t turn on your heels because you’ll lose out a lot in this world and the next. Never lose faith in Allah just because you’re hurt, rather accept the fact that He brought us to this world, He can do as He pleases, and to Him is our shall return.

True believers recite these words to console themselves in the face of their losses. Because they know that they belong to Allah and that He does what He wills with His servants. They also know that no deed, even if it was the weight of an atom, will be left out on the Day of resurrection.

These facts should give us all the strength to believe that we are Allah’s slaves and that to Allah will be our return.

Virtue of saying “Inna lillahi wa inna ilayhi raji’un” during afflictions

… but give good tidings to As-Sabirin (the patient), Who when afflicted with calamity, say “Inna lillahi wa inna ilayhi raji’un” – “Truly, to Allah we belong and truly, to Him we shall return.”

What are these good tidings Allah has for the Sabirin (the patient)?

There are several Hadiths that mention the reward of accepting the fact that we all will return back to Allah by saying “Inna lillahi wa inna ilayhi raji’un” – “Truly, to Allah we belong and truly, to Him we shall return.” – when afflicted with adversity.

For instance, quoting from Tafsir Ibn Kathir, Imam Ahmad reported that Umm Salamah narrated:

Once, Abu Salamah came back after he was with Allah’s Messenger and said:

I heard Allah’s Messenger recite a statement that made me delighted.

He said:

No Muslim is struck with an affliction and then recite the Istirja (“Inna lillahi wa inna ilayhi raji’un”) when the affliction strikes, and then says: ‘O Allah! Reward me for my loss and give me what is better than it,’ but Allah will do just that.

Umm Salamah said: So, I memorized these words.

When Abu Salamah died, I said the Istirja` and then said: “O Allah! Compensate me for my loss and give me what is better than it.”

I then thought about it and said, “Who is better than Abu Salamah?”

When my Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah’s Messenger asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it.

He then asked me for marriage and when he finished his speech, I said, “O Messenger of Allah! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children.”

He said:

As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.

She said, “I have surrendered to Allah’s Messenger.”

Allah’s Messenger married her and Umm Salamah said later,

“Allah compensated me with who is better than Abu Salamah: Allah’s Messenger.”

Sahih Muslim reported a shorter version of this Hadith.

In another hadith, Abu Sinan said:

“I buried my son Sinan and Abu Talhah Al-Khawlani was sitting on the rim of the grave. When I wanted to leave he took me by my hand and said:

‘Shall I not inform you of some good new O Abu Sinan!’

I said: ‘Of course.’

He said: ‘Ad-Dahhak bin Abdur-Rahman bin Arzab narrated to me, from Abu Musa Al-Ash’ari: “The Messenger of Allah said: ‘When a child of the slave (of Allah) died, Allah says to the angels: “Have you taken the fruits of his work.” They reply: “Yes.”

So He says: “What did My slave say?”

They reply: “He praised you and mentioned that to You is the return.”

So Allah says: “Build a house in Paradise for My slave, and name it ‘the house of praise.'”

Final Words

Allah created us into this world for a short while. Even if you manage to leave up to a hundred years, one day you will have to face death and return to your lord. Unlike this short worldly life, the life of the hereafter will never end.

Allah prepares us for the hereafter by testing our Eeman day in and day out.

Thus, calamities and disasters are nothing but tests which are also signs of Allah’s love for a person. Allah’s test and trials are like medicine – even though it tastes bitter, despite its taste you give it to heal the one whom you love.

In a Sahih hadith, it is said that:

“The greatest reward comes with the greatest trial. When Allah loves a people, He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.”

So, when you are tested with any hardship or discomfort, recite “Inna lillahi wa inna ilayhi raji’un” to console yourself in the face of your calamities. Insha’Allah, with this state of faith, Allah will compensate you with something better.

And Allah knows best!

Daily Hadith

Hadith: Actions are judged by intentions

On the authority of ameer ul -mumineen (the commander of the faithful), abu hafs Umar ibn al-Khattab (may Allah be pleased with him), who said:

I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (hijrah from Makkah to Madina) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated.”

It is related by the two imams of the scholars of hadeeth, Abu Abdullah Muhammad ibn Ismael ibn Ibraheem ibn al-Mugheera ibn Bardizbah al-Bukhari and Abu-l-Husain Muslim ibn al-Hajjaj ibn Muslim al-Qushairee an-Naisaboree, in their two Saheehs, which are the soundest of compiled books [i.e., the most truthful books after the Book of Allah, since the  Qur’an is not ‘compiled’].

A story about Good Intentions

A story is told of a man who approached three workers who were doing the same job. “What are you doing?” he asked each one of them separately and got different answers.

“I am cutting the stones” replied the first.

“I am earning my livelihood” replied the second.

“I am building a mosque” replied the third.

Each of the three workers saw himself linked to a different purpose, one was to that extent, different from others, although all worked alike and were engaged in the same task.

Our two hands with which we work are in no sense different from the hands of any other person. The value of what we do depends upon the quality of the inner purpose in our heart with which we do our work. True Muslim works to earn God’s pleasure.

The ultimate criterion in evaluating men’s deeds is the intent and the purpose of the doer rather than the external shape of people’s acts. The sincerity of purpose and God-fearing motivation behind a Muslim’s deeds were the principal features which distinguished his deeds from those of non-believers.

Islamic history provides glaring examples of how Muslims in minority ultimately triumphed over their enemies in much greater number and better equipped because of their faith and sincerity of their purpose…..

Islam has emphasized the purity of intent before every act of virtue. The following ayats in the Holy Quran provide good guidance on the subject:

“Say: I am commanded that I should serve Allah, being sincere to Him in obedience.” (39:11)

“And call on Him being sincere to Him in obedience”. (7:29)

What do we really mean by IKHLAS – the purity of purpose? When one embarks upon the worship of Allah or does any act of virtue, he is required to discard all worldly thoughts from his mind and cast his full concentration towards Allah.

He is expected to feel dependent on none but Allah for all his worldly needs and put his trust in Him as the primary source of all blessings and reward. He is desired to throw his full weight in praying for all his lawful needs from Him. His sole aim for every act of virtue should be to seek not worldly gains but the pleasure of Allah.

What is the effect and outcome of IKHLAS – the purity of purpose?

Numerous instances can be quoted of the lasting effect and fruitful outcome of actions and work done with absolute purity of purpose – for the pleasure of Allah and Him alone. The following story should serve a good example.

It is related that when Prophet Adam landed on this earth from Heaven, all kinds of creatures came forward to pay their respects and welcome him on earth. To each one of them, Adam gave his blessings according to its qualification.

When a flock of gazelles came forward to pay their respects, he gave his blessings and patted them by passing his holy hand over their backs. The lasting effect of this was the growth of navel-bag of musk (a black substance well known for producing a good perfume).

When they returned home, another flock of gazelle on seeing the gift of musk asked them where they had got it from. They explained that Prophet Adam had patted them and passed his holy hand over their backs, in appreciation of their visit to him. The result was the growth of the navel-bag of musk.

This second flock of gazelle thought they too should get the gift. With this aim, they went and offered their salaams and respects before Adam. The Prophet acknowledged and passed his hand over their backs also. But this time it showed no effect of producing the navel-bag of musk. They were naturally disappointed.

On their return home, they inquired the reason for this and were told that it was because of the lack of purity of intent and purpose. Their visit to Prophet Adam was for the specific aim of the reward of the naval-bag of musk whereas the first flock had paid the visit solely for the pleasure of Allah without any thought for reward.

Today the musk producing creatures are the progeny of that very first flock of gazelles.

May Allah purify our intentions in our every action. Amen

Islam and Purity

70 Major sins in Islam every Muslim must avoid

Major sins in Islam are defined as what is forbidden by Allah and His Messenger in the Qur’an and the Sunnah in addition to what is narrated on the authority of early Muslims. Allah promised that whoever avoids the major sins, He will expiate his minor sins. Allah says:

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). Quran 4:31

The Prophet (pbuh) said,

“The five prescribed Prayers, and from one Friday prayer to another and from Ramadan to another entail forgiveness for what is between them as long as you do not commit the major sins.”

We are obliged to learn about what the major sins are in order to avoid them. Scholars of Sacred knowledge are of different opinions about the number of major sins. It is argued that they are only seven owing to the Prophet’s (pbuh) saying,

“Avoid the seven heinous sins: Worshipping others with Allah, sorcery, taking a life which Allah has made sacred except in the course of justice, devouring usury, appropriating the property of the orphan, fleeing from the battlefield, and charging believing women, unmindful though innocent, with adultery.”

Ibn Abbas holds that they are likely counted as seventy, not seven.

That is a good point of view because enumeration is not intended in the Hadith.

See Also:

As a matter of fact, any sin entailing either a threat of punishment in the Hereafter explicitly mentioned by the Qur’an or Hadith, a prescribed legal penalty is called a major sin. We have to bear in mind that some major sins are most heinous than another. Below is the list of the 70 major sins in Islam.

  1. Ascribing Associates to Allah, The Most High (Shirk)
  2. Killing a Human Being
  3. Sorcery
  4. Not Performing the Prayer
  5. Not Paying Zakat
  6. Breaking One’s Fast During Ramadan without an Excuse
  7. Not Performing the Hajj When Able to do so
  8. Showing Disrespect to One’s Parents
  9. Severing the Ties of One’s Relatives
  10. Adultery
  11. Sodomy
  12. Accepting Usurious Gain
  13. Wrong Consuming an Orphan’s Property
  14. Lying About the Prophet
  15. Fleeing From the Battlefield
  16. The Leader Who Misleads His Followers, the Tyrant, and the Oppressor
  17. Arrogance, Pride, Conceit, Vanity, and Haughtiness
  18. Bearing False Witness
  19. Drinking Alcohol
  20. Gambling (Qimar)
  21. Accusing a Woman of Adultery
  22. Misappropriating Spoils of War, Muslim Funds or Zakat
  23. Theft
  24. Highwaymen Who Menace the Road
  25. The Engulfing Oath
  26. Taking People’s Property through Falsehood
  27. Collecting Taxes
  28. The Consumption of Haram
  29. Suicide
  30. Telling Lies
  31. The Dishonest Judge
  32. Bribery
  33. Women Imitating Men and Vice Versa
  34. The Pimp and the One Who Permits His Wife to Fornicate
  35. Marrying Solely to Return to the Previous Husband
  36. Not Freeing Oneself of All Traces of Urine
  37. Showing off in Good Work
  38. Learning Sacred Knowledge for the Sake of this World or Concealing It
  39. Breach of Faith
  40. Reminding Recipients of One’s Charity to Them
  41. Disbelieving in Destiny
  42. Listening to the People’s Private Conversations
  43. The Talebearer Who Stirs Up Enmity between People
  44. Cursing Others
  45. Breaking One’s Promise or Pledge
  46. Believing Fortunetellers and Astrologers
  47. A Wife’s Rebellion against Her Husband
  48. Picture-making
  49. Loudly Lamenting For the Dead or When Afflicted With an Adversity
  50. Excess Against Others
  51. Overburdening and Arrogance against Others
  52. Hurting One’s Neighbor
  53. Hurting or Reviling Muslims
  54. Harming the Servants of Allah
  55. Dragging the Hem of One’s Garment Out of Conceit
  56. Men Wearing Silk or Gold
  57. Fleeing of the Slave
  58. Slaughtering in Other Than Allah’s Name
  59. Falsely Claiming Someone is One’s Father
  60. Arguing, Picking Apart Another’s Words, and Quarreling
  61. Withholding Excess Water from Others
  62. Stinting When Weighing or Measuring Out Goods and Similar Merchandise
  63. Feeling Secure From Allah’s Devising
  64. Despairing of the Mercy of Allah and Losing of Hope
  65. Forgoing the Congregational Prayer to Pray Alone Without a Legal Excuse
  66. Constantly Missing the Friday and Congregational Prayer without a Valid Excuse
  67. Bringing Loss to the Bequest
  68. Deception and Evil Schemes
  69. Spying on the Muslims and Revealing Their Weaknesses
  70. Disparaging the Companions of the Prophet

May Allah forgive us our sins and protect us from all kind of sins.

The Holy Quran

9 Benefits of reciting Surah ad-Dukhan (The Smoke)

Sūrat ad-Dukhān (Arabicسورة الدخان‎, “Smoke”) is the 44th chapter (sura) of the Quran with 59 verses. The first verse is one of Quran’s Muqatta’at, the letter combinations that appear in the beginning of some chapters. Verse 37 mentions the people of Tubba, interpreters explain that this refers to the people of Sheba. The word dukhan, meaning ‘smoke’, is mentioned in verse 10.

  1. It is narrated from the Holy Prophet (S) that if this Surah is recited at night, then seventy thousand angels pray to Allah (S.w.T.) to forgive the sins of the reciter.
  2. If recited on Thursday nights, all sins are forgiven and houses are built for the reciter in Jannah.
  3. The reward for reciting each letter of this Surah is equal to that of freeing a thousand slaves for seeking the pleasure of Allah (S.w.T.).
  4. Imam Muhammad al-Baqir (a.s.) said that whoever recites Surah ad-Dukhan in his faraa’idh (compulsory prayers) will be protected from the torment of the Day of Judgement and will easily be able to give his accounts. His book of deeds will also be given to him in his right hand.
  5. If kept in one’s possession, this Surah acts as a protection from the plots of Shaitan. 
  6. If kept under one’s pillow before sleeping at night, there will be no suffering from nightmares and one will always get good dreams.
  7. Keeping this Surah in a place of business makes the trade prosper.
  8. Imam Ja’far as-Sadiq (a.s.) has said that keeping this Surah as a talisman ensures protection from the authorities and makes people fond of the wearer.
  9. Drinking water in which this Surah has been dissolved is a cure for all ailments related to the stomach.


The Holy Quran

5 good benefits of reciting Surah al-Quraysh

Sūrat Quraysh (Arabic: سورة قريش‎, “The Quraysh“) is the 106th chapter of the Qur’an. It is a Meccan sura consisting of 4 ayat. The Surah has been so entitled after the word Quraish in the first verse.

  1. The Holy Prophet (S) said that the one who recites this Surah will get the reward of ten times the number of people performing Tawaaf and I’tekaaf.
  2. The recitation of Surah al-Feel and al-Quraysh in the compulsory prayers carries great reward.
  3. If this Surah is recited on food, its ill effects are removed.
  4. Those with heart conditions should recite this Surah and then gently blow into some drinking water and drink it.
  5. If a poor person recites this Surah before sunrise, Allah (S.w.T.) will make it easy for him to get his sustenance.


The Holy Quran

What is “Four Quls (4 qul)” and its Benefits

The four Qul surahs are four selected surahs in the Holy Quran known as protection surahs.

Why it is called four Qul is due to the fact that they all start with the Arabic word “Qul” which means “say“.

Below are the four Qul surahs in action along with translations.

Chapter 109 – Surah Al-Kafiroun ( The Unbeliever )

قُلْ يَا أَيُّهَا الْكَافِرُونَ – 109:1

لَا أَعْبُدُ مَا تَعْبُدُونَ – 109:2

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ – 109:3

وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ – 109:4

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ – 109:5

لَكُمْ دِينُكُمْ وَلِيَ دِينِ – 109:6

” Bismillahir-Rahmanir-Raheem
Qul ya ayyuhal-Kafiroun
La ‘a-budu ma ta’-bu-doun
Wa la antum ‘abidouna ma ‘a-bud
Wa la ana ‘abidum-ma ‘abadttum
Wa la antum ‘abiduna ma ‘a-bud
Lakum deenukum wa li-ya deen “

In the name of Allah, the Gracious, the Merciful.

1. Say, “O disbelievers.

2. I do not worship what you worship.

3. Nor do you worship what I worship.

4. Nor do I serve what you serve.

5. Nor do you serve what I serve.

6. You have your way, and I have my way.”

Chapter 112 – Surat Al-Ikhlas ( The Purity )

قُلْ هُوَ اللَّهُ أَحَدٌ – 112:1

اللَّهُ الصَّمَدُ – 112:2

لَمْ يَلِدْ وَلَمْ يُولَدْ – 112:3

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ – 112:4

” Bismillahir-Rahmanir-Raheem
Qul Huwa-llahu ‘Ahad
Lam Yalid Wa Lam Yulad
Walam Yakul-La-Hu-Kufuwan ‘Ahad “

In the name of Allah, the Gracious, the Merciful.

1. Say, “He is God, the One.

2. God, the Absolute.

3. He begets not, nor was He begotten.

4. And there is nothing comparable to Him.”


Chapter 113 – Surah Al-Falaq ( Dawn )

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ – 113:1

مِن شَرِّ مَا خَلَقَ – 113:2

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ – 113:3

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ – 113:4

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ – 113:5

” Bismillahir-Rahmanir-Raheem
Qul ‘A’udhu Bi-Rabbil-Falaq
Min Sharri Ma Khalaq
Wa Min Sharri Ghasiqin ‘Idha Waqab
Wa Min Sharri-Naffathati Fil-‘Uqadi
Wa Min Sharri Hasidin ‘Idha Hasad “

In the name of Allah, the Gracious, the Merciful.

1. Say, “I take refuge with the Lord of Daybreak.

2. From the evil of what He created.

3. And from the evil of the darkness as it gathers.

4. And from the evil of those who practice sorcery.

5. And from the evil of an envious when he envies.”

Chapter 114 – Surah An-Nas ( Mankind )

قُلْ أَعُوذُ بِرَبِّ النَّاسِ – 114:1

مَلِكِ النَّاسِ – 114:2

إِلَٰهِ النَّاسِ – 114:3

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ – 114:4

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ – 114:5

مِنَ الْجِنَّةِ وَالنَّاسِ – 114:6

” Bismillahir-Rahmanir-Raheem
Qul ‘A’udhu Bi-Rabbin-Nas
Al-Ladhi Yuwas-wisu Fee Sudurin-Nas
Mina Al-Jinnati Wan-Nas “

In the name of Allah, the Gracious, the Merciful.

1. Say, “I seek refuge in the Lord of mankind.

2. The King of mankind.

3. The God of mankind.

4. From the evil of the sneaky whisperer.

5. Who whispers into the hearts of people.

6. From among jinn and among people.”

Below is also a video of the four Qul in Action:


What to do when you have a bad dream (Hadith)


Dreams in Islam means a lot for we Muslims, be it a good dream or a bad dream.

Did you have a dream that is appealing to you? One you wish could come true? Well, in such cases, the holiest Prophet [saw] recommends spreading your good dream to your family and friends.

What about the dream you had that was so scary that you couldn’t sleep for the rest of the night? Let’s call it a nightmare. With this type of dreams, as a Muslim, the Prophet said you should never announce it to anyone, but rather you should do the following:

The holiest Prophet [saw] said:

If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allah from its evil and not tell it to anyone. Verily, it will not harm him in this case.


If that is the case, what about the good dream Yusuf (Joseph) had? Why did His father, Yaqub (Jacob) prevent him from sharing it with His brother? I had same questions prior to publishing this content.

When we read from the Quran, the chapter of Yusuf (verse 4-5), Yusuf said to his father, “O my father! Verily, I saw (in a dream eleven stars and the sun and the moon – I saw them prostrating themselves to me.” He (the father) of Yusuf said: “O my son! Relate not your vision to your brothers, lest they should arrange a plot against you. Verily, Shaytan is to man an open enemy!

Yusuf dream indicated that his brothers would be under his authority in future. They would be subjugated to Yusuf’s authority to such an extent that they would prostrate before him in respect, honor, and appreciation.

Yaqub then feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This was why Yaqub said to Yusuf, “Relate not your vision to your brothers, lest they should arrange a plot against you”.

In this story of Yusuf, his dream was clearly a good one, but His father forbids him from making it known to his brothers. And when we read from the hadith, the Holy Prophet did not forbid us from telling our good dreams to others.

What are these wonderful Quran ayahs and the awesome hadith teaching us?

In simple terms, the wisdom in this means when you see a vision (dream) and it is a bad one, never let people hear it. And when it is a good one, you can share it with others, but not everyone.

You may wonder why we can tell our good dreams to others but not the bad ones. And it’s simply because, in another narration, the Prophet said “a dream is tied to a bird’s leg, as long as it is not interpreted. But if it is interpreted, it comes true.”

[clickToTweet tweet=”‘a dream is tied to a bird’s leg, as long as it is not interpreted. But if it is interpreted, it comes true.”” quote=”‘a dream is tied to a bird’s leg, as long as it is not interpreted. But if it is interpreted, it comes true.” – Prophet Mohammad” theme=”style5″]

And as I mentioned earlier, not everyone should hear about your dream as we learned from the story of Anabi Yusuf. Share your vision only with people who are matured both in age and wisdom, people who wouldn’t feel envious of your success, people who will always be happy to see you succeed, such as your parents.

May Our Rubb (Allah) make our good dreams come true and May He also protect us from the evil of our bad dreams!

And Allah knows best.