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Allah Makes Religion Easy For The Believers

[ALLAH’S Quran – 18:88] “But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfil.”

The Prophet (Peace Be Upon Him ) has said:
[Bukhari, Volume #7, Hadith #38] “The Prophet Muhammad (peace be upon him) once asked a companion: “(Is it true) that you fast all day and stand in prayer all night?” The companion replied that the report was indeed true. The Prophet then said: “Do not do that! Observe the fast sometimes and also leave (it) at other times; stand up for prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you.”

[Bukhari, Book #2, Hadith #38] “Narrated Abu Huraira: The Prophet said, “religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.”
(See Fath-ul-Bari, Page 102, Vol 1).

[Bukhari, Book #21, Hadith #251] “Narrated ‘Aisha: A woman from the tribe of Bani Asad was sitting with me and Allah’s Apostle (p.b.u.h) came to my house and said, “who is this?” I said, “(She is) So and so. She does not sleep at night because she is engaged in prayer.” The Prophet said disapprovingly: Do (good) deeds which is within your capacity as Allah never gets tired of giving rewards till you get tired of doing good deeds.”

Learning Hajj Contemplations For Spirituality

1. This is a journey that was under taken by Prophets and Messengers before you. Those who take the path of the Prophets affirm the Tawheed of Allah. Some come to perform Haj with their hearts attached to other than Allah. They invoke the dead and the righteous, whether present or absent. Such actions are the opposite of Tawheed (which means to worship Allah alone). They are Shirk no matter what people may term them because those deeds amount to setting up partners with Allah. So, free your intention from any devotion to other than Allah. Repent and come with a sincere heart submitting to Allah (alone) remembering what Prophet Ibrahim and his son Isma’il (peace be upon him) said when they were raising the foundations of Allah’s House, the Ka’ba:

“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage – Haj and Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.” (Qur’an, 2:128)

2. You are set to depart and you may or may not return to your home. Make this journey to Allah’s House as Allah wants it. Think of the next journey that is surely coming, the one that leads to the meeting with Allah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allah’s Commands? Am I a follower of the Sunnah of Prophet Muhammad (peace be upon him)? Do I really know Allah?

“And invoke not any other ilah (god) along with Allah, La ilaha illa Huwa (none has the right to be worshiped but He). Everything will perish save His Face. His is the Decision, and to Him you (all) shall be returned.” (Qur’an, 28:88)

3. When you reach the Meeqat, remind yourself that there is another Meeqat that is still to come. It is the Meeqat (appointed meeting) on the Day of Resurrection:

“Say (O Muhammad, peace be upon him): ‘(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed Meeting of a known Day.’” (Qur’an, 56:49-50)

4. When you start the Talbiyah remember the Command of Allah to Prophet Ibrahim (Peace be upon him):

“And proclaim to mankind the Haj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Haj).” (Qur’an, 22:27)

The Talbiyah you make is in response to Prophet Ibrahim’s (peace be upon him) proclamation to visit Allah’s house of worship.

5. Upon entering Makkah remember that you are in the Secure Sanctuary:

“Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.” (Qur’an, 28:57)

Let one devote himself to seeking repentance, having a good view of Allah, hoping that Allah will grant him security from His Punishment.

6. You will enter one of the gates of Al-Masjid Al-Haraam. Then there you are before the magnificent House of Allah, Most High, the Ka’bah. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying Alhamdulillah, but by obeying Allah while on Haj and for the rest of your life.

7. You start your Tawaf knowing that it is a great time for glorifying Allah. Remember Him by His Names, Attributes and Actions. Also while in Tawaf try to reflect upon the time when Prophet Muhammad (peace be upon him) was prevented from doing the same thing you are doing today.

Then think about what he did in clearing out the site from the symbols that were worshiped besides Allah. All idols were demolished. Make lots of du’a. Ask Allah to guide you to hold on to the correct belief till your death. Ask Allah to save you from all forms of Shirk and Bid’ah.

Those Who Don’t Offer Salah

Salat is one of the five pillars of Islam, it is a most important constituent of the faith. It is prayer of a very high level.

The Holy Quran repeatedly enjoins the offering of salat and indeed declares it to be a fundamental trait of a believer. The benefits of salat are countless. The Holy Quran says:

“And enjoin Prayer on thy people, and be constant therein. We ask thee not for provision; it is We that provide for thee. And the end is for the righteous”.

Salat strengthens man’s spiritual faculties. It is the best way to form a relationship with one’s Creator. It purifies one’s spirit, and through it, constant remembrance of Allah delivers one of the self that incites to evil.

God created man to worship Him and salat is the most excellent kind of worship. The Holy Quran also says:

“Recite that which has been revealed to thee of the Book, and observe Prayer. Surely, Prayer restrains one from indecency and manifest evil, and remembrance of Allah indeed is the greatest virtue. And Allah knows
what you do.” (29:46)

Abu Hurairah, may Allah be pleased with him, relates that he heard the Holy Prophet, peace and blessings be
on him, say: “Tell me if one of you had a stream running at his door and he should take a bath in it five times every day would any dirt be left upon him? He was answered: No dirt would be left on him. The Holy Prophet (peace and blessings be on him) observed: This is the case of the five prayers. Allah wipes out all faults in
consequence of them.” (Bukhari)

As for the punishment of not observing the salat, all matters of reward and punishment rest solely with Allah.

Jabir, may Allah be pleased with him, relates that he heard the Holy Prophet, peace and blessings of Allah
be upon him, say: “Giving up prayer is tantamount to disbelief and associating partners with Allah.” (Muslim)

Five Daily Prayers

Salat, the obligatory Muslim prayer, is said at appointed time fixed in relation to the sun’s position. The time of Fajr, the morning prayer begins at dawn and ends just before sunrise. The time of Zuhr, the midday prayer, begins after the sun has crossed the zenith point and has begun to decline. The Asr prayer is said when the sun has further advanced in decline, in the late afternoon. The time of the Maghrib prayer begins immediately after sunset. It lasts till dusk. The Isha prayer can be said after dusk has finally disappeared, giving way to darkness of the night.

Three Laughs And Three Tears

ABU Al-Darda (may Allah be pleased with him) said, “Three (people) make me laugh, and three make me cry.

Those that make me laugh are

1. A person who puts his hopes in this worldly life while death pursues him,

2. A person who is heedless (of his Lord) while (his Lord) is not heedless of him, and

3. A person who always laughs while he does not know whether he has pleased Allah or angered Him.

What makes me cry is being separated from my beloved:

1. Muhammad and his party (the Companions),

2. The horrors of the time of death, and

3. Standing in front of Allah on the Day when the secrets will be revealed and I do not know if I will then go to Paradise or Hell?”

– Ibn Al-Mubarak, Al-Zuhd wa Al-Raqa’iq.

The Greatest Delight: Ridwaan Allah And Looking At His Face

“Some faces that Day will be Nadhirah [shining, radiant], Looking at their Rabb.” [75:22-23]

Ibn al-Itheer said, “Seeing Allah is the ultimate joy in the Hereafter, the most precious gift of Allah. May Allah (swt) help us reach that goal.” [Jaami’ al-Usool, 10/557]

Abu Sa’eed al-Khudri reported that the Prophet (saw) said that “Allah will say to the people of Paradise, “O People of Paradise! They will say, “We are at Your Worship, our Rabb, and all goodness is in Your hand.” He will say, “Are you content?” They will say, “Why should we not be content, O Rabb, when you have given us what you have not given to anyone else of Your Creation?” He will say, “Shall I not give you better than that?” They will say, “O Rabb, what could be better than that?” He will say, “I grant you My pleasure and I will never be displeased with you after that.” [al-Bukhaari and Muslim, Mishkaat al-Masaabeeh]

Muslim and at-Tirmidhi reported from Suhayb ar-Rumi that the Messenger of Allah (saw) said: “When the people of Paradise enter Paradise, Allah will say: “Do you want anything more?” They will say, “Have You not made our faces white [i.e. honored us]? Have You not admitted us to Paradise and saved us from the Fire?” Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Rabb, may He be Blessed and Exalted.”

One report adds, “Then the Prophet (saw) recited the aayah, “For those who have done good is the best [reward i.e. Paradise] and even more [i.e. the honor of glancing at the Countenance of Allah]…” [10:26]

Thus seeing the Face of Allah (swt) was interpreted as part of the “more” [mazeed] which Allah has promised to al-Muhsinoon [those who have done good]:

“There they will have all that they desire – and We have more [for them, i.e. a glance at the All-Mighty, All-Majestic.” [50:35]

This is a joy and honor that will be denied to the Kuffaar and Mushrikeen:

“Nay, surely they [evildoers] will be veiled from seeing their Rabb that day.” [83:15]

Imaam Maalik ibn Anas, the Imaam of al-Madinah, used this aayah as proof that “Looking at their Rabb” [75:23] literally meant they would see the face of Allah, as some had interpreted it as meaning the people would be waiting for their reward. Maalik said, “They have lied…. The people will look at Allah on the Day of Resurrection with their own eyes. If the believers are not going to see their Rabb on the Day of Resurrection, why did Allah (swt) say that the kuffaar would be veiled from Seeing Him?” [See Sharh as-Sunnah, Mishkaat al-Masaabeeh, 3/100 no. 5662]

at-Tahhaawi, the great Hanafi Imaam, said in his “al-‘Aqeedah at-Tahhaawiyyah”, “This seeing [Allah] is true, something that will happen to the people of Paradise; it is not necessary to attempt to define it or describe how it will happen. It is mentioned in the Book of Our Rabb [75:23]. The way it will happen is according to the will and knowledge of Allah and we have to believe in it as it was narrated from the Messenger of Allah in the saheeh hadith. We should not interpret it according to our own inclinations and opinions, for no one is sound in his deen except the one who submits fully to Allah and His Messenger. What is ambiguous should be referred to one who has knowledge (i.e. a scholar)” [Sharh at-Tahhaawiyyah, 203]

Functions Of figures Of Speech In The Qur’an

THE Holy Qur’an abounds with figures of speech that are used for different rhetorical and communicative purposes. In this article, we shall study some of the major purposes:

• To create a sarcastic picture: The Qur’an usually uses some images to criticize those disbelievers who either refused to believe in Allah or fought and oppressed His prophets. The purpose of such images is to stress the importance of true faith, “The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, verses, signs revelations) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers).” (Qur’an, 62:5). The negative tone of the verse helps to instill that picture in the reader’s and listener’s mind.

• To draw a picture of the Hereafter: One of the facts that the Qur’an frequently deals with is death and the Hereafter. The Qur’an focuses on showing how believers’ faith and piety are to be rewarded and how disbelievers become panicky for fear of eternal punishment. Such facts are conjured up through figures of speech, especially similes, which transfer the readers of the Qur’an from this world to the other world, “They will come forth – their eyes humbled – from (their) graves, (torpid) like locusts scattered abroad.” (Qur’an, 54:7)

• Exemplification: One of the functions of the figures of speech employed in the Qur’an is to cite examples that teach a lesson, clarify a ritual, draw a picture etc…. Such examples bridge the gap between the listener or reader of the Qur’an on the one hand and the intended meaning, on the other, “For Him (Allah, Alone) is the Word of Truth (i.e. none has the right to be worshiped but Allah). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an error (i.e. of no use).” (Qur’an, 13:14)

• To simplify abstractions: An abstract concept is something that cannot be perceived by the senses. Understanding an abstraction requires simplification, explanation and exemplification. Many figures of speech in the Qur’an are used to bridge the gap between the abstract concept in question and the reader or listener, “As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account.” (Qur’an, 24: 39)

• To express a psychological state: The Qur’an, due to being full of characters and stories, draws pictures of prophets, angels, believers, unbelievers … etc. Many verses in the Qur’an express the psychological state of some characters such as of Moses’ mother when she fears for her son lest he should die or be killed when parting from her, “And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.” (Qur’an, 28:10)

• To give a picture of God (divine entity): Some images in the Qur’an, called anthropomorphic images, are used in the Qur’an to draw a picture of God’s benevolence, mercy, love etc. Such images bridge the gap between believers and their idea about God, “Verily, those who give Bai’ah (pledge) to you (O Muhammad peace be upon him) they are giving Bai’ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward.” (Qur’an, 48:10)

– By Dr. Khaled Tawfik

The Best Thing To Do At Different Times

One problem many of us face is that we want to do so much at once, and thus become overwhelmed in our thoughts trying to establish exactly what we should be doing and what our obligations are at a given point in time.

This leads us to focus on what we can’t accomplish more so than what we can accomplish. This can be well and good, and as Ibn Al-Jawzi said, a person can be rewarded for his intentions more than for his actions.

However, the point of intending is to be productive and extract something physical from that intention.

Part of being productive is to have a methodical approach as to when to focus on what. For example, if your worship and intentions for specific efforts are organized and you properly place your focus where and when it should be, you’ll find yourself accomplishing much more as a Muslim, no matter if you’re a teacher who teaches, a caller to Allah who motivates, or an ordinary worshipper who simply wants to get closer to your Lord.

Ibn Al-Qayyim wrote: “They say that the best worship is to do what will please the Lord at every time in accordance with what that particular time calls for.

“So, the best act of worship during the time of Jihad is Jihad, even if this leads to abandoning certain rituals such as night prayer, fasting, etc. In fact, this applies even if you are to not pray a complete obligatory prayer as you would in times of safety and calm.

“And the best thing to do when you have a guest, for example, is to see to his rights as a guest and to preoccupy yourself with that instead of the recommended rituals you would usually engage in at the time. Such is also the case in fulfilling the rights of your wife and family.

“The best thing to do during the early morning hours is to be preoccupied with prayer, Qur’an, du’a, remembrance of Allah, and asking His Forgiveness.

“The best thing to do when teaching a student or ignorant person is to completely turn your attention towards teaching him.

“The best thing to do during the call to prayer is to leave whatever rituals you are engaged in and to occupy yourself with repeating after the mu’addhin (one making the call).

“The best thing to do during the five prayers is to try your best in carrying them out in the best possible manner and to rush to perform them right away, and to go out to the mosque – even if it is far – is better.

“The best thing to do when someone needs help physically or financially is to engage yourself with helping that person, relieving his distress, and to place this as a priority over your private worship that you’d usually be engaged in.

“The best thing to do when reciting the Qur’an is to have your heart and mind present in order to reflect over and understand it as if Allah is personally addressing you with it. So, to have your heart present to understand and reflect over it and to have the zeal to implement its commands is greater than the attentiveness of the heart of one who has received a message from the ruler to that message.

“The best thing to do when having attendance at ‘Arafa is to exert yourself in being humble before Allah, making du’a, and remembering Him, instead of fasting.

“The best thing to do during the first 10 days of Dhul-Hijjah is to increase in worship, especially saying ‘Allahu Akbar,’ ‘La ilaha illa Allah,’ and ‘Alhamdulillah.’ This is better here than the Jihad that is not an individual obligation.

“The best thing to do during the last 10 nights of Ramadan is to stay in the mosque and to seclude oneself in it without mixing with others and being distracted by them.

“The best thing to do when you have a brother who is sick or dying is to visit him, attend his funeral, and to prefer this over your private worship or social activities.

“And the best thing to do when a disaster befalls you or when people hurt you is to fulfill the obligation of having patience while continuing to interact with them and not running away from them, since the believer who mixes with people and is patient despite their harm to him is better than the believer who doesn’t mix with them and isn’t harmed by them.

“And the best thing you can interact with them in is whatever is good, and this is better than to seclude yourself from them in such a case.

As for bad things, it is better to seclude yourself from them in such a case. However, if you know that mixing with in this case will help remove or reduce the bad, it is better to mix with them than to abandon them.

“So, the best thing to do in every time and situation is whatever will please Allah at that particular time and situation and to focus on the foremost obligation at that particular time and whatever it necessitates and requires…” (Madarij As-Salikin, 1/188)

While Ibnul Qayyim’s words above mention specific actions, it is the larger picture that is underscored. The attitude he is promoting here is to focus on what’s in front of you and needs to be done then and there, as this is the best way to please Allah in that particular situation.

If you employ this attitude in your day-to-day activities in general and your service to Allah and Islam in particular, you’ll find that you’ll get much more out of yourself.

Quran Is The Greatest Gift From Allah

Why do they not study the Quran carefully? Do they have locks on their minds?

QURAN IS THE GREATEST GIFT FROM ALLAH (SWT) BECAUSE:

  • A book that is full of answers
  • A book that makes you cry
  • A book that makes you notice how much harder you can try
  • A book that makes you realize what true love really is
  • A book that gives you direction for all of life’s tough biz
  • A book that gives you hope that someone somewhere is watching over you
  • A book that was revealed to our beloved prophet over a period of 23 years
  • once you put faith into this book you can handle worldly fears
  • A gift sent down from heaven
  • A treasure from above
  • Written proof that shows us how blessed we are with Allah’s love.
  • A BOOK IN WHICH THE MASTER OF WORLDS AND HEAVENS PROMISED/CLARIFIED IN THE FOLLOWING COMMAND……

(17:41) We have explained (things) in various (ways) in the Qur’an, in order that they may receive admonition, but it only increases their flight from the truth.

(17:89) And We have explained to mankind, in this Qur’an, every kind of similitude, yet the greater part of mankind refuse (to receive it) except with ingratitude […]

(39:27) And verily We have coined for mankind in this Qur’an all kinds of similitudes, that perhaps they might reflect […]

(18:54) We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude, but man is in most things contentious.

(30:58) Verily, We have propounded for mankind in this Qur’an, every kind of parable […]

(6: 65) Behold how many facets We give to these signs, so that they might understand the truth […]

(7:52) […] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) — a guidance (huda) and a grace (rahmat) for people who believe.

(6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?]

(2:219) […] Thus Allah makes plain to you (His) revelations, that perhaps you may reflect.

(3:103) […] Thus Allah makes clear His revelations unto you that perhaps you may be guided.

(6:97) […] clearly, indeed, have We spelled out these signs unto people of knowledge.

(6:98) […] clearly, indeed, have We spelled out these signs unto people who can grasp the truth.

(6:99) […] Verily in all this are signs (ayats) for people who will be convinced.

4:95. Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward;

18:29 And proclaim, “This is the truth from your Lord. Whoever accepts it let him accept it, and whoever rejects it, let him reject it.”

[39:29] GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know.

[16:89] The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.

31:6 But among people, there are those who invest their time in Hadith which is unfounded, so as to lead those without knowledge away from the path of God, making mockery of it (the Qur’an). For such there is a humiliating punishment in store.

(6:164) […]every nafs shall bear the consequences of its actions and no one can help him in any capacity

A Tool For Success

ONCE, THE PROPHET (pbuh) passed by a woman weeping beside a grave. He consoled her gently to be God-fearing and patient. (Not turning to look at her admonisher), she said to him: “Leave, for never have you been afflicted with a loss like mine.” (Silently, the Prophet (PBUH) left her be).

(Later, she was informed that her adviser had been none other than God’s Messenger (PBUH). (Mortified), She went to ask for his pardon: “I recognized you not, O Messenger of God.” The Prophet (PBUH), perfected his lesson for her: “Indeed, patience is in the very first stroke of a calamity” (Bukhary).

Three Days Later Is Not Patience
We are tried, from time to time, with varied tests and tragedies?” some as shattering as the loss of a loved one, others as apparently plain as controlling our anger. Yet be it devastating or slight, seldom is it that we exhibit the patience enjoined on us by Allah.. Much like the woman mentioned in the narration above, our tolerance arrives only after our crisis expires and a new mood transpires, when we realize that we are powerless to change Allah’s decree. And how often this comes, as in this report, when someone has reminded us of the full import of what we have done and said.

Patience is not an accident but a virtue that manifests by choice, nourished, as it is, by strong faith in Allah. It resides in our ability to hold our tongues when it is hardest to do so, on the one hand, and to inflict them with the words “to Allah we belong and to Him are we returning” (2:156) the moment calamity strikes.

Ascending to this level of patience is not easy. We are tested and tried, sometime in ways we never expect. The burden is heavy but never insufferable: “God tasks no soul beyond its capacity” (2:286). In His divine wisdom, Allah encumbers those of us who need it, just enough to make us feel our human limitation, only so much as to cause us to recall our need for Him, with the slightest sufficiency to bring forth our conscious decision to submit to and accept His will, whether for the first time, or to help us renew our faith..

Through tests, He instills in us a balance of fear and hope, an understanding of predestination and free will. Others, Allah burdens to increase their reward with Him to elevate them ever nearer to Him, for His love of them. A few suggestions follow on how we can train ourselves in patience.

Four Tips For Improving Your Patience

1. The first step to fixing any problem is to acknowledge that it exists in the first place “Indeed, Allah does not change a people’s condition until they change what is in their souls” (13:11).

2. Look for the silver lining. Remember that all humans are tested. This cannot be avoided. But we should shun the negativity we associate with our ordeals. How can we do this? Look for the means in which each trial can give you strength and make you a better Muslim. Said the Prophet, (PBUH): “Wondrous is the condition of the believer.. For, indeed, all his affairs are good for him. If something pleasing befalls him, be gives thanks (to Allah) and it is good for him. And if something harmful befalls him, he is patient and it is good for him. And such is only for the believer” (Bukhari).

3. Constantly remember the countless favors and blessing Allah has given you. Moreover, keep in mind that whatever issues you face, there are always others who have it much worse than you. Make duaa for them.

4. Place your trust in Allah and seek His help “Allah is with those who patiently persevere” (8:46). Commenting on this verse, Ibnul Qayyim remarked: “Allah has a special “with-ness”, or ma’iyyah, with those who have patience, meaning that He is present with them, protecting and supporting them.

So remember that the promise of Allah awaits those who hold firmly to being patient. Of them Allah shall say, on the judgment: “Indeed, this Day I have rewarded them for what they have endured patiently. It is they who are the (truly) triumphant!” (23:111).

(Courtesy: Al Jumuah Magazine)