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UpComing Event International Youth Day 12/08/08 |
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Members List:
CEO:
IMYDP IMYDP
Mr.:
Lukyamuzi Ali
Members:
Bro. Waija Majaida
Abu BAkar Abdul Nasir
Aisha Nikuze
Aisha Pemi
Fatmah Majala
Umul Khair Abu Bakar
Bashir Gai
Rashidah Njolakwanji
Abu Bakr Umar
Banogoni Twaha Tom
Bint Jumah
Al-Amin Abdallahi
Ahmad Abu Bakar Aliyu
Mr.:
Shamsuddin Bolatito
Sis.:
Maryam Mputhi
Salamah Munirah
Fatmah Ramadhan
Members:
Mobrook Togo
THIS Adobe PDF file>MEMBERSHIP FORM THIS Adobe PDF file>IMYDP PROSPECTUS
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Short Brief of IMYDP
IMYDP is a youth like NGO with a mission for youth development and capacity building having realized the pertinent needs to provide panacea for the contemporary society which evolve round the Muslim Youths across all spheres of lives, be it Social, Moral, Political and Economic.
It is our intents to use dawah approach for our messages and programmes in order to tackle the low standard of Taqwa in the society under the disguise of global civilization and immoral aspects in secular culture that are against Islamic.
Taking cognizance look at the above-mentioned dilemma, we intends to:
• Inculcate the Islamic spirit into the life of Muslim Youths across the globe especially those of us in the continent of Africa by working in partnership with the existing dawah bodies in the continent.
• Identification and adoption of the effective measures to prevent the Muslim youths from misconception about Islam and equally providing them with technical assistance and future aspiration.
• Conducting campaign against social illness with Islamic solution and perspectives on international and national issues such as HIV/AIDS, Illiteracy, Conflict and Violence.
• Providing encouragement to attain qualitative Islamic and general education towards a peaceful and prosperous life after graduation.
• Establishment of effective inter-Organization cooperation among international youth forum with a view of distributing, exchanging and assembling of suitable Islamic information, literatures and media production on Islam.
• Tactful motivation of competent Muslim Youths to take Islamic preaching as part of their profession.
• Cooperation with other Islamic bodies in effective organization and provision of Muslims needs, relief, welfare, Volunteer services and economic empowerment programmes to the displaced Muslim and refugees when ever and where ever needs arises.
• In discharging these tasks, IMYDP and individuals concerned solemnly take into consideration “where the youths are today, where they should be, how to get there, where the youths tomorrow are and where they should be in the future?
The divine guideline in the Quran 3 verse 104 is our emblem on
“And let there arise out of you a community of people inviting unto all that is good and doing right and forbid the doing of wrong (evil) and it is they who shall attain to a happy state”.
Invite them to the way of thy sustainer with wisdom and
beautiful preaching and argue with them in way that are best and most gracious” (Surah An-Nahl, Q 16 verse 125)
Furthermore, our target also includes producing dynamic Muslim Youth leaders who will have the intention of providing Muslim community with services of moral Islamic values and attitudes on
economic, social and political by instilling in them Islamic Knowledge and wisdom it required with focus on dawah wherever and whenever He/She found himself taking into cognizance leadership skills and administrative efficiencies.
Six Thinking Hats Looking at a Decision from All Points of View Compiled by Shamsuddin Bolatito for TTC-Students of IMYDP , SUDAN . ‘Six Thinking Hats’ is a powerful technique that helps you look at important decisions from a number of different perspectives. It helps you make better decisions by pushing you to move outside your habitual ways of thinking. As such, it helps you understand the full complexity of the decision, and spot issues and opportunities to which you might otherwise be blind. Many successful people think from a very rational, positive viewpoint. This is part of the reason that they are successful. Often, though, they may fail to look at a problem from an emotional, intuitive, creative or negative viewpoint. This can mean that they underestimate resistance to change, fail to make creative leaps, and do not make essential contingency plans. Similarly, pessimists may be excessively defensive, and people used to a very logical approach to problem solving may fail to engage their creativity or listen to their intuition. If you look at a problem with the ‘Six Thinking Hats’ technique, then you will solve it using all approaches. Your decisions and plans will mix ambition, skill in execution, sensitivity, creativity and good contingency planning. This tool was created by Edward de Bono in his book 6 Thinking Hats . How to Use the Tool: To use Six Thinking Hats to improve the quality of your decision-making, look at the decision ‘wearing’ each of the thinking hats in turn. Each ‘Thinking Hat’ is a different style of thinking. These are explained below: · White Hat: With this thinking hat, you focus on the data available. Look at the information you have, and see what you can learn from it. Look for gaps in your knowledge, and either try to fill them or take account of them. This is where you analyze past trends, and try to extrapolate from historical data. · Red Hat: ‘Wearing’ the red hat, you look at the decision using intuition, gut reaction, and emotion. Also try to think how other people will react emotionally, and try to understand the intuitive responses of people who do not fully know your reasoning. * Black Hat: When using black hat thinking, look at things pessimistically, cautiously and defensively. Try to see why ideas and approaches might not work. This is important because it highlights the weak points in a plan or course of action. It allows you to eliminate them, alter your approach, or prepare contingency plans to counter problems that arise. Black Hat thinking helps to make your plans ‘tougher’ and more resilient. It can also help you to spot fatal flaws and risks before you embark on a course of action. Black Hat thinking is one of the real benefits of this technique, as many successful people get so used to thinking positively that often they cannot see problems in advance, leaving them under-prepared for difficulties. * Yellow Hat: The yellow hat helps you to think positively. It is the optimistic viewpoint that helps you to see all the benefits of the decision and the value in it, and spot the opportunities that arise from it. Yellow Hat thinking helps you to keep going when everything looks gloomy and difficult. · Green Hat: The Green Hat stands for creativity. This is where you can develop creative solutions to a problem. It is a freewheeling way of thinking, in which there is little criticism of ideas. A whole range of creativity tools can help you here. * Blue Hat: The Blue Hat stands for process control. This is the hat worn by people chairing meetings. When running into difficulties because ideas are running dry, they may direct activity into Green Hat thinking. When contingency plans are needed, they will ask for Black Hat thinking, and so on. You can use Six Thinking Hats in meetings or on your own. In meetings it has the benefit of defusing the disagreements that can happen when people with different thinking styles discuss the same problem. A variant of this technique is to look at problems from the point of view of different professionals (e.g. doctors, architects, sales directors) or different customers. You may find our Six Thinking Hats Worksheet useful when you’re examining a decision using this technique. Example: The directors of a property company are looking at whether they should construct a new office building. The economy is doing well, and the amount of vacant office space is reducing sharply. As part of their decision they decide to use the 6 Thinking Hats technique during a planning meeting. Looking at the problem with the White Hat , they analyze the data they have. They examine the trend in vacant office space, which shows a sharp reduction. They anticipate that by the time the office block would be completed, that there will be a severe shortage of office space. Current government projections show steady economic growth for at least the construction period. With Red Hat thinking, some of the directors think the proposed building looks quite ugly. While it would be highly cost-effective, they worry that people would not like to work in it. When they think with the Black Hat , they worry that government projections may be wrong. The economy may be about to enter a ‘cyclical downturn’, in which case the office building may be empty for a long time. If the building is not attractive, then companies will choose to work in another better-looking building at the same rent. With the Yellow Hat , however, if the economy holds up and their projections are correct, the company stands to make a great deal of money. If they are lucky, maybe they could sell the building before the next downturn, or rent to tenants on long-term leases that will last through any recession. With Green Hat thinking they consider whether they should change the design to make the building more pleasant. Perhaps they could build prestige offices that people would want to rent in any economic climate. Alternatively, maybe they should invest the money in the short term to buy up property at a low cost when a recession comes. The Blue Hat has been used by the meeting’s Chair to move between the different thinking styles. He or she may have needed to keep other members of the team from switching styles, or from criticizing other peoples’ points.
بسم الله الرحمن الرحيم The UN Millennium Development Goals & IMYDP in Action 1. Eradicate extreme poverty and hunger 2. Achieve universal primary education 3. Promote gender equality and empower women 4. Reduce child mortality 5. Improve maternal health 6. Combat HIV/AIDS, malaria, and other diseases 7. Ensure environmental sustainability 8. Develop a global partnership for development Imydp Philosophy: We believe all Muslim youth have the power to create changes and deserve the opportunity to do so. We believe intercultural communication breaks downs barriers and builds the Community. .We believe the way forward is through collaboration with all existing Youths Muslim Organizations and NGO’s. We believe that cultural exchange and capacity building leads to positive action. We believe that self-transformation occurs through the Qur’an and Ahadith for community services and relationship. We believe a person can learn the value of their own community through sharing their community with others. We believe that when given high expectations an individual will expect more from him/herself. We believe it is each of our responsibilities to protect and sustain our shared future as youth. We believe we have the power to actually re-create the world within our lifetimes with principles of Islam. We believe we can lead by example by the guidance provide for by the leader of Mankind. We believe the world needs us than we need ourselves as youth. We believe we are the youth of the Millennium hope. IMYDP CORE WORKING VALUES If you like the idea of working with us as a team who shares these values, you may join us as youth Ambassador! 1. We are striving to maintain integrity and the transparency of our organization. 2. We believe the end does not justify the means. 3. We appreciate the diversity of our youth members and do not discriminate based on physical abilities, religious believe, or nationality. We are committed to seeing each other as individuals and above all as human beings on a shared planet. 4. We committed to provide equal opportunity to gender in resources and support at when needed. 5. We are striving to build a respectful environment based on humility and empathy to promote a safe space for free expression from the youth. 6. We encourage innovation and creativity in our youth projects and seek results by providing quality service through collaboration with any youth Organization to achieve our aims. 7. Our work is based on self-accountability, self-discipline, and personal development and capacity building. 8. We remember to foster both team and individual growth. 9. We value each other like a family while recognizing that the professional is not the personal. 10. Our participants are not just the population we serve --they are the community we collaborate with for positive change. 11. Quality services to young people must is the primary result of our work. 12. We are team driving and value collaboration and the creation of a non-competitive working atmosphere. 13. We value fun, recognize the importance of inspiration, and take time to celebrate our efforts. 14. In our external interaction, we promote alliance building and the sharing of resources. 15. We value each others time and health. 16. Our effectiveness is dependent on each others enthusiasm and responsiveness. 17. As a growing youth organization, we promote feedback and provide space for constructive change. 18. We take time to learn from each other and to share ideas. For Details, Contact: The Youth Project Team, International Muslim Youth Development Project (IMYDP) P.O. Box 11208, Post Code: 11111, Khartoum Sudan. E-mail:imydp1428h@yahoo.com/imydp1428h@gmail.com Web: imydp1428h.wordpress.com Tel: 00249-121-124-130 or 00249-915-864-276 ======================================= The Future of Islam in the U.S.A. In the Name of Allâh, the Most Beneficent, the Most Merciful By Dr. Ja`far Sheikh Idris The collapse of Communism has automatically created a new world order in which the USA has emerged as the sole super power, and in which all concerned, including the USA are trying to find their appropriate place and suitable role. One of the big challenges that this new order has posed for both the West, and especially the US on one side, and the Muslim world and Muslims living in the West on the other side, is the future relationship between Islam and the West. This future depends of course on how each of these parties views itself and views the other party in relation to itself. One such view characterizes the West as being essentially Judaeo-Christian, secular, capitalist and democratic; it cannot therefore coexist with a people whose way of life is Islamic, whose government is thus theocratic and hence undemocratic, and whose economic system is certainly not capitalist, a people who aim at nothing less than the destruction of Western civilization and the re-establishment of the Islamic Empire. But this, goes the argument, is what Muslim fundamentalists are, and since their fundamentalist movement is on the rise, we have to consider Islam to be the new villain, the new enemy, and thus brace ourselves up to curb its onward advance, before it sweeps the Muslim world and exploit its resources to destroy Western civilization. Promoters of this view call for intolerance even regarding those Muslims living in the West. The call for a return to Islam as a complete way of life continues to gain momentum, and garner adherents, while the advocates of secularism are clearly fighting a losing battle. And so, if that picture of Islam and the West is a true one, there would be legitimate cause for alarm on the part of the West. But fortunately, it is not. A good understanding of Islam and of the West is bound, in my opinion, to foster good relations between the two. It is the task of those Muslims and non-Muslims who have this good understanding, to cooperate in disseminating it among people in the West as well as in the Muslim world, so that it becomes part of public opinion in these two parts of the globe, and so that it may influence policy makers, and leaders in those regions. There is no denying the fact that differences, even on matters of principle and vital issues, do exist between adherents of Islam, and adherents of other ideologies in the West. But Islam is not a religion of the East, nor are those ideologies endemic to the West. If Islam originated in the so-called East, so did Christianity and Judaism. If the West found no difficulty in accepting the latter two, it should find no problem with accepting Islam, especially in view of the fact that Christianity and Judaism were originally meant to be local religions, while Islam was, from the start declared to be a universal religion. What is it in Christianity or Judaism that makes them more Western? Why should the West accept a religion which says that Jesus is the son of God, and shun one which says that he is a prophet of God? Why should the West feel comfortable with a religion which claims to be for a special people, and shun the one which says that it is for mankind at large? Is there anything in the West which necessitates this choice? No! And that is why increasing numbers of Westerners are coming to the fold of Islam without losing their Western identity, whether it be American, British, French or any other. And if there are Christians and Jews in the East, why can't there be Muslims in the West? And why should the West be identified with secularism? This identification is, in my opinion, unfair to the West, whether it comes from Muslims or from the Westerners themselves. This is because secularism in its extreme form, the form which it took in the former communist countries, was rejected by people in Western Europe and the U.S., and is now universally condemned. The secularism that is prevailing in the West is, to varying degrees, a somewhat moderate one, in which there is place for religion.
coming up soon.
Islam: Truth, Virtue & Beauty
Islam: Truth, Virtue & Beauty
In the Name of Allâh, the Most Beneficent, the Most Merciful
by Dr. Ja`far Sheikh Idris
The principles of truth, virtue and beauty. What they mean to Islam and how they should be incorporated into our everyday life.
Indeed, Islam is the religion of ultimate truth, virtue and beauty. Other doctrines and philosophies of life may have aspects of each of these principles but never are they in as consistent harmony as they are in Islam.
In other teachings or writings, we may find beautiful expressions used to make false claims, undermine virtuous behavior or even encourage corruption. Not so in our religion. These three principles are in constant interaction to convey the message of Allah.
The religion of Islam invites us to worship Allah, the ultimate in truth, virtue and beauty, the Creator of all things. The Prophet Muhammad, sallallahu alayhe wa sallam, too was a manifestation of truth and virtue. In Surah al-Qalam, Verse 4, the Almighty tells the Prophet, sallallahu alayhe wa sallam, "And surely you are of great morality." His wife said of him: "The Qur'an was his moral principle.". Ahmad related that the Prophet of Allah was honest, trustworthy, loyal, generous, merciful, courageous, patient and committed to the truth, whatever hardship he had to endure in the process. He was handsome both in features and spirit and his speech was beautiful to the ears. He was a man whose qualities commanded respect.
The Noble book of Islam, sent by Allah through Muhammad, sallallahu alayhe wa sallam, is a book of truth. It commands virtue and does so in unmatched beauty of expression. The following verses clearly state that this is the purpose of the Qur'an:
-Surah al-Israa, Verse 105: "And we have revealed this with the truth, and in truth it was sent."
-Surah al-Baqarah, Verses 1-2: "Alif(A) Lam (L) Mim (M). There is no doubt about this book, a guidance to the pious."
-Surah Fussilat, Verse 42: "No falsehood can come to it, not from before it or from behind it. It is a revelation from the All-Wise, the One worthy of all praise."
-Surah al-Israa, Verse 9: "Indeed, this Qur'an guides to the way that is most right."
-Surah al-An'am, Verse 115: "And the revelations of your Lord have been perfected in truth and justice."
-Surah az-Zumar, Verse 23: "Allah has revealed the best of revelations, a book consistent with itself, repeating its teachings in various aspects. The skins of those who fear their Lord shiver at it, then their skins and hearts soften to the celebration of praising Allah."
The Qur'an is not like other books whose sources may be unknown and whose translations and meanings are doubtful. All three principles of truth, virtue and beauty are conveyed in the essence of the Almighty, His Prophet, sallallahu alayhe wa sallam, and through the Noble Book. Since this is the case, it becomes clear that these three principles should also be woven through the events of our everyday lives as they complement each other.
Truth, virtue and beauty are so closely related in Islam, that we often find in the Qur'an and the Sunnah that they are used to describe each other. For example, virtuous morals are described as beautiful as in Surah Yusuf, Verse 18: "But beautiful patience. Allah is my refuge from what you are describing." Also in Surah al-Ma'arij, Verse 5, "So endure patiently, with a graceful patience.” At other instances, words are described using derivatives of the word 'husn' which in Arabic means beauty. In the following verses, the faithful are advised to speak beautifully (meaning politely and pleasantly) to other people:
-Surah al- Mu'minoon, Verse 96: "Respond to evil by saying that which is best."
-Surah al-Baqarah, Verse 83: "Speak of good to the people."
-Surah an-Nahl, Verse 125: "Reason with them in a well-mannered way."
Islam also encourages people to appreciate beauty even in practical things which people make use of and usually don't consider to be items of beauty. For example, Surah an-Nahl, Verses 5-7 say, "Allah created cattle for you. In them you find warmth and benefit and from them you eat. In them there is beauty for you when you bring them home and when you take them out to the pasture. They bear your heavy loads to lands you could not have reached except with great effort. Surely, your Lord is Most Compassionate, Most Merciful."
Also Surah al-Baqarah, Verse 69 tells us: "They said, 'Pray to your Lord for us that He may make clear to us what its color should be.' He said, 'Allah said it should be a yellow cow, so deep and bright as to delight those who see it.'" And Surah an-NamI, Verse 60, "Or who created the heavens and the earth and sent down water from the sky and caused the growth of beautiful gardens whose trees you could never grow? Is there another god with Allah? No indeed. But they are a people who deviate."
Surah al-An'am, Verse 99 asks us to appreciate the beauty and value of fruit and growth: "Look at their fruit, when they bear it and their ripening. Surely in that there are signs for people who believe." Here we have been asked to see the signs of Allah in the beauty of creation, and in its usefulness to man. Verse 141 of the same Surah reminds us to look at fruits, appreciate their beauty and pay our dues for them: "Eat of their fruits when they bear fruit, and pay due alms (for) them on the day of harvest."
Our religion has also asked of man to look for both beauty and virtue in the selection of a wife. "If he looks at her, he is pleased. If he commands her, she obeys and if he is away, she is loyal in taking care of herself and his money." (Ibn Majah.)
In Islam truth, virtue and beauty are not only used to describe each other, they are used to complement and support one another at all times. Virtue can only be built on truth and must be done in a way that people find acceptable (beautiful). Stories from the Qur'an are not only exceptional in content and style but also tell of real life people and events. The morals and wisdom taught through them thus become all the more pertinent for they are not fictional. "We narrate to you the best of narratives." Surah Yusuf, Verse 3: "Most certainly, in their narratives is a lesson for those who possess minds. It is not an invented story but a confirmation to that before it and an explanation of all things, a guidance and mercy to people who believe."
If people are going to listen to the call of Islam for virtue and truth, it can only be through good expression and words which will warm people's hearts and appeal to their ears. "Speak of good to the people." Surah Al Baqarah, Verse 83. "Call mankind to the way of your Lord with wisdom and sound advice. Reason with them in a well-mannered way." [16:125]
Despite this, some people, may Allah forgive them, have adopted extremely unpleasant, harsh and blunt ways of spreading the truth and virtue of Allah and his Prophet, sallallahu alayhe wa sallam.
As a result, people are driven away from Islam instead of being drawn to it. Have these people not thought about the words of Allah to his Prophet, sallallahu alayhe wa sallam, in Surah ali-Imran, Verse 159 "It was by Allah's mercy that you were kind to them. Had you been harsh and hard of heart, they would have dispersed from around you. So pardon them and pray for forgiveness for them and consult them in the matter...”
It is as though the Almighty is telling the Prophet, sallallahu alayhe wa sallam, that even if he were virtuous and calling for the truth, if he did it harshly and without being sensitive, those around him would be driven away. Why would they do that? Because they were kind and respectable people. They would not accept violation of their dignity, even by a person like the Prophet, sallallahu alayhe wa sallam.
Of course, not all people are like that. Some people only respond to humiliation and disrespect, such as the people of the Pharaoh, of whom we are told in Surah Az-Zukhruf, Verse 54: "Thus did he take his people for fools, and they obeyed him, indeed they were a wicked people."
Only the first kind of people are the ones that will respond to the call for truth and virtue. Only they will believe, and do it with strength and courage. Let those people be our target in dawah and let us address them in the manner that they deserve so that they will hear us. As for those who have no good in their hearts, they will not respond to respectful ways and we should not waste time with them.
Some people use kind and sensitive words to draw people to evil and corruption, but Allah will only be with those who are calling for truth and he is truly fortunate who calls for the truth in the manner that Allah has described.
Beauty is therefore a quality which we must desire and strive for. It is as important as virtue and truth. We should take every opportunity to enjoy beauty except if this activity is going to lead to corruption and undermine our morals and principles. In this case, beauty should be avoided.
We are prohibited from looking at certain pictures which may be beautiful and listening to certain beautiful voices. This is because this kind of beauty leads to betrayal of ethical behavior. For this reason, the beauty of a woman is reserved for her husband and certain relatives and family members. This way, it will not lead to dishonorable behavior. Husbands are allowed and encouraged to enjoy the beauty of their wives, as this is not a prohibited behavior, and may even prevent corruption.
Beautiful voices, depending on what they are saying, may provoke certain unethical behavior. Sometimes men are aroused by the voices of soft-spoken women. Thus even the wives of the Prophet of Allah were addressed in Surah al-Ahzab, Verse 32, "O wives of the Prophet You are not like any other women. If you fear Allah, speak not in an affected tone so that he in whose heart is a disease may yearn. But speak in honorable words."
The same applies for certain kinds of music and song. In Surah Luqman, Verse 6, we are told, "And there are among people some who use vain talk to lead astray from Allah's way without knowledge and to make mockery of it. For such there is a humiliating punishment." Ibn Masoud referring to the talk described in this Verse said, "It is -by Allah- singing."
We are thankful that Allah has guided us to the truth and paved for us the ways to virtue and explained to us the significance of beauty of words, deeds and meanings.
Courtesy Of: Islaam.com
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How Can the Muslims Reclaim Their Honour?
In the Name of Allâh, the Most Beneficent, the Most Merciful
By IslamWay.com
It was from the practice of the pious (Muslim) men and women who came before us that if they were defeated by an enemy, they would scrutinise themselves and would search for the cause of this defeat. As a consequence, if they found in themselves any opposition to the prophetic traditions in any matter, they hastened in changing it, following the Sunnah (prophetic traditions) and cultivating the Ummah (the Islamic Nation) accordingly.
The fact that they were fewer in number than their enemies proved to be of little consequence as after executing their plan of attack Allâh, The Most High, would aid them, thus actualising what He, The Most High, mentioned in His Book:
"If you help Allâh (strive in the way of your Lord), He will help and strengthen you."
These are some plans of action with regards seeking to procure the True Help (the Help of Allâh) for the Ummah, if Allâh so wishes:
1 – Strive and be earnest to desist and refrain from sins that you commit and find yourself continuous upon - and we ask Allâh to help us in abstaining from them.
2 – Be observant on attending the prayer in the Masjid (praying with the people), five times a day and especially the Fajr (dawn) prayer ("Indeed prayer has been prescribed upon the believers ... ").
3 – Try to give charity to the poor and destitute people even if it is something very small, for indeed charity given in secret extinguishes the anger of your Lord.
4 – Be mindful (O Sisters!) of being modest and covering yourself completely from now (according to the prescribed ways) and do not be of those who say, 'I will start doing it from tomorrow'.
5 – Be observant on raising your children with a true Islamic cultivation, so that they maybe like the children of the Companions, may Allâh be pleased with them all. So that they may become a people better in the sight of Allâh than the people of today.
6 – Increase your superogatory prayers daily.
7 – Encourage your friends and family to do good actions, advising them in a way which is good. Remind them that the Ummah is in need of them and remind them that all muslims should strive to be like the Companions of the Prophet, may Allâh send His prayers and blessings upon him, in their thought and actions.
8 – Act in the way that you have been commanded by Allâh in regards to preparing yourself and your children, spiritually, physically and mentally.
9 – Be observant about the sincerity of your actions, whether they be in regards to studying, working or even planting something in the earth and be of those people who learn about that which they do (so as not to base an action on ignorance).
10 – Remind the Imâm in the Masjid to gather the people after the Maghrib (sunset) prayer and to read to them something from the Qur'ân or the Sunnah.
11 – Help in spreading goodness by any permissible means that you are able to carry out.
12 – Increase in asking Allâh to make you firm upon this path and be humble to Allâh.
13 – Have trust in Allâh's help for the truthful believers.
14 – Do not despair from the long journey and it's difficulty, for indeed corruption has encompassed the Ummah for many years and is now in need of relief.
And in the end, if you find the Muslims gathering together to pray at the sound of the adhân as they do for the Friday prayer and you see that knowledge has become widespread and the religion has gained mastery over the land, then know, O Muslim, that the True Help is at hand.
Courtesy Of: SunnahOnline.com
