Between the Rafidah Shia and the Zionist

QUOTE OF THE DAY

TONGUELESS DEVIL

Ibn al Qayyim rahimahullaah said:

“The one who remains silent in the face of falsehood is a tongueless devil.” 

[Ad-Da`u wad-Dawaa’]

*Allaahu I Musta'an

HADITH OF THE DAY

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ بَحِيرِ بْنِ سَعْدٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ، قَالَ وَعَظَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمًا بَعْدَ صَلاَةِ الْغَدَاةِ مَوْعِظَةً بَلِيغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقَالَ رَجُلٌ إِنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا يَا رَسُولَ اللَّهِ قَالَ ‏"‏ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدٌ حَبَشِيٌّ فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ يَرَى اخْتِلاَفًا كَثِيرًا وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّهَا ضَلاَلَةٌ فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَعَلَيْهِ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَى ثَوْرُ بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَ هَذَا ‏.‏ حَدَّثَنَا بِذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ وَغَيْرُ وَاحِدٍ قَالُوا حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ وَالْعِرْبَاضُ بْنُ سَارِيَةَ يُكْنَى أَبَا نَجِيحٍ ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ حُجْرِ بْنِ حُجْرٍ عَنْ عِرْبَاضِ بْنِ سَارِيَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ ‏.‏ 

  

Narrated Al-'Irbad bin Sariyah: 

"One day after the morning Salat, the Messenger of Allah (ﷺ) exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. [So what] do you order us O Messenger of Allah?' He said: 'I order you to have Taqwa of Allah, and to listen and obey, even in the case of an Ethiopian slave. Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" 

Sahih (Darussalam)  

Jami` at-Tirmidhi, 2676

In-Book Reference: Book 41, Hadith 32

English Reference: Vol. 5, Book 39, Hadith 2676 

This HADITH is a testament that there will be people after the prophet (peace and blessings of Allah be upon him) that will stray from the teachings of the prophet (peace and blessings of Allah be upon him) and the only solution for one not to go astray his by following the prophet's teachings which is the Sunnah. So we now ask the Sufis,the ikwanul muslimun, the shias, the jahmiyyahs, the jabatiyyahs and so on that is their Methodology upon the teachings of the prophet (peace and blessings of Allah be upon him)? The answer is a capital NO. With that, are you upon salvation or doom? Think twice.

May Allah continue to guide us Ammmin 

TIME OF THE FIVE DAILY PRAYERS

TIME OF THE FIVE DAILY PRAYERS

Summary

The times of the prayers were mentioned by the Prophet (peace and blessings of Allah be upon him) in the hadith: “The time for Zhuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his height, until the time for ‘Asr comes. The time for ‘Asr lasts until the sun turns yellow. The time for Maghrib lasts until the twilight has faded. The time for ‘Isha’ lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts to rise then stop praying, for it rises between the two horns of the Shaytan.”

Table Of Contents

Times of the five daily prayers 

1 – The time of Zhuhr 

Practical way of knowing when the zenith has been passed (and the time for Zhuhr has begun): 

Practical way of knowing when the time for Zhuhr has ended

2 – The time of ‘Asr 

What is meant by the time of necessity? 

3 – The time of Maghrib 

4 – The time of ‘Isha 

How do we calculate when midnight is? 

5 – The time of Fajr 

In the name of Allāh, the most Gracious, the most Merciful 

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

Allah has enjoined upon His slaves five prayers throughout the day and night at specific times decreed by the wisdom of Allah so that the slave may be in contact with his Lord in these prayers throughout all of these times. They are for the heart like water for a tree, given to it time after time, not all in one go and then it stops. 

Part of the wisdom behind doing the prayers at these times is so that people will not get bored or find it too difficult, which would happen if they all had to be done at once. Blessed be Allah, the Wisest of judges. ((From the Introduction to Risaalat Ahkaam Mawaaqeet al-Salaah (Essay on the Rulings on the Times of the Prayers) by Shaykh Muhammad ibn ‘Uthaymeen, may Allah have mercy on him). 

*_Times of the five daily prayers_*

The times of the prayers were mentioned by the Prophet (peace and blessings of Allah be upon him) in the hadith: “The time for Zhuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his height, until the time for ‘Asr comes. The time for ‘Asr lasts until the sun turns yellow. The time for Maghrib lasts until the twilight has faded. The time for ‘Isha’ lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts to rise then stop praying, for it rises between the two horns of the Shaytan.” (Narrated by Muslim, 612). 

This hadith explains the timings of the five daily prayers. As for defining them by the clock, that varies from one city or country to another. We will define each in more detail as follows: 

1 – The time of Zhuhr 

The Prophet (peace and blessings of Allah be upon him) said: “The time for Zhuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his height (this is the end time), until the time for ‘Asr comes.” So the Prophet (peace and blessings of Allah be upon him) defined the start and the end of the time for Zhuhr: 

The start of the time for Zhuhr is when the sun has passed its zenith i.e., has passed the highest part of the sky and started to descend towards the west. 

Practical way of knowing when the zenith has been passed (and the time for Zhuhr has begun): 

Put a stick or pole in an open place. When the sun rises in the east, the shadow of this stick will fall towards the west. The higher the sun rises, the shorter the shadow will become. So long as it keeps growing shorter, the sun has not yet reached its zenith. The shadow will keep on growing shorter until it reaches a certain point, then it will start to increase, falling towards the east. When it increases by even a small amount, then the sun has passed its zenith. At that point the time for Zhuhr has begun. 

Knowing the time of the zenith by the clock: divide the time between sunrise and sunset in half, and that is the time of the zenith. If we assume that the sun rises at 6 a.m. and sets at 6 p.m., then the zenith is at 12 noon. If it rises at 7 a.m. and sets at 7 p.m., then the zenith is at 1 p.m., and so on. See al-Sharh al-Mumti’, 2/96 

The end of the time for Zhuhr is when the shadow of everything is equal in length to the object itself, plus the length of the shadow of the object at the time of the zenith.  

Practical way of knowing when the time for Zhuhr has ended

Go back to the stick or pole which we described above. Let us assume that its length is one meter. We will notice that before the sun reached its zenith, the shadow decreased gradually until it reached a certain point (make a mark at this point), then it started to increase, at which point the time for Zuhr began. The shadow will continue to increase, falling towards the east until the length of the shadow is equal to the length of the object itself, i.e., it will be one meter long, starting from the point marked at the zenith). As for the shadow before the mark, that is not counted, and it is called fay’ al-zawaal (the shadow of the zenith). At this point the time for Zuhr ends and the time for ‘Asr begins straight away. 

2 – The time of ‘Asr 

The Prophet (peace and blessings of Allah be upon him) said: “The time for ‘Asr lasts until the sun turns yellow.” 

We know that the time for ‘Asr begins when the time for Zhuhr ends, i.e., when the length of an object’s shadow becomes equal to the length of the object itself. There are two times for the end of ‘Asr. 

The preferred time: this lasts from the beginning of the time for ‘Asr until the sun begins to turn yellow, because the Prophet (peace and blessings of Allah be upon him) said: “The time for ‘Asr lasts until the sun turns yellow.” Defining this time by the clock varies according to the season.

The time of necessity. This lasts from the time the sun turns yellow until sunset, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever catches up with one rak’ah of ‘Asr before the sun sets has caught up with ‘Asr.” (Narrated by al-Bukhari, 579; Muslim, 608) 

What is meant by the time of necessity? 

Necessity here refers to when a person is distracted from praying ‘Asr by some essential and unavoidable work, such as dressing wounds, and he is able to pray before the sun turns yellow but it is difficult, then he prays just before sunset. In this case he has prayed on time and has not sinned, because this is the time of necessity. If a person is forced to delay the prayer, there is no sin so long as he prays before the sun sets. 

3 – The time of Maghrib 

The Prophet (peace and blessings of Allah be upon him) said: “The time for Maghrib lasts until the twilight has faded”, i.e., the time for Maghrib starts immediately after the time for ‘Asr ends, which is when the sun sets, until the twilight or red afterglow has faded. When the red afterglow has disappeared from the sky, the time for Maghrib ends and the time for ‘Isha’ begins. Defining this time by the clock varies according to the season. When you see that the red afterglow has disappeared from the horizon, this is a sign that the time for Maghrib has ended. 

4 – The time of ‘Isha 

The Prophet (peace and blessings of Allah be upon him) said: “The time for ‘Isha’ lasts until midnight.”  

So the time for ‘Isha’ begins immediately after the time for Maghrib ends (i.e., when the red afterglow disappears from the sky) until midnight. 

How do we calculate when midnight is? 

If you want to calculate when midnight is, then calculate the time between sunset and the break of true dawn (when Fajr begins) then divide it in half; that halfway point is the end of the time for praying ‘Isha’ (and that is midnight). 

So if the sun sets at 5 p.m., and Fajr begins at 5 a.m., then midnight is 11 p.m. If the sun sets at 5 p.m. and Fajr begins at 6 a.m., then midnight is 11.30 p.m., and so on. 

5 – The time of Fajr 

The Prophet (peace and blessings of Allah be upon him) said: “The time for Subh (Fajr) prayer lasts from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts to rise then stop praying, for it rises between the two horns of the Shaytan.” 

The time for Fajr begins with the onset of the “second dawn” (al-fajr al-thani) and ends when the sun starts to rise. The “second dawn” is the brightness that appears along the horizon in the east and extends north to south. The “first dawn” (al-fajr al-awwal) occurs approximately one hour before this, and there are differences between the two: 

In the “first dawn” the brightness extends from east to west, and in the “second dawn” it extends from north to south.

The “first dawn” is followed by darkness, i.e., the brightness lasts for a short period then it becomes dark. The “second dawn” is not followed by darkness, rather the light increases.

The “second dawn” is connected to the horizon, with no darkness between it and the horizon, whereas the “first dawn” is separated from the horizon with darkness between it and the horizon. See al-Sharh al-Mumti’, 2/107.

And Allah knows best.

WHEN SHAYTON DIVERT YOU

When Shayṭān diverts you from your daily portion of Qur’an at its set time, he doesn’t really say: ‘Don’t read.’ 

Rather, he deceives you with delay: ‘Read later, read tomorrow…’

So do not obey him.

Instead of postponing, discipline yourself with an extra portion, prove that he cannot keep you away from the Book of Allah.

And always remember: 

إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

“Indeed, the plot of Shayṭān is ever weak.”

[سورة النساء ٤:٧٦]

*Allaahu I Musta'aan*

The grave

Ramadan comes and goes

HADITH OF THE DAY

Question- My father asked me to do something that would anger my mother; what’s the ruling on getting one parent angry in order to make the other one happy?*

*Salaamun 'alaykum wa rahmat-ul-lahi wa barakātuh* 

Categorized under: The Rights of Parents |

_In the name of Allaah, the Entirely Merciful, the Especially Merciful, and may peace and blessings be upon the Messenger of Allaah (ﷺ) ._

*🎙️Question to Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him: My father asked me to do something that would anger my mother; what’s the ruling on getting one parent angry in order to make the other one happy?*

🎙️Answer:

*This isn’t allowed:*

    فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا

*Let not be uttered by you to [your parents even the slightest expression of distaste like] “uff,” nor let any distasteful action ever come towards them from you, but rather be kind and gentle to them in speech [and action].* (Al-Isrāʾ, 23)

`This is what Allāh, far above is He in His perfection, directed towards one’s parents, so it’s not allowed for you to anger—to anger both of them or to anger either of them. And if it were to ever be ordained that something happen from you that gets them angry, then you [must] ask them for forgiveness and be quick about that.```

📚 _Al-Ijābāt Al-Mukhtaṣarah, Al-Ḥalqah 380._

_❞Keep Reminding, for Indeed the ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀ ❝_

*Allaahu l Musta'aan*

There has come to you Ramadan

Question-Suppose the congregation prayer has started in the mosque. I came a little late for the prayers. When the Imam goes for the Ruku and we joined the Jamaah, should we count that rakah as we have not recited Surat Al-Fatihah?

How to Catch up with a Rakah

Question
Suppose the congregation prayer has started in the mosque. I came a little late for the prayers. When the Imam goes for the Ruku and we joined the Jamaah, should we count that rakah as we have not recited Surat Al-Fatihah?

Summary of answer
Whoever catches up with the imam when he is bowing, and bows with him, that is regarded as a rakah for him, according to the view of the majority of scholars, even if he did not recite al-Fatihah.


Answer
Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

Whoever catches up with the imam when he is bowing , and bows with him, that is regarded as a rakah for him, according to the view of the majority of scholars, even if he did not recite al-Fatihah. This is indicated by the report narrated by al-Bukhari (750) from Abu Bakrah, that he came to the Prophet (peace and blessings of Allah be upon him) when he was bowing and he bowed with him, before he reached the row. He mentioned that to the Prophet (peace and blessings of Allah be upon him) and he said: “May Allah make you more keen but do not do it again.”

It was narrated in a sahih report that Ibn Mas’ud (may Allah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rakah.” (Narrated by al-Bayhaqi; classed as sahih by al-Albani in Irwa al-Ghalil, 2/262)

Ibn Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rakah.” (Narrated by al-Bayhaqi and classed as sahih by al-Albani, op. cit., 2/263)

Similar reports were narrated from Abu Bakr al-Siddiq, Zayd ibn Thabit and ‘Abd-Allah ibn al-Zubayr. (See Irwa al-Ghalil, 2/264)

Al-Nawawi (may Allah have mercy on him) said in al-Majmu’, 4/112:

“What we have mentioned about catching up with the rakah by catching up with ruku (bowing) is the correct view, as stated by al-Shafii. It was also the view of the majority of our companions and the majority of scholars. It is the apparent meaning of the hadiths and all people are unanimously agreed upon it. There is another view, which is very weak, which suggests that it does not count.”

It says in ‘Awn al-Ma’bud (3/102):

“Note that the majority of imams are of the view that whoever catches up with the imam when he is bowing and joins him in the prayer is regarded as having caught up with that rakah, even if he did not recite anything. A group was of the view that whoever catches up with the imam when he is bowing has not caught up with that rakah. This was the view of Abu Hurayrah. Al-Bukhari narrated this concerning reciting behind the imam from all of those who were of the view that it is obligatory to recite behind the imam. This view was also favoured by Ibn Khuzaymah, al-Sibghi and other Shaf`i muhaddithin. Shaykh Taqiy al-Din al-Subki among the later scholars regarded this as a strong view, and al-Muqbili regarded it as more likely to be correct.”

The view that is more likely to be correct is the view of the majority, because of the hadiths and reports0 quoted above.

And Allah knows best.

Continuation: Untying Braided or Plaited Hair For Wudu, Ghusl and Prayer for Men and Women.

*Assalamu 'alaykum wa rahmat-ul-lahi wa barakātuh* 

```Continuation: Untying Braided or Plaited Hair For Wudu, Ghusl and Prayer for Men and Women.```

_In The Name of Allaah, The Most Merciful, The Bestower of Mercy, and may peace and blessings be upon the Messenger of Allaah (ﷺ) ._

*It is not obligatory to untie plaits/braids when making wudoo, not for men, nor for women. That is because the head is not washed during wudoo, it is wiped as Allah has stated in Surah al-Mā’idah.*

*And nothing is wiped beyond the back of the head, even if the hair falls beyond the nape of the neck and unto the back.*

*In performing ghusl, it is required that water reach the entire body and the roots of the hair.*

*However, Allah has given allowance to the woman who has braided (plaited) her hair and intends to perform ghusl. She can pour water over her head so that it reaches the roots of her hair, and she is not required to undo her braids. In this ruling, the man is the same as the woman.*

 Umm Salamah (may Allah be pleased with her) said: I said: *“O Messenger of Allah, I am a woman who tightly braids the hair of my head—should I undo it for the ghusl of janābah?”* He said: *“No. It is sufficient for you to pour three handfuls of water over your head, then pour water over yourself, and you will be purified.”* (Muslim no. 330) 

_And in another narration, she said:_ *“Should I undo it for menstruation and janābah?”* He replied: *“No.”*

Al-Lajnah ad-Dāʾimah (the Committee of Major scholars in Saudi Arabia) were asked: *“Is there any difference between the ghusl of a man and a woman from janābah? Must a woman undo her hair, or is it sufficient for her to pour three handfuls of water over it as mentioned in the hadīth? And what is the difference between the ghusl of janābah and menstruation?”*

🎙️They replied: *There is no difference between the man and the woman regarding the manner of performing ghusl from janābah. Neither of them is required to undo the hair for ghusl. Rather, it is sufficient for each of them to pour three handfuls of water over the head, then pour water over the rest of the body.*

📚 (Fatāwā al-Lajnah ad-Dāʾimah 5/349).

*May Allaah accept our ibaadat and forgive our shortcomings.*

_❞Keep Reminding, for Indeed the ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀ ❝_

*Allaahu l Musta'aan*

The concept of Rizq

HADITH OF THE DAY

"وعنه عن رسول الله صلى الله عليه وسلم قال‏:‏ ‏"‏من سبح الله في دبر كل صلاة ثلاثًا وثلاثين، وحمد الله ثلاثًا وثلاثين، وكبر الله ثلاثًا وثلاثين، وقال تمام المائة‏:‏ لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، غفرت خطاياه وإن كانت مثل زبد البحر” ‏(‏‏(‏رواه مسلم‏)‏‏)‏" 

  

Abu Hurairah (May Allah be pleased with him) reported: 

The Messenger of Allah (ﷺ) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea."

[Muslim]. 

Riyad as-Salihin, 1419

In-Book Reference: Book 15, Hadith 12

Continuation: Plaited or Braided Hair

*Assalamu 'alaykum wa rahmat-ul-lahi wa barakātuh* 

```Continuation: Plaited or Braided Hair```

There is no harm in a man praying with his hair braided, but it is disliked for him to tie it, like women who tie it around the head, or to gather the hair and tie it at the back of the head. 

*This is based on the report of Ibn ʿAbbās (may Allah be pleased with them) that he saw ʿAbdullāh ibn al-Hārith praying while his hair was tied at the back. He stood and untied it.* When he finished, he approached Ibn ʿAbbās and said, *“What is the matter with my head?!”* Ibn ʿAbbās said: “I heard the Messenger of Allah (ﷺ) say: *‘The example of this is like the one who prays while his hands are tied.’”* (Muslim no. 492). 

Al-Manāwī stated it is like the one who prays with his hands tied to his shoulders—i.e., that it is disliked just as that is disliked. So, when long hair is tied back, it does not touch the floor, and that is makrooh (disliked). Abu Shāmah said: This applies to gathering the hair [for men] after braiding it, as women do.

*Dreadlocks, ‘Natural’ Locks and Microlocks*

Dreadlocks are not allowed for our sisters and daughters of African and Caribbean descent, or any other ethnicity.

*Dreadlocks (“locs” or “natural locks”) are a significant religious and spiritual symbol for several cultures and religions. While famously associated with the Rastafari movement, dreadlocks have been used for thousands of years to signify spiritual devotion, connection to the divine, or the renunciation of vanity.*

Microlocs, if they carry the same significance in style and imitation of the Kuffar in their religion, spiritual beliefs, and renunciation of vanity, then they are prohibited, for sure.

In any case, I would advise my sisters and daughters from African and Caribbean [and all ethnic] backgrounds to avoid locs and instead, plate or braid their hair neatly, keeping it neat, oiled and clean. This hair arrangement is shared between all cultures and all women, and is not distinct to the kuffār. So it is not considered a resemblance to the unbelievers for the Muslim women.

```“Plait” and “braid” refer to the same core technique of interlacing strands of hair, but differ primarily by regional dialect: “plait” is common in British English, while “braid” is the standard American term.```

*May Allaah accept our ibaadat and forgive our shortcomings.*

_❞Keep Reminding, for Indeed the ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀ ❝_

*Allaahu l-Musta'aan*