Twenty-third Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1444 A.H.

The blessing of expression (3)
its significant relationship with the aspect of faith

I seek refuge in Allah from Shaytan, the outcast.

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

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.

O Allah, confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah, guide us and grant us acceptance, for You are All-Hearing, All-Knowing; accept our repentance, for You are the Relenting and the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

We spoke about the favour Allah (Glory be to Him) bestowed upon humans through the blessing of expression, utterance, and speech, which also includes writing. We also spoke about the significance of this blessing in human life, its large role in various aspects of life, and how it forms the basis of human interactions and governs humans' affairs in various matters. We then spoke about how Allah keeps watch on the use of this blessing by humans. Furthermore, we spoke about how Allah (Glory be to Him) has allowed humans to use this blessing in immensely important areas, which hold great significance in matters of faith and in their relationship with Allah (Glory be to Him). He has allowed humans to use this blessing in their interaction with Him, in their relationship with Him, the Almighty. They can turn to Him, speaking to Him from the position of servitude, as slaves of Allah (Glory be to Him), mentioning Him, invoking Him, supplicating to Him, and asking for what they need and desire. This applies on a broad scale, and indeed, it is a tremendous blessing.

Among the very important areas for the faith-based utilization of this blessing—which may have a direct connection to what is mentioned in the hadith, 'A man speaks a good word without knowing its worth, so Allah records for him His good pleasure till the day he will meet Him'—is the use of this blessing in matters of faith.

The relationship between the tongue and the aspect of faith in humans

An essential part of the faith aspect is related to our speech, as faith itself encompasses:

  • a part that concerns one's belief and faith within his heart,
  • another part that relates to his practical application and practical commitment.

An essential part connected to one's faith at the level of the heart and the practical commitment is related to the tongue—acknowledgment and expression through speech.

An essential part of our faith and a significant aspect of spirituality relates to the responsibilities of a person in what he says, expresses, and speaks. We will discuss some details regarding this.

When we contemplate this aspect, we realize the great importance of speech and what a person says, while connecting that to his belief, to what is in his heart and part of his convictions, and to his practical commitment. For there is a harmony in the realm of faith among these three areas: your faith related to your heart, your faith expressed with your tongue, and your faith expressed through your practical commitment.

Among the top aspects to begin with is the utterance of the two testimonies of faith. As a Muslim, you declare two testimonies: 'There is no god but Allah, and Muhammad is His messenger.' This is something we repeat in our Salat, athkar, call to prayer, recitation of the Quran, and various situations and circumstances. This holds immense importance, and it should be based on firm, correct belief and conviction within a person's heart and also be associated with practical orientation, commitment, and application.

This has great significance, as it is necessary and fundamental to our commitment and affiliation to faith, and it also indicates the great importance of this aspect. The scale of the two testimonies is a tremendous scale when it originates from sincere faith, from a firm belief within a person, and is also associated with practical commitment.

Allah (Glory be to Him) says, {'And whose words are better than someone who calls to Allah, does good, and says, "I am truly one of those who submit"'}. We express our affiliation to Islam, affirm this affiliation, and act based on this affiliation: {'Say, "We believe in Allah and what has been revealed to us"'}.

 

He also spoke about the story of faith of those who believed (the Najashi and his companions) when they said, {'Why should we not believe in Allah and the truth that has come to us, while we long for our Lord to include us in the company of the righteous? So Allah rewarded them for what they said with Gardens under which rivers flow, wherein they abide eternally. And that is the reward of the good-doers'}. Our expression of belonging to Islam and faith, and our testimony to the oneness, divinity, and lordship of Allah, and what that requires (our belief in Allah, the Almighty, and the Divine Message) is an essential aspect of what we say. It is one of the most important things we say and express.

It also plays a role in our expression of obeying the commands within the framework of our affiliation to faith: {'And they say, "We hear and obey. Your forgiveness, our Lord! And to You is the final return"'}.

Believing in what Allah (Glory be to Him) has revealed, as mentioned in the story of the disciples who said, {'Our Lord! We believe in Your revelations and follow the messenger, so count us among those who bear witness'}. This testimony of faith holds great significance and is among our major responsibilities in what we say and express and in our words that reflect our faith.

Furthermore, another related aspect is proclaiming faith itself as a position that liberates the individual from the servitude to Taghut and affirms his commitment to servitude to Allah (Glory be to Him) as the basis in his movement in life, which reflects the profound and foundational concept of faith. This is of utmost importance. That is why Allah (Glory be to Him) says in the Holy Quran, {'Whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold'}. This emphasizes that our orientation of faith in our life's journey, when based on truth, involves liberation from servitude to Taghut. This is inherent to it, and it is part of all its fundamental practical aspects.

Throughout history and in various stages, expressing one's affiliation with faith has been, in and of itself, a stance against Taghut and servitude to Taghut. It represents a stance against what Taghut imposes to enslave, humiliate, control, divert people from the state of faith in Allah (Glory be to Him) and lead them from light to darkness.

The Quranic discourse on the role of speech and its impact in important situations

The Holy Quran has recorded for us many situations in which the believers used their speech to express their faith to renounce their submission and obedience to Taghut. Their stance and their expression in such a stance conveyed great and important words of great significance in pleasing Allah, in setting an example and being a noble model for the believers, in immortalizing their memory through generations, and being an inspiring and guiding model for the generations to come, expressing the reality of belonging and the impact of great faith in the individual and in his stance, as it truly reflects the credibility of faith affiliation.

The stance of the people of the cave:

The stance of the people of the cave is one of those situations. In the Holy Quran, Allah said about them, {'They were youths who truly believed in their Lord, and We increased them in guidance. And We strengthened their hearts when they stood up and declared, "Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie"'}. Their stance and what they said and expressed in the context of that stance were great and very important. That was important in terms of faith and moral value and in terms of attaining Allah's pleasure, as well as in terms of expressing their stance—that came in the context of a stance, which is an expression of their faith, but at the same time, it is a stance against Taghut.

Indeed, you can see how important a word is when used in an important position or in expressing a significant subject or a very important issue. A single word can elevate a person to a very high status in the sight of Allah (Glory be to Him), earn him His pleasure and divine help, and make him attain a lofty position before Allah, the Almighty. That is all because he said that word in an important position. So we realize the significance of speech, words, and expression in important positions.

Their story is an important and extensive story, and discussing it may take long time. Allah mentioned their story in the Holy Quran, and He expressed that story in a surah that carries the name of that story and begins the surah with it—the story of the people of the cave.

The stance of the believer from the family of Firaawn:

Similarly, in a significant and sensitive situation, the believer from the family of Firaawn declared his faith—even though he concealed his faith at the beginning—in that particular moment and that crucial situation when he became aware of Firaawn and his people's intention to kill Musa (PBUH). {'And Firaawn said, "Let me kill Musa, and let him call upon his Lord! I truly fear that he may change your traditions or cause mischief in the land"'}. At that moment, when the conflict between truth and falsehood, between Firaawn and Musa, reached its peak and became extremely dangerous, what was his stance? What did he say, which Allah recorded in the Holy Quran? Allah mentioned his stance in the Holy Quran, just as He mentioned the stances of His prophets and messengers, because of the importance of what he said in that particular context.

{'A believing man from Firaawn's people, who was hiding his faith, said, "Will you kill a man  for saying: 'My Lord is Allah,' while he has in fact come to you with clear proofs from your Lord?"'}. Then it continues, narrating the words of that believer in that difficult situation, in those highly sensitive moments where many people feared to speak the truth, to call to what was right, or express a stance of faith. More than two pages in the Holy Quran, in Surah Ghafir, highlight the speech of the believer from the family of Firaawn, his responses to Firaawn, and what he said at the end of his speech: {'O my people! How is it that I invite you to salvation, while you invite me to the Fire!'}. And at the end of his conversation with them, he said, {'I entrust my affairs to Allah. Surely Allah is All-Seeing of all servants. So Allah protected him from the evil of their schemes. And Firaawn's people were overwhelmed by an evil punishment'}.

His speech in that situation—his speech that expressed his faith; called them to Allah (Glory Be to Him); invited them to take the right position; warned them of what had befallen nations before them as a result of their disbelief in the message of Allah, their hindrance from His path, and their war against His prophets and messengers; warned them of their future consequences in the Hereafter, in which there would be accountability and reward for their actions and stances; invited them to what would bring about their salvation and success; warned them of the consequences of persisting in their war against the truth and the Divine Message, and their persistence in their injustice; and called them to salvation—reflected a great position. Speaking in such a stance carries tremendous significance in obtaining high ranks in the sight of Allah (Glory be to Him) and in pleasing Him (the Almighty). It also holds tremendously great importance in reality due to the results it can create in reality.

The stance of the believer from the village:

One of the stances the Holy Quran also presents is the stance of the believer from the village mentioned in Surah Ya-Sin. It dedicated a portion in this surah to highlight his story and convey his speech due to its importance in that crucial situation. When the people of the village rejected the three messengers that Allah had sent to them, disobeyed them, and then threatened to kill them if they continued to convey the message, in that critical and difficult moment, in that delicate and dangerous situation, that believer came forward with his distinguished stance and his profound words that expressed his awareness, faith, and devotion to Allah (the Almighty), as well as his adherence to the truth: {'Then from the farthest end of the city a man came, rushing. He said, "O my people! Follow the messengers. Follow those who ask no reward of you, and are guided. And why should I not worship the One Who has originated me, and to Whom you will be returned. How could I take besides Him other gods whose intercession would not be of any benefit to me, nor could they save me if the Most Compassionate intended to harm me? Indeed, I would then be clearly astray. I do believe in your Lord, so listen to me"'}.

This expresses (through what he conveyed to them and what he called them to) the believer's faith, immense awareness, understanding, sincerity, and his desire for their well-being and salvation. This expresses his steadfastness and adherence to the truth, for he was already aware of the risk in speaking such words to them—those people who were immersed in disbelief, arrogance, and opposition to the truth—at that critical moment when they threatened to kill the messengers if they continued to warn them, speak to them, or deliver the message. That immediately led to his martyrdom.

His people did not have the valid argument nor the right logic to respond to what he had said, so how did they deal with him? They dealt with him based on their disbelief, evil nature, stubbornness, oppression, arrogance, and tyranny: They killed him. The Holy Quran expresses the event of his martyrdom in Allah's saying, {'It was said, "Enter Jannah." He said, "If only my people knew of how my Lord has forgiven me and placed me among the honourable"'}.

For his triumph, for what he achieved, for his great stance, and for the great value of martyrdom, his martyrdom was expressed this way: {'It was said, "Enter the Jannah,"'} as if the break, his martyrdom, was a fast transport to Jannah. {'It was said, "Enter the Jannah,"'} where he would see himself in a state of great triumph, without any regret about his stance; his important, great words that expressed and indicated how firm his faith was; and his call, advocacy, and standing up for the right. He did not regret any of that; instead, he felt victorious and realized that he attained a great position in the sight of Allah (Glory be to Him): {'He said, "If only my people knew of how my Lord has forgiven me and placed me among the honourable."'}

And in each of the three situations, what was the outcome?

  • In the story of the people of the cave, they were granted amazing divine care, which is of the amazing signs of Allah's care for the righteous believers. They have also been made of Allah's amazing signs in the story of their sleep for three-hundred and nine years and in the amazing changes that followed that.
  • in the story of the believer from Firaawn's family, we see the consequences that happened to his people due to their stubbornness.
  • About the believer from the village, Allah perished his people with a blast, while he was granted martyrdom.

Hence, expressing faith, standing up for it, and testifying for the sake of what is right should be the main aspect and part of our faith, with which we express what we say and believe in. Indeed, this should be an important aspect, among the most important matters that are associated with this blessing, the blessing of the tongue and expression.

The role of the tongue in enjoining good and forbidding evil

In addition, an essential part of our Jihad is connected to Jihad with the self, money, stance, and sacrifice, while the other part of Jihad is connected to Jihad with the tongue, which is an essential part of enjoining what is right and forbidding what is evil.

A great portion of enjoining what is right and forbidding what is evil is related to this method and means: enjoining through speech, through words, through advice, through reminder, through guidance, and other means. It encompasses a wide range, and that is why Allah (Glory be to Him) says, {'The believers, both men and women, are Auliya of one another. They encourage good and forbid evil'}. So this becomes one of the most important responsibilities of faith: to move in the way of Allah (the Almighty), to perform Jihad for His sake, and strive to enjoin good and forbid evil using the tongue, command, guidance, reminder, and all the means that rely on the blessings of expression and writing.

It is a very large scope. Allah (Glory be to Him) says, {'There is no good in most of their secret talks—except those encouraging charity, kindness, or reconciliation between people'}— are areas in which humans can be active and engaged through words, through what they say, through their expressions, through their movement while reminding, conveying, guiding, commanding, forbidding, and directing. It is such a vast scope!

  • The realm of enjoining good encompasses everything that Allah (Glory be to Him) has commanded us, everything within the sphere of divine guidance and the pleasure of Allah (Glory be to Him) and in all aspects of life—it is a very broad scope.
  • Similarly, in forbidding evil, there is a very broad scope, and a fundamental part of it is through verbal prohibition, through words, through the stance we express and use to forbid evil.
  • Likewise, when conversing privately or openly, enjoining charity and striving to do good for people hold significantly great importance. The same is true for encouraging and urging people to do good and pushing them towards it.
  • Reconciliation between people is also part of this scope.

We will provide more details regarding these two aspects.

The role of the tongue in urging one another to truth and patience

Regarding the matter of urging one another to the truth and patience, of the most important factors of salvation which Allah has mentioned in the Holy Quran with regard to salvation from loss is to urge each other to the truth, to be a society in which we urge each other to the truth, and to remain steadfast in the position that aligns with the truth: {'except for those who have believed and done righteous deeds and advised one another to truth and advised one another to patience'}. Here, the significance and value of the word, its reward from Allah (Glory be to Him), and its virtue become apparent. For if there is no urging to the truth, the alternative will be urging to falsehood and failure of supporting the truth, which leads to very negative consequences and harmful outcomes.

In the circumstances of Jihad and in the difficult, sensitive times that believers experience in their Jihad in the cause of Allah, words become extremely important when they strengthen trust in Allah, reliance on Him, and steadfastness in the position of the truth and seek to reassure people to remain hold fast to their position.

This is why Allah (Glory be to Him) says regarding the Battle of Al-Ahzab, which is an important lesson for believers facing similar circumstances, {'When the believers saw the enemy alliance, they said, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." And this only increased them in faith and submission'}. Their speech that expressed their faith and trust in Allah in that difficult situation—that trust was not shaken by what they saw of crowds of the enemies or their potentials and that reliance on Allah was not weakened by what they saw of the enemies' potentials or huge crowds—was so important that Allah mentioned it in the Holy Quran and that it had its effect on reality at that time to help others remain steadfast and to reassure them.

  • In the circumstances that require patience, in situations of sacrificing for the sake of Allah, in difficult moments, and in times of suffering for the sake of Allah, the Quran presents an important lesson in expressing patience and steadfastness in one's position: Allah (Glory be to Him) says, {'And how many a prophet has had numerous ribiyon combating alongside him, and they did not waver regardless of that which afflicted them in the way of Allah, nor did they weaken, nor did they give in. And Allah loves the patient ones'}. That is because when there are significant sacrifices, challenging events, and intense suffering, there are some people who may experience weariness, may even experience weakness, which is a more serious state, or may fall into surrender and retreat, which is the worst state.

However, those with the strongest and most complete faith endure with patience, remain steadfast, and do not retreat. Their words and actions express their patience, their steadfastness, and their reliance on Allah (Glory be to Him) and demonstrate their awareness of the reasons behind the events and what is happening: {'And all they said was, "Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people"'}.

In such cases and situations, others may have different words or expressions that express their weakness, despair, regret, complaint, and lack of patience. However, there are those people whose words reflect their awareness, faith, trust in Allah, steadfastness, and turning to Allah (Glory be to Him): {'And all they said was, "Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people."'} Due to their feeling of falling short and acknowledging the consequences and effects of this shortfall in reality, they seek forgiveness, steadfastness, and victory from Allah: {'So Allah gave them the reward of this world and the excellent reward of the Hereafter. For Allah loves the good-doers'}. Notice how the result was great and important.

Therefore, in sensitive circumstances, difficult situations, and important stages, the word that expresses faith, awareness, steadfastness, and trust in Allah, the word that inspires people to stand firm on the right path and strengthens hope and confidence in their souls, and the word that has great importance and makes the enemies feel defeated and frustrated when hearing or knowing about it—such a word has very great importance, faith-based value, and an important result and pleases Allah (Glory be to Him).

The Holy Quran also presented another important stance that highlights the value of the truthful word that expresses steadfastness and guides people towards the right path, even in times when they may feel inclined to inaction. We can see this in the story of the prophet Musa (PBUH) with his people, as he tried to motivate them towards Jihad and encourage them in that mission to conquer a village. {'They said, "O Musa! There is an enormously powerful people there, so we will never enter it until they leave. If they do, then we will enter!"'}. What does their response indicate? It indicates hesitation, lack of patience, cowardice, degradation, and weakness. It is a statement that indicates rejecting the instructions of Allah (Glory be to Him). Their words expressed surrender: {'They said, "O Musa! There is an enormously powerful people there, so we will never enter it until they leave. If they do, then we will enter!"'}

In contrast, what distinguishes the correct stance and the right words that express it? {'Two Allah-fearing men, who had been blessed by Allah, said, "Enter upon them through the gate, for when you have entered it, you will be predominant. Put your trust in Allah if you are believers"'}. How different the words of these two men were? The verse states that they had been blessed by Allah. Their stance reflected awareness, faith, practical response to Allah's instructions, and a sound perspective. Such words encouraged reliance on Allah (Glory be to Him): {'Put your trust in Allah if you are believers.'} So Allah mentions their stance in the Quran as an important and beneficial lesson.

On dissociating oneself from Allah's enemies, Allah (Glory be to Him) states, {'You already have an excellent example in Ibrahim and those with him, when they said to their people, "We totally dissociate ourselves from you and whatever you worship besides Allah. We reject you. The enmity and hatred that has arisen between us and you will last until you believe in Allah alone"'}. Declaring one's stance against the enemies of Allah (those who hinder others from the path of Allah and fight against the truth), disassociating oneself from them, and opposing them are of the most important responsibilities related to our expression and our speech through which we declare the reality of our stance. It becomes a significant matter, and Allah presents to us a good example in Ibrahim and those with him because they expressed and declared their stance with clarity, strength, and steadfastness.

In all of these situations, we find the great importance of words and the immense significance of the truthful word as a part of our Jihad and our important responsibilities in enjoining good and forbidding evil, as well as in the critical, challenging stages where we express our steadfastness on the truth and our adherence to it.

The importance of speech in standing against the tyrants of the era

In this era as well, the word and the stance expressed through it hold tremendous importance in confronting the contemporary tyrants and leaders of disbelief represented by America, Israel, their allies, their supporters, and their soldiers. Particularly in this time—where the media, propaganda, cultural, and intellectual warfare have occupied a significant space and become an essential part of the battle and conflict—the stance, the speech, and the word of truth that expresses faith and represents the faithful stance become extremely important.

Perhaps in this era, this aspect—the media war and the like of things, the cultural war, the war of words—has become more significant than ever before, even though the enemies of Allah, in every era, always seek through this means and misleading to hinder people from the path of Allah, fight against the truth, mislead others, and divert them from Allah's path. Allah says about them, {'They wish to extinguish Allah's light with their mouths, but Allah will only allow His light to be perfected, even to the dismay of the disbelievers'}. They have always used their mouths to spread misguidance, propaganda, psychological warfare, falsehood, doubts, threats, enticements, and more, all aimed at deviating people from the path of Allah and extinguishing the light of Allah. They have always attempted this in every era, but in this era, the capabilities and diverse means to serve this goal are much greater than before.

This highlights the importance of this matter in this era and the value of speaking the truth. It is indeed a blessing upon you: When it is part of your Jihad and part of enjoining good and forbidding evil to speak the truth, this makes it an essential aspect and a simple but significant act that is of great value. In difficult stages characterized by isolation, few supporters, and limited response, adopting and expressing the right stance and standing by the right stance becomes extremely significant. Furthermore, this is also important in times when there is cooperation around the word of truth, in the word of truth itself, and in the direction of the word of truth. Indeed, this holds great importance. That is because when there is a wide movement within the framework of the word of truth, the right stance, and the expression of the right stance, it carries great significance. This is particularly evident in this era with the extensive popular support where people express the word of truth, show their support for the truth, and adhere to it. This creates a significant defeat and a sense of despair among the people of falsehood and the tyrants. Therefore, this is considered cooperation in righteousness and Taqwa, and it is an easy and effortless action. Sometimes, people participate in huge, widespread demonstrations that express the right stance, so this plays a significant role in instilling despair in the hearts of the enemies and having a profound impact in terms of supporting the oppressed. This matter is of immense importance.

A good word and an evil word: the different outcomes!

When we reflect on reality, there are two directions in the journey of life and our movement in life: the direction of good words and the direction of evil words. This is what Allah reminds us of in the Holy Quran:

{'Do you not see how Allah compares a good word to a good tree whose root is firm and whose branches are high in the sky, yielding constant fruit by the will of its Lord.? This is how Allah makes such comparisons for people so that they may reflect. And the example of an evil word is like an evil tree, uprooted from the surface of the earth, not having any stability. Allah makes the believers steadfast with the firm word in this worldly life and the Hereafter. And Allah sends astray the wrongdoers. For Allah does what He wills'}.

A good word is a word that expresses faith in Allah and rejection of tyranny, revives the Ummah, and leads people to seek the pleasure of Allah (Glory be to Him) and what brings them goodness, success, and might. It also raises awareness and insight and illuminates people's lives, protecting them from misguidance. In contrast, an evil word makes people bend the knee to Taghut, Shaytan, and the enemies of Allah. It diverts them from holding onto the truth.

A good word inspires people, reminds them of their responsibilities, strengthens their trust in Allah (Glory be to Him), and encourages reliance on Him. In contrast, an evil word discourages people and may lead them to serve falsehood. It sows despair and hopelessness in their hearts.

A good word enhances patience, resilience, steadfastness, and adherence to the truth, while an evil word pushes people towards collapse, weakness, surrender to falsehood, and retreat from the position of truth.

A good word motivates people to do good, seeks conciliation among believers, promotes compassion within society, and inspires people to perform acts of kindness. An evil word hinders people from doing good, fosters hatred among believers, tears apart society, and distances people from the spirit of benevolence.

The presence of a good word in our midst and in our reality is crucial. We must recognize its importance and value in what we say and the significance of our words. If good words are absent, the alternative will be evil words that are expressed by the wicked in all directions of falsehood that contradict faith. This is at the level of responsibility in these matters.

Also, in the way people deal with one another, it is important for them to focus on saying {'only what is best'}—to stick to the best expression and speech in dealing and communicating with one another: Allah says, {'And tell My servants to say only what is best. Shaytan certainly seeks to sow discord among them. Indeed, Shaytan is ever, to mankind, a clear enemy'}. This is because if a bad word, a hurtful word, or a provocative word replaces the word that is best, it leaves a negative impact on people's souls and in their reality, and it opens a door for Shaytan to sow discord among them.

From what has been mentioned, we realize the importance of words when it comes to mentioning Allah (Glory be to Him) and building a relationship with Him, when it comes to the fundamental role words play in our faith affiliation, our faith position, and the aspect of faith, and when it comes to people's dealings with one another—we should strive to say what is good and use proper speech in our movement in life, in dealing with various aspects of our lives, even in our worldly affairs, which also reflect our responsible commitment to our faith in our dealings with one another.

This makes us realize the great importance of words and stances. Allah willing, in the coming lecture, we will discuss the things to avoid; the misuse of the blessing of the tongue, expression, speech, and writing; the significant dangers and negative effects that result in people's lives due to that; and the consequences that individuals bear as a result of that.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah (Glory be to You), have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory, for You are All-Hearing!

O Allah, accept our fasting, nights of worship, and good deeds. You are All-Hearing!

Peace be upon you and the mercy of Allah and His blessings.