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Which authentic Ahadith exist to act upon if somebody faces trouble, tough times, grief, et cetera, in his or her life?

(I will post a comprehensive answer to this question)


[...] "whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah, hearts are assured." [Surah Ar-R'ad 28]


Mus'ab bin S'ad narrated from his father that a man said: 'O Messenger of Allah (ﷺ), which of the people is tried most severely? He said: "The Prophets, then those nearest to them, then those nearest to them. A man is tried according to his religion; if he is firm in his religion, then his trials are more severe, and if he is frail in his religion, then he is tried according to the strength of his religion. The servant shall continue to be tried until he is left walking upon the earth without any sins."

At-Tirmidhi (2398) and Abu I'sa classed it Hasan Sahih

The Messenger of Allah (ﷺ) said: "Indeed, a man will have a status with Allah, the Exalted, so if he does not achieve it with his deeds, He continues to plague him with what he hates until he reaches it."

Al-Mustadrak (1/495), Al-Hakim classed it Sahih, and Shaykh Albani classed it Hasan in As-Sahihah (4/130 - #1599)

The Prophet (ﷺ) said: "Know that victory comes with patience, and that ease comes with difficulties, and that with hardship there is relief!"

Musnad Ahmad (2803) classed Sahih in As-Sahihah (5/496-7 - #2382)


Important: Utter these A'diyah/Adhkar with full Yaqin (certainty) to make it more convenient so that Allah answers it; so that you know exactly the words which you speak. Memorise the translation, and think about it (while saying them) as well.

1 Answer 1

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  • Adhkar

The Prophet ﷺ once came [...] in a state of fear and said: "None has the right to be worshipped but Allah!" (La ilaha illallah)

Al-Bukhari (3346); (different occasion): At-Tirmidhi (2187), which Abu I'sa classed Hasan Sahih, saying it 3 times

The Prophet ﷺ said: "Shall I not mention to you some words which, if distress or grief befalls any of you and he offers this Du'a, he is relieved of it? [...] It is the Du'a of Dhul-Nun: There is no god but You, Glory be to You, for I was one of the wrongdoers!" (La ilaha illa anta Subhanak(a), Inni kuntu minadh-dhalimin)

Al-Mustadrak (1/585) graded Sahih by Shaykh Albani in Sahih al-Jam'i (2605)

The Prophet ﷺ said: "May I not teach you phrases which you utter in distress? (These are:) "Allah, Allah is my Lord, I do not associate anything as partner with Him!" (Allah, Allahu Rabbi la u-shriku bihi shay-a(n))

Abu Dawud (1525) graded Sahih in Sahih Abu Dawud (1364); further, in Ibn as-Sunni (335), graded Sahih in As-Sahihah (5/102 - #2070 / 6/590-8¹), when the Prophet ﷺ was frightened, he would say: Huwallahu Rabbi ...


The Messenger of Allah ﷺ said: "Whoever is afflicted by anxiety, grief, illness, or hardship and he says: Allah is my Lord without partner (Allahu Rabbi la sharika lah), it will be removed from him."

Mu'jam al-Kabir (396) graded¹ Hasan li Ghayrihi; in Ad-Du'a (1030): "if distress, exhaustion, or a calamity befalls you" and in Mu'jam al-Kabir (12788) with the addition "or a fever", say: Allah, Allahu Rabbuna la sharika lah

Ibn A'bbas said: 'Allah is Sufficient for us and He Is the Best Disposer of affairs', was said by Ibrahim when he was thrown into the fire; and it was said by Muhammad when they (i.e. hypocrites) said: "A great army is gathering against you, therefore, fear them, but it only increased their faith and they said: Allah is Sufficient for us, and He is the Best Disposer (of affairs, for us)" (Hasbunallahu wa ni'mal-Wakil) - [Surah Al-Imran 173]

Al-Bukhari (4563/4)


Moreover, in Ibn Hibban (823) which Shaykh Albani classed Sahih in Taliqat al-Hasan, that the Prophet ﷺ said:

"How can I be comfortable when the one with the horn is holding it to his lip, his ears listening for when he will be ordered to blow, so he can blow?" 'It was as if that was very hard upon the Companions of the Prophet ﷺ, so he said to them': "Say: Allah is sufficent for us and what a good protector He is, and upon Allah we rely" (Hasbunallahu wa ni'mal-Wakil, A'la-l-lahi tawak-kalna)

When a matter becomes difficult, the Prophet ﷺ taught us to say: "O Allah, there is nothing made easy except what you make easy, and You make (the state of) difficulty convenient, if You wish." (Allahumma la sahla illa ma ja-a'l-tahu sahla, wa anta taj-a'lul hadh-na idha shi-ta sahla)

Ibn Hibban (974) and Ibn Hajar classified it as Sahih which is mentioned in Al-Futuhat (4/25)

"But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not." [Surah Al-Baqarah 216]

The Messenger of Allah ﷺ said: "A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do (Qadarullah wa ma sha-a fa'al) - and your 'if' opens the (gate) for the Satan."

Muslim (2664)


Haytham ibn Kharijah met Shaddad ibn Aws as well as another person and asked: 'Where do you two intend to go, may Allah have mercy on you?' They said: 'We intend to visit a sick brother of ours here.' So, I went with them until they entered upon that man, and they said to him: 'How are you this morning?' He said: 'I had a blessed morning.' So, Shaddad said to him: 'Be glad with the expiation of sins and the removal of faults, for indeed I heard the Messenger of Allah ﷺ say:

"Verily, Allah Almighty says: When I afflict a believing servant of Mine with a trial, and he praises Me for it, then he rises from his bed as if he was born on that day free from sins. And the Lord, Exalted and Mighty is He, says: I have bound My servant with a trial, and I afflicted him, so reward him as you used to reward him while he was in good health."

Musnad Ahmad (17118) graded Hasan by Shaykh Albani in Sahih at-Targhib (3423)

Voluntary Prayer when in distress or the "Duha prayer": read here

The Messenger of Allah ﷺ said: "Who says [once]: (Bismillahil-ladhi la yadur-ru ma-a'smihi shay-un fil ard, wa la fis-sama, wa huwas-sami'ul a'lim) nothing would harm him."

Musnad Ahmad (446) U'bayd bin Abi Qurrah according to Ibn Ma'in: "Nothing wrong with it" and Ibn Abi az-Zinad (Abd al-Rahman), he is Hasan in Hadith, truthful.

A general Hadith, but more specifically related to the Adkhar for morning, evening and at night

The Messenger of Allah ﷺ said: "Whoever sees a person afflicted and says: All praise is due to Allah Who saved me from that which He has afflicted you with, and blessed me greatly over many of those whom He has created (Alhamdu lilla-hil-ladhi a'fani mim-mab-talaka bih, wa fad-dalani a'la kathirin mim-man khalaqa tafdila) may Allah spare him from that affliction, whatever it was."

Narrated in Hilyat al-Awliya (5/13), Akhbar Asbahan (1/323), Tarikh Dimashq (53/330), and in Ad-Du'a (798); Shaykh Albani stated in As-Sahihah (2/151-3 - #602) about its chain of narration: "And [they] are all trustworthy men of Al-Bukhari, other than Walid bin Utbah: He is Abu al-Abbas ad-Dimashqi; Al-Bukhari said in his Tarikh al-Kabir: '[His] Hadith is Ma'ruf (well known)' [without mentioning a flaw. It substantiates that he] knew about him, and he who knew was a proof against those who did not know, especially if the knower was like Al-Bukhari, Al-Amir al-Mu'minin fil-Hadith." Shaykh Muqbil ibn Hadi states in Tanqih at-Tahqiq (2/225) that Abu Hatim's statement of the narrator to be unknown is misunderstood and that he did not criticise him as also Shaykh Al-Hilal has brought up in his Tahqiq of Ibn as-Sunni (1/362), and added: 'Ibn Hibban mentions him in Ath-Thiqat (9/226), and a group of trustworthy memorizers such as Abu Zur'a ad-Dimashqi narrated from him' [in his Tarikh]. Ultimately, the narrator's condition is rather described as hidden (mastur) as Ibn Hajar stated in Taqrib at-Tahdhib (7440).

Therefore, its Isnad is Maqbul and the Hadith ranges towards Hasan, as Shaykh Albani has graded it in Sahih al-Jam'i (6248), or perhaps even more than that grading. Moreover, it is strengthened from other routes which have weaknesses yet are elevated to Hasan li Ghayrihi; to which Shaykh Hilal said in his Tahqiq (1/363): 'The Hadith, in all its ways and evidence, is undoubtedly authentic.'


Furthermore, it is narrated in Mu'jam as-Saghir (675) and in Kashf al-Astar (3118), which Shaykh Albani mentioned in As-Sahihah (6/531-4 - #2737), graded Hasan in Sahih al-Jam'i (555), that the Prophet ﷺ said:

"So, if he says [this], then he has indeed given sufficient gratitude (Shukr) for that blessing."


And in Majm'u fih Musanafat Ibn al-Bakhtari (158) it is narrated:

"If one of you sees a calamity in his brother, let him praise Allah Almighty, and let him not hear it."

Shaykh Albani graded this narration Da'if in Ad-Da'ifah (6/36-7 - #2525). However, the scholars deem its meaning to be authentic. An-Nawawi said in his Kitab al-Adhkar: 'This Dhikr should be said in secret so that he can hear himself, and the one who is afflicted does not hear him, lest his heart would ache for that, unless his calamity is a sin' to reprehend somebody.

Allah's Prophet ﷺ used to supplicate during the time of trouble (in these words): "There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne" (La ilaha illallahul Adhimul Halim, La ilaha illallahu Rabbul Arshil Adhim, La ilaha illallahu Rabbus-samawati wa Rabbul ard, wa Rabbul Arshil Karim)

Muslim (2730), in Adab al-Mufrad (702) with the addition at the end: ... O Allah, avert its evil (... Allahum-masrif sharruh) is rejected as explained in Ad-Dai'fah (11/751-3 - #5443); and in At-Tirmidhi (3435), which Abu I'sa graded Hasan Sahih, instead of (... Adhimul Halim ...), we have "... the Forbearing, the Wise ..." (... A'liy-yul Halim ...)


"None has the right to be worshipped but Allah, the Forbearing, the Most Generous; glory is to Allah the Lord of the Mighty Throne; glory is to Allah, the Lord of the seven heavens and the Lord of the Magnificent Throne" (La ilaha illallahul Halimul Karim, Subhan-Allahi Rabbil-A'rshil-A'dhim, Subhan-Allahi Rabbis-samawatis-sab'i wa Rabbil-A'rshil-Adhim) - Wak'i said with each wording "La ilaha illallahu" is to be included

Ibn Majah (3883)

(La ilaha illallahul Halimul Karim, subhanahu wa-ta'ala, tabarakal-lahu Rab-bul Arshil Adhim, wal-hamdulil-lahi Rabbil A'lamin) | A'bdullah ibn Jafar blew this on the afflicted

Al-Mustadrak (#1874 - 1/589), and in (#1873): ... subhanallah, wa tabarakal-lahu ...

The Messenger of Allah ﷺ said: "When any one of you goes to sleep, the devil ties three knots at the back of his neck, sealing every knot with: 'You have a long night, so sleep.' So if one awakes and mentions Allah, a knot will be loosened; if he performs ablution two knots are loosened; and if he prays, (all) knots will be loosened - and in the morning he will be active and in good spirits. Otherwise, he will be in bad spirits and feeling lethargic in the morning."

Muslim (776)

The Prophet ﷺ said: "Every speech or important matter that is not commenced with the mention of (bi-dhikrillah) Allah Almighty is severed - or he said - cut off!"

Musnad Ahmad (8711) | Everyone in this chain is trustworthy except Qurrah ibn A'bdurrahman - Ibn Hajar said in Taqrib at-Tahdhib (5541): 'He is truthful, despite his disapprovals' - and Az-Zuhri is considered either truthful or trustworthy. Shaykh Albani said in Irwa al-Ghalil (1/30-2): 'What indicates its weakness [...] is the inconsistency in the wording of the [narrations]. Sometimes it says: "Cut off" [or] "amputated" [or] "severed" [or] "with the remembrance of Allah". [Qurrah] is weak [...] the authentic Hadith is mursal', referring to Al-I'lal (8/29) from Ad-Daraqutni who narrated that the Prophet ﷺ said: "Every matter of importance that does not begin with praise of Allah (bi-hamdilillah) is cut off!" There is also an existing (authentic) Maqt'u Hadith which corroborates textually of what is coming from Qurrah, namely that A'bd ar-Razzaq narrated in his Musannaf (10455): On the authority of M'uamar that a man from the Ansar told me, who transmitted the Hadith, said: 'Every important speech that does not begin with the remembrance of Allah is incomplete.'

There are many weak narrations about this topic with plenty of variety in text and inshallah it is what Shaykh Ibn Baz said about this topic: '... it is more likely to be Hasan li Ghayrihi' in his Majm'u Fatawa (25/135)


And this principle applies since it is existing in the Quran (e.g.: Surah An-Naml 30) as well as in the Sunnah where the Prophet ﷺ opened his letter to Heraclius with the Basmalah - Al-Bukhari (7)

The Prophet ﷺ, when he saw something he liked, would say: "Praise is to Allah by Whose grace good deeds are completed" (Al-hamdu lillahil-ladhi bi ni'matihi tatimmus-salihat) and if he saw something that he disliked, he would say: "Praise is to Allah in all circumstances" (Al-hamdu lillahi a'la kulli hal)

Ibn as-Sunni (378) graded Sahih in Sahih al-Jam'i (4727)

Abu Idris Al-Khawlani said: 'While the Prophet ﷺ and his companions were walking, his sandal strap cut off, (so) he said: "We belong to Allah and to Him shall we return" (Inna lillahi wa inna ilayhi raji'un) - 'They said: Or is this a calamity?' He said: "Yes, everything that displeases the believer is a calamity."

Ibn as-Sunni (353) Ibn Hajar said in Al-Futuhat (4/28): 'And the men from this Isnad are authentic narrators'; and Shaykh Hilal added in his Tahqiq of Ibn as-Sunni (1/407) that this Hadith is Mursal Sahih

  • A'diyah

The Prophet ﷺ said: "If any Muslim, who suffers some calamity, utters what Allah has commanded him: We belong to Allah and to Him shall we return!ᵃ O Allah, reward me for my affliction and give me something better than it in exchange for it (Inna lillahi wa inna ilayhi raji'un - Allahum-majurni fi musibati wa akhlif-li khayran minha) - Allah will give him something better than it in exchange."

Muslim (918a) and in (b): "Allah will give him a reward for (the) affliction..."


In Abu Dawud (3119):

ᵃ - "O Allah, I expect reward from Thee from this affliction, so give me reward for it, and give me a better compensation" (Allahumma i'ndaka ah-tasibu musibati fa-a-jirni fiha wa abdil li khayran minha)

Slightly different in At-Tirmidhi (3511):

ᵃ - (... fa-jurni fiha wa abdil-ni minha khayr)


And, in Ibn Majah (1598):

ᵃ - "O Allah, with You I seek reward for my calamity, so reward me for it and compensate me" (Allahumma i'ndaka ah-tasabtu musibati, fajurni fiha, wa u'dni minha)

The Messenger of Allah ﷺ said: "Whoever desires to have his supplications answered during times of stress and difficulties, let him increase his Du'a during times of ease."

Al-Mustadrak (1/729) graded Hasan in Sahih al-Jam'i (6290) and explained in As-Sahihah (2/140-1 - #593)

The Prophet ﷺ said: "No Muslim makes supplication - unless it involves sin or cuting off his kinship - but that he is given one of three things: Either his supplication is answered quickly, or it is stored up for him in the Akhira, or an evil equal (e.g.: calamity) to it is averted from him." It was said: 'Then many supplications will be made (by us).' He replied: "Allah has even more to give."

Adab al-Mufrad (710) graded Sahih by Shaykh Albani

The Prophet ﷺ said: "When the last third of the night remains, Allah, the Exalted and Glorious, descends to the lowest heaven and says:" Who is he who calls upon me, so that I may respond? [...] Who is there that will ask Me to relieve harm, so that I might relieve him of it; until the (true) dawn breaks?"

Musnad Ahmad (7509)


The supplication of the oppressed is answered here

Whenever a matter would distress him, the Prophet ﷺ would say: "O Ever-Living, O Self-Sustaining and All-Sustaining, in Your Mercy do I seek relief." (Ya Hayyu, ya Qayyum, bi-rahmatika astaghith)

Al-Mustadrak (1/589) Hasan li Ghayrihi as explained in As-Sahihah (7/556-8 - #3182)

The Prophet ﷺ commanded us to say when in the state of fear: "I seek refuge in the Perfect words of Allah from His wrath and from His punishment, and from the evil of His servants and from the temptations of the Shayatin, and from their presence." (A'udhu bikalimatil-lahit-tammati min ghadabihi wa min i'qabihi wa min sharri i'badihi, wa min hamazatish-shayatin, wa an yahdurun)

Al-Mustadrak (1/733) as well as in Abu Dawud (3893) in a slightly shorter version - the addition attributed to A'bdullah ibn A'mr is rejected - graded Hasan based on supporting evidence in As-Sahihah (1/529)

[Surah Al-Mu'minun 97-98]

The Prophet ﷺ said: "Whatsoever afflicts a Muslim of worry or grief, and he says: O Allah, I am Your servant, the son of Your servant, my forelock is in Your hand, Your judgment upon me is assured, and Your decree concerning me is just. I ask You by every name You have named Yourself, revealed in Your Book, taught to any of Your creation, or kept unknown in the unseen with You, to make the Qur'an the spring of my heart, the light of my chest, the banisher of my sadness, and the reliever of my distress; (Allahumma inni a'bduk, wa ibnu amatik, nasiyati fi yadik, madin fiya hukmuk, a'dlun fiya qada'uk. As'aluka bikulli ismin huwa laka sammayta bihi nafsak, aw anzaltahu fi kitabik, aw a'llamtahu ahadan min khalqik, aw-ista'thartabihi fi i'lmi al-ghayb i'ndak, an taj'al al-Qurana rabi'a qalbi, wa jila-a ḥuzni, wa dhahaba ham-mi) except that Allah will take away his worry, and instead, He will replace it with joy." They said: "O Messenger of Allah, should we not learn these words?" He replied: "Certainly, whoever hears them should learn them."

Al-Mustadrak (1/690) | Al-Hakim said: "This is a Sahih hadith according to the criteria of Muslim, as long as it is confirmed from A'bdurrahman bin A'bdullah transmitting from his father; there is disagreement regarding his hearing from his father."

Rather, it is confirmed namely via the evidence of what Ibn Hajar has narrated in Tahdhib at-Tahdhib (6/215-6 - #433) with a chain which is 'la basa bih' that Ibn Mas'ud's son was at his father's deathbed and asked: 'O father, advise me.' He said: "Weep for your sins!"

The other issue which was discussed was about Abu Salama who is Musa bin Abdullah Al-Juhani; he is a trustworthy narrator of Imam Muslim, as Shaykh Albani has elaborated in As-Sahihah (1/383-7 - #199) via Shaykh Shakir's research.

'[Anas] used to serve Allah's Messenger ﷺ whenever he stayed somewhere. I used to hear him saying: "O Allah, I seek refuge with you (Allah) from (worries) care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men." (Allahumma inni a'udhu bika minal hammi wal hazan, wal a'jzi wal kasal, wal bukhl, wal jubn, wa dala-i'd-dayn, wa ghalabatir-rijal)

Al-Bukhari (6363, 6367)

The Prophet ﷺ said: "O Allah, I seek refuge in You from miserliness and cowardice, and I seek refuge in you from a bad age, and I seek refuge in you from the trials of the chest, and I seek refuge in You from the torment of the grave." (Allahumma inni a'udhu bika minal jubn, wal bukhl, wa a'udhu bika min su-il u'mur, wa a'udhu bika min fitnatis-sadr, wa a'udhu bika min a'dhabil qabr)

Ibn Hibban (1024) | Shaykh Albani comments on the addition "trials of the chest" in Sahih Mawarid (2445): 'In its Isnad - Abu Ishaq [...] makes [the Hadith] weak due to his inconsistency' from other narrations about this topic. 'Then, I found evidence for this addition' in Musnad al-Bazzar (4811), 'its Isnad is Hasan li Ghayrihi, [all] narrators are Sahih, except Qabus - and he is lenient [...] it has another witness, but in it is Al-Jazari and he is considered abandoned' in Mu'jam al-Kabir (1361)


There is a similar narration referencing the chest which is to be found in Sunan an-Nasa'i (2385), graded Sahih in Sahih at-Targhib (1036), that the Prophet ﷺ said:

"Shall I not tell you something that will remove the heat of the chest? Fast three days of every month."

Anas reported that Allah's Messenger ﷺ visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Allah's Messenger ﷺ said: "Did you supplicate for anything or beg of Him about that?" He said: 'Yes, I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter.' Thereupon [He] said: "Subhanallah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of Fire." (Allahumma atina fid-dunya hasanatan wa fil akhirati hasanatan wa qina a'dhaban-nar) 'He supplicated to Allah for him, and He cured him.'

Muslim (2688a-d)

[...] two persons abused each other in the presence of Allah's Apostle ﷺ and the eyes of one of them became red as embers and the veins of his neck were swollen. Thereupon Allah's Messenger ﷺ said: "I know of a wording, if he were to utter that, his fit of rage (would be no more and that wording is): I seek refuge with Allah from Satan, the accursed." (A'udhu billahi minash-shaytanir-Rajim) The person said: 'Do you find any madness in me?' Ibn al-A'la' said: 'Do you see it?'

Muslim (2610a)

(In the case of Waswas - Doubts) First, seek refuge from Allah (and there are various versions) and then give up this thought (by ignoring it completely and not engaging at all), narrated in Al-Bukhari (3276) - then say: "I affirm my faith in Allah (and in His Prophet)" (Amantu billahi wa rusulih), narrated in Muslim (134a-d) - then recite Surah Hadid 3 as it is narrated in Abu Dawud (5110) and Shaykh Albani graded its Isnad Hasan

(The Evil Eye - Al-A'yn) The Prophet ﷺ used to seek Refuge with Allah for Al-Hasan and Al-Husayn and said: "Your forefather (Ibrahim) used to seek Refuge with Allah for Isma'il and Ishaq by reciting the following: O Allah, I seek Refuge with Your Perfect Words from every devil and from poisonous pests and from every evil, harmful, envious eye" (A'udhu bikalimatil-lahit-tammah, min kulli shaytanin wa hammah, wa min kulli a'ynin lammah)

Al-Bukhari (3371); in Muslim (2188): "The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye..." and in Kashf al-Astar (3052), which Ibn Hajar graded Hasan in Fath al-Bari (10/204), it is narrated that the Prophet ﷺ said: "Most of those who die among my Ummah is because of the will and decree of Allah, and then because of the evil eye" [which also encompasses Allah's Qadr]


Ibn as-Sunni (205), classed Sahih in As-Sahihah (6/148-150 - #2572), it is narrated that the Prophet ﷺ said:

"Whoever among you sees something in himself or in his possessions or in his brother that he likes, let him pray for blessing for it because the evil eye is real" - e.g. by saying: "Allahumma barik (fih) - O Allah, bless it"

Here: Du'a to remove pain by putting your hand on the particular place

Surah Al-Qamar 10: "So, he (Nuh) invoked his Lord: Indeed, I am overpowered, so help." (An-ni magh-lubun fantasir); Surah Al-Isra 80: "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority." (Rabbi ad-khilni mud-khala sid-qin wa-akhriji mukhraja sid-qin, wa ja'al-li milladunka sultanan-nasira)

والله أعلم وبالله التوفيق

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    Double-check the Arabic. I can spot some mistakes like Hasbiyallahu and astaghrith.
    – user28534
    Jan 30 at 5:39

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