Living The Quran Through The Living Quran

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Teaching Islam to Others - Ramadhan Reflections 2019 [Day 24] May 29, 2019

Show notes

And we indeed sent Noah to his people and he stayed among them for (as long as) a thousand years short of fifty years (nine hundred and fifty years). While his people were steeped in wrongdoings they were caught in the deluge. (29:14)

Commentary

NUMBER 950: On the 17th day of, we reviewed this verse under the theme of ‘never lose hope’, however as Allah mentioned two numbers in this verse, we bring it up again to review the number 950 – the years which Prophet Nūḥ lived from the time of his open appointment to Prophethood until the flood.

There are many lessons which we can derive from this brief verse, today we look at one more of the outcomes from the life of this Prophet which have a practical significance in our lives - and that is in regards to teaching and educating others about the faith of Islam.

The stories of the past nations which Prophet Muhammad was being given by Allah which make up the Quran are not just ‘stories’ to read or to make a movie about – rather they are filled with many of the same moral dilemmas that you and I go through and highlight many of the same pitfalls of life that we experience. Through the recollection of these events, we learn how the spiritually-connected men and women of Allah dealt with such adversities in their lives.

When it comes to propagation of the faith of Islam, we definitely do not see ourselves as “missionaries” who spread Islam door to door like others do, however there is a sense of being required to convey the message to those who have not been acquainted with it. Nonetheless, there are certain things we should all keep in mind and whether we like it or not, we must realize that we are all ambassadors of the faith:

1. We should start by educating others about the universals of the faith – such as the Roots of the Religion (Uṣūl al-Dīn) and then once ready, we can introduce them to the particulars – such as the Branches of the Religion (Furūʿ al-Dīn).

2. We must start be ‘living’ around the people and know what they are experiencing and going through so that we can, at least on basic level, be able to relate to them and their lives.

3. We need to be patient and understanding, realizing that if we were “born” into Islam, our whole life has been in this religion and culture – much of which is foreign to others.

4. Ultimately, we must accept that if the individual we are in touch with is not spiritually ready to accept the teachings, then even if we spent an entire life-time with them trying to educate them, it would not have any effect.

Point of Reflection

When it comes to teaching and educating others about Islam, one of the key requirements is patience and realizing that people we are speaking to may come from a culture which is completely alien to the Islamic system. We should do whatever we can do, however ultimately Allah who is the changer of the hearts and we leave it to Him to ‘convert’ others to the right path.

Belief in the Unseen - Ramadhan Reflections 2019 [Day 23] May 29, 2019

Show notes

And they stayed in this Place of Refuge three hundred years and extended (their stay) another nine (years). (18:25)

Commentary

NUMBER 300: As with any good story, many times, a reader wants to know all of the juicy details, sometimes even those things which really don’t have any benefit for the reader, but still, they are intrigued and want to know those finer points.

In the story of the People of the Cave, one of final things which Allah informs us about is how long they stayed in the cave and although it is not a value-added piece of information, still Allah mentions in this verse that they resided in the cave, before their waking up, 300 years and then 9 more – so a total of 309 years before they woke up.

Why did Allah create this verse in this fashion and not just come out and say that they stayed in the cave for 309 years?

Well, one opinion is that the 300 year figure was given in solar years and if you were to calculate the time spent in the cave in lunar years, using the lunar calendar, then it would be 309 years because on average, a year on the solar calendar has 365.24 days where as the lunar calendar, which is measured on the moon’s rotation around the earth has 354 days, as:

365.24219-354.367056=10.875134*300=3262.5402/365.24219=8.93253926 – or rounded up to 9

In Tafsīr Majmaʿ al-Bayān it is mentioned that once, a group of Jews came to Imam ʿAlī and asked him a question in regards to the length of stay of the Companions of the Cave – as the story of the “Seven Sleepers” was well known to the Jews and Christians of that era. They were given the reply that they stayed in the cave for 309 years to which the Jewish guests corrected the Imam that it was only 300 years to this, Imam ʿAlī replied that the 9 years added is the calculation of the difference which exists between a solar year and a lunar year!

At the end of the day, it is not that important to know the exact time which was spent – rather, what is more important is to study the story, know the history behind what transpired and why it occurred and then see how we can implement this and other such historical events in our lives.

Ultimately as Muslims we need to get over the ‘rationalization’ of our religion and trying to understand everything from the point of view of science. We must realize that sometimes, things are as they are because Allah wants to really see if we are going to unconditionally submit to His orders.

Point of Reflection

There are many unknowns in religion; and some verses of the Quran which today “may not make sense” to us – we must realize that we should never feel that we are above the Quran or Islamic teachings or that they must answer to us. Rather, we need to realize and accept the fact that we are very limited in our knowledge and there is much of the unseen world that we have yet to discover.

Pick your Battles Wisely - Ramadhan Reflections 2019 [Day 22] May 29, 2019

Show notes

For the present Allah has lightened your burden, for He knows that there is yet some weakness in you, thus, if there be of you one hundred persevering and steadfast persons they shall (still) overcome (at least) two hundred and if there be a thousand of you they shall overcome two thousand by the leave of Allah. And Allah is with the steadfast. (8:66)

Commentary

NUMBER 200: If we study verse 65 and 66 of Sūrah al-Anfāl, it seems like there is either a ‘confusion’ in the numbers; either one verse was meant to abrogate the other OR one speaks about a recommendation while the other addresses an obligation.

In actuality, a majority of commentators of the Quran have stated that the apparent ‘contradiction’ which exists in these verses should actually be taken as different responsibilities when faced with different situations.

In one case we are told that when the Muslims are up against spiritual weaknesses amongst their ranks and lethargy has taken over the Muslims and we find that there are people who are inexperienced or not ready to take on the challenges, then we need to have more support and reinforcements to defend ourselves.

However when the Muslim community is stronger, and there are people who have experience and the skills needed to fend off the attacks of the aggressors – and they have strong, unwavering faith, just as we see in the Battle of Badr or in the Tragedy of Kerbala, then even if the Muslims are outnumbered ten to one, they will still be victorious because of their strong inner beings.

Thus, these two rulings, found in these two verses, meaning verses 65 and 66 of Sūrah al-Anfāl are in regards to two distinct groups of Muslims under unique circumstances, and tells the Muslims that we should never wait until our quantities are at par with our opponents. Even if we are outnumbered, we need to build our faith, conviction, patience and fortitude and press ahead against our enemies.

Point of Reflection

True success and failure must never be measured by numbers – in all areas of our lives. But at the same time, we need to know which ‘battles’ to fight and which to walk away from until we are ready and equipped – mentally, spiritually and when needed, physically.

Help Yourself by Helping Others - Ramadhan Reflections 2019 [Day 21] May 26, 2019

Show notes

The attribute of those who spend their wealth in the cause of Allah is like the attribute of a grain (of corn) which sprouts seven ears, each ear bearing a hundred grains. And Allah multiplies further for whomsoever He pleases, for Allah is Bountiful, All-Knowing. (2:261)

Commentary

NUMBER 100: Helping the less fortunate people of the society is something which the Quran has emphasized in many verses and is a hall-mark of the message of the Prophet ] from his earliest days in Mecca.

In this portion of Surah al-Baqara, it is not only one or two verses which speak about charity, and giving to others and other such related topics, but rather there are 24 verses back to back which introduce charity, financial assistance, economic equality and other such topics.

The above verse which we are focusing on speaks about charity and Allah presents us with a parable so that we may further appreciate, based on our very simplistic look at our relationship with Allah, that when we give in his way, we get many fold back from Him.

Charity is one of the most important topics which Islam has laid emphasis on within the Quran and the statements of the Prophet and his family and we are constantly told that it is not enough to have a celestial connection, but we must also maintain our terrestrial connection and ensure that our family, family and even strangers – Muslims or not - who are in need, are looked after.

In this passage, Allah teaches us by means of a parable and tells us that those who give of their wealth in the way of Allah, their comparison is like the planting of a seed in the ground from which sprouts seven ‘shoots’; from every ‘shoot’ there come one hundred seeds – totaling 700. However that is not the end of it as Allah clearly says that He increases (in the reward) of whomsoever He pleases – therefore, our rewards are not limited to a multiplier of 700 – they are endless and Allah is generous in giving and He knows all.

If we pay attention to this parable, we will realize that Allah compared the person who gives in His way to be like the seed planted in the ground which gives back so much. However, He “should have” compared THEIR ACTIONS – not the person themselves! This is something to reflect upon and perhaps Allah worded it like this to get us to think about the depths of profundity about giving charity in His way that our actions stem from that which is deep within our souls and the more that our actions take on deeper role in our spiritual heart, in reality, the more we are growing – at a spiritual level.

In other words, the Quran is showing us that there is a connection between a person’s actions and the actions themselves and they are ‘two sides of the same coin’. Therefore, it is not only a ‘monetary’ reward which we should be looking forward to, that 700x reward, but rather, a spiritual expanse of 700x of our inner-heart and core.

Point of Reflection

When we “give” to others – let us never think that we are “doing them” a favour. Rather, we are doing ourselves a favour by fulfilling our religious obligations for which we ask Allah to not only give us rewards in the life to come, but more importantly, that we can spiritually grow in this world – right now.

Maintaining justice and fairness in our dealings - Ramadhan Reflections 2019 [Day 20] May 25, 2019

Show notes

‘(The case of the litigation is that,) this is my brother. He has ninety nine ewes (female sheep) while I have one ewe; still he says, “Make it over to me,” and he has been prevailing by his arguments upon me.’ (38:23)

Commentary

NUMBER 99: The story which is contained in this verse and which is actually found in verses 21 to 26 of this chapter speak about an important event in the life of Prophet Dāwūd.

Two brothers who had a dispute made their way into the house of Prophet Dāwūd - albeit through impermissible means by scaling the walls of his palace and barging in on him. They had an argument with one another and as Prophet Dāwūd was known to be fair in his rulings, they sought adjudication from him and asked him to provide them religious guidance.

What were these two brothers fighting over? Just like many disputes which come up between people, it was about money. The plaintiff who was petitioning his case to Prophet Dāwūd told the judge that the defendant, his brother, had 99 female sheep while he had only one female sheep and his brother who had significantly more even wanted to take the one possession that his brother had!

From this verse it seems that the defendant was able to over-power the plaintiff and take away that one female sheep and so now they were coming to Prophet Dāwūd seek arbitration and a fair judgement from him.

Rather than waiting for the defendant to present his arguments and his side of the story, the Quran tells us that Dāwūd immediately passed judgement. Although he was correct in his verdict, however justice and fairness dictated that he listen to both sides and then offer the ruling.

He told the defendant that he had been unjust in his dealings with the plaintiff and that he had no right to ask for the one female sheep. He made an interesting point which even runs true today with business partners that:

وَإِنَّ كَثِيرٗا مِّنَ ٱلۡخُلَطَآءِ لَيَبۡغِي بَعۡضُهُمۡ عَلَىٰ بَعۡضٍ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَقَلِيلٞ مَّا هُمۡۗ

…And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they… (38:24)

Prophet Dāwūd realized his quickness in passing judgement and the test he was under by Allah and so submitted to his Creator, asked for forgiveness and turned back to Him in repentance for this act – even though it was NOT a sin that he committed.

Allah forgave him, and confirmed that Dāwūd still has a closeness to Himself and that He ensured that Dāwūd would be given a great place in paradise with the blessings of that world.

Point of Reflection

In our personal lives, whether at school, work, in the community or in our family setting, we must always ensure that when disputes arise, we listen to all of the sides and are not quick in making any conclusions on others and must remember that there is One who is the Best of Judges who will soon pass judgement on us.

Never judge a faith by its supposed followers - Ramadhan Reflections 2019 [Day 19] May 25, 2019

Show notes

Now Moses selected from his people seventy men (to take with him) to Our appointed place and time, but when the earthquake seized them he said, ‘My Lord! if You so willed You could have destroyed them as well as me before (this). But would You destroy us on account of that which the foolish among us have done? This (matter of the calf) is nothing but (an ordeal from You) that You may distinguish the good from the bad (of us). You adjudge, by such means, to be astray whomsoever You will and You guide whomsoever You will. You are our Patron, protect us therefore, and have mercy on us, for You are the Best of Protectors (against the consequence of our faults). (7:155)

Commentary

NUMBER 70: There are many recollections in the Quran about Prophet Mūsā and the interaction with his companions; at times they were devoted to him and Allah and listened to what he ordered them to do; at other times, as in this verse, we are given a glimpse of their strange behavior with this great prophet – one who saved the Banī Isrāʾīl from the grips of the Pharaoh.

Prophet Mūsā was set to “meet” Allah and on this special gathering, he chose, as this verse of the Quran clearly tells us, 70 people from amongst Banī Isrāʾīl – why 70 and not more or less – that is not known to the commentators of the Quran, however this number must have some significance to it.

Since his companions were not able to hear the words of Allah, something which Mūsā was obviously able to do, they requested or rather demanded that Allah SHOW Himself to them “in the flesh”.

Such a thing is impossible and so, although in this portion, Allah does not go into the details of what happened as He has done in other chapters, but we are told that a ‘temporary retribution’ took over Mūsā and his community which knocked everyone unconscious.

Prophet Mūsā appealed to His Creator asking Allah not to make the good people of the community face a humiliating defeat due to the foolish, irrational (أَلسُّفَهَاءُ مِنَّا) people from amongst them.

It was not only this one thing which the Children of Isrāʾīl were guilty of – they had been saved from bondage and were given countless blessings by Allah including Him sending down a wide variety of food, however they resorted to idol worship and many other sins and then to top it off, they asked to “see” Allah!

Nonetheless, Prophet Mūsā prayed to Allah to forgive everyone and to have mercy upon him and his community and sincerely asked for the guidance of his nation.

Point of Reflection

In the world today, there are many people who call themselves “Muslims”, however they are far from being a representation of the true faith. We must always ensure our non-Muslim acquaintances and the media do not label us as being the same and do not hold us to account because of the ‘foolish ones’ from amongst us.

Making the most of the Night of Qadr - Ramadhan Reflections 2019 [Day 18] May 23, 2019

Show notes

The Night of Majesty is better than a thousand months. (97:3)
Commentary

NUMBER 1,000: From tonight, the 19th night of Ramaḍān, we enter into the phase in which the nights are known as the Layālī al-Qadr – The Nights of al-Qadr. Not only are these nights very special, but it is also steeped in mystery and secrecy. The fact that no one knows what night it is and that even though the aḥādīth guide us to look for it in the Month of Ramaḍhān; and that too in the last 10 nights of the month; and that too in the odd numbered nights; with an extra emphasis being on the 23rd of Ramaḍhān, still we are always searching for when it is.

The meaning of al-Qadr is also immersed in spiritual obscurity as it has many interpretations: it is the ‘night of Power’; it is a ‘night of Worth’; it is a ‘night of Grandeur’; it is a ‘night of Destiny’ – just as the technical meaning of this word conveys, and so in reality, we are exploring something so splendid that it cannot be described accurately, and we are seeking it it wherever we can in the last third of the blessed month.

The Prophet of Islam and his 12 successors have emphasized that we should keep awake all night in prayer, asking forgiveness, turning back to Allah and spiritual self-building. However as we lead busy lives with school and work, it is not always practical to devote the last portion of the month exclusive to worship. Thus, when a person came to the Prophet ] and told him that his house was far from Medina and so he could not make it every night in Ramadān, the Prophet ] told him that he should make it a point to come to Medina on the 23rd of Ramadān.

In addition there is a story which has been narrated in which we are told that there was a year in which Imam al-Ṣādiq was sick, however as it was the 23rd of Ramaḍhān, he asked those around him to help him go to the Masjid of the Prophet so that he may engage in worship.

In addition, the Leader of the Women of Paradise, Fāṭima al-Zahrāʾ used to sprinkle water on the faces of her young children so that they could stay awake to engage in worship on the 23rd of Ramaḍān!

With regards to the importance of spending this night in worship, we refer to a lengthy tradition in which the Prophet of Islam ] quotes an event which took place between Allah and Prophet Mūsā in which Mūsā said to Allah:

1. “I want a station such that I am close to you.” To this, Allah replied: My closeness is attained by the one who stays awake on the night of al-Qadr.

2. “I desire Your Mercy.” To this, Allah replied: My mercy is for that person who shows mercy to the poor on the night of al-Qadr.

3. “I want to be able to cross over the ṣirāṭ.” To this, Allah replied: That is for the person who gives in charity on the night of al-Qadr.

4. “I desire paradise and its blessings.” To this, Allah replied: That is for the person who glorifies (me) on the night of al-Qadr.

5. “I want to be saved from the fire of hell.” To this, Allah replied: That is for the person who seeks forgiveness on the night of al-Qadr.

6. Finally, Prophet Mūsā asked: “I desire to have Your pleasure.” To this, Allah replied: My pleasure is gained by that person who prays (to me) with two rakʿat prayer on the night of al-Qadr.

With so many blessings being handed out on such a night, no wonder we need to work hard at finding ‘when’ it is and that we spend the entire night awake in prayer - a night worth more than 1,000 months.

Point of Reflection

The worth of worship and the true rewards which come with it are such that the acts of obedience in Islam are not always “easy” – we have to work hard at them if we want to attain those other-worldly benefits – and just as the old saying goes, “No pain no gain.”

Never lose hope - Ramadhan Reflections 2019 [Day 17] May 22, 2019

Show notes

And we indeed sent Noah to his people and he stayed among them for (as long as) a thousand years short of fifty years (nine hundred and fifty years). While his people were steeped in wrongdoings they were caught in the Deluge. (29:14)

Commentary

NUMBER 50: The chapter of the Spider (al-Ankabūt) starts off by Allah reminding all of humanity that they will NOT be left alone merely saying that, “we believe”, without being tested in our conviction and dedication to the faith.

In fact, to further drive this point home, this relatively short chapter of the Quran speaks about Prophets: Nūḥ, Ibrāhīm, Lūṭ, Shuʿayb, Hūd, Ṣāliḥ, and Mūsā! We delve into some of the tests that their nations went through so that we can be better acquainted with the Quranic reality of examinations while on the path of the truth.

Out of the 25 prophets mentioned by name in the Quran, and knowing that based on the Prophetic ḥadīth, there were 124,000 Prophets sent to humanity - the first being Ādam and the last being Muḥammad - only the length of time of messengership of Prophet Nūḥ is spoken about in an actual number.

Scholars of the Quran tell us that the period of the carrying of the message of this prophet, known as Shaykh al-Anbiyāʾ, from the time of the beginning of his prophetic mission until the major flood was 950 years – however we are not exactly sure of his life span, but it was longer than this.

It should also be pointed out that from the five ūlū al-ʿazm – meaning those prophets of firm resolve, Nūḥ is the first of them – the other four being, Ibrāhīm @, Mūsā, ʿIsā, and Prophet Muḥammad.

When reading this verse, many have questioned as to “why” Allah X worded it as he did? If Prophet Nūḥ lived 950 years, rather than saying this, why did Allah X say, ‘One thousand years minus fifty’.

One response is that this was done to get us to contemplate on the sheer length of time that this prophet spent trying to deliver his message and the amount of patience he must have had to go on propagating for such a long time.

Another reason why this may be worded in this form is that by Allah X saying 1,000 years, less 50, this ‘exception’ actually denotes an absolute realization. By this, the scholars mean to say that if one were to say, ‘A person lived for 100 years’, it may mean that he lived “around” or “approximately” 100 years – not actually 100 years as they may have lived 95, 96, 97, 98, or 99 years – however if a person were to say that the person lived for 2 years short of 100, then an exact amount of 98 years would be conveyed.

Point of Reflection

When it comes to training and teaching other people, we must always have patience and fortitude. Everyone learns and is guided at different levels – some may accept the message quicker while others may have various obstacles which prevent them from changing – but we must never give up.

Self building - the key to success - Ramadhan Reflections 2019 [Day 16] May 21, 2019

Show notes

And We made an appointment with Moses for thirty nights (and days to pray in solitude) which We supplemented with another ten (to receive the Law) so that the period appointed by his Lord came to be full forty nights (and days). (When leaving) Moses said to his brother Aaron, ‘Act for me (taking my place) in my absence among my people and reform and manage (them) well and do not follow the way of those who create disorder.’ (7:142)

Commentary

NUMBER 40: Prophet Moses is one of the most talked about prophets in the Quran with his name coming up a total of 136 times – from Surah al-Baqarah (2) all the way to Surah al-Aʿlā (87). His name is mentioned alongside other Prophets, such as Ibrāhīm, ʿIsā, Hārūn and also alongside his arch nemesis, the Pharaoh (Firʿawn).

In this particular verse, a “unique” thing is seen in which Allah first had an “appointment” with Mūsā for 30 nights had and then all of a sudden , He added 10 more nights to the event – making it 40 nights in total. In other verses, Allah mentions the 40 nights straight up, but here he makes us do some math – but WHY?

The opinion which our scholars mention and is found in the aḥādīth from the Ahlulbayt points to the fact that Allah had always decreed this sojourn of Mūsā to be for 40 days and nights however in order to test his community, the Children of Israʾīl, he was first invited for 30 days and then the stay period was prolonged by another 10 days being added to it – this was one way for the imposters and hypocrites among the tribes of Isrāʾīl to be differentiated from the true believers.

Ultimately, faith does not come easy and it is by testing – whether it be Prophet Mūsā and his 40 days in the spiritual retreat in communion with Allah, Prophet Muḥammad ] and his proclamation on the 18th of Dhū al-Ḥijjah at the event of Ghadir al-Khumm, or the major occultation (ghaybah) of Imam al-Mahdi Q for the past 1,200 years. These are all ways that Allah tests the believers in their faith – and as we see in all accounts, there are winners and losers.

The number “40” is unique in Islamic teachings and we see its repetition quite often in the Quran, aḥādīth and the supplications:

1. Prophet Nūḥ faced 40 days of rain as a test for the disbelievers;

2. Prophet Muḥammad announced his Prophethood at the age of 40;

3. Once a person reaches 40, they are at their ‘peak’ according to the Quran;

…and the list goes on and on.

In summary, this verse gives us many life lessons which if we study the time of Mūsā and what he went through, we will be able to find some parallels in our lives – albeit at a much smaller scale.

Point of Reflection

In order for us to be successful in our lives, in whatever we want to do, we must ensure that we have the prerequisites and that we are constantly working on spiritual self-building to prove to those around us and to Allah that we are ready to tackle the greatest of challenges – and whatever life may put in our paths.

Your mother ... Your mother ... Your mother - Ramadhan Reflections 2019 [Day 15] May 21, 2019

Show notes

And We have enjoined on a human being to do good to his parents. His mother bears him with trouble and pain and brings him forth with trouble and pain. The bearing of him and his weaning (takes) thirty months, till when he attains his full maturity and reaches (the age of) forty years he says to his Lord, ‘My Lord! rouse me up that I may give thanks for the favours you have bestowed on me and on my parents and that I may do such righteous deeds as may please You. And (my Lord!) establish righteousness among my progeny for me. To You indeed I turn penitently and I am surely of those who submit themselves (to You).’ (6:15)

Commentary

NUMBER 30: Being enjoined to act with goodness to our parents is a hallmark of the Quran and many times, after Allah speaks about His oneness and that we must not set up partners with Him, he reminds us to be good to our parents. This is not only an “Islamic” requirement, but rather, this is a human condition that everyone, regardless of their belief system, they are obligated to love, honour and respect their mother and father.

In this verse, Allah speaks about ‘إحسان’ or ‘goodness’ to our parents – however this word has been mentioned in the indefinite form – meaning it is not limited to financial support, daily living assistance or ‘respect’, rather, it includes ANY and all types of things which, in a person’s society, would be classified as ‘goodness’ – and this could evolve with time and place.

Although both the mother and father are included in this verse, however it is interesting that Allah focuses on the mother – and rightfully so!

It is the mother who goes through the 9 months of pregnancy, carrying her child inside of her; it is the mother who goes through the pains of labour; it is the mother who wakes up at night to feed and change the baby – in summary, the mother is the one who goes through the most physically taxing challenges of being a parent in the early years of the child.

Allah speaks about such efforts in this verse of the Quran when He reminds us that our mother bears us with trouble and pain and brings us forth into this world in trouble and pain and that this initial stage of our conception until we are fully weaned is 30 months.

It is interesting that from this young age, Allah fast-forwards to when this “child” turns 40 and make a supplication for his parents – what happened to the 38 years or so in between!? This is something for us to think about and also reflect on our own personal lives and what we did to our parents in that period and how we treated them – and how they treated us.

Hopefully we did not break their heart or cause them grief and sorrow and if we did, we still have time to turn back to Allah in repentance and to ask our mother and father for forgiveness as it is not too late.

Point of Reflection

Although we can never truly pay our parents back for all of their sleepless nights and difficulties they went through to ensure we had comfort and luxury in our younger days, the least we can do as to make supplication for them for Allah to bless them for all that they did for us.