avoided."
(1)
"...and it leads to be accused of Shiism."
(2)
"The believer doesn't have to imitate Yazeed the cursed, the Shia and the Kharijites."
(3)
And many often we find that they justified leaving the Sunna aside because (it became as a token of the Shia)! "Leaving the Sunna aside is a part of the Sunna if it is taken as a token by the heretics, like wearing the ring on the right hand. Actually it was a part of the Sunna but when it became as a token of the unjust heretics, the Sunna imposed to wear the ring on the finger of the left hand in our time."
(4)
And thus contradicting the Shia became as a followed base of the Sunna and a heresy, with which the true Sunna was contradicted, and no one denied that! Some said when talking about imitating the Shia: "...and hence some of the jurisprudents thought of leaving some of the preferable rituals, if they were tokens of them (the Shia). Even if leaving them (the rituals) was not obligatory, but performing them would lead to imitating the Shia and so the Sunni wouldn't be distinguishing from them in order to dissent and contradict them was greater than the benefit of that preferable ritual."
(5)
The questions are crowded and the question marks are many about these thoughts, which contradict the Sunna, resist the Sharia and wrong a faithful sect, which has no guilt except following the principles of the true religion, the orders of the holy Quran and the Sunna of the great Prophet (s) and submitting to the principles of the Pure
____________
1 Al-Ghadeer, vol.10 p.210.
2 Ibid
3 Ibid
4 Ibid
5 Ibid
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family of the Prophet (s).
Was that contradiction a part of the Sunna? Would they contradict every doing done by anyone, who didn't comply with their doings and sayings or it concerned Ahlul Bayt, who was one of the two weighty things the Prophet had left that whoever kept to would be guided, whoever stuck to would be saved and whoever opposed would be perished?
Was the Sunna of Muhammad capable of being distorted and changed?
Wasn't what Muhammad (s) permitted lawful and what he forbidden unlawful until the Day of Resurrection?
What would be the answer to that who said: this thing was a part of the Prophet's Sunna but I forbade it in order that we are to be distinguished from the followers of Ahlul Bayt?
The Shia offer the prayers, give the zakat and not only do the obligation but also they so many of the mustahabb
(1) duties in order to obtain the contentment of Allah, so does whoever wants to contradict them have to leave all what they offer and do of the religious duties or does he-at least-have to do something opposite to the true Sunna in order not to imitate the Shia?
After we knew this bare confession of permissibility of contradiction the Sunna, we found that some had accused the Shia of the same thing! Such situations towards the followers of Ahlul Bayt were very usual.
Thus the Islamic umma was afflicted with such people, who didn't use knowledge for the sake of rightfulness and to prosper the human beings but they used it as a pick to destroy everything good and as a seed that would give a bitter fruit of separation. They didn't
____________
1 Mustahabb refers to the optional religious duties.
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direct their minds to clear the truth but they tried to distort it and all that was because of their greed for positions, ranks and wealth.
If we wondered at those, who fabricated traditions and lies or at Mo'awiya and his likes, who bought the consciences, broke the promises, violated the covenants, gnawed the wealth of the Muslims like the camel when gnawing the plant of spring, overcame the umma and extorted its rights, we would wonder much more at these, wo added fuel to the fire, and who considered those malicious doings as great deeds that could never be criticized and mentioned those fabricated lies as if they were true traditions said by the Prophet (s)...Allah forbid!
Our wonder at these people wouldn't be put at an end for they fabricated what they fabricated after they had sold their afterlife, their conscience and their humanity and bought their worldly life. They received the low price; glowing gold and snow-white silver.
As for the buyer, he was a trader, who had nothing to do with virtues or morals. He didn't know except the low desires, after which he panted following every means whatever the price would be and whatever morals and values he would lose! According to his thought, the end justified the means even if the means would destroy the pillars of the religion and dagger it in the heart and would finish off the last spark of the human conscience to muffle the voice of justice and to perish its echoes.
The opportunist policy they followed was enough to extract all the values and concepts that might try to delay their progress towards their low aims.
The Abbasid king said near the tomb of the Prophet (s): "The rule is sterile! If he, who is in this tomb, disputes with me about it, I will strike his nose with this sword!" He said this while he was holding the reigns of government, appropriating the rights of the umma and threatening its dignity under the name of the Islamic caliphate, that caliphate, which the true Islamic religion
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was too far from and calling for jihad to do away with it in order to get it back to the one, who would be well qualified to undertake that important position.
This saying indeed explained the reality of his ancestors and caliphs even though it was not said by other than him but their hearts pulsed with it and their doings confirmed it.
Your heart will be split with pain when you dive into the books, which were put to write the history of one of the ages or to gather the scattered traditions the narrators narrated from the Prophet (s) in order to save the heritage... When we refer to those books in order to research a subject we want to remove the dirt attached to or to see what fabrication adjoined it to distinguish the truth from the falsehood, we find ourselves like a drowner surrounded by the waves from every side and the darkness prevents every ray of light that he can't see any spark may give him a bit of hope in living. These books are full of lies, funny superstitions and fabricated traditions. The author knew the truth but he wrote his book for this king or for that vizier or to present it to that notable man in order to gain what satisfied his foolish desire or to satiate his mad greediness. He tried to fill his book with all what would satisfy the fancies of that, whom the book was written for, to get his wage in full. If he didn't satisfy that one, even if he would discontent Allah and the rightness, he wouldn't satisfy his greediness and wouldn't achieve his expectations.
This was the direct reason behind what happened of confusion and flounder. What we refer to a subject in a book, we will find the opposite in the other book until the researcher becomes unable to see his way.
Hence we found that an author wrote down an idea in this book whereas he opposed and contradicted it so strongly in his other book. That was because each book was written according to the fancy of the one, whom the book was written for. When he wrote the other book for
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the other one, whose desire and fancy contradicted that one's fancy, the subject here would be different and the clear truth there would be falsehood here undoubtedly!
We don't want to show examples in order not to be far away from our subject, which we want to pass this threshold to get to.
(1)
But here we present one example to show the confusion and the flounder existed just to satisfy the fancies and desires of some figures even if the truth would be distorted, the reality would be denied and the rightness would be violated.
No one would deny that the Prophet (s) had cursed al-Hakam bin Abul Aass and his progeny, and would a carrion produce but stinks? The Prophet (s) said when al-Hakam brought his son Marwan, who had just been born then: "He is the deviant and the son of the deviant. He is the damned and the son of the damned."
(2)
Aa'isha (the Prophet's wife) said that the Prophet (s) had cursed al-Hakam while Marwan had been not born yet, so Marwan was a leftover of the curse of the Prophet (s).
The Prophet (s) had expelled al-Hakam from Medina. When the Prophet (s) went to the better world, Abu Bakr and then Omar became the caliphs. When someone came to them interceding for al-Hakam, they refused and scolded him severely. They said: "Do we safeguard whom the Prophet had expelled? Do we unite a know that the
____________
1 Refer to Ihya'ul Oloom and Sirrul Aalameen to see the two contradicted situations of al-Ghazali about Yazeed and the murder of al-Husayn (s).
2 Refer to Yanbee'ul Mawadda p.256, an-Niza' wet-Takhassum p.5, Sharh Nahjol Balagha, vol.1 p.55, Kashful Astar p.85, Abu Hurayra by Sharafuddeen al-Aamily p.126, ad-Da'wa, vol.1 p.198, al-Ghadeer, vol.5 p.130, 252, vol.8 p.266. The author of al-Ghadeer mentioned that al-Hakim had collected all the traditions related to this subject in his Mustadrak, vol.4 p.479-482.
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Prophet had knotted?"
(1)
Omar said when Othman had interceded for al-Hakam: "The Prophet (s) had expelled him and you ask me to let him be back! By Allah, if I let him be back, people will say that Omar changes the age of the Prophet (s). By Allah, if I am split into two like the palm leaf, it will be better to me than to contradict an order of the Prophet! O ibn Affan,
(2) beware of asking me for this again after this day!"
(3)
No one might think after all that ash-Shihab al-Khafaji would come to talk about the repentance of al-Hakam and about his interior sincerity.
(4)
Then who, without the money of Mo'awiya, would talk about the faithfulness of Abu Sufyan, who was the bitter enemy of the Muslims and the Prophet of Islam and who didn't become a Muslim except when he was obliged to?
Al-Abbas brought Abu Sufyan to the Prophet (s) after insuring his life. The Prophet (s) said to him: "Woe unto you Abu Sufyan! When will you believe that there is no god but Allah?" Abu Sufyan said: "How merciful, patient and generous you are! By Allah, I think if there was another god besides Allah, he would suffice me."
The Prophet (s) said: "Woe unto you Abu Sufyan! When will you believe that I am the messenger of Allah?"
Abu Sufayn said: "How merciful, patient and generous you are! As for this, I still doubt about it."
Al-Abbas said to him: "Woe unto you! Declare the
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shahada or your head will be cut!"
(1)
This was the way that Abu Sufyan became a Muslim as it was mentioned by the historians. It was but surrender lest his head would be cut. From time to time he uncovered the dregs of polytheism and grudge deep-rooted inside his conscience and soul.
Once he saw the people walking behind the Prophet (s). He envied him and whispered to himself: "Would I gather my assistants against this man again!"
The Prophet hit him on his chest saying: "Allah may disgrace you!"
Then think of his answer, which showed what was hidden inside his soul: "I haven't believe that you are the messenger of Allah until this moment."
(2)
But he even after this moment had never believed nor had faith known any way towards his heart. The bitter thing that hurt him was to hear a statement showing acknowledgement of the prophecy of Muhammad (s). He said to al-Abbas when he saw the Prophet (s) among his great army surrounded by the battalions of the Ansar: "O Abul Fadhl (al-Abbas), by Allah the rule of your nephew has become so great today!"
(3)
One day he looked at the Prophet in the mosque with a look full of what his heart had of meanness, grudge, hatred, intriguing and fatal regret that he couldn't defeat the Prophet to do away with his mission. He said to himself sorrily and admonishingly: "Would I know with what he had defeated me!"
The Prophet (s) didn't let him wait long when he
____________
1 Refer to al-Istee'ab, vol.4 p.86, Sharh Nahjol Balagha, vol.4 p.208, al-Ghadeer, vol.3 p.223. Aj-Jahidh referred to that in his Thesis p.78 (the preferability of Hashem to Abd Shams) and he referred to Abu Sufayn's words of blasphemy after his being a Muslim.
2 Al-Issaba, vol.2 p.172, al-Ghadeer, vol.8 p.285, vol.10 p.83.
3 Imam Ali, the Voice of Justice p.207-208 (vol.4 p.771).
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patted on his shoulder answering: "With the support of Allah I had defeated you." The Prophet (s) turned over Abu Sufyan's material account when he thought that muchness would lead to victory and littleness would cause defeat.
As soon as he heard that Othman became the caliph, he came to him asking: "Is there anyone not of your family among you?" When he became certain that the sphere was clear, he said: "It came to you after Taym and Adiy
(1) so turn it like the ball and make the Umayyads its pegs. By what Abu Sufyan swears,
(2) I am still wishing it for you. Let it be the heritage of your boys. It is but the rule and I don't know what Paradise and Hell mean!"
(3)
Then he went towards the tomb of Hamza (the Prophet's uncle) to put out a flame of hatred that was still burning inside him. He kicked the tomb and said spitefully: "O Abu Imara, the matter you forced us to with the sword became in our boys' hands. They play with it."
(4)
His soul was satisfied then with what he did more than the day of Wahshi and the livers-eater had
____________
1 He meant the caliphate. Taym was the tribe of Abu Bakr and Adiy was the tribe of Omar.
2 The reader might not ignore what Abu Sufyan would swear by. The echo of his word in one of his wars against the Prophet was still roving. He said: "Glorify Hubal!" (Hubal was the name of an idol in the pre-Islamic age). The end of this saying of him has many and many evidences ...but!
3 Refer to al-Istee'ab, vol.4 p.87-88, Sharh Nahjol Balagha, vol.1 p.130, Imam Ali, vol.1 p.319, an-Niza' wet-Takhassum p.5,27, Mu'jamul Ouboor, vol.1 p.193, Assl ash-Shia p.55-56, al-Ghadeer, vol.8 p.285, 339, vol.10 p.83 and Imam Ali, the Voice of Justice p.249.
4 An-Niza' wet-Takhassum p.27, Sharh Nahjol Balagha, vol.4 p.51, Murooj ath-Thahab, vol.2 p.351, 353, Imam Ali, vol.1 p.322, al-Ghadeer, vol.10 p.83, in Imam Ali, the Voice of Justice p.209 (vol.4 p.772) there is another word somehow like it or it may be more bitter: "Get up! The rule that you fought us for came to us."
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done.
(1)
But while you are researching in the books of Hadith, you find a special chapter talking about the virtues of Abu Sufyan!
Those fabricators weren't satisfied with the false virtues of Abu Sufyan, after his pretense of being a Muslim or being ascribed to Islam by force, until they saw that he had a favor unto Islam! Perhaps this favor was because of his plots against Islam and his fighting against the Prophet (s) in bloody wars! They weren't satisfied with all of that until they fabricated this bald lie, which was like the baldness of Abu Hurayra where he ascribed this wonder to the Prophet (s): "Who is like Abu Sufyan? The religion was assisted by him before he became a Muslim and after he became a Muslim. Who is like Abu Sufyan? As soon as I came from Allah the Almighty, I met Abu Sufyan. He had a ruby cup. He said: O my beloved friend! Drink! I would be proud of Abu Sufyan. He would get contentment after contentment. May Allah have mercy upon him."
(2)
We give up commenting on this bare lie for the life of Abu Sufyan was full of what might confirm this lie...! The pages of history are full of such filths put to satiate the desires of the tyrants and we don't have to bother ourselves commenting on them.
As you find this chapter inside the books, as you find that the books are crowded with praising the adultere al-Mugheera bin Shu'ba, the cursed deviant Marwan bin al-Hakam, the two imams of deviation;
(3) Amr bin al-Aass
____________
1 When Wahshi killed Hamza, Hind (Abu Sufyan's wife) came to the field, split the chest of Hamza and ate his liver to put out her spite!
2 Al-Ghadeer, vol.10 p.79-80.
3 Sharh Nahjol Balagha, vol.3 p.15. Ibn Abul Hadeed concluded when explaining the speech of Imam Ali that these two were meant by imams of deviation.
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and Mo'awiya, the son of the livers-eater and the likes of the freed captives, the illegitimates and the prostitutes...
Ibn Hajar also wasn't satisfied with his book as-Sawa'iq al-Muhriqa, in which he tried to show that the caliphate of Mo'awiya was rightful until he wrote a book and gave it this big title: "Purifying the heart and the tongue from criticizing our master Mo'awiya bin Abu Sufyan."
(1)
What a frightening title! You have to purify your heart and tongue from mentioning anything may defame this purified man and the son of the purified people,, the master of ibn Hajar and his likes of the traders, who traded under the pretense of knowledge!
But as for his (Mo'awiya's) wrongful war against Ali, shedding the Muslims' bloods, creating the heresy of cursing Ali, murdering Ammar bin Yassir, Hujr bin Adiy and his companions, poisoning Imam Hassan, Malik al-Ashtar and others, acknowledging the brotherhood of Ziyad and much many of other malicious deeds...as for all these he was to be considered as a mujtahid, who would be rewarded for what he had done and he was the seventh trustee with the revelation or the third as in another tradition.
(2)
As you read some lines in this book, your heart is
____________
1 This book was printed on the margins of his book as-Sawa'iq al-Muhriqa.
2 Among the fabricated traditions were the following: "The trustees are seven; the Tablet, the Pen, Israfel, Michael, Gabriel, Muhammad and Mo'awiya." In some traditions the number became three: "Allah has entrusted Gabriel, me (Muhammad) and Mo'awiya with His revelation...and Mo'awiya was about to be sent as prophet because of his great knowledge and his being entrusted with the revelation of God. Allah has forgiven Mo'awiya's sins, rewarded him in full, taught him His book and has guided him well and made him as a guide for people." Refer to al-Ghadeer, vol.5 p.262.
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about to be split painfully and jealousy when you see that the truth is distorted and the rightness is despised and killed! You find in this book some traditions, in which the Prophet (s) had dispraised Mo'awiya but the author tried his best to interpret them as he liked to change them into praises and virtues for Mo'awiya.
The book is full of fabricated traditions ascribed to the Prophet (s) and Imam Ali (s) to justify the situation, the war and the cursing of Mo'awiya against Imam Ali.
But I Excuse ibn Hajar since he had written his book according to the (insistive demand of Sultan Humayoun, the great sultan of India)!
If we find an excuse that may justify the doings of those traders, who has bought their consciences and distorted the truth and the reality in order to keep up with the false rule and the unjust rulers in return for wages and bribes extorted from the umma and the weak people...and if we find someone excusing them that perhaps some of those authors said what they said and fabricated what they fabricated for fear of the policy of violence and torment with every means...and these, no doubt, are weak excuses that they neither defend them nor justify their shameful situations because they alone were responsible for that fabrication and distortion for it was them, who put the bases of that unjust structure and then it was occupied by the unjust extorter and was inherited by the learned and the ignorant, who widened it as they could during those dark ages... but what excuse may be given to that, who walks in the sinuous thorny way after the research and security have uncovered the distorted facts and the despised rightness... what excuse may be given to that, who lives this age, which is called the age of light and freedom, but he still ruminates the cud of that distorted dark past without letting himself research scrutinize and check?
If the corrupted policy at that time required that destroying situation and rewarded whoever held the pick
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of destruction and separation, had a mercenary pen and used science and knowledge to establish the pillars of a tottering and collapsing structure...and if the kings of the Muslims, who were called caliphs but they weren't, preceded to use the policy of "divide and rule" ... the age of today is not the same age of yesterday, the situation is not the same of yesterday and the Arab rulers are not the same of that age.
Today we are seriously in need of rapport and unity, tenacity, unified strive to confront the common enemy, forgetting the inherited grudges and clearing the sphere, which some ones wanted to overcast with dark clouds, to let the sun shine to light the existence and then the water will be cleared and he, who used to fish in the troubled water, will lose.
Whoever wants to get to the true reality and sift the heritage, which was mixed with adventitious blemishes, has to be free from his fanaticism and inherited traditions and has to work sincerely, honestly and patiently. His work must be for the sake of Allah alone. He is to look for the bright truth and the shiny rightness.
He, who doesn't have these qualities, has to forget the past. He is not to talk about what he doesn't know and not to accuse the others according to his fancy or furious passion without depending upon reason, science, perceiving and well-informedness otherwise he will crumble the tenacious unity and he will just serve the lurking enemy knowingly or unknowingly, intendedly or unintendedly. At the same time he will discontent his God and violate the rightness and the religion.
But, and we say it painfully, this age; the age of civilization and progress, the age of science and atom, the age of researching in the unknown and for the unknown, is afflicted with some people living in it with their bodies only while their minds still live in the darkness of the past. They ravage the umma, deceive the simple people and distort science and knowledge.
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We don't try here to argue against them but we are to ask: What led ar-Rafi'ee (for example) when arguing against a non-Shia writer in his book "Under the Banner of the Quran" to defame the Shia and accuse them falsely unless there was something inside him?
And why did one like Dr. Ahmad Ameen insist upon defaming the Shia in some of his books, which he pretended that he had written to record the history of Islam whereas he distorted the history of Islam by ascribing lies and fabrications to the Shia in spite of that he had apologized to Imam Kashiful Ghita' justifying that he had never referred to any source nor depended upon any reference
(1) when criticizing the Shia. His excuse was worse than his offense. He promised to expiate that in his new writings but he doubled his cursing and abusing.
For whose benefit Abdullah al-Qusseimi,
(2) Muhammad Rasheed Reza,
(3) Muhibbuddeen al-Khateeb
(1) and their
____________
1 Refer to Assl ash-Shia p.50
2 In his book (The dispute between Islam and the idolatry) he meant by Islam the Sunni and by idolatry the Shia. My father (Allah may have mercy upon him) answered him with a scientific answer hoping to firm the unity between the Muslims and to clear the sphere of every blemish besides refuting his lies and fabrications in an honest way and a good will where he didn't intend but to show the truth and to get the Muslims to their real source of Islam, the religion of leniency, love and cordiality before the biased separators tried to pollute it as possible as they could and used every means to separate the umma and to split its unity. But unfortunately the fate didn't respite him to complete his book in order to get to his aim but what he had done was enough to answer al-Qussimi, whose book with its two volumes was but a heap of repeated curses and abuses.
3 In his book (The Sunna and the Shia or the Wahhabites and the Rafidha (deniers)) and other books. It sufficed him to have such a false, deviative and destructive book filled with intrigues, lies and abuses.
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likes of the mercenaries poured their deadly poison, deep-rooted hatred and burning spite on the Shia? It showed that their psychologies were full of complexities and educational and hereditary diseases either domestic or environmental. All that reflected inside them reactions, which they tried to believe by writing books full of lies, fabrications and foists, by which they increased the disagreement and separation at the time that imposed upon every sincere person to do away with the causes of that disagreement and dispute.
Wouldn't it be better for them to be sincere to their religion and life if they did what they had to do and if they exploited their knowledge and abilities to content Allah, the people, their consciences, their religion and the rightness and thus they would come back to the pure source of religion, which flew with love and goodness, spread peace and called for cordiality and tenacity?
But unfortunately they followed a dubious desire and walked in a crooked way until they missed the straight way, deviated from the rightness and were lost in the
____________
1 ... in much of what he wrote and commented like his poisonous shameful impudent comments, which was full of abuses, in his book (Mukhtassar Minhaj as-Sunna), in which he defamed many ulema and personalities of the Shia in a shameless dishonest way. All that was out of his latent hatred and poisonous passion.
What he writes in al-Azhar magazine is a clear evidence showing his polluted psychology. Unfortunately this magazine is established by the university of al-Azhar; this great religious establishment, whose duty imposes upon it to firm and spread the true religion, to strive to remove the sectarianism, to unite all the Muslims and to purify the Muslim society from its enemies, who slips into it to separate the Muslims and split their unity.
Today the sheikh of al-Azhar Professor Shaltoot has, after achieving his great decision of teaching the Shia jurisprudence in this university, to achieve another important step by silencing this cawing voice of al-Khateeb because the structure won't be erected as long as there is someone demolishing the base with his pick.
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mazes of separation and all that produced these bitter fruits, whose bitterness we suffer now.
In spite of all that, they thought that they had done the best of their duties, but if they pondered with a little of prudence, they would be shocked by the bitter reality and they would find themselves so far away from the pure religion.
By saying so we don't deny those, who devoted themselves to purify the religion from the blemishes attached to it and to defend it against the doubts and distortions the biased fabricators tried to mix it with. Those devoted people did their duties in the best way for no personal desire or aim save the sake of Allah and the rightfulness. They announced the truth loudly, supported the unity of the Muslims, uncovered, as possible as they could, what those mercenaries had done to separate the Muslims into groups, to split their unity, to distort the truth, to change the realities and to reserve the events.
It was not of our subject to detail this side by talking about these great people, who presented their loyal efforts for the sake of Allah and His people.
This was a subject that we had to review as we were about to talk about Abu Talib. We had to know the matter of fabricating traditions since Abu Talib was one of their victims!
After we knew what Mo'awiya had done against Imam Ali and how he had fought him with the sword and the tongue, so it was definitely that some of that flood of accusations would have reached Abu Talib.
If Abu Talib hadn't been Ali's father, he wouldn't have been defamed nor been accused of anything but just because he had been Ali's father as our respected father said.
There was no wonder at all after we knew the cause and motives that led to hide the truth, which was about to be perished unless it was saved by the care of Allah. And
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there was no wonder when the history took that hostile situation when facing the life of this hero and took that bad situation against him when he was dying and his soul was about to leave for the better world. His eye was delighted and his conscience was content with supporting the mission of the Heaven.
He wouldn't pay attention to the wrong he got from the history, which showed no interest in his mention except a little. The history ignored his great deeds, his bold situations and his defending the mission defiantly, paving the way for the hearts to receive that new belief, chanting with the mission of God and priding himself upon the Prophet's human exploits.
If the history sometimes mentioned something of that, it would in many times contradict what it had mentioned. There was something in the inner between the history and this hero that he was the father of Ali! So its walk would be crooked and the straight ways would be curved due to a need that was to be satisfied.
But whatever the clouds cumulate, the sun must shine and send its rays through the clouds and the darkness never stays as long as the sun is in the sky.
So you find, in spite of the shameful situation of the history towards this wronged man, what clears his life on a pure page, in a bright line or in a shining letter.
I thought at the first that the task would be difficult and the burden would be heavy when I found that the sources were few or in fact when I saw the shameful situation of history.
But as I started some steps in my way, I met much of this man's history scattered in the books. I gathered it from the reliable books, upon which the firm writer, who looked for the pure truth, could depend upon.
Then I said: The rightfulness won't be bereaved of supporters and the false saying won't last long!
Allah may perfect His light, though the unbelievers may be averse.
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Quran 61:8
Even if the cloud stays long, the wind must come to drive it away and even if the sky is covered with heavy clouds, clearness will come soon or late.
And with none but Allah is the direction of my affair to a right issue; on Him so I rely and to Him do I turn.
Quran 11:88
